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that he had possessed years previously), he speaks of "the righteousness which is through
the faith OF Christ." Faith in Christ is one thing, and is attended by great blessings, but
the faith of Christ is another, and is connected with a different aspect of truth. The faith
of Christ is His own personal faith, exercised by Him when as a man He lived in utter
dependence upon His Father. By faith, and not by the manifestation of innate Deity, He
overcame the tempter. The "prayers and supplications with strong crying and tears" were
real, and it is written, "He learned obedience by the things which He suffered."
The meeting place between the sinner and the Saviour is at the cross, and the empty
tomb. Afterwards, as a saint who seeks to "walk even as He walked," he may go back
into that life of faith and seek to know Him and the fellowship of His sufferings. Shall
we be misunderstood if we speak of "two justifications"? Or perhaps better, "a twofold
justification"? The bearing of this truth upon the subject of "The Prize" of Phil. 3: will
be more fully appreciated when the whole case has been placed before the reader, but one
passage will perhaps suffice to warrant the patient investigation, and that is
II Tim. 4: 6-8.
In Philippians, the Apostle had expressed his desire "to depart" (1: 23), and his
willingness to be offered (2: 17). When writing II Timothy the time for his departure
was at hand, and the willingness to be offered was soon to be realized. "I am now ready
to be offered, and the time of my departure is at hand." In Phil. 3: he expressed his
uncertainty regarding the obtaining of the prize; in II Tim. 4: he can speak with
confidence.
"I have fought a good fight, I have finished my course, I have kept the faith.
Henceforth there is laid up for me a crown of righteousness, which the Lord the righteous
judge shall give me at that day."
The crown Paul will receive is a crown of RIGHTEOUSNESS, and it will be given to
him by the Lord the RIGHTEOUS JUDGE. The attaining of the prize of Phil. 3: seems
to be very parallel with the receiving of the crown of righteousness of II Tim. 4:
Scripture provides us with a complete illustration of the doctrine of the two justifications
of which we speak, in the history of Abraham. In Gen. 15: the Lord brought Abram
forth and said:--
"Look now toward heaven, and tell the stars, if thou art able to number them: and He
said unto him, So shall thy seed be. And he believed in the Lord; and He counted it to
him for righteousness."
This passage forms the basis of the grand argument of Rom. 4: This argument
concerns justification by faith as over against justification by works.
"For if Abraham were justified by works, he hath whereof to boast; but not before
God. For what saith the Scripture? Abraham believed God, and it was counted unto him
for righteousness. Now to him the worketh is the reward not reckoned of grace, but of
debt, but to him that worketh not, but believeth on Him that justifieth the ungodly, his
faith is counted for righteousness (verses 1-5).