Philippians
Pope John Paul II
Chapter 1
1. Paul and Timotheus, the servants of Jesus Christ, to all the saints in Christ Jesus which are at Philippi, with the bishops and deacons:
Paul includes his under-study, Timothy, as he writes this letter to the saints at Philippi. Timothy is also made a part of the identifying comments for the letters to the Corinthians (the second one), Colossians and the two sent to the Thessalonians.
Paul begins by openly declaring that both he and Timothy are slaves (doulos) of Jesus Christ; the word comes from the idea of being in subjection – whether involuntarily or voluntarily.1 A slave, by definition, is “somebody who is forced to work for somebody else for no payment and is regarded as the property of that person.”2 Within the physical realm, this involves ownership and forced labor, which are the primary aspects of slavery that come to mind when we hear the term. However, as a slave of Jesus Christ, there is no coercion, no force is applied to ensure that the work is being done; rather, we are volunteer slaves, committed to the One Who has purchased us out of the chains of sin. To the Romans, Paul wrote: “God be thanked, that ye were the servants [slaves/doulos – same Greek word] of sin, but ye have obeyed from the heart that form of doctrine which was delivered you. Being then made free from sin, ye became the servants [made a slave] of righteousness” (Romans 6:17-18).3 The reality, which Paul is explaining here, is that we are all slaves – “Know ye not, that to whom ye yield yourselves servants [slaves/doulos] to obey, his servants [slaves/doulos] ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness?” (Romans 6:16). It is not a question of slavery, but rather a matter of which master you want to serve; we are born as slaves to sin (it is who we are) – we must be reborn to become slaves to Jesus Christ and His righteousness.
The word saints is most often translated as holy, and provides a glimpse into who we are in Christ Jesus. As those who have been persuaded of the veracity of God’s provision through the Lord Jesus Christ (i.e., we are believing – present tense, not just past tense), we have received a very specific calling from God. “[God] Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began [literally, before the times without end4] …” (2 Timothy 1:9). “I … beseech you that ye walk worthy of the [holy] vocation wherewith ye are called …” (Ephesians 4:1). Peter understood the same thing: “as he which hath called you is holy, so be ye holy in all manner of conversation [conduct or behavior]” (1 Peter 1:15).5 If we are considering ourselves as being in Christ by faith, then we must strive to be holy in our daily living, for that is the calling that we have received from God.
“It was not until about the fourth century that the word saint began to be used as a title for the Apostles and those who were considered to be spiritually worthy of veneration.6 It was during this time that many of the traditions of the Roman Catholic Church were being formulated, and this is a Catholic tradition that has found its way into our Bibles (not into the text, but into the uninspired names of several New Testament [NT] books). Today, the Catholics have a lengthy process for canonization (bestowing sainthood on someone), which they will, on occasion, fast track for those who are very popular among the general population – like Teresa of Calcutta and Pope John Paul II. Canonization universally (within the Catholic concept) identifies saints who are in heaven and are available to receive our petitions to intercede with God for us.
The true origin of canonization and beatification must be sought in the Catholic doctrine of the worship (cultus), invocation, and intercession of the saints. As was taught by St. Augustine …, Catholics, while giving to God alone adoration strictly so-called, honour the saints because of the Divine supernatural gifts which have earned them eternal life, and through which they reign with God in the heavenly fatherland as His chosen friends and faithful servants. … And if St. Paul beseeches the brethren (Romans 15:30; 2 Corinthians 1:11; Colossians 4:3; Ephesians 6:18-19) to help him by their prayers for him to God, we must with even greater reason maintain that we can be helped by the prayers of the saints, and ask their intercession with humility. If we may beseech those who still live on earth, why not those who live in heaven?
It is objected that the invocation of saints is opposed to the unique mediatorship of Christ Jesus. There is indeed "one mediator of God and man, the man Christ Jesus". But He is our mediator in His quality of our common Redeemer; He is not our sole intercessor nor advocate, nor our sole mediator by way of supplication. In the eleventh session of the Council of Chalcedon (451) we find the Fathers exclaiming, "Flavianus lives after death! May the Martyr pray for us!”7
The Catholics openly admit to worshipping dead “saints,” but qualify it as not being to the same degree as their worship of God. As already noted, our Bibles carry this unbiblical, Catholic influence to this day. If we are alive in Christ by faith, then we are saints – there is no man on earth who can make anyone, dead or alive, into a saint; we are made saints through faith in Christ’s sacrifice for our sinful souls – a provision made possible by God’s infinite holiness, love, grace and mercy, and confirmed through the working of the Spirit of God producing the righteousness of the Law of God in our lives (Romans 8:1-4).
The Pharisees of Jesus’ day feigned holiness – “Woe unto you, scribes and Pharisees, hypocrites! for ye make clean the outside of the cup and of the platter, but within they are full of extortion and excess” (Matthew 23:25). The Pharisee said: “We must appear righteous before our fellow man”; by contrast, today’s Evangelical piously says: “It’s what’s in the heart that truly matters.” However, Jesus went on to say to the Pharisees: “Thou blind Pharisee, cleanse first that which is within the cup and platter, [in order] that the outside of them may be clean also” (Matthew 23:26). The Pharisees thought that if what was visible appeared to be holy, then they were fine; today’s Evangelical thinks that the inside can be cleansed and made holy without there being any external evidence – as long as he says that he is a Christian, then he is a believer and all is okay. Jesus destroys both heresies by explaining that the inside must be cleansed first, and then the outside will be clean as a result; if the heart has been made holy through faith in the Lord Jesus Christ, then the life that is lived will also bear evidence of that holiness. The two, internal cleansing (faith) and external holiness (obedience), work together; they cannot and must not be separated. The Pharisees failed in that they sought to present a holy façade, even though there was no internal basis for any holiness; the “righteous” Evangelicals of today fail when they, in their ignorance, claim an internal holiness that is not affirmed by their lives – both neglect the necessity of first having the heart cleansed by faith in God, and a heart so cleansed must find expression through a holy life. The challenge that James makes to today’s Evangelical is this: “Shew me thy faith without thy works, and I will shew thee my faith by my works” (James 2:18); the presence of the Spirit of God, within the life of the believer, must result in the righteousness of the Law of God (those Ten Commandments once written upon tables of stone by the finger of God, and now written upon our hearts by that same finger [Jeremiah 31:33]) being exemplified (Romans 8:4). If the life of a professing Christian does not show forth the righteousness of God, then he has absolutely no basis for making his profession. Jesus said: “Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven” (Matthew 7:21); profession (“Lord, Lord”) is not enough to open the gates of heaven; there must be obedience to God, which will be demonstrated in how we live.
1. Paul and Timotheus, the servants of Jesus Christ, to all the saints in Christ Jesus which are at Philippi, with the bishops and deacons:
Paul includes his under-study, Timothy, as he writes this letter to the saints at Philippi. Timothy is also made a part of the identifying comments for the letters to the Corinthians (the second one), Colossians and the two sent to the Thessalonians.
Paul begins by openly declaring that both he and Timothy are slaves (doulos) of Jesus Christ; the word comes from the idea of being in subjection – whether involuntarily or voluntarily.1 A slave, by definition, is “somebody who is forced to work for somebody else for no payment and is regarded as the property of that person.”2 Within the physical realm, this involves ownership and forced labor, which are the primary aspects of slavery that come to mind when we hear the term. However, as a slave of Jesus Christ, there is no coercion, no force is applied to ensure that the work is being done; rather, we are volunteer slaves, committed to the One Who has purchased us out of the chains of sin. To the Romans, Paul wrote: “God be thanked, that ye were the servants [slaves/doulos – same Greek word] of sin, but ye have obeyed from the heart that form of doctrine which was delivered you. Being then made free from sin, ye became the servants [made a slave] of righteousness” (Romans 6:17-18).3 The reality, which Paul is explaining here, is that we are all slaves – “Know ye not, that to whom ye yield yourselves servants [slaves/doulos] to obey, his servants [slaves/doulos] ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness?” (Romans 6:16). It is not a question of slavery, but rather a matter of which master you want to serve; we are born as slaves to sin (it is who we are) – we must be reborn to become slaves to Jesus Christ and His righteousness.
The word saints is most often translated as holy, and provides a glimpse into who we are in Christ Jesus. As those who have been persuaded of the veracity of God’s provision through the Lord Jesus Christ (i.e., we are believing – present tense, not just past tense), we have received a very specific calling from God. “[God] Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began [literally, before the times without end4] …” (2 Timothy 1:9). “I … beseech you that ye walk worthy of the [holy] vocation wherewith ye are called …” (Ephesians 4:1). Peter understood the same thing: “as he which hath called you is holy, so be ye holy in all manner of conversation [conduct or behavior]” (1 Peter 1:15).5 If we are considering ourselves as being in Christ by faith, then we must strive to be holy in our daily living, for that is the calling that we have received from God.
“It was not until about the fourth century that the word saint began to be used as a title for the Apostles and those who were considered to be spiritually worthy of veneration.6 It was during this time that many of the traditions of the Roman Catholic Church were being formulated, and this is a Catholic tradition that has found its way into our Bibles (not into the text, but into the uninspired names of several New Testament [NT] books). Today, the Catholics have a lengthy process for canonization (bestowing sainthood on someone), which they will, on occasion, fast track for those who are very popular among the general population – like Teresa of Calcutta and Pope John Paul II. Canonization universally (within the Catholic concept) identifies saints who are in heaven and are available to receive our petitions to intercede with God for us.
The true origin of canonization and beatification must be sought in the Catholic doctrine of the worship (cultus), invocation, and intercession of the saints. As was taught by St. Augustine …, Catholics, while giving to God alone adoration strictly so-called, honour the saints because of the Divine supernatural gifts which have earned them eternal life, and through which they reign with God in the heavenly fatherland as His chosen friends and faithful servants. … And if St. Paul beseeches the brethren (Romans 15:30; 2 Corinthians 1:11; Colossians 4:3; Ephesians 6:18-19) to help him by their prayers for him to God, we must with even greater reason maintain that we can be helped by the prayers of the saints, and ask their intercession with humility. If we may beseech those who still live on earth, why not those who live in heaven?
It is objected that the invocation of saints is opposed to the unique mediatorship of Christ Jesus. There is indeed "one mediator of God and man, the man Christ Jesus". But He is our mediator in His quality of our common Redeemer; He is not our sole intercessor nor advocate, nor our sole mediator by way of supplication. In the eleventh session of the Council of Chalcedon (451) we find the Fathers exclaiming, "Flavianus lives after death! May the Martyr pray for us!”7
The Catholics openly admit to worshipping dead “saints,” but qualify it as not being to the same degree as their worship of God. As already noted, our Bibles carry this unbiblical, Catholic influence to this day. If we are alive in Christ by faith, then we are saints – there is no man on earth who can make anyone, dead or alive, into a saint; we are made saints through faith in Christ’s sacrifice for our sinful souls – a provision made possible by God’s infinite holiness, love, grace and mercy, and confirmed through the working of the Spirit of God producing the righteousness of the Law of God in our lives (Romans 8:1-4).
The Pharisees of Jesus’ day feigned holiness – “Woe unto you, scribes and Pharisees, hypocrites! for ye make clean the outside of the cup and of the platter, but within they are full of extortion and excess” (Matthew 23:25). The Pharisee said: “We must appear righteous before our fellow man”; by contrast, today’s Evangelical piously says: “It’s what’s in the heart that truly matters.” However, Jesus went on to say to the Pharisees: “Thou blind Pharisee, cleanse first that which is within the cup and platter, [in order] that the outside of them may be clean also” (Matthew 23:26). The Pharisees thought that if what was visible appeared to be holy, then they were fine; today’s Evangelical thinks that the inside can be cleansed and made holy without there being any external evidence – as long as he says that he is a Christian, then he is a believer and all is okay. Jesus destroys both heresies by explaining that the inside must be cleansed first, and then the outside will be clean as a result; if the heart has been made holy through faith in the Lord Jesus Christ, then the life that is lived will also bear evidence of that holiness. The two, internal cleansing (faith) and external holiness (obedience), work together; they cannot and must not be separated. The Pharisees failed in that they sought to present a holy façade, even though there was no internal basis for any holiness; the “righteous” Evangelicals of today fail when they, in their ignorance, claim an internal holiness that is not affirmed by their lives – both neglect the necessity of first having the heart cleansed by faith in God, and a heart so cleansed must find expression through a holy life. The challenge that James makes to today’s Evangelical is this: “Shew me thy faith without thy works, and I will shew thee my faith by my works” (James 2:18); the presence of the Spirit of God, within the life of the believer, must result in the righteousness of the Law of God (those Ten Commandments once written upon tables of stone by the finger of God, and now written upon our hearts by that same finger [Jeremiah 31:33]) being exemplified (Romans 8:4). If the life of a professing Christian does not show forth the righteousness of God, then he has absolutely no basis for making his profession. Jesus said: “Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven” (Matthew 7:21); profession (“Lord, Lord”) is not enough to open the gates of heaven; there must be obedience to God, which will be demonstrated in how we live.
Paul addresses this letter specifically to the holy ones who are in Philippi. This was Paul’s first stop in what would be considered modern Europe, during what is called his second missionary journey. Philippi was a Roman colony fortified to stand as a guardian along the main east-west road through that region, the Via Egnatia constructed c. BC 130.8 Built for military reasons as a link between the western and eastern Roman Empire, it became a major route for travel. Evidently the population of Philippi did not include a large number of Jews (there was no synagogue), for Paul and Silas joined themselves to the women who met by a river to pray (Acts 16:13; cp. 17:1).
Interestingly, in his greeting, Paul draws special attention to the bishops and deacons at Philippi. Bishop is from the Greek word episkopos, which means overseer or superintendent.9 We learn from Titus 1:5 and 7 that the term is used interchangeably with elder (presbuteros – elderly, mature).10 Peter describes the role of the overseer (elder) within the ekklesia: “The elders which are among you I exhort, who am also an elder, and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed: Feed [poimaino (poy-mah’-ee-no) – shepherd] the flock [poimnion (poym’-nee-on)] of God which is among you, taking the oversight [episkopeo] thereof, not by constraint [by force], but willingly; not for filthy lucre, but of a ready mind; Neither as being lords over [hold in subjection] God’s heritage, but being ensamples [a print – the mark of a blow] to the flock” (1 Peter 5:1-3).11 Peter reflects, in his instructions, the words of the Lord Jesus: “…Ye know that the princes of the Gentiles exercise dominion over [the same Greek word translated as lords over in Peter’s instructions] them, and they that are great exercise authority upon them. But it shall not [absolute] be so among you: but whosoever will be great among you, let him be your minister; And whosoever will be chief among you, let him be your servant [doulos/slave]: Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many” (Matthew 20:25-28).12 Although the bishops, or elders, hold great authority and responsibility within the ekkelsia, it is not a hierarchical or positional authority; there is no authority derived from one’s position on an organizational chart, rather, it is an authority based on being appointed to the task of overseeing the spiritual wellbeing of an assembly and being found worthy of obedience. The bishops are among the flock, not over them; the critical consideration is the role that each person plays within the local ekklesia. When Paul and Barnabas revisited the groups of believers throughout the area of Galatia, their purpose was to strengthen them, exhort them in the faith, warn them of hardships to come, and ordain, or appoint, “elders [presbuteros] in every ekklesia” (Acts 14:23); it would have been the same with the elders, or bishops, of Philippi.
Interestingly, in his greeting, Paul draws special attention to the bishops and deacons at Philippi. Bishop is from the Greek word episkopos, which means overseer or superintendent.9 We learn from Titus 1:5 and 7 that the term is used interchangeably with elder (presbuteros – elderly, mature).10 Peter describes the role of the overseer (elder) within the ekklesia: “The elders which are among you I exhort, who am also an elder, and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed: Feed [poimaino (poy-mah’-ee-no) – shepherd] the flock [poimnion (poym’-nee-on)] of God which is among you, taking the oversight [episkopeo] thereof, not by constraint [by force], but willingly; not for filthy lucre, but of a ready mind; Neither as being lords over [hold in subjection] God’s heritage, but being ensamples [a print – the mark of a blow] to the flock” (1 Peter 5:1-3).11 Peter reflects, in his instructions, the words of the Lord Jesus: “…Ye know that the princes of the Gentiles exercise dominion over [the same Greek word translated as lords over in Peter’s instructions] them, and they that are great exercise authority upon them. But it shall not [absolute] be so among you: but whosoever will be great among you, let him be your minister; And whosoever will be chief among you, let him be your servant [doulos/slave]: Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many” (Matthew 20:25-28).12 Although the bishops, or elders, hold great authority and responsibility within the ekkelsia, it is not a hierarchical or positional authority; there is no authority derived from one’s position on an organizational chart, rather, it is an authority based on being appointed to the task of overseeing the spiritual wellbeing of an assembly and being found worthy of obedience. The bishops are among the flock, not over them; the critical consideration is the role that each person plays within the local ekklesia. When Paul and Barnabas revisited the groups of believers throughout the area of Galatia, their purpose was to strengthen them, exhort them in the faith, warn them of hardships to come, and ordain, or appoint, “elders [presbuteros] in every ekklesia” (Acts 14:23); it would have been the same with the elders, or bishops, of Philippi.
Roman Catholic hierarchy as presented openly up to Vatican II
Of all of the errors that have crept into today’s churches and become well-established traditions, perhaps the one that has had the most far-reaching, negative impact is the typical top-down authority structure. First of all, and most significantly, it stands in direct contradiction to the words of the Lord; what could have a more negative impact than a direct violation of Jesus’ commands? Jesus said that this was absolutely not to have any place among us, yet it has become accepted as the normal, golden-standard for running a church today. Secondly, this hierarchical structure finds its roots in the apostate Roman Catholic Church, which has, through the years, perfected it from the pope down. They created a clergy-laity separation to ensure that they maintained tight control over their people, and this model has been carried over into the Evangelical community with few exceptions (it’s been in place for so many years that we accept it without a second thought). Even the Baptists, who are proud of never having been part of the Roman Catholic Church, have adopted this very Catholic tradition. One fundamental Baptist group declares: “The Pastor shall be the executive head of the church and the president of the corporation.”13 Not all churches will go that far and be that obvious about it, but the reality is that the pastor (a title that also has Catholic roots) holds tremendous power in most local churches – whether it is specifically granted through the established structure and constitution, or simply assumed through both the clergy and the laity having learned their traditional place.
The typical, modern pastor expects the congregation to be in obedience to his leading and teaching. Too often Hebrews 13:17 is quoted to squelch any thoughts to the contrary: “Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you,” with careful emphasis placed on that first phrase, obey them that have the rule over you. The word obey bears the overarching meaning of being persuaded and then obeying; rule, as it is used here, speaks of leadership, not dominance. Yet this passage is so often used as a stick to beat the laity into submission, after all, “the Bible says that we’re to do what the pastor says” – no, it doesn’t! As one Baptist leader put it: “... the congregation must submit (i.e. yield) to these leaders” (his emphasis).14 This verse, given its proper meaning, fits very well with Peter’s guiding words for the elders (1 Peter 5:1-3).
Deacon is from the Greek word diakonos, meaning someone who carries out the commands of another, a servant;15 the relational view is of the servant to his work, his responsibility to accomplish the assigned tasks. The seven, chosen in Acts 6:1-6, are typically referred to as deacons simply because of the responsibilities that they were given, even though the term was not applied to them. Diakonos focuses on the relationship between the servant and his given task; by contrast, the Greek word doulos (slave), which we looked at earlier, focuses on the relationship of the servant to his master. Therefore, we have the deacons carrying out the activities prescribed by the elders or bishops. However, this is not a hierarchical relationship, but simply the functional relationship that exists within the ekklesia; both (the elders/bishops and deacons) are slaves (doulos) to the Lord Jesus Christ and fellow-members of the Body of Christ – they simply fill differing roles. “The elders which are among you I exhort … Feed the flock of God which is among you, taking the oversight … [not] as being lords over God’s heritage …” (1 Peter 5:1-3). The bishops or elders are to exercise oversight, but not mastery, over the ekklesia under their care. God has carefully revealed His desire for His people, yet, how far the churches of today have departed from this standard.
The typical, modern pastor expects the congregation to be in obedience to his leading and teaching. Too often Hebrews 13:17 is quoted to squelch any thoughts to the contrary: “Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you,” with careful emphasis placed on that first phrase, obey them that have the rule over you. The word obey bears the overarching meaning of being persuaded and then obeying; rule, as it is used here, speaks of leadership, not dominance. Yet this passage is so often used as a stick to beat the laity into submission, after all, “the Bible says that we’re to do what the pastor says” – no, it doesn’t! As one Baptist leader put it: “... the congregation must submit (i.e. yield) to these leaders” (his emphasis).14 This verse, given its proper meaning, fits very well with Peter’s guiding words for the elders (1 Peter 5:1-3).
Deacon is from the Greek word diakonos, meaning someone who carries out the commands of another, a servant;15 the relational view is of the servant to his work, his responsibility to accomplish the assigned tasks. The seven, chosen in Acts 6:1-6, are typically referred to as deacons simply because of the responsibilities that they were given, even though the term was not applied to them. Diakonos focuses on the relationship between the servant and his given task; by contrast, the Greek word doulos (slave), which we looked at earlier, focuses on the relationship of the servant to his master. Therefore, we have the deacons carrying out the activities prescribed by the elders or bishops. However, this is not a hierarchical relationship, but simply the functional relationship that exists within the ekklesia; both (the elders/bishops and deacons) are slaves (doulos) to the Lord Jesus Christ and fellow-members of the Body of Christ – they simply fill differing roles. “The elders which are among you I exhort … Feed the flock of God which is among you, taking the oversight … [not] as being lords over God’s heritage …” (1 Peter 5:1-3). The bishops or elders are to exercise oversight, but not mastery, over the ekklesia under their care. God has carefully revealed His desire for His people, yet, how far the churches of today have departed from this standard.
2. Grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ.
This is the common greeting used by most of the writers of the epistles of the Scriptures. It is virtually used verbatim in most of Paul’s other letters, and, with some variation, is often used by Peter and John as well; this greeting underscores the equality of God the Father and God the Son (Galatians 1:3; Ephesians 1:2).
“Who is a liar but he that denieth that Jesus is the Christ? He is antichrist, that denieth the Father and the Son” (1 John 2:22). The Scriptures were not yet fully written, and there were already those who denied that Jesus was the eternal Logos (John 1:1, 14). Ever since God pronounced His judgment upon him (Genesis 3:15), Satan has done his utmost to derail, dilute, and destroy God’s perfect plan to bring salvation to mankind. Paul forthrightly identifies the source of the grace and peace as being God our Father and the Lord Jesus Christ – there is equality present here. The New Age twist to this is to say that Jesus had a Christ consciousness, and the coming Lord Maitreya is referred to as the “Cosmic Christ”16 – “Christians know him as the Christ, and expect his imminent return. Jews await him as the Messiah; Hindus look for the coming of Krishna; Buddhists expect him as Maitreya Buddha; and Muslims anticipate the Imam Mahdi or Messiah.”17 What they will categorically deny is that Jesus is God; they would be much more supportive of the Jehovah’s Witnesses’ view of Jesus being “a god.” The modern global Ecumenism (drawing all religions together, not simply those of a “Christian” orientation) portends the coming day of a universal religion (Revelation 13:15), and finds a willing leader in the Roman Catholic Church. In October of 1986, Pope John Paul II convened and led a multi-faith service in Assisi, Italy in which he brought Muslims, Hindus, Buddhists, animists, the Orthodox and Protestants together.18 His words betray his blind, Ecumenical spirit – “Christ, Redeemer of man … the everlasting, invincible guarantee of universal salvation.”19 When you hold to a universal salvation, it only follows that the brand of religion embraced makes little difference. Teresa of Calcutta, that heretic being rushed into sainthood, wrote of this: “If in coming face to face with God we accept Him in our lives, then we are converting. We become a better Hindu, a better Muslim, a better Catholic, a better whatever we are. ... What God is in your mind you must accept.”20 The Roman Catholics are well along in their preparations for the promised Antichrist.
This is the common greeting used by most of the writers of the epistles of the Scriptures. It is virtually used verbatim in most of Paul’s other letters, and, with some variation, is often used by Peter and John as well; this greeting underscores the equality of God the Father and God the Son (Galatians 1:3; Ephesians 1:2).
“Who is a liar but he that denieth that Jesus is the Christ? He is antichrist, that denieth the Father and the Son” (1 John 2:22). The Scriptures were not yet fully written, and there were already those who denied that Jesus was the eternal Logos (John 1:1, 14). Ever since God pronounced His judgment upon him (Genesis 3:15), Satan has done his utmost to derail, dilute, and destroy God’s perfect plan to bring salvation to mankind. Paul forthrightly identifies the source of the grace and peace as being God our Father and the Lord Jesus Christ – there is equality present here. The New Age twist to this is to say that Jesus had a Christ consciousness, and the coming Lord Maitreya is referred to as the “Cosmic Christ”16 – “Christians know him as the Christ, and expect his imminent return. Jews await him as the Messiah; Hindus look for the coming of Krishna; Buddhists expect him as Maitreya Buddha; and Muslims anticipate the Imam Mahdi or Messiah.”17 What they will categorically deny is that Jesus is God; they would be much more supportive of the Jehovah’s Witnesses’ view of Jesus being “a god.” The modern global Ecumenism (drawing all religions together, not simply those of a “Christian” orientation) portends the coming day of a universal religion (Revelation 13:15), and finds a willing leader in the Roman Catholic Church. In October of 1986, Pope John Paul II convened and led a multi-faith service in Assisi, Italy in which he brought Muslims, Hindus, Buddhists, animists, the Orthodox and Protestants together.18 His words betray his blind, Ecumenical spirit – “Christ, Redeemer of man … the everlasting, invincible guarantee of universal salvation.”19 When you hold to a universal salvation, it only follows that the brand of religion embraced makes little difference. Teresa of Calcutta, that heretic being rushed into sainthood, wrote of this: “If in coming face to face with God we accept Him in our lives, then we are converting. We become a better Hindu, a better Muslim, a better Catholic, a better whatever we are. ... What God is in your mind you must accept.”20 The Roman Catholics are well along in their preparations for the promised Antichrist.
Teresa of Calcutta
Of Satan we are told: “… thou wast upon the holy mountain of God … Thou wast perfect in thy ways from the day that thou wast created, till iniquity was found in thee” (Ezekiel 28:14-15). We read of God’s plan of salvation: “Forasmuch as ye know that ye were not redeemed [liberated] with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; But with the precious blood of Christ, as of a lamb without blemish and without spot: Who verily was foreordained before the foundation [beginning] of the world, but was manifest in these last times for you, Who by him do believe in God, that raised him up from the dead, and gave him glory; that your faith and hope might be in God” (1 Peter 1:18-21).21 As we look at history, it seems evident that Satan understood some of what God had prepared for the salvation of man.
Consider the paganism that grew out of Babylon. Babylon is viewed as being the progenitor of most of the pagan religious systems around the world; the religious systems of Egypt, Greece, Phoenicia, and Rome are generally understood to have roots that reach back to Babylon.22 In turn, the beginnings of the Babylonian traditions are generally agreed to have originated with mighty Nimrod. We first read of Nimrod, the great-grandson of Noah, in Genesis 10:8-9: “And Cush begat Nimrod: he began to be a mighty one in the earth. He was a mighty hunter before [against] the LORD: wherefore it is said, Even as Nimrod the mighty hunter before the LORD.” The Jewish historian, Josephus, attributes the beginning of a tyrannical form of government to Nimrod, who made himself the focus as the provider of all things (the people under his control looked to him rather than to God), and he was the architect of the tower of Babel, which is seen as open rebellion against the Lord.23 Nimrod’s wife, Semiramis, was the first deified queen of Babylon, and, in the descendant religious systems, was alternately known as Diana (Roman), Aphrodite (Greek), Astarte (Greek, in Jewish areas), Rhea (Greek), and Venus (Latin).24 We read of Israel going after Ashtaroth (a plural form of Ashtoreth), which is a variation of Astarte (Judges 10:6); even Solomon pursued the worship of pagan Ashtoreth (1 Kings 11:5). With the untimely death of Nimrod, the son whom he had with Semiramis, Tammuz, was acclaimed to be the reincarnation of Nimrod – born at the time of the winter solstice (the pinnacle of important dates within the pagan calendar). It was at this time that pagan celebrations were held to encourage the sun to move higher into the sky, in order to bring another year of life. Tammuz, as the reincarnation of the provider god, Nimrod, became the Babylonian sun deity, and took on the role of a savior25 – a counterfeit deliverer within a pagan culture. According to this Babylonian tradition, Tammuz died of a wound that he had received, but was raised to life again. What is evident, in these ancient, pagan cultures, is that Satan is neither blind nor stupid; he was present in the Garden of Eden when the Lord God proclaimed judgment against him (Genesis 3:15), and, in his diabolical plot to gain the mastery, he planted the concept of a savior and salvation within these pagan religions. However, it was outside of God’s plan and served only to salve man’s conscience and lull him into a false sense of security, resulting in a twisted and elevated view of his spiritual condition; it was Satan’s plan to derail God’s eternally devised salvation for mankind. If he could keep mankind thinking that everything was okay and that we are basically good, then there would be no desire on our part to seek after God. Amazingly, nothing has changed!
Consider the paganism that grew out of Babylon. Babylon is viewed as being the progenitor of most of the pagan religious systems around the world; the religious systems of Egypt, Greece, Phoenicia, and Rome are generally understood to have roots that reach back to Babylon.22 In turn, the beginnings of the Babylonian traditions are generally agreed to have originated with mighty Nimrod. We first read of Nimrod, the great-grandson of Noah, in Genesis 10:8-9: “And Cush begat Nimrod: he began to be a mighty one in the earth. He was a mighty hunter before [against] the LORD: wherefore it is said, Even as Nimrod the mighty hunter before the LORD.” The Jewish historian, Josephus, attributes the beginning of a tyrannical form of government to Nimrod, who made himself the focus as the provider of all things (the people under his control looked to him rather than to God), and he was the architect of the tower of Babel, which is seen as open rebellion against the Lord.23 Nimrod’s wife, Semiramis, was the first deified queen of Babylon, and, in the descendant religious systems, was alternately known as Diana (Roman), Aphrodite (Greek), Astarte (Greek, in Jewish areas), Rhea (Greek), and Venus (Latin).24 We read of Israel going after Ashtaroth (a plural form of Ashtoreth), which is a variation of Astarte (Judges 10:6); even Solomon pursued the worship of pagan Ashtoreth (1 Kings 11:5). With the untimely death of Nimrod, the son whom he had with Semiramis, Tammuz, was acclaimed to be the reincarnation of Nimrod – born at the time of the winter solstice (the pinnacle of important dates within the pagan calendar). It was at this time that pagan celebrations were held to encourage the sun to move higher into the sky, in order to bring another year of life. Tammuz, as the reincarnation of the provider god, Nimrod, became the Babylonian sun deity, and took on the role of a savior25 – a counterfeit deliverer within a pagan culture. According to this Babylonian tradition, Tammuz died of a wound that he had received, but was raised to life again. What is evident, in these ancient, pagan cultures, is that Satan is neither blind nor stupid; he was present in the Garden of Eden when the Lord God proclaimed judgment against him (Genesis 3:15), and, in his diabolical plot to gain the mastery, he planted the concept of a savior and salvation within these pagan religions. However, it was outside of God’s plan and served only to salve man’s conscience and lull him into a false sense of security, resulting in a twisted and elevated view of his spiritual condition; it was Satan’s plan to derail God’s eternally devised salvation for mankind. If he could keep mankind thinking that everything was okay and that we are basically good, then there would be no desire on our part to seek after God. Amazingly, nothing has changed!
Don Richardson
As the Lord spoke with Ezekiel, we find these words: “He said also unto me, Turn thee yet again, and thou shalt see greater abominations that they do. Then he brought me to the door of the gate of the LORD’S house which was toward the north; and, behold, there sat women weeping for Tammuz” (Ezekiel 8:13-14). It was common for the women of ancient Babylon to weep for the dead Tammuz (as part of their annual celebrations), and the Lord shows Ezekiel that the same pagan practice was taking place within Israel. Israel, chosen of God to be a royal priesthood to the nations, was mixing the pagan practices of the surrounding nations into the traditions that God had declared through Moses. When King Manasseh turned back to the God of Israel, repaired the altar of the Lord and removed the pagan gods and altars, we read: “the people did sacrifice still in the high places, yet unto the LORD their God only” (2 Chronicles 33:17). Here we have what is termed syncretism – the pagan and the holy brought together into one unholy alliance. This is not unique to Israel; it is very common today to mix the holy and the profane. Many of the North American Indians, for example, have “sanitized” their pagan traditions and carried them into what they call “Christianity.” The drum, eagle feathers, sweet grass and dancing are all given Christianized significance, and so they carry on with their pagan traditions convinced that they are now godly practices. Don Richardson, well known author of books regarding the pagans of Indonesia, offered this comment on the syncretism taking place within the Indian communities today: “I urge people who ask me, do not throw chilly water on these new emerging Native North American Christian leaders.”26 There is an open and willing acceptance of this compromise of God’s truth. “The way of the wicked is an abomination unto the LORD: but he loveth him that followeth after righteousness” (Proverbs 15:9); “Thus saith the LORD, Learn not the way of the heathen …” (Jeremiah 10:2). Adding a “holy” veneer does not make paganism acceptable in God’s sight, but rather, the holy is profaned by the pagan, and the union is an abomination to the Lord. The children of Israel sacrificed to the Lord God of Israel, but they did it in the pagan sites of worship; the natives of North America claim to worship God, but they do it using the traditions and instruments of paganism.
It is common fare for Christians to celebrate Jesus’ birth, death and resurrection within the framework of pagan traditions. The words of the Lord to Israel were: “I am the LORD your God, which have separated [set apart – a completed action] you from other people” (Leviticus 20:24).27 God’s words to us are the same – “But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people [an acquired people]; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy” (1 Peter 2:9-10). Satan’s finger was present in Israel (and so today) ever seeking to dilute the words of the Lord by stirring in a dash of paganism; to him, anything is acceptable except the pure Word of God.
We not only see this in syncretism, mixing man’s ways with God’s words, but this tactic is rampant today through Ecumenism and the proliferation of modern translations of the Bible; flowing through these is a mindset of compromise and accommodation orchestrated by the devil. The saints of the Lord have always been called to stand against all forms of compromise and hybrid mixtures of truth and error. It is because of a lack of love for God’s untainted truth that many will be deceived by the Antichrist – “for this cause [they refused the love of the truth] God shall send them strong delusion, that they should believe a lie …” (2 Thessalonians 2:10). “Therefore, brethren, stand fast, and hold the traditions which ye have been taught, whether by word, or our epistle” (2 Thessalonians 2:15). The Word of God must be our foundation from which we absolutely must not deviate – we must continually persevere in the pure Word!
3. I thank my God upon every remembrance of you,
Literally this says: “I am giving thanks to the God of me at every remembrance of you” (the Greek includes the definite article the, thereby identifying this as the God of all creation).28 It was at Philippi that Paul and Silas were jailed, yet that memory faded in favor of the people who came to know the Lord. This, too, is a very common part of several of Paul’s letters, and appears right after the traditional greeting (Romans 1:8; Colossians 1:3; 1 Thessalonians 1:2; 2 Thessalonians 1:3). Paul, who received the New Covenant Gospel directly from God (Galatians 1:15-17), took comfort and encouragement from recalling his reception by these people as he brought this radically new Message of truth from God. We may often forget that Paul taught a Gospel message that the Jews of Jerusalem struggled to understand and accept. Faced with the destructive intentions of the Judaizers on those who were brought to faith in Christ alone (Acts 15:5), the weak response of the leadership of Jerusalem was that they never authorized their message (Acts 15:24). What is missing from their note to the Christians in Antioch is a forthright condemnation of what the Judaizers were teaching (which in turn, undoubtedly, led to the necessity of Paul writing to the Galatians and condemning this very same doctrine). The commitment of the Philippian believers to the Gospel message was a source of joy to Paul. With his background as a Pharisee, who persecuted the early believers, Paul must have never failed to marvel that God would use him to proclaim His Message of faith in Christ, and he never ceased to be amazed at the reception that God opened for this Message wherever he went. Paul faced much opposition everywhere that he presented the Gospel message (even the now favorable Philippi had included a beating and time in jail), yet the Word of God never failed
to take root in the hearts of a few.
4. Always in every prayer of mine for you all making request with joy,
It is common fare for Christians to celebrate Jesus’ birth, death and resurrection within the framework of pagan traditions. The words of the Lord to Israel were: “I am the LORD your God, which have separated [set apart – a completed action] you from other people” (Leviticus 20:24).27 God’s words to us are the same – “But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people [an acquired people]; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy” (1 Peter 2:9-10). Satan’s finger was present in Israel (and so today) ever seeking to dilute the words of the Lord by stirring in a dash of paganism; to him, anything is acceptable except the pure Word of God.
We not only see this in syncretism, mixing man’s ways with God’s words, but this tactic is rampant today through Ecumenism and the proliferation of modern translations of the Bible; flowing through these is a mindset of compromise and accommodation orchestrated by the devil. The saints of the Lord have always been called to stand against all forms of compromise and hybrid mixtures of truth and error. It is because of a lack of love for God’s untainted truth that many will be deceived by the Antichrist – “for this cause [they refused the love of the truth] God shall send them strong delusion, that they should believe a lie …” (2 Thessalonians 2:10). “Therefore, brethren, stand fast, and hold the traditions which ye have been taught, whether by word, or our epistle” (2 Thessalonians 2:15). The Word of God must be our foundation from which we absolutely must not deviate – we must continually persevere in the pure Word!
3. I thank my God upon every remembrance of you,
Literally this says: “I am giving thanks to the God of me at every remembrance of you” (the Greek includes the definite article the, thereby identifying this as the God of all creation).28 It was at Philippi that Paul and Silas were jailed, yet that memory faded in favor of the people who came to know the Lord. This, too, is a very common part of several of Paul’s letters, and appears right after the traditional greeting (Romans 1:8; Colossians 1:3; 1 Thessalonians 1:2; 2 Thessalonians 1:3). Paul, who received the New Covenant Gospel directly from God (Galatians 1:15-17), took comfort and encouragement from recalling his reception by these people as he brought this radically new Message of truth from God. We may often forget that Paul taught a Gospel message that the Jews of Jerusalem struggled to understand and accept. Faced with the destructive intentions of the Judaizers on those who were brought to faith in Christ alone (Acts 15:5), the weak response of the leadership of Jerusalem was that they never authorized their message (Acts 15:24). What is missing from their note to the Christians in Antioch is a forthright condemnation of what the Judaizers were teaching (which in turn, undoubtedly, led to the necessity of Paul writing to the Galatians and condemning this very same doctrine). The commitment of the Philippian believers to the Gospel message was a source of joy to Paul. With his background as a Pharisee, who persecuted the early believers, Paul must have never failed to marvel that God would use him to proclaim His Message of faith in Christ, and he never ceased to be amazed at the reception that God opened for this Message wherever he went. Paul faced much opposition everywhere that he presented the Gospel message (even the now favorable Philippi had included a beating and time in jail), yet the Word of God never failed
to take root in the hearts of a few.
4. Always in every prayer of mine for you all making request with joy,
The words prayer and request are the same word in Greek. The literal translation would be: “always in every prayer of mine in behalf of all of you with joy the prayer is being made.”29 Paul is saying that whenever he prays for the believers at Philippi, he does so with joy or delight. Even though these people were a joy to Paul’s heart because of their steadfastness in the faith of Christ (v.5), he still prayed for them. Paul was well aware of the activity of Satan to destroy the work of God within the heart of anyone who would give him any heed. The example given here is that we need to pray for those who are walking with the Lord, just as surely as we need to pray for those who are struggling. Today, the pressure to conform is intense – Ecumenical unity is the accepted norm, and anyone who desires to walk under the guidance of the Spirit of God will face opposition (if you are not facing opposition on any front, check your walk – 2 Timothy 3:12). Even if we are walking with the Lord, we still stand in need of prayer for there is always room to grow in our understanding of the Lord’s ways, and there is always the possibility of stumbling (1 Corinthians 10:12). “But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ.” (2 Peter 3:18a); to grow is a command from God that requires us to feed upon His Word. “As newborn babes, desire the sincere [pure] milk of the word, that ye may grow thereby …” (1 Peter 2:2).30
What we must not lose sight of is that the Christian life is not a sprint but a marathon, and we must be prepared to persevere. Paul warned the Thessalonians that it would be those who did not have a love for the truth who would be taken-in by the lies of the Antichrist (2 Thessalonians 2:10); he followed this warning with a command from the Lord: “Therefore, brethren, stand fast, and hold the traditions which ye have been taught, whether by word, or our epistle” (2 Thessalonians 2:15). Both stand fast and hold are in the present tense, which means that this must be a continual, ongoing action; we must always be persevering and have a firm grasp on the teaching of the Word of God. Ecumenical thinking will only flourish when this commanded action is being neglected. Evangelicals have become very casual about doctrine; as a matter of fact, in many circles, doctrine is very unpopular and has been replaced with experience. The Emergent Church’s roots are firmly planted in personal experience, and doctrine (namely, the truth of God’s Word) has been banished. The subjective has supplanted the objective; relativism has replaced any concept of absolutes – the new way is more positive, more accommodating, and less judgmental. Within the Emerging Church experience, the only thing that is considered to be absolute is that there must not be any absolutes; the focus of their thinking has become man, not God. The admonition to stand fast and tenaciously hold to the truths that we have received in God’s Word, falls on deaf ears today.
5. For your fellowship in the gospel from the first day until now;
Here is the reason for Paul’s joy as he prays for these saints of Christ Jesus: they have never faltered in their commitment to the Gospel message that he proclaimed. Fellowship is from the Greek word koinonia, meaning communion, close relationship, association.31 The saints (holy ones) from Philippi exemplified diligence and steadfastness in their faith in Christ, unlike the saints in the assemblies in Galatia who were being tempted away from the truth by a false message. Paul’s joy was a result of their perseverance in the Gospel message, and their fellowship (close communion) was centered in Christ; unlike today when Christians call simply visiting or eating together fellowship – superficiality thrives within today’s Christianity (1 John 1:6-7).
The Philippian ekklesia sent Epaphroditus to Paul (2:25) along with a gift from them (4:18); Paul is now writing this letter, which is to be taken to Philippi in the hand of Epaphroditus. Rather than being a letter of reproof (like several other epistles), Paul takes this opportunity to instruct and encourage the Philippian believers, even as they have been a source of joy to him.
Paul would take little joy in most assemblies today, for they have wandered away from the Message of life that he brought. For example, the Emerging Church’s rejection of absolutes has placed the Gospel message out of their reach. By embracing subjective reality, they have, by default, lost their grasp of the objective truth of the Word of God. One cannot uphold both subjectivism and objectivism as the ultimate determinism, for they stand in contradiction to one another. The philosophy of Emerging followers is inclusivism; as they proclaim: “We are committed to a ‘generous orthodoxy’ in faith and practice …”32 – which really means that they are completely Ecumenical and very accommodating. Even while they might proclaim a love for God and His truth, they skew this to fit their philosophy by giving “priority to love over knowledge.”33 The message of Jesus, “I am the way, the truth, and the life” (John 14:6) is very exclusive, and one that does not fit well with their “generous orthodoxy.” Although the remnants of Evangelicalism may not have gone quite as far as the Emerging Church in casting all vestiges of God’s truth off, there is little resistance within most modern denominations against the feel-good approach of the inclusive mindset.
6. Being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ:
Paul expresses confidence as it relates to the believers in Philippi; the word confident (peitho) means to be persuaded.34 Paul said something very similar to the Galatians: “I have confidence in you through the Lord, that ye will be none otherwise minded …” (Galatians 5:10). The words used (confident and confidence) are the same Greek word and bear the perfect tense, which means that it is an action completed in the past, with ongoing results. What must also be noted in both cases is that Paul’s confidence is not based on anything within the saints of either Galatia or Philippi; the source for his assurance rests solely in the Lord. For the Galatians, Paul was persuaded that the Lord would draw them back to the perfect Gospel of faith in Christ, and for the Philippians, he is confident that the Lord will finish the work that He began in them.
What we must not lose sight of is that the Christian life is not a sprint but a marathon, and we must be prepared to persevere. Paul warned the Thessalonians that it would be those who did not have a love for the truth who would be taken-in by the lies of the Antichrist (2 Thessalonians 2:10); he followed this warning with a command from the Lord: “Therefore, brethren, stand fast, and hold the traditions which ye have been taught, whether by word, or our epistle” (2 Thessalonians 2:15). Both stand fast and hold are in the present tense, which means that this must be a continual, ongoing action; we must always be persevering and have a firm grasp on the teaching of the Word of God. Ecumenical thinking will only flourish when this commanded action is being neglected. Evangelicals have become very casual about doctrine; as a matter of fact, in many circles, doctrine is very unpopular and has been replaced with experience. The Emergent Church’s roots are firmly planted in personal experience, and doctrine (namely, the truth of God’s Word) has been banished. The subjective has supplanted the objective; relativism has replaced any concept of absolutes – the new way is more positive, more accommodating, and less judgmental. Within the Emerging Church experience, the only thing that is considered to be absolute is that there must not be any absolutes; the focus of their thinking has become man, not God. The admonition to stand fast and tenaciously hold to the truths that we have received in God’s Word, falls on deaf ears today.
5. For your fellowship in the gospel from the first day until now;
Here is the reason for Paul’s joy as he prays for these saints of Christ Jesus: they have never faltered in their commitment to the Gospel message that he proclaimed. Fellowship is from the Greek word koinonia, meaning communion, close relationship, association.31 The saints (holy ones) from Philippi exemplified diligence and steadfastness in their faith in Christ, unlike the saints in the assemblies in Galatia who were being tempted away from the truth by a false message. Paul’s joy was a result of their perseverance in the Gospel message, and their fellowship (close communion) was centered in Christ; unlike today when Christians call simply visiting or eating together fellowship – superficiality thrives within today’s Christianity (1 John 1:6-7).
The Philippian ekklesia sent Epaphroditus to Paul (2:25) along with a gift from them (4:18); Paul is now writing this letter, which is to be taken to Philippi in the hand of Epaphroditus. Rather than being a letter of reproof (like several other epistles), Paul takes this opportunity to instruct and encourage the Philippian believers, even as they have been a source of joy to him.
Paul would take little joy in most assemblies today, for they have wandered away from the Message of life that he brought. For example, the Emerging Church’s rejection of absolutes has placed the Gospel message out of their reach. By embracing subjective reality, they have, by default, lost their grasp of the objective truth of the Word of God. One cannot uphold both subjectivism and objectivism as the ultimate determinism, for they stand in contradiction to one another. The philosophy of Emerging followers is inclusivism; as they proclaim: “We are committed to a ‘generous orthodoxy’ in faith and practice …”32 – which really means that they are completely Ecumenical and very accommodating. Even while they might proclaim a love for God and His truth, they skew this to fit their philosophy by giving “priority to love over knowledge.”33 The message of Jesus, “I am the way, the truth, and the life” (John 14:6) is very exclusive, and one that does not fit well with their “generous orthodoxy.” Although the remnants of Evangelicalism may not have gone quite as far as the Emerging Church in casting all vestiges of God’s truth off, there is little resistance within most modern denominations against the feel-good approach of the inclusive mindset.
6. Being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ:
Paul expresses confidence as it relates to the believers in Philippi; the word confident (peitho) means to be persuaded.34 Paul said something very similar to the Galatians: “I have confidence in you through the Lord, that ye will be none otherwise minded …” (Galatians 5:10). The words used (confident and confidence) are the same Greek word and bear the perfect tense, which means that it is an action completed in the past, with ongoing results. What must also be noted in both cases is that Paul’s confidence is not based on anything within the saints of either Galatia or Philippi; the source for his assurance rests solely in the Lord. For the Galatians, Paul was persuaded that the Lord would draw them back to the perfect Gospel of faith in Christ, and for the Philippians, he is confident that the Lord will finish the work that He began in them.
History confirms that not everyone has walked in accordance with the Spirit of God; i.e., the Spirit may well have begun a good work, but He has not been permitted to complete that work. For example, the Westminster Confession of Faith declares: “They, whom God has accepted in His Beloved, effectually called, and sanctified by His Spirit, can neither totally nor finally fall away from the state of grace, but shall certainly persevere therein to the end, and be eternally saved.”35 In their support of what is commonly known as the “P” in the TULIP of Calvinism (Perseverance of the Saints), they use this text as their first point of proof. Since they view the saved as being “all those whom God hath predestinated unto life, and those only”36 (man being “altogether passive” in this matter37), it is therefore necessary that they also hold tenaciously to an immutable eternal security, otherwise the very fabric of their doctrine of election would unravel. So they use this text of Scripture to affirm that God will continue to work within the “elect” to secure their complete sanctification. Although it is understandable that they might use this verse to support their position, unfortunately they ignore the many Scriptures that obviously contradict their polished theology and wreak havoc with their doctrine of the perseverance of the saints. What is noteworthy is that even those who would not consider themselves to be Calvinists will use this text to support their own version of eternal security.38 The warning of the Scriptures is clear: “Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing [or withdrawing] from the living God” (Hebrews 3:12). So how do we rightly divide this portion of God’s truth so that it fits with the overall teaching of the Scriptures?
