Philippians
Chapter 2
1. If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies,
Keeping in mind that chapter breaks are a convenient feature added to the Bible by man, there is no break in thought from the previous section dealing with the need for the Philippians to stand fast, to not fear those who were bringing opposition to their Christian walk, and the call to suffer for the Lord. The word therefore signals that what follows is founded upon what has just come before.
The two words if and any appear together in the Greek. As such, they are frequently translated as if any, or if any man (Matthew 16:24; Mark 4:23), and may also be read as whoever.1 In the first phrase, consolation comes from a Greek word (paraklesis) meaning to call to one’s side, and speaks of exhortation, entreaty or that which affords comfort or refreshment.2 When we are called to the side of Christ, it could be for exhortation or comfort. Bringing these together, the first phrase would read, therefore whoever [has] an exhortation in Christ. The focus of this verse changes somewhat with this consideration: from an uncertain if to whoever among you has these, thereby removing any doubt that these various things exist. There is no question as to whether there is an exhortation or comfort in Christ – He is our Head. The reminder here is that we are a Body, and, as such, we must function together; we are inter-related, and so if “… one member suffer, all the members suffer with it; or one member be honoured, all the members rejoice with it” (1 Corinthians 12:26).
The word comfort (paramuthion) is closely related to consolation, meaning to speak closely with someone, but with more tenderness – hence, to encourage, rather than exhort.3 Not surprisingly, the Greek word for love is agape – not an emotional love, but a love based upon commitment.
The Greek word for fellowship speaks of intimacy and communion;4 bowels is the word used for the intestines and, within the Hebrew understanding (which would be very familiar to Paul), is considered to be the seat of the tender emotions of love and compassion;5 mercies expresses compassion, sympathy or pity.6
What we have in this verse is not an appeal for the Philippians to contemplate abstract concepts, but rather a call for them to consider those, within their gathering, who have been gifted in ways that will strengthen all of them as they face suffering. There will be some who have a word of exhortation, who will challenge others to remain firm in Christ; some will have a tender word of encouragement to bolster those who are becoming discouraged; there will be those who are having close fellowship with the Spirit of God, and will challenge and encourage others to such a walk; still others will have the ability to reach out in tenderness and sympathy to those who are struggling with the load of life. As we are born-again of the Spirit of God, we are all placed within the Body of Christ and gifted according to the Spirit’s desire (1 Corinthians 12:11). There is no mistake in our placement or in our gifting – it is by Divine appointment. Our circumstances in life might change dramatically over the years, but we can be confident that our gifting by the Spirit will always be appropriate for the needs that we face. Paul encouraged the Thessalonians: “Quench not the Spirit” (1 Thessalonians 5:19); we are not to suppress or constrain the Spirit of God Who is abiding within us, rather, we are to walk according to His leading so that we will see the righteousness of God lived out through us (Romans 8:4). “But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life” (Romans 6:22). We are to set aside the sinfulness from which we have been freed by the Spirit of God, and become slaves to God – servants of righteousness and holiness (1 Peter 1:15-16). There must be a change of focus and a transformation of living.
2. Fulfil ye my joy, that ye be likeminded, having the same love, being of one accord, of one mind.
Paul now elaborates further on his admonition that they stand fast in one spirit (1:27). He has just identified the need for those, who have been given gifts, to exercise them, and to use them for mutual edification and growth in the Lord. Now he says to these people (made up of all who have been born-again by the Spirit of God, for we have all received something from the Spirit for the benefit of the Body), fulfil ye my joy – ye fill my joy (literal).7 This is in the imperative mood; it is a command that they are to make his joy abound.
The next phrase provides a glimpse into the purpose of the expressed gifting of verse one and what will result in Paul’s joy being filled to the limit – that ye be likeminded; literally, in order that ye the same ye are thinking.8 Although thinking is in the subjunctive mood, as part of this purpose clause there is no uncertainty here.9 As spiritual exhortation, encouragement, fellowship and compassion come together within the Body (verse 1), Paul charges them to make his joy flourish so that they will come to the same thinking or understanding as he has. We must not limit this resulting single-mindedness to the fulfillment of Paul’s joy – it is inextricably linked to the expression of the exhortation and compassionate gifting listed in the previous verse. It is through the exercise of the gifts of the Spirit that Paul’s joy will be filled to the brim, and out of that will flow minds that are centered in the Holy Spirit. The Spirit of God must be permitted to do the work for which He was sent, namely, to guide us into all truth (John 16:13). Those who will be deceived in the time of Antichrist, are not saved because they refused to accept a love (agape) for the truth (2 Thessalonians 2:10). The Spirit has been sent to guide us into all truth – if we do not have a love for the truth, then the guidance by the Spirit of God has been ignored. If we have a greater love for a creed, tradition, learning, unity or a theologian, then the Spirit will not open our understanding to the truth of God. However, as we exercise the gift that He has bestowed upon each one of us, the result will be spiritual like-mindedness. Nevertheless, we must recognize that it is only through the Spirit that this will be; we might well hinder the work of the Spirit in us and arrive at a very different understanding of His Word, but it will not be the Truth – the Spirit will not override the choices that we make. We have already noted that the pioneers of the Evangelical Free Church believed that the Spirit of God could draw different people to differing interpretations of His Word, which then permitted them to exercise great liberty with those presenting different, or even conflicting, views of Scripture (those alongside of interpretations that are to be avoided – Romans 16:17). Through their failure to properly understand the Spirit of God, they gave themselves the latitude to be very Ecumenical and accepting of other faiths – the product of which is evident in their churches today.
Paul now goes on to list three more things that he sees in conjunction with this same thinking. The first is having, or holding, the same love (agape), identical to the first evidence of the singular fruit of the Spirit (Galatians 5:22). The second is to be of one accord – or harmonious.10 The Greek word used is sumpsuchos (soom’-psoo-khos) and literally means fellow-souled, or united in spirit.11 As we understand the basis for this accord, we readily recognize that it makes no room for the Ecumenical unity that is so pervasive today; this is a unity that is centered in the abiding Holy Spirit. Lastly, to be of one mind – a literal translation from the Greek is: the one thinking or understanding.12 The central, pivotal essential for all of these is submission to the Spirit of God.
Once again, we must recognize that Biblical unity comes only through the free working of the Spirit of God within the hearts of believers (which means faith in and faithfulness to the Lord Jesus Christ); it does not come, nor will it ever come, through the efforts of men to arrive at a common basis for their faith by closing their eyes to the clear teachings of God in His Word. Chuck Colson and Richard Neuhaus might well have persuaded many to follow their lead through their Evangelicals and Catholics Together, but they did not do so with the blessing of God; the Evangelicals and Catholics are indeed coming together, but the Spirit of God has departed from among them. We read of King Saul that, as he cast off the Word of the Lord, so the Lord rejected him from being king over Israel (1 Samuel 15:26) – there is a correlation between our denial of the Lord and His rejection of us. In the same way, when Harold Ockenga renounced the Scriptures in matters of separation (and all Evangelicals have subsequently embraced his error), so the Lord departed from him (and them) (Matthew 7:21-23).
3. Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves.
1. If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies,
Keeping in mind that chapter breaks are a convenient feature added to the Bible by man, there is no break in thought from the previous section dealing with the need for the Philippians to stand fast, to not fear those who were bringing opposition to their Christian walk, and the call to suffer for the Lord. The word therefore signals that what follows is founded upon what has just come before.
The two words if and any appear together in the Greek. As such, they are frequently translated as if any, or if any man (Matthew 16:24; Mark 4:23), and may also be read as whoever.1 In the first phrase, consolation comes from a Greek word (paraklesis) meaning to call to one’s side, and speaks of exhortation, entreaty or that which affords comfort or refreshment.2 When we are called to the side of Christ, it could be for exhortation or comfort. Bringing these together, the first phrase would read, therefore whoever [has] an exhortation in Christ. The focus of this verse changes somewhat with this consideration: from an uncertain if to whoever among you has these, thereby removing any doubt that these various things exist. There is no question as to whether there is an exhortation or comfort in Christ – He is our Head. The reminder here is that we are a Body, and, as such, we must function together; we are inter-related, and so if “… one member suffer, all the members suffer with it; or one member be honoured, all the members rejoice with it” (1 Corinthians 12:26).
The word comfort (paramuthion) is closely related to consolation, meaning to speak closely with someone, but with more tenderness – hence, to encourage, rather than exhort.3 Not surprisingly, the Greek word for love is agape – not an emotional love, but a love based upon commitment.
The Greek word for fellowship speaks of intimacy and communion;4 bowels is the word used for the intestines and, within the Hebrew understanding (which would be very familiar to Paul), is considered to be the seat of the tender emotions of love and compassion;5 mercies expresses compassion, sympathy or pity.6
What we have in this verse is not an appeal for the Philippians to contemplate abstract concepts, but rather a call for them to consider those, within their gathering, who have been gifted in ways that will strengthen all of them as they face suffering. There will be some who have a word of exhortation, who will challenge others to remain firm in Christ; some will have a tender word of encouragement to bolster those who are becoming discouraged; there will be those who are having close fellowship with the Spirit of God, and will challenge and encourage others to such a walk; still others will have the ability to reach out in tenderness and sympathy to those who are struggling with the load of life. As we are born-again of the Spirit of God, we are all placed within the Body of Christ and gifted according to the Spirit’s desire (1 Corinthians 12:11). There is no mistake in our placement or in our gifting – it is by Divine appointment. Our circumstances in life might change dramatically over the years, but we can be confident that our gifting by the Spirit will always be appropriate for the needs that we face. Paul encouraged the Thessalonians: “Quench not the Spirit” (1 Thessalonians 5:19); we are not to suppress or constrain the Spirit of God Who is abiding within us, rather, we are to walk according to His leading so that we will see the righteousness of God lived out through us (Romans 8:4). “But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life” (Romans 6:22). We are to set aside the sinfulness from which we have been freed by the Spirit of God, and become slaves to God – servants of righteousness and holiness (1 Peter 1:15-16). There must be a change of focus and a transformation of living.
2. Fulfil ye my joy, that ye be likeminded, having the same love, being of one accord, of one mind.
Paul now elaborates further on his admonition that they stand fast in one spirit (1:27). He has just identified the need for those, who have been given gifts, to exercise them, and to use them for mutual edification and growth in the Lord. Now he says to these people (made up of all who have been born-again by the Spirit of God, for we have all received something from the Spirit for the benefit of the Body), fulfil ye my joy – ye fill my joy (literal).7 This is in the imperative mood; it is a command that they are to make his joy abound.
The next phrase provides a glimpse into the purpose of the expressed gifting of verse one and what will result in Paul’s joy being filled to the limit – that ye be likeminded; literally, in order that ye the same ye are thinking.8 Although thinking is in the subjunctive mood, as part of this purpose clause there is no uncertainty here.9 As spiritual exhortation, encouragement, fellowship and compassion come together within the Body (verse 1), Paul charges them to make his joy flourish so that they will come to the same thinking or understanding as he has. We must not limit this resulting single-mindedness to the fulfillment of Paul’s joy – it is inextricably linked to the expression of the exhortation and compassionate gifting listed in the previous verse. It is through the exercise of the gifts of the Spirit that Paul’s joy will be filled to the brim, and out of that will flow minds that are centered in the Holy Spirit. The Spirit of God must be permitted to do the work for which He was sent, namely, to guide us into all truth (John 16:13). Those who will be deceived in the time of Antichrist, are not saved because they refused to accept a love (agape) for the truth (2 Thessalonians 2:10). The Spirit has been sent to guide us into all truth – if we do not have a love for the truth, then the guidance by the Spirit of God has been ignored. If we have a greater love for a creed, tradition, learning, unity or a theologian, then the Spirit will not open our understanding to the truth of God. However, as we exercise the gift that He has bestowed upon each one of us, the result will be spiritual like-mindedness. Nevertheless, we must recognize that it is only through the Spirit that this will be; we might well hinder the work of the Spirit in us and arrive at a very different understanding of His Word, but it will not be the Truth – the Spirit will not override the choices that we make. We have already noted that the pioneers of the Evangelical Free Church believed that the Spirit of God could draw different people to differing interpretations of His Word, which then permitted them to exercise great liberty with those presenting different, or even conflicting, views of Scripture (those alongside of interpretations that are to be avoided – Romans 16:17). Through their failure to properly understand the Spirit of God, they gave themselves the latitude to be very Ecumenical and accepting of other faiths – the product of which is evident in their churches today.
