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special too, "in order that the life of Jesus also may be made manifest in our mortal
flesh." No change therefore had come upon the physical nature of the apostle, he still
speaks of his own body as "mortal flesh." He further says that he is sustained by the
knowledge that though the outward man is perishing, the inward man is renewed day by
day, "for our light affliction", etc.
One more link with Philippian teaching must be noted while we have the passage open
before us. Verse 18 says, "while we look not at the things which are seen." The word
"look" here gives us the word "mark" in Phil. 3: 14 and 17. II Cor. 1: 8, 9 sums up the
matter, proving that we have in this epistle the exhibition of "the power of His
resurrection."
"For we would not, brethren, have you ignorant of our trouble which came to us in
Asia, that we were pressed out of measure (same word `excellency' in 4: 7), above
power (same word 4: 7), so that we despaired (same word 4: 8) even of life: but we
had the sentence of death in ourselves, but in God Who raiseth the dead."
Paul's own testimony is given with great clearness in Gal. 2: 20:--
"I have been crucified together with Christ, nevertheless I live; yet not I, but Christ
liveth in me; and the life I now live in the flesh I live by the faith of the Son of God, Who
loved me and gave Himself for me."
In an article in another series we show that "crucifixion" is something beyond being
reckoned to have died with Christ; we cannot attempt to prove this here other than by
calling attention to the usage of the doctrine in Gal. 5: 24, where the "affections and
desires" of the flesh are prominent, and in Gal. 6: 14, where in contrast to circumcision,
which made a "fair show in the flesh," is set the cross of Christ.
That this has a special connection with Phil. 3: will be seen by noting that at the
beginning the apostle says of those likeminded with himself, "we are the circumcision,"
and at the end of the chapter he contrasts himself with those who were enemies of the
cross of Christ. Circumcision was a voluntary and a conditional covenant. Taking up
one's cross is also voluntary and conditional act. The apostle in Phil. 3: breathes the
prayer of his desire, "the fellowship of His sufferings." There is no voluntary act in the
salvation that reaches down to those who were dead in sins--it is of grace apart from
works; the believer, however, lives, and he may "go on to perfection", or he may shrink
back and cast away his opportunities of winning the prize. He may have salvation, but he
may fail to "work it out." True it is that the outworking will be as "God works in," but it
is service that is being considered, and rewards, for which endurance is necessary.
If we marvel at the grace that saves us, what shall we say of the grace that promises to
recognize the slightest act of service in His name, and accomplished by His power? To
attain the prize of Phil. 3: it is necessary to have fellowship with his sufferings, this,
however, does not come first; first of all is shown us the power that is ours for the
conflict and the race--"the power of His resurrection."