This verse (Philippians 1:6) is a great source of comfort for the believer. John wrote: “Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is. And every man that hath this hope in him purifieth himself, even as he is pure” (1 John 3:2-3). We look forward to the day when we will be like the Lord Jesus Christ. In the meantime, we struggle against the flesh, which we are to reckon crucified with Christ; in Romans 7:15-24, Paul reveals his struggle between what he wanted to do and what he saw himself doing. Following this, he explains the work of Christ and the role of the Spirit of God: “For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death. For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit. For to be carnally [fleshly] minded is death; but to be spiritually minded is life and peace” (Romans 8:2-6).39
What an amazing truth! Through faith in Christ we are moved from the “law of sin and death” into the “Law of the Spirit of life in Christ Jesus”! Today, we are most likely to hear that we are not under law but under grace – a superficial misrepresentation of Romans 6:14 commonly used to justify carnality and a general disregard for the Law of God. If those who glibly parrot this misunderstood reality, would simply continue reading in Romans 6, they would then discover the incredible truth of being slaves to a new Master – “Know ye not, that to whom ye yield yourselves servants [doulos – slave] to obey, his servants [doulos – slave] ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness?” (Romans 6:16).40 The choice is not whether we will be slaves or not, but to what or to whom will we be subject?
When we refer to the Law, we must do so with understanding. Some use the word Law in very general terms to refer to all of the OT Law; however, that skews the reality of what God has given to us by lumping everything together, thereby opening the door to a greater rejection of the commands of God that are applicable to one’s self, personally. For clarity, and in an effort to remove any ambiguity, I refer to the Law of Moses (the statutes, ordinances, sacrificial system, Aaronic priesthood, etc. which Moses received while communing with God upon Mt. Sinai – outlined beginning with Deuteronomy 4:14), and to the Law of God (speaking of the Ten Commandments written by the finger of God upon tables of stone [Exodus 31:18; Deuteronomy 4:13], demonstrating a permanence that the rest of what Moses received does not have). We can easily see that the statutes and ordinances of the Mosaic Law pointed forward to the coming Messiah, the Savior of mankind, and understandably would have seen their completion in the sacrifice that Christ made on the cross. To the Ephesians, Paul carefully explained in detail how the Lord Jesus Christ brought the Jew and the Gentile together into one Body. “For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us; Having abolished [to cause to cease, do away with] in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace; And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby: And came and preached peace to you which were afar off, and to them that were nigh.” (Ephesians 2:14-17).41 As Paul explained the Law of Moses to the Galatians (who were being persuaded to add some of the Law of Moses to their faith in Christ), he said that “it was added because of transgressions, till the seed should come to whom the promise was made” (Galatians 3:19); the Law of Moses was added until Christ (the Seed – Galatians 3:16) should come. However, none of this has any impact on the Law of God – those Ten Commandments written upon stone.
This verse (Philippians 1:6) is a great source of comfort for the believer. John wrote: “Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is. And every man that hath this hope in him purifieth himself, even as he is pure” (1 John 3:2-3). We look forward to the day when we will be like the Lord Jesus Christ. In the meantime, we struggle against the flesh, which we are to reckon crucified with Christ; in Romans 7:15-24, Paul reveals his struggle between what he wanted to do and what he saw himself doing. Following this, he explains the work of Christ and the role of the Spirit of God: “For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death. For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit. For to be carnally [fleshly] minded is death; but to be spiritually minded is life and peace” (Romans 8:2-6).39
What an amazing truth! Through faith in Christ we are moved from the “law of sin and death” into the “Law of the Spirit of life in Christ Jesus”! Today, we are most likely to hear that we are not under law but under grace – a superficial misrepresentation of Romans 6:14 commonly used to justify carnality and a general disregard for the Law of God. If those who glibly parrot this misunderstood reality, would simply continue reading in Romans 6, they would then discover the incredible truth of being slaves to a new Master – “Know ye not, that to whom ye yield yourselves servants [doulos – slave] to obey, his servants [doulos – slave] ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness?” (Romans 6:16).40 The choice is not whether we will be slaves or not, but to what or to whom will we be subject?
When we refer to the Law, we must do so with understanding. Some use the word Law in very general terms to refer to all of the OT Law; however, that skews the reality of what God has given to us by lumping everything together, thereby opening the door to a greater rejection of the commands of God that are applicable to one’s self, personally. For clarity, and in an effort to remove any ambiguity, I refer to the Law of Moses (the statutes, ordinances, sacrificial system, Aaronic priesthood, etc. which Moses received while communing with God upon Mt. Sinai – outlined beginning with Deuteronomy 4:14), and to the Law of God (speaking of the Ten Commandments written by the finger of God upon tables of stone [Exodus 31:18; Deuteronomy 4:13], demonstrating a permanence that the rest of what Moses received does not have). We can easily see that the statutes and ordinances of the Mosaic Law pointed forward to the coming Messiah, the Savior of mankind, and understandably would have seen their completion in the sacrifice that Christ made on the cross. To the Ephesians, Paul carefully explained in detail how the Lord Jesus Christ brought the Jew and the Gentile together into one Body. “For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us; Having abolished [to cause to cease, do away with] in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace; And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby: And came and preached peace to you which were afar off, and to them that were nigh.” (Ephesians 2:14-17).41 As Paul explained the Law of Moses to the Galatians (who were being persuaded to add some of the Law of Moses to their faith in Christ), he said that “it was added because of transgressions, till the seed should come to whom the promise was made” (Galatians 3:19); the Law of Moses was added until Christ (the Seed – Galatians 3:16) should come. However, none of this has any impact on the Law of God – those Ten Commandments written upon stone.
Jeremiah foretold a day when God would implement a New Covenant with Israel: “Behold, the days come, saith the LORD, that I will make a new covenant with the house of Israel, and with the house of Judah: Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the LORD: But this shall be the covenant that I will make with the house of Israel; After those days, saith the LORD, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people” (Jeremiah 31:31-33). As Jesus met with His disciples on the night of His betrayal, “… he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it; For this is my blood of the new testament [covenant], which is shed for many for the remission of sins”(Matthew 26:27-28).42 In this simple setting, Jesus fulfilled the word of the Lord (His own word) to Jeremiah. How does God write His Law upon our hearts? As we, by faith, accept what Christ has done for us, the Spirit of God abides within us (Romans 8:9) so that we may then walk according to His leading so that the “righteousness of the law [of God] might be fulfilled in us” (Romans 8:4). With this foundation, let’s consider this badly misunderstood quotation from God’s Word.
“We are not under the law” – through faith in Christ, we are no longer under the condemnation of the Law of God (Romans 8:1); the Mosaic Law of statutes and ordinances was forever removed when Christ fulfilled them and replaced (abolished) them through His shed blood (Ephesians 2:15). However, to say that we are not under obligation to be obedient to the Law of God is to contradict Scripture (1 John 2:3); therefore, we must understand this to mean that we are no longer subject to the penalty of the Law of God. The result of the Law of God on sinful man is death; “… for by the law is the knowledge of sin” (Romans 3:20), “… the wages of sin is death” (Romans 6:23), “for if there had been a law given which could have given life, verily righteousness should have been by the law” (Galatians 3:21). Therefore, outside of faith in Christ there is no hope (Galatians 2:16b) – “… at that time ye were without [separate, apart from43] Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world: But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ” (Ephesians 2:12-13). Our only hope is in Christ, but we must continue in Him (Hebrews 3:6).
However, (and this is a caveat that most Evangelicals today refuse to acknowledge, despite the many times that it is repeated throughout Scripture) if we become faithless and turn away from Christ (Hebrews 3:12), there is no way to be restored, for we have spurned the only Way to life (Romans 11:22; Hebrews 6:4-6; 10:26; 2 Peter 2:20-21). If we abide in Christ (John 15:4), then we will obey His commandments (1 John 3:24) – those Ten Commandments that God has written upon our hearts (Jeremiah 31:33) by His Spirit. This in no way makes the keeping of the Law of God legalism – obedience is never legalism; neither can this be misconstrued to be a works-oriented salvation. James makes it very plain that works (obedience to God’s commandments) are a normal and required product of a living faith (James 2:18), for how can you provide evidence of faith in Christ except through a life that shows forth the righteousness of the Law of God (Romans 8:4)? Legalism is making personal works an essential part of salvation; our attention is to be given to walking in obedience to the Lord’s commands under the guidance of His Spirit – righteous living flows out of an active faith in Christ.
“We are under grace” – in truth, everyone who comes to God by faith in His promised One stands in His amazing grace. Whether for the saints who looked forward to the coming Fulfillment of God’s promise, which He made in the Garden of Eden, or those who look back on the deliverance that was accomplished by Christ on the cross, it matters not, for they are all, equally, recipients of God’s grace. God’s grace toward mankind did not begin at the cross – it began before the world was formed (Revelation 13:8), and found expression when Adam sinned (God’s provision of the coats of skins, and His expulsion of man from the Garden are both expressions of His grace – Genesis 3:21-2344). Salvation has always been the same – by faith in the grace of God. Today’s average Evangelical stumbles at this simple truth, largely due to a dispensational view of the Scriptures, which has introduced artificial divisions within the Word of God. The Law of Moses came to guide the children of Israel to faith in the promised Deliverer, so that they might be “justified by faith” – it was never intended to be incorporated into the New Covenant (Galatians 3:24; Jeremiah 31:31-32). Under the New Covenant, the wooing of God has taken on a different format. Jesus declared: “Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove [convict] the world of sin, and of righteousness, and of judgment: Of sin, because they believe not on me; Of righteousness, because I go to my Father, and ye see me no more; Of judgment, because the prince of this world is judged” (John 16:7-11).45 One of the tasks of the Spirit of God is to bring conviction of sin, conviction of righteousness, and conviction of judgment to the world – and Jesus explains what this means. The world (the men of this world) will be convicted of sin, because they are not believing (present tense) in the Son of God; they will be convicted of righteousness as they see the disciples of Jesus living righteously (present tense) even though the physical presence of the Son of God is no longer evident (Romans 8:4); they will be convicted of judgment because Satan’s promised judgment has been fulfilled (perfect tense, indicating an action completed in the past, once and for all, not needing to be repeated).46 The pronouncement of judgment (recorded in Genesis 3:15) was absolutely sure, and it was fulfilled at the cross when Jesus said: “It is finished” (John 19:30); God’s final judgment of Satan (and all who fall for his deceit) will one day be implemented (Revelation 20:10, 14-15).
We must not fail to grasp the reality of the Spirit of God seeking to work the righteousness of the Law of God into our lives (Romans 8:3-4). “The Law and the Spirit work together to conform us to the image of Christ. Without the Spirit we fall into legalism and bondage; without the Law we fall into mysticism and unbridled searchings, never able to come to the knowledge of the truth”47 (2 Timothy 3:5). We are not under the Law of God (we have been freed from its condemnation through faith in Christ – Romans 8:1); the Law of Moses has been forever removed (Christ abolished the ordinances by the cross – Ephesians 2:15); the righteous expression of the Law of God is to be the product of our walking through life in accordance with the Spirit of God (Romans 8:4).
The promise that we have in our verse is that God, Who has begun a good work in the saints of Philippi, will continue to accomplish (future tense) what has been started until a day of Jesus Christ. This is much like Jesus’ promise concerning His sheep: “My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father’s hand” (John 10:29). The ability of God to provide for His saints/holy-ones/sheep is beyond question, but this in no way renders idle the many warnings like: “Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God” (Hebrews 3:12); “Take heed unto thyself, and unto the doctrine; continue [epimeno – persevere] in them: for in doing this thou shalt both save thyself, and them that hear thee” (1 Timothy 4:16).48 John declared: “Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is. And every man that hath this hope in him purifieth himself, even as he is pure” (1 John 3:2-3). Paul’s word to the Philippians is that God will successfully complete the work in them during a day of Jesus Christ (there is no definite article in the Greek, so we cannot understand this to be the day of Christ’s return for His own) – God’s work will be completed the moment that we see Jesus.49 As we consider John’s words about being like Him, we must also ponder Paul’s words to the Corinthians: “We are confident, I say, and willing rather to be absent from the body, and to be present with the Lord” (2 Corinthians 5:8). Assuming that we hold fast our faith in Christ, God will continue to work in us until we die or until Christ returns for His own. To the Thessalonians, Paul referred to the latter event as “the day of Christ” (2 Thessalonians 2:2, the definite article is present).50 Therefore, this promise is that God’s working in us will continue until we see the Lord – whether at His coming (which would be the day of Christ), or when we leave this world behind and are in His presence (which would be a day of Jesus Christ). There is an end to this promise of God working in us.
As we understand this reality, we must recognize what it does to the Catholic doctrine of purgatory.51 The Catholics define purgatory as “a place or condition of temporal punishment for those who, departing this life in God's grace, are, not entirely free from venial [forgivable] faults, or have not fully paid the satisfaction due to their transgressions.”52 Within Catholic theology, there is a place (after death) where the soul can be punished for sins that were not forgiven in this life, until it is ready for heaven. It is very evident, despite any arguments to the contrary, that Catholic theology does not acknowledge that Christ paid the penalty for all of the sins of all mankind – Christ Jesus, “Who gave himself a ransom for all …” (1 Timothy 2:6; Hebrews 10:15-18). There is tremendous sufficiency in the sacrifice that Christ made, but woeful insufficiency within Catholic theology. The writer of Hebrews declared: “And as it is appointed unto men once to die, but after this the judgment …” (Hebrews 9:27). There is no second chance in an unpleasant purgatory that might lead to heaven sometime – “now is the day of salvation” (2 Corinthians 6:2).
Paul’s assurance to the Philippians is that God is faithful. “If we believe not, yet he abideth faithful: he cannot deny himself” (2 Timothy 2:13); “And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war” (Revelation 19:11). One of the names of the Lord Jesus Christ is Faithful, He cannot be anything other than faithful – it is Who He is. We, on the other hand, are warned about failure in this area: “Take heed, brethren, lest there be in any of you an evil heart of unbelief [unfaithfulness], in departing from the living God” (Hebrews 3:12).53 Paul’s expressed confidence to the Philippians is placed in the Lord, Who is called Faithful.
7. Even as it is meet for me to think this of you all, because I have you in my heart; inasmuch as both in my bonds, and in the defence and confirmation of the gospel, ye all are partakers of my grace.
This is very closely tied to the previous verse. Paul has just expressed his confidence that the Lord will bring the work that He has begun in them to fruition (they had demonstrated consistency in holding to the Gospel message); he now declares that it is right that he should have this opinion of them all. Although the basis of his confidence in the Philippians is in the Lord, it seems evident that Paul’s assurance is bolstered by the stability of the Christian walk of these believers (v. 5).
There is some debate over the next phrase – because I have you in my heart. Although this would naturally lend itself to Paul having the Philippians in his heart, there are those who feel that it actually indicates that the Philippians had Paul in their hearts. The phrase is literally: on account of having me in your heart, or on account of me having in the heart, you.54 Although there might well be an element of both being true, it would seem that the KJV has taken the approach that best fits with the context. Additionally, the word for heart is singular, thus aligning more logically with the singular me rather than a plural you. In any case, there is a very close bond between Paul and these saints (holy ones) in Philippi.
In Acts 16 we read of the first time that Paul was jailed because of his work in the Gospel, and this was at Philippi. He and Silas were beaten, bound and imprisoned (Acts 16:23-24). In the middle of the night, the Lord sent an earthquake and “immediately all the doors were opened, and every one’s bands were loosed” (Acts 16:26). The word bands, and our word bonds, are the same word in Greek. Undoubtedly, this is a recollection of the time that Paul was in the jail there in Philippi, an experience that the Philippians would also vividly remember. However, this also speaks to Paul’s present situation, a prisoner within the Roman system due to the pressure of his own people (the Jews) to see him eliminated (Acts 25:9-12; 26:30-32).
Defence and confirmation are legal terms, the former speaking of a verbal defense and the latter describing the provision of a guarantee.55 Again, there would appear to be a double meaning to what is expressed here. Undoubtedly, this reflects on Paul’s position as a prisoner and his need to provide a defense that he is not a threat to Rome or to the Jews. However, in general terms, this also speaks to the various aspects of Paul’s ministry of bringing the Gospel to the people: there was suffering from those who were violently opposed to the Message (bonds), there was a verbal defense of the hope that was in him (preaching) and he was also involved in demonstrating how the Gospel message that he brought was founded upon the teachings of the prophets of Israel (Acts 17:1-3). What is unmistakable is the unity of the Scriptures (the OT and the NT). Philip understood this, and, from the writings of Isaiah, he preached Christ to the eunuch (Acts 8:26-35); Jesus set the example with the two men on the way to Emmaus (Luke 24:27). Among most Evangelicals today, there is a dispensational chasm between the OT and the NT where the OT only provides an explanation of how we received the NT, which must really be our primary focus; this chasm often goes unnoticed by most, for few take the time to test what they “believe” according to the Scriptures. “All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: That the man of God may be perfect [perfectly fit], throughly furnished [equip completely (perfect tense)] unto all good works” (2 Timothy 3:16-17).56 All Scripture is needed in order to provide the foundation for a life that is to reveal the righteousness of the Law of God through the working of the Spirit (Romans 8:4). Jesus is called Logos (John 1:1, 14), the Word of God (Revelation 19:13); we read: “For ever, O LORD, thy word is settled in heaven” (Psalm 119:89). If we would consider the reality that the Scriptures, which we hold, are a written expression of the eternal Son of God, Jesus, Messiah, our Deliverer from sin, then perhaps we would be less willing to accept the carnage that is heaped upon the Word of God by men who call themselves Christians. We seem more willing to accept theologies and theories of belief (no matter how isolated and skewed they might be) rather than the very evident truths of God’s Word. Why is that? The Spirit of God has been given to guide (or lead57) us into all truth (John 16:13), but the Spirit will not cram that truth down our throats. We are warned: “And grieve [make sorrowful] not the holy Spirit of God …” (Ephesians 4:30a); what would make the Holy Spirit, sent by God the Father at the request of the Son of God, more sorrowful than to show us the eternal truths of the Scriptures only to have us reject them for the miserable conjectures of men? Just before this warning to the Ephesians, Paul wrote: “Let no corrupt [rotten or worthless] communication [logos] proceed out of your mouth, but that which is good to the use of edifying [building up], that it may minister grace unto the hearers” (Ephesians 4:29).58 We must live and speak those things that are of the Spirit (Romans 6:20, 22).
Young’s Literal Translation shows the last phrase of this verse as: “all of you being fellow-partakers with me of grace.” Grace has been defined as “unmerited favor … It is the product of God that is given by God, because of who He is, and not because of who we are.”59 Grace (charis – khar’-ece) is that which affords favor, or that which brings joy.60 The grace, which Paul and the Philippians are sharing, is not Paul’s grace (my grace, as in the KJV); the Greek actually declares it to be the grace (using the definite article). “And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth … And of his fulness have all we received” (John 1:14, 16a). It is the means of our salvation – “For by grace are ye saved through faith …” (Ephesians 2:8a); it is the expression of God’s mercy by attributing Christ’s sacrificial death to us so that we might live in His righteousness. Within the context of Scripture, the source of grace is always God; “Nevertheless, brethren, I have written the more boldly unto you in some sort, as putting you in mind, because of the grace that is given to me of God …” (Romans 15:15). As such, it is something in which we should abide – “Thou therefore, my son, be strong in the grace that is in Christ Jesus” (2 Timothy 2:1). The source of grace is God the Father, expressed in and through His Son, Jesus Christ, and ministered in our lives through faith in Christ and by the Holy Spirit. It is not our grace, but God’s.
We need to bear in mind that this letter was most likely written while Paul was a prisoner in Rome and on the occasion of the assembly in Philippi sending a gift to Paul by the hand of Epaphroditus (4:18), who also ministered to Paul in his need (2:15). We have already been told of the joy that was brought to Paul’s heart on hearing that they were remaining steadfast in the Gospel that he had preached to them; it is obvious that they were also prepared to associate with Paul in his imprisonment. As they identify with Paul in his work, and as he holds them in his heart, they will be co-participants in the grace of God.
8. For God is my record, how greatly I long after you all in the bowels of Jesus Christ.
Within the Greek, the same word is used for a god of this world and the eternal God, creator of all things. The differentiation for translation comes through use of the definite article the, as in ὁ θεός (the God).61 This first phrase is literally: “a witness for me is the God.”62 Paul is calling on God to act as a witness to the accuracy of his next statement. The exact same Greek phrase is used in Romans 1:9, where it is translated as “God is my witness.”
A little later in this letter (3:5), Paul describes himself as a “Hebrew of the Hebrews.” Although sent by God as an Apostle to the Gentiles (Romans 11:13), Paul was a Jew and well-schooled as a Pharisee, fluent in Hebrew, and very familiar with Jewish customs. The word bowels specifically refers to the internal organs (the heart, liver, lungs and intestines), and is always used in the plural in the NT. The term is used once literally (Acts 1:18), everywhere else it is used figuratively. Within Greek tradition, it was considered to be the seat of violent passions, however, within the Hebrew as that of tender affections – and so it follows the Hebrew tradition in our Scriptures. The same Greek word is used in 2 Corinthians 7:15 to describe Titus’ attitude toward the Corinthian believers – he had “inward affection” for them.
We read in Paul’s letter to the Galatians, “I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me …” (Galatians 2:20). This was Paul’s testimony (and should be our daily goal) – he lived under the influence and guidance of the Spirit of God to the extent that he declared that it was Christ Who was living in him. He understood what it meant to be free from sin and a slave to righteousness (Romans 6:18).
Paul’s deep longing for the holy ones at Philippi comes from the tender affections of the Lord Jesus Christ. His desire for them is as the desire of the Lord Himself.
9. And this I pray, that your love may abound yet more and more in knowledge and in all judgment;
In verse 4, Paul spoke of praying for these people, and he now begins to elaborate on precisely that for which he is praying. The Philippians are those who are holding to the Gospel message that Paul brought to them; they are not falling away, nor are they being drawn to the latest heresy to hit the market, and here is Paul’s prayer for them. How do we pray for someone who is walking in spiritual victory? Here is the answer.
The first focus is on the love of these holy ones in Christ Jesus. The Greek word used is agape. This is the first in the attributes of the evidence of the Spirit of God (Galatians 5:22), and is used by Jesus to expound the greatest commandment (Matthew 22:37-40). This love is the product of choice, an act of the will. Therefore, when we are commanded to “love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind” (Matthew 22:37), it is something that we can do because this agape flows out of exercising our wills (albeit with the enablement of the Spirit of God).63 By contrast, phileo is a love that speaks of tender affection, an emotional response, which will naturally flow in the presence of favorable or pleasing circumstances. This love is not wrong, but it cannot be substituted for agape. Paul warned Timothy: “Yea, and all that will live godly in Christ Jesus shall suffer persecution” (2 Timothy 3:12). In the face of persecution, phileo will not be the love that we have for God or man, yet the command to agape God and man remains – the emotional response to our situation will be guarded at best, but we can still determine, by an act of the will, to love God in the situation. Phileo will come and go depending upon what we are facing, but agape will remain steadfast through all circumstances.
Notice that Paul recognizes that this agape is active within the holy ones at Philippi, your love – literally, the love of you.64 It is interesting to note in Paul’s letters, to the assemblies that he has visited, that all include such a recognition of agape being present – except Galatians. To the Corinthians, it came toward the end of his second letter (2 Corinthians 8:7), for each of the others, it was noted close to the beginning: the Ephesians (Ephesians 1:15), the Colossians (Colossians 1:4), and the Thessalonians (1 Thessalonians 1:3). Additionally, with the exception of the Thessalonians, Paul also refers to the recipients of his letters as saints, or holy ones – not because of anything they have done, but because of being in Christ Jesus (v.1). There is a connection – as we are in Christ Jesus, abiding in the Vine (John 15:4), so the Spirit of God will be in us (Romans 8:9); the first listed evidence of the Spirit of God is agape (Galatians 5:22). It is the fundamental ingredient in our relationship with the Lord Jesus Christ; “God is love [agape]; and he that dwelleth [abideth - meno] in love [agape] dwelleth in God, and God in him” (1 John 4:16b).65
Paul’s first request for the Philippians is that this love (agape), which they already have, yet more and more will be abounding;66 he is not praying that their love may abound but that it will be abounding! Although abound is in the subjunctive mood, as part of a purpose statement, in the Greek it is not considered to be a possibility but the actual intention of Paul’s prayer (it is considered to be indicative). What becomes evident as we consider the many admonitions in Scripture, is that no one is able to coast through the Christian life. We are to continually stand fast in the Word that we have received (2 Thessalonians 2:15), we are to be ever vigilant against the enemy of our souls (1 Peter 5:8), and we must grow in our manifestation of the evidence of the Spirit of God. “But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ” (2 Peter 3:18a); grow is in the present tense and a command (imperative mood) – it must continually be taking place within us; if we are not growing, then we are in decline. What we observe today (and too often within ourselves, as well) is a general complacency with no desire to increase our spiritual understanding.
However, even this agape is not without its qualifications in Paul’s desire for the Philippians. This ever increasing love is to be expressed in two ways: 1) knowledge and 2) judgment. When Jesus was asked to identify the greatest commandment, He made this declaration: “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbour as thyself. On these two commandments hang all the law and the prophets” (Matthew 22:37-40). Jesus provides us with a summary of the Law of God (the Ten Commandments): agape God with all of your being (encompassing the first four Commandments), and agape your neighbor (the final six Commands). Jesus spoke of love, and did so by tying it to the keeping of God’s eternal Law, once written upon tables of stone (Deuteronomy 4:13), and now written by the Spirit of God upon our hearts (Hebrews 10:15-17). This is an important correlation that we must not miss. The love of God is not without parameters; it flows out of His eternal holiness of character. His holiness (through which His love is expressed) cannot overlook the sin that clings to every one of us (Habakkuk 1:13; Romans 3:23).
“We are not under the law” – through faith in Christ, we are no longer under the condemnation of the Law of God (Romans 8:1); the Mosaic Law of statutes and ordinances was forever removed when Christ fulfilled them and replaced (abolished) them through His shed blood (Ephesians 2:15). However, to say that we are not under obligation to be obedient to the Law of God is to contradict Scripture (1 John 2:3); therefore, we must understand this to mean that we are no longer subject to the penalty of the Law of God. The result of the Law of God on sinful man is death; “… for by the law is the knowledge of sin” (Romans 3:20), “… the wages of sin is death” (Romans 6:23), “for if there had been a law given which could have given life, verily righteousness should have been by the law” (Galatians 3:21). Therefore, outside of faith in Christ there is no hope (Galatians 2:16b) – “… at that time ye were without [separate, apart from43] Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world: But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ” (Ephesians 2:12-13). Our only hope is in Christ, but we must continue in Him (Hebrews 3:6).
However, (and this is a caveat that most Evangelicals today refuse to acknowledge, despite the many times that it is repeated throughout Scripture) if we become faithless and turn away from Christ (Hebrews 3:12), there is no way to be restored, for we have spurned the only Way to life (Romans 11:22; Hebrews 6:4-6; 10:26; 2 Peter 2:20-21). If we abide in Christ (John 15:4), then we will obey His commandments (1 John 3:24) – those Ten Commandments that God has written upon our hearts (Jeremiah 31:33) by His Spirit. This in no way makes the keeping of the Law of God legalism – obedience is never legalism; neither can this be misconstrued to be a works-oriented salvation. James makes it very plain that works (obedience to God’s commandments) are a normal and required product of a living faith (James 2:18), for how can you provide evidence of faith in Christ except through a life that shows forth the righteousness of the Law of God (Romans 8:4)? Legalism is making personal works an essential part of salvation; our attention is to be given to walking in obedience to the Lord’s commands under the guidance of His Spirit – righteous living flows out of an active faith in Christ.
“We are under grace” – in truth, everyone who comes to God by faith in His promised One stands in His amazing grace. Whether for the saints who looked forward to the coming Fulfillment of God’s promise, which He made in the Garden of Eden, or those who look back on the deliverance that was accomplished by Christ on the cross, it matters not, for they are all, equally, recipients of God’s grace. God’s grace toward mankind did not begin at the cross – it began before the world was formed (Revelation 13:8), and found expression when Adam sinned (God’s provision of the coats of skins, and His expulsion of man from the Garden are both expressions of His grace – Genesis 3:21-2344). Salvation has always been the same – by faith in the grace of God. Today’s average Evangelical stumbles at this simple truth, largely due to a dispensational view of the Scriptures, which has introduced artificial divisions within the Word of God. The Law of Moses came to guide the children of Israel to faith in the promised Deliverer, so that they might be “justified by faith” – it was never intended to be incorporated into the New Covenant (Galatians 3:24; Jeremiah 31:31-32). Under the New Covenant, the wooing of God has taken on a different format. Jesus declared: “Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove [convict] the world of sin, and of righteousness, and of judgment: Of sin, because they believe not on me; Of righteousness, because I go to my Father, and ye see me no more; Of judgment, because the prince of this world is judged” (John 16:7-11).45 One of the tasks of the Spirit of God is to bring conviction of sin, conviction of righteousness, and conviction of judgment to the world – and Jesus explains what this means. The world (the men of this world) will be convicted of sin, because they are not believing (present tense) in the Son of God; they will be convicted of righteousness as they see the disciples of Jesus living righteously (present tense) even though the physical presence of the Son of God is no longer evident (Romans 8:4); they will be convicted of judgment because Satan’s promised judgment has been fulfilled (perfect tense, indicating an action completed in the past, once and for all, not needing to be repeated).46 The pronouncement of judgment (recorded in Genesis 3:15) was absolutely sure, and it was fulfilled at the cross when Jesus said: “It is finished” (John 19:30); God’s final judgment of Satan (and all who fall for his deceit) will one day be implemented (Revelation 20:10, 14-15).
We must not fail to grasp the reality of the Spirit of God seeking to work the righteousness of the Law of God into our lives (Romans 8:3-4). “The Law and the Spirit work together to conform us to the image of Christ. Without the Spirit we fall into legalism and bondage; without the Law we fall into mysticism and unbridled searchings, never able to come to the knowledge of the truth”47 (2 Timothy 3:5). We are not under the Law of God (we have been freed from its condemnation through faith in Christ – Romans 8:1); the Law of Moses has been forever removed (Christ abolished the ordinances by the cross – Ephesians 2:15); the righteous expression of the Law of God is to be the product of our walking through life in accordance with the Spirit of God (Romans 8:4).
The promise that we have in our verse is that God, Who has begun a good work in the saints of Philippi, will continue to accomplish (future tense) what has been started until a day of Jesus Christ. This is much like Jesus’ promise concerning His sheep: “My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father’s hand” (John 10:29). The ability of God to provide for His saints/holy-ones/sheep is beyond question, but this in no way renders idle the many warnings like: “Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God” (Hebrews 3:12); “Take heed unto thyself, and unto the doctrine; continue [epimeno – persevere] in them: for in doing this thou shalt both save thyself, and them that hear thee” (1 Timothy 4:16).48 John declared: “Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is. And every man that hath this hope in him purifieth himself, even as he is pure” (1 John 3:2-3). Paul’s word to the Philippians is that God will successfully complete the work in them during a day of Jesus Christ (there is no definite article in the Greek, so we cannot understand this to be the day of Christ’s return for His own) – God’s work will be completed the moment that we see Jesus.49 As we consider John’s words about being like Him, we must also ponder Paul’s words to the Corinthians: “We are confident, I say, and willing rather to be absent from the body, and to be present with the Lord” (2 Corinthians 5:8). Assuming that we hold fast our faith in Christ, God will continue to work in us until we die or until Christ returns for His own. To the Thessalonians, Paul referred to the latter event as “the day of Christ” (2 Thessalonians 2:2, the definite article is present).50 Therefore, this promise is that God’s working in us will continue until we see the Lord – whether at His coming (which would be the day of Christ), or when we leave this world behind and are in His presence (which would be a day of Jesus Christ). There is an end to this promise of God working in us.
As we understand this reality, we must recognize what it does to the Catholic doctrine of purgatory.51 The Catholics define purgatory as “a place or condition of temporal punishment for those who, departing this life in God's grace, are, not entirely free from venial [forgivable] faults, or have not fully paid the satisfaction due to their transgressions.”52 Within Catholic theology, there is a place (after death) where the soul can be punished for sins that were not forgiven in this life, until it is ready for heaven. It is very evident, despite any arguments to the contrary, that Catholic theology does not acknowledge that Christ paid the penalty for all of the sins of all mankind – Christ Jesus, “Who gave himself a ransom for all …” (1 Timothy 2:6; Hebrews 10:15-18). There is tremendous sufficiency in the sacrifice that Christ made, but woeful insufficiency within Catholic theology. The writer of Hebrews declared: “And as it is appointed unto men once to die, but after this the judgment …” (Hebrews 9:27). There is no second chance in an unpleasant purgatory that might lead to heaven sometime – “now is the day of salvation” (2 Corinthians 6:2).
Paul’s assurance to the Philippians is that God is faithful. “If we believe not, yet he abideth faithful: he cannot deny himself” (2 Timothy 2:13); “And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war” (Revelation 19:11). One of the names of the Lord Jesus Christ is Faithful, He cannot be anything other than faithful – it is Who He is. We, on the other hand, are warned about failure in this area: “Take heed, brethren, lest there be in any of you an evil heart of unbelief [unfaithfulness], in departing from the living God” (Hebrews 3:12).53 Paul’s expressed confidence to the Philippians is placed in the Lord, Who is called Faithful.
7. Even as it is meet for me to think this of you all, because I have you in my heart; inasmuch as both in my bonds, and in the defence and confirmation of the gospel, ye all are partakers of my grace.
This is very closely tied to the previous verse. Paul has just expressed his confidence that the Lord will bring the work that He has begun in them to fruition (they had demonstrated consistency in holding to the Gospel message); he now declares that it is right that he should have this opinion of them all. Although the basis of his confidence in the Philippians is in the Lord, it seems evident that Paul’s assurance is bolstered by the stability of the Christian walk of these believers (v. 5).
There is some debate over the next phrase – because I have you in my heart. Although this would naturally lend itself to Paul having the Philippians in his heart, there are those who feel that it actually indicates that the Philippians had Paul in their hearts. The phrase is literally: on account of having me in your heart, or on account of me having in the heart, you.54 Although there might well be an element of both being true, it would seem that the KJV has taken the approach that best fits with the context. Additionally, the word for heart is singular, thus aligning more logically with the singular me rather than a plural you. In any case, there is a very close bond between Paul and these saints (holy ones) in Philippi.
In Acts 16 we read of the first time that Paul was jailed because of his work in the Gospel, and this was at Philippi. He and Silas were beaten, bound and imprisoned (Acts 16:23-24). In the middle of the night, the Lord sent an earthquake and “immediately all the doors were opened, and every one’s bands were loosed” (Acts 16:26). The word bands, and our word bonds, are the same word in Greek. Undoubtedly, this is a recollection of the time that Paul was in the jail there in Philippi, an experience that the Philippians would also vividly remember. However, this also speaks to Paul’s present situation, a prisoner within the Roman system due to the pressure of his own people (the Jews) to see him eliminated (Acts 25:9-12; 26:30-32).
Defence and confirmation are legal terms, the former speaking of a verbal defense and the latter describing the provision of a guarantee.55 Again, there would appear to be a double meaning to what is expressed here. Undoubtedly, this reflects on Paul’s position as a prisoner and his need to provide a defense that he is not a threat to Rome or to the Jews. However, in general terms, this also speaks to the various aspects of Paul’s ministry of bringing the Gospel to the people: there was suffering from those who were violently opposed to the Message (bonds), there was a verbal defense of the hope that was in him (preaching) and he was also involved in demonstrating how the Gospel message that he brought was founded upon the teachings of the prophets of Israel (Acts 17:1-3). What is unmistakable is the unity of the Scriptures (the OT and the NT). Philip understood this, and, from the writings of Isaiah, he preached Christ to the eunuch (Acts 8:26-35); Jesus set the example with the two men on the way to Emmaus (Luke 24:27). Among most Evangelicals today, there is a dispensational chasm between the OT and the NT where the OT only provides an explanation of how we received the NT, which must really be our primary focus; this chasm often goes unnoticed by most, for few take the time to test what they “believe” according to the Scriptures. “All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: That the man of God may be perfect [perfectly fit], throughly furnished [equip completely (perfect tense)] unto all good works” (2 Timothy 3:16-17).56 All Scripture is needed in order to provide the foundation for a life that is to reveal the righteousness of the Law of God through the working of the Spirit (Romans 8:4). Jesus is called Logos (John 1:1, 14), the Word of God (Revelation 19:13); we read: “For ever, O LORD, thy word is settled in heaven” (Psalm 119:89). If we would consider the reality that the Scriptures, which we hold, are a written expression of the eternal Son of God, Jesus, Messiah, our Deliverer from sin, then perhaps we would be less willing to accept the carnage that is heaped upon the Word of God by men who call themselves Christians. We seem more willing to accept theologies and theories of belief (no matter how isolated and skewed they might be) rather than the very evident truths of God’s Word. Why is that? The Spirit of God has been given to guide (or lead57) us into all truth (John 16:13), but the Spirit will not cram that truth down our throats. We are warned: “And grieve [make sorrowful] not the holy Spirit of God …” (Ephesians 4:30a); what would make the Holy Spirit, sent by God the Father at the request of the Son of God, more sorrowful than to show us the eternal truths of the Scriptures only to have us reject them for the miserable conjectures of men? Just before this warning to the Ephesians, Paul wrote: “Let no corrupt [rotten or worthless] communication [logos] proceed out of your mouth, but that which is good to the use of edifying [building up], that it may minister grace unto the hearers” (Ephesians 4:29).58 We must live and speak those things that are of the Spirit (Romans 6:20, 22).
Young’s Literal Translation shows the last phrase of this verse as: “all of you being fellow-partakers with me of grace.” Grace has been defined as “unmerited favor … It is the product of God that is given by God, because of who He is, and not because of who we are.”59 Grace (charis – khar’-ece) is that which affords favor, or that which brings joy.60 The grace, which Paul and the Philippians are sharing, is not Paul’s grace (my grace, as in the KJV); the Greek actually declares it to be the grace (using the definite article). “And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth … And of his fulness have all we received” (John 1:14, 16a). It is the means of our salvation – “For by grace are ye saved through faith …” (Ephesians 2:8a); it is the expression of God’s mercy by attributing Christ’s sacrificial death to us so that we might live in His righteousness. Within the context of Scripture, the source of grace is always God; “Nevertheless, brethren, I have written the more boldly unto you in some sort, as putting you in mind, because of the grace that is given to me of God …” (Romans 15:15). As such, it is something in which we should abide – “Thou therefore, my son, be strong in the grace that is in Christ Jesus” (2 Timothy 2:1). The source of grace is God the Father, expressed in and through His Son, Jesus Christ, and ministered in our lives through faith in Christ and by the Holy Spirit. It is not our grace, but God’s.
We need to bear in mind that this letter was most likely written while Paul was a prisoner in Rome and on the occasion of the assembly in Philippi sending a gift to Paul by the hand of Epaphroditus (4:18), who also ministered to Paul in his need (2:15). We have already been told of the joy that was brought to Paul’s heart on hearing that they were remaining steadfast in the Gospel that he had preached to them; it is obvious that they were also prepared to associate with Paul in his imprisonment. As they identify with Paul in his work, and as he holds them in his heart, they will be co-participants in the grace of God.
8. For God is my record, how greatly I long after you all in the bowels of Jesus Christ.
Within the Greek, the same word is used for a god of this world and the eternal God, creator of all things. The differentiation for translation comes through use of the definite article the, as in ὁ θεός (the God).61 This first phrase is literally: “a witness for me is the God.”62 Paul is calling on God to act as a witness to the accuracy of his next statement. The exact same Greek phrase is used in Romans 1:9, where it is translated as “God is my witness.”
A little later in this letter (3:5), Paul describes himself as a “Hebrew of the Hebrews.” Although sent by God as an Apostle to the Gentiles (Romans 11:13), Paul was a Jew and well-schooled as a Pharisee, fluent in Hebrew, and very familiar with Jewish customs. The word bowels specifically refers to the internal organs (the heart, liver, lungs and intestines), and is always used in the plural in the NT. The term is used once literally (Acts 1:18), everywhere else it is used figuratively. Within Greek tradition, it was considered to be the seat of violent passions, however, within the Hebrew as that of tender affections – and so it follows the Hebrew tradition in our Scriptures. The same Greek word is used in 2 Corinthians 7:15 to describe Titus’ attitude toward the Corinthian believers – he had “inward affection” for them.
We read in Paul’s letter to the Galatians, “I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me …” (Galatians 2:20). This was Paul’s testimony (and should be our daily goal) – he lived under the influence and guidance of the Spirit of God to the extent that he declared that it was Christ Who was living in him. He understood what it meant to be free from sin and a slave to righteousness (Romans 6:18).
Paul’s deep longing for the holy ones at Philippi comes from the tender affections of the Lord Jesus Christ. His desire for them is as the desire of the Lord Himself.
9. And this I pray, that your love may abound yet more and more in knowledge and in all judgment;
In verse 4, Paul spoke of praying for these people, and he now begins to elaborate on precisely that for which he is praying. The Philippians are those who are holding to the Gospel message that Paul brought to them; they are not falling away, nor are they being drawn to the latest heresy to hit the market, and here is Paul’s prayer for them. How do we pray for someone who is walking in spiritual victory? Here is the answer.
The first focus is on the love of these holy ones in Christ Jesus. The Greek word used is agape. This is the first in the attributes of the evidence of the Spirit of God (Galatians 5:22), and is used by Jesus to expound the greatest commandment (Matthew 22:37-40). This love is the product of choice, an act of the will. Therefore, when we are commanded to “love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind” (Matthew 22:37), it is something that we can do because this agape flows out of exercising our wills (albeit with the enablement of the Spirit of God).63 By contrast, phileo is a love that speaks of tender affection, an emotional response, which will naturally flow in the presence of favorable or pleasing circumstances. This love is not wrong, but it cannot be substituted for agape. Paul warned Timothy: “Yea, and all that will live godly in Christ Jesus shall suffer persecution” (2 Timothy 3:12). In the face of persecution, phileo will not be the love that we have for God or man, yet the command to agape God and man remains – the emotional response to our situation will be guarded at best, but we can still determine, by an act of the will, to love God in the situation. Phileo will come and go depending upon what we are facing, but agape will remain steadfast through all circumstances.
Notice that Paul recognizes that this agape is active within the holy ones at Philippi, your love – literally, the love of you.64 It is interesting to note in Paul’s letters, to the assemblies that he has visited, that all include such a recognition of agape being present – except Galatians. To the Corinthians, it came toward the end of his second letter (2 Corinthians 8:7), for each of the others, it was noted close to the beginning: the Ephesians (Ephesians 1:15), the Colossians (Colossians 1:4), and the Thessalonians (1 Thessalonians 1:3). Additionally, with the exception of the Thessalonians, Paul also refers to the recipients of his letters as saints, or holy ones – not because of anything they have done, but because of being in Christ Jesus (v.1). There is a connection – as we are in Christ Jesus, abiding in the Vine (John 15:4), so the Spirit of God will be in us (Romans 8:9); the first listed evidence of the Spirit of God is agape (Galatians 5:22). It is the fundamental ingredient in our relationship with the Lord Jesus Christ; “God is love [agape]; and he that dwelleth [abideth - meno] in love [agape] dwelleth in God, and God in him” (1 John 4:16b).65
Paul’s first request for the Philippians is that this love (agape), which they already have, yet more and more will be abounding;66 he is not praying that their love may abound but that it will be abounding! Although abound is in the subjunctive mood, as part of a purpose statement, in the Greek it is not considered to be a possibility but the actual intention of Paul’s prayer (it is considered to be indicative). What becomes evident as we consider the many admonitions in Scripture, is that no one is able to coast through the Christian life. We are to continually stand fast in the Word that we have received (2 Thessalonians 2:15), we are to be ever vigilant against the enemy of our souls (1 Peter 5:8), and we must grow in our manifestation of the evidence of the Spirit of God. “But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ” (2 Peter 3:18a); grow is in the present tense and a command (imperative mood) – it must continually be taking place within us; if we are not growing, then we are in decline. What we observe today (and too often within ourselves, as well) is a general complacency with no desire to increase our spiritual understanding.
However, even this agape is not without its qualifications in Paul’s desire for the Philippians. This ever increasing love is to be expressed in two ways: 1) knowledge and 2) judgment. When Jesus was asked to identify the greatest commandment, He made this declaration: “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbour as thyself. On these two commandments hang all the law and the prophets” (Matthew 22:37-40). Jesus provides us with a summary of the Law of God (the Ten Commandments): agape God with all of your being (encompassing the first four Commandments), and agape your neighbor (the final six Commands). Jesus spoke of love, and did so by tying it to the keeping of God’s eternal Law, once written upon tables of stone (Deuteronomy 4:13), and now written by the Spirit of God upon our hearts (Hebrews 10:15-17). This is an important correlation that we must not miss. The love of God is not without parameters; it flows out of His eternal holiness of character. His holiness (through which His love is expressed) cannot overlook the sin that clings to every one of us (Habakkuk 1:13; Romans 3:23).
Evangelicals today have done a horrible disservice to the love of God, even though you might find it difficult to determine this from their expressed doctrinal statements. Here is an extract from the “What We Believe” section of the website for Willow Creek Community Church (Bill Hybels): “People in a saving relationship with Jesus Christ are to live in holiness and obedience as they submit to the Holy Spirit ….”67 There is little wrong with this statement, yet when you consider the work and walk of Hybels and his community of followers, there is little evidence to rejoice that this fine statement is being lived out within their gathering. Hybels’ ministry is founded upon the principles of the Church Growth Movement and incorporates all of the latest techniques and worldly attractions so as to draw the crowds in. The broad Ecumenical position of Bill Hybels and Willow Creek is easily confirmed. For example, on October 13, 2007, 138 Muslim scholars prepared a document expressing the love of God that Muslims and Christians have in common, with the hope that this could become the basis for a mutual understanding. This paper was addressed to the pope of Rome, along with numerous other Catholic, Orthodox and Protestant leaders. Four Yale professors prepared a favorable response, in which they stated: “... they [the Muslim clerics] have identified the common ground between the Muslim and Christian religious communities ... love of God and love of neighbor ….”68 One of the signatories of this document, of unspeakable Biblical compromise and failure, is Bill Hybels.69 Professing Christians of great acclaim within the Evangelical community are using the love of God as a basis for spiritual disarmament with the Muslims. What both sides of this matter seem willing to overlook is that the God of Christianity and the god of the Muslim faith are NOT THE SAME, and therefore, when Muslims speak of the love of God, they are speaking of something completely different. To further compound the confusion that many Evangelicals, like Hybels, have entered into, “Muslims may deny or misrepresent any aspect of their faith in order to help correct the negative image of Islam in non- Muslim countries.”70 The reality is that a Muslim will do whatever it takes to cultivate a positive image for Islam; deception and lies are common place within their culture, and they are even permitted to deny their faith in order to save their own skins.71 In the name of “love,” much error has been entered into by those who profess to know God and His Son, Jesus Christ. Hybels, and the rest of Willow Creek, might well speak of holiness and obedience in their statement of faith, but their actions condemn them.
Alise D. Barrymore
A recent example would be what Hybels had slated for July 17 and 18, 2010: “Senior Pastor Bill Hybels leads Communion and welcomes guest speaker Alise Barrymore. Resolving the conflict between faith and doubt is difficult at best. Can our faith be strong in the presence of our own doubts? The Reverend Alise D. Barrymore, a Yale graduate and one of the founding pastors of The Emmaus Community, teaches from Mark 9:14–29.”72 Barrymore has been “a preacher in numerous churches including the Roman Catholic, African Methodist Episcopal (AME), Lutheran, Pentecostal and Presbyterian denominations.”73 Not only is she completely Ecumenical (in violation of 2 Corinthians 6:14-17), she also stands in violation of Scripture as a teacher of men, of holding authority over men (1 Timothy 2:12), and, if you stretch the Word of God to equate “pastor” and “elder,” she does not qualify for that, either (1 Timothy 3:2). We have already seen Hybel’s great enthusiasm in joining with other faiths, and now he adds to that turning a blind-eye to the clear teachings of the Bible. He might well speak of “holiness and obedience,” but it doesn’t take long to realize that these are simply words that fit well within a statement of faith, but have little impact on what takes place from day-to-day.
Mark Driscoll
The statement of faith of Moody Church declares: “We believe that we are called with a holy calling to walk not after the flesh, but after the Spirit ….”74 Once again the declared position of a widely known edifice of Christianity appears to be Biblically sound. Erwin Lutzer, the senior pastor of this church, is a well-known and respected leader within the Evangelical community. Mark Driscoll, a founder and pastor of preaching and theology of Mars Hill Church in Seattle, Washington, on the other hand, has been criticized for his “vulgar and crass language in public,”75 and few outside of his company would hold him up as a sterling example of Christianity. In addition to his language problems, Driscoll promotes the Emerging Church concept of contemplative prayer, using a mantra and solitude to enter into a state of mind where one can hear from someone thought to be God. The writer of the blog decrying Driscoll’s propensity to practice Emergent Church disciplines also points out that Driscoll was joined as a speaker at the Gospel Coalition National Conference by Erwin Lutzer. This demonstrates a lack of discernment on Lutzer’s part as to whom he will join with for speaking engagements. However, the problem goes even deeper. The Gospel Coalition organization, a group of pastors and teachers of Reformed persuasion, has a governing Council, which meets regularly – Lutzer and Driscoll are both members of that Council.76 The common element of this group is their Reformed theology, not the Word of God, and, consequently, Anglicans, Baptists, Presbyterians and the Evangelical Free can all come together in unity – not because of faith in Jesus Christ, but through a shared theology. The words included in a statement of faith do not necessarily reflect the practice of those who purportedly subscribe to that document. A general willingness to be accepting of those who profess to be Christian is the basis for such compromise, and it flows out of a concept of love that is not Biblical.