Paul now goes on to list three more things that he sees in conjunction with this same thinking. The first is having, or holding, the same love (agape), identical to the first evidence of the singular fruit of the Spirit (Galatians 5:22). The second is to be of one accord – or harmonious.10 The Greek word used is sumpsuchos (soom’-psoo-khos) and literally means fellow-souled, or united in spirit.11 As we understand the basis for this accord, we readily recognize that it makes no room for the Ecumenical unity that is so pervasive today; this is a unity that is centered in the abiding Holy Spirit. Lastly, to be of one mind – a literal translation from the Greek is: the one thinking or understanding.12 The central, pivotal essential for all of these is submission to the Spirit of God.
Once again, we must recognize that Biblical unity comes only through the free working of the Spirit of God within the hearts of believers (which means faith in and faithfulness to the Lord Jesus Christ); it does not come, nor will it ever come, through the efforts of men to arrive at a common basis for their faith by closing their eyes to the clear teachings of God in His Word. Chuck Colson and Richard Neuhaus might well have persuaded many to follow their lead through their Evangelicals and Catholics Together, but they did not do so with the blessing of God; the Evangelicals and Catholics are indeed coming together, but the Spirit of God has departed from among them. We read of King Saul that, as he cast off the Word of the Lord, so the Lord rejected him from being king over Israel (1 Samuel 15:26) – there is a correlation between our denial of the Lord and His rejection of us. In the same way, when Harold Ockenga renounced the Scriptures in matters of separation (and all Evangelicals have subsequently embraced his error), so the Lord departed from him (and them) (Matthew 7:21-23).
3. Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves.

This does not begin a new thought, but actually carries on from the previous verse. A literal translation of the first phrase is this: nothing according to selfish ambition or vanity.13 After identifying agape, harmony, and unity of thought as being the products of the exercising of the gifts imparted by the Spirit of God, Paul now points to that for which there is to be no place. Another word for vainglory or vanity is self-esteem.14 Here is a simple statement that runs contrary to much of modern thinking, even that which has found its way into Evangelical leaders. Robert Schuller, that great purveyor of heresy who still holds significant influence within the minds of many Evangelicals, has said that “sin is any act or thought that robs myself [sic] or another human being of his or her self-esteem.”15 Besides demonstrating bad grammar, this statement by Schuller shows that he sees the focus of sin as being against self, rather than against God. “For all have sinned [missed the mark], and come short [to fail or lack] of the glory of God” (Romans 3:23); clearly, sin has to do with our failure before God, yet Schuller would propose that, through sin, we have failed ourselves. In typical, modern-day psychobabble, he has made man the focus; he has fallen for the very same lie that caught Eve so very long ago – it’s all about me! “And when the woman saw that the tree was good for food [personal sustenance], and that it was pleasant to the eyes [personal pleasure], and a tree to be desired to make one wise [personal prestige], she took of the fruit …” (Genesis 3:6). Schuller would have encouraged Eve to take the fruit, after all, look what it will do for you! Within his mind, to be born-again means to “be changed from a negative to a positive self-image – from inferiority to self-esteem, from fear to love, from doubt to trust.”16 What is strangely missing is that we were once dead, but we are now alive in Christ (Romans 6:11). Schuller, with his false concept of sin and what it means to be a born-again Christian, has been a significant influence in the lives of men like Rick Warren (rated the most influential Evangelical in America in 2010 by Time magazine17) and Bill Hybels (rated twelfth).

Someone else who promotes the concept of self-esteem, but within an even more commonly accepted forum, is psychologist James Dobson (rated the seventh most influential Evangelical by Time magazine). He has written: “If I could write a prescription for the women of the world, it would provide each of them with a healthy dose of self-esteem and personal worth ….”18 Dobson views low self-esteem as “a threat to the entire human family”;19 this is not a peripheral matter with him, but lies at the very heart of his philosophy for life. Dobson’s Focus on the Family (perhaps more appropriately identified as Focus on Self) broadcasts and literature, which are directed toward everyone from the child to the adult, have entered the homes of most Evangelicals today with little or no question; yet we must recognize that his philosophy runs contrary to the Word of God. He has been a great purveyor of the psychology that is based upon the musings of godless men, and he has done much to promote the agenda of New Evangelicalism and Ecumenism. If we would be obedient to the exhortation of Romans 16:17, then Schuller and Dobson are two examples of very prominent Evangelicals whom we must avoid altogether – we must not support them in any way, nor fill our ears with their homilies.
The charge here is that nothing is to be done out of selfish ambition or with the intent of making us feel good about ourselves. Lest we somehow miss this, Paul goes on to elaborate on what this means. The contrast is this: in lowliness of mind, we are to mutually regard others as surpassing ourselves. Jesus said that we are to love our neighbors as ourselves (Matthew 22:39); we have a natural, intuitive self-preservation – without thinking, we do those things that will preserve our lives; we have an inborn defense mechanism against anything that would seek to cause us harm. There is no suggestion here to set this aside, nor is there any suggestion to be a flag in the wind when it comes to the teachings of Scripture. To the Ephesians, Paul declared that Christ has given gifts unto us “for the perfecting of the saints … that we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine …” (Ephesians 4:12,14). The gifting that we have received from the Spirit of God will make us steadfast and stable within the teachings of the Scripture – well able to stand against the false teaching that continually surrounds us. It is very clear from the example of Paul’s life, that he would not permit anyone to promote any teaching that did not line up perfectly with the doctrine that he had received from God (his letter to the Galatians is a good example of how vigorously he defended the truth). The thrust of this is that we are not to promote ourselves – this harkens back to the original deception into which Eve fell (Genesis 3:5-6; cp. 1 John 2:16). Notice that the devil only presented Eve with the “pride of life” (ye shall be as gods), but, as she gave consideration to the devil’s lie, she conjured up the lusts of the flesh and eyes on her own.
In his lengthy explanation to the Corinthians on how the spiritual gifts are at work within the Body of Christ, Paul declared: “But the manifestation of the Spirit is given to every man to profit withal [to bear together or at the same time20, for the common good21]” (1 Corinthians 12:7). As we consider this, there are at least three things that we must acknowledge concerning spiritual gifts: 1) they are given by the Spirit of God (1 Corinthians 12:7), 2) they are given so that we might be spiritually strengthened and become like our Head, the Lord Jesus Christ (Ephesians 4:12-16), and 3) they are significant because they are varied by the Spirit of God to fit with the role that He has identified for us within the Body (1 Corinthians 12:12-13). There is nothing haphazard about the distribution of spiritual gifts! As each of us seeks to abide in Christ (John 15:4; 1 John 3:24), we are individually connected to Christ so that we might effectively utilize the gift that we have received for the benefit of the whole Body; by the same token, we must not resist the gifting and role that are designed for us by our omniscient God – to do so would be to grieve the Holy Spirit (Ephesians 4:30). “From whom [Christ] the whole body fitly joined together and compacted [held together] by that which every joint [connection – in the physical body, ligaments and sinew] supplieth [provides], according to the effectual working in the measure [or limit] of every [each one] part, maketh increase of the body unto the edifying of itself in love” (Ephesians 4:16).22 We are each limited in what we can do (a natural part of being human), yet, as we are joined to Christ, we are equipped, in accordance with our limitations, for the role that He has prepared for us. “For he knoweth our frame; he remembereth that we are dust” (Psalm 103:14).
As we function within the Body, our focus is not to be on ourselves and how we can look out for “number one.” We have been gifted to function within the Body of Christ so that “the members should have the same care one for another” (1 Corinthians 12:25b) – literally: the members should care for the same [the Body] for the sake of one another.23 We have differing roles and spiritual gifts so that we can function effectively as a Body; we are not all eyes, nor are we all ears (1 Corinthians 12:17); we are to occupy the place that we have been given within the Body, and do so to the glory of God (1 Corinthians 10:31). This all becomes clearer if we consider Jesus’ words to the religious lawyer who sought to test Him: “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). The focus of our agape must first be upward toward God, then outward toward others. Modern philosophy would have us believe that we must learn to love ourselves before we can love others; the Scriptures declare: “For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church (ekklesia) …” (Ephesians 5:29). What could be more clear? The care that the Lord takes for His ekklesia, His called-out ones, is compared to how we take care of our own bodies. We work to preserve our lives and do those things that will make life pleasant and enjoyable. We do not need to learn to love ourselves, but we do need to learn how to love God and others (hence Jesus’ two commands that reflect the Ten Commandments: the first four clarify how we are to love God and the remaining six, how we are to love our neighbor).
Paul presents the contrasting situation to this self-aggrandizement, and that is lowliness of mind. Here is the opposite of an inflated self-esteem. The phrase used comes from a compound Greek word bringing together tapeinos meaning “not rising far from the ground” and phren, the mind of understanding.24 This is not a feigned humility, but one that comes from a clear understanding of who we are before God. Unless this awareness has penetrated our hearts, we might well be enamored by the words of Robert Schuller and James Dobson. When we are convinced that we are sinners, not because we have robbed ourselves or anyone else of esteem, but because we were born in sin (we are by nature the children of wrath – Ephesians 2:3), then we begin to recognize, to some degree, the full extent of the sacrifice that Christ made to buy us out of sin. Left to our own devices, we will sin – it is who we are; for all did sin and are lacking of the glory of the God (Romans 3:23, literal).25 When Adam sinned, the glory of God departed from him, for he now knew both good and evil (Genesis 3:5); to that point in time, Adam and Eve enjoyed full fellowship with God – they were pure and sinless before Him. With the entrance of sin, the glory departed, and every child of Adam has been born in that un-glorified state – a sinner (Romans 5:18a). However, God had prepared a plan for the redemption of mankind so that man might choose to be restored to the glory that was lost in the Garden of Eden. Jesus, God incarnate, became the central figure in mankind’s redemption, and, through His death and resurrection, He purchased salvation for everyone (1 Timothy 2:5-6). Foreshadowed in the sacrifices prescribed by God from Adam until the cross, faith in God’s Provision for our release from the bondage of sin has always procured salvation. Hebrews 11 plainly tells us that an active faith is pleasing to God, and that “without faith it is impossible to please him” (Hebrews 11:6). This One Who cried, “It is finished,” God raised from the dead and gave glory (1 Peter 1:21), to the extent that He is now seated at the right hand of the Father in Heaven (Hebrews 10:12). From this, Paul taught the Corinthians about the resurrection of the bodies of the saints of God: “it is sown in dishonour (the body dies and is buried); it is raised in glory …” (1 Corinthians 15:43). On that day of resurrection, we will receive glorified bodies – that final step in our salvation; the restoration of the glory, which Adam lost, will be accomplished. However, it will not be our glory, but the glory of Christ Jesus, for our salvation will only be accomplished as we remain in Christ – He is our substitute so that we may receive the mercy and grace of God extended through Him. There will come a day when Jesus will “come to be glorified in his saints, and to be admired in all them that believe” (2 Thessalonians 1:10). What we must not miss is that the word believe is in the present tense; therefore, we must endure, we must remain in Christ, and we must “hold the beginning of our confidence stedfast unto the end” (Hebrews 3:14). We must not be cavalier about God’s provision for our salvation; it is marvelous beyond description, and we must remain steadfast in the faith, lest we permit a heart of unbelief (faithlessness) to creep in and we wriggle free of Christ’s grip on us (Hebrews 3:12). This does not contradict Jesus’ words: “My sheep hear my voice, and I know them, and they follow me: And I give unto them eternal life; and they shall never perish [the Greek negatives ou and me along with the subjunctive mood of perish makes this the strongest negative possible in Greek,26], neither shall any man pluck them out of my hand” (John 10:27-28). The highlighted verbs are all in the present tense (not an action in the past, but an ongoing reality that thereby holds the promise to never perish), and it is important to understand that these all support the concept of endurance and perseverance. Most notable is the promise that no one, or nothing, will ever be able to seize us out of the hand of the Lord – but that does not nullify the warning that we not give way to a heart of unbelief and remove ourselves from the Lord’s protective hand.
