"He does not speak of the disposition exercised by him, but he intimates, that he has also ground of glorying, if he were inclined to imitate their folly. The meaning therefore is, 'My glorying, indeed, is placed in Christ, but, were it warrantable to glory in the flesh, I have also no want of materials.' And from this we learn in what manner to reprove the arrogance of those who glory in something apart from Christ. If we are ourselves in possession of those very things in which they glory, let us not allow them to triumph ove Christ by an unseemly boasting, without retorting upon them also our grounds of glorying, that they may understand that it is not through envy that we reckon of no value, nay, even voluntarily renounce those things on which they set the highest value. Let, however, the conclusion be always of this nature - that all confidence in the flesh is vain and preposterous." (*2)
I find his words helpful. That if Christians have lived such exemplary external lives prior to knowing Christ, then it is leverage to be used in sharing the Gospel, so that when an unbeliever confronts us with his outward heritage and fleshly accolades as a defense against condemnation and an advantage or basis of salvation and self-glorying, we may with confidence reply, "this is a foolish thing to boast in, but on the hypothetical argument that the externalities of religion are the basis of salvation, then I have more reason to boast in the flesh than you (if in fact we do!): "I was born into a religous home, professedly Christian; I was baptized as an infant; I was confirmed at the age of 13; I partook of the sacraments regularly; as to my life, I was not the prototypical teenager - I never partied, had sex, or gave my parents mental breakdowns, etc." And then having triumphed (albeit foolishly), humbly and adamantly state, "but whatever gain I had I counted as loss for the sake of Christ," that is, every fleshly advantage I had, I forfeited that I might have Christ, for what is a man's righteousness before God's righteousness? What, indeed, would be the reason for me to hold on to an approximation, which is external only, when in the Gospel, perfection is offered me through faith in Christ, and perfection, internally and externally, before God and men is what is required; and this Christ is for me! He alone was pleasing to the Father in Himself, and no man could condemn Him of sin either.
My fleshly advantages were (in truth) hindrances to me in coming to that which God required of me, when I made those advantages my boast and the basis of my eternal security. Christ's rightousness does not fall short. So let us say to them that our pre-Christian lives were more exemplary, if in fact they were, but that such boasting is foolishness, for no man attains to the righteousness of God but through faith in Christ - therefore, all that I considered gain (and if you are witnessing - "all that you right now consider gain for yourself unto eternal life") I count as loss! Why? For the sake of gaining Christ, the righteousness of God for me, the sinner. May the supremacy and the sufficiency of Christ's person and work ever be our solid foundation, hope, and boast.
*1: Hughes, R. Kent; Preaching the Word Commentary on Philippians; pg. 123.
*2: Calvin, John; Calvin's Commentaries; Philippians; pgs. 89-90.
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