From Rick Warren’s Saddleback Community Church website we read: “The Holy Spirit … provides the Christian with power for living … and guidance in doing what is right. The Christian seeks to live under his control daily.”77 However, we find Rick Warren working against the teachings of Scripture and those high-sounding words from his own organization. He invited Ken Blanchard to join his team, even though Blanchard is a known purveyor of New Age thinking and a heretic. In a foreword to a book titled, What Would Buddha Do at Work?, Blanchard gives us a glimpse into his broadmindedness: “Our folks [those within his company] get to hear words of wisdom from great prophets and spiritual leaders like Buddha, Mohammed, Moses, Mahatma Gandhi, Yogananda, and the Dalai Lama …”78; his position within his company is Chief Spiritual Officer – although he claims to be a follower of Jesus, it is clearly not the Jesus of the Bible. Again we see that Warren’s compromising practice does not necessarily align itself with the fine words of a declaration of faith. The question that Warren avoids is this: “what communion hath light with darkness?” (2 Corinthians 6:14). Their spirit of “love,” which leads them to contravene the Word of God, is not from the Spirit of God.
Paul, as he writes to the Philippians, is seeking to safeguard them against desecrating the love of God in the manner exemplified by Hybels, Lutzer and Warren. His desire is that their love will be flourishing in knowledge. The word in Greek is epignosis (ep-ig’-no-sis), and is an intensive form of the word gnosis, or knowledge; it is described as a precise and correct or a full knowledge that can only come through faith in Christ.79 This is much more than simply knowing about Christ. Within Evangelical circles today, there is a general understanding of the facts concerning the life of Christ, and even His death and resurrection, but it does not flow out of personally abiding in the Vine of life. Jesus said: “Abide [meno] in me” (John 15:4); the Apostle John writes: “God is love [agape]; and he that dwelleth [meno] in love dwelleth in God, and God in him” (1 John 4:16b), and “… he that keepeth his [God’s] commandments dwelleth [meno] in him …” (1 John 3:24).80 As we abide in Christ (the Word of God – Revelation 19:13), we are abiding in His love, and, through this, we will live in obedience to the commands that we find in His Word. This reveals the failure of modern day Liberalism, Evangelicalism, and much of what is called Fundamentalism. If we do not heed the commands of the Lord, then we are not abiding in Him (John 3:36); if we are not abiding in Him, then we will be cast away from God and burned (John 15:6). This is not a complex matter – if we are in Christ Jesus, then our lives will be characterized by the righteousness of the Law of God (those Ten Commandments first written upon stone, and now written on our hearts by the Spirit of God – Jeremiah 31:33; Romans 8:4). Unfortunately, modern-day theology has obscured the Word of God in the same way that the teachings of the Pharisees circumvented the truths of God in Jesus’ day.
From Rick Warren’s Saddleback Community Church website we read: “The Holy Spirit … provides the Christian with power for living … and guidance in doing what is right. The Christian seeks to live under his control daily.”77 However, we find Rick Warren working against the teachings of Scripture and those high-sounding words from his own organization. He invited Ken Blanchard to join his team, even though Blanchard is a known purveyor of New Age thinking and a heretic. In a foreword to a book titled, What Would Buddha Do at Work?, Blanchard gives us a glimpse into his broadmindedness: “Our folks [those within his company] get to hear words of wisdom from great prophets and spiritual leaders like Buddha, Mohammed, Moses, Mahatma Gandhi, Yogananda, and the Dalai Lama …”78; his position within his company is Chief Spiritual Officer – although he claims to be a follower of Jesus, it is clearly not the Jesus of the Bible. Again we see that Warren’s compromising practice does not necessarily align itself with the fine words of a declaration of faith. The question that Warren avoids is this: “what communion hath light with darkness?” (2 Corinthians 6:14). Their spirit of “love,” which leads them to contravene the Word of God, is not from the Spirit of God.
Paul, as he writes to the Philippians, is seeking to safeguard them against desecrating the love of God in the manner exemplified by Hybels, Lutzer and Warren. His desire is that their love will be flourishing in knowledge. The word in Greek is epignosis (ep-ig’-no-sis), and is an intensive form of the word gnosis, or knowledge; it is described as a precise and correct or a full knowledge that can only come through faith in Christ.79 This is much more than simply knowing about Christ. Within Evangelical circles today, there is a general understanding of the facts concerning the life of Christ, and even His death and resurrection, but it does not flow out of personally abiding in the Vine of life. Jesus said: “Abide [meno] in me” (John 15:4); the Apostle John writes: “God is love [agape]; and he that dwelleth [meno] in love dwelleth in God, and God in him” (1 John 4:16b), and “… he that keepeth his [God’s] commandments dwelleth [meno] in him …” (1 John 3:24).80 As we abide in Christ (the Word of God – Revelation 19:13), we are abiding in His love, and, through this, we will live in obedience to the commands that we find in His Word. This reveals the failure of modern day Liberalism, Evangelicalism, and much of what is called Fundamentalism. If we do not heed the commands of the Lord, then we are not abiding in Him (John 3:36); if we are not abiding in Him, then we will be cast away from God and burned (John 15:6). This is not a complex matter – if we are in Christ Jesus, then our lives will be characterized by the righteousness of the Law of God (those Ten Commandments first written upon stone, and now written on our hearts by the Spirit of God – Jeremiah 31:33; Romans 8:4). Unfortunately, modern-day theology has obscured the Word of God in the same way that the teachings of the Pharisees circumvented the truths of God in Jesus’ day.
Joel Osteen
In our day of economic downturn, our faith in the Lord should become more precious because of the general instability all around us; we should cling to the Lord more closely, and trust Him to strengthen us through the trials that may well come our way. Popular Evangelical, Joel Osteen sees it differently. The Lord promised Jeremiah that the land of Israel would again be inhabited as it had been – “I will cause to return the captivity of the land, as at the first, saith the Lord” (Jeremiah 33:11b). Joel claims this verse for today, but uses the New International Version: “For I will restore the fortunes of the land as they were before,’ says the LORD.” He then goes on to make his application: “That means when you wake up, praise God. Believe Him for restoration in your retirement and savings. Believe God for restoration in that business you lost. There is nothing too difficult for God to do. Everything that was stolen can be restored in your life. God always gives us double for our trouble, and He likes to outdo Himself. The question is do you believe He will?”81
A promise by God that He would bring back the captivity of Israel has suddenly become a promise from God to give us double because of what we’re going through. The difficulty in this is not with God’s ability to do whatever He desires, but rather with the attitude that Joel presents. He gives no admonition to live in obedience to God’s Word, no challenge to remain steadfast in the Lord, no exhortation to hold tenaciously to the teachings of Scripture – just “believe” and God will double your wealth. If the wealth doesn’t come, then you’re not “believing” hard enough.
In his talk, which he calls, “Keep Your Song,” Osteen quotes Matthew 6:26-30 from the Amplified Bible, but omits the culmination of what Jesus said: “But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you.” Joel’s application of this text is this: “Supernatural things will happen when we praise.”82 In the passage, to which Joel refers, Jesus points out God’s care for the birds and the flowers, which are considered to be fleeting compared to man; on the basis of this example, we are not to be burdened by seeking after the necessities of life. Jesus completes His illustration by commanding us to be continually striving for God’s Kingdom and His righteousness – a righteousness that reflects God’s Law, being lived through us by the power of the Spirit of God (Romans 8:4). This is the focus of this passage! However, without a word about godly living or obedience to the commands of the Lord, Joel presents a hollow hope of believing God to double your wealth. It is so evident that Joel teaches out of the barrenness of his own dead spirituality. From the broad road of destruction, he calls to any who will hear: “This is the way to wealth and happiness,” and the applause heard in response comes from the devil. The time has come when many Evangelicals will no longer endure sound doctrine; after their own lusts, and desiring titillation, they have amassed to themselves teachers and have turned away from the truth and been consumed by lies (2 Timothy 4:3-4). By contrast, Paul declares that his desire for the Philippians is that they excel in their precise and correct knowledge of the Lord, something which is sadly lacking among modern-day Evangelicals and Fundamentalists alike; there is no place for compromise, accommodation of error, or tolerance of fables.
Paul’s prayer for the Philippians is that their love will overflow in the full knowledge of God, and in all judgment. Judgment speaks of perception, insight or the capacity to understand, and the word all, as it is used here, elevates this the greatest degree of discernment.83 Paul wants their love to overflow with a precise and correct knowledge of God, and the capstone is that this knowledge will be tempered with the utmost discernment. Of what value is knowledge if it is used indiscriminately? If there is one thing that runs contrary to the Ecumenism of today, it has to be discernment. One of the elements of New Evangelicalism was an emphasis on education and learning, but not after the order of “study to shew thyself approved unto God …” (2 Timothy 2:15). Their pursuit of learning was so that they would be able to dialogue as equals with the scholarly Liberals, with no intention of coming to a more correct and thorough understanding of the Scriptures. As a matter of fact, their scholarly pursuits drew them away from the Scriptures, and brought them to question the inerrancy of the Word of God and some of the fundamental doctrines of the faith that they once held. They may have increased their knowledge (although arguably not about God), but they plowed ahead with their agenda to bridge the gap with the Liberals – discernment, of necessity, fell by the wayside.
Discernment is defined as “the ability to make good judgments.”84 Hebrews 5:14 says: “But strong meat [solid food] belongeth to them that are of full age [mature], even those who by reason of use [habitual practice] have their senses [faculty of the mind for perceiving] exercised [exercised vigorously – perfect tense] to discern both good and evil.”85 Notice that the exercising of our mind to be discerning is expressed in the perfect tense – completed in the past, once and for all, not needing to be repeated. When would this take place? The only time that fits is when we “became the servants of righteousness” (Romans 6:18); when we come to Christ by faith in His finished work on our behalf, we receive the Spirit of God, Who will guide us into all truth (John 16:13). Discernment, as described by the writer of Hebrews, will come once – at the entrance of the Spirit into our hearts. As we walk according to the leading of the Spirit of God, this important ability to discern will be sharpened; on the other hand, neglect of the Spirit will bring confusion where discernment once reigned or should reign, and faithlessness will see the Spirit of God depart and all discernment cease (Hebrews 3:12).
To the Corinthians, Paul speaks of the incredible things that God has prepared for those who love Him, and then goes on to say: “Which things also we speak, not in the words which man’s wisdom teacheth, but which the Holy Ghost teacheth; comparing [interpret, “of things brought together for explanation,”86 sugkrino (soong-kree’-no87), from the root krino meaning to choose or judge] spiritual things with spiritual. But the natural man receiveth [believes88] not the things of the Spirit of God: for they are foolishness [considered intellectually weak89] unto him: neither can he know [ginosko – come to understand90] them, because they are spiritually discerned [scrutinized or studied carefully for determination (anakrino) with the aid of the Holy Spirit91]. But he that is spiritual [a Spirit-filled person, “a person possessing and governed by the Spirit of God”92] judgeth [carefully examines – anakrino93] all things, yet he himself is judged [anakrino] of no man” (1 Corinthians 2:13-15; cp. Romans 14:12). What must not be overlooked in this passage is the central role of the Spirit of God in our need to examine everything that comes our way. The reason that the worldly (or natural) man cannot understand the things of God is because he does not have the Holy Spirit providing the required aid in order to comprehend the magnitude of all that God has for us. What Paul is explaining to the Corinthians comes before the discernment desired for the Philippians; there is the need to bring Scriptures together, with the aid of the Spirit of God, in order to understand the Word of God. As this finds root in the life of the Christian, the application of this will be the judgment or insight that Paul prays will become part of the Philippians’ lives.
A promise by God that He would bring back the captivity of Israel has suddenly become a promise from God to give us double because of what we’re going through. The difficulty in this is not with God’s ability to do whatever He desires, but rather with the attitude that Joel presents. He gives no admonition to live in obedience to God’s Word, no challenge to remain steadfast in the Lord, no exhortation to hold tenaciously to the teachings of Scripture – just “believe” and God will double your wealth. If the wealth doesn’t come, then you’re not “believing” hard enough.
In his talk, which he calls, “Keep Your Song,” Osteen quotes Matthew 6:26-30 from the Amplified Bible, but omits the culmination of what Jesus said: “But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you.” Joel’s application of this text is this: “Supernatural things will happen when we praise.”82 In the passage, to which Joel refers, Jesus points out God’s care for the birds and the flowers, which are considered to be fleeting compared to man; on the basis of this example, we are not to be burdened by seeking after the necessities of life. Jesus completes His illustration by commanding us to be continually striving for God’s Kingdom and His righteousness – a righteousness that reflects God’s Law, being lived through us by the power of the Spirit of God (Romans 8:4). This is the focus of this passage! However, without a word about godly living or obedience to the commands of the Lord, Joel presents a hollow hope of believing God to double your wealth. It is so evident that Joel teaches out of the barrenness of his own dead spirituality. From the broad road of destruction, he calls to any who will hear: “This is the way to wealth and happiness,” and the applause heard in response comes from the devil. The time has come when many Evangelicals will no longer endure sound doctrine; after their own lusts, and desiring titillation, they have amassed to themselves teachers and have turned away from the truth and been consumed by lies (2 Timothy 4:3-4). By contrast, Paul declares that his desire for the Philippians is that they excel in their precise and correct knowledge of the Lord, something which is sadly lacking among modern-day Evangelicals and Fundamentalists alike; there is no place for compromise, accommodation of error, or tolerance of fables.
Paul’s prayer for the Philippians is that their love will overflow in the full knowledge of God, and in all judgment. Judgment speaks of perception, insight or the capacity to understand, and the word all, as it is used here, elevates this the greatest degree of discernment.83 Paul wants their love to overflow with a precise and correct knowledge of God, and the capstone is that this knowledge will be tempered with the utmost discernment. Of what value is knowledge if it is used indiscriminately? If there is one thing that runs contrary to the Ecumenism of today, it has to be discernment. One of the elements of New Evangelicalism was an emphasis on education and learning, but not after the order of “study to shew thyself approved unto God …” (2 Timothy 2:15). Their pursuit of learning was so that they would be able to dialogue as equals with the scholarly Liberals, with no intention of coming to a more correct and thorough understanding of the Scriptures. As a matter of fact, their scholarly pursuits drew them away from the Scriptures, and brought them to question the inerrancy of the Word of God and some of the fundamental doctrines of the faith that they once held. They may have increased their knowledge (although arguably not about God), but they plowed ahead with their agenda to bridge the gap with the Liberals – discernment, of necessity, fell by the wayside.
Discernment is defined as “the ability to make good judgments.”84 Hebrews 5:14 says: “But strong meat [solid food] belongeth to them that are of full age [mature], even those who by reason of use [habitual practice] have their senses [faculty of the mind for perceiving] exercised [exercised vigorously – perfect tense] to discern both good and evil.”85 Notice that the exercising of our mind to be discerning is expressed in the perfect tense – completed in the past, once and for all, not needing to be repeated. When would this take place? The only time that fits is when we “became the servants of righteousness” (Romans 6:18); when we come to Christ by faith in His finished work on our behalf, we receive the Spirit of God, Who will guide us into all truth (John 16:13). Discernment, as described by the writer of Hebrews, will come once – at the entrance of the Spirit into our hearts. As we walk according to the leading of the Spirit of God, this important ability to discern will be sharpened; on the other hand, neglect of the Spirit will bring confusion where discernment once reigned or should reign, and faithlessness will see the Spirit of God depart and all discernment cease (Hebrews 3:12).
To the Corinthians, Paul speaks of the incredible things that God has prepared for those who love Him, and then goes on to say: “Which things also we speak, not in the words which man’s wisdom teacheth, but which the Holy Ghost teacheth; comparing [interpret, “of things brought together for explanation,”86 sugkrino (soong-kree’-no87), from the root krino meaning to choose or judge] spiritual things with spiritual. But the natural man receiveth [believes88] not the things of the Spirit of God: for they are foolishness [considered intellectually weak89] unto him: neither can he know [ginosko – come to understand90] them, because they are spiritually discerned [scrutinized or studied carefully for determination (anakrino) with the aid of the Holy Spirit91]. But he that is spiritual [a Spirit-filled person, “a person possessing and governed by the Spirit of God”92] judgeth [carefully examines – anakrino93] all things, yet he himself is judged [anakrino] of no man” (1 Corinthians 2:13-15; cp. Romans 14:12). What must not be overlooked in this passage is the central role of the Spirit of God in our need to examine everything that comes our way. The reason that the worldly (or natural) man cannot understand the things of God is because he does not have the Holy Spirit providing the required aid in order to comprehend the magnitude of all that God has for us. What Paul is explaining to the Corinthians comes before the discernment desired for the Philippians; there is the need to bring Scriptures together, with the aid of the Spirit of God, in order to understand the Word of God. As this finds root in the life of the Christian, the application of this will be the judgment or insight that Paul prays will become part of the Philippians’ lives.
John Owen
As we consider this, we must ask ourselves the question: “What do I use to gain insight into the Word of God?” We must learn to compare Scripture with Scripture and allow the Spirit of God to illumine His Word for us. Unfortunately, within Evangelicalism and Fundamentalism, to a greater degree that anyone might like to admit, the Bible has suffered from neglect. It is the writings of the theologians that have gained popularity; there has been a wholesale capitulation of personal responsibility to understand what God has given to us in His Word. Too often we are satisfied with the platitudes and trite sayings of the latest Evangelical authors to hit the market, seemingly unaware of the poison that has been injected into their writings. Paul warns the Corinthians that the natural man cannot understand the things of God because they can only be known through careful examination (1 Corinthians 2:14), which will involve bringing the Scriptures together (v. 13) under the tutelage of the Spirit. Today, Evangelicals are rapidly descending into a new Dark Age because the Bible has been shelved in favor of the writings of men. The historical Dark Ages saw the Roman Catholic Church in control of the vast majority of Europe, and the Bible exclusively in the hands of the priests; the common people of that day were without the Word of God and only heard what the priests wanted them to hear. This new Dark Age, which is sweeping over Evangelicalism, is voluntary – the common people have freely shelved their Bibles and confined their understanding (really, misunderstanding) of Scripture to what they hear and read from their accepted purveyor of “truth.” If we would personally avoid such a calamity, we must take the Bible and permit the Spirit of God to interpret the Scriptures by the Scriptures. This immediately eliminates being enamored with the smooth writings of men – whether they are modern fountains of philosophy like Charles Colson, the insightful writings of Chuck Swindoll, or the spiritual “giants” from yesteryear like John Owen. We cannot, and must not, substitute the writings of man for God’s Word – if we do, we will always come out the loser.
Paul’s desire for the Philippian saints was that they would, in their love, flourish in a very accurate form of knowledge and the highest level of discernment. This would come through a careful study of the Scriptures and permitting the Spirit of God to open their understanding to His truth. We will never achieve this understanding by simply reading the Bible – there must be a careful, and prayerful, examination of God’s Word. We read: “Study to shew thyself approved unto God … rightly dividing the word of truth.” (2 Timothy 2:15). However, have we simply read this in passing, or do we really understand the thrust of this verse? In 1896, C.I. Schofield published a book titled Rightly Dividing the Word of Truth, in which he expounded the dispensational divisions that he saw within the Word of God.94 Was this Paul’s intent in writing this to Timothy? Clearly not, since the dispensational view is fraught with many failures. Study comes from the Greek word spoudazo (spoo-dad’-zo) which means to give diligence or to exert one’s self.95 That one word alone dismisses merely reading through the Bible as being sufficient – it calls for careful examination. Approved speaks of a “qualification that results from trial and examination”96 – this places the standard for approval at a high level; not only is it God Who must approve, but the approval will only come through testing. This qualifies the diligence that we must take in order to attain this approval. Finally, the focus of this diligence and approval: we must rightly divide God’s Word. Literally, this means “cutting a straight road through difficult terrain,”97 and later came to mean “rightly dealing with a thing”98 – in this case, understanding and/or teaching the Scriptures accurately. How desperately this is needed within the lives of those who would promote themselves as Biblical Christians in our day. This underlies Paul’s prayer for the Philippians.
10. That ye may approve things that are excellent; that ye may be sincere and without offence till the day of Christ;
As we read this verse in English, we appear to have two primary reasons for Paul’s prayer that the Philippians’ love will flourish in knowledge and judgment. The two that ye’s seem to draw our attention back to what has just been presented, and provide two equal purposes for Paul’s prayer. However, the first that could be better understood as to or with a view to,99 which indicates that what follows is an expression of love overflowing in full knowledge and the highest form of discernment. The second that could be more clearly expressed as in order that,100 and, consequently, provides the reason or purpose for the entire statement up to this point.
The first phrase provides the context for love overflowing in complete knowledge and the highest form of judgment or discernment: with a view to ye proving the things that are of greater value (literal).101 Approve is from the Greek word dokimazo (dok-im-ad’-zo) and means to test, examine and prove in order to determine something to be genuine, all with a view to approving what is under scrutiny.102 The word is in the present tense, which means that this is to be their continual practice; they (and we) are to constantly examine what we hear, read and see against the true standard of the Word of God (the word may is not in the Greek; 2 Corinthians 13:5). What is evident, as we consider this, is that the precise and correct knowledge and the highest level of discernment fit very well with this call to examine and test everything that comes our way. The knowledge and judgment of which Paul speaks, provides a firm foundation from which to carry out the careful scrutiny of that which we face on a daily basis. “Beloved, believe not every spirit, but try [dokimazo – also present tense] the spirits whether they are of God: because many false prophets are gone out into the world” (1 John 4:1). A broad acceptance of anyone who professes faith in Jesus Christ, is not to be our practice; the command given by the Spirit of God, through the Apostle John, undermines the very essence of Ecumenism – namely, acceptance without examination. We are to be students of the Scriptures, modern-day Bereans who are prepared to take everything back to God’s Word in order to determine its credibility and acceptability (Acts 17:10-11).
Excellent comes from the Greek word diaphero (dee-af-er’-o).103 Jesus said: “Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better [diaphero] than they?” (Matthew 6:26). The word generally means to differ, but also, as it is used in our verse, it refers to that which is most important or of greater value104 – hence the translators’ choice of the word excellent, and much better in Matthew. The call that we have in our verse is that we are to be continually examining and scrutinizing in order to determine the things that are of greater value.105 We can easily see the critical importance of a complete understanding and a sharpened discernment so as to make this determination.
Now we come to the twofold pinnacle of Paul’s prayer for the Philippians. As we’ve already noted, in order that would more clearly present the introduction of this phrase; this is the purpose of what has come before. The first part, of this twofold reason, is so that ye may be sincere. Being a purpose statement, in the Greek the subjunctive sincere becomes a statement of the Paul’s intent in praying for them – it no longer expresses a possibility but the reason for his prayer.106 So, as Paul presents this to the Philippians, and as we read it today, based upon what has come before (an abundant love expressed through a full knowledge and heightened discernment), this is the reality! The word sincere (eilikrines) is literally: the sun’s ray (heile) and to separate or judge (krino) – judged by sunlight,107 and, within this context, it signifies being spotless or pure.108 As we permit the Spirit of God to work the earlier part of Paul’s prayer into our life, we will become pure (sincere) before Him.
Let’s review and bring together Paul’s prayer expressed so far. His petition is that their love (agape) will flourish in a precise and correct knowledge and the greatest discernment or judgment as they are proving and examining things in order to determine what is of superior quality so that they will be pure! The reality is that spiritual purity requires a solid foundation – it does not just happen. The Galatians faced a dilemma, and Paul wrote to them warning of the significant decision that they faced. Paul and Barnabas had preached the pure Gospel to them and established them in their new-found faith (Acts 14:21-23). However, Jews came along who advocated the necessity of keeping the Law of Moses alongside of their faith in Christ (Acts 15:5); they sought to add another element to the pure Gospel message (i.e., create an alloy, something that was no longer pure). Paul tells them: “But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed” (Galatians 1:8). In other words, retain the pure message of the Gospel or be subject to the wrath of God. He goes on to say that if they accept the alloy (a tainted gospel without life), then “Christ is become of no effect unto you” (literally: ye have been freed from the Christ), “ye are fallen from grace” (Galatians 5:4).109 There is no room for mixing anything with the truth of God’s Word, and therefore Paul is so earnestly concerned that the Philippian Christians would lay the foundation of love, knowledge, discernment, and the habit of testing all things so that they will retain the pure message of the Gospel. “Take heed unto thyself, and unto the doctrine; continue in them: for in doing this thou shalt both save thyself, and them that hear thee” (1 Timothy 4:16).
Paul’s desire for the Philippian saints was that they would, in their love, flourish in a very accurate form of knowledge and the highest level of discernment. This would come through a careful study of the Scriptures and permitting the Spirit of God to open their understanding to His truth. We will never achieve this understanding by simply reading the Bible – there must be a careful, and prayerful, examination of God’s Word. We read: “Study to shew thyself approved unto God … rightly dividing the word of truth.” (2 Timothy 2:15). However, have we simply read this in passing, or do we really understand the thrust of this verse? In 1896, C.I. Schofield published a book titled Rightly Dividing the Word of Truth, in which he expounded the dispensational divisions that he saw within the Word of God.94 Was this Paul’s intent in writing this to Timothy? Clearly not, since the dispensational view is fraught with many failures. Study comes from the Greek word spoudazo (spoo-dad’-zo) which means to give diligence or to exert one’s self.95 That one word alone dismisses merely reading through the Bible as being sufficient – it calls for careful examination. Approved speaks of a “qualification that results from trial and examination”96 – this places the standard for approval at a high level; not only is it God Who must approve, but the approval will only come through testing. This qualifies the diligence that we must take in order to attain this approval. Finally, the focus of this diligence and approval: we must rightly divide God’s Word. Literally, this means “cutting a straight road through difficult terrain,”97 and later came to mean “rightly dealing with a thing”98 – in this case, understanding and/or teaching the Scriptures accurately. How desperately this is needed within the lives of those who would promote themselves as Biblical Christians in our day. This underlies Paul’s prayer for the Philippians.
10. That ye may approve things that are excellent; that ye may be sincere and without offence till the day of Christ;
As we read this verse in English, we appear to have two primary reasons for Paul’s prayer that the Philippians’ love will flourish in knowledge and judgment. The two that ye’s seem to draw our attention back to what has just been presented, and provide two equal purposes for Paul’s prayer. However, the first that could be better understood as to or with a view to,99 which indicates that what follows is an expression of love overflowing in full knowledge and the highest form of discernment. The second that could be more clearly expressed as in order that,100 and, consequently, provides the reason or purpose for the entire statement up to this point.
The first phrase provides the context for love overflowing in complete knowledge and the highest form of judgment or discernment: with a view to ye proving the things that are of greater value (literal).101 Approve is from the Greek word dokimazo (dok-im-ad’-zo) and means to test, examine and prove in order to determine something to be genuine, all with a view to approving what is under scrutiny.102 The word is in the present tense, which means that this is to be their continual practice; they (and we) are to constantly examine what we hear, read and see against the true standard of the Word of God (the word may is not in the Greek; 2 Corinthians 13:5). What is evident, as we consider this, is that the precise and correct knowledge and the highest level of discernment fit very well with this call to examine and test everything that comes our way. The knowledge and judgment of which Paul speaks, provides a firm foundation from which to carry out the careful scrutiny of that which we face on a daily basis. “Beloved, believe not every spirit, but try [dokimazo – also present tense] the spirits whether they are of God: because many false prophets are gone out into the world” (1 John 4:1). A broad acceptance of anyone who professes faith in Jesus Christ, is not to be our practice; the command given by the Spirit of God, through the Apostle John, undermines the very essence of Ecumenism – namely, acceptance without examination. We are to be students of the Scriptures, modern-day Bereans who are prepared to take everything back to God’s Word in order to determine its credibility and acceptability (Acts 17:10-11).
Excellent comes from the Greek word diaphero (dee-af-er’-o).103 Jesus said: “Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better [diaphero] than they?” (Matthew 6:26). The word generally means to differ, but also, as it is used in our verse, it refers to that which is most important or of greater value104 – hence the translators’ choice of the word excellent, and much better in Matthew. The call that we have in our verse is that we are to be continually examining and scrutinizing in order to determine the things that are of greater value.105 We can easily see the critical importance of a complete understanding and a sharpened discernment so as to make this determination.
Now we come to the twofold pinnacle of Paul’s prayer for the Philippians. As we’ve already noted, in order that would more clearly present the introduction of this phrase; this is the purpose of what has come before. The first part, of this twofold reason, is so that ye may be sincere. Being a purpose statement, in the Greek the subjunctive sincere becomes a statement of the Paul’s intent in praying for them – it no longer expresses a possibility but the reason for his prayer.106 So, as Paul presents this to the Philippians, and as we read it today, based upon what has come before (an abundant love expressed through a full knowledge and heightened discernment), this is the reality! The word sincere (eilikrines) is literally: the sun’s ray (heile) and to separate or judge (krino) – judged by sunlight,107 and, within this context, it signifies being spotless or pure.108 As we permit the Spirit of God to work the earlier part of Paul’s prayer into our life, we will become pure (sincere) before Him.
Let’s review and bring together Paul’s prayer expressed so far. His petition is that their love (agape) will flourish in a precise and correct knowledge and the greatest discernment or judgment as they are proving and examining things in order to determine what is of superior quality so that they will be pure! The reality is that spiritual purity requires a solid foundation – it does not just happen. The Galatians faced a dilemma, and Paul wrote to them warning of the significant decision that they faced. Paul and Barnabas had preached the pure Gospel to them and established them in their new-found faith (Acts 14:21-23). However, Jews came along who advocated the necessity of keeping the Law of Moses alongside of their faith in Christ (Acts 15:5); they sought to add another element to the pure Gospel message (i.e., create an alloy, something that was no longer pure). Paul tells them: “But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed” (Galatians 1:8). In other words, retain the pure message of the Gospel or be subject to the wrath of God. He goes on to say that if they accept the alloy (a tainted gospel without life), then “Christ is become of no effect unto you” (literally: ye have been freed from the Christ), “ye are fallen from grace” (Galatians 5:4).109 There is no room for mixing anything with the truth of God’s Word, and therefore Paul is so earnestly concerned that the Philippian Christians would lay the foundation of love, knowledge, discernment, and the habit of testing all things so that they will retain the pure message of the Gospel. “Take heed unto thyself, and unto the doctrine; continue in them: for in doing this thou shalt both save thyself, and them that hear thee” (1 Timothy 4:16).
Evangelicals today promote various versions of the truth, which have been thoroughly mixed with error, so that they no longer reflect the Gospel of God (Galatians 1:7). Today’s theologies and Bible translations have done irreparable damage to what many perceive to be the truth of God’s Word. It may be rightly argued that the theological thinking of today has sprung from that of the previous generation, but that in no way reduces the seriousness of the compromise that has taken place. Compromise unfolds with a very natural progression; it happens slowly over time so that, without personal diligence, it may very well occur unnoticed. The Bible translation fiasco has only intensified the departure in thinking; modern Bibles omit words, sentences and whole paragraphs from the text, and yet they are upheld as being so much easier to understand. Has anyone, who has poured himself into a modern translation, come out spiritually stronger and with a greater appreciation for the holiness of God? Modern versions provide support for the aberrant theologies of our day. Rick Warren, in his book, The Purpose Driven Life, used 15 different versions, and justified this with two very logically-appealing reasons: 1) “… no matter how wonderful a translation is, it has limitations” and 2) “… we often miss the full impact of familiar Bible verses, not because of poor translating, but simply because they have become so familiar!”110 Without entering into a full review of the Bible translation disaster that is ours today, it is evident that Warren has ignored two other very important factors: the reliability of the text used in translating, and the method of translation. Supporters of the multitude of Bibles today use seemingly logical arguments to defend their position, thereby creating a smoke screen by which the truth of God’s Word vanishes. “Ye shall not add unto the word which I command you, neither shall ye diminish ought from it, that ye may keep the commandments of the LORD your God which I command you” (Deuteronomy 4:2). There needs to be concern about the dependability of the underlying text of a translation, and the method of translation used – if we are to neither add to nor take away from God’s Word, then we must be diligent in these two areas.
Constantin von Tischendorf
With few exceptions, the modern translations make use of a Greek text of the New Testament that is the product of primarily two later discoveries of old-manuscripts – the Sinaiticus and the Vaticanus. The Sinaiticus was brought to light by Constantin von Tischendorf in 1844 while he was visiting the Monastery of Saint Catherine at the foot of Mt. Sinai.111 Although he claimed to have discovered the manuscripts among garbage slated to be burned, the monastery has firmly denied this. The discovery included about half of the Greek Old Testament, several apocryphal books, the New Testament, the Epistle of Barnabas and part of the Shepherd of Hermas.112 It is readily admitted that the Biblical text is “heavily corrected,” yet modern scholars acclaim its incredible value.113 It is interesting to note this manuscript’s acclaim even though it is filled with corrections and changes to the text (something that a legitimate copy of the Bible would not include), and it was found with apocryphal books and the heretical Epistle of Barnabas and the Shepherd of Hermas. Tischendorf was a German textual critic who claimed: “I am confronted with a sacred task, the struggle to regain the original form of the New Testament.”114 What he, along with all of the rest of the textual critics, failed to realize is that he was on a pointless quest; he was looking for a phantom of his own creation. God’s Word has never been lost: “The words of the LORD are pure words: as silver tried in a furnace of earth, purified seven times. Thou shalt keep them, O LORD, thou shalt preserve them from this generation for ever” (Psalm 12:6-7). Not only did the Lord provide us with His Word, but He also promised to watch over it throughout time; His Word has not been lost, therefore there is no need to work to recover it. In his efforts to “regain” what he supposed was the missing form of the New Testament Scriptures, Tischendorf was “emboldened to depart from the received text as used in churches.”115 This reveals the core effort of the textual critics – they always sought ways to pull away from the accepted text of Scripture; these men were used by the devil to create doubt in the minds of the general populace concerning the authenticity and reliability of the Word of God. Among those who supported Tischendorf’s work were the Unitarians,116 a like-minded group who have always welcomed involvement in revision and translation committees. They have supported every effort to draw the attention of Christians away from the true text of Scripture that has been in use for centuries.
Brooke Foss Westcott - Fenton J.A. Hort
The second manuscript, the Codex Vaticanus, surfaced around 1481, conveniently found in the Vatican library in Rome.117 It is comprised of most of the Greek Bible; it includes several of the apocryphal books but is missing most of Genesis, the epistles to Timothy, Titus and Philemon, the book of Revelation, and the book of Hebrews conveniently ends at chapter 9:14.118 Incredibly, “current scholarship considers the Codex Vaticanus to be one of the best Greek texts of the New Testament …,”119 even though it is used as the basis for some 36,000 changes from the majority texts supporting the Received Text or Textus Receptus.120 Through the translating efforts of men like Wycliffe and Tyndale, and the production of the printing press, the Bible gradually became available to the general populace of the fifteenth century. The 1611 translation, authorized by King James, threw the door wide open for everyone to own their own Bible in the English language – it was no longer buried in Latin, or under the control of the Catholic Church; the restrictive grip on the Scriptures held by the Roman Catholic Church for centuries was gone. The devil brought men like Tischendorf (followed by Westcott and Hort) onto the scene to publish these corrupt Greek manuscripts (the Sinaiticus and Vaticanus) and provide a new, weakened foundation for Bible translation work. Opening the possibility for several readings of any one text, these men created the thought of uncertainty as to how the text of Scripture should actually read, which, in turn, has provided man with license to wiggle his way through God’s Word and come out the other side unchanged, yet feeling somehow justified. Even though the majority of Greek text fragments supported the Received Text, this new corrupt Greek New Testament manuscript soared to high acclaim within the scholastic community, with no opposition from the Roman Catholic Church, the Unitarians, or any other group that sought to justify their departure from the long accepted and plain truths of Scripture.
With this early success, Satan opened the floodgates for new translations and translation techniques – every cult and deviant group could now have a Bible to support their particular persuasion. The Roman Catholic Church commissioned the Douay-Rheims Bible just prior to the translation of the King James Version; it is a translation into English from the RCC approved Latin Vulgate. The Catholics have commissioned other translations as well, including the New Jerusalem Bible completed in 1985.121 The Jehovah’s Witnesses use the New World Translation, specifically commissioned to uphold their theology. The gay and lesbian community has recently produced their Gay and Lesbian Study Bible – a translation done specifically to support their deviant, sinful lifestyle.122 Today, Evangelicals will use any translation that bolsters the point that they are trying to make; Rick Warren has become a master at this. To further skew the matter, most Bibles today, which are considered to be translations, are really paraphrases – they do not make use of word-for-word translation practices but have succumbed to translating ideas and thoughts, which requires interpretation to take place at the same time. The hugely popular New International Version uses both the corrupt Greek manuscripts and this interpretative translation technique called dynamic equivalence, yet it has become virtually the standard translation within Evangelical circles.
Paul’s prayer for the Philippians (and us) is that they/we would have a firm foundation that would prevent compromise and confusion from taking root in their/our midst. His desire was for their spiritual purity, and he exposed the basis for that end. Today the accepted word is that “we must strive for unity because it is the essence of the church.”123 This essential doctrine of Ecumenism has sailed through the churches without opposition; I’ve heard it declared from the pulpit of the Evangelical Free Church, of which we were formerly a part, without giving Colson credit for the thought. Paul’s prayer for the holy ones of Philippi was that they will be pure. Alongside of spiritual purity will flow unity with Christ – the two are inseparable (John 15:4; Ephesians 4:23-24); out of unity with Christ will flow unity with those who also abide in Him. What the Ecumenical fail to recognize is that true unity only comes by abiding in Christ (and all that that means); we do not strive for unity, but we must strive to remain in Christ (Colossians 1:21-23). By turning this on its head, Evangelicals have generated a false unity through compromise and acceptance, and have lost any semblance of abiding in the Lord Jesus Christ.
The second aspect of this pinnacle of Paul’s prayer is: in order that ye will be … without offence till the day of Christ. The phrase without offence comes from the Greek word aproskopos (ap-ros’-kop-os) which is literally having nothing to strike against, not causing to stumble.124 To the Romans Paul wrote: “It is good neither to eat flesh, nor to drink wine, nor any thing whereby thy brother stumbleth [proskopto (pros-kop’-to)], or is offended, or is made weak” (Romans 14:21). We are to live in a manner that will not give our fellow believer cause to stumble in his walk with the Lord. Paul, who never minced his words when either proclaiming the truth or standing against those who would oppose the truth, declared: “And herein do I exercise myself, to have always a conscience void of offence [aproskopos] toward God, and toward men” (Acts 24:16). However, we must be careful that we understand this correctly, for we are still called to “hold fast the form of sound words, which thou hast heard of me …” (2 Timothy 1:13). There is a required balance that is not evident within Evangelicalism today.
With this early success, Satan opened the floodgates for new translations and translation techniques – every cult and deviant group could now have a Bible to support their particular persuasion. The Roman Catholic Church commissioned the Douay-Rheims Bible just prior to the translation of the King James Version; it is a translation into English from the RCC approved Latin Vulgate. The Catholics have commissioned other translations as well, including the New Jerusalem Bible completed in 1985.121 The Jehovah’s Witnesses use the New World Translation, specifically commissioned to uphold their theology. The gay and lesbian community has recently produced their Gay and Lesbian Study Bible – a translation done specifically to support their deviant, sinful lifestyle.122 Today, Evangelicals will use any translation that bolsters the point that they are trying to make; Rick Warren has become a master at this. To further skew the matter, most Bibles today, which are considered to be translations, are really paraphrases – they do not make use of word-for-word translation practices but have succumbed to translating ideas and thoughts, which requires interpretation to take place at the same time. The hugely popular New International Version uses both the corrupt Greek manuscripts and this interpretative translation technique called dynamic equivalence, yet it has become virtually the standard translation within Evangelical circles.
Paul’s prayer for the Philippians (and us) is that they/we would have a firm foundation that would prevent compromise and confusion from taking root in their/our midst. His desire was for their spiritual purity, and he exposed the basis for that end. Today the accepted word is that “we must strive for unity because it is the essence of the church.”123 This essential doctrine of Ecumenism has sailed through the churches without opposition; I’ve heard it declared from the pulpit of the Evangelical Free Church, of which we were formerly a part, without giving Colson credit for the thought. Paul’s prayer for the holy ones of Philippi was that they will be pure. Alongside of spiritual purity will flow unity with Christ – the two are inseparable (John 15:4; Ephesians 4:23-24); out of unity with Christ will flow unity with those who also abide in Him. What the Ecumenical fail to recognize is that true unity only comes by abiding in Christ (and all that that means); we do not strive for unity, but we must strive to remain in Christ (Colossians 1:21-23). By turning this on its head, Evangelicals have generated a false unity through compromise and acceptance, and have lost any semblance of abiding in the Lord Jesus Christ.
The second aspect of this pinnacle of Paul’s prayer is: in order that ye will be … without offence till the day of Christ. The phrase without offence comes from the Greek word aproskopos (ap-ros’-kop-os) which is literally having nothing to strike against, not causing to stumble.124 To the Romans Paul wrote: “It is good neither to eat flesh, nor to drink wine, nor any thing whereby thy brother stumbleth [proskopto (pros-kop’-to)], or is offended, or is made weak” (Romans 14:21). We are to live in a manner that will not give our fellow believer cause to stumble in his walk with the Lord. Paul, who never minced his words when either proclaiming the truth or standing against those who would oppose the truth, declared: “And herein do I exercise myself, to have always a conscience void of offence [aproskopos] toward God, and toward men” (Acts 24:16). However, we must be careful that we understand this correctly, for we are still called to “hold fast the form of sound words, which thou hast heard of me …” (2 Timothy 1:13). There is a required balance that is not evident within Evangelicalism today.
Chuck Swindoll
This is not to say that we are to be tactless and unfeeling. It’s interesting how Evangelicals can spin this to support their Ecumenism. Chuck Swindoll, that bastion of pithy quips and cute stories, has expressed this: “… the classic example of tactless humanity, I’m ashamed to declare, is the abrasive Christian (so-called) who feels it his or her calling to fight for the truth with little or no regard for the other fella’s feelings. Of course, this is supposedly done in the name of the Lord—‘to do anything less would be compromise and counterfeit.’”125 What comes through Swindoll’s comment is that it is more important to coddle the feelings of others than to stand for the truth; in other words, if our stance for the truth of God’s Word causes someone to be offended, then we are to bury our understanding of the truth. Within modern Evangelicalism, it is anathema to cause anyone offense, and so the Message of the Bible is only brushed over lightly lest someone might become upset or, perish the thought, be convicted. What Swindoll is promoting is Ecumenism: don’t be hung up on the truths of Scripture; be easy to get along with!
“Unto you therefore which believe [to be persuaded] he is precious: but unto them which be disobedient [refuse to believe; disobedient], the stone which the builders disallowed [rejected], the same is made the head of the corner, And a stone of stumbling [stumbling block], and a rock of offence [a massive rock which impedes], even to them which stumble [proskopto] at the word, being disobedient [not persuaded]: whereunto also they were appointed” (1 Peter 2:7-8).126 What we must not fail to recognize is that the truth of God will always be an offense to the ungodly (by this we must mean both the unbeliever who is steeped in the world’s philosophies and the professing Christian, who, like Swindoll, simply wants to feel validated), but we must not be offensive in how we present His truth. “Let your speech be alway with grace, seasoned with salt, that ye may know how ye ought to answer every man” (Colossians 4:6). The first phrase is literally “the word of you always in grace.”127 Our words must always be gracious, even when God’s message of truth upon our lips will cause offense. “If it be possible [to be able], as much as lieth in you, live peaceably with all men” (Romans 12:18). The Word of God will cause offense, but we must not cause offense through tactless words.
“Unto you therefore which believe [to be persuaded] he is precious: but unto them which be disobedient [refuse to believe; disobedient], the stone which the builders disallowed [rejected], the same is made the head of the corner, And a stone of stumbling [stumbling block], and a rock of offence [a massive rock which impedes], even to them which stumble [proskopto] at the word, being disobedient [not persuaded]: whereunto also they were appointed” (1 Peter 2:7-8).126 What we must not fail to recognize is that the truth of God will always be an offense to the ungodly (by this we must mean both the unbeliever who is steeped in the world’s philosophies and the professing Christian, who, like Swindoll, simply wants to feel validated), but we must not be offensive in how we present His truth. “Let your speech be alway with grace, seasoned with salt, that ye may know how ye ought to answer every man” (Colossians 4:6). The first phrase is literally “the word of you always in grace.”127 Our words must always be gracious, even when God’s message of truth upon our lips will cause offense. “If it be possible [to be able], as much as lieth in you, live peaceably with all men” (Romans 12:18). The Word of God will cause offense, but we must not cause offense through tactless words.
Chuck Colson
Evangelicals today seek to be loved and accepted by everyone; however, this is accomplished, not by means of gracious speech, but by a message that is agreeable, and so they have diluted the message of the Gospel of Christ, thereby removing its offense. To the Galatians Paul declared: “But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed” (Galatians 1:8). This would have undoubtedly offended the Jews who sought to persuade the Christians of the necessity to add some of the Law of Moses to their faith in Christ (Acts 15:1). However, the exclusivity and narrowness of God’s truth needed to be clearly understood so that there was no question as to the proper course for the Christian life. Those who were part of the error (the Judaizers) would take offense; those who were trying to sort through the confusion would take heed. The pioneers of the Evangelical Free Church (EFC) summarized the modern attitude well: “if Scripture alone is the rule, and Scripture is open to various interpretations, and believers are free in conscience to interpret it as they feel ‘led’ by the Holy Spirit, it follows that they may be led to different views.”128 Upon this premise, everything becomes acceptable because there is no longer a narrow truth; room has been made for every aberrant view that might come along – nothing is to be excluded. To this day the EFC prides itself on being “inclusive not exclusive,” by which they mean that the doctrinal position that they take will include only those things that are “biblically beyond dispute or debate and are accepted by all in the evangelical tradition.”129 This is precisely the attitude of Chuck Colson, co-author of Evangelicals and Catholics Together, who wrote: “True unity is not sought by pretending that there are no differences … but by recognizing and respecting those differences, while focusing on the great orthodox truths all Christians share” (emphasis added).130 Colson refers to this lowest common denominator as the orthodox truths of our faith; the EFC calls them “essentials,” while they piously quote the fourth century heretic, Chrysostom: “In essentials, unity. In non-essentials, charity. In all things, Jesus Christ.”131 Truly, the roots of Ecumenism run deep.
There are two aspects to this concept of living a life “without offence.” What we have just looked at is the one that has taken over our thinking today – do not be an offense to others. The second consideration, and perhaps the more important of the two, is that we are not to be an offense to God, “Who hath saved us, and called us with an holy calling …” (2 Timothy 1:9). Within church circles today, this is of far less importance, and has for the most part slipped below the radar. Paul exhorted the Ephesians to “walk worthy of the vocation wherewith ye are called …” and to “put on the new man, which after God is created in righteousness and true holiness” (Ephesians 4:1, 24). We have been called to holiness: “Ye shall be holy: for I the LORD your God am holy” (Leviticus 19:2; 1 Peter 1:15). Holiness has been defined as God’s “fundamental attribute,”132 and viewed as the one characteristic through which all other aspects of His divine character flow. It is only fitting, therefore, that if we are indeed His children, then we must seek to emulate His holy character.
The Greek word translated as holy is hagios, and bears the thought of purity and separation.133 This word appears 229 times in the Greek New Testament, and 161 times it is translated as holy, but, most interestingly, 61 times it is translated as saints.134 God calls us saints – “… [absolutely] not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration [rebirth], and renewing of the Holy Ghost …” (Titus 3:5).135 Our salvation is entirely centered in God and is the expression of His mercy through the sacrifice of the Lord Jesus Christ, and His gracious provision of the Holy Spirit to lead us into all truth (John 16:13). As such we are called saints – holy ones in the eyes of God, as He views us through the blood of Christ, our High Priest Who shed His blood for the remission of our sins. Is it any wonder that Jesus said: “Abide in me” (John 15:4)? It is only as we abide in Him that we can occupy the one place where His blood will cover our sins. If we, through willful unbelief (or faithlessness), leave the security that we have in Christ, then we have forsaken the only Place where God can view our sins as being covered by the blood that Christ shed for the sins of the whole world (Hebrews 10:26; 1 John 2:2). “He that hath [or holds] the Son hath life; and he that hath not the Son of God hath not [absolute] life” (1 John 5:12). If we forsake God’s only provision for salvation, then we will find ourselves without hope.