We must not forget that “by grace are ye saved through faith; and that not of yourselves: it is the gift of God” (Ephesians 2:8). The word not used here is the absolute form; there is absolutely nothing in us that contributes in any way to our salvation – it is entirely of God, and it’s a gift! If we hold a proper understanding of our salvation, then we will have little difficulty exemplifying a lowly humility toward our fellow members of the Body of Christ.
The charge here is that nothing is to be done out of selfish ambition or with the intent of making us feel good about ourselves. Lest we somehow miss this, Paul goes on to elaborate on what this means. The contrast is this: in lowliness of mind, we are to mutually regard others as surpassing ourselves. Jesus said that we are to love our neighbors as ourselves (Matthew 22:39); we have a natural, intuitive self-preservation – without thinking, we do those things that will preserve our lives; we have an inborn defense mechanism against anything that would seek to cause us harm. There is no suggestion here to set this aside, nor is there any suggestion to be a flag in the wind when it comes to the teachings of Scripture. To the Ephesians, Paul declared that Christ has given gifts unto us “for the perfecting of the saints … that we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine …” (Ephesians 4:12,14). The gifting that we have received from the Spirit of God will make us steadfast and stable within the teachings of the Scripture – well able to stand against the false teaching that continually surrounds us. It is very clear from the example of Paul’s life, that he would not permit anyone to promote any teaching that did not line up perfectly with the doctrine that he had received from God (his letter to the Galatians is a good example of how vigorously he defended the truth). The thrust of this is that we are not to promote ourselves – this harkens back to the original deception into which Eve fell (Genesis 3:5-6; cp. 1 John 2:16). Notice that the devil only presented Eve with the “pride of life” (ye shall be as gods), but, as she gave consideration to the devil’s lie, she conjured up the lusts of the flesh and eyes on her own.
In his lengthy explanation to the Corinthians on how the spiritual gifts are at work within the Body of Christ, Paul declared: “But the manifestation of the Spirit is given to every man to profit withal [to bear together or at the same time20, for the common good21]” (1 Corinthians 12:7). As we consider this, there are at least three things that we must acknowledge concerning spiritual gifts: 1) they are given by the Spirit of God (1 Corinthians 12:7), 2) they are given so that we might be spiritually strengthened and become like our Head, the Lord Jesus Christ (Ephesians 4:12-16), and 3) they are significant because they are varied by the Spirit of God to fit with the role that He has identified for us within the Body (1 Corinthians 12:12-13). There is nothing haphazard about the distribution of spiritual gifts! As each of us seeks to abide in Christ (John 15:4; 1 John 3:24), we are individually connected to Christ so that we might effectively utilize the gift that we have received for the benefit of the whole Body; by the same token, we must not resist the gifting and role that are designed for us by our omniscient God – to do so would be to grieve the Holy Spirit (Ephesians 4:30). “From whom [Christ] the whole body fitly joined together and compacted [held together] by that which every joint [connection – in the physical body, ligaments and sinew] supplieth [provides], according to the effectual working in the measure [or limit] of every [each one] part, maketh increase of the body unto the edifying of itself in love” (Ephesians 4:16).22 We are each limited in what we can do (a natural part of being human), yet, as we are joined to Christ, we are equipped, in accordance with our limitations, for the role that He has prepared for us. “For he knoweth our frame; he remembereth that we are dust” (Psalm 103:14).
As we function within the Body, our focus is not to be on ourselves and how we can look out for “number one.” We have been gifted to function within the Body of Christ so that “the members should have the same care one for another” (1 Corinthians 12:25b) – literally: the members should care for the same [the Body] for the sake of one another.23 We have differing roles and spiritual gifts so that we can function effectively as a Body; we are not all eyes, nor are we all ears (1 Corinthians 12:17); we are to occupy the place that we have been given within the Body, and do so to the glory of God (1 Corinthians 10:31). This all becomes clearer if we consider Jesus’ words to the religious lawyer who sought to test Him: “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). The focus of our agape must first be upward toward God, then outward toward others. Modern philosophy would have us believe that we must learn to love ourselves before we can love others; the Scriptures declare: “For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church (ekklesia) …” (Ephesians 5:29). What could be more clear? The care that the Lord takes for His ekklesia, His called-out ones, is compared to how we take care of our own bodies. We work to preserve our lives and do those things that will make life pleasant and enjoyable. We do not need to learn to love ourselves, but we do need to learn how to love God and others (hence Jesus’ two commands that reflect the Ten Commandments: the first four clarify how we are to love God and the remaining six, how we are to love our neighbor).
Paul presents the contrasting situation to this self-aggrandizement, and that is lowliness of mind. Here is the opposite of an inflated self-esteem. The phrase used comes from a compound Greek word bringing together tapeinos meaning “not rising far from the ground” and phren, the mind of understanding.24 This is not a feigned humility, but one that comes from a clear understanding of who we are before God. Unless this awareness has penetrated our hearts, we might well be enamored by the words of Robert Schuller and James Dobson. When we are convinced that we are sinners, not because we have robbed ourselves or anyone else of esteem, but because we were born in sin (we are by nature the children of wrath – Ephesians 2:3), then we begin to recognize, to some degree, the full extent of the sacrifice that Christ made to buy us out of sin. Left to our own devices, we will sin – it is who we are; for all did sin and are lacking of the glory of the God (Romans 3:23, literal).25 When Adam sinned, the glory of God departed from him, for he now knew both good and evil (Genesis 3:5); to that point in time, Adam and Eve enjoyed full fellowship with God – they were pure and sinless before Him. With the entrance of sin, the glory departed, and every child of Adam has been born in that un-glorified state – a sinner (Romans 5:18a). However, God had prepared a plan for the redemption of mankind so that man might choose to be restored to the glory that was lost in the Garden of Eden. Jesus, God incarnate, became the central figure in mankind’s redemption, and, through His death and resurrection, He purchased salvation for everyone (1 Timothy 2:5-6). Foreshadowed in the sacrifices prescribed by God from Adam until the cross, faith in God’s Provision for our release from the bondage of sin has always procured salvation. Hebrews 11 plainly tells us that an active faith is pleasing to God, and that “without faith it is impossible to please him” (Hebrews 11:6). This One Who cried, “It is finished,” God raised from the dead and gave glory (1 Peter 1:21), to the extent that He is now seated at the right hand of the Father in Heaven (Hebrews 10:12). From this, Paul taught the Corinthians about the resurrection of the bodies of the saints of God: “it is sown in dishonour (the body dies and is buried); it is raised in glory …” (1 Corinthians 15:43). On that day of resurrection, we will receive glorified bodies – that final step in our salvation; the restoration of the glory, which Adam lost, will be accomplished. However, it will not be our glory, but the glory of Christ Jesus, for our salvation will only be accomplished as we remain in Christ – He is our substitute so that we may receive the mercy and grace of God extended through Him. There will come a day when Jesus will “come to be glorified in his saints, and to be admired in all them that believe” (2 Thessalonians 1:10). What we must not miss is that the word believe is in the present tense; therefore, we must endure, we must remain in Christ, and we must “hold the beginning of our confidence stedfast unto the end” (Hebrews 3:14). We must not be cavalier about God’s provision for our salvation; it is marvelous beyond description, and we must remain steadfast in the faith, lest we permit a heart of unbelief (faithlessness) to creep in and we wriggle free of Christ’s grip on us (Hebrews 3:12). This does not contradict Jesus’ words: “My sheep hear my voice, and I know them, and they follow me: And I give unto them eternal life; and they shall never perish [the Greek negatives ou and me along with the subjunctive mood of perish makes this the strongest negative possible in Greek,26], neither shall any man pluck them out of my hand” (John 10:27-28). The highlighted verbs are all in the present tense (not an action in the past, but an ongoing reality that thereby holds the promise to never perish), and it is important to understand that these all support the concept of endurance and perseverance. Most notable is the promise that no one, or nothing, will ever be able to seize us out of the hand of the Lord – but that does not nullify the warning that we not give way to a heart of unbelief and remove ourselves from the Lord’s protective hand.
We must not forget that “by grace are ye saved through faith; and that not of yourselves: it is the gift of God” (Ephesians 2:8). The word not used here is the absolute form; there is absolutely nothing in us that contributes in any way to our salvation – it is entirely of God, and it’s a gift! If we hold a proper understanding of our salvation, then we will have little difficulty exemplifying a lowly humility toward our fellow members of the Body of Christ.

4. Look not every man on his own things, but every man also on the things of others.
The first phrase of this verse provides the basis for the second phrase. Literally, this reads: everyone not the things of yourselves to be considering.27 In our possession-obsessed society, we understand this to mean that we are not to look at what we own – house, car, lands, money, etc. The word look is the Greek skopeo (skop-eh’-o), which carries the idea of contemplating or directing one’s attention to.28 In essence, we are not to be consumed with ourselves; Paul used the imperative mood for the word look – this is not a suggestion but a command. Jesus said: “Consider the lilies how they grow: they toil not, they spin not; and yet I say unto you, that Solomon in all his glory was not arrayed like one of these. If then God so clothe the grass, which is to day in the field, and to morrow is cast into the oven; how much more will he clothe you, O ye of little faith? And seek not ye what ye shall eat, or what ye shall drink, neither be ye of doubtful mind. For all these things do the nations of the world seek after: and your Father knoweth that ye have need of these things. But rather seek [present tense, imperative mood] ye the kingdom of God; and all these things shall be added unto you” (Luke 12:27-31).29 We are not to be consumed with ensuring that we are adequately looked after, for our Father in Heaven is very aware of all of our needs – the consuming passion of our minds is to be the kingdom of God. We will not learn of this kingdom by following men like Rick Warren who seek to build God’s kingdom on earth; our seeking must focus on the Word of God, for therein are the words of life.
On the other hand, I cannot lay back with the attitude that the Lord will provide me with everything that I need – that I don’t have to do anything. To the Thessalonians Paul declared: “For even when we were with you, this we commanded you, that if any would not work, neither should he eat. For we hear that there are some which walk among you disorderly, working not at all, but are busybodies. Now them that are such we command and exhort by our Lord Jesus Christ, that with quietness they work, and eat their own bread” (2 Thessalonians 3:10-12). There is a balance between being obsessed with working, and laziness. We will automatically look after ourselves; therefore, we do not need to make the process of providing for our needs (or wants) the primary focus of our existence. If we would shift our focus from self-absorption to a love for the truth (Jesus said that He is the truth – John 14:6), then we would discover the abundant spiritual provision that God has for us.
The latter phrase of this verse also does not include anything for the materialistic mind; literally, it reads: but each also the things of others.30 Rather than being focused on ourselves, we are to turn our attention to those around us. If we consider the metaphor of the body used to describe our relationship with fellow believers, then we must recognize that all of the parts of a body must work together in order to be healthy. With Christ as our Head, and with our life-giving connection to Him (Ephesians 4:16), we are adequately prepared to provide service for the Body – there is no need for self-contemplation, for our needs are met by Christ – by looking upward, not inward. We have been equipped with, and by, the Holy Spirit according to our place within the Body, and the role that God has designed for us.
