Speaking not of imaginary but of entirely real dark forces, Jesus compares a person freed from the power of dark forces with a cleaned and carefully ordered house, which...
Speaking not of imaginary but of entirely real dark forces, Jesus compares a person freed from the power of dark forces with a cleaned and carefully ordered house, which, however, is by no means safe: the forces of darkness can again take possession of such a person, just as they can again take possession of a house that has no owner. It should be noted that the image of a person as a house into which hostile forces can enter is also characteristic of the Jewish tradition of the Second Temple period.
Hillel, one of the great teachers of that era, says while reflecting on passions and their power over a person: "Passion first looks into your house like a passerby, then enters it like a guest, and in the end settles there like the owner." As can be seen, the thought of a person being seized from within by dark forces was not foreign to the teachers of Torah in the Gospel era, just as it had not been foreign to their predecessors. But when Jesus speaks of a person freed from the power of dark forces as a cleansed house, He has in mind above all the Kingdom by whose power He frees those who need liberation. And judging by His words, for a person in the fallen world there is only one choice: between the Kingdom and the evil in which the world lies. To receive the world apart from this evil, as can be seen, is impossible: even a carefully cleaned house without an owner will not stay clean for long. Of course, the situation was not always like this: before Christ's coming into the world, one could remain clean, ready for sanctification, but not sanctified. As can be seen, in our age, the age of the advancing Kingdom, intermediate states of this kind become impossible: for the Kingdom is now entering the world and changing it, and every action in the world now takes place either in the Kingdom by the power of God or in the untransformed world by the forces of that evil in which the world lies after the fall.
There is no middle ground anymore, not because God has become more demanding, but because the formerly existing illusion of the spiritual "neutrality" of some part of creation has disappeared, the part that once seemed not to participate in the spiritual confrontation. This is no surprise: the history of the Kingdom, begun on the day of Pentecost, is the final stretch of history, leading to the complete transformation of the world, after which the forces of evil will have no place in it. And everyone now has to choose whose side he is on. Liberation from the power of dark forces is only the first step on this path. It is by no means the last.
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3:8 Yea, I still account both all these and all things else to be mere loss, compared to the inward, experimental knowledge of Christ, as my Lord, as my prophet, priest, and king, as teaching me wisdom, atoning for my sins, and reigning in my heart. To refer this to justification only, is miserably to pervert the whole scope of the words. They manifestly relate to sanctification also; yea, to that chiefly. For whom I have actually suffered the loss of all things - Which the world loves, esteems, or admires; of which I am so far from repenting, that I still account them but dung - The discourse rises. Loss is sustained with patience, but dung is cast away with abhorrence.The Greek word signifies any, the vilest refuse of things, the dross of metals, the dregs of liquors, the excrements of animals, the most worthless scraps of meat, the basest offals, fit only for dogs. That I may gain Christ - He that loses all things, not excepting himself, gains Christ, and is gained by Christ. And still there is more; which even St. Paul speaks of his having not yet gained.
3:9 And be found by God ingrafted in him, not having my own righteousness, which is of the law - That merely outward righteousness prescribed by the law, and performed by my own strength. But that inward righteousness which is through faith - Which can flow from no other fountain. The righteousness which is from God - From his almighty Spirit, not by my own strength, but by faith alone. Here also the apostle is far from speaking of justification only.
3:10 The knowledge of Christ, mentioned in the eighth verse, is here more largely explained. That I may know him - As my complete Saviour. And the power of his resurrection - Raising me from the death of sin, into all the life of love. And the fellowship of his sufferings - Being crucified with him. And made conformable to his death - So as to be dead to all things here below.
3:11 The resurrection of the dead - That is, the resurrection to glory.
3:12 Not that I have already attained - The prize. He here enters on a new set of metaphors, taken from a race. But observe how, in the utmost fervour, he retains his sobriety of spirit. Or am already perfected - There is a difference between one that is perfect, and one that is perfected. The one is fitted for the race, Php 3:15; the other, ready to receive the prize. But I pursue, if I may apprehend that - Perfect holiness, preparatory to glory. For, in order to which I was apprehended by Christ Jesus - Appearing to me in the way, Act 26:14. The speaking conditionally both here and in thepreceding verse, implies no uncertainty, but only the difficulty of attaining.
3:13 I do not account myself to have apprehended this already; to be already possessed of perfect holiness.
3:14 Forgetting the things that are behind - Even that part of the race which is already run. And reaching forth unto - Literally, stretched out over the things that are before - Pursuing with the whole bent and vigour of my soul, perfectholiness and eternal glory. In Christ Jesus - The author and finisher of every good thing.
3:15 Let us, as many as are perfect - Fit for the race, strongin faith; so it means here. Be thus minded - Apply wholly to this one thing. And if in anything ye - Who are not perfect, who are weak in faith. Be otherwise minded - Pursuing other things. God, if ye desire it, shall reveal even this unto you - Will convince you of it.
3:16 But let us take care not to lose the ground we have already gained. Let us walk by the same rule we have done hitherto.
3:17 Mark them - For your imitation.
3:18 Weeping - As he wrote. Enemies of the cross of Christ - Such are all cowardly, all shamefaced, all delicate Christians.
3:19 Whose end is destruction - This is placed in the front, that what follows may be read with the greater horror. Whose god is their belly - Whose supreme happiness lies in gratifying their sensual appetites. Who mind - Relish, desire, seek, earthly things.