“And grieve not the holy Spirit of God, whereby ye are sealed [marked for identification] unto the day of redemption” (Ephesians 4:30).136 The promise of Jesus was that He, when He was gone from this earth, would send the Comforter, the Holy Spirit, with the purpose for Him to “abide with you forever” (John 14:16). Abide (meno – to remain), in the subjunctive mood, is the reason that Jesus said that He would send the Comforter; as part of a purpose clause there is no uncertainty: He has been sent in order to remain with us forever.137 Therefore, we must pay close attention when we are told to not grieve the Spirit. “… when he, the Spirit of truth, is come, he will guide you into all truth …” (John 16:13); the Spirit of God has come into the life of the believer with a very specific mission – to lead us into “all [the] truth” (the Greek includes the definite article). The word truth is singular (not plural) – there is only one truth; the Spirit of God will not lead different people to different truths (despite the opinion of the EFC pioneers). Since the Spirit’s presence in our lives is to lead us into the truth, then the grief that we might inflict upon the Spirit could well come from an unwillingness to accept the truth that He has shown us. We all know the old adage: “there are none so blind as those who will not see.” “And Jesus said, For judgment I am come into this world, that they which see not might see; and that they which see might be made blind. And some of the Pharisees which were with him heard these words, and said unto him, Are we blind also? Jesus said unto them, If ye were blind, ye should [possibly] have no sin: but now ye say, We see; therefore your sin remaineth [present tense - meno]” (John 9:39-41).138 Self-sufficiency and stubbornness stand in opposition to permitting the Spirit to guide us into the truth of God; if we, like the Pharisees, self-righteously say, “I see,” then the Spirit will be grieved, His illuminating guidance will be lost on us, and we will continue in sin. This is the fruit of unbelief taking root in our souls (Hebrews 3:12).
“Now the Spirit speaketh [teaches, exhorts] expressly [explicitly], that in the latter [later or last] times some shall depart [become apostate] from the faith, giving heed to seducing spirits, and doctrines of devils; Speaking lies in hypocrisy; having their conscience seared with a hot iron … (1 Timothy 4:1-2).139 The reality is that God has confirmed that there will be those who will depart from, or fall away from, the faith. The standard thinking today is that these who fall away have never believed, and so they are simply acting in accordance with their unbelief. However, we must take care to compare Scripture with Scripture in order to determine if such a simplistic interpretation of this passage is Biblical. Support for this is most often sought from 1 John 2:19 – “They went out from us, but they were not [absolute] of [from] us; for if they had been of [from] us, they would no doubt [this should be might – a small Greek word (an) is included which introduces the element of uncertainty] have continued with us: but they went out, that they might be made manifest that they were not [absolute] all of [from] us.”140 The thrust of this is that not everyone who appears to be one of us (a believer) is in reality genuinely so (Jesus’ words in Matthew 7:21-23 confirm this); however, that must not be taken as a blanket rule that will apply to everyone who departs from among the faithful. John’s letter is intent on drawing on that which was from the beginning with a view to holding onto that first state of being; “Let that therefore abide [meno] in you, which ye have heard from the beginning. If that which ye have heard from the beginning shall remain [meno – subjunctive, may remain] in you, ye also shall continue [meno – future] in the Son, and in the Father” (1 John 2:24). What John is stating is that if the true message that we originally heard remains in us, then we will continue to abide in Jesus and the Father, but there will be a thinning of the ranks by those who never truly believed (religious pagans) and those who truly fall away (apostates).
However, Paul’s instruction to Timothy is that there will be those who are of the faith who will depart from it. The Greek word used is aphistemi (af-is’-tay-mee), and means to go away, to desert, to fall away, become faithless, to withdraw one’s self from.141 Perhaps a couple of illustrations from Scripture in how this word is used will provide some clarification. At the end of Jesus’ temptation by the devil we read: “And when the devil had ended all the temptation, he departed [aphistemi] from him for a season” (Luke 4:13); the devil was with Jesus during the temptation and, when he realized the futility of his efforts, he left Him. When Peter was imprisoned and the angel was sent to release him, the Scriptures tell us: “… and they [Peter and the angel] went out, and passed on through one street; and forthwith the angel departed [aphistemi] from him” (Acts 12:10b). Again, the angel and Peter are together, and the angel leaves him. Therefore, it is only consistent to conclude that Paul is telling Timothy that there will be some who have been in the faith who will fall away from it – they will become apostate. An apostate is someone “who renounces a belief or allegiance”;142 you cannot give up a belief that you’ve never held, consequently it is entirely consistent with Scripture and language to say that those who have been faithful are able to renounce their faith and fall away; it is unnecessary and totally inconsistent to claim that those who fall away have never truly believed. “Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing [aphistemi] from the living God” (Hebrews 3:12). It is the brethren in the faith who are cautioned against giving place to a heart of faithlessness; addressing this to the unbelieving would render this warning meaningless.
If we would live and hold our faith in a manner that will not give offense to God, then we must very carefully take heed to what Scripture says; we must build upon a foundation of love expressed through a full knowledge and the utmost discernment, whereby we test all things so that we will be pure and without offense (or blameless) before God. The message that we bear will cause offense (1 Peter 2:8), but we must walk circumspectly (Ephesians 5:15). “But let none of you suffer as a murderer, or as a thief, or as an evildoer, or as a busybody in other men’s matters. Yet if any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf.” (1 Peter 4:15-16). In other words, if we suffer because of improper conduct, then that is of our own doing and a shame to us, but if we suffer for the sake of righteousness, then it will be to the glory of God and our joy. “My brethren, count it all joy when ye fall into divers temptations [trials] …” (James 1:2). Of greater priority than our own comfort and acceptance must be obedience to the commandments of God’s Word – if we walk under the guidance of the Spirit of God, then we will be without offense to God (Romans 8:14).
Our verse (Philippians 1:10) ends in similar fashion to verse six. Since there is no definite article in the Greek, this is not speaking of the day of Christ (the time of His return), but more generally to the day when we will see Christ – which could be either upon our death or upon His return; a time when we will no longer be able to change our status before God. If we have lived a life of offense to God, then we will remain offensive before Him – there will be nothing that we can do to change our condition once we have died. As noted before, there is no purgatory into which people enter so as to provide another opportunity to atone for unconfessed sins. Our spiritual condition at the time that we die, or when Christ returns, will leave our eternal destiny forever unchangeable. Paul’s prayer for the Philippians (and for us) is that they (and we) will be without offense before God until that day.
11. Being filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God.
Here is the outward expression, or the product, of all that we’ve looked at in Paul’s prayer. Filled means to be filled to the brim.143 The word is used frequently when speaking of the OT prophecies being fulfilled: “And he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me” (Luke 24:44). It signifies that the OT prophecies were completely fulfilled in every aspect, more than just barely or close enough to call them fulfilled – they were satisfied to the utmost detail. This reality has suffered much at the hands of today’s Evangelical theologians.
There are two aspects to this concept of living a life “without offence.” What we have just looked at is the one that has taken over our thinking today – do not be an offense to others. The second consideration, and perhaps the more important of the two, is that we are not to be an offense to God, “Who hath saved us, and called us with an holy calling …” (2 Timothy 1:9). Within church circles today, this is of far less importance, and has for the most part slipped below the radar. Paul exhorted the Ephesians to “walk worthy of the vocation wherewith ye are called …” and to “put on the new man, which after God is created in righteousness and true holiness” (Ephesians 4:1, 24). We have been called to holiness: “Ye shall be holy: for I the LORD your God am holy” (Leviticus 19:2; 1 Peter 1:15). Holiness has been defined as God’s “fundamental attribute,”132 and viewed as the one characteristic through which all other aspects of His divine character flow. It is only fitting, therefore, that if we are indeed His children, then we must seek to emulate His holy character.
The Greek word translated as holy is hagios, and bears the thought of purity and separation.133 This word appears 229 times in the Greek New Testament, and 161 times it is translated as holy, but, most interestingly, 61 times it is translated as saints.134 God calls us saints – “… [absolutely] not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration [rebirth], and renewing of the Holy Ghost …” (Titus 3:5).135 Our salvation is entirely centered in God and is the expression of His mercy through the sacrifice of the Lord Jesus Christ, and His gracious provision of the Holy Spirit to lead us into all truth (John 16:13). As such we are called saints – holy ones in the eyes of God, as He views us through the blood of Christ, our High Priest Who shed His blood for the remission of our sins. Is it any wonder that Jesus said: “Abide in me” (John 15:4)? It is only as we abide in Him that we can occupy the one place where His blood will cover our sins. If we, through willful unbelief (or faithlessness), leave the security that we have in Christ, then we have forsaken the only Place where God can view our sins as being covered by the blood that Christ shed for the sins of the whole world (Hebrews 10:26; 1 John 2:2). “He that hath [or holds] the Son hath life; and he that hath not the Son of God hath not [absolute] life” (1 John 5:12). If we forsake God’s only provision for salvation, then we will find ourselves without hope.
“And grieve not the holy Spirit of God, whereby ye are sealed [marked for identification] unto the day of redemption” (Ephesians 4:30).136 The promise of Jesus was that He, when He was gone from this earth, would send the Comforter, the Holy Spirit, with the purpose for Him to “abide with you forever” (John 14:16). Abide (meno – to remain), in the subjunctive mood, is the reason that Jesus said that He would send the Comforter; as part of a purpose clause there is no uncertainty: He has been sent in order to remain with us forever.137 Therefore, we must pay close attention when we are told to not grieve the Spirit. “… when he, the Spirit of truth, is come, he will guide you into all truth …” (John 16:13); the Spirit of God has come into the life of the believer with a very specific mission – to lead us into “all [the] truth” (the Greek includes the definite article). The word truth is singular (not plural) – there is only one truth; the Spirit of God will not lead different people to different truths (despite the opinion of the EFC pioneers). Since the Spirit’s presence in our lives is to lead us into the truth, then the grief that we might inflict upon the Spirit could well come from an unwillingness to accept the truth that He has shown us. We all know the old adage: “there are none so blind as those who will not see.” “And Jesus said, For judgment I am come into this world, that they which see not might see; and that they which see might be made blind. And some of the Pharisees which were with him heard these words, and said unto him, Are we blind also? Jesus said unto them, If ye were blind, ye should [possibly] have no sin: but now ye say, We see; therefore your sin remaineth [present tense - meno]” (John 9:39-41).138 Self-sufficiency and stubbornness stand in opposition to permitting the Spirit to guide us into the truth of God; if we, like the Pharisees, self-righteously say, “I see,” then the Spirit will be grieved, His illuminating guidance will be lost on us, and we will continue in sin. This is the fruit of unbelief taking root in our souls (Hebrews 3:12).
“Now the Spirit speaketh [teaches, exhorts] expressly [explicitly], that in the latter [later or last] times some shall depart [become apostate] from the faith, giving heed to seducing spirits, and doctrines of devils; Speaking lies in hypocrisy; having their conscience seared with a hot iron … (1 Timothy 4:1-2).139 The reality is that God has confirmed that there will be those who will depart from, or fall away from, the faith. The standard thinking today is that these who fall away have never believed, and so they are simply acting in accordance with their unbelief. However, we must take care to compare Scripture with Scripture in order to determine if such a simplistic interpretation of this passage is Biblical. Support for this is most often sought from 1 John 2:19 – “They went out from us, but they were not [absolute] of [from] us; for if they had been of [from] us, they would no doubt [this should be might – a small Greek word (an) is included which introduces the element of uncertainty] have continued with us: but they went out, that they might be made manifest that they were not [absolute] all of [from] us.”140 The thrust of this is that not everyone who appears to be one of us (a believer) is in reality genuinely so (Jesus’ words in Matthew 7:21-23 confirm this); however, that must not be taken as a blanket rule that will apply to everyone who departs from among the faithful. John’s letter is intent on drawing on that which was from the beginning with a view to holding onto that first state of being; “Let that therefore abide [meno] in you, which ye have heard from the beginning. If that which ye have heard from the beginning shall remain [meno – subjunctive, may remain] in you, ye also shall continue [meno – future] in the Son, and in the Father” (1 John 2:24). What John is stating is that if the true message that we originally heard remains in us, then we will continue to abide in Jesus and the Father, but there will be a thinning of the ranks by those who never truly believed (religious pagans) and those who truly fall away (apostates).
However, Paul’s instruction to Timothy is that there will be those who are of the faith who will depart from it. The Greek word used is aphistemi (af-is’-tay-mee), and means to go away, to desert, to fall away, become faithless, to withdraw one’s self from.141 Perhaps a couple of illustrations from Scripture in how this word is used will provide some clarification. At the end of Jesus’ temptation by the devil we read: “And when the devil had ended all the temptation, he departed [aphistemi] from him for a season” (Luke 4:13); the devil was with Jesus during the temptation and, when he realized the futility of his efforts, he left Him. When Peter was imprisoned and the angel was sent to release him, the Scriptures tell us: “… and they [Peter and the angel] went out, and passed on through one street; and forthwith the angel departed [aphistemi] from him” (Acts 12:10b). Again, the angel and Peter are together, and the angel leaves him. Therefore, it is only consistent to conclude that Paul is telling Timothy that there will be some who have been in the faith who will fall away from it – they will become apostate. An apostate is someone “who renounces a belief or allegiance”;142 you cannot give up a belief that you’ve never held, consequently it is entirely consistent with Scripture and language to say that those who have been faithful are able to renounce their faith and fall away; it is unnecessary and totally inconsistent to claim that those who fall away have never truly believed. “Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing [aphistemi] from the living God” (Hebrews 3:12). It is the brethren in the faith who are cautioned against giving place to a heart of faithlessness; addressing this to the unbelieving would render this warning meaningless.
If we would live and hold our faith in a manner that will not give offense to God, then we must very carefully take heed to what Scripture says; we must build upon a foundation of love expressed through a full knowledge and the utmost discernment, whereby we test all things so that we will be pure and without offense (or blameless) before God. The message that we bear will cause offense (1 Peter 2:8), but we must walk circumspectly (Ephesians 5:15). “But let none of you suffer as a murderer, or as a thief, or as an evildoer, or as a busybody in other men’s matters. Yet if any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf.” (1 Peter 4:15-16). In other words, if we suffer because of improper conduct, then that is of our own doing and a shame to us, but if we suffer for the sake of righteousness, then it will be to the glory of God and our joy. “My brethren, count it all joy when ye fall into divers temptations [trials] …” (James 1:2). Of greater priority than our own comfort and acceptance must be obedience to the commandments of God’s Word – if we walk under the guidance of the Spirit of God, then we will be without offense to God (Romans 8:14).
Our verse (Philippians 1:10) ends in similar fashion to verse six. Since there is no definite article in the Greek, this is not speaking of the day of Christ (the time of His return), but more generally to the day when we will see Christ – which could be either upon our death or upon His return; a time when we will no longer be able to change our status before God. If we have lived a life of offense to God, then we will remain offensive before Him – there will be nothing that we can do to change our condition once we have died. As noted before, there is no purgatory into which people enter so as to provide another opportunity to atone for unconfessed sins. Our spiritual condition at the time that we die, or when Christ returns, will leave our eternal destiny forever unchangeable. Paul’s prayer for the Philippians (and for us) is that they (and we) will be without offense before God until that day.
11. Being filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God.
Here is the outward expression, or the product, of all that we’ve looked at in Paul’s prayer. Filled means to be filled to the brim.143 The word is used frequently when speaking of the OT prophecies being fulfilled: “And he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me” (Luke 24:44). It signifies that the OT prophecies were completely fulfilled in every aspect, more than just barely or close enough to call them fulfilled – they were satisfied to the utmost detail. This reality has suffered much at the hands of today’s Evangelical theologians.
Hank Hanegraaff
Jesus said: “For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth” (Matthew 12:40). It would seem evident that there should be no doubt as to how long Jesus would remain buried, particularly in light of what we just looked at from Luke 24. However, Hank Hanegraaff, director of the Christian Research Institute and the host of the Bible Answer Man radio broadcast, states: “The fact of the matter is he was dead for only two nights and one full day.”144 Jesus made it clear that the Scriptures would be fulfilled to the minutest detail, yet Hank seeks to confuse Christians today with statements that contradict the words of the Lord and introduce an element of haze to what would otherwise be crystal clear. How we need the precise and correct knowledge and utmost discernment so that we are able to prove what is most excellent, and, thereby, we are capable of standing against those who cast the long shadow of doubt across God’s unbreakable Word.
The word filled is also in the perfect tense; it has happened once in the past and does not need to be repeated. Consider some other contexts for this word. “And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient; Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers …” (Romans 1:28-29). Here we have the exact same Greek word and tense, which provides clear evidence of our status as a sinner. The Psalmist understood when we became sinners: “Behold, I was shapen in iniquity; and in sin did my mother conceive me” (Psalm 51:5). Paul declared this same truth to the Ephesians: “And you … who were dead in trespasses and sins; Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience: Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others” (Ephesians 2:1-3). We are all born sinners – it is not what we do that makes us sinners, but who we are. Today’s “good-within” philosophy is like applying a Band-Aid to Mt. St. Helens at the time of eruption – it does no good and doesn’t change anything. There is only one help for our sinful state, and that is faith in Christ Who purchased the salvation of our souls through His sacrifice (John 14:6). “For this is good and acceptable in the sight of God our Saviour; Who will have [desires] all men to be saved, and to come unto the knowledge [precise and correct] of the truth” (1 Timothy 2:3-4).145
In Christ, there is hope for us, and with this comes another use for this same Greek word that means to fill to the brim. “… That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit” (Romans 8:4). In this case, the word is not in the perfect tense (it bears no reference to time), but is part of a purpose clause that flows out of the previous verse. Romans 8:3 – God sent His own Son in the likeness of sinful flesh and thereby condemned sin in the flesh in order for the righteousness of His Law to be expressed through those who are living according to His Spirit (Who is now abiding within). Fulfilled might be in the subjunctive mood, but it is declaring God’s purpose for sending His Son and His condemnation of sin in the flesh – this is not a possibility but a reality of what God has done for those who are in Christ (Romans 8:1). Having our lives filled to the brim with the righteousness of the Law of God (those Ten Commandments upon which all other commands hang) depends upon whether we are living (present tense) according to the leading of the Spirit of God – this has been plainly expressed twice in the first four verses of Romans 8. Formerly, we were without hope and completely filled with sinfulness; now, through faith in Christ, we have died to sin (Romans 6:6) and will be full of His righteousness as we permit the Spirit of God to guide us.
We’ve noted that Paul used the perfect tense for the word filled in our verse, this is significant because it clarifies that this is a completed action with ongoing results.146 Inasmuch as this filling can only come through the presence of the Spirit of God (Romans 8:4), it is evident that the Spirit will only come once to abide within the believer, bringing with Him the potential for righteousness (Romans 6:18-22). Therefore, it is of great importance that we do not grieve the Holy Spirit (Ephesians 4:30) by refusing to accept the truth that He endeavors to reveal to us (John 16:13). “Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing [to remove, to fall away, become faithless, to desert, to withdraw one’s self] from the living God” (Hebrews 3:12).147 “For if we sin wilfully after that we have received the knowledge [precise and correct] of the truth [that which will only come through the presence of the Spirit of God – John 16:13], there remaineth no more sacrifice for sins …” (Hebrews 10:26);148 a literal translation of the last phrase is: no longer concerning sin is there continuing to exist a sacrifice149 – in other words, there is absolutely no further provision for sins. We are saved by the blood of Christ only once, and we are filled to the brim with His righteousness only once. Do we grow in our walk with the Lord? Of course! “But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ” (2 Peter 3:18a). Paul’s prayer for the Philippians outlines the foundation for a successful Christian life: love flourishing in a full knowledge and the utmost discernment, finding its fulfillment in examining all things in order to determine what is of utmost value. All of this takes place so that we might be pure and without offense before man and God, having been filled to the brim with righteousness by Christ Jesus through the abiding Spirit. What a calling we have! There is no place for idleness; we must be diligent in our study of the Word of God (2 Timothy 2:15) so that the Spirit of God will be able to guide us into the Truth (John 16:13), and accomplish His sanctifying work in us.
This filling of the fruits (or evidences of righteousness) is by the Spirit of God, as we have seen; however, it is made possible by (or through) the Lord Jesus Christ. Jesus paid the price for our sins on Calvary, and proclaimed from the cross: “It is finished” (John 19:30). Finished means to complete, and carries the perfect tense (completed with ongoing results). “[God] Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began …” (2 Timothy 1:9). The “It is finished” of Christ upon the cross was in place before the creation of the world (Revelation 13:8); therefore, Jesus’ choice of words is so fitting – His redemptive act was set in place before the world began, and it would only happen once! “And as it is appointed unto men once to die [no reincarnation], but after this the judgment [no purgatory]: So Christ was once offered [no Catholic Eucharist] to bear the sins of many …” (Hebrews 9:27-28). Since we have been called with a holy calling (2 Timothy 1:9), which means that we are to live in holiness before God (1 Peter 1:15), we must occupy our time on this earth by seeking to live in obedience to the Lord’s commands (1 John 2:3) – which will serve to show forth His righteousness (Romans 8:4).
The capstone of Paul’s prayer for the Philippians is that everything will be to the glory and praise of God. Jesus said: “Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven” (Matthew 5:16). When Jesus performed His miracles while on earth, the response of the crowds was to consistently give glory to God (Matthew 15:31). Jesus has provided us with the supreme example of what it means to walk in holiness; He was sinless, yet lived among sinful men. As we “walk worthy of the vocation [or calling] wherewith [we] are called” (Ephesians 4:1), we will discover that the enabling, abiding presence of the Spirit of God will guide us into a life that will bring glory to God. We are challenged to fix our eyes upon the Founder and the Perfecter of the faith – Jesus (Hebrews 12:2); He is the One in Whom we are to abide (John 15:4). The Apostle John wrote of this necessary focus: “Love [present tense command] not the world, neither the things that are in the world. If any man love [subjunctive mood – possibility, not certainty] the world, the love of the Father is [absolutely] not in him” (1 John 2:15).150 The phrase “if any man love the world” speaks of a choice that must be made; the command has been issued, now it is time to exercise the will and choose. Unlike so much of what is heard in churches today, this is not a decision to be made and then life carries on as usual; this demands a consistent and continual choice for godliness (the love not the world is in the present tense). “For we are made partakers of Christ, if we hold [subjunctive mood] the beginning of our confidence stedfast unto the end …” (Hebrews 3:14). Without perseverance in our commitment to the Lord Jesus Christ, there is no assurance of our eternal participation with Him in glory.
12. But I would ye should understand, brethren, that the things which happened unto me have fallen out rather unto the furtherance of the gospel;
Paul now moves on with his letter. The English word but calls for a contrasting concept to be presented, but that is not the case here. The Greek word is not alla (but), which calls for a contrary idea, but the more general word de, which can also be translated as and, now or moreover.151
The context for Paul’s comment is the fact that he is being held as a prisoner by Rome; he speaks of his bonds in Christ in the following verse. Paul wants the Philippians to understand that his imprisonment has proven to be another occasion used by the Lord to advance His truth. Even though, by all appearances, it might be considered to be a negative time, Paul used it as another opportunity to proclaim the Gospel message. “And when they had appointed him a day [to explain the message of the Gospel to interested Jews], there came many to him into his lodging; to whom he expounded and testified the kingdom of God, persuading them concerning Jesus, both out of the law of Moses, and out of the prophets, from morning till evening” (Acts 28:23). Paul may have been confined to his room but he was able to welcome everyone who wanted to hear the Gospel.
The Greek word translated as would is really a little stronger than that, and carries the idea of desire;152 there is purpose or intent in what Paul desires them to know. He wants them to know that the Gospel message has not been hindered at all by his imprisonment. Even as he wrote to Timothy: “Wherein I suffer trouble [through proclaiming the Gospel], as an evil doer, even unto bonds; but the word of God is [absolutely] not bound” (2 Timothy 2:9).153 Perhaps Satan thought to stifle Paul’s impact by having him confined, yet his influence and the message of God flourished. Bound is in the perfect tense (which says that this action happened once in the past but it will never be repeated). In this case, the single, past-action form of bound is tied to the absolute negative, not; this means that the Word of God has absolutely never been bound, not even once – nor will it ever be bound. The perfect tense limits the verb to one past action, and the negative means that that past action never happened; it places the Word of God outside of the possibility of ever being constrained. “So shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it” (Isaiah 55:11).
13. So that my bonds in Christ are manifest in all the palace, and in all other places;
It is clear from this that Paul’s incarceration was not hidden, and it is also evident that he was being held because of his faith in Christ. It was the Jews, who sought to kill him, who pressured Paul into appealing to Caesar (Acts 25:11). It seems that Paul was largely under house arrest in Rome, for Luke tells us: “And Paul dwelt two whole years in his own hired house, and received all that came in unto him …” (Acts 28:30). He might have been called a privileged prisoner for he evidently paid for a private room, rather than being kept in a cell with other prisoners. The Greek word translated as hired house speaks of that which is rented and could be a house, dwelling or lodging; in all likelihood, this would be a lodging (a room) rather than a free-standing house (as we might imagine it).
Palace is from the Greek word praitorion (prahee-to’-ree-on), which refers specifically to a Roman headquarters.154 We’ve probably all heard of the Praetorian Guard, those elite soldiers who were specifically selected to be the bodyguard of the ruling Roman emperor. The Greek word for palace, used here, is in the neuter, and so refers to the building, not to those making up the ruling arm of Rome. Very often this facility might well be the palace of a former ruling monarch, which would be taken over by the governing Roman authorities and used as their headquarters. Paul makes it clear that everyone within this Roman facility was not only aware of who he was, but also that his imprisonment was because of Christ.
You’ll note that the word places has been supplied by the translators and there is no corresponding Greek word. However, other is not in neuter form and therefore is referring to other people. Everyone within the Roman headquarters knew of Paul’s situation, and all the rest. “And Paul dwelt two whole years in his own hired house, and received all that came in unto him, Preaching the kingdom of God, and teaching those things which concern the Lord Jesus Christ, with all confidence [boldness], no man forbidding him [freely]” (Acts 28:30-31).155 The only restriction on Paul’s preaching was his location, but his door was always open to all who wanted to hear him speak; evidently, he was well known among everyone in the area where he was being kept.
14. And many of the brethren in the Lord, waxing confident by my bonds, are much more bold to speak the word without fear.
The phrase waxing confident comes from the Greek word peitho (pi’-tho), which primarily means to be persuaded, and, secondarily, to have confidence.156 The confidence comes through having been persuaded of the veracity of something, which, in turn, provides a firm foundation for this confidence. Paul says that many of the believers in the Lord have become confident because of his bonds. As we have seen from Acts 28, Paul may have been confined, but he did not let that get in the way of his calling to teach the Gospel to everyone who would hear. As his confined quarters became the hub from which the Gospel flowed freely outward, so the brethren were encouraged and strengthened in their walk with the Lord. The result is literally: more abundantly fearlessly daring the Word to be speaking.157 Paul’s perseverance through his confinement provided other Christians with encouragement to proclaim the truth without fearing the reprisal that might well follow.
The word filled is also in the perfect tense; it has happened once in the past and does not need to be repeated. Consider some other contexts for this word. “And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient; Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers …” (Romans 1:28-29). Here we have the exact same Greek word and tense, which provides clear evidence of our status as a sinner. The Psalmist understood when we became sinners: “Behold, I was shapen in iniquity; and in sin did my mother conceive me” (Psalm 51:5). Paul declared this same truth to the Ephesians: “And you … who were dead in trespasses and sins; Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience: Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others” (Ephesians 2:1-3). We are all born sinners – it is not what we do that makes us sinners, but who we are. Today’s “good-within” philosophy is like applying a Band-Aid to Mt. St. Helens at the time of eruption – it does no good and doesn’t change anything. There is only one help for our sinful state, and that is faith in Christ Who purchased the salvation of our souls through His sacrifice (John 14:6). “For this is good and acceptable in the sight of God our Saviour; Who will have [desires] all men to be saved, and to come unto the knowledge [precise and correct] of the truth” (1 Timothy 2:3-4).145
In Christ, there is hope for us, and with this comes another use for this same Greek word that means to fill to the brim. “… That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit” (Romans 8:4). In this case, the word is not in the perfect tense (it bears no reference to time), but is part of a purpose clause that flows out of the previous verse. Romans 8:3 – God sent His own Son in the likeness of sinful flesh and thereby condemned sin in the flesh in order for the righteousness of His Law to be expressed through those who are living according to His Spirit (Who is now abiding within). Fulfilled might be in the subjunctive mood, but it is declaring God’s purpose for sending His Son and His condemnation of sin in the flesh – this is not a possibility but a reality of what God has done for those who are in Christ (Romans 8:1). Having our lives filled to the brim with the righteousness of the Law of God (those Ten Commandments upon which all other commands hang) depends upon whether we are living (present tense) according to the leading of the Spirit of God – this has been plainly expressed twice in the first four verses of Romans 8. Formerly, we were without hope and completely filled with sinfulness; now, through faith in Christ, we have died to sin (Romans 6:6) and will be full of His righteousness as we permit the Spirit of God to guide us.
We’ve noted that Paul used the perfect tense for the word filled in our verse, this is significant because it clarifies that this is a completed action with ongoing results.146 Inasmuch as this filling can only come through the presence of the Spirit of God (Romans 8:4), it is evident that the Spirit will only come once to abide within the believer, bringing with Him the potential for righteousness (Romans 6:18-22). Therefore, it is of great importance that we do not grieve the Holy Spirit (Ephesians 4:30) by refusing to accept the truth that He endeavors to reveal to us (John 16:13). “Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing [to remove, to fall away, become faithless, to desert, to withdraw one’s self] from the living God” (Hebrews 3:12).147 “For if we sin wilfully after that we have received the knowledge [precise and correct] of the truth [that which will only come through the presence of the Spirit of God – John 16:13], there remaineth no more sacrifice for sins …” (Hebrews 10:26);148 a literal translation of the last phrase is: no longer concerning sin is there continuing to exist a sacrifice149 – in other words, there is absolutely no further provision for sins. We are saved by the blood of Christ only once, and we are filled to the brim with His righteousness only once. Do we grow in our walk with the Lord? Of course! “But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ” (2 Peter 3:18a). Paul’s prayer for the Philippians outlines the foundation for a successful Christian life: love flourishing in a full knowledge and the utmost discernment, finding its fulfillment in examining all things in order to determine what is of utmost value. All of this takes place so that we might be pure and without offense before man and God, having been filled to the brim with righteousness by Christ Jesus through the abiding Spirit. What a calling we have! There is no place for idleness; we must be diligent in our study of the Word of God (2 Timothy 2:15) so that the Spirit of God will be able to guide us into the Truth (John 16:13), and accomplish His sanctifying work in us.
This filling of the fruits (or evidences of righteousness) is by the Spirit of God, as we have seen; however, it is made possible by (or through) the Lord Jesus Christ. Jesus paid the price for our sins on Calvary, and proclaimed from the cross: “It is finished” (John 19:30). Finished means to complete, and carries the perfect tense (completed with ongoing results). “[God] Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began …” (2 Timothy 1:9). The “It is finished” of Christ upon the cross was in place before the creation of the world (Revelation 13:8); therefore, Jesus’ choice of words is so fitting – His redemptive act was set in place before the world began, and it would only happen once! “And as it is appointed unto men once to die [no reincarnation], but after this the judgment [no purgatory]: So Christ was once offered [no Catholic Eucharist] to bear the sins of many …” (Hebrews 9:27-28). Since we have been called with a holy calling (2 Timothy 1:9), which means that we are to live in holiness before God (1 Peter 1:15), we must occupy our time on this earth by seeking to live in obedience to the Lord’s commands (1 John 2:3) – which will serve to show forth His righteousness (Romans 8:4).
The capstone of Paul’s prayer for the Philippians is that everything will be to the glory and praise of God. Jesus said: “Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven” (Matthew 5:16). When Jesus performed His miracles while on earth, the response of the crowds was to consistently give glory to God (Matthew 15:31). Jesus has provided us with the supreme example of what it means to walk in holiness; He was sinless, yet lived among sinful men. As we “walk worthy of the vocation [or calling] wherewith [we] are called” (Ephesians 4:1), we will discover that the enabling, abiding presence of the Spirit of God will guide us into a life that will bring glory to God. We are challenged to fix our eyes upon the Founder and the Perfecter of the faith – Jesus (Hebrews 12:2); He is the One in Whom we are to abide (John 15:4). The Apostle John wrote of this necessary focus: “Love [present tense command] not the world, neither the things that are in the world. If any man love [subjunctive mood – possibility, not certainty] the world, the love of the Father is [absolutely] not in him” (1 John 2:15).150 The phrase “if any man love the world” speaks of a choice that must be made; the command has been issued, now it is time to exercise the will and choose. Unlike so much of what is heard in churches today, this is not a decision to be made and then life carries on as usual; this demands a consistent and continual choice for godliness (the love not the world is in the present tense). “For we are made partakers of Christ, if we hold [subjunctive mood] the beginning of our confidence stedfast unto the end …” (Hebrews 3:14). Without perseverance in our commitment to the Lord Jesus Christ, there is no assurance of our eternal participation with Him in glory.
12. But I would ye should understand, brethren, that the things which happened unto me have fallen out rather unto the furtherance of the gospel;
Paul now moves on with his letter. The English word but calls for a contrasting concept to be presented, but that is not the case here. The Greek word is not alla (but), which calls for a contrary idea, but the more general word de, which can also be translated as and, now or moreover.151
The context for Paul’s comment is the fact that he is being held as a prisoner by Rome; he speaks of his bonds in Christ in the following verse. Paul wants the Philippians to understand that his imprisonment has proven to be another occasion used by the Lord to advance His truth. Even though, by all appearances, it might be considered to be a negative time, Paul used it as another opportunity to proclaim the Gospel message. “And when they had appointed him a day [to explain the message of the Gospel to interested Jews], there came many to him into his lodging; to whom he expounded and testified the kingdom of God, persuading them concerning Jesus, both out of the law of Moses, and out of the prophets, from morning till evening” (Acts 28:23). Paul may have been confined to his room but he was able to welcome everyone who wanted to hear the Gospel.
The Greek word translated as would is really a little stronger than that, and carries the idea of desire;152 there is purpose or intent in what Paul desires them to know. He wants them to know that the Gospel message has not been hindered at all by his imprisonment. Even as he wrote to Timothy: “Wherein I suffer trouble [through proclaiming the Gospel], as an evil doer, even unto bonds; but the word of God is [absolutely] not bound” (2 Timothy 2:9).153 Perhaps Satan thought to stifle Paul’s impact by having him confined, yet his influence and the message of God flourished. Bound is in the perfect tense (which says that this action happened once in the past but it will never be repeated). In this case, the single, past-action form of bound is tied to the absolute negative, not; this means that the Word of God has absolutely never been bound, not even once – nor will it ever be bound. The perfect tense limits the verb to one past action, and the negative means that that past action never happened; it places the Word of God outside of the possibility of ever being constrained. “So shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it” (Isaiah 55:11).
13. So that my bonds in Christ are manifest in all the palace, and in all other places;
It is clear from this that Paul’s incarceration was not hidden, and it is also evident that he was being held because of his faith in Christ. It was the Jews, who sought to kill him, who pressured Paul into appealing to Caesar (Acts 25:11). It seems that Paul was largely under house arrest in Rome, for Luke tells us: “And Paul dwelt two whole years in his own hired house, and received all that came in unto him …” (Acts 28:30). He might have been called a privileged prisoner for he evidently paid for a private room, rather than being kept in a cell with other prisoners. The Greek word translated as hired house speaks of that which is rented and could be a house, dwelling or lodging; in all likelihood, this would be a lodging (a room) rather than a free-standing house (as we might imagine it).
Palace is from the Greek word praitorion (prahee-to’-ree-on), which refers specifically to a Roman headquarters.154 We’ve probably all heard of the Praetorian Guard, those elite soldiers who were specifically selected to be the bodyguard of the ruling Roman emperor. The Greek word for palace, used here, is in the neuter, and so refers to the building, not to those making up the ruling arm of Rome. Very often this facility might well be the palace of a former ruling monarch, which would be taken over by the governing Roman authorities and used as their headquarters. Paul makes it clear that everyone within this Roman facility was not only aware of who he was, but also that his imprisonment was because of Christ.
You’ll note that the word places has been supplied by the translators and there is no corresponding Greek word. However, other is not in neuter form and therefore is referring to other people. Everyone within the Roman headquarters knew of Paul’s situation, and all the rest. “And Paul dwelt two whole years in his own hired house, and received all that came in unto him, Preaching the kingdom of God, and teaching those things which concern the Lord Jesus Christ, with all confidence [boldness], no man forbidding him [freely]” (Acts 28:30-31).155 The only restriction on Paul’s preaching was his location, but his door was always open to all who wanted to hear him speak; evidently, he was well known among everyone in the area where he was being kept.
14. And many of the brethren in the Lord, waxing confident by my bonds, are much more bold to speak the word without fear.
The phrase waxing confident comes from the Greek word peitho (pi’-tho), which primarily means to be persuaded, and, secondarily, to have confidence.156 The confidence comes through having been persuaded of the veracity of something, which, in turn, provides a firm foundation for this confidence. Paul says that many of the believers in the Lord have become confident because of his bonds. As we have seen from Acts 28, Paul may have been confined, but he did not let that get in the way of his calling to teach the Gospel to everyone who would hear. As his confined quarters became the hub from which the Gospel flowed freely outward, so the brethren were encouraged and strengthened in their walk with the Lord. The result is literally: more abundantly fearlessly daring the Word to be speaking.157 Paul’s perseverance through his confinement provided other Christians with encouragement to proclaim the truth without fearing the reprisal that might well follow.
This might seem somewhat foreign to our way of thinking, within our western culture. However, what we must not forget is that persecution is a promised result of living a godly life – “Yea, and all that will live godly in Christ Jesus shall suffer persecution” (2 Timothy 3:12). This is a promise of God that few within Evangelicalism today will accept. The emphasis has shifted to tolerance, but, as with so many words, it has been redefined to fit the modern New Age agenda. The 1828 edition of Webster’s dictionary defined tolerance as, “the power or capacity of enduring; or the act of enduring.”158 A century and a half later, this unencumbered definition was relegated to number four out of seven, with the primary definition being: “a fair and objective attitude toward those whose opinions, practices, race, religion, nationality, etc. differ from one’s own; freedom from bigotry.”159 This is still a somewhat tolerable definition, although it is evident that the ramifications of the term are beginning to grow, and the attitude toward those who hold differing beliefs has shifted from endurance to a fair attitude. An online Webster’s Dictionary has moved the enduring to sixth place (out of eight), with the first definition, related to our subject, being, “A disposition to allow freedom of choice and behavior.”160 Another modern-day dictionary definition is: “the attitude of someone who is willing to accept someone else’s beliefs, way of life, etc. without criticizing them even if they disagree with them” (the concept of enduring is not even included in this definition).161 However, the etymology of the word tolerance shows that it comes from the Latin word for endurance;162 yet it seems evident that, with the passage of time, the etymological link has been broken. A decade ago, tolerance was defined as “the view that all values, beliefs, lifestyles, and truth claims are equal.”163 This fits well with the last dictionary definition given (although a little more bold in leveling the playing field), but totally contravenes the historical understanding of the word. As a matter of fact, enduring is no longer acceptable because it suggests a standard, and one is merely putting up with those who contravene that standard; under the new definition, it is only acceptable to hold everyone’s system of beliefs and lifestyle as being equally valid – there is no acknowledged objective truth, no acceptable standard.
Modernism, which was in vogue at the turn of the 20th century, flowed out of a man-centered view of life; it was rational and focused on facts and reality, and used reasoning to hold it all together. At the end of World War II, post-modernism grew out of a reaction to the failure of modernism to bring any utopian peace. In essence, they took the man-centered philosophy to a new level – since man is the creator of his own reality (based upon perceived facts), then it only follows that every person’s outlook on life is equally valid, therefore, we need to love each other. However, modern philosophers are suggesting that even postmodernism is in the throes of death, citing the September 11, 2001 attacks as the basis for the realization that not all perceptions of life are equally valid.164 The Islamic view of death to the Jews and Christians has some conflict with the prevalent western, New-Age philosophy of being one happy, global family. We have become information junkies, and carefully controlled media presentations are used to mold the opinions of the masses. We have seen this take place with society’s shift to a positive, accepting attitude toward Muslims after the 9-11 attacks; what would have rationally been an impossibility (Islam being embraced by the victims of its attack) has proven to be a reality – largely through controlled media. We are entering a time when “media experts” control the information and consequently shape the social mind. We are being bombarded with eastern, mid-eastern and western ideologies all blended together – we are entering a new age of spirituality.
If we pause to consider the progression that has taken place within Christendom, we can see that it has kept pace with the world. Modernism, with its focus on man, formulated the liberalism that took root and flourished in many of the mainline denominations. By making man more than he was ever intended to be, the Liberals made God much less than Who He has always been – the result was a religion in which man could feel good about himself, even while he kept his god under control. When New Evangelicalism hit the Evangelical world after WWII, it provided a new foundation for Ecumenical thinking – all views of faith in God were given equal credence, and unity became the focal concern. Through this has come a general neglect of the Bible among professing Christians – a required precursor for Ecumenism to flourish because the Scriptures speak against its inherent compromise and accommodation. The so-called experts in theology are flamboyantly touting their stuff to the masses, their propaganda machines are working overtime in order to convince the unsuspecting of their righteous position. However, the equality of Ecumenism has also taken a hit in this age of war on terrorism, and so, out of this confusion, has come the Emergent Church philosophy – mystical experiences and experiential spirituality have now become the great unifier. What you believe (even the common faith of Ecumenism) is now being downplayed in favor of gaining access to a super-spiritual experience. The Hindu, the Buddhist, the Jew, and the “Christian” can all practice deep breathing, and make use of a mantra or physical activity in order to gain access to an altered-state of mind where one can hear from another world – for the “Christian,” it is an opportunity to personally hear a voice that they like to call “God.” The Bible, God’s expressed Word to us, has become a closed Book; it is now more important to enter the mystical practices of those from a thousand years ago in order to really feel a part of what’s happening today. In fact, the Bible is viewed as being restrictive, divisive and altogether unnecessary; its use is limited to providing a hook for those Evangelicals who are hesitant to enter the mystic’s pathway. In the midst of all of this, tolerance of almost anything is preached – I say almost, because those who tenaciously hold to the Word of God will feel the intolerance of this very tolerant group. Jesus said: “If the world hate you, ye know that it hated me before it hated you” (John 15:18). “And ye shall be hated of all men for my name’s sake: but he that endureth to the end shall be saved” (Matthew 10:22). If there was ever a time when Paul’s prayer for the Philippians (and us) was necessary, it is today; how we need that full knowledge and that highest form of discernment so that we might not lose sight of God’s truth in the midst of this flourishing error.
15. Some indeed preach Christ even of envy and strife; and some also of good will:
Paul presents an interesting thought here regarding how Christ was being proclaimed. He refers to three motivations for the declaration of the good news of Christ: envy, strife, and good will. The message might be right, but the motives are what are under examination here.
Envy speaks of jealousy over the good success of another.165 This is one of the works of the flesh that Paul identified for the Galatians (Galatians 5:21), yet here it is noted as one of the motivations for preaching the message of Christ. “Then gathered the chief priests and the Pharisees a council, and said, What do we? for this man doeth many miracles. If we let him thus alone, all men will believe on him: and the Romans shall come and take away both our place and nation” (John 11:47-48). “For he [Pilate] knew that for envy they had delivered him” (Matthew 27:18). The ruling, Jewish, religious leaders experienced this envy, and it became the foundation for their efforts to destroy Jesus. How can such a negative attitude be used to preach the Gospel?
Through Isaiah God declared: “So shall my word be that goeth forth out of my mouth: it shall not return unto me void [empty or without effect], but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it” (Isaiah 55:11).166 What seems clear is that there is a power to the Word of God that is totally independent of the messenger, but which is inherent within the Logos, the Word (Jesus Christ is identified as the Word of God – Revelation 19:13). As Paul addressed the problem of divisiveness within the Corinthian gathering, he declared: “I have planted, Apollos watered; but God gave the increase. So then neither is he that planteth any thing, neither he that watereth; but God that giveth the increase” (1 Corinthians 3:6-7). The flourishing of the message of truth is not attributable to the efforts of the laborers but only to God. There are those who endeavor to plant because they are envious of the work of someone whom God has called and equipped to plant; nevertheless, it is God Who will use His truth to accomplish His purposes. We are simply laborers (doulos – slaves) in the Master’s vineyard; we must strive to labor in accordance with God’s commands, and to be faithful to Him. If God can use the unfaithful efforts of a person, motivated by jealousy, to His glory, then it is a matter of God remaining faithful in all things. “If we believe not [become unfaithful], yet he abideth faithful: he cannot [absolute] deny himself” (2 Timothy 2:13).167 God is bigger than the jealous worker.
Strife, another work of the flesh, is identified in Galatians 5:20 by the word variance. It speaks of debate or discord,168 contention, and “is the expression of enmity.”169 This was someone who preached God’s Word, yet in a way that would show that Paul was wrong or inferior in some way, and, thereby, to draw people away from him. Both the envy and strife show that there will be those who will proclaim the message of the Gospel (at least to some extent) with an ulterior motive or hidden agenda; to a certain degree, the truths of God’s Word are being declared. However, this does not give anyone license to be careless with the Word of God. “But speak thou the things which become sound doctrine …” (Titus 2:1); Titus was challenged by Paul to make sure that his teaching was without error. “Study [give diligence] to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing [to cut straight, to teach the Word directly and correctly] the word of truth” (2 Timothy 2:15).170 Even though God is well able to use the fleshly-motivated declaration of His Word to accomplish His purposes, as those who have been born again by the Spirit of God, we are to take careful heed to what we teach.
However, there are also those who publicly proclaim Christ out of good intent. “Now we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God. Which things also we speak, [absolutely] not in the words which man’s wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual [bringing Scriptures together with the aid of the Spirit of God]. But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned [examined, scrutinized]” (1 Corinthians 2:12-14).171 Man’s knowledge and understanding will never uncover the spiritual truths that God has for us; herein is the difficulty with much of what comes our way within Evangelicalism today. The average Evangelical theologians have departed so far from the guidance of the Spirit so that all that they are left with is chaff – the Seed of the Word of God has long since slipped, unnoticed, through their fingers.
A friend recently admitted to me that he is a theological fixer-upper; he finds it easier to fix a teaching than to dig to the source and ensure that the doctrine is Biblically well-founded. The difficulty with this approach is that you are continually attending to window-dressing and overlooking the much more significant systemic problems, which can only be dealt with through much more effort (the diligent study of 2 Timothy 2:15). This is a glimpse into the Evangelical, theological nightmare that exists today. There has been much building upon the works of others, but little examination of the foundation upon which their theologies have been built; what you end up with is layers of Evangelical teaching, but the Biblical foundation might well be missing. The Bereans were commended for testing what they heard from Paul against the unquestionable standard of the Word of God (Acts 17:10-11), but today, the only examination seems to be on how the new teaching sounds, does it work, will it sell? Pragmatism rules supreme – if it works, then it must be right. Evangelicalism is filled with fixer-uppers, but no one is comparing Scripture with Scripture, under the guidance of the Spirit of God, in order to ensure that the foundation, upon which they are building, is sound. Like the Roman Catholic Church, and many of the mainline denominations that have sprung from its roots, Evangelicals, and even those of the Baptist persuasion, have become enthralled with the traditions that they have inherited, to the extent that their traditions form the basis for their teachings, rather than the Scriptures. When they formulate doctrine, they refer back to their familiar traditions rather than the Word of God. A classic example would be the extra-Biblical doctrine of dispensationalism; this teaching has not only flourished within the Evangelical community, it has become the basis for many other teachings which, though well supported by dispensational doctrine, do not find the same level of support from God’s Word. However, we still have the promise that the Spirit of God has been sent to guide us into all the truth (John 16:13), and He will accomplish this task if we are diligent in our study of the Word of God (1 Corinthians 2:14).
16. The one preach Christ of contention, not sincerely, supposing to add affliction to my bonds:
Contention speaks of ambition, self-seeking, and rivalry172 – all of which point to activities that are self-promoting. However, the root of this word is not related to strife (as above), but comes from a Greek word that means to serve for hire, which, in turn, comes from another Greek word meaning day-laborer.173 This individual has a greater commitment to his own welfare than to declaring the message properly; he is more concerned about the paycheck at the end of the day than he is about doing the task at hand. Inasmuch as there is little commitment to the truth (the essence of God’s Message), compromise and accommodation are easily acceptable.
Jesus contrasted His role as our Shepherd with those who are hired to attend sheep: “I am the good shepherd: the good shepherd giveth [layeth down] his life for the sheep. But he that is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth: and the wolf catcheth them, and scattereth the sheep. The hireling fleeth, because he is an hireling, and careth not for the sheep. I am the good shepherd, and know my sheep, and am known of mine” (John 10:11-14).174 Although the Greek word for hireling is not directly related to our word contention, there is a basis for comparison. The hireling, of whom Jesus spoke, was not committed to the responsibilities of a shepherd because he was only hired to do a job (the sheep were not his own), so when the challenge of the job became too much for him, he simply left. This is an apt description of today’s Evangelical “pastor”; if things become complicated where he is working, he simply moves on. The average time for a pastor to stay with one congregation is less than ten years;175 he is a hireling and carries the commitment of a hireling.
Paul’s point is that there were those who were preaching the Gospel but were doing so out of a desire to promote themselves. Today, we often hear of pastors who are building their own kingdoms within their churches; as long as things continue to follow their dictates and they remain the undisputed ruler, there is no problem. They desire the biggest church in town, to have the largest congregation, present the flashiest programs, hobnob with the elite of the community, and generally live sumptuously on the support and adulation of their followers. Their position brings with it an element of prestige, and they thrive on it.