5. Let this mind be in you, which was also in Christ Jesus:
This, too, takes the form of a command; this is not an option, or a suggestion for us to consider, and then either accept or dismiss. The word mind means to think in such a way.31 What Paul is referring to is what he has just delineated – namely, we are to regard one another in all humility and not be self-absorbed. This was the mindset of Christ; Paul then proceeds to outline how that was exemplified in the life of Christ.
6. Who, being in the form of God, thought it not robbery to be equal with God:
The first thing that must be noted is that what follows refers, in its entirety, to Christ Jesus – the Who is Jesus.
The first phrase begins to give us a glimpse into Who Jesus is in respect to God. The literal translation is: in the nature of God, He is existing.32 Form comes from the Greek word morphe (mor-fay’), and is used only three times in the NT. In Mark 16:12 we read: “After that he appeared in another form [morphe] unto two of them, as they walked, and went into the country.” Here it refers to how Jesus physically appeared to the two disciples walking to Emmaus. Jesus appeared but not so as to be recognized by them; Luke says “their eyes were holden [restrained] that they should not know him” (Luke 24:16).33 However, in the other two instances (in our verse and the one following), the word carries the thought of the nature, or essence, of Who Jesus is, rather than His physical appearance.34 The reason for this is very simple: God is a spirit (John 4:24), and it is understood that a spirit does not have a physical body. Here we have Jesus described as being God in His very essence. The word being, or existing, is in the present tense and active voice – Jesus presently exists in His very essence as God; He is not God because of the actions of someone else, no one made Him God – He is God and is existing as such.
As Paul penned these words, Jesus was in His glorified body at the right hand of God the Father in heaven. Does this mean that it is only in His glorified body that Jesus, in His very essence, is God? In His discussion with the Jews as to His identity, Jesus said: “Verily, verily, I say unto you, Before Abraham was, I am” (John 8:58). The Jews fully understood Jesus’ forthright declaration that He was God, for “they took up stones to cast at him” (John 8:59) because He identified Himself as being “I AM.” When Moses asked God who he should say sent him to the Israelites, God said: “Thus shalt thou say unto the children of Israel, I AM hath sent me unto you” (Exodus 3:14). Jesus’ declaration to the Jews places His ever-present existence before Abraham, and He uses the same identifier (I AM) as Jehovah used with Moses. God is always in the present (there is no past or future with Him, He bears no such time restraints). “I am Alpha and Omega, the beginning and the ending, saith the Lord …” (Revelation 1:8); am is in the present tense – the Lord is in the present both at the beginning of time and at the end of time, and at all points in between. Just as we might look at a foot ruler, so God views time. Jesus, Who made this declaration to the Apostle John, is, in the very essence of His Being, God – from eternity past He is God.

Open theism denies God’s eternal, every-present existence, perhaps not openly, but the very premise for their position requires that God be restrained by time going forward. They hold that God knows the present and the past “with exhaustive definite knowledge and knows the future as partly definite (closed) and partly indefinite (open).”35 In other words, God does not know all of the future because man still has to make decisions that will impact the future, and God doesn’t know what man will decide. Interestingly, open theists hold strongly that God’s primary attribute is love; they also believe that He is learning along with man, He can make mistakes, and He will consequently change His plans to mesh with the decisions that man freely makes, without any influence from Him.36 Greg Boyd, ranked fourth most influential Christian scholar in 201037 and a promoter of this doctrine, claims that the God of open theism knows far more than the omniscient God of traditional theology. He sees God as having infinite intelligence, able to see the future as an infinite series of possibilities to which He holds a decided response for each one. They speak of God’s omniscience, but with a difference: “He knows EVERYTHING exactly as it is,”38 but not as it will be. Within their thinking, God’s omniscience is limited to what is past and present; as for the future, God is learning about it along with man; they place God within the confines of time along with man – the only difference is that God has infinite intelligence. When we speak of God being all-knowing, we understand that God is the ever-present One Who observes the span of time from the perspective of eternity. However, His omniscience does not make Him deterministic (i.e., men live out what God has predetermined), but simply that He knows all of the decisions that men will freely make and the consequences of those decisions. Calvinism makes God deterministic – all of men’s actions have been predetermined by God in the same way that it clings to all men being born predestined for either heaven or hell.
The priesthood of Jesus follows the pattern of Melchisedec, who was “without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God; abideth [present tense] a priest continually [eternally]” (Hebrews 7:3).39 The writer of Hebrews, through the inspiration of the Spirit of God, shows this statement to speak of the Lord Jesus Christ: “… Thou art a priest for ever [eternally] after the order of Melchisedec” (Hebrews 7:17, 21; cp. Psalm 110:4). God announced the One to come, through the Psalmist David, a thousand years before Jesus took on the form of man for the purpose of finalizing God’s plan of salvation. “[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 [eternity before time] …” (2 Timothy 1:9).40 Jesus’ sacrifice for the redemption of mankind was prepared before time began; from eternity past, Jesus was our High Priest after the likeness of Melchisedec. “But when the fulness of the time was come, God sent forth his Son, made of a woman …” (Galatians 4:4); when the time was right in God’s schedule, Jesus, in His very essence as the eternal God, entered this world to fulfill God’s plan for His everlasting priesthood on our behalf.
Paul continues – Jesus thought it not robbery to be equal with God. The word robbery speaks of grasping onto something; Jesus did not reckon His equality with God as something to be seized and held onto; the word includes the thought of some desperation. Not, used here, is the absolute form of the word – Jesus has absolutely no desperate grasp on His Godhood; it was not something to which He clung in the hope that He would not lose it. He is God; He has always been God, and always will be God. “Jesus Christ the same yesterday, and to day, and for ever” (Hebrews 13:8); He is the “Alpha and Omega, the first and the last …” (Revelation 1:11). This can only mean that the deity of Christ has never changed – it did not change when He took on the form of man; He is forever a member of the Godhead.
When Jesus healed a lame man on the Sabbath and told him to pick his bed up and walk, the Jews were incensed at this blatant violation of their Sabbath rules. “And therefore did the Jews persecute Jesus, and sought to slay him, because he had done these things on the sabbath day. But Jesus answered them, My Father worketh hitherto, and I work. Therefore the Jews sought the more to kill him, because he not only had broken the sabbath, but said also that God was his Father, making himself equal with God” (John 5:16-18). The religious leaders of the Jews fully realized that Jesus declared Himself to be God, but were unwilling to accept Him as God because of what it would have meant to them. They would have had to rescind all of the detailed laws that they had added to the Law of Moses; they would have had to remove the burdens that they heaped upon their own people, yet would not so much as lend a finger to lighten their load (Luke 11:46). This great burden of minute laws placed upon the Jews could be laid at the feet of the Pharisees, the scribes and the religious lawyers; each of these were involved in the interpretation and instruction of the Law of Moses, and each loved to complicate the commands of God with their own rules for life. Jesus entered the scene and demonstrated a perfect application of the Law of Moses before the Pharisees, which exposed them as being charlatans. Frequently their accusations against Jesus involved a miracle that Jesus had performed, but which they would choose to ignore in favor of a violation of one of their own rules. In the case sited above, Jesus healed a man who had been lame for 38 years by telling him to “rise, take up thy bed, and walk” (John 5:8). The Pharisees completely ignored the fact that this man, who had been totally helpless for so long, was completely whole; they might not have known what to think about such a miracle, but they did know how to apply their version of the Law – and that is precisely what they did. Their great fear in all of this was that they would lose their influence over the people. At Jesus’ trial, Pilate recognized that the Jewish religious leaders sought His demise out of their fear of His growing popularity: “For he knew that for envy they had delivered him” (Matthew 27:18). Their control of the Jewish people depended upon keeping them in ignorance; Jesus “taught them as one having authority, and not as the scribes” (Matthew 7:29) – the people recognized the difference. The difference was really quite simple: Jesus spoke the words of God as God; the scribes taught the words of God through their own legalistic grid, in order to maintain their superiority and control over their own people.
Evangelicals have slipped into the same ditch as the scribes and Pharisees of Jesus’ day, except instead of promoting legalism, they promote liberalism. Jesus said: “Woe unto you, scribes and Pharisees, hypocrites! for ye pay tithe of mint and anise and cummin, and have omitted [to leave or abandon] the weightier [more important41] matters of the law, judgment, mercy, and faith [the essence for redemption]: these ought [it is necessary] ye to have done, and not to leave the other undone” (Matthew 23:23).42 Jesus did not condemn the Pharisees’ diligence in tithing of their herbs, but chastised them for neglecting the matters of eternal consequence; the Pharisees had created a theological framework by which they interpreted God’s Word for the people, and it was a grid of legalism. Evangelicals today have created a theological grid of their own – it is one of liberalism, where the terms essential to salvation have been redefined in an effort to broaden the narrow way and make it socially acceptable. Although claiming to uphold the important elements of the Gospel message, they have desecrated God’s Word and make their converts “twofold more the child of hell” than themselves (Matthew 23:15). Jesus still speaks with the same authority that He used in Galilee, but His Word today has been either shelved or decimated by the godless translators of corrupted texts; His name is The Word of God (Revelation 19:13); He is the eternal Logos – the Truth, and we must seek Him!
7. But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men:
Paul has just clarified that Jesus is God, and now comes a contrast identified by the word but; he will now present Jesus in His manhood.
The words made of no reputation mean to empty;43 the phrase is he emptied himself.44 The next phrase tells us how He emptied Himself: He took on the form (morphe) of a slave (doulos). Being in nature and essence God, Jesus now also became in nature and essence a slave. Even though He did not cease to be God, He set His glory aside in order to identify with His creation, man. What must not be overlooked is that the words emptied (made of no reputation) and took are in the active voice – Jesus is the One Who emptied Himself; Jesus took on the form of a slave. He came willingly, with the intent of procuring complete redemption for mankind; this was not forced upon Him, but He came in accordance with the plan that He, as part of the eternal Godhead, had established before creation began.
The word form is used in the same way as in the previous verse; it refers to the nature or essence – Jesus took upon Himself the very essence of a slave (doulos). “And whosoever will be chief among you, let him be your servant (doulos): 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 20:27-28). Jesus set the example of what it means to serve. However, in His case, the service was much more costly. “For scarcely [hardly] for a righteous man will one die: yet peradventure [perhaps] for a good man some would even dare to die. But God commendeth his love toward us, in that, while we were yet [still being] sinners, Christ died for us” (Romans 5:7-8).45 Slaves are generally regarded as property, and, although not as disposable as a piece of furniture, they were considered dispensable – hence, there were those who made a living through the buying and selling of slaves: slave traders. The eternal Son of God left the unimaginable glories of heaven with the express purpose of coming to earth to die for the sins of mankind. Keep in mind, man was not on good terms with God at this time – man was a sinner condemned to death, doomed to eternal separation from God. Jesus came “to give his life a ransom for many46” (Matthew 20:28); this ransom, the payment required for sin, was considered paid before the creation of the world (Revelation 13:8). Jesus said: “For I came down from heaven, not to do mine own will, but the will of him that sent me” (John 6:38); He came in the very essence of a slave to do the will of the Father – even while He remained fully God. We cannot begin to fathom the sacrifice that Jesus willingly made so that He could fulfill His eternal plan of redemption.
