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Both Necessary and Worthless


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But whatever things were gain to me, those things I have counted as loss for the sake of Christ. More than that, I count all things to be loss in view of the surpassing value of knowing Christ Jesus my Lord, for whom I have suffered the loss of all things, and count them but rubbish so that I may gain Christ

—Philippians 3:7–8

Counting “all things,” including our own righteousness, “to be loss” does not mean that we should no longer pursue holiness; as the Apostle writes, “godliness actually is a means of great gain” (1 Timothy 6:6; also, Philippians 2:12–13). But we should never believe that we can, even in part, be justified thereby.

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Our personal righteousness, the best of it, holiness of heart and life, this must be quitted in some respect, and only in some respect. To speak or think of suffering the loss of all absolutely, is intolerable. A personal righteousness is in its own place transcendently excellent, and absolutely necessary; without it we cannot be qualified for glory, we cannot be serviceable on earth, we can never come to heaven; without it we cannot honour Christ here, nor shall ever see his face hereafter, Heb. xii. In these respects we must not think of suffering the loss of it, we must not lose it for a world, we lose heaven and our souls if we suffer it.

But in point of justification we must quit it, i.e., we must not rely on our personal righteousness as a justifying righteousness. To quit it thus far will be no loss, for it is no loss to quit anything so far as it is not useful, how excellent soever it be otherwise. Now our personal righteousness is not useful to justify us before God against the accusation of the law of works; to quit it here, to lose it thus, is to lose nothing but a false conceit, a conceit that it is what it is not, and can do for us what it can never do.

No person on earth ever had in himself a justifying righteousness. It is true if our first parents had continued in their primitive state, without sin, their righteousness would have justified them; but since their fall, sin entering into the world, and spreading over it, no man ever had in himself a justifying righteousness but the man Christ Jesus; no other personal righteousness besides can answer the demands of the law in a full, perfect, spotless conformity to it; none can satisfy for the transgressions of it, none can give a title to eternal life. This I call a justifying righteousness. The best personal righteousness of the most eminent saint on earth is no such thing, it can no more justify him than dung can feed him; how excellent soever it be for other purposes, it is not sufficient, it is not useful, for this, here it leaves us at a loss. On this account the apostle did suffer the loss of his own righteousness; if he was to appear before God, to be justified or condemned, he would be found not having his own righteousness, he durst not rely on that. Elsewhere, 1 Cor. iv. 4, and others, Ps. cxliii. 2, they decline the consideration of their own righteousness in this case, as knowing upon that account they could not be justified, the sinful effects of it would rather expose them to condemnation.

But if we rely not on our own righteousness for justification, what righteousness is there to rely on? We shall be at a loss for a justifying righteousness. So the papists, so the Socinians and their followers, determine. But the apostle was otherwise minded, he knew where to find a righteousness fully sufficient for this purpose: ‘Not having his own righteousness’; if he might be found in Christ, even in him who is ‘the Lord our righteousness’, in him who is ‘made of God wisdom and righteousness,’ &c., who is ‘the end of the law for righteousness,’ ‘who was made sin for us, that we,’ &c. This is a righteousness far transcending any personal righteousness that sinners are capable of; yea, and that righteousness too which would have justified our first parents if they had not sinned, as being the righteousness of God, the righteousness of faith, an everlasting righteousness. It is a better, a more excellent, righteousness than that in the state of innocency would have been, if it had been perfected in respect of the subject, it being ‘the righteousness of God,’ so called verse 9, and not of man only. 2. In respect of the facility of obtaining, it is attainable by faith, and so described, ver. 9. Faith interests those in it who can neither personally satisfy for past disobedience, nor perfectly observe the law for the time to come. 3. In respect of its perpetuity, it is everlasting: Dan. ix. 24, ‘Righteousness of eternity’ (Heb.]. Adam’s righteousness, if it had continued a thousand years, might have been lost by sin; but this righteousness makes an end of sin, and so makes a justified state endless. Those that believe this effectually, need not think much to suffer the loss of all, that they may win Christ and be interested in his righteousness, so they may be found in him, not having, &c.

—David Clarkson, The Excellent Knowledge of Christ, Works (Banner of Truth, 1988), 1:271–272.



Posted 2017·10·19 by David Kjos
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Posted in: David Clarkson · Solus Christus · Works of David Clarkson

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