They do not preach Christ from pure motives, not (absolutely not) sincerely. There will always be a selfish edge to their “ministry,” a need to enjoy the limelight, and to receive recognition (even if they feign modesty). Inasmuch as they appear to be a shining star, Paul says that they think to increase the distress of his imprisonment. Through their envy of Paul, they seek to add to his misery by exalting themselves through the preaching of the Gospel. They were free, Paul was imprisoned; they could draw large crowds, Paul was limited to those who would come to him. The modern-day success of the applied principles of church growth demonstrates that there is still a push to be bigger, fancier, and more popular. Entertainment has become fashionable in an effort to attract the attention of the world, for the purpose of bringing them into the church. Is it successful? If you measure success by attendance, then there is an element of success; if you determine success by individuals committed to the Lord Jesus Christ and the truth of His Word, then these tactics are an abysmal failure. Since they have compromised the Word of God in order to draw the crowds, they have lost the true message of the Gospel – they have no message of life for the worldly, after they have lured them in. All that they can do is continue to entertain them.
17. But the other of love, knowing that I am set for the defence of the gospel.
By contrast, others will preach Christ out of love (agape). Jesus said: “Thou shalt love [agape] the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love [agape] thy neighbour as thyself” (Matthew 22:37-39). This agape is directed by the will, not the emotions, which is why Jesus puts our call to love God with all our heart, soul and mind in the form of a commandment, however, not just any command; it is the chief commandment, the most important of all.176 A command is an order given to which we must comply if we are to be called obedient; “And hereby we do know that we know him, if we keep [observe] his commandments” (1 John 2:3).177 What John is declaring is that it is through our obedience to the commands of the Lord that we can know (present tense) that we have come to know (perfect tense, it happened once in the past, never to be repeated) Him.178 The Word of God is marvelous, for, once again, we must realize that we can come to know God only once. By placing our faith in the finished work of Christ upon the cross, we come to know God – His Spirit takes up residence in our hearts, and we begin to abide in Christ. We are given spiritual life through the grace of God (Ephesians 2:8-9), and we are joined together with Christ (Ephesians 4:15-16) – this takes place only once, even as Christ died only once to make provision for our salvation (Hebrews 9:27-28). Out of this one-time event must flow our obedience to the commands of God from a heart of agape (that most important commandment); it is our obedience that confirms that we know God. “… that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but [who walk] after the Spirit” (Romans 8:4); “the Spirit itself beareth witness [to witness together] with our spirit, that we are the children of God” (Romans 8:16).179 We will not have that joint confirmation that we are born of God unless we are walking in accordance with the Spirit of God. “For if we sin wilfully [willfully walking after the flesh] after that we have received the knowledge of the truth, there remaineth [absolutely] no more sacrifice for sins” (Hebrews 10:26). We come to know God only once (1 John 2:3); we can become apostate only once, and that with eternal finality.
Modernism, which was in vogue at the turn of the 20th century, flowed out of a man-centered view of life; it was rational and focused on facts and reality, and used reasoning to hold it all together. At the end of World War II, post-modernism grew out of a reaction to the failure of modernism to bring any utopian peace. In essence, they took the man-centered philosophy to a new level – since man is the creator of his own reality (based upon perceived facts), then it only follows that every person’s outlook on life is equally valid, therefore, we need to love each other. However, modern philosophers are suggesting that even postmodernism is in the throes of death, citing the September 11, 2001 attacks as the basis for the realization that not all perceptions of life are equally valid.164 The Islamic view of death to the Jews and Christians has some conflict with the prevalent western, New-Age philosophy of being one happy, global family. We have become information junkies, and carefully controlled media presentations are used to mold the opinions of the masses. We have seen this take place with society’s shift to a positive, accepting attitude toward Muslims after the 9-11 attacks; what would have rationally been an impossibility (Islam being embraced by the victims of its attack) has proven to be a reality – largely through controlled media. We are entering a time when “media experts” control the information and consequently shape the social mind. We are being bombarded with eastern, mid-eastern and western ideologies all blended together – we are entering a new age of spirituality.
If we pause to consider the progression that has taken place within Christendom, we can see that it has kept pace with the world. Modernism, with its focus on man, formulated the liberalism that took root and flourished in many of the mainline denominations. By making man more than he was ever intended to be, the Liberals made God much less than Who He has always been – the result was a religion in which man could feel good about himself, even while he kept his god under control. When New Evangelicalism hit the Evangelical world after WWII, it provided a new foundation for Ecumenical thinking – all views of faith in God were given equal credence, and unity became the focal concern. Through this has come a general neglect of the Bible among professing Christians – a required precursor for Ecumenism to flourish because the Scriptures speak against its inherent compromise and accommodation. The so-called experts in theology are flamboyantly touting their stuff to the masses, their propaganda machines are working overtime in order to convince the unsuspecting of their righteous position. However, the equality of Ecumenism has also taken a hit in this age of war on terrorism, and so, out of this confusion, has come the Emergent Church philosophy – mystical experiences and experiential spirituality have now become the great unifier. What you believe (even the common faith of Ecumenism) is now being downplayed in favor of gaining access to a super-spiritual experience. The Hindu, the Buddhist, the Jew, and the “Christian” can all practice deep breathing, and make use of a mantra or physical activity in order to gain access to an altered-state of mind where one can hear from another world – for the “Christian,” it is an opportunity to personally hear a voice that they like to call “God.” The Bible, God’s expressed Word to us, has become a closed Book; it is now more important to enter the mystical practices of those from a thousand years ago in order to really feel a part of what’s happening today. In fact, the Bible is viewed as being restrictive, divisive and altogether unnecessary; its use is limited to providing a hook for those Evangelicals who are hesitant to enter the mystic’s pathway. In the midst of all of this, tolerance of almost anything is preached – I say almost, because those who tenaciously hold to the Word of God will feel the intolerance of this very tolerant group. Jesus said: “If the world hate you, ye know that it hated me before it hated you” (John 15:18). “And ye shall be hated of all men for my name’s sake: but he that endureth to the end shall be saved” (Matthew 10:22). If there was ever a time when Paul’s prayer for the Philippians (and us) was necessary, it is today; how we need that full knowledge and that highest form of discernment so that we might not lose sight of God’s truth in the midst of this flourishing error.
15. Some indeed preach Christ even of envy and strife; and some also of good will:
Paul presents an interesting thought here regarding how Christ was being proclaimed. He refers to three motivations for the declaration of the good news of Christ: envy, strife, and good will. The message might be right, but the motives are what are under examination here.
Envy speaks of jealousy over the good success of another.165 This is one of the works of the flesh that Paul identified for the Galatians (Galatians 5:21), yet here it is noted as one of the motivations for preaching the message of Christ. “Then gathered the chief priests and the Pharisees a council, and said, What do we? for this man doeth many miracles. If we let him thus alone, all men will believe on him: and the Romans shall come and take away both our place and nation” (John 11:47-48). “For he [Pilate] knew that for envy they had delivered him” (Matthew 27:18). The ruling, Jewish, religious leaders experienced this envy, and it became the foundation for their efforts to destroy Jesus. How can such a negative attitude be used to preach the Gospel?
Through Isaiah God declared: “So shall my word be that goeth forth out of my mouth: it shall not return unto me void [empty or without effect], but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it” (Isaiah 55:11).166 What seems clear is that there is a power to the Word of God that is totally independent of the messenger, but which is inherent within the Logos, the Word (Jesus Christ is identified as the Word of God – Revelation 19:13). As Paul addressed the problem of divisiveness within the Corinthian gathering, he declared: “I have planted, Apollos watered; but God gave the increase. So then neither is he that planteth any thing, neither he that watereth; but God that giveth the increase” (1 Corinthians 3:6-7). The flourishing of the message of truth is not attributable to the efforts of the laborers but only to God. There are those who endeavor to plant because they are envious of the work of someone whom God has called and equipped to plant; nevertheless, it is God Who will use His truth to accomplish His purposes. We are simply laborers (doulos – slaves) in the Master’s vineyard; we must strive to labor in accordance with God’s commands, and to be faithful to Him. If God can use the unfaithful efforts of a person, motivated by jealousy, to His glory, then it is a matter of God remaining faithful in all things. “If we believe not [become unfaithful], yet he abideth faithful: he cannot [absolute] deny himself” (2 Timothy 2:13).167 God is bigger than the jealous worker.
Strife, another work of the flesh, is identified in Galatians 5:20 by the word variance. It speaks of debate or discord,168 contention, and “is the expression of enmity.”169 This was someone who preached God’s Word, yet in a way that would show that Paul was wrong or inferior in some way, and, thereby, to draw people away from him. Both the envy and strife show that there will be those who will proclaim the message of the Gospel (at least to some extent) with an ulterior motive or hidden agenda; to a certain degree, the truths of God’s Word are being declared. However, this does not give anyone license to be careless with the Word of God. “But speak thou the things which become sound doctrine …” (Titus 2:1); Titus was challenged by Paul to make sure that his teaching was without error. “Study [give diligence] to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing [to cut straight, to teach the Word directly and correctly] the word of truth” (2 Timothy 2:15).170 Even though God is well able to use the fleshly-motivated declaration of His Word to accomplish His purposes, as those who have been born again by the Spirit of God, we are to take careful heed to what we teach.
However, there are also those who publicly proclaim Christ out of good intent. “Now we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God. Which things also we speak, [absolutely] not in the words which man’s wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual [bringing Scriptures together with the aid of the Spirit of God]. But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned [examined, scrutinized]” (1 Corinthians 2:12-14).171 Man’s knowledge and understanding will never uncover the spiritual truths that God has for us; herein is the difficulty with much of what comes our way within Evangelicalism today. The average Evangelical theologians have departed so far from the guidance of the Spirit so that all that they are left with is chaff – the Seed of the Word of God has long since slipped, unnoticed, through their fingers.
A friend recently admitted to me that he is a theological fixer-upper; he finds it easier to fix a teaching than to dig to the source and ensure that the doctrine is Biblically well-founded. The difficulty with this approach is that you are continually attending to window-dressing and overlooking the much more significant systemic problems, which can only be dealt with through much more effort (the diligent study of 2 Timothy 2:15). This is a glimpse into the Evangelical, theological nightmare that exists today. There has been much building upon the works of others, but little examination of the foundation upon which their theologies have been built; what you end up with is layers of Evangelical teaching, but the Biblical foundation might well be missing. The Bereans were commended for testing what they heard from Paul against the unquestionable standard of the Word of God (Acts 17:10-11), but today, the only examination seems to be on how the new teaching sounds, does it work, will it sell? Pragmatism rules supreme – if it works, then it must be right. Evangelicalism is filled with fixer-uppers, but no one is comparing Scripture with Scripture, under the guidance of the Spirit of God, in order to ensure that the foundation, upon which they are building, is sound. Like the Roman Catholic Church, and many of the mainline denominations that have sprung from its roots, Evangelicals, and even those of the Baptist persuasion, have become enthralled with the traditions that they have inherited, to the extent that their traditions form the basis for their teachings, rather than the Scriptures. When they formulate doctrine, they refer back to their familiar traditions rather than the Word of God. A classic example would be the extra-Biblical doctrine of dispensationalism; this teaching has not only flourished within the Evangelical community, it has become the basis for many other teachings which, though well supported by dispensational doctrine, do not find the same level of support from God’s Word. However, we still have the promise that the Spirit of God has been sent to guide us into all the truth (John 16:13), and He will accomplish this task if we are diligent in our study of the Word of God (1 Corinthians 2:14).
16. The one preach Christ of contention, not sincerely, supposing to add affliction to my bonds:
Contention speaks of ambition, self-seeking, and rivalry172 – all of which point to activities that are self-promoting. However, the root of this word is not related to strife (as above), but comes from a Greek word that means to serve for hire, which, in turn, comes from another Greek word meaning day-laborer.173 This individual has a greater commitment to his own welfare than to declaring the message properly; he is more concerned about the paycheck at the end of the day than he is about doing the task at hand. Inasmuch as there is little commitment to the truth (the essence of God’s Message), compromise and accommodation are easily acceptable.
Jesus contrasted His role as our Shepherd with those who are hired to attend sheep: “I am the good shepherd: the good shepherd giveth [layeth down] his life for the sheep. But he that is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth: and the wolf catcheth them, and scattereth the sheep. The hireling fleeth, because he is an hireling, and careth not for the sheep. I am the good shepherd, and know my sheep, and am known of mine” (John 10:11-14).174 Although the Greek word for hireling is not directly related to our word contention, there is a basis for comparison. The hireling, of whom Jesus spoke, was not committed to the responsibilities of a shepherd because he was only hired to do a job (the sheep were not his own), so when the challenge of the job became too much for him, he simply left. This is an apt description of today’s Evangelical “pastor”; if things become complicated where he is working, he simply moves on. The average time for a pastor to stay with one congregation is less than ten years;175 he is a hireling and carries the commitment of a hireling.
Paul’s point is that there were those who were preaching the Gospel but were doing so out of a desire to promote themselves. Today, we often hear of pastors who are building their own kingdoms within their churches; as long as things continue to follow their dictates and they remain the undisputed ruler, there is no problem. They desire the biggest church in town, to have the largest congregation, present the flashiest programs, hobnob with the elite of the community, and generally live sumptuously on the support and adulation of their followers. Their position brings with it an element of prestige, and they thrive on it.
They do not preach Christ from pure motives, not (absolutely not) sincerely. There will always be a selfish edge to their “ministry,” a need to enjoy the limelight, and to receive recognition (even if they feign modesty). Inasmuch as they appear to be a shining star, Paul says that they think to increase the distress of his imprisonment. Through their envy of Paul, they seek to add to his misery by exalting themselves through the preaching of the Gospel. They were free, Paul was imprisoned; they could draw large crowds, Paul was limited to those who would come to him. The modern-day success of the applied principles of church growth demonstrates that there is still a push to be bigger, fancier, and more popular. Entertainment has become fashionable in an effort to attract the attention of the world, for the purpose of bringing them into the church. Is it successful? If you measure success by attendance, then there is an element of success; if you determine success by individuals committed to the Lord Jesus Christ and the truth of His Word, then these tactics are an abysmal failure. Since they have compromised the Word of God in order to draw the crowds, they have lost the true message of the Gospel – they have no message of life for the worldly, after they have lured them in. All that they can do is continue to entertain them.
17. But the other of love, knowing that I am set for the defence of the gospel.
By contrast, others will preach Christ out of love (agape). Jesus said: “Thou shalt love [agape] the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love [agape] thy neighbour as thyself” (Matthew 22:37-39). This agape is directed by the will, not the emotions, which is why Jesus puts our call to love God with all our heart, soul and mind in the form of a commandment, however, not just any command; it is the chief commandment, the most important of all.176 A command is an order given to which we must comply if we are to be called obedient; “And hereby we do know that we know him, if we keep [observe] his commandments” (1 John 2:3).177 What John is declaring is that it is through our obedience to the commands of the Lord that we can know (present tense) that we have come to know (perfect tense, it happened once in the past, never to be repeated) Him.178 The Word of God is marvelous, for, once again, we must realize that we can come to know God only once. By placing our faith in the finished work of Christ upon the cross, we come to know God – His Spirit takes up residence in our hearts, and we begin to abide in Christ. We are given spiritual life through the grace of God (Ephesians 2:8-9), and we are joined together with Christ (Ephesians 4:15-16) – this takes place only once, even as Christ died only once to make provision for our salvation (Hebrews 9:27-28). Out of this one-time event must flow our obedience to the commands of God from a heart of agape (that most important commandment); it is our obedience that confirms that we know God. “… that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but [who walk] after the Spirit” (Romans 8:4); “the Spirit itself beareth witness [to witness together] with our spirit, that we are the children of God” (Romans 8:16).179 We will not have that joint confirmation that we are born of God unless we are walking in accordance with the Spirit of God. “For if we sin wilfully [willfully walking after the flesh] after that we have received the knowledge of the truth, there remaineth [absolutely] no more sacrifice for sins” (Hebrews 10:26). We come to know God only once (1 John 2:3); we can become apostate only once, and that with eternal finality.
Ken Blanchard - Rick Warren - Rupert Murdoch
Our love for others is not only to be as great as our love for ourselves, but it is also to be the same love as we have for God, and in fashion like unto that most important commandment. If we hold an all-consuming love for the Lord, there will be no place for self-promotion; we will echo the words of John the Baptist: “He must increase, but I must decrease” (John 3:30). As we come to understand that our love for others is founded upon our love for God (that most important command), then we must also begin to grasp that our love for others cannot include any contravention of the commandments of God, which would demonstrate that our love for God is faulty, at the very least. We must never compromise the Word of God. Yet today we see men like Rick Warren embracing a Buddhist like Ken Blanchard,180 tolerating the life of pornographer Rupert Murdoch,181 and including Muslims in his global P.E.A.C.E. plan.182 When the clear teachings for separation from godlessness (2 Corinthians 6:14-7:1) are blatantly ignored by leaders within Evangelicalism, is it any wonder that the Evangelical hoi-polloi live like the world? Rick Warren built the Saddleback Community Church upon the quicksand of church growth principles (give the people what they want), so it is not surprising that his approach continues to be pragmatic – if it makes sense, let’s try it; if it works, then let’s use it. The Word of God has been shelved except to be used to justify his activities for those who still like to think that the Scriptures are important (and then primarily through the use of multiplied, flawed, modern translations). We are called to holiness (1 Peter 1:15-16), and we must never compromise this calling for the sake of the approval of anyone or for the advancement of any cause; we might well be described as being narrow, but, praise the Lord, the way to life is narrow (Matthew 7:13-14) and it is only through a narrow faith in Christ alone (the only Way – John 14:6) that we can enter that narrow way.
John MacArthur
Paul says that some preach Christ out of selfish ambition with a desire to promote themselves, but others out of love. Evangelicals, for the most part, have lost their grip on the Word of God and preach a soft, accommodating gospel, which sees people deluded into thinking that they are on their way to heaven when they continue to walk the broad pathway to destruction. Ecumenism, by definition, requires the authority of the Bible to be shelved (whether the Bible is literally shelved or simply stripped of its significance, it matters little), so everyone teaches that with which they are comfortable (the range of spirituality available ensures a fit for everyone). No matter how the ears might itch, there will be a message that will tickle them to one’s satisfaction (2 Timothy 4:3-4). You have those who promote a feel-good, God-wants-you-to-prosper message (like Joel Osteen) all the way through to the comparative conservatives like John MacArthur, who, despite his in-depth expository teaching, refuses to practice Biblical separation from worldliness (evidenced in his acceptance of rock music) or error (he continues to teach alongside of heretics at conferences like Founder’s Week at Moody Bible Institute). It is safe to say that most Evangelical pastors will fall under the spell of one of the many high profile leaders, all of whom, to varying degrees, have left the Word of God for the “greener” pastures of pragmatism. “Yea, and all that will live godly in Christ Jesus shall suffer persecution” (2 Timothy 3:12); this is not a popular promise from God, nor does it sit well with our comfort-driven lifestyles. “But he that received the seed into stony places, the same is he that heareth the word, and anon [immediately] with joy receiveth it; Yet hath he not [absolutely no] root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by [immediately] he is offended [falls away]” (Matthew 13:20-21).183 Spiritual failure is the order of the day. We are promised suffering and persecution if we live according to the Scriptures, yet the feel-good preachers of today do not include such “negativity” in their talks; persecution is something that is left to another part of the world. What Evangelicals fail to recognize is that those who fall away are permanently dead – they are now without hope (Hebrews 10:26). As a matter of fact, few Evangelicals will even acknowledge that it is possible for someone to fall away; no matter how withered the plant on the rocks might become, they insist that it is still alive and well. However, from the parable of the Seed, we see that the plant has no root, so when it withers, it is finished – a change from spiritual life to irreversible death, something that is supported by many other Scriptures.
The Greek word that Paul uses for defence is apologia (ap-ol-og-ee’-ah), from which we get our word apologetics – the defense of the truth of Christian doctrine. Am set is literally to lie (as in to lie down), and metaphorically means to be set down or appointed.184 The word knowing means to see, to perceive or to understand.185 Those who preached the Gospel from the foundation of agape, have known that Paul was appointed by God for the defense of the Gospel message. Right after Paul was born-again, he immediately set out as an apologist, to the point that the Jews felt that since they couldn’t accept his teaching, their only recourse was to kill him, because he certainly wasn’t going to stop teaching (Acts 9:19-23). According to Evangelical standards today, Paul had it all wrong. He openly declared that persecution and trouble are going to come our way: “For verily, when we were with you, we told you before that we should suffer tribulation; even as it came to pass, and ye know” (1 Thessalonians 3:4). However, also unlike today’s preacher, Paul could proclaim: “I have not shunned [to draw back] to declare unto you all the counsel of God” (Acts 20:27).186 The infiltration of compromise, accommodation of error, and a proliferation of flawed Bible translations have all contributed to the Evangelical preacher’s failure to know and teach the pure truth of God’s Word.
18. What then? notwithstanding, every way, whether in pretence, or in truth, Christ is preached; and I therein do rejoice, yea, and will rejoice.
Paul’s life focused on the Gospel message that he had been given by God to bring to the world. Here is his summary of what he has just written: Christ is being proclaimed, and, whether out of wrong motives or in honesty and truth, he is not only rejoicing in that reality now, but he will also continue to rejoice. This is not a phase that he is just going through at the moment; he will always rejoice because the message of Christ is being proclaimed, and God will use His Word to accomplish His purposes. What we must be careful to note here is that the difference appears to lie in the motivation for the proclamation of the Gospel, and not variations in the message – Christ is preached.
This is not a comparable situation to what is taking place within Evangelical churches today. Although there were some teachers in Paul’s day who taught the Word of God with wrong motives (envy or strife, pretence) and some from a genuine love for the Gospel (in truth), it was still the Word of God that was being declared. In our day, Evangelicals have so compromised their position that they are no longer proclaiming the truths of God’s Word, i.e., Christ is not being preached. Paul’s position is this – as long as Christ is being proclaimed, I will be glad, regardless of the motivation of the preacher. However, the moment that the Message is compromised, you can rest assured that Paul would come out swinging, for he had no patience for those who would contaminate the pure message of the Gospel. “As we said before, so say I now again, If any man preach any other gospel unto you than that ye have received, let him be accursed” (Galatians 1:9). Even if these men sought to add to Paul’s misery through their preaching, Paul was happy to see them prosper in their work as long as their Message remained pure. He was glad to see the Gospel proclaimed, and would continue to be glad for this reason: he understood that it was God Who would make His Word accomplish His purposes (1 Corinthians 3:7). However, he would be dismayed at what is taking place today, for the pure message of the Gospel has been compromised in a thousand different ways, and Evangelicals have become promoters of all of this error; Ecumenical unity has become the accepted norm. There is absolutely no comfort for the Ecumenist in these words of Paul, for they are not preaching Christ either in truth or in pretense, but only in compromise and deception.
19. For I know that this shall turn to my salvation through your prayer, and the supply of the Spirit of Jesus Christ,
The pure declaration of the message of God’s Word was Paul’s life; it was his one consuming passion. “For though I preach the gospel, I have nothing to glory of: for necessity is laid upon me; yea, woe is unto me, if I preach not the gospel!” (1 Corinthians 9:16). He was a chosen vessel of God to bear His name “before the Gentiles, and kings, and the children of Israel” (Acts 9:15). What is evident in Paul’s life (as revealed in the book of Acts) is that he was very focused and driven, perhaps to a fault. You will recall the disagreement between Paul and Barnabas over John Mark (Acts 15:37-39), and yet when Paul neared the end of his life he said: “Take Mark, and bring him with thee: for he is profitable to me for the ministry” (2 Timothy 4:11). Paul was not perfect, but he was very zealous about retaining the Gospel in purity and proclaiming it without hindrance.
Paul says here that the clear teaching of Christ (from whatever motivation) will result in his deliverance. He’s already said that his imprisonment has emboldened others to speak God’s Word without fear of what might befall them, so it seems that Paul understands that there will be one of two possible results to the propagation of the Gospel – either it will lead to increased persecution and possible death, or to increased acceptance and a renewed freedom to preach and teach. Paul hints here that either result will be deliverance for him, but this will come through the Philippian’s prayers on his behalf, and through the support of the Holy Spirit. The word supply speaks specifically of the “supply of spiritual benefits.”187 Part of Paul’s prayer for the Ephesians fits well here: “…That he [God] would grant you, according to the riches of his glory, to be strengthened with might [dunamis – power] by his Spirit in the inner man …” (Ephesians 3:16).188 The abiding Spirit of God is what is needed to endure.
20. According to my earnest expectation and my hope, that in nothing I shall be ashamed, but that with all boldness, as always, so now also Christ shall be magnified in my body, whether it be by life, or by death.
Here we have confirmation of the two options for deliverance that Paul envisioned.
Earnest expectation is from a Greek word that means “watching with the head stretched forward alertly”;189 here is an eager expectation, an on-the-edge-of-your-seat anticipation. This expectancy is coupled with hope. To the Romans Paul declared: “For we are saved by hope: but hope that is seen is not hope: for what a man seeth, why doth he yet hope for?” (Romans 8:24). “Now faith is the substance [foundation] of things hoped for, the evidence [proof or conviction] of things [absolutely] not seen” (Hebrews 11:1).190 The foundation of our hope is faith in Christ, and it provides us with the proof of what we cannot physically see (Romans 8:16). A natural product of our faith in Christ is hope; “Christ in you, the hope of glory” (Colossians 1:27) is the mystery of the ages revealed through the Gospel. Jeremiah recorded God’s declaration about a coming day when “I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people.” (Jeremiah 31:33). Lest we miss the mighty impact of these words, the writer of Hebrews explains the matter more fully:
Whereof the Holy Ghost also is a witness to us: for after that he had said before, This is the covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and in their minds will I write them; And their sins and iniquities will I remember no more. Now where remission of these is, there is no more [absolute] offering for [because of] sin. Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, By a new and living way, which he hath consecrated [“as opening a way not there before”191] for us, through the veil, that is to say, his flesh [Matthew 27:51, the veil of the temple was torn, showing that, through His death, Christ opened a new way into the Holy of Holies]; And having an high priest over the house of God; Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled [purified – perfect tense] from an evil conscience, and our bodies washed [perfect tense] with pure water (Hebrews 10:15-22).
Quoting the passage from Jeremiah, and attributing it to the Holy Spirit, the writer of Hebrews goes on to declare the fulfillment of this through the blood that Jesus shed upon the cross. The hope of the believer is, and has always been, founded upon the surety of the prophesied purposes of God being fulfilled in the promised Deliverer, the Lord Jesus Christ. This is why Paul would accept absolutely no deviations from the Gospel message; if we are compromising or accommodating in even what may seem to be a minor matter, it could well set us outside of that new and living way that Christ has purchased for us. Inasmuch as He is our High Priest, we can approach the holy God of all with confidence (v.22) because we have been cleansed in accordance with the prescribed process that was declared for the priests of Israel (Exodus 29:4, 21; cp. 1 Peter 2:9). However, we must not overlook the fact that our purification (sprinkling) and washing is done only once (the perfect tense is used for both operations, indicating that it is done once, never to be repeated). It is critically important that we count the cost of being Jesus’ disciple (Luke 14:27,33), lest we begin well, and then fall away. “He that despised Moses’ law died without mercy under two or three witnesses: Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot [to spurn, treat with insulting neglect] the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified [made holy], an unholy thing, and hath done despite unto [insulted] the Spirit of grace?”(Hebrews 10:28-29).192 Our faith in Christ must be accompanied by a resolve to remain true to Him despite adverse circumstances that might arise because of our faith (we must count the cost); we are called to endure. Unfortunately, counting the cost of following the Lord is no longer considered to be necessary; the Evangelical message is that you only have to believe in Jesus – it will cost you nothing. Jesus said: “…whosoever he be of you that forsaketh not [the absolute not] all that he hath, he cannot [absolutely is not able to] be my disciple” (Luke 14:33).193 Once again, we find the words of Jesus and the proclamation of modern Evangelicals in sharp contradiction.
The Greek word that Paul uses for defence is apologia (ap-ol-og-ee’-ah), from which we get our word apologetics – the defense of the truth of Christian doctrine. Am set is literally to lie (as in to lie down), and metaphorically means to be set down or appointed.184 The word knowing means to see, to perceive or to understand.185 Those who preached the Gospel from the foundation of agape, have known that Paul was appointed by God for the defense of the Gospel message. Right after Paul was born-again, he immediately set out as an apologist, to the point that the Jews felt that since they couldn’t accept his teaching, their only recourse was to kill him, because he certainly wasn’t going to stop teaching (Acts 9:19-23). According to Evangelical standards today, Paul had it all wrong. He openly declared that persecution and trouble are going to come our way: “For verily, when we were with you, we told you before that we should suffer tribulation; even as it came to pass, and ye know” (1 Thessalonians 3:4). However, also unlike today’s preacher, Paul could proclaim: “I have not shunned [to draw back] to declare unto you all the counsel of God” (Acts 20:27).186 The infiltration of compromise, accommodation of error, and a proliferation of flawed Bible translations have all contributed to the Evangelical preacher’s failure to know and teach the pure truth of God’s Word.
18. What then? notwithstanding, every way, whether in pretence, or in truth, Christ is preached; and I therein do rejoice, yea, and will rejoice.
Paul’s life focused on the Gospel message that he had been given by God to bring to the world. Here is his summary of what he has just written: Christ is being proclaimed, and, whether out of wrong motives or in honesty and truth, he is not only rejoicing in that reality now, but he will also continue to rejoice. This is not a phase that he is just going through at the moment; he will always rejoice because the message of Christ is being proclaimed, and God will use His Word to accomplish His purposes. What we must be careful to note here is that the difference appears to lie in the motivation for the proclamation of the Gospel, and not variations in the message – Christ is preached.
This is not a comparable situation to what is taking place within Evangelical churches today. Although there were some teachers in Paul’s day who taught the Word of God with wrong motives (envy or strife, pretence) and some from a genuine love for the Gospel (in truth), it was still the Word of God that was being declared. In our day, Evangelicals have so compromised their position that they are no longer proclaiming the truths of God’s Word, i.e., Christ is not being preached. Paul’s position is this – as long as Christ is being proclaimed, I will be glad, regardless of the motivation of the preacher. However, the moment that the Message is compromised, you can rest assured that Paul would come out swinging, for he had no patience for those who would contaminate the pure message of the Gospel. “As we said before, so say I now again, If any man preach any other gospel unto you than that ye have received, let him be accursed” (Galatians 1:9). Even if these men sought to add to Paul’s misery through their preaching, Paul was happy to see them prosper in their work as long as their Message remained pure. He was glad to see the Gospel proclaimed, and would continue to be glad for this reason: he understood that it was God Who would make His Word accomplish His purposes (1 Corinthians 3:7). However, he would be dismayed at what is taking place today, for the pure message of the Gospel has been compromised in a thousand different ways, and Evangelicals have become promoters of all of this error; Ecumenical unity has become the accepted norm. There is absolutely no comfort for the Ecumenist in these words of Paul, for they are not preaching Christ either in truth or in pretense, but only in compromise and deception.
19. For I know that this shall turn to my salvation through your prayer, and the supply of the Spirit of Jesus Christ,
The pure declaration of the message of God’s Word was Paul’s life; it was his one consuming passion. “For though I preach the gospel, I have nothing to glory of: for necessity is laid upon me; yea, woe is unto me, if I preach not the gospel!” (1 Corinthians 9:16). He was a chosen vessel of God to bear His name “before the Gentiles, and kings, and the children of Israel” (Acts 9:15). What is evident in Paul’s life (as revealed in the book of Acts) is that he was very focused and driven, perhaps to a fault. You will recall the disagreement between Paul and Barnabas over John Mark (Acts 15:37-39), and yet when Paul neared the end of his life he said: “Take Mark, and bring him with thee: for he is profitable to me for the ministry” (2 Timothy 4:11). Paul was not perfect, but he was very zealous about retaining the Gospel in purity and proclaiming it without hindrance.
Paul says here that the clear teaching of Christ (from whatever motivation) will result in his deliverance. He’s already said that his imprisonment has emboldened others to speak God’s Word without fear of what might befall them, so it seems that Paul understands that there will be one of two possible results to the propagation of the Gospel – either it will lead to increased persecution and possible death, or to increased acceptance and a renewed freedom to preach and teach. Paul hints here that either result will be deliverance for him, but this will come through the Philippian’s prayers on his behalf, and through the support of the Holy Spirit. The word supply speaks specifically of the “supply of spiritual benefits.”187 Part of Paul’s prayer for the Ephesians fits well here: “…That he [God] would grant you, according to the riches of his glory, to be strengthened with might [dunamis – power] by his Spirit in the inner man …” (Ephesians 3:16).188 The abiding Spirit of God is what is needed to endure.
20. According to my earnest expectation and my hope, that in nothing I shall be ashamed, but that with all boldness, as always, so now also Christ shall be magnified in my body, whether it be by life, or by death.
Here we have confirmation of the two options for deliverance that Paul envisioned.
Earnest expectation is from a Greek word that means “watching with the head stretched forward alertly”;189 here is an eager expectation, an on-the-edge-of-your-seat anticipation. This expectancy is coupled with hope. To the Romans Paul declared: “For we are saved by hope: but hope that is seen is not hope: for what a man seeth, why doth he yet hope for?” (Romans 8:24). “Now faith is the substance [foundation] of things hoped for, the evidence [proof or conviction] of things [absolutely] not seen” (Hebrews 11:1).190 The foundation of our hope is faith in Christ, and it provides us with the proof of what we cannot physically see (Romans 8:16). A natural product of our faith in Christ is hope; “Christ in you, the hope of glory” (Colossians 1:27) is the mystery of the ages revealed through the Gospel. Jeremiah recorded God’s declaration about a coming day when “I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people.” (Jeremiah 31:33). Lest we miss the mighty impact of these words, the writer of Hebrews explains the matter more fully:
Whereof the Holy Ghost also is a witness to us: for after that he had said before, This is the covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and in their minds will I write them; And their sins and iniquities will I remember no more. Now where remission of these is, there is no more [absolute] offering for [because of] sin. Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, By a new and living way, which he hath consecrated [“as opening a way not there before”191] for us, through the veil, that is to say, his flesh [Matthew 27:51, the veil of the temple was torn, showing that, through His death, Christ opened a new way into the Holy of Holies]; And having an high priest over the house of God; Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled [purified – perfect tense] from an evil conscience, and our bodies washed [perfect tense] with pure water (Hebrews 10:15-22).
Quoting the passage from Jeremiah, and attributing it to the Holy Spirit, the writer of Hebrews goes on to declare the fulfillment of this through the blood that Jesus shed upon the cross. The hope of the believer is, and has always been, founded upon the surety of the prophesied purposes of God being fulfilled in the promised Deliverer, the Lord Jesus Christ. This is why Paul would accept absolutely no deviations from the Gospel message; if we are compromising or accommodating in even what may seem to be a minor matter, it could well set us outside of that new and living way that Christ has purchased for us. Inasmuch as He is our High Priest, we can approach the holy God of all with confidence (v.22) because we have been cleansed in accordance with the prescribed process that was declared for the priests of Israel (Exodus 29:4, 21; cp. 1 Peter 2:9). However, we must not overlook the fact that our purification (sprinkling) and washing is done only once (the perfect tense is used for both operations, indicating that it is done once, never to be repeated). It is critically important that we count the cost of being Jesus’ disciple (Luke 14:27,33), lest we begin well, and then fall away. “He that despised Moses’ law died without mercy under two or three witnesses: Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot [to spurn, treat with insulting neglect] the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified [made holy], an unholy thing, and hath done despite unto [insulted] the Spirit of grace?”(Hebrews 10:28-29).192 Our faith in Christ must be accompanied by a resolve to remain true to Him despite adverse circumstances that might arise because of our faith (we must count the cost); we are called to endure. Unfortunately, counting the cost of following the Lord is no longer considered to be necessary; the Evangelical message is that you only have to believe in Jesus – it will cost you nothing. Jesus said: “…whosoever he be of you that forsaketh not [the absolute not] all that he hath, he cannot [absolutely is not able to] be my disciple” (Luke 14:33).193 Once again, we find the words of Jesus and the proclamation of modern Evangelicals in sharp contradiction.
Eugene Nida
We see an example of Paul’s determination to protect the purity of the Gospel as he deals with the Judaizers who spread their version of the Gospel into the region of Galatia; Paul wrote the Galatians a letter of stern warning against these teachings. Very early in his letter he forthrightly declared: “I marvel that ye are so soon removed [being removed – present tense] from him [God] that called you into the grace of Christ unto another [a different] gospel: Which is not another [of the same kind]; but there be some that trouble you, and would pervert [transform into something that is opposite] the gospel of Christ” (Galatians 1:6-7).194 These Judaizers taught that faith in Christ was fine, but that it was also necessary for new believers to observe the rite of circumcision and keep the Mosaic Law (Acts 15:1,5). Even though they had exercised faith in Christ, it is because of what they sought to add to the Gospel message that Paul called it a different gospel and a perversion of the truth. The Judaizers didn’t mix faith in Christ with popular paganism or embrace worldly practices; they simply wanted to hold onto their Jewish traditions. However, Paul’s hope (and ours) is in Christ alone by faith alone; He purchased our complete salvation, and we must not permit anyone or anything to taint this narrow truth. “Ye shall not add unto the word which I command you, neither shall ye diminish ought from it, that ye may keep the commandments of the LORD your God which I command you” (Deuteronomy 4:2). This unmistakable command, which is reiterated and implied throughout Scripture, places all modern paraphrases, which present themselves as being the Bible, on the do-not-read list.
However, beyond that, it also places modern “translations” like the New International Version and New Living Translation on the same list. A common translation technique that is used today is called dynamic or functional equivalence (it was developed by Eugene Nida in the early twentieth century, as he worked with Wycliffe Bible Translators, and it then flourished as he moved into working with some of the modern Bible Societies), which simply means that thoughts and ideas are translated rather than individual words, which in turn draws on the translator’s interpretation of the thought or idea under consideration. The rationale is that some passages are difficult to understand within some cultures, and this method serves to contextualize the meaning of the passage within the terms of the culture (perhaps a sound, pragmatic thought process, but that does not negate God’s command to not add to, or diminish from, His Word). Consider as an illustration John 1:14:
King James Version (a literal translation) – And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.
American Standard Version (ASV) (a literal translation based upon the corrupted text of Westcott and Hort) – And the Word became flesh, and dwelt among us (and we beheld his glory, glory as of the only begotten from the Father), full of grace and truth.
New International Version (NIV) (a mixture of literal and dynamic equivalence) – The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the One and Only, who came from the Father, full of grace and truth.
New Living Translation (NLT) (dynamic equivalence) – So the Word became human and lived here on earth among us. He was full of unfailing love and faithfulness. And we have seen his glory, the glory of the only Son of the Father.
The Living Bible (TLB) (a paraphrase of the American Standard Version of 1901) – And Christ became a human being and lived here on earth among us and was full of loving forgiveness and truth. And some of us have seen his glory – the glory of the only Son of the heavenly Father!
The Message (paraphrase) – The Word became flesh and blood, and moved into the neighborhood. We saw the glory with our own eyes, the one-of-a-kind glory, like Father, like Son, Generous inside and out, true from start to finish.
However, beyond that, it also places modern “translations” like the New International Version and New Living Translation on the same list. A common translation technique that is used today is called dynamic or functional equivalence (it was developed by Eugene Nida in the early twentieth century, as he worked with Wycliffe Bible Translators, and it then flourished as he moved into working with some of the modern Bible Societies), which simply means that thoughts and ideas are translated rather than individual words, which in turn draws on the translator’s interpretation of the thought or idea under consideration. The rationale is that some passages are difficult to understand within some cultures, and this method serves to contextualize the meaning of the passage within the terms of the culture (perhaps a sound, pragmatic thought process, but that does not negate God’s command to not add to, or diminish from, His Word). Consider as an illustration John 1:14:
King James Version (a literal translation) – And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.
American Standard Version (ASV) (a literal translation based upon the corrupted text of Westcott and Hort) – And the Word became flesh, and dwelt among us (and we beheld his glory, glory as of the only begotten from the Father), full of grace and truth.
New International Version (NIV) (a mixture of literal and dynamic equivalence) – The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the One and Only, who came from the Father, full of grace and truth.
New Living Translation (NLT) (dynamic equivalence) – So the Word became human and lived here on earth among us. He was full of unfailing love and faithfulness. And we have seen his glory, the glory of the only Son of the Father.
The Living Bible (TLB) (a paraphrase of the American Standard Version of 1901) – And Christ became a human being and lived here on earth among us and was full of loving forgiveness and truth. And some of us have seen his glory – the glory of the only Son of the heavenly Father!
The Message (paraphrase) – The Word became flesh and blood, and moved into the neighborhood. We saw the glory with our own eyes, the one-of-a-kind glory, like Father, like Son, Generous inside and out, true from start to finish.
Kenneth Taylor
To compound the matter, the NIV, NLT and the TLB are all based upon the same corrupted source text as the ASV (Westcott and Hort), but even with that you can see the impact of the dynamic equivalence translation technique on this one text, and the further deterioration with the paraphrases. Despite God’s admonition to not add to or take away from His Word, man continues to show disregard for God’s Word by tinkering with it. Kenneth Taylor, the author of The Living Bible, has made the audacious claim that “‘God planted in my mind the concept’ of taking the Bible and rephrasing it”;195 for God’s admonition in Deuteronomy 4:2 Taylor wrote: “Do not add other laws or subtract from these; just obey them, for they are from the Lord your God.” The available option for dynamic equivalence translation and paraphrasing is that you can tweak the true sense of a passage sufficiently so as to hide your own disobedience of it.
The word ashamed means to dishonor, or to be made ashamed.196 The thrust of Paul’s statement is: in nothing will I be dishonored or made ashamed. It’s not that he will feel shame (as our English translation might suggest), but that he will not be dishonored or shamed. Keep in mind that he has just spoken of those who are preaching Christ from wrong motives; the implication is that these will be made to feel shame by the Lord because, even though they preached the true message, they did it for less than honorable reasons (seeking to add to Paul’s trials). As Paul neared the end of his life he proclaimed: “I have fought a good fight, I have finished my course, I have kept the faith” (2 Timothy 4:7). All three verbs are in the perfect tense (done once, never to be repeated); there is no purgatory in which to continue the struggle for eternal life; there is no reincarnation by which to further advance in faith. Paul is confident in Christ that he will not be dishonored when he meets his Savior in glory.
We now come to an apt summation of Paul’s ministry – with (or in) all boldness, as always. Paul was fearless in his declaration of the truth, even as a prisoner in the Roman system, and so there is no change from how he has always conducted himself as the servant of the Lord. After regaining his sight in Damascus, Paul was baptized, broke his fast, “And straightway [immediately] he preached Christ in the synagogues, that he is the Son of God” (Acts 9:20). We’ve all met someone who drew strong reactions from others, people either loved them or hated them – there were few in between. In all likelihood, Paul would have been one of these. He immediately preached Jesus Christ, as the Son of God, to the Jews, and proved from the Scriptures that this was true. There was a clarity and boldness to his discourse that left little room for ambivalence – you either accepted what he said as truth, or you were required to reject him as a heretic. Paul also demonstrated tenacity, for he pushed his case with the Jews to the point that their only perceived recourse was to kill him (Acts 9:23) – they wouldn’t accept his teaching, and he wouldn’t quit teaching, so they felt that there was only one option left for them. Even in his defense before King Agrippa and Festus, Paul balanced boldness with respect, so that there remained no doubt as to what his message was (Acts 26:25, 28).
In his continued boldness, Paul is confident that Christ will be magnified, or made great, by his body, whether through life or through death. This flows out of his eager anticipation and hope; his faith in Christ did not flicker even in the face of death. With boldness, he will continue to proclaim the Gospel that Christ might be glorified in his life, or in his death, should it come to that.
21. For to me to live is Christ, and to die is gain.
Here is both Paul’s summarizing statement and his introduction to the next section of his epistle: if I live, it will be for Christ; if I die, that will be to my advantage. He knew that his life was inextricably tied to the proclamation of the Gospel, and so, if he continued in this life, then that would be his consuming occupation. However, what is noteworthy is that, should he face death, he could look beyond the end of life to what would prove to be to his advantage. He now goes on to elaborate on this amazing truth.
22. But if I live in the flesh, this is the fruit of my labour: yet what I shall choose I wot not.
This is a difficult verse to determine exactly what Paul is saying. A transliteration of the Greek yields this: “And if living in the flesh, this to me the advantage of work: even what I will choose I am not knowing.”197 Considering the context, and the two options that Paul identifies in the previous verse, this must refer back to his preceding comment, to live, Christ; to die, advantage. If Paul continues in the flesh (with physical life), the effect or product of his work will be Christ; wherever he went, Christ was proclaimed, and even though he is now confined, Christ is still being proclaimed. Paul’s life is inextricably entwined with the preaching of the Gospel; “For though I preach the gospel, I have nothing to glory of: for necessity is laid upon me; yea, woe is unto me, if I preach not the gospel!” (1 Corinthians 9:16). Even in this, he does not know what he would choose (if he had a choice), whether life in Christ, or to die, which would be even better for him.
23. For I am in a strait betwixt two, having a desire to depart, and to be with Christ; which is far better:
Paul now begins to elaborate on what he means. Strait comes from a Greek word meaning constrained or compressed;198 he is being pressed by two desires. It is these two (to live, Christ; to die, gain) that have placed Paul in this difficult situation; in today’s jargon, he feels caught between a rock and a hard place, except, in this case, he is feeling the pressure of two blessed realities.
Interestingly, Paul begins his elaboration with the option that would be to his advantage (the second in his previous listing – v. 20). The word desire speaks of a craving, a longing,199 or an eager passion for;200 depart includes the idea of departing from life.201 Paul reveals his heart here – he has a longing to leave this life behind, and he now explains why. This next phrase is literally: and with Christ being; the words to be, in our text, are in the present tense.202 This brings up the matter of what happens for the Christian after death?
The word ashamed means to dishonor, or to be made ashamed.196 The thrust of Paul’s statement is: in nothing will I be dishonored or made ashamed. It’s not that he will feel shame (as our English translation might suggest), but that he will not be dishonored or shamed. Keep in mind that he has just spoken of those who are preaching Christ from wrong motives; the implication is that these will be made to feel shame by the Lord because, even though they preached the true message, they did it for less than honorable reasons (seeking to add to Paul’s trials). As Paul neared the end of his life he proclaimed: “I have fought a good fight, I have finished my course, I have kept the faith” (2 Timothy 4:7). All three verbs are in the perfect tense (done once, never to be repeated); there is no purgatory in which to continue the struggle for eternal life; there is no reincarnation by which to further advance in faith. Paul is confident in Christ that he will not be dishonored when he meets his Savior in glory.
We now come to an apt summation of Paul’s ministry – with (or in) all boldness, as always. Paul was fearless in his declaration of the truth, even as a prisoner in the Roman system, and so there is no change from how he has always conducted himself as the servant of the Lord. After regaining his sight in Damascus, Paul was baptized, broke his fast, “And straightway [immediately] he preached Christ in the synagogues, that he is the Son of God” (Acts 9:20). We’ve all met someone who drew strong reactions from others, people either loved them or hated them – there were few in between. In all likelihood, Paul would have been one of these. He immediately preached Jesus Christ, as the Son of God, to the Jews, and proved from the Scriptures that this was true. There was a clarity and boldness to his discourse that left little room for ambivalence – you either accepted what he said as truth, or you were required to reject him as a heretic. Paul also demonstrated tenacity, for he pushed his case with the Jews to the point that their only perceived recourse was to kill him (Acts 9:23) – they wouldn’t accept his teaching, and he wouldn’t quit teaching, so they felt that there was only one option left for them. Even in his defense before King Agrippa and Festus, Paul balanced boldness with respect, so that there remained no doubt as to what his message was (Acts 26:25, 28).
In his continued boldness, Paul is confident that Christ will be magnified, or made great, by his body, whether through life or through death. This flows out of his eager anticipation and hope; his faith in Christ did not flicker even in the face of death. With boldness, he will continue to proclaim the Gospel that Christ might be glorified in his life, or in his death, should it come to that.
21. For to me to live is Christ, and to die is gain.
Here is both Paul’s summarizing statement and his introduction to the next section of his epistle: if I live, it will be for Christ; if I die, that will be to my advantage. He knew that his life was inextricably tied to the proclamation of the Gospel, and so, if he continued in this life, then that would be his consuming occupation. However, what is noteworthy is that, should he face death, he could look beyond the end of life to what would prove to be to his advantage. He now goes on to elaborate on this amazing truth.
22. But if I live in the flesh, this is the fruit of my labour: yet what I shall choose I wot not.
This is a difficult verse to determine exactly what Paul is saying. A transliteration of the Greek yields this: “And if living in the flesh, this to me the advantage of work: even what I will choose I am not knowing.”197 Considering the context, and the two options that Paul identifies in the previous verse, this must refer back to his preceding comment, to live, Christ; to die, advantage. If Paul continues in the flesh (with physical life), the effect or product of his work will be Christ; wherever he went, Christ was proclaimed, and even though he is now confined, Christ is still being proclaimed. Paul’s life is inextricably entwined with the preaching of the Gospel; “For though I preach the gospel, I have nothing to glory of: for necessity is laid upon me; yea, woe is unto me, if I preach not the gospel!” (1 Corinthians 9:16). Even in this, he does not know what he would choose (if he had a choice), whether life in Christ, or to die, which would be even better for him.