The last phrase says that Jesus was made in the likeness of men. Likeness is not the same Greek word as form; it does not speak to the nature and essence of Jesus but rather to Him bearing the resemblance of a man: His appearance was as a man.47 “For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness [same Greek word] of sinful flesh, and for sin, condemned sin in the flesh: That the righteousness of the law might be fulfilled [filled to the brim] in us, who walk not after the flesh, but after the Spirit” (Romans 8:3-4).48 The word likeness speaks of the appearance, the image, but not the essence; Jesus took on the flesh of man, but He was entirely without sin (not being born of Adam). “For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin” (Hebrews 4:15). Jesus identified Himself with mankind; God became a man so that He might purchase man our of his sin. “Forasmuch then as the children [small children, as young as an infant just born] are partakers [koinoneo – to share in] of flesh and blood, he also himself likewise [in the same way] took part [became a partaker] of the same; that through death he might destroy [katargeo – put an end to] him that had the power [dominion or control] of death, that is, the devil; And deliver [to set free] them who through fear of death were all their lifetime [living (verb)] subject to bondage. For verily he took not on him the nature of angels; but he took on him the seed of Abraham. Wherefore in all things it behoved [under obligation49] him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to [with] God, to make reconciliation [appeasement50] for the sins of the people” (Hebrews 2:14-17). Jesus, physically, became a descendent of Abraham so that He might, in mercy, stand between a holy God and sinful man. Inasmuch as He is God, He can identify with God; because He became man, He can reach out to men and bring reconciliation with God – “For there is one God, and one mediator between God and men, the man Christ Jesus …” (1 Timothy 2:5).
The priesthood of Jesus follows the pattern of Melchisedec, who was “without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God; abideth [present tense] a priest continually [eternally]” (Hebrews 7:3).39 The writer of Hebrews, through the inspiration of the Spirit of God, shows this statement to speak of the Lord Jesus Christ: “… Thou art a priest for ever [eternally] after the order of Melchisedec” (Hebrews 7:17, 21; cp. Psalm 110:4). God announced the One to come, through the Psalmist David, a thousand years before Jesus took on the form of man for the purpose of finalizing God’s plan of salvation. “[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 [eternity before time] …” (2 Timothy 1:9).40 Jesus’ sacrifice for the redemption of mankind was prepared before time began; from eternity past, Jesus was our High Priest after the likeness of Melchisedec. “But when the fulness of the time was come, God sent forth his Son, made of a woman …” (Galatians 4:4); when the time was right in God’s schedule, Jesus, in His very essence as the eternal God, entered this world to fulfill God’s plan for His everlasting priesthood on our behalf.
Paul continues – Jesus thought it not robbery to be equal with God. The word robbery speaks of grasping onto something; Jesus did not reckon His equality with God as something to be seized and held onto; the word includes the thought of some desperation. Not, used here, is the absolute form of the word – Jesus has absolutely no desperate grasp on His Godhood; it was not something to which He clung in the hope that He would not lose it. He is God; He has always been God, and always will be God. “Jesus Christ the same yesterday, and to day, and for ever” (Hebrews 13:8); He is the “Alpha and Omega, the first and the last …” (Revelation 1:11). This can only mean that the deity of Christ has never changed – it did not change when He took on the form of man; He is forever a member of the Godhead.
When Jesus healed a lame man on the Sabbath and told him to pick his bed up and walk, the Jews were incensed at this blatant violation of their Sabbath rules. “And therefore did the Jews persecute Jesus, and sought to slay him, because he had done these things on the sabbath day. But Jesus answered them, My Father worketh hitherto, and I work. Therefore the Jews sought the more to kill him, because he not only had broken the sabbath, but said also that God was his Father, making himself equal with God” (John 5:16-18). The religious leaders of the Jews fully realized that Jesus declared Himself to be God, but were unwilling to accept Him as God because of what it would have meant to them. They would have had to rescind all of the detailed laws that they had added to the Law of Moses; they would have had to remove the burdens that they heaped upon their own people, yet would not so much as lend a finger to lighten their load (Luke 11:46). This great burden of minute laws placed upon the Jews could be laid at the feet of the Pharisees, the scribes and the religious lawyers; each of these were involved in the interpretation and instruction of the Law of Moses, and each loved to complicate the commands of God with their own rules for life. Jesus entered the scene and demonstrated a perfect application of the Law of Moses before the Pharisees, which exposed them as being charlatans. Frequently their accusations against Jesus involved a miracle that Jesus had performed, but which they would choose to ignore in favor of a violation of one of their own rules. In the case sited above, Jesus healed a man who had been lame for 38 years by telling him to “rise, take up thy bed, and walk” (John 5:8). The Pharisees completely ignored the fact that this man, who had been totally helpless for so long, was completely whole; they might not have known what to think about such a miracle, but they did know how to apply their version of the Law – and that is precisely what they did. Their great fear in all of this was that they would lose their influence over the people. At Jesus’ trial, Pilate recognized that the Jewish religious leaders sought His demise out of their fear of His growing popularity: “For he knew that for envy they had delivered him” (Matthew 27:18). Their control of the Jewish people depended upon keeping them in ignorance; Jesus “taught them as one having authority, and not as the scribes” (Matthew 7:29) – the people recognized the difference. The difference was really quite simple: Jesus spoke the words of God as God; the scribes taught the words of God through their own legalistic grid, in order to maintain their superiority and control over their own people.
Evangelicals have slipped into the same ditch as the scribes and Pharisees of Jesus’ day, except instead of promoting legalism, they promote liberalism. Jesus said: “Woe unto you, scribes and Pharisees, hypocrites! for ye pay tithe of mint and anise and cummin, and have omitted [to leave or abandon] the weightier [more important41] matters of the law, judgment, mercy, and faith [the essence for redemption]: these ought [it is necessary] ye to have done, and not to leave the other undone” (Matthew 23:23).42 Jesus did not condemn the Pharisees’ diligence in tithing of their herbs, but chastised them for neglecting the matters of eternal consequence; the Pharisees had created a theological framework by which they interpreted God’s Word for the people, and it was a grid of legalism. Evangelicals today have created a theological grid of their own – it is one of liberalism, where the terms essential to salvation have been redefined in an effort to broaden the narrow way and make it socially acceptable. Although claiming to uphold the important elements of the Gospel message, they have desecrated God’s Word and make their converts “twofold more the child of hell” than themselves (Matthew 23:15). Jesus still speaks with the same authority that He used in Galilee, but His Word today has been either shelved or decimated by the godless translators of corrupted texts; His name is The Word of God (Revelation 19:13); He is the eternal Logos – the Truth, and we must seek Him!
7. But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men:
Paul has just clarified that Jesus is God, and now comes a contrast identified by the word but; he will now present Jesus in His manhood.
The words made of no reputation mean to empty;43 the phrase is he emptied himself.44 The next phrase tells us how He emptied Himself: He took on the form (morphe) of a slave (doulos). Being in nature and essence God, Jesus now also became in nature and essence a slave. Even though He did not cease to be God, He set His glory aside in order to identify with His creation, man. What must not be overlooked is that the words emptied (made of no reputation) and took are in the active voice – Jesus is the One Who emptied Himself; Jesus took on the form of a slave. He came willingly, with the intent of procuring complete redemption for mankind; this was not forced upon Him, but He came in accordance with the plan that He, as part of the eternal Godhead, had established before creation began.
The word form is used in the same way as in the previous verse; it refers to the nature or essence – Jesus took upon Himself the very essence of a slave (doulos). “And whosoever will be chief among you, let him be your servant (doulos): 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 20:27-28). Jesus set the example of what it means to serve. However, in His case, the service was much more costly. “For scarcely [hardly] for a righteous man will one die: yet peradventure [perhaps] for a good man some would even dare to die. But God commendeth his love toward us, in that, while we were yet [still being] sinners, Christ died for us” (Romans 5:7-8).45 Slaves are generally regarded as property, and, although not as disposable as a piece of furniture, they were considered dispensable – hence, there were those who made a living through the buying and selling of slaves: slave traders. The eternal Son of God left the unimaginable glories of heaven with the express purpose of coming to earth to die for the sins of mankind. Keep in mind, man was not on good terms with God at this time – man was a sinner condemned to death, doomed to eternal separation from God. Jesus came “to give his life a ransom for many46” (Matthew 20:28); this ransom, the payment required for sin, was considered paid before the creation of the world (Revelation 13:8). Jesus said: “For I came down from heaven, not to do mine own will, but the will of him that sent me” (John 6:38); He came in the very essence of a slave to do the will of the Father – even while He remained fully God. We cannot begin to fathom the sacrifice that Jesus willingly made so that He could fulfill His eternal plan of redemption.
The last phrase says that Jesus was made in the likeness of men. Likeness is not the same Greek word as form; it does not speak to the nature and essence of Jesus but rather to Him bearing the resemblance of a man: His appearance was as a man.47 “For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness [same Greek word] of sinful flesh, and for sin, condemned sin in the flesh: That the righteousness of the law might be fulfilled [filled to the brim] in us, who walk not after the flesh, but after the Spirit” (Romans 8:3-4).48 The word likeness speaks of the appearance, the image, but not the essence; Jesus took on the flesh of man, but He was entirely without sin (not being born of Adam). “For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin” (Hebrews 4:15). Jesus identified Himself with mankind; God became a man so that He might purchase man our of his sin. “Forasmuch then as the children [small children, as young as an infant just born] are partakers [koinoneo – to share in] of flesh and blood, he also himself likewise [in the same way] took part [became a partaker] of the same; that through death he might destroy [katargeo – put an end to] him that had the power [dominion or control] of death, that is, the devil; And deliver [to set free] them who through fear of death were all their lifetime [living (verb)] subject to bondage. For verily he took not on him the nature of angels; but he took on him the seed of Abraham. Wherefore in all things it behoved [under obligation49] him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to [with] God, to make reconciliation [appeasement50] for the sins of the people” (Hebrews 2:14-17). Jesus, physically, became a descendent of Abraham so that He might, in mercy, stand between a holy God and sinful man. Inasmuch as He is God, He can identify with God; because He became man, He can reach out to men and bring reconciliation with God – “For there is one God, and one mediator between God and men, the man Christ Jesus …” (1 Timothy 2:5).

The religious Jews could not think of Jesus as being anything more than just a man, and absolutely refused to accept His deity. Evangelicals, for the most part, will accept the deity of Christ. Even Robert Schuller, that great fountain of heresy, included the following in his statement of faith for the Crystal Cathedral: “Jesus Christ is fully God, and the only begotten Son of God, born of the Virgin Mary.”51 We must exercise caution when it comes to taking such high sounding words at face value. Very often, within the life of a leader such as Schuller, the statements are drafted to follow mainstream Evangelicalism lest they immediately be branded as a heretic; or, often the faith of the leader does not remain steadfast, and what they once held as truth, they have since repudiated, but conveniently neglected to update their declared basis for faith. Just as often, terms are redefined along the way so as to provide freedom of expression; liberal theologians will use many of the same terms as Fundamentalists, but they do not mean the same thing – we must be cautious. John commanded us: “Beloved, believe not [do not be persuaded by] every spirit, but try [examine, prove, scrutinize] the spirits whether they are of God: because many false prophets are gone out into the world” (1 John 4:1).52 Jesus commanded: “Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves” (Matthew 7:15). We must exercise caution as we face anyone who professes to be a Christian, and we must make the time to examine what they say, what they do, and with whom they associate, according to the unchanging Word of God. The prerequisite for this examination is that we are right with God ourselves; if we hold a skewed view of the Scriptures, it will only follow that our assessment of others will likewise be skewed. We must do much more than simply read God’s Word; “Study [to exert one’s self, give diligence] to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing [to cut straight; to teach the truth directly and correctly] the word of truth” (2 Timothy 2:15).53 This will only happen if we make time for the Word of God and permit the Spirit of truth to open our understanding to God’s truth (John 16:13). We must not give place to theological grids by which to interpret the Scriptures, lest we fail to rightly divide the Word of Truth.
Jesus came, fully God and fully man; it is because of this that He was qualified to bring redemption to mankind.