23. For I am in a strait betwixt two, having a desire to depart, and to be with Christ; which is far better:
Paul now begins to elaborate on what he means. Strait comes from a Greek word meaning constrained or compressed;198 he is being pressed by two desires. It is these two (to live, Christ; to die, gain) that have placed Paul in this difficult situation; in today’s jargon, he feels caught between a rock and a hard place, except, in this case, he is feeling the pressure of two blessed realities.
Interestingly, Paul begins his elaboration with the option that would be to his advantage (the second in his previous listing – v. 20). The word desire speaks of a craving, a longing,199 or an eager passion for;200 depart includes the idea of departing from life.201 Paul reveals his heart here – he has a longing to leave this life behind, and he now explains why. This next phrase is literally: and with Christ being; the words to be, in our text, are in the present tense.202 This brings up the matter of what happens for the Christian after death?
The Universalist says that everyone will eventually end up being reconciled with God; in extreme cases, this would include the devil and his angels. Origen, one of the early “Church fathers” (c. 185 – 254203), held a nebulous, allegorical view of all things coming from God and returning to Him, and so held to this all-will-be-right universal concept of salvation.204 Despite being condemned as a heretic, Origen’s philosophy has survived the centuries and finds a haven today in groups like the Unitarian Universalists as well as many pagan philosophies. However, not all Universalists are Unitarians, and there is a root of this philosophy that has found its way into Evangelicalism. Karl Barth, a fairly well known theologian of modern times, was both a Trinitarian and a Universalist.205 Within modern thinking, this concept is typically couched within an overwhelming emphasis on the love of God. In 2006, Gregory MacDonald published a book called The Evangelical Universalist. By employing reason to the interpretation of the Bible passages dealing with hell,206 he believes that he presents a Biblical alternative to the traditional concept of hell as being a place of eternal torment for the unsaved. Having skewed the relationship between God’s essential holiness and His love for mankind, men like MacDonald cannot abide the thought of hell as a place of retribution, but instead view it more like the Catholic purgatory – a place of rehabilitation.207 They still cling to salvation by grace through Christ alone, but simply hold that all people of all time will eventually come to God through Christ. We can see that the emphasis upon the love of God within modern Evangelicalism is playing right into the hands of a universalistic philosophy; already, in the minds of many, the criteria for heaven has been broadened to include liberals and heretics alike. Within this setting, a book like MacDonald’s will undoubtedly find many receptive minds eager to have a studied basis for their universal salvation theories.
John Stott
Then there are those who believe in some form of annihilation; those who are not saved will either not be resurrected at all, or they will be consumed after they are resurrected – in either case, they will no longer exist. Within this philosophy, hell is not an eternal destiny for anyone, for they will be consumed and cease to be. John Stott, an Anglican theologian respected by many within the Evangelical community, has tentatively stepped into this position simply because “I find the concept [of hell] intolerable and do not understand how people can live with it without either cauterizing their feelings or cracking under the strain.”208 It was during a debate with a liberal theologian that Stott made his first confession of leaning toward the annihilationist’s view; once again, we see the product of one of the planks of New Evangelicalism – dialogue with the liberal heretics. The late Clark Pinnock, a Baptist heretic, was a strong advocate of annihilation, and openly declared: “How can Christians possibly project a deity of such cruelty and vindictiveness whose ways include inflicting everlasting torture upon his creatures, however sinful they may have been? Surely a God who would do such a thing is more nearly like Satan than like God, at least by any ordinary moral standards, and by the gospel itself.”209 What Stott has cautiously presented as his tentative belief, recognizing that the Scriptures speak against such a position, Pinnock openly declared with great zeal. The Jehovah’s Witnesses have long believed in the annihilation of the wicked, and believe that this will be the end for Satan as well. They view hell as being synonymous with the grave, and the Biblical reference to the second death as being annihilation.210
The Seventh-Day Adventists (SDA) also believe in the annihilation of the wicked, and promote a case for soul-sleep, which they describe as a state of unconsciousness between death and resurrection (something that the Jehovah’s Witnesses also claim). Since they are less cultish in their approach to the Scriptures (they believe in the inspiration of the Bible, the Trinity, Christ’s bodily resurrection, His atonement for our sins, etc.), they appear to fit more closely with Evangelicalism, and there have been several who refuse to call them a cult (the late Walter Martin among them).
As the SDA present their case for soul-sleep, the foundation that they lay is largely built upon OT poetic Scriptures. For example, they quote Ecclesiastes 3:19-20, which says: “For that which befalleth the sons of men befalleth beasts; even one thing befalleth them: as the one dieth, so dieth the other; yea, they have all one breath; so that a man hath no preeminence above a beast: for all is vanity. All go unto one place; all are of the dust, and all turn to dust again.” From this they conclude: “Men have the same spirit or breath as do animals”;211 they identify this quote from Ecclesiastes as God’s instructive words on this matter. However, Ecclesiastes is the reflection of the wisest of men upon the trials of life, with the recurring theme of “all is vanity,” yet the concluding comment is “Fear God, and keep his commandments: for this is the whole duty of man” (Ecclesiastes 12:13). The SDA hold that man is only dust and breath; he has no immortal soul. The immortality of the soul (which for the SDA is the body plus breath) will only be obtained for the righteous at the resurrection; this is termed a conditional immortality – the wicked will not see immortality but will be annihilated.
Since the SDA hold the body and the breath to be the soul of man, when James writes, “For as the body without the spirit is dead …” (James 2:26), they hear that the soul is dead because the body and the breath (spirit) have been separated. “Separate one from the other and the soul no longer exists.”212 On the one hand they present a dual nature for man (breath and body), on the other hand they say that man is “an indivisible unity of body, mind, and spirit, dependent upon God for life and breath and all else.”213 The official position of the SDA is that there is a difference between spirit and breath, even though they merge these two when it serves the purpose of supporting their doctrine – the “spirit which returns to God when man dies is simply the breath of life.”214 Genesis 2:17 poses a significant problem for the SDA if they retain their grasp of the body and breath (spirit) concept of the soul. The commandment of the Lord to Adam was simple: “…But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die” (Genesis 2:17). When Adam and Eve ate of the tree, did they die that day? Physically they survived; their body and breath (which the SDA equate with the spirit) stayed together, therefore, within SDA terms, their soul remained alive. “If they disobeyed the divine command, they would forfeit their allegiance to God, and become subject to Satan and lose their paradise home.”215 By linking the breath and the body to make the soul, SDAs have created a problem for themselves – God promised death in the day that Adam ate of the tree, yet within their restrictive framework, no death took place, and so they are forced to change what God said that He would do. God declared death; the SDAs say that Adam and Eve forfeited their allegiance to God. The breath and the body remained together, so their souls continued to live, although now they were subject to Satan. To sidestep a direct violation of the word of God, the SDAs are forced to fudge (a more politically correct spelling for lie) and change the Scriptures. Even though the SDA endeavor to present their position as being Biblically sound (actually as the only accurate position), they do violence to the Word of God and try to keep the evidence for their difficulty buried.
They go on: “The spirit returns to God and the body returns to the dust as it was, and so the life ends right there.”216 Within SDA doctrine, at the moment that the breath leaves the body, the soul is dead; their soul sleep is actually soul death or soul oblivion; the breath goes back to God, the body returns to the earth, and that person will remain non-existent until God calls them forth at the resurrection (at which time the breath and body will come together again). The breath is simply the air moving in and out of our lungs; “At death the soul ceases to exist.”217 Within SDA tradition, there is very little difference between the animals that God created, and man – indeed, they contend that man and animals have the same breath, only that man received his breath directly from God. Inasmuch as the breath (or spirit) is only the air that we breathe, and carries no intelligence or personality, the reality is that, at death, a person simply ceases to exist, except in the mind of God. At the resurrection, God then reunites the body (now dust) with the breath that returned to Him, and, voila, there you are again.
When Paul declares that he is “willing rather to be absent from the body, and to be present with the Lord” (2 Corinthians 5:8), we typically accept this as evidence that when a believer in Christ dies, he goes to be with the Lord. The SDA provide a different explanation. They hold that “… when the breath returns to God and leaves the body, there is no longer any conscious existence on the part of the individual. The soul is not in existence as long as the breath is not in the body” (emphasis added).218 For the believer in Christ, the SDAs interpret Paul’s words this way: the last conscious thought while in this body will be followed by the next conscious thought when God has called the body and breath together in the resurrection – in between these two conscious thoughts could lie thousands of years of time. There are two noteworthy things about the word absent. It is in the present tense (which won’t shake the SDA interpretation), and literally means to be away from one’s country, or figuratively, to be away from.219 Paul says that he is willing to be away from his body; if he was merely snuffed out at death (he ceased to exist), he would not be anywhere either with or without his body – which is the SDA doctrine. The word present is equally interesting; literally, it means to stay at home, or to be in one’s own land.220 This word is also in the present tense, which means that he is at home with the Lord now. The thrust of Paul’s words here is simply: now away from the body, now at home with the Lord. If Paul taught the SDA doctrine of soul sleep, then he would not be able to make this declaration.
Jesus said: “And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell” (Matthew 10:28). Notice that Jesus separates the body and the soul; there are those who are able to kill the body (render it dead), but are not able to kill the soul – the soul lives on even after the body has been killed. The SDA only apply this verse after the resurrection of the saints, yet the context of Jesus’ words is not referring to this end-time event. It is also important to notice that Jesus uses two different words here: kill (apokteino – ap-ok-ti’-no), which means to render as dead, and destroy (apollumi – ap-ol’-loo-mee), which means to ruin or render useless, possibly to the extent of death.221 There is a difference between the two words. If a person is killed, then they are dead; however, if their life is destroyed, then it might be that they lose the function of their legs or are severely scarred, but their living has not ceased – they are not dead. We might not be able to comprehend eternal punishment in hell, but that does not mean that it is not true.
We might look at the parable of the rich man and Lazarus (Luke 16:19-31) and make out the illustration of what took place in the afterlife at this time (before Jesus completed His redemptive sacrifice – Ephesians 4:8). The SDA look at this as being one among several difficult passages for them, but say that the only purpose for this parable was to show the Jews how they had failed to share God’s truth with the Gentiles. The SDA are quick to spiritualize everything that they read in the Scriptures that does not align with their theology, and, through such allegorical interpretation, they do their best to avoid the truth that might otherwise render their doctrine as heresy.
What seems evident, if we have eyes to see, is that Paul knew no such concept as soul sleep (which is really soul annihilation, if the SDA were to be honest). He held an eager longing to be with Christ – not to cease to exist. While in this life, Paul could commune with Christ through the abiding Spirit of God; his far better was not to be wiped out and become only a memory in the mind of God, but to be presently alive in the presence of Christ.
24. Nevertheless to abide in the flesh is more needful for you.
Paul now balances his longing to be with Christ (not to enter a time of no existence) with his life focused on preaching Christ. Abide is from the Greek word epimeno, a strengthened form of meno, which means to continue in, possibly with the added thought of perseverance.222 Paul’s words to Timothy demonstrate what the Christian life was for him – “I have fought a good fight [a contest of athletes], I have finished my course [a race], I have kept [to guard223; watch over] the faith” (2 Timothy 4:7).224 The fight indicates that there has been a struggle; Romans 7:19 gives us a glimpse of the internal struggle that we will all face if we desire to walk according to the Spirit, and 2 Timothy 3:12 tells us that we will face external enemies as well. Jesus warned us of difficulties that we must be willing to face if we would follow Him: “Think not that I am come to send peace on earth: I came not to send peace, but a sword. For I am come to set a man at variance [to cut into two parts] against his father, and the daughter against her mother, and the daughter in law against her mother in law. And a man’s foes [enemies] shall be they of his own household” (Matthew 10:34-36).225 Jesus then goes on to explain that unless we are prepared to take up our cross and follow Him, we are not worthy of Him; there is a price to be paid for following the Lord. Modern Evangelicals proclaim no such cost; they pride themselves on being accommodating of those who believe differently, covering all things with blind, ungodly love. Today’s society conditions everyone to think that there should never be problems or struggles; if there are, then we must run to a professional for help in order to regain the tranquil waters of ignorance, bliss, and blindness. “See no evil, hear no evil, speak no evil”226 is the mantra of our society, and that philosophy is echoed by Ecumenical Evangelicals. Jesus declared: “…he that shall endure [hupomeno – to abide under suffering] unto the end, the same shall be saved” (Matthew 24:13).227 We must be prepared for persecution, and we must persevere.
Even though Paul might long to be with the Lord, he recognizes that it is of greater importance to the Philippian believers that he perseveres in the flesh. Paul’s ministry was not limited to teaching those who came to him; our Scriptures are living evidence of the ministry that he had through writing. He provided the various gatherings of believers with instruction on many subjects, sometimes specifically corrective, but, at the same time, providing both those Christians and us with vital teaching. Perhaps the Lord used Paul’s incarceration in Rome expressly to bring us His instructions, His Word.
25. And having this confidence, I know that I shall abide and continue with you all for your furtherance and joy of faith;
The word confidence is from the Greek peitho (pi’-tho), which means to be persuaded; this is a confidence that is based upon careful consideration.228 This word is also in the perfect tense (actually second perfect, but which is identical to the perfect tense – only a spelling difference in Greek), which means that the confidence or persuasion, to which Paul is referring, took place in the past and is presently continuing undiminished.229
Paul now spells out exactly that which forms his confidence. He begins with the word know – oida, which suggests fullness of knowledge, to be contrasted with ginosko, which signifies a progression in knowledge.230 As Jesus dealt with the Jews regarding His identity as the Son of God, He said: “Yet ye have [absolutely] not known [ginosko] him [God]; but I know [oida] him: and if I should say, I know [oida] him not [absolute], I shall be a liar like unto you: but I know [oida] him, and keep his saying” (John 8:55).231 Jesus accuses the Jews of not having come to know God at all, while He has full knowledge of Who God is, being God in the flesh (John 10:30). Paul is saying that, in this matter, he has fullness of knowledge, and this, too, is in the perfect tense (it happened once, never to be repeated).
Paul’s confidence has to do with his relationship with the Philippian believers. He says that he will abide and continue with them. The former is from the Greek word meno, the same as used by Jesus when He said, “Abide in me” (John 15:4). Continue comes from the Greek word sumparameno, which literally means with near abide, or to abide together with.232 Paul is saying that he has a confirmed confidence and a fullness of knowledge that he will continue with the Philippian Christians. To the Romans he declared: “That I should be [being – present tense] the minister [doing the work of a priest] of Jesus Christ to the Gentiles, ministering [performing a sacred service] the gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified [made holy] by [in] the Holy Ghost” (Romans 15:16).233 Paul knew that his calling was to the Gentiles (Acts 9:15), and his ministry for the Lord would not end until the Lord determined that he had finished his course (2 Timothy 4:7). In this assurance, he had confidence that he would continue with the Philippians. Paul’s confidence did not rest in his own abilities or determination, but in the very specific calling that he had received of the Lord, and his assurance that the Lord would finish the work that He had prepared for him.
Paul sees that his continuance with the Philippians will be for their furtherance … of faith; for their advancement in faith, and their joy or gladness of faith.234 Consider Paul’s words to the Ephesians on this matter: “And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; For the perfecting [equipping] of the saints, for the work of the ministry, for the edifying [building up] of the body of Christ: Till we all [should (subjunctive mood)] come in the unity of the faith, and of the knowledge [precise and correct] of the Son of God, unto a perfect [complete or mature] man, unto the measure of the stature [maturity] of the fullness [that which is filled] of Christ: That we henceforth be no more children, tossed to and fro, and carried about with every wind [tempestuous wind] of doctrine, by the sleight [deception] of men, and cunning craftiness, whereby they lie in wait to deceive; But speaking the truth in love [agape], may grow up into him in all things, which is the head, even Christ: From whom the whole body fitly joined together and compacted by that which every joint [connection] supplieth, according to the effectual working in the measure of every [individual] part, maketh increase of the body unto the edifying of itself in love” (Ephesians 4:11-16).235 The spiritual gifts, which are given to the members of the Body of Christ, are there for the express purpose of edification, of building up those individual members who are each uniquely gifted by the Spirit of God and placed within the Body to potentially provide maximum benefit. “For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ. For by one Spirit are we all baptized [immersed] into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into [cause to experience] one Spirit. For the body is not one member, but many” (1 Corinthians 12:12-14).236 As members together of the one Body of Christ, we do not exist in isolation – “whether one member suffer, all the members suffer with it” (1 Corinthians 12:26). “Submitting [to place in subjection] yourselves one to another [mutually] in the fear of God” (Ephesians 5:21) is Paul’s instruction to us. Notice that we are to place ourselves in submission to one another; this is a voluntary, mutual submission; we are to function according to the gift(s) that are given to us through the Spirit of God, ever aware of others who are also members of His Body. However, even in this, we cannot blindly accept what others say without testing it against the Word of God (1 John 4:1).
The words of Jesus are very clear on this matter: “But Jesus called them [His disciples] unto him, and said, Ye know [oida] that the princes of the Gentiles exercise dominion over [subdue] them, and they that are great exercise authority upon them. But it shall not [absolute] be so among you: but whosoever will be great among you, let him be your minister; And whosoever will be chief among you, let him be your servant: Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many” (Matthew 20:25-28).237 What Jesus is advocating is that service to one another is to be carried out by everyone – serving one another to the benefit of the whole. Peter, as he wrote of the role of the elders within a local ekklesia (called-out ones), says that they are to “Feed the flock of God which is among [with] you, taking the oversight [overseeing] thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind; Neither as being lords over [subduing] God’s heritage, but being ensamples [a print or impression238] to the flock” (1 Peter 5:2-3).239 An open consideration of these instructions should make it abundantly clear that even those who bear the responsibility of overseeing the local gathering (the elders) are simply with us, not over us. However, the normal practice within churches today is securely founded upon those identified as the clergy (whether pastor or priest), and the rest of the church is called the laity (definitely not of the stature of the clergy). The Scripture knows no such designations; as a matter of fact, you find exactly the opposite. We have seen that Jesus said: “It shall not be so among you”; yet this hierarchical model thrives within the modern church movement; indeed, it is essential for the success of the programs and business operations of the churches. What Jesus condemned has become the backbone of what makes today’s churches function (albeit not Biblically).
The Seventh-Day Adventists (SDA) also believe in the annihilation of the wicked, and promote a case for soul-sleep, which they describe as a state of unconsciousness between death and resurrection (something that the Jehovah’s Witnesses also claim). Since they are less cultish in their approach to the Scriptures (they believe in the inspiration of the Bible, the Trinity, Christ’s bodily resurrection, His atonement for our sins, etc.), they appear to fit more closely with Evangelicalism, and there have been several who refuse to call them a cult (the late Walter Martin among them).
As the SDA present their case for soul-sleep, the foundation that they lay is largely built upon OT poetic Scriptures. For example, they quote Ecclesiastes 3:19-20, which says: “For that which befalleth the sons of men befalleth beasts; even one thing befalleth them: as the one dieth, so dieth the other; yea, they have all one breath; so that a man hath no preeminence above a beast: for all is vanity. All go unto one place; all are of the dust, and all turn to dust again.” From this they conclude: “Men have the same spirit or breath as do animals”;211 they identify this quote from Ecclesiastes as God’s instructive words on this matter. However, Ecclesiastes is the reflection of the wisest of men upon the trials of life, with the recurring theme of “all is vanity,” yet the concluding comment is “Fear God, and keep his commandments: for this is the whole duty of man” (Ecclesiastes 12:13). The SDA hold that man is only dust and breath; he has no immortal soul. The immortality of the soul (which for the SDA is the body plus breath) will only be obtained for the righteous at the resurrection; this is termed a conditional immortality – the wicked will not see immortality but will be annihilated.
Since the SDA hold the body and the breath to be the soul of man, when James writes, “For as the body without the spirit is dead …” (James 2:26), they hear that the soul is dead because the body and the breath (spirit) have been separated. “Separate one from the other and the soul no longer exists.”212 On the one hand they present a dual nature for man (breath and body), on the other hand they say that man is “an indivisible unity of body, mind, and spirit, dependent upon God for life and breath and all else.”213 The official position of the SDA is that there is a difference between spirit and breath, even though they merge these two when it serves the purpose of supporting their doctrine – the “spirit which returns to God when man dies is simply the breath of life.”214 Genesis 2:17 poses a significant problem for the SDA if they retain their grasp of the body and breath (spirit) concept of the soul. The commandment of the Lord to Adam was simple: “…But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die” (Genesis 2:17). When Adam and Eve ate of the tree, did they die that day? Physically they survived; their body and breath (which the SDA equate with the spirit) stayed together, therefore, within SDA terms, their soul remained alive. “If they disobeyed the divine command, they would forfeit their allegiance to God, and become subject to Satan and lose their paradise home.”215 By linking the breath and the body to make the soul, SDAs have created a problem for themselves – God promised death in the day that Adam ate of the tree, yet within their restrictive framework, no death took place, and so they are forced to change what God said that He would do. God declared death; the SDAs say that Adam and Eve forfeited their allegiance to God. The breath and the body remained together, so their souls continued to live, although now they were subject to Satan. To sidestep a direct violation of the word of God, the SDAs are forced to fudge (a more politically correct spelling for lie) and change the Scriptures. Even though the SDA endeavor to present their position as being Biblically sound (actually as the only accurate position), they do violence to the Word of God and try to keep the evidence for their difficulty buried.
They go on: “The spirit returns to God and the body returns to the dust as it was, and so the life ends right there.”216 Within SDA doctrine, at the moment that the breath leaves the body, the soul is dead; their soul sleep is actually soul death or soul oblivion; the breath goes back to God, the body returns to the earth, and that person will remain non-existent until God calls them forth at the resurrection (at which time the breath and body will come together again). The breath is simply the air moving in and out of our lungs; “At death the soul ceases to exist.”217 Within SDA tradition, there is very little difference between the animals that God created, and man – indeed, they contend that man and animals have the same breath, only that man received his breath directly from God. Inasmuch as the breath (or spirit) is only the air that we breathe, and carries no intelligence or personality, the reality is that, at death, a person simply ceases to exist, except in the mind of God. At the resurrection, God then reunites the body (now dust) with the breath that returned to Him, and, voila, there you are again.
When Paul declares that he is “willing rather to be absent from the body, and to be present with the Lord” (2 Corinthians 5:8), we typically accept this as evidence that when a believer in Christ dies, he goes to be with the Lord. The SDA provide a different explanation. They hold that “… when the breath returns to God and leaves the body, there is no longer any conscious existence on the part of the individual. The soul is not in existence as long as the breath is not in the body” (emphasis added).218 For the believer in Christ, the SDAs interpret Paul’s words this way: the last conscious thought while in this body will be followed by the next conscious thought when God has called the body and breath together in the resurrection – in between these two conscious thoughts could lie thousands of years of time. There are two noteworthy things about the word absent. It is in the present tense (which won’t shake the SDA interpretation), and literally means to be away from one’s country, or figuratively, to be away from.219 Paul says that he is willing to be away from his body; if he was merely snuffed out at death (he ceased to exist), he would not be anywhere either with or without his body – which is the SDA doctrine. The word present is equally interesting; literally, it means to stay at home, or to be in one’s own land.220 This word is also in the present tense, which means that he is at home with the Lord now. The thrust of Paul’s words here is simply: now away from the body, now at home with the Lord. If Paul taught the SDA doctrine of soul sleep, then he would not be able to make this declaration.
Jesus said: “And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell” (Matthew 10:28). Notice that Jesus separates the body and the soul; there are those who are able to kill the body (render it dead), but are not able to kill the soul – the soul lives on even after the body has been killed. The SDA only apply this verse after the resurrection of the saints, yet the context of Jesus’ words is not referring to this end-time event. It is also important to notice that Jesus uses two different words here: kill (apokteino – ap-ok-ti’-no), which means to render as dead, and destroy (apollumi – ap-ol’-loo-mee), which means to ruin or render useless, possibly to the extent of death.221 There is a difference between the two words. If a person is killed, then they are dead; however, if their life is destroyed, then it might be that they lose the function of their legs or are severely scarred, but their living has not ceased – they are not dead. We might not be able to comprehend eternal punishment in hell, but that does not mean that it is not true.
We might look at the parable of the rich man and Lazarus (Luke 16:19-31) and make out the illustration of what took place in the afterlife at this time (before Jesus completed His redemptive sacrifice – Ephesians 4:8). The SDA look at this as being one among several difficult passages for them, but say that the only purpose for this parable was to show the Jews how they had failed to share God’s truth with the Gentiles. The SDA are quick to spiritualize everything that they read in the Scriptures that does not align with their theology, and, through such allegorical interpretation, they do their best to avoid the truth that might otherwise render their doctrine as heresy.
What seems evident, if we have eyes to see, is that Paul knew no such concept as soul sleep (which is really soul annihilation, if the SDA were to be honest). He held an eager longing to be with Christ – not to cease to exist. While in this life, Paul could commune with Christ through the abiding Spirit of God; his far better was not to be wiped out and become only a memory in the mind of God, but to be presently alive in the presence of Christ.
24. Nevertheless to abide in the flesh is more needful for you.
Paul now balances his longing to be with Christ (not to enter a time of no existence) with his life focused on preaching Christ. Abide is from the Greek word epimeno, a strengthened form of meno, which means to continue in, possibly with the added thought of perseverance.222 Paul’s words to Timothy demonstrate what the Christian life was for him – “I have fought a good fight [a contest of athletes], I have finished my course [a race], I have kept [to guard223; watch over] the faith” (2 Timothy 4:7).224 The fight indicates that there has been a struggle; Romans 7:19 gives us a glimpse of the internal struggle that we will all face if we desire to walk according to the Spirit, and 2 Timothy 3:12 tells us that we will face external enemies as well. Jesus warned us of difficulties that we must be willing to face if we would follow Him: “Think not that I am come to send peace on earth: I came not to send peace, but a sword. For I am come to set a man at variance [to cut into two parts] against his father, and the daughter against her mother, and the daughter in law against her mother in law. And a man’s foes [enemies] shall be they of his own household” (Matthew 10:34-36).225 Jesus then goes on to explain that unless we are prepared to take up our cross and follow Him, we are not worthy of Him; there is a price to be paid for following the Lord. Modern Evangelicals proclaim no such cost; they pride themselves on being accommodating of those who believe differently, covering all things with blind, ungodly love. Today’s society conditions everyone to think that there should never be problems or struggles; if there are, then we must run to a professional for help in order to regain the tranquil waters of ignorance, bliss, and blindness. “See no evil, hear no evil, speak no evil”226 is the mantra of our society, and that philosophy is echoed by Ecumenical Evangelicals. Jesus declared: “…he that shall endure [hupomeno – to abide under suffering] unto the end, the same shall be saved” (Matthew 24:13).227 We must be prepared for persecution, and we must persevere.
Even though Paul might long to be with the Lord, he recognizes that it is of greater importance to the Philippian believers that he perseveres in the flesh. Paul’s ministry was not limited to teaching those who came to him; our Scriptures are living evidence of the ministry that he had through writing. He provided the various gatherings of believers with instruction on many subjects, sometimes specifically corrective, but, at the same time, providing both those Christians and us with vital teaching. Perhaps the Lord used Paul’s incarceration in Rome expressly to bring us His instructions, His Word.
25. And having this confidence, I know that I shall abide and continue with you all for your furtherance and joy of faith;
The word confidence is from the Greek peitho (pi’-tho), which means to be persuaded; this is a confidence that is based upon careful consideration.228 This word is also in the perfect tense (actually second perfect, but which is identical to the perfect tense – only a spelling difference in Greek), which means that the confidence or persuasion, to which Paul is referring, took place in the past and is presently continuing undiminished.229
Paul now spells out exactly that which forms his confidence. He begins with the word know – oida, which suggests fullness of knowledge, to be contrasted with ginosko, which signifies a progression in knowledge.230 As Jesus dealt with the Jews regarding His identity as the Son of God, He said: “Yet ye have [absolutely] not known [ginosko] him [God]; but I know [oida] him: and if I should say, I know [oida] him not [absolute], I shall be a liar like unto you: but I know [oida] him, and keep his saying” (John 8:55).231 Jesus accuses the Jews of not having come to know God at all, while He has full knowledge of Who God is, being God in the flesh (John 10:30). Paul is saying that, in this matter, he has fullness of knowledge, and this, too, is in the perfect tense (it happened once, never to be repeated).
Paul’s confidence has to do with his relationship with the Philippian believers. He says that he will abide and continue with them. The former is from the Greek word meno, the same as used by Jesus when He said, “Abide in me” (John 15:4). Continue comes from the Greek word sumparameno, which literally means with near abide, or to abide together with.232 Paul is saying that he has a confirmed confidence and a fullness of knowledge that he will continue with the Philippian Christians. To the Romans he declared: “That I should be [being – present tense] the minister [doing the work of a priest] of Jesus Christ to the Gentiles, ministering [performing a sacred service] the gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified [made holy] by [in] the Holy Ghost” (Romans 15:16).233 Paul knew that his calling was to the Gentiles (Acts 9:15), and his ministry for the Lord would not end until the Lord determined that he had finished his course (2 Timothy 4:7). In this assurance, he had confidence that he would continue with the Philippians. Paul’s confidence did not rest in his own abilities or determination, but in the very specific calling that he had received of the Lord, and his assurance that the Lord would finish the work that He had prepared for him.
Paul sees that his continuance with the Philippians will be for their furtherance … of faith; for their advancement in faith, and their joy or gladness of faith.234 Consider Paul’s words to the Ephesians on this matter: “And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; For the perfecting [equipping] of the saints, for the work of the ministry, for the edifying [building up] of the body of Christ: Till we all [should (subjunctive mood)] come in the unity of the faith, and of the knowledge [precise and correct] of the Son of God, unto a perfect [complete or mature] man, unto the measure of the stature [maturity] of the fullness [that which is filled] of Christ: That we henceforth be no more children, tossed to and fro, and carried about with every wind [tempestuous wind] of doctrine, by the sleight [deception] of men, and cunning craftiness, whereby they lie in wait to deceive; But speaking the truth in love [agape], may grow up into him in all things, which is the head, even Christ: From whom the whole body fitly joined together and compacted by that which every joint [connection] supplieth, according to the effectual working in the measure of every [individual] part, maketh increase of the body unto the edifying of itself in love” (Ephesians 4:11-16).235 The spiritual gifts, which are given to the members of the Body of Christ, are there for the express purpose of edification, of building up those individual members who are each uniquely gifted by the Spirit of God and placed within the Body to potentially provide maximum benefit. “For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ. For by one Spirit are we all baptized [immersed] into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into [cause to experience] one Spirit. For the body is not one member, but many” (1 Corinthians 12:12-14).236 As members together of the one Body of Christ, we do not exist in isolation – “whether one member suffer, all the members suffer with it” (1 Corinthians 12:26). “Submitting [to place in subjection] yourselves one to another [mutually] in the fear of God” (Ephesians 5:21) is Paul’s instruction to us. Notice that we are to place ourselves in submission to one another; this is a voluntary, mutual submission; we are to function according to the gift(s) that are given to us through the Spirit of God, ever aware of others who are also members of His Body. However, even in this, we cannot blindly accept what others say without testing it against the Word of God (1 John 4:1).
The words of Jesus are very clear on this matter: “But Jesus called them [His disciples] unto him, and said, Ye know [oida] that the princes of the Gentiles exercise dominion over [subdue] them, and they that are great exercise authority upon them. But it shall not [absolute] be so among you: but whosoever will be great among you, let him be your minister; And whosoever will be chief among you, let him be your servant: Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many” (Matthew 20:25-28).237 What Jesus is advocating is that service to one another is to be carried out by everyone – serving one another to the benefit of the whole. Peter, as he wrote of the role of the elders within a local ekklesia (called-out ones), says that they are to “Feed the flock of God which is among [with] you, taking the oversight [overseeing] thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind; Neither as being lords over [subduing] God’s heritage, but being ensamples [a print or impression238] to the flock” (1 Peter 5:2-3).239 An open consideration of these instructions should make it abundantly clear that even those who bear the responsibility of overseeing the local gathering (the elders) are simply with us, not over us. However, the normal practice within churches today is securely founded upon those identified as the clergy (whether pastor or priest), and the rest of the church is called the laity (definitely not of the stature of the clergy). The Scripture knows no such designations; as a matter of fact, you find exactly the opposite. We have seen that Jesus said: “It shall not be so among you”; yet this hierarchical model thrives within the modern church movement; indeed, it is essential for the success of the programs and business operations of the churches. What Jesus condemned has become the backbone of what makes today’s churches function (albeit not Biblically).
Phylacteries
It’s interesting to notice that Jesus used the governing authority of the Gentiles as an illustration in this case (Matthew 20:25-28), when He could have used the religious elite from within the Jewish tradition of His day. The context for Jesus’ instruction to His disciples was the occasion of James and John seeking to lay claim to the highest positions within His kingdom for themselves (through their mother). Jesus’ desire was to have His disciples understand their need to serve one another. One thing that the Jews of Jesus’ day understood was their domination by the Gentiles; at every turn they were reminded of the Roman control of their way of life, and so this example would prove to be the most readily understood. Yet, within their own structure of ruling scribes and Pharisees, there was a very similar oppression. “Then spake Jesus to the multitude, and to his disciples, Saying, The scribes and the Pharisees sit in Moses’ seat [Exodus 18:25]: All therefore whatsoever they bid you observe [attend to carefully], that observe and do; but do not ye after their works: for they say, and do not. For they bind heavy burdens and grievous to be borne, and lay them on men’s shoulders; but they themselves will not [absolute] move them with one of their fingers. But all their works they do for to be seen of men: they make broad their phylacteries240, and enlarge the borders of their garments241, And love [phileo] the uppermost rooms at feasts, and the chief seats in the synagogues, And greetings in the markets, and to be called of men, Rabbi, Rabbi [transliterated from the Hebrew my great one242]. But be not ye called Rabbi: for one is your Master, even Christ; and all ye are brethren” (Matthew 23:1-8).243 The scribes and Pharisees knew the Scriptures, and Jesus says, “Do as they say, but do not do as they do.” They loved to be honored and given greetings, which acknowledged their superiority over the average Jew; they might well have known the Scriptures, but the Spirit of the Scriptures had never entered their hearts. We are not to receive the honor of being called the great one, or pope (originated from father,244 - Matthew 23:9245), or reverend (he who is worthy of respect246) or pastor (shepherd – John 10:16); the Christ [definite article in the Greek] is our Master and Shepherd (1 Peter 2:25), and (don’t miss it) we are ALL brethren in Christ. The moment that we define clergy and laity within our midst is the moment that we depart from a Biblical foundation for our gathering. This is so fundamentally important to the proper functioning of the Body, yet so completely ignored by most Christians today, whether they consider themselves to be Evangelical or Fundamental.
As Paul considers what is best for the Philippians, he sees that his continued presence with them will be to the growth, or progress, in their walk of faith in the Lord. We also know that Paul would not abide a departure from the truth of the message that he had received of the Lord, and so there would be no place for any compromise. Today’s average, pew-warming Christian has settled into a smug complacency; their compromising leaders have assured them of their place in heaven, and they are too comfortable with that to ever check against the Word of God what they have been told. We must not let tradition cloud our judgment; if we have placed our faith in the finished work of the Lord Jesus Christ, then we will be held accountable as to how we have handled the Word of God (2 Timothy 2:15), and not someone’s constitution, creed, or statement of faith. “Judge not according to the appearance, but judge righteous judgment” (John 7:24). The words of Jesus ring true as a reminder to look beyond the visual and measure all things according to the Word of God (1 John 4:1).
26. That your rejoicing may be more abundant in Jesus Christ for me by my coming to you again.
The word rejoicing means to boast or to glory.247 Abundant speaks of being filled beyond measure. As Paul anticipates being with the Philippians to strengthen them in their faith, he sees it as being to their increased glorying in Jesus Christ. The focus of the Gospel message is Christ crucified (1 Corinthians 2:2 – Paul never varied from this central theme), and in keeping with that focus, he sees the Philippians glorying even more in Christ with him, through his coming to them. The Apostle Paul had a very clear understanding of his responsibility within the ekklesia, and he brought to the nations a clarified Gospel message that he had received from God (Galatians 1:15-17), a message that even the Apostles in Jerusalem had difficulty accepting (Galatians 2:9,14; 2 Peter 3:16). However, despite his high calling and God-given mandate, Paul loved to refer to the recipients of his letters as brethren (Philippians 1:12); even to those who received strong letters of correction, he never failed to address them as brethren (twenty times in 1 Corinthians, and nine times in Galatians). He was not superior to them, and they were not inferior to him; they were all members together of the Body of Christ, albeit with differing roles and responsibilities within that Body. He was not only one with them, but he recalled his past and identified himself as the chief of sinners (1 Timothy 1:15). There is absolutely no place for any form of hierarchy within the Body of Christ (Matthew 20:25-28); Christ is the Head, and all who have placed their faith in the finished work of Christ are members together of His Body (Ephesians 4:15; 5:23). As Paul anticipated rejoining the Philippians, he saw that their glorying would be in Christ, not in him; if any should think to rejoice in Paul’s presence, then he is writing this to them so that they might rethink their position, and turn their focus onto Christ.
27. Only let your conversation be as it becometh the gospel of Christ: that whether I come and see you, or else be absent, I may hear of your affairs, that ye stand fast in one spirit, with one mind striving together for the faith of the gospel;
The word conversation speaks of living your life as a citizen, and within this context, it is living in this world as a citizen of heaven.248 The first phrase is a command, which is literally: only worthily of the Gospel of Christ, you must be living.249 What does that mean for us? “For this is the love [agape] of God, that we [should (subjunctive)] keep his commandments: and his commandments are not [absolute] grievous [a heavy weight]” (1 John 5:3). Jesus said: “If ye love [agape (subjunctive)] me, keep my commandments” (John 14:15). It is evident that we are to actively obey the commandments that God has given to us, therefore, it is prudent that we do a careful review of what this command means, lest we fall short of living in a manner worthy of the Gospel of Christ.
We must begin with a proper understanding of Who God is. If we were to ask the average Christian what one word best describes God, they would undoubtedly respond: “Love.” We have become conditioned by our traditions and the modern emphasis that has been placed upon the love of God. Unfortunately, this has only served to change our view of God; as we harbor this over-emphasis upon the love of God, He becomes Someone Who is tolerant and accepting of our best efforts to please Him, and will welcome us if we simply do our best. However, this is not the God Whom we see if we look carefully into Scripture. There is only one characteristic of God that has received triple emphasis: “In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the LORD of hosts: the whole earth is full of his glory” (Isaiah 6:1-3; repeated by the four living creatures of Revelation 4:8). God is supremely holy, which means that He is separated from everything that would defile, and His love, grace, mercy, etc. flow out of His holiness. If we emphasize God’s love to a greater degree than His holiness, it will then lead to tolerance and accommodation of error (which we see all around us today), but if we accept that His love flows through His holiness, then we can recognize that this love, tempered by holiness, requires Christ’s sacrifice for our sins, for there is no other way for us to be reconciled to a holy God.
We must also understand who man is. In the Garden of Eden, God gave man only one commandment: “…of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die” (Genesis 2:17). This one command had a very clearly indicated consequence for disobedience. When the devil entered the picture, he began with words that have been re-echoed throughout time: “Yea, hath God said …?” (Genesis 3:1), thereby casting doubt upon God’s word. “And the serpent said unto the woman, Ye shall not surely die: For God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil. And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her; and he did eat. And the eyes of them both were opened, and they knew that they were naked; and they sewed fig leaves together, and made themselves aprons” (Genesis 3:4-7). The devil was partly right; when they ate of the fruit, their eyes were opened (just as he said) and they knew that they had stepped from fellowship with God into evil. God said that they would die, and they immediately died spiritually (their fellowship with God was severed – Genesis 3:8), and they began to die physically as well. Through the ages, man has always sought to provide a covering for his sin, and it began in the Garden of Eden with fig leaves. However, this was a totally inadequate covering, and God provided Adam and Eve with coats of animal skins (Genesis 3:21). Hebrews 9:22 reminds us that “without shedding of blood is [absolutely] no remission [forgiveness of sins].”250 As God dealt with the sin of Adam, He did two things: 1) He promised a death blow to Satan (Genesis 3:15), and 2) He shed the blood of animals to provide acceptable coverings for Adam and Eve. From that day, Satan has aggressively been on the lookout for those whom he can destroy (1 Peter 5:8), beginning with Cain, the firstborn of Adam and Eve. The pattern, established by God, was that blood must be shed to cover the sins of man – foreshadowing the One Who would come to deal the death blow to Satan and be wounded in the process. Cain received the displeasure of the Lord by bringing fruit as an offering (after the manner of the aprons of fig leaves), while Abel brought a blood sacrifice according to the pattern established by God (Genesis 4:3-5).
Adam was created in righteousness, but, with his disobedience (sin), we are now all born in unrighteousness (sin). “Wherefore, as by one man [Adam] sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned [by which everyone sins251] …” (Romans 5:12). Through Adam, sin became an inherited part of who we are; we sin because we are sinners, we are not sinners because we sin. Contrary to the modern philosophy that we are all innately good people and must look within to find and build on that goodness, we must recognize that we are by nature sinners, helplessly separated from God.
Into the midst of this impossible situation, God breathes good news. As Paul encouraged Timothy, he has also provided us with encouragement: “Be not thou therefore ashamed of the testimony of our Lord, nor of me his prisoner: but be thou partaker of the afflictions of the gospel according to the power of God; Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world [time] began, But is now made manifest by the appearing of our Saviour Jesus Christ, who hath abolished death, and hath brought life and immortality to light through the gospel …” (2 Timothy 1:8-10).252 God, from eternity past, was prepared for the redemption of mankind, and by shedding blood to make coverings for Adam and Eve, He foreshadowed the sacrifice that would ultimately be made by Christ upon the cross.
We must recognize that it is faith in what God has already done for us that will see us step from spiritual death into life. “By faith Abel offered unto God a more excellent sacrifice than Cain …” (Hebrews 11:4). Abel received God’s approval by exercising faith in what had been promised – namely, the Savior to come. John the Baptist recognized the Promised One when he saw Jesus and proclaimed: “Behold the Lamb of God, which taketh away the sin of the world” (John 1:29). Here was the One Whom Abel’s acceptable sacrifice foreshadowed; the numerous details of the Mosaic sacrificial system all pointed to the One Who was to come, that Prophet of Whom Moses spoke (Deuteronomy 18:18 cp. John 12:49-50).
Jesus declared: “I am the way, the truth, and the life: no man cometh unto the Father, but by [through] me” (John 14:6). Jesus identifies Himself as being the only way of restoring our relationship with God, but He also warns us to count the cost before we commit to following Him. “And whosoever doth not bear his cross, and come after me, cannot [absolute] be my disciple. For which of you, intending to build a tower, sitteth not down first, and counteth the cost, whether he have sufficient to finish it? Lest haply, after he hath laid the foundation, and is not able to finish it, all that behold it begin to mock him, Saying, This man began to build, and was not able to finish” (Luke 14:27-30). The thrust of Jesus’ words is this: consider the cost of bearing your cross and following the Lord before you make the commitment. Abel was acceptable before God through faith, and we, like Abel, must, by faith, accept what God has done for us through Christ. What most Evangelicals today don’t want to acknowledge is that, like Abel, we will also be called on to suffer for the Lord (1 Thessalonians 3:4). As a matter of fact, we have a promise in Scripture that “…all that will live godly in Christ Jesus shall suffer persecution” (2 Timothy 3:12). Therefore, it is important that we count the cost of following the Lord lest we turn away from Him when trials come our way. “For if we sin willfully after that we have received the knowledge [a precise and correct knowledge] of the truth, there remaineth [absolutely] no more sacrifice for sins …” (Hebrews 10:26). It is a serious matter to turn away from the Lord. We will all fail in our walk with Him (Romans 7 spells this out very clearly), but there is cleansing for failure as we acknowledge our sin to God (1 John 1:8-9). This passage from Hebrews (and there are others just like it) is warning us to guard against giving way to a heart of unbelief (Hebrews 3:12) – not a misstep in our walk with the Lord, but a turning away from Him.
Paul declares here (Philippians 1:27) that we are to live our lives in a manner that is worthy of the Gospel of Christ. As we have looked at the Scriptures, we have seen the necessity of understanding our sinful condition before a holy God, and recognizing Jesus as the only way of restoring our fellowship with Him. We have seen Jesus’ charge that, before we commit to following Him, we must count the cost, lest we turn away from Him and become an apostate with no hope. Like Abel of old, we must exercise faith in the salvation that God has put into place; Abel looked forward to the One Who would come, and we look back to the One Who came – but the faith is the same! Our faith must be in Christ, the only Savior for all of mankind (1 Timothy 2:3-6); He is the pivotal Point of history.
Evangelicals, broadly speaking, have failed to retain the understanding that faith cannot remain alone. For example, in the doctrinal statement of Faithful Word Baptist Church (which claims to be both independent and fundamental) it states: “We believe in the eternal security of the believer (once saved, always saved)” (emphasis in the original); within their realm, believing in Jesus is all that is required to claim and hold eternal life.253 They openly state that they are opposed to Calvinism, yet, clearly, they agree that there is no such thing as an apostate. On the other hand, we see that Abel expressed his faith in the promise of God by offering a sacrifice in accordance with God’s requirements (obedience), and, by doing so, he incited the anger of his brother, Cain, who knew the demands of God but thought that he had a better plan (disobedience). Christianity today is filled with men and women who are either bound up with their traditions or are satisfied with what they have been told, and have no desire to search out the truths of the Word of God. Jesus made a very simple, yet profound statement: “If ye love me, keep my commandments” (John 14:15). The Apostle James astutely observes that “… faith without works is dead” (James 2:26). Here is the balance of which many have lost sight: faith in the Lord Jesus Christ (and the work that He did on the cross to pay for our sins) must be followed by obedience to the Lord’s commands; if there is no walk of obedience, then we have no basis for claiming to have faith in Christ! However, we must not place faith and our works of obedience on the same level, for we are “saved through faith; and that not of yourselves: it is the gift of God” (Ephesians 2:8); works, or good deeds, play absolutely no role in our salvation (Galatians 2:16), nor can we ever expect to win God’s approval by doing good deeds, for we are not saved by works. When Paul charges the Philippians to live in a manner worthy of the Gospel of Christ, he is commanding them to live in obedience to the commands of Scripture, an obedience that will flow out of their faith in Christ; today we must accept the same challenge.
With this as a foundation for living, Paul now goes on to spell out what he hopes to hear of the Philippian Christians, whether he comes to them or remains away from them. There are two things that he wants to hear of them; the first is that ye stand fast in one spirit. The words stand fast are only one word in Greek – steko (stay’-ko), and it means to stand firmly and to persevere.254 “Therefore, brethren, stand fast [same Greek word], and hold the traditions which ye have been taught, whether by word, or our epistle” (2 Thessalonians 2:15). The traditions spoken of here are “that which is delivered, the substance of a teaching”;255 this is nothing less than the truth of the Gospel as taught by Paul, either in person or through writing. Paul commanded the Thessalonians to be unmovable from what they had been taught. Traditions (properly defined) are not always bad, but they must be based upon the firm foundation of the Word of God, and not man’s thinking. Today, churches function within a plethora of traditions, and no one seems willing to examine them in the light of God’s Word in order to determine if they are Biblically founded or simply a habit that man has perpetuated through the years. Paul’s desire for the Philippians is that they would remain steadfast in the Word of God. Despite the teachings of the Apostles being very new, there were already many voices of error. You do not have to read far through the letter-books of the NT before it becomes very evident that correction was already necessary. Although Satan may well have been defeated at the cross, he did not slacken his attack upon believers. “Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour [to swallow down, destroy]…” (1 Peter 5:8).256 Satan is active today destroying lives – whether overtly, or passively, through convincing people that they are okay for eternity. We might well recognize his hand in the active destruction, but the more subtle approach, which might appear to be righteous Evangelicalism, is far more deadly. Jesus spoke of this when He said that He would declare to those who, in His name, had done many wonderful works: “I never knew you: depart from me, ye that work iniquity” (Matthew 7:23). How vitally important it is that we live in a manner worthy of the Gospel of Christ – in obedience to the Word of God under the guidance of the Spirit of God. Deception has been a primary tool in Satan’s arsenal since he first spoke with Eve, and it will continue to be what he uses to accomplish his destruction of individuals.
Referring to the Antichrist, called the man of sin (2 Thessalonians 2:3) and that Wicked (2:8), Paul wrote: “Even him, whose coming is after the working of Satan with all power and signs and lying wonders, And with all deceivableness [deceitfulness] of unrighteousness in them that perish; because they received not [absolute] the love [agape] of the truth, that they might be saved [unto their salvation]” (2:9-10).257 What does the deceitfulness of unrighteousness look like? Is it found within the gang violence that we see in our cities today, in the crimes committed against individuals? Both society and our legal justice system recognize these as illegal activities, and, therefore, unrighteous; there is no deceit within this context. The deceitfulness of unrighteousness will masquerade as that which is good. Ecumenism is one example of this and is very prevalent among Evangelicals today. It appears to be understanding and gracious toward those of various spiritual convictions; it presents a façade of love and acceptance of everyone. However, the foundation upon which Ecumenism is built is a violation of the Word of God, which calls for us to separate from those who hold teachings that are not Scripturally accurate (Romans 16:17-18). Ecumenism, although really unrighteous, wears a cloak of apparent righteousness, thereby concealing its deceitful basis. Evangelicals, for the most part, have bought into the Ecumenical mindset, and, even though they might be perceived as being very spiritually minded, they are really wolves in sheep’s clothing; they have turned away from the narrow message of life, yet continue to proclaim a hollow message of partial-truths. Where does the deceitfulness of unrighteousness lie? – in them that perish (in those who are perishing258). Satan loves to disguise himself to appear to be a sheep (one of Christ’s own), and may even, to an extent, speak the language of the sheep (but always with a satanic accent). Jesus warned us: “Beware of false prophets [one who claims to be a prophet or a spokesman of God when he is not], which come to you in sheep’s clothing, but inwardly they are ravening [vicious, destructive] wolves” (Matthew 7:15).259 Therefore, we are to “try [examine, scrutinize] the spirits whether they are of God” (1 John 4:1)260; as we take time to so test what we are faced with on a daily basis, the Spirit of God will have opportunity to guide us into the truth (John 16:13).
Today we watch the war being waged against terrorism by the armies of the western world, and realize that they are fighting an enemy whom they cannot see. Traditional rules of engagement no longer apply. The terrorists will hide among the civilian population of their own people, and will cry, “Foul” when the innocent die because of attacks launched against them. They will even infiltrate the general population of their enemy and appear to be part of them until they have penetrated their desired target, at which time they will strike. These are tactics that Satan has used against the ekklesia of Christ from the very beginning. Eve was not repulsed by the serpent – Satan did not come to her as a vicious and threatening animal; on the contrary, he appeared to present some sound advice and a convincingly balanced view – that was the deceitfulness of unrighteousness in action.
Paul is very specific about the Philippians’ perseverance – they are to stand fast in one spirit (heis pneuma).261 To the Ephesians Paul wrote: “There is one body, and one Spirit [heis pneuma], even as ye are called in one hope of your calling; One Lord, one faith, one baptism, One God and Father of all, who is above all, and through all, and in you all” (Ephesians 4:4-6).262 One thing that we must never lose sight of is that the message of the Gospel is very, very exclusive. Jesus said: “I am the way, the truth, and the life: no man cometh unto the Father, but by me” (John 14:6). There is one Lord, and Jesus identified Himself as being that Lord; there can be only one faith, faith alone in the one Lord Jesus Christ. Why must the Gospel be so exclusive? God is a holy God, and He has prescribed a way for man to be reconciled to Himself – a narrow way through His Son, Jesus Christ (Matthew 7:13-14). The holiness of God demands separation from everything that is not pure before Him; therefore, there can be no variation from the predetermined way of restoring fellowship with God – the way that He designed and set in place before time came into being (2 Timothy 1:9). At first glance, the Ecumenically minded “Christian” might well appear to be gracious and loving, but the foundation of Ecumenism lies within the territory of the devil; its feigned righteousness is really unrighteousness, and its unity only fits on the broad road that leads to destruction.
Before emphasizing to the Ephesians the exclusivity of the life of a follower of Christ, Paul wrote: “… walk worthy of the vocation wherewith ye are called … endeavoring [being diligent, with a sense of urgency] to keep [guard] the unity of the Spirit in the bond of peace” (Ephesians 4:1, 3). The charge is to attend carefully to the existing unity of the Spirit; we are to guard the unity of the Spirit, not try to establish it. This is very similar to stand fast in one spirit. What needs to be emphasized in our day of general Ecumenical acceptance is that this unity is centered in the abiding Spirit of God. As we abide in Christ, and the Spirit of God abides within us (Romans 8:9-11; 1 John 3:24), we have true unity with Christ and with everyone who is like-minded. There is no need for emphasizing tolerance, and absolutely no place for compromising the narrow truth that leads to life. Yet we need to be aware that the Ecumenical crowd also displays a unity; through de-emphasizing the truth of Scripture, by downplaying the historical Christian position on many doctrines, and through a progressive spiritual dumbing-down of the average churched individual, they have achieved a unity within their own rite. Nevertheless, the unity of the Ecumenical community is accomplished at a tremendous cost – the Spirit of God has long since departed from them and they, like Samson of old, are totally unaware of His absence (Judges 16:20). We are now in the midst of a generation that has grown up with Ecumenical thinking and knows nothing else; all the same, the Scriptures still call for us to stand fast in one Spirit – and that is not the spirit of Ecumenism.
Paul goes on to elaborate on how he desires this one spirit to reveal itself – with one mind striving together for the faith of the gospel. The words striving together come from one Greek word meaning to contend with.263 This word carries the connotation of entering the public games and working together with someone for the prize.264 If two, in a competition, are working together to achieve a desired goal, then there will be a common focus to their efforts. Paul’s instruction here is that as the Philippians live in a manner worthy of the Gospel of Christ, they must do so with one mind. We have already established that the Gospel is a very narrowly defined message of life centered in the Lord Jesus Christ; the singleness of mind of the Philippians must have this as its focus, or it will have departed from the truth.
The Greek word for mind is psuche (psoo-khay’), from which comes our word psyche.265 This word is most often translated as soul or life (rather than mind), and, depending upon the context, can refer to the breath of life or “the nonmaterial inner life of human beings for which the body serves as a dwelling place.”266 The latter would be considered the dwelling place of the Spirit of God within the life of the believer – the Spirit confirming His presence: “The Spirit itself beareth witness with our spirit, that we are the children of God …” (Romans 8:16). “And hereby we know that he [Jesus Christ] abideth in us, by the Spirit which he hath given us” (1 John 3:24b). It becomes evident, as we ponder this amazing reality, that, for the Philippians to be of one soul, they must be resting in the guiding presence of the Spirit of God. Their unity is in the Spirit of God – they have one Spirit abiding within them, one Lord, one faith (Ephesians 4:4-5).
As Paul considers what is best for the Philippians, he sees that his continued presence with them will be to the growth, or progress, in their walk of faith in the Lord. We also know that Paul would not abide a departure from the truth of the message that he had received of the Lord, and so there would be no place for any compromise. Today’s average, pew-warming Christian has settled into a smug complacency; their compromising leaders have assured them of their place in heaven, and they are too comfortable with that to ever check against the Word of God what they have been told. We must not let tradition cloud our judgment; if we have placed our faith in the finished work of the Lord Jesus Christ, then we will be held accountable as to how we have handled the Word of God (2 Timothy 2:15), and not someone’s constitution, creed, or statement of faith. “Judge not according to the appearance, but judge righteous judgment” (John 7:24). The words of Jesus ring true as a reminder to look beyond the visual and measure all things according to the Word of God (1 John 4:1).
26. That your rejoicing may be more abundant in Jesus Christ for me by my coming to you again.
The word rejoicing means to boast or to glory.247 Abundant speaks of being filled beyond measure. As Paul anticipates being with the Philippians to strengthen them in their faith, he sees it as being to their increased glorying in Jesus Christ. The focus of the Gospel message is Christ crucified (1 Corinthians 2:2 – Paul never varied from this central theme), and in keeping with that focus, he sees the Philippians glorying even more in Christ with him, through his coming to them. The Apostle Paul had a very clear understanding of his responsibility within the ekklesia, and he brought to the nations a clarified Gospel message that he had received from God (Galatians 1:15-17), a message that even the Apostles in Jerusalem had difficulty accepting (Galatians 2:9,14; 2 Peter 3:16). However, despite his high calling and God-given mandate, Paul loved to refer to the recipients of his letters as brethren (Philippians 1:12); even to those who received strong letters of correction, he never failed to address them as brethren (twenty times in 1 Corinthians, and nine times in Galatians). He was not superior to them, and they were not inferior to him; they were all members together of the Body of Christ, albeit with differing roles and responsibilities within that Body. He was not only one with them, but he recalled his past and identified himself as the chief of sinners (1 Timothy 1:15). There is absolutely no place for any form of hierarchy within the Body of Christ (Matthew 20:25-28); Christ is the Head, and all who have placed their faith in the finished work of Christ are members together of His Body (Ephesians 4:15; 5:23). As Paul anticipated rejoining the Philippians, he saw that their glorying would be in Christ, not in him; if any should think to rejoice in Paul’s presence, then he is writing this to them so that they might rethink their position, and turn their focus onto Christ.
27. Only let your conversation be as it becometh the gospel of Christ: that whether I come and see you, or else be absent, I may hear of your affairs, that ye stand fast in one spirit, with one mind striving together for the faith of the gospel;
The word conversation speaks of living your life as a citizen, and within this context, it is living in this world as a citizen of heaven.248 The first phrase is a command, which is literally: only worthily of the Gospel of Christ, you must be living.249 What does that mean for us? “For this is the love [agape] of God, that we [should (subjunctive)] keep his commandments: and his commandments are not [absolute] grievous [a heavy weight]” (1 John 5:3). Jesus said: “If ye love [agape (subjunctive)] me, keep my commandments” (John 14:15). It is evident that we are to actively obey the commandments that God has given to us, therefore, it is prudent that we do a careful review of what this command means, lest we fall short of living in a manner worthy of the Gospel of Christ.
We must begin with a proper understanding of Who God is. If we were to ask the average Christian what one word best describes God, they would undoubtedly respond: “Love.” We have become conditioned by our traditions and the modern emphasis that has been placed upon the love of God. Unfortunately, this has only served to change our view of God; as we harbor this over-emphasis upon the love of God, He becomes Someone Who is tolerant and accepting of our best efforts to please Him, and will welcome us if we simply do our best. However, this is not the God Whom we see if we look carefully into Scripture. There is only one characteristic of God that has received triple emphasis: “In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the LORD of hosts: the whole earth is full of his glory” (Isaiah 6:1-3; repeated by the four living creatures of Revelation 4:8). God is supremely holy, which means that He is separated from everything that would defile, and His love, grace, mercy, etc. flow out of His holiness. If we emphasize God’s love to a greater degree than His holiness, it will then lead to tolerance and accommodation of error (which we see all around us today), but if we accept that His love flows through His holiness, then we can recognize that this love, tempered by holiness, requires Christ’s sacrifice for our sins, for there is no other way for us to be reconciled to a holy God.
We must also understand who man is. In the Garden of Eden, God gave man only one commandment: “…of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die” (Genesis 2:17). This one command had a very clearly indicated consequence for disobedience. When the devil entered the picture, he began with words that have been re-echoed throughout time: “Yea, hath God said …?” (Genesis 3:1), thereby casting doubt upon God’s word. “And the serpent said unto the woman, Ye shall not surely die: For God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil. And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her; and he did eat. And the eyes of them both were opened, and they knew that they were naked; and they sewed fig leaves together, and made themselves aprons” (Genesis 3:4-7). The devil was partly right; when they ate of the fruit, their eyes were opened (just as he said) and they knew that they had stepped from fellowship with God into evil. God said that they would die, and they immediately died spiritually (their fellowship with God was severed – Genesis 3:8), and they began to die physically as well. Through the ages, man has always sought to provide a covering for his sin, and it began in the Garden of Eden with fig leaves. However, this was a totally inadequate covering, and God provided Adam and Eve with coats of animal skins (Genesis 3:21). Hebrews 9:22 reminds us that “without shedding of blood is [absolutely] no remission [forgiveness of sins].”250 As God dealt with the sin of Adam, He did two things: 1) He promised a death blow to Satan (Genesis 3:15), and 2) He shed the blood of animals to provide acceptable coverings for Adam and Eve. From that day, Satan has aggressively been on the lookout for those whom he can destroy (1 Peter 5:8), beginning with Cain, the firstborn of Adam and Eve. The pattern, established by God, was that blood must be shed to cover the sins of man – foreshadowing the One Who would come to deal the death blow to Satan and be wounded in the process. Cain received the displeasure of the Lord by bringing fruit as an offering (after the manner of the aprons of fig leaves), while Abel brought a blood sacrifice according to the pattern established by God (Genesis 4:3-5).
Adam was created in righteousness, but, with his disobedience (sin), we are now all born in unrighteousness (sin). “Wherefore, as by one man [Adam] sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned [by which everyone sins251] …” (Romans 5:12). Through Adam, sin became an inherited part of who we are; we sin because we are sinners, we are not sinners because we sin. Contrary to the modern philosophy that we are all innately good people and must look within to find and build on that goodness, we must recognize that we are by nature sinners, helplessly separated from God.
Into the midst of this impossible situation, God breathes good news. As Paul encouraged Timothy, he has also provided us with encouragement: “Be not thou therefore ashamed of the testimony of our Lord, nor of me his prisoner: but be thou partaker of the afflictions of the gospel according to the power of God; Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world [time] began, But is now made manifest by the appearing of our Saviour Jesus Christ, who hath abolished death, and hath brought life and immortality to light through the gospel …” (2 Timothy 1:8-10).252 God, from eternity past, was prepared for the redemption of mankind, and by shedding blood to make coverings for Adam and Eve, He foreshadowed the sacrifice that would ultimately be made by Christ upon the cross.
We must recognize that it is faith in what God has already done for us that will see us step from spiritual death into life. “By faith Abel offered unto God a more excellent sacrifice than Cain …” (Hebrews 11:4). Abel received God’s approval by exercising faith in what had been promised – namely, the Savior to come. John the Baptist recognized the Promised One when he saw Jesus and proclaimed: “Behold the Lamb of God, which taketh away the sin of the world” (John 1:29). Here was the One Whom Abel’s acceptable sacrifice foreshadowed; the numerous details of the Mosaic sacrificial system all pointed to the One Who was to come, that Prophet of Whom Moses spoke (Deuteronomy 18:18 cp. John 12:49-50).
Jesus declared: “I am the way, the truth, and the life: no man cometh unto the Father, but by [through] me” (John 14:6). Jesus identifies Himself as being the only way of restoring our relationship with God, but He also warns us to count the cost before we commit to following Him. “And whosoever doth not bear his cross, and come after me, cannot [absolute] be my disciple. For which of you, intending to build a tower, sitteth not down first, and counteth the cost, whether he have sufficient to finish it? Lest haply, after he hath laid the foundation, and is not able to finish it, all that behold it begin to mock him, Saying, This man began to build, and was not able to finish” (Luke 14:27-30). The thrust of Jesus’ words is this: consider the cost of bearing your cross and following the Lord before you make the commitment. Abel was acceptable before God through faith, and we, like Abel, must, by faith, accept what God has done for us through Christ. What most Evangelicals today don’t want to acknowledge is that, like Abel, we will also be called on to suffer for the Lord (1 Thessalonians 3:4). As a matter of fact, we have a promise in Scripture that “…all that will live godly in Christ Jesus shall suffer persecution” (2 Timothy 3:12). Therefore, it is important that we count the cost of following the Lord lest we turn away from Him when trials come our way. “For if we sin willfully after that we have received the knowledge [a precise and correct knowledge] of the truth, there remaineth [absolutely] no more sacrifice for sins …” (Hebrews 10:26). It is a serious matter to turn away from the Lord. We will all fail in our walk with Him (Romans 7 spells this out very clearly), but there is cleansing for failure as we acknowledge our sin to God (1 John 1:8-9). This passage from Hebrews (and there are others just like it) is warning us to guard against giving way to a heart of unbelief (Hebrews 3:12) – not a misstep in our walk with the Lord, but a turning away from Him.
Paul declares here (Philippians 1:27) that we are to live our lives in a manner that is worthy of the Gospel of Christ. As we have looked at the Scriptures, we have seen the necessity of understanding our sinful condition before a holy God, and recognizing Jesus as the only way of restoring our fellowship with Him. We have seen Jesus’ charge that, before we commit to following Him, we must count the cost, lest we turn away from Him and become an apostate with no hope. Like Abel of old, we must exercise faith in the salvation that God has put into place; Abel looked forward to the One Who would come, and we look back to the One Who came – but the faith is the same! Our faith must be in Christ, the only Savior for all of mankind (1 Timothy 2:3-6); He is the pivotal Point of history.
Evangelicals, broadly speaking, have failed to retain the understanding that faith cannot remain alone. For example, in the doctrinal statement of Faithful Word Baptist Church (which claims to be both independent and fundamental) it states: “We believe in the eternal security of the believer (once saved, always saved)” (emphasis in the original); within their realm, believing in Jesus is all that is required to claim and hold eternal life.253 They openly state that they are opposed to Calvinism, yet, clearly, they agree that there is no such thing as an apostate. On the other hand, we see that Abel expressed his faith in the promise of God by offering a sacrifice in accordance with God’s requirements (obedience), and, by doing so, he incited the anger of his brother, Cain, who knew the demands of God but thought that he had a better plan (disobedience). Christianity today is filled with men and women who are either bound up with their traditions or are satisfied with what they have been told, and have no desire to search out the truths of the Word of God. Jesus made a very simple, yet profound statement: “If ye love me, keep my commandments” (John 14:15). The Apostle James astutely observes that “… faith without works is dead” (James 2:26). Here is the balance of which many have lost sight: faith in the Lord Jesus Christ (and the work that He did on the cross to pay for our sins) must be followed by obedience to the Lord’s commands; if there is no walk of obedience, then we have no basis for claiming to have faith in Christ! However, we must not place faith and our works of obedience on the same level, for we are “saved through faith; and that not of yourselves: it is the gift of God” (Ephesians 2:8); works, or good deeds, play absolutely no role in our salvation (Galatians 2:16), nor can we ever expect to win God’s approval by doing good deeds, for we are not saved by works. When Paul charges the Philippians to live in a manner worthy of the Gospel of Christ, he is commanding them to live in obedience to the commands of Scripture, an obedience that will flow out of their faith in Christ; today we must accept the same challenge.
With this as a foundation for living, Paul now goes on to spell out what he hopes to hear of the Philippian Christians, whether he comes to them or remains away from them. There are two things that he wants to hear of them; the first is that ye stand fast in one spirit. The words stand fast are only one word in Greek – steko (stay’-ko), and it means to stand firmly and to persevere.254 “Therefore, brethren, stand fast [same Greek word], and hold the traditions which ye have been taught, whether by word, or our epistle” (2 Thessalonians 2:15). The traditions spoken of here are “that which is delivered, the substance of a teaching”;255 this is nothing less than the truth of the Gospel as taught by Paul, either in person or through writing. Paul commanded the Thessalonians to be unmovable from what they had been taught. Traditions (properly defined) are not always bad, but they must be based upon the firm foundation of the Word of God, and not man’s thinking. Today, churches function within a plethora of traditions, and no one seems willing to examine them in the light of God’s Word in order to determine if they are Biblically founded or simply a habit that man has perpetuated through the years. Paul’s desire for the Philippians is that they would remain steadfast in the Word of God. Despite the teachings of the Apostles being very new, there were already many voices of error. You do not have to read far through the letter-books of the NT before it becomes very evident that correction was already necessary. Although Satan may well have been defeated at the cross, he did not slacken his attack upon believers. “Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour [to swallow down, destroy]…” (1 Peter 5:8).256 Satan is active today destroying lives – whether overtly, or passively, through convincing people that they are okay for eternity. We might well recognize his hand in the active destruction, but the more subtle approach, which might appear to be righteous Evangelicalism, is far more deadly. Jesus spoke of this when He said that He would declare to those who, in His name, had done many wonderful works: “I never knew you: depart from me, ye that work iniquity” (Matthew 7:23). How vitally important it is that we live in a manner worthy of the Gospel of Christ – in obedience to the Word of God under the guidance of the Spirit of God. Deception has been a primary tool in Satan’s arsenal since he first spoke with Eve, and it will continue to be what he uses to accomplish his destruction of individuals.
Referring to the Antichrist, called the man of sin (2 Thessalonians 2:3) and that Wicked (2:8), Paul wrote: “Even him, whose coming is after the working of Satan with all power and signs and lying wonders, And with all deceivableness [deceitfulness] of unrighteousness in them that perish; because they received not [absolute] the love [agape] of the truth, that they might be saved [unto their salvation]” (2:9-10).257 What does the deceitfulness of unrighteousness look like? Is it found within the gang violence that we see in our cities today, in the crimes committed against individuals? Both society and our legal justice system recognize these as illegal activities, and, therefore, unrighteous; there is no deceit within this context. The deceitfulness of unrighteousness will masquerade as that which is good. Ecumenism is one example of this and is very prevalent among Evangelicals today. It appears to be understanding and gracious toward those of various spiritual convictions; it presents a façade of love and acceptance of everyone. However, the foundation upon which Ecumenism is built is a violation of the Word of God, which calls for us to separate from those who hold teachings that are not Scripturally accurate (Romans 16:17-18). Ecumenism, although really unrighteous, wears a cloak of apparent righteousness, thereby concealing its deceitful basis. Evangelicals, for the most part, have bought into the Ecumenical mindset, and, even though they might be perceived as being very spiritually minded, they are really wolves in sheep’s clothing; they have turned away from the narrow message of life, yet continue to proclaim a hollow message of partial-truths. Where does the deceitfulness of unrighteousness lie? – in them that perish (in those who are perishing258). Satan loves to disguise himself to appear to be a sheep (one of Christ’s own), and may even, to an extent, speak the language of the sheep (but always with a satanic accent). Jesus warned us: “Beware of false prophets [one who claims to be a prophet or a spokesman of God when he is not], which come to you in sheep’s clothing, but inwardly they are ravening [vicious, destructive] wolves” (Matthew 7:15).259 Therefore, we are to “try [examine, scrutinize] the spirits whether they are of God” (1 John 4:1)260; as we take time to so test what we are faced with on a daily basis, the Spirit of God will have opportunity to guide us into the truth (John 16:13).
Today we watch the war being waged against terrorism by the armies of the western world, and realize that they are fighting an enemy whom they cannot see. Traditional rules of engagement no longer apply. The terrorists will hide among the civilian population of their own people, and will cry, “Foul” when the innocent die because of attacks launched against them. They will even infiltrate the general population of their enemy and appear to be part of them until they have penetrated their desired target, at which time they will strike. These are tactics that Satan has used against the ekklesia of Christ from the very beginning. Eve was not repulsed by the serpent – Satan did not come to her as a vicious and threatening animal; on the contrary, he appeared to present some sound advice and a convincingly balanced view – that was the deceitfulness of unrighteousness in action.
Paul is very specific about the Philippians’ perseverance – they are to stand fast in one spirit (heis pneuma).261 To the Ephesians Paul wrote: “There is one body, and one Spirit [heis pneuma], even as ye are called in one hope of your calling; One Lord, one faith, one baptism, One God and Father of all, who is above all, and through all, and in you all” (Ephesians 4:4-6).262 One thing that we must never lose sight of is that the message of the Gospel is very, very exclusive. Jesus said: “I am the way, the truth, and the life: no man cometh unto the Father, but by me” (John 14:6). There is one Lord, and Jesus identified Himself as being that Lord; there can be only one faith, faith alone in the one Lord Jesus Christ. Why must the Gospel be so exclusive? God is a holy God, and He has prescribed a way for man to be reconciled to Himself – a narrow way through His Son, Jesus Christ (Matthew 7:13-14). The holiness of God demands separation from everything that is not pure before Him; therefore, there can be no variation from the predetermined way of restoring fellowship with God – the way that He designed and set in place before time came into being (2 Timothy 1:9). At first glance, the Ecumenically minded “Christian” might well appear to be gracious and loving, but the foundation of Ecumenism lies within the territory of the devil; its feigned righteousness is really unrighteousness, and its unity only fits on the broad road that leads to destruction.
Before emphasizing to the Ephesians the exclusivity of the life of a follower of Christ, Paul wrote: “… walk worthy of the vocation wherewith ye are called … endeavoring [being diligent, with a sense of urgency] to keep [guard] the unity of the Spirit in the bond of peace” (Ephesians 4:1, 3). The charge is to attend carefully to the existing unity of the Spirit; we are to guard the unity of the Spirit, not try to establish it. This is very similar to stand fast in one spirit. What needs to be emphasized in our day of general Ecumenical acceptance is that this unity is centered in the abiding Spirit of God. As we abide in Christ, and the Spirit of God abides within us (Romans 8:9-11; 1 John 3:24), we have true unity with Christ and with everyone who is like-minded. There is no need for emphasizing tolerance, and absolutely no place for compromising the narrow truth that leads to life. Yet we need to be aware that the Ecumenical crowd also displays a unity; through de-emphasizing the truth of Scripture, by downplaying the historical Christian position on many doctrines, and through a progressive spiritual dumbing-down of the average churched individual, they have achieved a unity within their own rite. Nevertheless, the unity of the Ecumenical community is accomplished at a tremendous cost – the Spirit of God has long since departed from them and they, like Samson of old, are totally unaware of His absence (Judges 16:20). We are now in the midst of a generation that has grown up with Ecumenical thinking and knows nothing else; all the same, the Scriptures still call for us to stand fast in one Spirit – and that is not the spirit of Ecumenism.
Paul goes on to elaborate on how he desires this one spirit to reveal itself – with one mind striving together for the faith of the gospel. The words striving together come from one Greek word meaning to contend with.263 This word carries the connotation of entering the public games and working together with someone for the prize.264 If two, in a competition, are working together to achieve a desired goal, then there will be a common focus to their efforts. Paul’s instruction here is that as the Philippians live in a manner worthy of the Gospel of Christ, they must do so with one mind. We have already established that the Gospel is a very narrowly defined message of life centered in the Lord Jesus Christ; the singleness of mind of the Philippians must have this as its focus, or it will have departed from the truth.
The Greek word for mind is psuche (psoo-khay’), from which comes our word psyche.265 This word is most often translated as soul or life (rather than mind), and, depending upon the context, can refer to the breath of life or “the nonmaterial inner life of human beings for which the body serves as a dwelling place.”266 The latter would be considered the dwelling place of the Spirit of God within the life of the believer – the Spirit confirming His presence: “The Spirit itself beareth witness with our spirit, that we are the children of God …” (Romans 8:16). “And hereby we know that he [Jesus Christ] abideth in us, by the Spirit which he hath given us” (1 John 3:24b). It becomes evident, as we ponder this amazing reality, that, for the Philippians to be of one soul, they must be resting in the guiding presence of the Spirit of God. Their unity is in the Spirit of God – they have one Spirit abiding within them, one Lord, one faith (Ephesians 4:4-5).
Richard Neuhaus - Evangelicals and Catholics Together - Charles Colson
Evangelicals would undoubtedly claim to be walking in accordance with this admonition to the Philippians. As a matter of fact, they would point the accusing finger at those who endeavor to hold fast to the Word of God as being dissenters and a fly in the “one-mind” ointment, a blemish on the unity of Christianity that they attempt to put forward. However, we must not be caught unawares but understand that they have redefined the message of the Gospel of Christ into something that is a defilement of the truth (Galatians 1:6-7). Evangelicals have taken the admonition to be of one mind (rather than of one soul) and “changed the truth of God into a lie” (Romans 1:25); they have taken the mind to be the rational part of our being, and created their own unity based upon their humanistic rationale. Charles Colson, that great purveyor of unity who did much to remove the barriers between Evangelicals and Catholics, identified the need to focus on the “great orthodox truths all Christians share” in order to achieve practical unity.267 As he and Richard Neuhaus (a Lutheran who converted to Catholicism) labored together over the document Evangelicals and Catholics Together, it became a matter of negotiating what those “great orthodox truths” actually were. They were not using the soul under the guiding influence of the Spirit of God to make their determination (the Holy Spirit was clearly not present at all), but only the mind. To the Corinthians Paul wrote: “Now we have received, not the spirit of the world, but the spirit which is of God; that we might know [oida – a fullness of knowledge] the things that are freely given to us of God. Which things also we speak, not [absolute] in the words which man’s wisdom teacheth [from the mind], but which the Holy Ghost teacheth [from the soul]; comparing spiritual things with spiritual” (1 Corinthians 2:12-15).268 Paul refused to depend upon the wisdom of man to present the truths of God, yet men like Colson go to great lengths to develop a carefully-crafted, rational basis for their belief system; claiming to do the work of Christ even while they transgress His Word.
We must be quick to point out that Paul was not diametrically opposed to the mind (nous), made up of “the faculties of perceiving and understanding and those of feeling, judging, determining.”269 As he outlined the inner struggle of the flesh against the Spirit in Romans chapter seven, he declared: “So then with the mind [nous] I myself serve the law of God …” (Romans 7:25). It is possible, through understanding and determination, to walk in obedience to God; however, we must guard against our faith remaining in the shallows of our mind – it must penetrate into our soul. Keep in mind that the Seed that fell on rocky soil produced an immediate response, but, because there was no depth of root, the new life perished when it faced external challenges (Matthew 13:20-21). Paul issued the Romans a command concerning the mind: “… be not conformed [an outward or superficial change] to this world: but be ye transformed [inward, deep-seated change] by the renewing [a complete change for the better270] of your mind [nous – perception, understanding], that ye may prove [test, examine] what is that good, and acceptable, and perfect, will of God” (Romans 12:2).271 The mind plays a very important role in the walk of the believer. We are to have our minds completely changed by the Spirit of God (there is no other way), which will produce a deep inner transformation. Together, these form a foundation for enabling us to carefully test, or examine, the will of God, an examination that is carried out within the mind. This will only be accomplished through a dramatically renewed mind – a worldly mind will not be suited for the task. “For they that are after the flesh do mind [to set one’s mind on] the things of the flesh; but they that are after the Spirit the things of the Spirit. For to be carnally minded [to have the mindset of the flesh] is death; but to be spiritually minded is life and peace. Because the carnal mind [the mindset of the flesh] is enmity against God …” (Romans 8:5-7).272 It is absolutely essential that we permit the Spirit of God to carry out the work of renewing our minds.
As Paul charges the Philippians (and us) to live in a manner in keeping with the Gospel of Christ, it is with the understanding that this will only be possible through the Spirit of God occupying our soul and working a change in our thinking. It is impossible to keep this charge with a worldly mind.
28. And in nothing terrified by your adversaries: which is to them an evident token of perdition, but to you of salvation, and that of God.
Here is the second evidence that Paul wants to see in the Philippians living according to the Gospel of Christ. These two evidences counterbalance one another. In the first, Paul desired to see the Philippians firmly established and united in the Spirit; in this second, he desires to see no shrinking from the forces that will stand against them. The literal translation of this first phrase is, and not being intimidated in no way by those who are opposing.273 Within English, such a double negative is poor grammar; however, in Greek, it provides emphasis – there is to be no fear of those who oppose their stand in Christ. Who would be opposing? The word adversaries means to lie opposite to or to be set over against something. Paul has just defined the Christian position as a life lived after the manner of the Gospel of Christ (v. 27a), therefore, anything or anyone who is in opposition to, or skews the Message of Christ in any way at all, is opposing. As we have seen, this life in Christ is very narrowly defined within Scripture, and we must stand fast against any departure from it.
Evangelicals today are seeking to remove all adversaries, but we must not rejoice in their efforts. Rather than identifying and removing them from their midst, they have replaced the accusing finger with open arms as they welcome the former, spiritual enemies to become a part of their community of “believers”; they are removing that divisive fence in order to include the wolves within their new and broadened sheepfold. However, Jesus’ sheepfold has not changed, and the fences were not theirs to move; the fold, of which they perceive themselves to be a part, is actually outside of the sheepfold of our Lord and Shepherd, Jesus Christ. Jesus said: “And other sheep I have, which are [absolutely] not of this fold [aule (ow-lay’) – the walled, roofless enclosures made in the open country into which flocks were herded for the night; figuratively, a reference to Israel]: them also I must [need] bring [to lead], and they shall hear my voice; and there shall be one fold [poimne (poym’-nay) – flock, a significant translational error], and one shepherd [poimen (poy-mane’)]” (John 10:16).274 We might well claim to be believers in Jesus, but we must recognize that the criterion for being a part of His flock is to be led by His voice. Jesus is called the Word of God (Revelation 19:13), and therefore we must listen carefully to His voice: “If ye love me, keep my commandments” (John 14:15); we must be led by the Word of God. Through compromise, accommodation and carelessness, Evangelicals have lost their hold on the Word of God.
We must be quick to point out that Paul was not diametrically opposed to the mind (nous), made up of “the faculties of perceiving and understanding and those of feeling, judging, determining.”269 As he outlined the inner struggle of the flesh against the Spirit in Romans chapter seven, he declared: “So then with the mind [nous] I myself serve the law of God …” (Romans 7:25). It is possible, through understanding and determination, to walk in obedience to God; however, we must guard against our faith remaining in the shallows of our mind – it must penetrate into our soul. Keep in mind that the Seed that fell on rocky soil produced an immediate response, but, because there was no depth of root, the new life perished when it faced external challenges (Matthew 13:20-21). Paul issued the Romans a command concerning the mind: “… be not conformed [an outward or superficial change] to this world: but be ye transformed [inward, deep-seated change] by the renewing [a complete change for the better270] of your mind [nous – perception, understanding], that ye may prove [test, examine] what is that good, and acceptable, and perfect, will of God” (Romans 12:2).271 The mind plays a very important role in the walk of the believer. We are to have our minds completely changed by the Spirit of God (there is no other way), which will produce a deep inner transformation. Together, these form a foundation for enabling us to carefully test, or examine, the will of God, an examination that is carried out within the mind. This will only be accomplished through a dramatically renewed mind – a worldly mind will not be suited for the task. “For they that are after the flesh do mind [to set one’s mind on] the things of the flesh; but they that are after the Spirit the things of the Spirit. For to be carnally minded [to have the mindset of the flesh] is death; but to be spiritually minded is life and peace. Because the carnal mind [the mindset of the flesh] is enmity against God …” (Romans 8:5-7).272 It is absolutely essential that we permit the Spirit of God to carry out the work of renewing our minds.
As Paul charges the Philippians (and us) to live in a manner in keeping with the Gospel of Christ, it is with the understanding that this will only be possible through the Spirit of God occupying our soul and working a change in our thinking. It is impossible to keep this charge with a worldly mind.
28. And in nothing terrified by your adversaries: which is to them an evident token of perdition, but to you of salvation, and that of God.
Here is the second evidence that Paul wants to see in the Philippians living according to the Gospel of Christ. These two evidences counterbalance one another. In the first, Paul desired to see the Philippians firmly established and united in the Spirit; in this second, he desires to see no shrinking from the forces that will stand against them. The literal translation of this first phrase is, and not being intimidated in no way by those who are opposing.273 Within English, such a double negative is poor grammar; however, in Greek, it provides emphasis – there is to be no fear of those who oppose their stand in Christ. Who would be opposing? The word adversaries means to lie opposite to or to be set over against something. Paul has just defined the Christian position as a life lived after the manner of the Gospel of Christ (v. 27a), therefore, anything or anyone who is in opposition to, or skews the Message of Christ in any way at all, is opposing. As we have seen, this life in Christ is very narrowly defined within Scripture, and we must stand fast against any departure from it.
Evangelicals today are seeking to remove all adversaries, but we must not rejoice in their efforts. Rather than identifying and removing them from their midst, they have replaced the accusing finger with open arms as they welcome the former, spiritual enemies to become a part of their community of “believers”; they are removing that divisive fence in order to include the wolves within their new and broadened sheepfold. However, Jesus’ sheepfold has not changed, and the fences were not theirs to move; the fold, of which they perceive themselves to be a part, is actually outside of the sheepfold of our Lord and Shepherd, Jesus Christ. Jesus said: “And other sheep I have, which are [absolutely] not of this fold [aule (ow-lay’) – the walled, roofless enclosures made in the open country into which flocks were herded for the night; figuratively, a reference to Israel]: them also I must [need] bring [to lead], and they shall hear my voice; and there shall be one fold [poimne (poym’-nay) – flock, a significant translational error], and one shepherd [poimen (poy-mane’)]” (John 10:16).274 We might well claim to be believers in Jesus, but we must recognize that the criterion for being a part of His flock is to be led by His voice. Jesus is called the Word of God (Revelation 19:13), and therefore we must listen carefully to His voice: “If ye love me, keep my commandments” (John 14:15); we must be led by the Word of God. Through compromise, accommodation and carelessness, Evangelicals have lost their hold on the Word of God.
Harold Ockenga
When New Evangelicalism (or Neo-evangelicalism, as it is sometimes called) was first advanced in 1948 by Harold Ockenga, it was presented as a new wrapping on the traditional, fundamental approach to the Scriptures. In Ockenga’s own words: “while reaffirming the theological view of fundamentalism … [we] repudiated its ecclesiology [basically the application of theology to the gatherings in Christ’s name] and its social theory.”275 He went on to say that this Neo-evangelicalism “differed from fundamentalism in its repudiation of separatism and its determination to engage itself in the theological dialogue of the day.”276 Even though he loudly claimed to embrace fundamentalism’s view of God, in his next breath Ockenga identified two areas where they were determined to step away from the Word of God – two areas where the Voice of God would not hold priority. The Apostle John spoke of just such a matter: “He that saith, I know him [i.e., God], and keepeth not his commandments, is a liar, and the truth is [absolutely] not in him” (1 John 2:4).277 This might sound harsh to the sensitive ears of today’s Ecumenist, but we must keep two things in mind: 1) the Word of God speaks to these matters and 2) there is no denying the rapid decline that took place within Evangelicalism after the platform of Neo-evangelicalism was put into action.
Consider, first of all, the Word of God. “Now I beseech [entreat or beg] you, brethren, mark [to fix one’s eyes upon, the word comes from watchman] them which cause divisions and offences contrary to [alongside of] the doctrine which ye have learned; and avoid [turn away from] them” (Romans 16:17).278 We are called upon to identify those who propound teachings that are different from the Scriptures; we are to “keep a watchful eye on, notice carefully, [to] watch out” for them, and then avoid them (this is another of Scripture’s commands).279 We might think that their teachings will be in opposition to what God’s Word states, but contrary to simply means alongside of; their teachings could very well appear to be very close to the Word of God, but rather than being right on, they are alongside of the truth – their teachings might twist the Bible to suit their fancies (Peter recognized this problem [2 Peter 3:16]), or they might simply ignore essential doctrines in order to maintain their flawed positions. We must guard against being taken in by such subtle error; we are called upon to turn away, or to separate, from it. Ockenga, and the great following of Neo-evangelicals, rejected this Biblical command for separation; in his own words, he touted a repudiation of separatism.
In 2 Corinthians 6:14 we read: “Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness?” The thrust of this is that those who are faithful to God’s Word are not to join together with those who are faithless (unbelievers), because they have nothing in common. “Wherefore come out from among them, and be ye separate, saith the Lord, and touch [fasten to] not the unclean thing; and I will receive you …” (2 Corinthians 6:17).280 When Ockenga declared that New Evangelicals were committed to participating in the theological dialogue of the day, his purpose was to engage the Liberals in theological discussions; they were intent on gaining academic credibility with their highly-educated, spiritually-dead counterparts within the apostate denominations. Nevertheless, the Lord still calls us to separate from them.
Consider, first of all, the Word of God. “Now I beseech [entreat or beg] you, brethren, mark [to fix one’s eyes upon, the word comes from watchman] them which cause divisions and offences contrary to [alongside of] the doctrine which ye have learned; and avoid [turn away from] them” (Romans 16:17).278 We are called upon to identify those who propound teachings that are different from the Scriptures; we are to “keep a watchful eye on, notice carefully, [to] watch out” for them, and then avoid them (this is another of Scripture’s commands).279 We might think that their teachings will be in opposition to what God’s Word states, but contrary to simply means alongside of; their teachings could very well appear to be very close to the Word of God, but rather than being right on, they are alongside of the truth – their teachings might twist the Bible to suit their fancies (Peter recognized this problem [2 Peter 3:16]), or they might simply ignore essential doctrines in order to maintain their flawed positions. We must guard against being taken in by such subtle error; we are called upon to turn away, or to separate, from it. Ockenga, and the great following of Neo-evangelicals, rejected this Biblical command for separation; in his own words, he touted a repudiation of separatism.
In 2 Corinthians 6:14 we read: “Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness?” The thrust of this is that those who are faithful to God’s Word are not to join together with those who are faithless (unbelievers), because they have nothing in common. “Wherefore come out from among them, and be ye separate, saith the Lord, and touch [fasten to] not the unclean thing; and I will receive you …” (2 Corinthians 6:17).280 When Ockenga declared that New Evangelicals were committed to participating in the theological dialogue of the day, his purpose was to engage the Liberals in theological discussions; they were intent on gaining academic credibility with their highly-educated, spiritually-dead counterparts within the apostate denominations. Nevertheless, the Lord still calls us to separate from them.
Charles E. Fuller
Consider the example of Fuller Seminary’s early years to see how Ockenga’s platform for Christianity played out. In 1947, Charles E. Fuller founded the Seminary, with Ockenga at the helm, for the sole purpose of providing an “excellent theological education” for men like his own son, Daniel Payton Fuller, who had found the teaching at Princeton less than satisfying.281 Although there was an understood commitment by the founders to the inerrancy of Scripture (Ockenga made his New Evangelical declaration in the spring of 1948), as early as December of 1948 discussions were underway to bring Bela Vasady onto the faculty of Fuller Seminary.282 Vasady was a Hungarian, educated in Europe’s atmosphere of critical thinking, who had filled a position as visiting professor at Princeton Theological Seminary283 and, prior to coming to Fuller for discussions, was one of the founders of the Ecumenical World Council of Churches.284 Despite the seemingly obvious red flags of association with Princeton and the World Council of Churches, Ockenga was impressed with Vasady, and “thought that his presence on the Fuller faculty would lead West Coast Presbyterians to take Fuller more seriously.”285 By the time the fledgling school had approved a statement of faith that included the concept of Biblical inerrancy (they operated for several years without one), they already had among them a faculty member, Vasady, who refused to sign the statement. Within a scant 15 years from opening its doors with the expressed purpose of defending the inerrant view of the Bible, there were both faculty and board members of Fuller who no longer held to the inerrancy of Scripture.286 Ockenga might well have imagined that his Neo-evangelicalism would adhere to the theology of fundamentalism, but the reality, which soon became apparent, was that this was not the case. It is folly to attempt to proclaim a high view of Scripture even while promoting disobedience to what the Scriptures teach. “Doth a fountain send forth at the same place sweet water and bitter?” (James 3:11).
Fuller Seminary, founded upon the dream of Charles E. Fuller to have a Biblically sound school in which to train men like his son Daniel, was within a few years little better than Princeton Theological Seminary – that bastion of liberalism that gave rise to the dream. Even within a controlled environment like Fuller, the solid foundation of the inerrancy of Scripture was lost in a very short time – the bitter replaced the sweet! Ockenga missed a lesson from a child’s tongue twister: “Betty bought a bit of butter but the bit of butter Betty bought was bitter so Betty bought some better butter to make the bitter butter better. But the bitter butter made the better butter bitter.”287 He could not promote disregard for the teachings of Scripture and at the same time expect to hold onto the inerrancy of the Bible; both sweet and bitter water cannot proceed from the same fountain (James 3:11). Harold Lindsell, heavily involved in the founding and early years of Fuller Seminary, saw the error of denying the inerrancy of Scripture; he wrote about it illustrating the disaster that lay ahead for all who subscribe to an errant Bible, and yet he could not muster the courage to separate from the error – he always hoped for a return to a better day.
Paul’s charge to the Philippians is that they are not to be intimidated by those who oppose them, and there will always be those who are opposing the way of Christ. The subtlety of the New Evangelical movement is that it is not overtly contrary to the Word of God; New Evangelicals (who are really no longer “new”) are not diametrically opposed to what the Bible teaches (after all, Fuller Seminary includes instruction in the Bible), they are simply alongside of the truth (Romans 16:17). Even though they profess to hold fast to the fundamentalist’s view of God, the reality is that their walk does not support such a profession. Consider a navigator, for example: if he is off by one degree when he plots his course, after one mile he will be about 92 feet away from his targeted position – not really all that far; however, after 100 miles, the error would amount to over 1.7 miles, and the difference between being on the mark, and one degree off, becomes more evident and significant. In other words, a small error can lead to major negative results. New Evangelicalism began with the intent of holding to the fundamental views of God; however, within short order, their own proponents were denying the Word of God. The shift in thinking might have appeared miniscule at the beginning (the enthusiasts would have said that they were holding to 99% of the fundamentalist’s position), but the effects of that seemingly minor shift have been disastrous – even as one of their own, Harold Lindsell, predicted.
Today, we might not fear New Evangelicals (what was originally termed New is now standard fare for all Evangelicals), but we could feel intimidated by them. They are so positive about everything (except in walking according to the Word of God), they are so heavily involved in doing much good in the world, and they hold a soundly logical basis for what they do and believe (their reasons for their actions might appear to be sound, but they will not follow the dictates of Scripture). However, we must “be sober [to be calm and collected in spirit – the opposite of being rattled and agitated], [and] be vigilant [to take heed lest through remission and indolence (or laziness) some destructive calamity should suddenly overtake one]” because Satan is looking to trip us up and destroy us (1 Peter 5:8).288 We must tenaciously hold onto the truth of God’s Word – something that the general Evangelical community has failed to do. “And for this cause God shall send them strong delusion [literally, a wandering], that they should believe [be persuaded of] a lie: That they all might be damned [literally, judged – with a connotation of condemnation289] who believed not [persuaded not of] the truth, but had pleasure [to be well pleased with – willingly] in unrighteousness” (2 Thessalonians 2:11-12).290 Ecumenism is a strong delusion built upon a foundation that lies outside of the Word of God; it has swept through Evangelicalism and has become the accepted standard for “Christian” living. The spiritual devastation that took place within that first generation of New Evangelicals, stands as evidence of how quickly and completely those who embrace Ecumenism will wander from the truth of God’s Word. Our focus must be the Word of God and obedience to God’s commands to us – therein we will find shelter from the onslaught of Ecumenism.
This boldness in the face of opposition, we are told, will do two things: 1) it will serve as proof to those who are opposing the truth of God’s Word of their own destiny of destruction, and 2) within the heart of the persecuted, it will be evidence of salvation. To the Corinthians, Paul explained it this way: “Now thanks be unto God, which always causeth us to triumph in Christ, and maketh manifest [to make evident] the savour [osme (os-may’) – smell] of his knowledge [what is generally known or understood] by [through] us in every place. For we are unto God a sweet savour [euodia (yoo-o-dee’-ah) – sweet smell] of Christ, in them that are saved, and in them that perish: To the one we are the savour [osme] of death unto death; and to the other the savour [osme] of life unto life” (2 Corinthians 2:14-16a).291 If, through faith in Christ, you are committed to the truth of God, you will exude a fragrance that will be pleasant to those of like mind, but repulsive to those who take pleasure in unrighteousness (anything that is not the narrow truth of the Gospel). Our confidence in the Spirit of God is proof of the eternal destruction that is awaiting those who are opposing us (as we walk according to the Spirit of God). However, as we see this proof reflected in those who oppose us, we will be assured of the salvation that God has prepared for us.
The tone of Paul’s writing gives evidence that this opposition will not be something unusual, but is to be expected. Once again, we must carefully reflect on Jesus’ words that we count the cost of being His disciples, lest having begun we fall away. Peter spoke of this: “For if after they have escaped the pollutions [defilement] of the world through the knowledge [a precise and correct knowledge] of the Lord and Saviour Jesus Christ, they are again entangled [involved in] therein, and overcome [to be conquered], the latter end is worse with them than the beginning. For it had been better for them not to have known [become thoroughly acquainted with] the way of righteousness, than, after they have known it, to turn [away] from the holy commandment delivered unto them” (2 Peter 2:20-21).292 The word turn is in the active voice; these people, of whom Peter is speaking, are deliberately turning away from God’s Word – they do not unwittingly fall into apostasy, but are actively turning their backs on God. “For if we sin wilfully [of one’s own accord] after that we have received the knowledge [the precise and correct knowledge] of the truth, there remaineth [to leave behind] no more [absolute] sacrifice for sins, But a certain fearful looking for [terrible expectation] of judgment [condemnation] and fiery indignation [jealousy], which shall devour [is about to be devouring] the adversaries [a strengthened form of contrary to293]” (Hebrews 10:26-27).294 There is a finality of destiny for those who turn away from God; we must be committed to the truth and prepared to stand fast in the face of adversity (Philippians 1:27-28).
29. For unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake;
Given comes from a Greek word that means to show favor or kindness, and then to “give freely, bestow graciously,” and, within this context, it refers to that which is given by God.295 Paul speaks of a gift given by God on behalf of Christ; it is something that Christ desires us to have. It is Christ’s desire that we not only believe on Him (we are persuaded of Who He is) but also that we would suffer for Him.
When Paul and Barnabas established the gatherings of believers in the region of Galatia, they warned them that it would be “through much tribulation” (thlipsis) that they would enter into the Kingdom of God (Acts 14:22). The Greek word speaks of a pressing together, an oppression, and comes from the same root as the word narrow (thlibo), which describes the way that leads to life (Matthew 7:14). As Paul wrote to the Thessalonians, he commended them when he said: “… we … glory in you in the churches of God for your patience [steadfastness, endurance] and faith in all your persecutions and tribulations [thlipsis – pressing together] that ye endure [bear]: Which is a manifest token [evidence] of the righteous judgment of God, that ye may be counted worthy of the kingdom of God, for which ye also suffer …” (2 Thessalonians 1:4-5).296 As the new groups of Christians were established, they were told that suffering and tribulation were to be expected. They were not to consider this as unusual, but normal.