8. And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross.
The word fashion speaks of Jesus’ outward appearance. We have seen that He was in His very essence God (v. 6); we’ve seen Him add to this the heart of a slave and the body of a man (v. 7). The word used here rounds out His manhood – in all aspects, He appeared to be a man; looking at Him, you would not have noted anything that would have told you that He was the eternal God in the flesh. As Isaiah begins perhaps his most notable Messianic passage, he declares: “For he shall grow up before him as a tender plant [sapling or young plant], and as a root out of a dry ground: he hath no form [outline or appearance] nor comeliness [splendor]; and when we shall see him, there is no beauty [view, as in what is seen] that we should desire him” (Isaiah 53:2).54 Jesus took on the form of a baby – He did not come as a full-grown man; He was a young, living Plant growing out of an arid, lifeless place. This is a word picture of God taking the form of man on this sin-drenched earth; He was life in the midst of death. Jesus, eternal God, was, by all appearances, man – and so the religious leaders of His day refused to believe that He was anything more than simply a man; they focused exclusively on where He violated the laws that they had added to what God had given to Moses, so that they would not have to bow before Him and acknowledge Him as their God.
We might be highly critical of these religious leaders – how could they see the miracles that Jesus did and hear the wisdom of His discourses, without knowing that He was much more than just a man? Today the focus may have changed, but the result is the same. We, too often, are bound by our traditions (whether things that we do or believe – it matters not); they become the focus of our thinking and living, and we miss the more important matters of justice, mercy and faith (Matthew 23:23). We might speak loudly of what is right, of the need to show compassion to the downtrodden, and of our conviction for the truth of the Word of God, but our lives, like the Pharisees of old, may well raise questions as to the depth of our proclaimed convictions. If it comes to a choice between a favored tradition or view, and a clear declaration in the Word of God, which will we choose? Does expediency play a part in our choice? Are we influenced by the convenience, or inconvenience, of what God’s Word is stating? Are we selective in our Biblical obedience; do we pick and choose which commands of God that we will obey? If we firmly believe that the Word of God is truth, and if we are committed to that Truth, then there is no question as to what we must do – we must always obey the Scriptures ahead of our traditions and long-held beliefs. The Pharisees refused to see the deity of Jesus by directing their attention to the maintenance of their own theology; if we refuse to obey a life-altering, or theology-shifting, truth in Scripture, we are no better than the worst Pharisee. Our love (agape) for the truth (wherein is salvation – 2 Thessalonians 2:10), which is a love that springs from an act of the will and not the emotions, must be greater than our own discomfort at having to change how we think or how we conduct our lives. “Therefore to him that knoweth to do good [commendable], and doeth it not, to him it is sin” (James 4:17);55 what could be more commendable than obedience to God’s Word? How great is our commitment to the truth of God’s Word? If we only obey the Scriptures when they do not impinge upon our routine of life, then we do not hold a proper view of the Word of God. “Examine yourselves, whether ye be in the faith; prove your own selves” (2 Corinthians 13:5a).
Jesus, eternal God, set His glory aside to take on the body of a man, and, having done so, He humbled Himself. The eternal plan of God required more than Jesus simply taking on the flesh of mankind. From the day of man’s sin in the Garden of Eden, God demonstrated that the shedding of blood was necessary for the remission of sin, for “without shedding of blood is [absolutely] no remission [forgiveness of sins]” (Hebrews 9:22b).56 Jesus humbled Himself even further and became obedient unto death, even the death of the cross.
The word obedient comes from the idea of giving ear to someone or to be submissive.57 Jesus came on a very specific mission from the Father; “For I came down from heaven, not to do mine own will, but the will of him that sent me” (John 6:38). He was attentive to say all that the Father told Him (John 12:49-50); there was a plan in place for the salvation of man’s soul, and Jesus was very careful to follow that eternally devised plan (2 Timothy 1:9; Revelation 13:8).
Jesus’ obedience to the will of the Father led Him unto death. Unto means as far as or until.58 Within many modern translations, this particular phrase has been rendered as to the point of, which would indicate, up to the point of, but not including death.59 This interpretation easily makes room for the swoon theory, which claims that Jesus never really died – He simply lost consciousness for a while. If we consider the sacrifice that Jesus (being eternally God) made for us, His submission to death would be the capstone or pinnacle (or the depth, depending on your perspective) of His sacrifice. Other applications of this particular word in Greek always include the object to which it refers; for example, Matthew 13:30 – “Let both grow together until [same Greek word] the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn.” It would make no sense to let the tares grow, and then, just before harvesting the grain, to walk through the field and remove them (thereby trampling and destroying the good grain); it was the harvest-time (the time when everything is cut) when the tares are cut and bundled separately from the good grain. The use of the word until shows that the tares will be attended to during the harvest operations; the word until includes the object (the harvest). It was at the moment of Christ’s death that the veil of the temple was torn from top-to-bottom signifying that He had opened the way into the Holy of Holies (Mark 15:37-38; Hebrews 9:24). Paul is underscoring here that Jesus (both human flesh, albeit without sin, and eternal God) fulfilled the plan of God, which was established before man was even created.
However, He not only humbled Himself to be obedient to death, in fulfillment of the plan for mankind’s redemption, but it was death on a cross. Considered by many to be one of the cruelest forms of punishment ever devised, frequently preceded by whippings, where death, itself, often took many hours. The victim’s demise would come by way of suffocation – the pain experienced in lifting the body, to get a breath, became greater than the need for breath, or there simply was no strength left to lift the body. If death came too slowly, the legs would be broken with an iron club, thereby eliminating the ability to lift the body for a breath, and hastening suffocation. However, what we must not miss is that Jesus did not succumb to suffocation: “And when Jesus had cried with a loud voice, he said, Father, into thy hands I commend my spirit: and having said thus, he gave up the ghost [He breathed out]” (Luke 23:46); Matthew says that He let go the spirit (Matthew 27:50); John writes that Jesus delivered His spirit to another for keeping (John 19:30).60 In each case, the verb is in the active voice – Jesus was the One Who took the action of relinquishing His breath. He was not a victim of Roman crucifixion. From the cross He declared, “It is finished,” and then He released His breath (John 19:30); His mission to that point was now complete. The Greek word translated as it is finished is used only twice in the NT; just before the above declaration we read: “Jesus knowing that all things were now accomplished [same Greek word]” (John 19:28). In both cases, the word is in the perfect tense, which describes a completed action with ongoing results, and passive voice: God’s plan was being fulfilled.61 Jesus’ sacrifice on the cross is a one-time action – planned from before the beginning of time and foreshadowed numerous times by the sacrifices of the OT, but His sacrifice was made only once. The writer of Hebrews declares that “Christ was once offered to bear the sins of many …” (Hebrews 9:28).

The Roman Catholics do not accept this marvelous truth (one of many areas where they have seriously departed from the Scriptures). This should not be entirely surprising since they grant their traditions equal weight with the declarations made by God in His Word.62 They have ascribed to their popes the ability to speak words that they claim are unalterable, and equal in strength to the Scriptures. According to the Vatican II Council, which closed in 1965: “We believe in the infallibility enjoyed by the Successor of Peter when he speaks ex cathedra as shepherd and teacher of all the faithful, an infallibility which the whole Episcopate also enjoys when it exercises with him the supreme magisterium [authority to teach].”63 Their teaching, as it pertains to the one-time sacrifice that Christ made on the cross for our sins, has become convoluted through being intermingled with their own customs. Within their traditions (and also those of many Reformation denominations), the celebration of Christ’s sacrifice is called the Eucharist (which comes from the Greek word for thanksgiving).64
“In truth, the Eucharist performs at once two functions: that of a sacrament and that of a sacrifice. Though the inseparableness of the two is most clearly seen in the fact that the consecrating sacrificial powers of the priest coincide, and consequently that the sacrament is produced only in and through the Mass, the real difference between them is shown in that the sacrament is intended privately for the sanctification of the soul, whereas the sacrifice serves primarily to glorify God by adoration, thanksgiving, prayer, and expiation. The recipient of the one is God, who receives the sacrifice of His only-begotten Son; of the other, man, who receives the sacrament for his own good. Furthermore, the unbloody Sacrifice of the Eucharistic Christ is in its nature a transient action, while the Sacrament of the Altar [another name for the Eucharist] continues as something permanent after the sacrifice, and can even be preserved in monstrance and ciborium” (emphasis added).65
“In truth, the Eucharist performs at once two functions: that of a sacrament and that of a sacrifice. Though the inseparableness of the two is most clearly seen in the fact that the consecrating sacrificial powers of the priest coincide, and consequently that the sacrament is produced only in and through the Mass, the real difference between them is shown in that the sacrament is intended privately for the sanctification of the soul, whereas the sacrifice serves primarily to glorify God by adoration, thanksgiving, prayer, and expiation. The recipient of the one is God, who receives the sacrifice of His only-begotten Son; of the other, man, who receives the sacrament for his own good. Furthermore, the unbloody Sacrifice of the Eucharistic Christ is in its nature a transient action, while the Sacrament of the Altar [another name for the Eucharist] continues as something permanent after the sacrifice, and can even be preserved in monstrance and ciborium” (emphasis added).65

However, there is more involved than simply a need to celebrate the Eucharist over and over. Toward the end of 1968, Pope Paul VI published what has been called The Credo of the People of God, a reworking of the Nicene Creed for today. Included within this creed is the following:
“Christ cannot be thus present in this sacrament except by the change into His body of the reality itself of the bread and the change into His blood of the reality itself of the wine, leaving unchanged only the properties of the bread and wine which our senses perceive. This mysterious change is very appropriately called by the Church transubstantiation. Every theological explanation which seeks some understanding of this mystery must, in order to be in accord with Catholic faith, maintain that in the reality itself, independently of our mind, the bread and wine have ceased to exist after the Consecration, so that it is the adorable body and blood of the Lord Jesus that from then on are really before us under the sacramental species of bread and wine, as the Lord willed it, in order to give Himself to us as food and to associate us with the unity of His Mystical Body” (emphasis added).66
Therefore, from their own words, it is clear that the Roman Catholic Church sacrifices the Lord Jesus Christ over and over again in their celebration of the Eucharist. We know that this is contrary to Scripture because it explicitly states that Christ died once, and only once, for the sins of mankind (Romans 6:10; Hebrews 9:28; 1 Peter 3:18). What the Catholics practice is in violation of the Word of God, but wholly in keeping with their traditions – even though they might proclaim that their traditions are given equal weight with the Scriptures, their practice tells another story. This significant error originated with their literal view of the Scriptures describing the Lord’s last meal with His disciples. “And as they did eat, Jesus took bread, and blessed, and brake it, and gave to them, and said, Take, eat: this is my body. And he took the cup, and when he had given thanks, he gave it to them: and they all drank of it. And he said unto them, This is my blood of the new testament, which is shed for many” (Mark 14:22-24). They fail to read a little farther where Jesus clarifies that the cup contained grape juice, not His blood: “Verily I say unto you, I will drink no more of the fruit of the vine, until that day that I drink it new in the kingdom of God” (Mark 14:25). Incredibly, a passage that uses figurative language, they take literally, and those that speak plainly of Christ’s single sacrifice for mankind are spiritualized away to make room for their traditions.
However, let us not gloat over the failure of the Roman Catholics to see through their many errors when the plain text of Scripture makes it so clear that their practices are wrong. Evangelicals are not immune to this virus. Evangelical tradition dictates that when a group of believers becomes large enough, they must meet in a building (whether owned or rented), they must draft a constitution, they must be registered with the government so that they can issue tax receipts, they must have a pastor, or pastors, to provide the spiritual leadership, and they must elect a board of elders to provide governance for their group. This happens over and over again; it doesn’t matter whether the group is Baptist, Alliance, Evangelical Free, Pentecostal – the identity makes no difference – the process will basically follow the same plan. Where do you find the basis for this tradition? You might think that it comes from Scripture, but therein is the rub. There is no foundation for any of this from Scripture; it is simply tradition leading the way. Is all tradition wrong? No, obviously not. However, when Scripture is set aside, without a backward glance as to how we, His people, should function as a group, this is not only a serious oversight, but a significant failure on our part. Christ, eternal God, took on the body of man, thereby becoming the perfect Lamb of God, able and willing to die a cruel death on a cross for our salvation from sin; surely we should consider what He might desire for our gatherings and be willing to set our traditions aside in favor of His guidance.
9. Wherefore God also hath highly exalted him, and given him a name which is above every name:
The word wherefore provides a direct link between the previous thoughts and what follows; the former provides the basis, or the foundation, for what will come. What has come before? Jesus, being in His very essence God, took on the similitude of man and then humbled Himself even further to die on the cross for the sins of mankind. For this reason (wherefore) God has given Him the highest position.67 How could this be since Jesus was always God and is declared to always be the same (Hebrews 13:8)?
The writer of Hebrews declared Jesus as being forever the same. However, if we pause to consider this, we realize that, at the appropriate time, Jesus came to this earth as a baby. The eternal Logos was now born of a woman; eternal God was experiencing, to some extent, the limiting factors of manhood – He emptied Himself of His blazing glory that would have caused men to fall at His feet as dead (Revelation 1:17). In accordance with His eternal plan, Jesus wore the robe of flesh so that He would qualify as the supreme and promised Deliverer for mankind. From those first coats that God made for Adam and Eve (Genesis 3:21), the sacrifices of perfect animals all pointed forward to one great day when God would once and forever provide for man’s salvation. Even though Jesus laid the glories of heaven aside, He was still in His very essence God. When the Jews pressured Him to clarify whether or not He was the Messiah, He said: “I and my Father are one” (John 10:30). Jesus, standing in Solomon’s porch speaking to the Jews, was, at that moment, one with God the Father. As Jesus spoke with Nicodemus, He made this remarkable statement: “And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is [present tense] in heaven” (John 3:13);68 even as He spoke with this ruler of the Jews, Jesus was in heaven with the Father. We will never comprehend the marvel of this Deity-Humanity merger.
If we consider that Jesus always has been, is, and will be God, then how could God the Father raise Him to supreme majesty?69 As the eternal Logos, we read of Jesus: “For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: And he is before all things, and by him all things consist [are upheld70 or continue71]” (Colossians 1:16-17). He was active in the creation of this world, and He is active in the preservation of the world. However, when He was resurrected from the dead and received His glorified body, He took on the new role as our Intercessor and Mediator with God.
Initially, every man was his own priest before God, offering the acceptable sacrifice before Him. Abel brought an acceptable offering (Genesis 4:4); Noah sacrificed offerings upon an altar (Genesis 8:20), and Abram prepared an altar and sacrifice for the Lord (Genesis 12:7). However, at Mt. Sinai, God gave Moses the details for a new priesthood and a new sacrificial system (all part of the Law of Moses). God set Aaron and his sons apart to be priests within this new system (Exodus 30:30; 40:13-15), and the tribe of Levi was dedicated to serve the priests in their responsibilities to God (Numbers 3:6). Within the Mosaic Law, of which the priesthood and sacrificial laws were only a part, it was the priests who were mediators between the people and God. The people, when they would sin in ignorance, would bring a perfect, female goat or lamb to the tabernacle, they would identify with their offering (place their hand upon the head of the animal), kill it, and the priests would then make the required sacrifice before the Lord on their behalf (Leviticus 4:27-35). The individual would acknowledge his sin (Numbers 15:17-31); placing his hand upon the animal was the prescribed way of making the offering efficacious for the sinner (Leviticus 1:4) – as a repentant sinner, he identified with the offering. With the slaying of the offering, the sinner’s part was then complete (symbolically he was dead to the sin), for his sin died with the lamb or goat. The priest then took of the shed blood to the altar and, with his finger, applied some to the four horns of the altar of burnt offering, and poured out the rest of the blood at the base of the altar; the fat from the sacrifice was burned on the altar as a sweet savor before the Lord (not as a wonderful smell, but as a sign of a repentant heart before God – it was pleasing to Him). It was the priest who made atonement with the Lord on behalf of the penitent sinner; the priest filled the role of mediator between the sinner and God.
The Hebrew word translated as fat (cheleb – kheh’ leb) figuratively speaks of the choicest part of anything.72 When Abel brought his offering to the Lord, it says that “... he also brought of the firstlings of his flock and of the fat thereof” (Genesis 4:4); he brought the best from his flock – that perfect lamb or goat. Within the sacrificial system that was implemented through Moses, the instruction was: “…all the fat is the LORD’S. It shall be a perpetual statute for your generations throughout all your dwellings, that ye eat neither fat nor blood” (Leviticus 3:16b-17). The fat of the animal belonged to the Lord; that which was a sign of the Lord’s blessing was given back to Him in offering. On the other hand, the blood was off-limits because it was the means for making atonement for the soul of the sinner (Leviticus 17:10-11). Within the Mosaic traditions, the sacrificial procedure was carefully laid out by God, and was to be followed with precision.
Of Jesus we read: “… now hath he obtained [literally, hit – as in an arrow striking a target;73 to become the master of] a more excellent [superior] ministry [specifically refers to a priestly work], by how much also he is the mediator of a better covenant, which was established [a legal term, to enact] upon better promises” (Hebrews 8:6).74 To answer the obvious question as to what these better promises were, the writer quotes from Jeremiah 31: “… For this is the covenant that I will make with the house of Israel after those days, saith the Lord; I will put my laws into their mind, and write them in their hearts: and I will be to them a God, and they shall be to me a people …” (Hebrews 8:10; Jeremiah 31:33). In the first covenant, God wrote His Ten Laws upon tables of stone (Exodus 31:18; Deuteronomy 4:13); with the new or fresh covenant, He will write His Laws upon our hearts – the Laws have not changed, Who does the writing has not changed, but the object upon which God writes has changed from unresponsive tables of stone to our impressionable and responsive hearts now occupied by His Spirit. The Lord’s Supper, an ordinance that we celebrate, commemorates the occasion when Jesus implemented the fresh covenant spoken of by Jeremiah (Luke 22:20; 1 Corinthians 11:25). However, not only has God written His Ten Commandments upon our hearts, He has also given us His Spirit to abide within us and guide us into all truth (John 16:13). To the extent that we submit to the guidance of the Spirit of God, that is how much we will express the righteousness of His Law through our lives (Romans 8:4; the Law that He has written on our hearts – Jeremiah 31:33). How much better is the new covenant? Under the first covenant, the Ten Commandments were written upon stone tables, which were kept in the Ark of the Covenant in the Holy of Holies, visited but once each year by the High Priest on the Day of Atonement. Faith in God’s promises would make the intermediary work of the priest efficacious for the temporary atonement of sin; God was holy and approachable with sacrifices, but only through the priests. When we enter the new covenant by faith in Christ (God), we are no longer left to our own devices but have the Spirit of God within us to be our Guide and Intercessor with God (Romans 8:27), and Christ is our High Priest at the right hand of the Father (Ephesians 2:18; Hebrews 7:25).
Through Jesus’ incarnation, death and resurrection, He became the Savior of men. Being a perfect Man (the Lamb of God without blemish) He could stand between man, the sinner, and God, the righteous and holy One. “For there is one God, and one mediator between God and men, the man Christ [the anointed, like to the high priest] Jesus [Jehovah is salvation] …” (1 Timothy 2:5).75 Within the confines of time, the superior work of Jesus, of which He became the master, was being our High Priest and Mediator with God. This is why it is so essential that we be found in Christ; “And be found in him [Christ], not having mine own righteousness [Isaiah 64:6], which is of the law [the Law of Moses], but that which is through the faith of Christ, the righteousness [of the Law of God (Romans 8:4)] which is of [from] God by faith” (Philippians 3:9). If we are in Christ, He not only is our Mediator and High Priest (Hebrews 4:14), but also our Intercessor (Romans 8:34); both the Spirit and the Son of God intercede with the Father on our behalf. Christ has not changed; He always has been, and always will be, eternally God, but, within the framework of time, He has received a new high-priestly ministry. In His ministry, Jesus declared: “I am the way, the truth, and the life: no man cometh unto the Father, but by me” (John 14:6). In His role as our High Priest, He has opened the way for us to come to the Father (Ephesians 2:5-6), He has provided us with the Spirit of God to guide us into all truth (John 16:13), and He has offered His own life as a sacrifice in payment for our sins, thereby purchasing new life for us (Hebrews 9:11-12). The way is narrow (Matthew 7:14), for it is Christ – there is salvation in no other (Acts 4:12); we must be found in Christ for that is the only place of spiritual safety (Romans 8:1; Hebrews 3:14).
Inasmuch as Jesus was obedient to the eternal plan of reconciliation, God has raised Him up into His presence in a glorified body of flesh. I do not understand how this fits within the span of eternity, but we are told that He has become the “firstfruits [always singular in Greek; the first to be resurrected never to die] of them that slept” (1 Corinthians 15:20).76 As such, we have the promise that “when he shall appear, we shall be like him; for we shall see him as he is” (1 John 3:2). However, we must not miss that this promise is only to those for whom He is the Firstfruit – to those who persevere to remain faithful to Him (Matthew 24:13; Hebrews 3:14).
Paul now states that Christ has been given a name which is above every name. Speaking of Jesus, Peter declared at Pentecost, “Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved” (Acts 4:12). Paul described to the Ephesians some of what God did for us when His eternal purposes were accomplished in raising Christ from the dead, and how His mighty power is reflected in Christ when He “set him at his own right hand in the heavenly places, Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come …” (Ephesians 1:20b-21). It is clear that Jesus has been exalted far above anything that this world can imagine; He has been given a name, and this name is greater than anything that we know. Isaiah looked forward to the coming Messiah and wrote: “… his name shall be called Wonderful [John 7:15], Counsellor [Matthew 11:29], The mighty God [Matthew 1:23], The everlasting Father, The Prince of Peace [John 14:27]” (Isaiah 9:6). Isaiah said that Jesus would be called the everlasting Father. “Philip saith unto him [Jesus], Lord, shew us the Father, and it sufficeth us. Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Shew us the Father?” (John 14:8-9). The mystery of Christ’s divinity will not unfold within our finite minds. Jesus, fully God, walked among men with His eternal glory under such restraint that men did not fall at His feet as dead, yet His response to Philip shows that God the Father was evident in Him, just as Isaiah declared. However, before we leave this, there is one more evidence that supports what Paul has declared about the Lord: when Jesus comes as Conqueror and Judge, we read: “… he had a name written, that no man knew, but he himself.” (Revelation 19:12). With the myriad of names given to the Lord, He has another name that only God knows; this truly must be a name above every name.
10. That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth;
Once again, the first word (that) is a linking word and ties what follows to what came before. God has exalted the Lord Jesus and given Him a name above every name so that at His name every knee will bend in worship. Bow is in the subjunctive mood and part of a purpose clause, which makes this a statement of fact; since this is what God the Father has done for God the Son, there is no question that every knee will bow before Him.77 The question that remains is this: will we bow before Him willingly in this life, or will our submission come as we hear His judgment against us at the end of time?
We read elsewhere: “I have sworn by myself, the word is gone out of my mouth in righteousness, and shall not return, That unto me every knee shall bow, every tongue shall swear” (Isaiah 45:23). There is no doubt that every knee will bow before God; as His creation, we should not expect anything else. Looking forward to the judgment of God, we see the wicked, who would not willingly bow before the Lord Jesus Christ, stand before God. “And I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them. And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works. And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works. And death and hell were cast into the lake of fire. This is the second death. And whosoever was not found written in the book of life was cast into the lake of fire” (Revelation 20:11-15). Although we do not read of the wicked being willing to bow before God, their judgment and imposed sentence by God clearly evidences their submission, or bowing, to His authority. The reality is that we all have the option of willingly bowing before Jesus Christ now, or the certainty of submitting to His judgment on a day still coming.