Jesus told us, as His disciples, what we will face in our life on earth: “In the world ye shall have tribulation [thlipsis]: but be of good cheer; I have overcome the world” (John 16:33b).297 He also spoke of a day coming: “Immediately after the tribulation [thlipsis] of those days ... the Son of Man ... shall send his angels ... and they shall gather together his elect from the four winds ...” (Matthew 24:29-31).298 Have we not all heard that Christians will not go through this coming tribulation (thlipsis) because God promised us that we would not receive His wrath (orge [or-gay’])? We read in 1 Thessalonians 5:9 “For God hath not appointed us to wrath [orge], but to obtain salvation by our Lord Jesus Christ ….” Unfortunately, today’s Evangelical has equated the words wrath and tribulation, thinking that they are the same thing.
The word wrath speaks of “the divine reaction against evil, bringing judgment and punishment both historically and in the future,”299 and which will find full expression when the wrath of the Lamb of God will be poured out in the final days of God’s judgment on this world (Revelation 6:17). As we continue to abide in Christ by faith, we will not experience God’s wrath against sin (we have been pardoned and cleansed from sin) but we have been promised to go through times of tribulation. It seems apparent that most Evangelicals have been duped into believing that all of our troubles are past; however, it is clear from Scripture that this is not so, but we will only realize this if we are prepared to look at the whole of God’s instruction to us. In the parable of the Seed and the soils, the Seed that fell upon rocky soil is described as “he that heareth the word, and anon [immediately] with joy receiveth it; Yet hath he not root in himself, but dureth for a while: for when tribulation [thlipsis] or persecution ariseth because of the word, by and by [immediately] he is offended [falls away]” (Matthew 13:20-21).300 Notice what causes this rejoicing believer to fall away – thlipsis, tribulation. Here is someone who failed to hear and heed the warning that in this world we will face tribulation, and when it came, they were unprepared; this could well describe most Evangelicals today – no one is ready for tribulation because today’s theologians have confused tribulation with wrath, and teach that we will miss it all! None of us looks forward to tribulation, but all of us must be prepared to face such times because they were promised to us by the Lord Who paid our debt of sin.
“He that believeth [present tense – to be persuaded of] on the Son hath everlasting life: and he that believeth not [present tense – disobedient, an active refusal to believe] the Son shall not see life; but the wrath [orge] of God abideth [present - meno] on him” (John 3:36).301 Clearly, the one who has refused to be persuaded of the truth of Christ is subject to the wrath of God. “For the wrath [orge] of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness …” (Romans 1:18). That last phrase is simply the truth in unrighteousness holding back or suppressing,302 and clarifies how the unrighteousness of the men is expressed. Within the context of Romans, it speaks of unregenerate men who have some knowledge of the truth, because God has shown it to them, yet they suppress that truth and will not acknowledge it. Paul goes on to explain that when these men came to an understanding of Who God is, they did not honor Him as God (v. 21) but, rather, suppressed the truth in favor of their own wisdom (v. 22). Jesus found this to be true among the religious Jews of His day: “But woe unto you, scribes [those who were skilled in the interpretation and instruction of the Law of Moses] and Pharisees [the separatists who would not mix the holy and the profane], hypocrites! for ye shut up the kingdom of heaven against [in front of] men: for ye neither go in yourselves [they held the Word of God in high regard, yet did not believe it – they suppressed God’s truth in favor of their own wisdom], neither [absolute not] suffer ye them that are entering to go in” (Matthew 23:13).303 The religious elite, the teachers of God’s Word to the people, permitted their unrighteousness to overshadow the truth of God. This is very similar to the role of the priests and popes of the Roman Catholic Church, who, throughout the Dark Ages, suppressed the truth of God and fed the people the darkness of their own unrighteousness. However, is that any different from today’s Evangelical theologians who mask and muzzle the truth of God’s Word in favor of their own theologies? They downplay God’s holiness and their own sinfulness in favor of a quick prayer to add Jesus to their lives – they do not enter the narrow path that leads to life, and they close the door to life for all who listen to them.
We have all had our day among those who are identified as being under the wrath of God – we have all been sinners headed for destruction. “Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath [orge], even as others [the rest]” Ephesians 2:3).304 Left to our own devices, we are children of wrath destined for hell – we are born sinners; by the mercy of God, we can become saints and part of His inheritance in Christ our Savior (Ephesians 1:18). Paul commended the Thessalonians for turning from idols “to serve the living and true God; And to wait for his Son from heaven, whom he raised from the dead, even Jesus, which delivered us from the wrath [orge NOT thlipsis (tribulation)] to come” (1 Thessalonians 1:9-10). What is so evident from God’s Word is that, when we are born anew by His Spirit, we are snatched away from being recipients of God’s wrath (orge), but we will still suffer tribulation in this life.
Before we leave this subject, there is another Scripture that we must not miss. “For what glory is it, if, when ye be buffeted [literally, to strike with the fist] for your faults [sinning], ye shall take it patiently [hupomeno – to endure]? but if, when ye do well [good], and suffer for it, ye take it patiently, this is acceptable [charis – “that which affords joy”] with God” (1 Peter 2:20).305 Not all suffering that we bear comes as a gift from God – some of it is simply a product of our own failure to walk in keeping with the Spirit of God. There is to be no glorying in such suffering, only repentance before God and man. We have been called to suffering – to endure tribulation; we must not be caught unaware.
30. Having the same conflict which ye saw in me, and now hear to be in me.
Closely tied to the previous verse, Paul identifies himself with the suffering that he has just said will be a natural part of our Christian walk. The word conflict speaks of struggle, and comes from the Greek sports arena where men struggled to win the prize. Paul reminds the Philippians that they have seen this struggle in his own life (when he was with them), and they now hear that he continues to face such trials. However, Paul paints tribulation as a normal part of living under the guidance of the Spirit of God; what he has just emphasized for the Philippians is their need to be firmly planted in the Spirit and to show boldness in the face of those who will oppose them at every turn. “Beloved, think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you: But rejoice, inasmuch as ye are partakers of Christ’s sufferings; that, when his glory shall be revealed, ye may be glad also with exceeding joy” (1 Peter 4:12-13).
Paul’s charge to the Philippians is that they are not to be intimidated by those who oppose them, and there will always be those who are opposing the way of Christ. The subtlety of the New Evangelical movement is that it is not overtly contrary to the Word of God; New Evangelicals (who are really no longer “new”) are not diametrically opposed to what the Bible teaches (after all, Fuller Seminary includes instruction in the Bible), they are simply alongside of the truth (Romans 16:17). Even though they profess to hold fast to the fundamentalist’s view of God, the reality is that their walk does not support such a profession. Consider a navigator, for example: if he is off by one degree when he plots his course, after one mile he will be about 92 feet away from his targeted position – not really all that far; however, after 100 miles, the error would amount to over 1.7 miles, and the difference between being on the mark, and one degree off, becomes more evident and significant. In other words, a small error can lead to major negative results. New Evangelicalism began with the intent of holding to the fundamental views of God; however, within short order, their own proponents were denying the Word of God. The shift in thinking might have appeared miniscule at the beginning (the enthusiasts would have said that they were holding to 99% of the fundamentalist’s position), but the effects of that seemingly minor shift have been disastrous – even as one of their own, Harold Lindsell, predicted.
Today, we might not fear New Evangelicals (what was originally termed New is now standard fare for all Evangelicals), but we could feel intimidated by them. They are so positive about everything (except in walking according to the Word of God), they are so heavily involved in doing much good in the world, and they hold a soundly logical basis for what they do and believe (their reasons for their actions might appear to be sound, but they will not follow the dictates of Scripture). However, we must “be sober [to be calm and collected in spirit – the opposite of being rattled and agitated], [and] be vigilant [to take heed lest through remission and indolence (or laziness) some destructive calamity should suddenly overtake one]” because Satan is looking to trip us up and destroy us (1 Peter 5:8).288 We must tenaciously hold onto the truth of God’s Word – something that the general Evangelical community has failed to do. “And for this cause God shall send them strong delusion [literally, a wandering], that they should believe [be persuaded of] a lie: That they all might be damned [literally, judged – with a connotation of condemnation289] who believed not [persuaded not of] the truth, but had pleasure [to be well pleased with – willingly] in unrighteousness” (2 Thessalonians 2:11-12).290 Ecumenism is a strong delusion built upon a foundation that lies outside of the Word of God; it has swept through Evangelicalism and has become the accepted standard for “Christian” living. The spiritual devastation that took place within that first generation of New Evangelicals, stands as evidence of how quickly and completely those who embrace Ecumenism will wander from the truth of God’s Word. Our focus must be the Word of God and obedience to God’s commands to us – therein we will find shelter from the onslaught of Ecumenism.
This boldness in the face of opposition, we are told, will do two things: 1) it will serve as proof to those who are opposing the truth of God’s Word of their own destiny of destruction, and 2) within the heart of the persecuted, it will be evidence of salvation. To the Corinthians, Paul explained it this way: “Now thanks be unto God, which always causeth us to triumph in Christ, and maketh manifest [to make evident] the savour [osme (os-may’) – smell] of his knowledge [what is generally known or understood] by [through] us in every place. For we are unto God a sweet savour [euodia (yoo-o-dee’-ah) – sweet smell] of Christ, in them that are saved, and in them that perish: To the one we are the savour [osme] of death unto death; and to the other the savour [osme] of life unto life” (2 Corinthians 2:14-16a).291 If, through faith in Christ, you are committed to the truth of God, you will exude a fragrance that will be pleasant to those of like mind, but repulsive to those who take pleasure in unrighteousness (anything that is not the narrow truth of the Gospel). Our confidence in the Spirit of God is proof of the eternal destruction that is awaiting those who are opposing us (as we walk according to the Spirit of God). However, as we see this proof reflected in those who oppose us, we will be assured of the salvation that God has prepared for us.
The tone of Paul’s writing gives evidence that this opposition will not be something unusual, but is to be expected. Once again, we must carefully reflect on Jesus’ words that we count the cost of being His disciples, lest having begun we fall away. Peter spoke of this: “For if after they have escaped the pollutions [defilement] of the world through the knowledge [a precise and correct knowledge] of the Lord and Saviour Jesus Christ, they are again entangled [involved in] therein, and overcome [to be conquered], the latter end is worse with them than the beginning. For it had been better for them not to have known [become thoroughly acquainted with] the way of righteousness, than, after they have known it, to turn [away] from the holy commandment delivered unto them” (2 Peter 2:20-21).292 The word turn is in the active voice; these people, of whom Peter is speaking, are deliberately turning away from God’s Word – they do not unwittingly fall into apostasy, but are actively turning their backs on God. “For if we sin wilfully [of one’s own accord] after that we have received the knowledge [the precise and correct knowledge] of the truth, there remaineth [to leave behind] no more [absolute] sacrifice for sins, But a certain fearful looking for [terrible expectation] of judgment [condemnation] and fiery indignation [jealousy], which shall devour [is about to be devouring] the adversaries [a strengthened form of contrary to293]” (Hebrews 10:26-27).294 There is a finality of destiny for those who turn away from God; we must be committed to the truth and prepared to stand fast in the face of adversity (Philippians 1:27-28).
29. For unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake;
Given comes from a Greek word that means to show favor or kindness, and then to “give freely, bestow graciously,” and, within this context, it refers to that which is given by God.295 Paul speaks of a gift given by God on behalf of Christ; it is something that Christ desires us to have. It is Christ’s desire that we not only believe on Him (we are persuaded of Who He is) but also that we would suffer for Him.
When Paul and Barnabas established the gatherings of believers in the region of Galatia, they warned them that it would be “through much tribulation” (thlipsis) that they would enter into the Kingdom of God (Acts 14:22). The Greek word speaks of a pressing together, an oppression, and comes from the same root as the word narrow (thlibo), which describes the way that leads to life (Matthew 7:14). As Paul wrote to the Thessalonians, he commended them when he said: “… we … glory in you in the churches of God for your patience [steadfastness, endurance] and faith in all your persecutions and tribulations [thlipsis – pressing together] that ye endure [bear]: Which is a manifest token [evidence] of the righteous judgment of God, that ye may be counted worthy of the kingdom of God, for which ye also suffer …” (2 Thessalonians 1:4-5).296 As the new groups of Christians were established, they were told that suffering and tribulation were to be expected. They were not to consider this as unusual, but normal.
Jesus told us, as His disciples, what we will face in our life on earth: “In the world ye shall have tribulation [thlipsis]: but be of good cheer; I have overcome the world” (John 16:33b).297 He also spoke of a day coming: “Immediately after the tribulation [thlipsis] of those days ... the Son of Man ... shall send his angels ... and they shall gather together his elect from the four winds ...” (Matthew 24:29-31).298 Have we not all heard that Christians will not go through this coming tribulation (thlipsis) because God promised us that we would not receive His wrath (orge [or-gay’])? We read in 1 Thessalonians 5:9 “For God hath not appointed us to wrath [orge], but to obtain salvation by our Lord Jesus Christ ….” Unfortunately, today’s Evangelical has equated the words wrath and tribulation, thinking that they are the same thing.
The word wrath speaks of “the divine reaction against evil, bringing judgment and punishment both historically and in the future,”299 and which will find full expression when the wrath of the Lamb of God will be poured out in the final days of God’s judgment on this world (Revelation 6:17). As we continue to abide in Christ by faith, we will not experience God’s wrath against sin (we have been pardoned and cleansed from sin) but we have been promised to go through times of tribulation. It seems apparent that most Evangelicals have been duped into believing that all of our troubles are past; however, it is clear from Scripture that this is not so, but we will only realize this if we are prepared to look at the whole of God’s instruction to us. In the parable of the Seed and the soils, the Seed that fell upon rocky soil is described as “he that heareth the word, and anon [immediately] with joy receiveth it; Yet hath he not root in himself, but dureth for a while: for when tribulation [thlipsis] or persecution ariseth because of the word, by and by [immediately] he is offended [falls away]” (Matthew 13:20-21).300 Notice what causes this rejoicing believer to fall away – thlipsis, tribulation. Here is someone who failed to hear and heed the warning that in this world we will face tribulation, and when it came, they were unprepared; this could well describe most Evangelicals today – no one is ready for tribulation because today’s theologians have confused tribulation with wrath, and teach that we will miss it all! None of us looks forward to tribulation, but all of us must be prepared to face such times because they were promised to us by the Lord Who paid our debt of sin.
“He that believeth [present tense – to be persuaded of] on the Son hath everlasting life: and he that believeth not [present tense – disobedient, an active refusal to believe] the Son shall not see life; but the wrath [orge] of God abideth [present - meno] on him” (John 3:36).301 Clearly, the one who has refused to be persuaded of the truth of Christ is subject to the wrath of God. “For the wrath [orge] of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness …” (Romans 1:18). That last phrase is simply the truth in unrighteousness holding back or suppressing,302 and clarifies how the unrighteousness of the men is expressed. Within the context of Romans, it speaks of unregenerate men who have some knowledge of the truth, because God has shown it to them, yet they suppress that truth and will not acknowledge it. Paul goes on to explain that when these men came to an understanding of Who God is, they did not honor Him as God (v. 21) but, rather, suppressed the truth in favor of their own wisdom (v. 22). Jesus found this to be true among the religious Jews of His day: “But woe unto you, scribes [those who were skilled in the interpretation and instruction of the Law of Moses] and Pharisees [the separatists who would not mix the holy and the profane], hypocrites! for ye shut up the kingdom of heaven against [in front of] men: for ye neither go in yourselves [they held the Word of God in high regard, yet did not believe it – they suppressed God’s truth in favor of their own wisdom], neither [absolute not] suffer ye them that are entering to go in” (Matthew 23:13).303 The religious elite, the teachers of God’s Word to the people, permitted their unrighteousness to overshadow the truth of God. This is very similar to the role of the priests and popes of the Roman Catholic Church, who, throughout the Dark Ages, suppressed the truth of God and fed the people the darkness of their own unrighteousness. However, is that any different from today’s Evangelical theologians who mask and muzzle the truth of God’s Word in favor of their own theologies? They downplay God’s holiness and their own sinfulness in favor of a quick prayer to add Jesus to their lives – they do not enter the narrow path that leads to life, and they close the door to life for all who listen to them.
We have all had our day among those who are identified as being under the wrath of God – we have all been sinners headed for destruction. “Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath [orge], even as others [the rest]” Ephesians 2:3).304 Left to our own devices, we are children of wrath destined for hell – we are born sinners; by the mercy of God, we can become saints and part of His inheritance in Christ our Savior (Ephesians 1:18). Paul commended the Thessalonians for turning from idols “to serve the living and true God; And to wait for his Son from heaven, whom he raised from the dead, even Jesus, which delivered us from the wrath [orge NOT thlipsis (tribulation)] to come” (1 Thessalonians 1:9-10). What is so evident from God’s Word is that, when we are born anew by His Spirit, we are snatched away from being recipients of God’s wrath (orge), but we will still suffer tribulation in this life.
Before we leave this subject, there is another Scripture that we must not miss. “For what glory is it, if, when ye be buffeted [literally, to strike with the fist] for your faults [sinning], ye shall take it patiently [hupomeno – to endure]? but if, when ye do well [good], and suffer for it, ye take it patiently, this is acceptable [charis – “that which affords joy”] with God” (1 Peter 2:20).305 Not all suffering that we bear comes as a gift from God – some of it is simply a product of our own failure to walk in keeping with the Spirit of God. There is to be no glorying in such suffering, only repentance before God and man. We have been called to suffering – to endure tribulation; we must not be caught unaware.
30. Having the same conflict which ye saw in me, and now hear to be in me.
Closely tied to the previous verse, Paul identifies himself with the suffering that he has just said will be a natural part of our Christian walk. The word conflict speaks of struggle, and comes from the Greek sports arena where men struggled to win the prize. Paul reminds the Philippians that they have seen this struggle in his own life (when he was with them), and they now hear that he continues to face such trials. However, Paul paints tribulation as a normal part of living under the guidance of the Spirit of God; what he has just emphasized for the Philippians is their need to be firmly planted in the Spirit and to show boldness in the face of those who will oppose them at every turn. “Beloved, think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you: But rejoice, inasmuch as ye are partakers of Christ’s sufferings; that, when his glory shall be revealed, ye may be glad also with exceeding joy” (1 Peter 4:12-13).
END NOTES:
1 Strong’s Dictionary, ESword.
2 EnCarta Dictionary, “slave.”
3 Strong’s Online, https://onlinebible.net/.
4 Friberg Lexicon, Bibleworks 8; Stephanus 1550 NT, Bibleworks 8.
5 Strong’s Online.
6 http://www.christiananswers.net/dictionary/saint.html
7 http://www.newadvent.org/cathen/02364b.htm
8 http://www.abu.nb.ca/courses/NTIntro/Images/Egnatian.htm
9 Strong’s Online.
10 Ibid.
11 Ibid.
12 Ibid.
13 http://www.foundationbaptistchurch.com/about-us/what-we-believe/constitution.html
14 Bud Talbert, “The Pastor and His People,” Part 1, The Whetstone, May-June 2003.
15 Strong’s Online.
16 http://www.ascension-research.org/maitreya.html
17 http://www.share-international.org/maitreya/ma_main.htm
18 http://www.inplainsite.org/html/two_faces_of_catholicism.html
19 http://www.tentmaker.org/articles/universal_salvation_roman_catholic.html
20 https://jameslau88.com/2020/05/24/duty-to-proclaim-not-to-convert-by-mother-teresa/.
21 Friberg Lexicon.
22 Alexander Hyslop, The Two Babylons, p. 14.
23 Josephus, Antiquites of the Jews, Chapter 4.2.
24 http://www.yrm.org/b-day-sun.htm
25 Ibid.
26 Personal correspondence received October 15, 2000.
27 Strong’s Online.
28 Stephanus 1550 NT.
29 Ibid.
30 Strong’s Online.
31 Friberg Lexicon.
32 http://emergentvillage.com/about-information/values-and-practices
33 Ibid.
34 Strong’s Online.
35 Chapter XVII, Article I; http://www.reformed.org/documents/wcf_with_proofs/
36 Chapter X, Article I; http://www.reformed.org/documents/wcf_with_proofs/
37 Ibid.
38 The statement of faith for Emmanuel Baptist Church, Three Hills, makes this application.
39 Strong’s Online.
40 Ibid.
41 Ibid.
42 Ibid.
43 Friberg Lexicon
44 Evangelicalism’s anemic concept of salvation based on praying a prayer in order to be eternally saved, seeks to undo the grace of God, which was expressed in expelling man from the Garden of Eden. God sent Adam and Eve out of the Garden lest sinful man should “put forth his hand, and take also of the tree of life, and eat, and live for ever” (Genesis 3:22).
45 Strong’s Online.
46 Ibid.
47 Albert James Dager, Vengeance is Ours¸ p. 275.
48 Friberg Lexicon.
49 Stephanus 1550 NT.
50 Ibid.
51 This is only mentioned because of the great love that Evangelicals have for the Roman Catholic Church, which is fraught with all sorts of heresies.
52 http://www.newadvent.org/cathen/12575a.htm
53 Strong’s Online.
54 Stephanus 1550 NT.
55 Friberg Lexicon
56 Ibid.
57 Ibid.
58 Strong’s Online.
59 http://www.carm.org/dictionary-grace
60 Strong’s Online.
61 Stephanus 1550 NT.
62 Ibid.
63 Strong’s Online.
64 Friberg Lexicon.
65 Strong’s Online.
66 Stephanus 1550 NT; https://www.ntgreek.org/learn_nt_greek/subj-purpose.htm.
67 http://www.willowcreek.org/aboutwillow/what-willow-believes
68 https://faith.yale.edu/common-word/common-word-christian-response
69 Ibid.
70 Joel Richardson, The Islamic Antichrist, p. 156.
71 Ibid., p. 154.
72 http://www.willowcreek.org/home1.aspx (a short-term advertisement).
73 http://www.theemmauscommunity.org/contentpages.aspx?parentnavigationid=5162&viewcon tentpageguid= 602091f3-1038-43bb-8b89-321ce24ab99b
74 http://www.moodychurch.org/information/doctrine.html
75 http://www.discerningtheworld.com/2009/12/24/mark-driscoll-does-support-contemplative-spirituality/#more-7317
76 http://thegospelcoalition.org/about/
77 http://www.saddleback.com/aboutsaddleback/whatwebelieve/
78 F.A. Metcalf and BJ G. Hateley, What Would Buddha Do at Work?, p. xi.
79 Strong’s Online; Friberg Lexicon.
80 Strong’s Online.
81 http://www.joelosteen.com/HopeForToday/ThoughtsOn/Finances/KeepYourSong/Pages/Keep YourSong.aspx
82 Ibid.
83 Friberg Lexicon.
84 Encarta Dictionary, “discernment.”
85 Strong’s Online.
86 Friberg Lexicon.
87 Strong’s Online.
88 Friberg Lexicon.
89 Ibid.
90 Strong’s Online.
91 Ibid.
92 Friberg Lexicon.
93 Strong’s Online.
94 http://www.aomin.org/aoblog/index.php?itemid=4063
95 Strong’s Online.
96 Friberg Lexicon.
97 Ibid.
98 Vine’s “divide.”
99 Friberg Lexicon.
100 Ibid.
101 Stephanus 1550 NT; Friberg Lexicon.
102 Strong’s Online.
103 Ibid.
104 Friberg Lexicon.
105 Stephanus 1550 NT.
106 https://www.ntgreek.org/learn_nt_greek/subj-purpose.htm.
107 Strong’s Online.
108 Friberg Lexicon.
109 Stephanus 1550 NT.
110 Rick Warren, The Purpose Driven Life, p. 325.
111 http://en.wikipedia.org/wiki/Codex_Sinaiticus
112 http://en.wikipedia.org/wiki/Sinaiticus
113 http://codexsinaiticus.org/en/
114 Philip Comfort, Encountering the Manuscripts, p. 99.
115 http://en.wikipedia.org/wiki/Tischendorf
116 http://www.wayoflife.org/files/e1db55f49d87a84760ac4208bb1fd06b-452.html
117 http://www.1611kingjamesbible.com/codex_vaticanus.html/
118 I say “conveniently” because it is after this that Hebrews reveals the heresy of the Catholic priesthood and mass.
119 http://en.wikipedia.org/wiki/Codex_Vaticanus
120 http://www.1611kingjamesbible.com/codex_vaticanus.html/
121 http://en.wikipedia.org/wiki/New_Jerusalem_Bible
122 http://www.gayandlesbianbible.com/
123 Chuck Colson, The Body, p. 102.
124 Strong’s Online.
125 http://www.insight.org/library/insight-for-today/tact.html
126 Strong’s Online.
127 Stephanus 1550 NT.
128 David V. Martin, Trinity International University 1897-1997, (TIU, 1998), p. 19.
129 Bill Taylor, “The Evangelical Free Church …,” the Pulse, Fall 2001, p. 2.
130 Colson, Body, p. 104.
131 Taylor, Pulse, p.2.
132 Ernest Pickering, Biblical Separation, p. 166.
133 Strong’s Online.
134 Ibid.
135 Ibid.
136 Gingrich Lexicon, Bibleworks 8.
137 Strong’s Online; https://www.ntgreek.org/learn_nt_greek/subj-purpose.htm.
138 Friberg Lexicon.
139 Ibid.
140 Ibid.
141 Strong’s Online.
142 Encarta Dictionary, “apostate.”
143 Strong’s Online.
144 Hanegraaff, Hank, “Three Days and Three Nights,” Statement CP1402. http://www.equip.org/site/apps/nlnet/content3.aspx?c=muI1LaMNJrE&b=4126497&content_id=%7B10478DBB-A024-42B1-9CAC-741D7B50DCB9%7D¬oc=1
145 Strong’s Online.
146 https://www.ntgreek.org/learn_nt_greek/verbs1.htm#AORIST.
147 Strong’s Online.
148 Ibid.
149 Stephanus 1550 NT; Friberg Lexicon.
150 Strong’s Online.
151 Ibid.
152 Ibid.
153 Ibid.
154 Ibid.
155 Ibid.
156 Ibid.
157 Stephanus 1550 NT; Friberg Lexicon.
158 Noah Webster, An American Dictionary of the English Language, 1828 edition, “tolerance.”
159 Webster’s Encyclopedic Unabridged Dictionary of the English Language, 1989 edition, “tolerance.”
160 http://www.websters-online-dictionary.org/definitions/tolerance?cx=partner-pub-0939450753529744%3Av0qd01-tdlq&cof=FORID%3A9&ie=UTF-8&q=tolerance&sa=Search#922
161 EnCarta Dictionary (2010), “tolerance.”
162 http://www.etymonline.com/index.php?l=t&p=15 “tolerance.”
163 John McDowell & Bob Hostetler, The New Tolerance, p. 19.
164 “Post-postmodernism,” http://www.scribd.com/mobile/documents/5710598
165 Friberg Lexicon.
166 Strong’s Online.
167 Ibid.
168 Ibid.
169 Vine’s “strife.”
170 Strong’s Online.
171 Ibid.
172 Vine’s “faction.”
173 Friberg Lexicon.
174 Strong’s Online.
175 http://www.ellisonresearch.com/ERPS%20II/release_18_jobs.htm
176 Friberg Lexicon.
177 Strong’s Online.
178 Ibid.
179 Ibid.
180 http://www.crossroad.to/Quotes/management/blanchard.htm
181 http://www.wnd.com/?pageId=41520
182 http://www.bibleguidance.co.za/Engarticles/Peaceplan.htm
183 Strong’s Online.
184 Ibid.
185 Ibid.
186 Ibid.
187 Friberg Lexicon.
188 Strong’s Online.
189 Friberg Lexicon.
190 Friberg Lexicon; Strong’s Online.
191 Friberg Lexicon.
192 Strong’s Online.
193 Ibid.
194 Ibid.
195 http://www.inplainsite.org/html/living_bible.html
196 Strong’s Online.
197 Stephanus 1550 NT; Gingrich Lexicon.
198 Strong’s Online.
199 Ibid.
200 Friberg Lexicon.
201 Strong’s Online.
202 Stephanus 1550 NT; Friberg Lexicon.
203 http://en.wikipedia.org/wiki/Origen
204 http://www.theologicalstudies.org.uk/article_universalism_bauckham.html
205 http://en.wikipedia.org/wiki/Trinitarian_Universalism
206 http://liberalevangelical.org/index.php?option=com_content&view=article&id=153:the-evangelical-univers alist-by-gregory-macdonald&catid=68:reviews-recent-a-relevant&Itemid=123
207 http://en.wikipedia.org/wiki/Trinitarian_Universalism
208 http://www.biblicist.org/bible/hell.shtml
209 Ibid.
210 http://www.watchman.org/jw/jwafterl.htm
211 http://www.amazingfacts.org/FreeStuff/MoreResources/tabid/146/ctl/ViewMedia/mid/867/ IID/786/MT/ AUD/7/Death-and-the-Soul---Part-1/TID/9/Default.aspx
212 http://www.amazingfacts.org/FreeStuff/MoreResources/tabid/146/ctl/ViewMedia/mid/867/ IID/787/MT/ AUD/7/Death-and-the-Soul---Part-2/TID/9/Default.aspx
213 http://www.adventist.org/beliefs/fundamental/index.html
214 http://www.amazingfacts.org/FreeStuff/MoreResources/tabid/146/ctl/ViewMedia/mid/867/ IID/786/MT/ AUD/7/Death-and-the-Soul---Part-1/TID/9/Default.aspx
215 http://www.sdarm.org.au/ptcc/ptcc%20lessons%204.htm
216 http://www.amazingfacts.org/FreeStuff/MoreResources/tabid/146/ctl/ViewMedia/mid/867/ IID/786/MT/ AUD/7/Death-and-the-Soul---Part-1/TID/9/Default.aspx
217 http://www.amazingfacts.org/FreeStuff/MoreResources/tabid/146/ctl/ViewMedia/mid/867/ IID/787/MT/ AUD/7/Death-and-the-Soul---Part-2/TID/9/Default.aspx
218 http://www.amazingfacts.org/Radio/JoeCrewsRadioSermons/tabid/90/ctl/PlayMedia/mid/423/ MDID/1815/Default.aspx
219 Friberg Lexicon.
220 Ibid.
221 Strong’s Online.
222 Vine’s “abide.”
223 Strong’s Online.
224 Vine’s “fight,” “course,” “kept.”
225 Strong’s Online.
226 It is uncertain as to the origin of this saying. A Japanese shrine has the three monkeys carved into it, but other indications are that it was brought to Japan from China by a Buddhist monk. Either way, it is a trite saying that is open to subjective interpretation and application, depending on how evil is defined. Today, intolerance is considered to be a great evil, except when it is applied against the exclusivity of God’s Word. http://wrytestuff.com/swa2800.htm
227 Vine’s “endure.”
228 Strong’s Online.
229 Ibid.
230 Vine’s “know.”
231 Strong’s Online.
232 Ibid.
233 Friberg Lexicon.
234 Strong’s Online.
235 Ibid.
236 Friberg Lexicon.
237 Strong’s Online.
238 The Greek word translated as ensamples is different from what is normally translated as example; the former is much more precise – an actual finger print compared to a drawing of a finger print.
239 Strong’s Online.
240 The Greek word is for an amulet or charm (Strong’s Online). The Jewish custom of making two small boxes, placing four texts in them, and then tying them to the forehead and arm came from a literal interpretation of Deuteronomy 6:8. The Lord desired the Israelites to remember His commands, but they forgot His commands and clung to an external tradition.
241 This is based upon Number 15:38-39, and, again, the Pharisees substituted the tradition for the spiritual reminder that the Lord intended for this outward expression.
242 Friberg Lexicon.
243 Strong’s Online.
244 http://www.etymonline.com/index.php?l=p&p=37 “pope.”
245 The leaders of the Jews accepted the title of Father, which was not unlike being called Rabbi (Strong’s Online).
246 http://www.etymonline.com/index.php?l=r&p=23 “reverend.”
247 Strong’s Online.
248 Ibid.
249 Stephanus 1550 NT.
250 Strong’s Online.
251 Friberg Lexicon.
252 Strong’s Online.
253 http://www.faithfulwordbaptist.org/page6.html
254 Strong’s Online.
255 Ibid.
256 Ibid.
257 Ibid.
258 Stephanus 1550 NT; Friberg Lexicon.
259 Friberg Lexicon.
260 Strong’s Online.
261 Ibid.
262 Ibid.
263 Vine’s “labor.”
264 Strong’s Online.
265 Ibid.
266 Friberg Lexicon.
267 Colson, Body, p. 104.
268 Strong’s Online.
269 Ibid.
270 Ibid.
271 Vine’s “transfigure.”
272 Strong’s Online.
273 Stephanus 1550 NT; Friberg Lexicon.
274 Strong’s Online.
275 Harold Lindsell, The Battle for the Bible, foreword by Harold J. Ockenga.
276 Ibid.
277 Strong’s Online.
278 Ibid.
279 Friberg Lexicon.
280 Strong’s Online.
281 Lindsell, p. 106.
282 Rudolph Nelson, The Making and Unmaking of an Evangelical Mind, p. 78.
283 Lindsell, p. 107.
284 Martin Emil Marty, Modern American Religion, p. 446.
285 Ibid.
286 Lindsell, p. 108.
287 http://en.wikiquote.org/wiki/List_of_tongue-twisters
288 Strong’s Online.
289 Friberg Lexicon
290 Strong’s Online.
291 Ibid.
292 Ibid.
293 Vine’s “adversary.”
294 Strong’s Online.
295 Vine’s “give.”
296 Strong’s Online.
297 Ibid.
298 Ibid.
299 Friberg Lexicon.
300 Strong’s Online.
301 Ibid.
302 Friberg Lexicon.
303 Strong’s Online.
304 Ibid.
305 Ibid.
1 Strong’s Dictionary, ESword.
2 EnCarta Dictionary, “slave.”
3 Strong’s Online, https://onlinebible.net/.
4 Friberg Lexicon, Bibleworks 8; Stephanus 1550 NT, Bibleworks 8.
5 Strong’s Online.
6 http://www.christiananswers.net/dictionary/saint.html
7 http://www.newadvent.org/cathen/02364b.htm
8 http://www.abu.nb.ca/courses/NTIntro/Images/Egnatian.htm
9 Strong’s Online.
10 Ibid.
11 Ibid.
12 Ibid.
13 http://www.foundationbaptistchurch.com/about-us/what-we-believe/constitution.html
14 Bud Talbert, “The Pastor and His People,” Part 1, The Whetstone, May-June 2003.
15 Strong’s Online.
16 http://www.ascension-research.org/maitreya.html
17 http://www.share-international.org/maitreya/ma_main.htm
18 http://www.inplainsite.org/html/two_faces_of_catholicism.html
19 http://www.tentmaker.org/articles/universal_salvation_roman_catholic.html
20 https://jameslau88.com/2020/05/24/duty-to-proclaim-not-to-convert-by-mother-teresa/.
21 Friberg Lexicon.
22 Alexander Hyslop, The Two Babylons, p. 14.
23 Josephus, Antiquites of the Jews, Chapter 4.2.
24 http://www.yrm.org/b-day-sun.htm
25 Ibid.
26 Personal correspondence received October 15, 2000.
27 Strong’s Online.
28 Stephanus 1550 NT.
29 Ibid.
30 Strong’s Online.
31 Friberg Lexicon.
32 http://emergentvillage.com/about-information/values-and-practices
33 Ibid.
34 Strong’s Online.
35 Chapter XVII, Article I; http://www.reformed.org/documents/wcf_with_proofs/
36 Chapter X, Article I; http://www.reformed.org/documents/wcf_with_proofs/
37 Ibid.
38 The statement of faith for Emmanuel Baptist Church, Three Hills, makes this application.
39 Strong’s Online.
40 Ibid.
41 Ibid.
42 Ibid.
43 Friberg Lexicon
44 Evangelicalism’s anemic concept of salvation based on praying a prayer in order to be eternally saved, seeks to undo the grace of God, which was expressed in expelling man from the Garden of Eden. God sent Adam and Eve out of the Garden lest sinful man should “put forth his hand, and take also of the tree of life, and eat, and live for ever” (Genesis 3:22).
45 Strong’s Online.
46 Ibid.
47 Albert James Dager, Vengeance is Ours¸ p. 275.
48 Friberg Lexicon.
49 Stephanus 1550 NT.
50 Ibid.
51 This is only mentioned because of the great love that Evangelicals have for the Roman Catholic Church, which is fraught with all sorts of heresies.
52 http://www.newadvent.org/cathen/12575a.htm
53 Strong’s Online.
54 Stephanus 1550 NT.
55 Friberg Lexicon
56 Ibid.
57 Ibid.
58 Strong’s Online.
59 http://www.carm.org/dictionary-grace
60 Strong’s Online.
61 Stephanus 1550 NT.
62 Ibid.
63 Strong’s Online.
64 Friberg Lexicon.
65 Strong’s Online.
66 Stephanus 1550 NT; https://www.ntgreek.org/learn_nt_greek/subj-purpose.htm.
67 http://www.willowcreek.org/aboutwillow/what-willow-believes
68 https://faith.yale.edu/common-word/common-word-christian-response
69 Ibid.
70 Joel Richardson, The Islamic Antichrist, p. 156.
71 Ibid., p. 154.
72 http://www.willowcreek.org/home1.aspx (a short-term advertisement).
73 http://www.theemmauscommunity.org/contentpages.aspx?parentnavigationid=5162&viewcon tentpageguid= 602091f3-1038-43bb-8b89-321ce24ab99b
74 http://www.moodychurch.org/information/doctrine.html
75 http://www.discerningtheworld.com/2009/12/24/mark-driscoll-does-support-contemplative-spirituality/#more-7317
76 http://thegospelcoalition.org/about/
77 http://www.saddleback.com/aboutsaddleback/whatwebelieve/
78 F.A. Metcalf and BJ G. Hateley, What Would Buddha Do at Work?, p. xi.
79 Strong’s Online; Friberg Lexicon.
80 Strong’s Online.
81 http://www.joelosteen.com/HopeForToday/ThoughtsOn/Finances/KeepYourSong/Pages/Keep YourSong.aspx
82 Ibid.
83 Friberg Lexicon.
84 Encarta Dictionary, “discernment.”
85 Strong’s Online.
86 Friberg Lexicon.
87 Strong’s Online.
88 Friberg Lexicon.
89 Ibid.
90 Strong’s Online.
91 Ibid.
92 Friberg Lexicon.
93 Strong’s Online.
94 http://www.aomin.org/aoblog/index.php?itemid=4063
95 Strong’s Online.
96 Friberg Lexicon.
97 Ibid.
98 Vine’s “divide.”
99 Friberg Lexicon.
100 Ibid.
101 Stephanus 1550 NT; Friberg Lexicon.
102 Strong’s Online.
103 Ibid.
104 Friberg Lexicon.
105 Stephanus 1550 NT.
106 https://www.ntgreek.org/learn_nt_greek/subj-purpose.htm.
107 Strong’s Online.
108 Friberg Lexicon.
109 Stephanus 1550 NT.
110 Rick Warren, The Purpose Driven Life, p. 325.
111 http://en.wikipedia.org/wiki/Codex_Sinaiticus
112 http://en.wikipedia.org/wiki/Sinaiticus
113 http://codexsinaiticus.org/en/
114 Philip Comfort, Encountering the Manuscripts, p. 99.
115 http://en.wikipedia.org/wiki/Tischendorf
116 http://www.wayoflife.org/files/e1db55f49d87a84760ac4208bb1fd06b-452.html
117 http://www.1611kingjamesbible.com/codex_vaticanus.html/
118 I say “conveniently” because it is after this that Hebrews reveals the heresy of the Catholic priesthood and mass.
119 http://en.wikipedia.org/wiki/Codex_Vaticanus
120 http://www.1611kingjamesbible.com/codex_vaticanus.html/
121 http://en.wikipedia.org/wiki/New_Jerusalem_Bible
122 http://www.gayandlesbianbible.com/
123 Chuck Colson, The Body, p. 102.
124 Strong’s Online.
125 http://www.insight.org/library/insight-for-today/tact.html
126 Strong’s Online.
127 Stephanus 1550 NT.
128 David V. Martin, Trinity International University 1897-1997, (TIU, 1998), p. 19.
129 Bill Taylor, “The Evangelical Free Church …,” the Pulse, Fall 2001, p. 2.
130 Colson, Body, p. 104.
131 Taylor, Pulse, p.2.
132 Ernest Pickering, Biblical Separation, p. 166.
133 Strong’s Online.
134 Ibid.
135 Ibid.
136 Gingrich Lexicon, Bibleworks 8.
137 Strong’s Online; https://www.ntgreek.org/learn_nt_greek/subj-purpose.htm.
138 Friberg Lexicon.
139 Ibid.
140 Ibid.
141 Strong’s Online.
142 Encarta Dictionary, “apostate.”
143 Strong’s Online.
144 Hanegraaff, Hank, “Three Days and Three Nights,” Statement CP1402. http://www.equip.org/site/apps/nlnet/content3.aspx?c=muI1LaMNJrE&b=4126497&content_id=%7B10478DBB-A024-42B1-9CAC-741D7B50DCB9%7D¬oc=1
145 Strong’s Online.
146 https://www.ntgreek.org/learn_nt_greek/verbs1.htm#AORIST.
147 Strong’s Online.
148 Ibid.
149 Stephanus 1550 NT; Friberg Lexicon.
150 Strong’s Online.
151 Ibid.
152 Ibid.
153 Ibid.
154 Ibid.
155 Ibid.
156 Ibid.
157 Stephanus 1550 NT; Friberg Lexicon.
158 Noah Webster, An American Dictionary of the English Language, 1828 edition, “tolerance.”
159 Webster’s Encyclopedic Unabridged Dictionary of the English Language, 1989 edition, “tolerance.”
160 http://www.websters-online-dictionary.org/definitions/tolerance?cx=partner-pub-0939450753529744%3Av0qd01-tdlq&cof=FORID%3A9&ie=UTF-8&q=tolerance&sa=Search#922
161 EnCarta Dictionary (2010), “tolerance.”
162 http://www.etymonline.com/index.php?l=t&p=15 “tolerance.”
163 John McDowell & Bob Hostetler, The New Tolerance, p. 19.
164 “Post-postmodernism,” http://www.scribd.com/mobile/documents/5710598
165 Friberg Lexicon.
166 Strong’s Online.
167 Ibid.
168 Ibid.
169 Vine’s “strife.”
170 Strong’s Online.
171 Ibid.
172 Vine’s “faction.”
173 Friberg Lexicon.
174 Strong’s Online.
175 http://www.ellisonresearch.com/ERPS%20II/release_18_jobs.htm
176 Friberg Lexicon.
177 Strong’s Online.
178 Ibid.
179 Ibid.
180 http://www.crossroad.to/Quotes/management/blanchard.htm
181 http://www.wnd.com/?pageId=41520
182 http://www.bibleguidance.co.za/Engarticles/Peaceplan.htm
183 Strong’s Online.
184 Ibid.
185 Ibid.
186 Ibid.
187 Friberg Lexicon.
188 Strong’s Online.
189 Friberg Lexicon.
190 Friberg Lexicon; Strong’s Online.
191 Friberg Lexicon.
192 Strong’s Online.
193 Ibid.
194 Ibid.
195 http://www.inplainsite.org/html/living_bible.html
196 Strong’s Online.
197 Stephanus 1550 NT; Gingrich Lexicon.
198 Strong’s Online.
199 Ibid.
200 Friberg Lexicon.
201 Strong’s Online.
202 Stephanus 1550 NT; Friberg Lexicon.
203 http://en.wikipedia.org/wiki/Origen
204 http://www.theologicalstudies.org.uk/article_universalism_bauckham.html
205 http://en.wikipedia.org/wiki/Trinitarian_Universalism
206 http://liberalevangelical.org/index.php?option=com_content&view=article&id=153:the-evangelical-univers alist-by-gregory-macdonald&catid=68:reviews-recent-a-relevant&Itemid=123
207 http://en.wikipedia.org/wiki/Trinitarian_Universalism
208 http://www.biblicist.org/bible/hell.shtml
209 Ibid.
210 http://www.watchman.org/jw/jwafterl.htm
211 http://www.amazingfacts.org/FreeStuff/MoreResources/tabid/146/ctl/ViewMedia/mid/867/ IID/786/MT/ AUD/7/Death-and-the-Soul---Part-1/TID/9/Default.aspx
212 http://www.amazingfacts.org/FreeStuff/MoreResources/tabid/146/ctl/ViewMedia/mid/867/ IID/787/MT/ AUD/7/Death-and-the-Soul---Part-2/TID/9/Default.aspx
213 http://www.adventist.org/beliefs/fundamental/index.html
214 http://www.amazingfacts.org/FreeStuff/MoreResources/tabid/146/ctl/ViewMedia/mid/867/ IID/786/MT/ AUD/7/Death-and-the-Soul---Part-1/TID/9/Default.aspx
215 http://www.sdarm.org.au/ptcc/ptcc%20lessons%204.htm
216 http://www.amazingfacts.org/FreeStuff/MoreResources/tabid/146/ctl/ViewMedia/mid/867/ IID/786/MT/ AUD/7/Death-and-the-Soul---Part-1/TID/9/Default.aspx
217 http://www.amazingfacts.org/FreeStuff/MoreResources/tabid/146/ctl/ViewMedia/mid/867/ IID/787/MT/ AUD/7/Death-and-the-Soul---Part-2/TID/9/Default.aspx
218 http://www.amazingfacts.org/Radio/JoeCrewsRadioSermons/tabid/90/ctl/PlayMedia/mid/423/ MDID/1815/Default.aspx
219 Friberg Lexicon.
220 Ibid.
221 Strong’s Online.
222 Vine’s “abide.”
223 Strong’s Online.
224 Vine’s “fight,” “course,” “kept.”
225 Strong’s Online.
226 It is uncertain as to the origin of this saying. A Japanese shrine has the three monkeys carved into it, but other indications are that it was brought to Japan from China by a Buddhist monk. Either way, it is a trite saying that is open to subjective interpretation and application, depending on how evil is defined. Today, intolerance is considered to be a great evil, except when it is applied against the exclusivity of God’s Word. http://wrytestuff.com/swa2800.htm
227 Vine’s “endure.”
228 Strong’s Online.
229 Ibid.
230 Vine’s “know.”
231 Strong’s Online.
232 Ibid.
233 Friberg Lexicon.
234 Strong’s Online.
235 Ibid.
236 Friberg Lexicon.
237 Strong’s Online.
238 The Greek word translated as ensamples is different from what is normally translated as example; the former is much more precise – an actual finger print compared to a drawing of a finger print.
239 Strong’s Online.
240 The Greek word is for an amulet or charm (Strong’s Online). The Jewish custom of making two small boxes, placing four texts in them, and then tying them to the forehead and arm came from a literal interpretation of Deuteronomy 6:8. The Lord desired the Israelites to remember His commands, but they forgot His commands and clung to an external tradition.
241 This is based upon Number 15:38-39, and, again, the Pharisees substituted the tradition for the spiritual reminder that the Lord intended for this outward expression.
242 Friberg Lexicon.
243 Strong’s Online.
244 http://www.etymonline.com/index.php?l=p&p=37 “pope.”
245 The leaders of the Jews accepted the title of Father, which was not unlike being called Rabbi (Strong’s Online).
246 http://www.etymonline.com/index.php?l=r&p=23 “reverend.”
247 Strong’s Online.
248 Ibid.
249 Stephanus 1550 NT.
250 Strong’s Online.
251 Friberg Lexicon.
252 Strong’s Online.
253 http://www.faithfulwordbaptist.org/page6.html
254 Strong’s Online.
255 Ibid.
256 Ibid.
257 Ibid.
258 Stephanus 1550 NT; Friberg Lexicon.
259 Friberg Lexicon.
260 Strong’s Online.
261 Ibid.
262 Ibid.
263 Vine’s “labor.”
264 Strong’s Online.
265 Ibid.
266 Friberg Lexicon.
267 Colson, Body, p. 104.
268 Strong’s Online.
269 Ibid.
270 Ibid.
271 Vine’s “transfigure.”
272 Strong’s Online.
273 Stephanus 1550 NT; Friberg Lexicon.
274 Strong’s Online.
275 Harold Lindsell, The Battle for the Bible, foreword by Harold J. Ockenga.
276 Ibid.
277 Strong’s Online.
278 Ibid.
279 Friberg Lexicon.
280 Strong’s Online.
281 Lindsell, p. 106.
282 Rudolph Nelson, The Making and Unmaking of an Evangelical Mind, p. 78.
283 Lindsell, p. 107.
284 Martin Emil Marty, Modern American Religion, p. 446.
285 Ibid.
286 Lindsell, p. 108.
287 http://en.wikiquote.org/wiki/List_of_tongue-twisters
288 Strong’s Online.
289 Friberg Lexicon
290 Strong’s Online.
291 Ibid.
292 Ibid.
293 Vine’s “adversary.”
294 Strong’s Online.
295 Vine’s “give.”
296 Strong’s Online.
297 Ibid.
298 Ibid.
299 Friberg Lexicon.
300 Strong’s Online.
301 Ibid.
302 Friberg Lexicon.
303 Strong’s Online.
304 Ibid.
305 Ibid.