What was the sin of Lucifer, that favored angel? His heart was lifted up because of his created beauty, and he sought to make himself like unto God (Isaiah 14:12-15; Ezekiel 28:13-17). As Lucifer was filled with pride, he was no longer willing to bow before God, his Creator; as pride flowed in, humility and a proper understanding of who he was, flowed out. We must recognize and accept our lowly position before our almighty, holy Creator. “Pride goeth before destruction, and an haughty spirit before a fall” (Proverbs 16:18); the reality of that proverb has been lived out over and over again. “Yea, all of you be subject one to another, and be clothed with humility: for God resisteth the proud, and giveth grace to the humble. Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time …” (1Peter 5:5b-6). We are commanded to humble ourselves under the powerful working of God (symbolized by His hand), so that God might exalt us in His time. This is entirely in keeping with Jesus’ words: “And whosoever shall exalt himself shall be abased [same Greek word as humble]; and he that shall humble himself shall be exalted” (Matthew 23:12).78 This applied to Lucifer, it fit with Israel of old, and it also applies to us: “For thus saith the high and lofty One that inhabiteth eternity, whose name is Holy; I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite [crushed] ones” (Isaiah 57:15).79
Paul then elaborates on the extent of what is meant by every knee; you’ll note that the word things appears in italics, which means that the translators have supplied it for sentence flow. Literally we read, of heavenly and of earthly and of subterranean.80 The Greek word translated as under the earth is unique to this passage; it means subterranean, but is generally accepted to refer to the realm of the dead.81 “And many [the multitudes] of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt” (Daniel 12:2).82 The dead are all physically below ground level and have returned to dust (Genesis 3:19) – the subterranean. The heavenly refers to things celestial, to the dwelling place of God and the angels, not to the earthly heavens. All creatures will bow before the Lord Jesus – whether heavenly, earthly, or departed; as we have seen, all will submit to the Lord, but not everyone will do so willingly. “And every creature [created thing (not man)] which is in heaven, and on the earth, and under the earth [not the same Greek word as used by Paul], and such as are in the sea, and all that are in them, heard I saying, Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever” (Revelation 5:13).83 Everything created will offer up praise to the Lord Jesus Christ – a willing expression of glory to God, a willing choice to bow before God.
11. And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.
This is a continuation from the previous verse. Not only will every knee bow, but every tongue will confess Jesus as Lord. Confess, just like bow, bears the subjunctive mood and is part of the purpose clause that makes this a surety because of Who is involved.
As we considered bowing before Christ (in the previous verse) we saw that there will come a day when everyone will submit to the rule and judgment of God – either willingly now in this day of salvation (2 Corinthians 6:2), or when judged by God for their failure to acknowledge Him as God (Revelation 20:11-15). The thrust of this verse is somewhat different because what is referred to here is a confession, or acknowledgement, of Jesus as Lord of all. Our verse says: confess that Jesus Christ is Lord; is has been supplied by the translators. The word that is used within the Greek to identify the object of the confession, and what follows is literally Lord Jesus Christ. Therefore, the confession is the Lord Jesus Christ, and it is this confession that will come from every tongue. Within these three names is the core of salvation: Lord acknowledges that we are owned, or purchased, by Jesus Christ; Jesus means Jehovah is salvation – here is the only means of our salvation; Christ means anointed, the Messiah, God’s promised One Who is our High Priest.84 This confession is really much more than simply three names that can so easily roll off our tongues. To the Romans Paul wrote: “… if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation” (Romans 10:9-10). Paul is presenting here a further result of the exaltation of Jesus: every tongue will confess that salvation comes only through the Lord Jesus Christ. “The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance” (2 Peter 3:9). There are those who mock that the return of the Lord Jesus Christ has not already taken place (2 Peter 3:3-4), but Peter shows that this is an extension of God’s mercy by providing man with time to repent before Him; however, whether in this life or later, we are assured that every knee will bow before the Lord and every tongue will confess His name! Nevertheless, God’s mercy is not without end – a day is coming when the door of salvation will be closed (Matthew 24:36-39).
Paul wrote to Timothy that we should pray for all men: “For this is good and acceptable in the sight of God our Saviour; Who will have all men to be saved, and to come unto the knowledge of the truth” (1 Timothy 2:3-4). It is God’s desire that all human beings (men – anthropos) would be saved by Him (saved is in the passive voice – it is something that we receive), and equally, He desires that all would come to a precise and correct, or full, knowledge of the truth (Jesus Christ).85 Come is in the active voice, which means that we must expend the energy and make the commitment to acquire the specified degree of knowledge of the truth. Jesus openly declared: “… I am the way, the truth and the life …” (John 14:6); the Spirit of God has come to guide us into all truth (John 16:13); therefore, if we permit the Spirit to be our Guide, there will be no question that we will come to that precise and correct knowledge of the Truth – Jesus Christ. We recognize again that salvation is a gift from God (Ephesians 2:8), but with salvation comes a need to “study [give diligence] to shew [ourselves] approved [pleasing] unto God” (2 Timothy 2:15).86 Jesus charged us to “Strive [to endeavor with strenuous zeal – a present tense command] to enter in at the strait [narrow] gate: for many, I say unto you, will seek to enter in, and shall not [absolute] be able [to have power]” (Luke 13:24); not only is the entrance to eternal life narrow, but the way is also narrow, or compressed (Matthew 7:14). Jesus described the narrow way like this: “I am the way …” (John 14:6); He is also called the Word (John 1:1) and the Word of God (Revelation 19:13); therefore, the way is reduced to what is described in God’s Word. Unless we labor to live Biblically and place the text of Scripture on a higher plane than our theologies and traditions, we might well depart from that narrow way, or be unable to enter into it at all. The Psalmist recognized his need to limit his walk through life to what the Word of God illuminated for him: “Thy word is a lamp unto my feet, and a light unto my path” (Psalm 119:105). Within Evangelicalism, to limit your living to the words of Scripture will draw forth accusations of being legalistic, narrow-minded, or, perhaps, even being Pharisaical. Nevertheless, we must be prepared to confess, like the Apostle Peter: “Lord, to whom shall we go? thou hast the words of eternal life” (John 6:68).
After John witnessed the sealing of the multitude from Israel, he wrote: “… lo, a great multitude, which no man could number, of all nations [every nation], and kindreds [tribes], and people, and tongues [languages], stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands; And cried with a loud voice, saying, Salvation to our God which sitteth upon the throne, and unto the Lamb” (Revelation 7:9-10).87 After witnessing the sealing of the OT saints,88 John sees a host of people standing before the throne of God in heaven. Every language group, every tribe, every nation will be represented in heaven. These people are identified for John as being “they which came out of great tribulation [megas thlipsis; NOT God’s wrath (orge to theos)], and have washed their robes, and made them white in the blood of the Lamb” (Revelation 7:14). Daniel beheld God upon His throne, and He was dressed in a white garment, depicting His purity and holiness (Daniel 7:9). John was told that this great multitude was clothed in white – garments that had been washed in the blood of the Lamb; the whole host appeared before God in purity and holiness, but it was not their own. Christ is our salvation and so we must be found in Him – clothed with the righteousness that comes through faith in Him (Romans 8:4; Philippians 3:9).
We are told that such a confession will be to the glory of God the Father. I am reminded of the ministry of Jesus on this earth. When He healed the sick man, after declaring his sins forgiven, the people glorified God (Luke 5:26); when He raised the dead man in the funeral procession, the people glorified God (Luke 7:16); when He raised up the woman who could not straighten her body, she glorified God (Luke 13:13); when Jesus healed the ten lepers, and the Samaritan recognized what had transpired, he returned and glorified God (Luke 17:15); when the centurion saw how Jesus died on the cross, he glorified God (Luke 23:47). When Jesus performed a miracle of release from some physical ailment, the recorded response was glory to God; we might expect the glory to go to Jesus (for He performed the miracle), but He evidently had such a manner of performing these miracles that the glory went to God the Father. Therefore, when we make a confession of the Lord Jesus Christ, we are giving glory to God the Father, for we, in that confession, acknowledge our inability and His ability to bring about our reconciliation with Him.
12. Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling.
Again, we have a link to what has come before (as in v.9). However, this wherefore is broader, and encompasses all that Paul has included to describe Who the Lord Jesus Christ is, beginning at verse five: Let this mind be in you. Now comes the application to our personal lives of the astounding truth of Who Jesus is; because of all that Paul has described, we must now give consideration to what follows.
Paul calls the Philippians his beloved, his agapetos (ag-ap-ay-tos’), derived from agape.89 Although we might think this a term reserved for believers who were faring well in their walk with the Lord, it is actually very commonly applied to believers throughout the epistles by all of the writers; Paul even uses it in writing to the dysfunctional Corinthians; however, it did not find its way into his corrective letter to the Galatian believers – he calls them brethren, but never beloved.
What follows is a directive with a parenthetical comment. Paul writes of the obedience of the Philippians to his words, not only when he is present with them, but also when he is not there. The adage is that when the cat is away, the mice will play – the thought being that, under masterful observation, there will be order and compliance, but, when the monitoring is removed, the order and compliance will also disappear. When this happens, it is clear that the conformity was under duress or through fear of negative consequences, and not from any internal motivation. Similarly, we are told that a man, convinced against his will, is of the same opinion still – unless there is a willing acceptance of a new concept, no matter how good or true that new thought might be, it will not find root in the unwilling mind. Paul has found the Philippians to be motivated – they accepted the Gospel message when he brought it to them and, even after leaving them, they have continued to grow in their understanding of God and what He requires of them. There was no stagnation or falling away because Paul was not there; the truth of God’s message was personally theirs, and they grew in their walk with the Lord.
If we remove this parenthetical comment, we have: “… as ye have always obeyed, … work out your own salvation with fear and trembling.” The word obeyed means to listen or to hearken.90 This is more than simply hearing; it involves a positive response to what has been heard. James clarified this: “For if any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass: For he beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was. But whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed” (James 1:23-25). A hearer and a doer is one who hearkens to what he hears; he is obedient to the Word. Notice that the doer does more than just glance at the Word – more is required than to simply read through the Bible. The doer “looketh into the perfect law of liberty”; looketh literally means to stoop to look at, and metaphorically speaks of examining carefully.91 Here is someone who looks carefully into the law of liberty or freedom – not a freedom from restraint, as some might think, but a freedom to live as we ought. Man has always been under the Law of God. Within the Garden of Eden, because man was in full communication with God, the law was simply: do not eat of the tree of knowledge of good and evil (Genesis 2:16-17). Abraham was commended by God, for we read: he “…obeyed my voice, and kept my charge, my commandments, my statutes, and my laws” (Genesis 26:5); this was generations before God provided the descendants of Abraham with the Ten Commandments and the Mosaic Laws of statutes and ordinances. At Mt. Sinai, God wrote Ten Commandments on stone, signifying their permanency, so that there would never again be a question as to what He requires of us (Deuteronomy 4:13). Jeremiah wrote of a day when a fresh covenant would see this Law written by God upon our hearts (Jeremiah 31:33) – a covenant that was implemented by Jesus at the Last Supper (Luke 22:20). When we believe (are persuaded) that Christ’s sacrifice is for us, we are then in Christ by faith, and receive the Spirit of God Who will guide us into all truth (John 16:13) – the truth that God writes upon our hearts as we enter into the New Covenant in Christ (the Law of God). The liberty that we have in Christ is freedom from the condemnation of the Law, and the freedom to live out the Law of God by the enablement of the Holy Spirit (Romans 8:1-4); Paul wrote to the Corinthians: “where the Spirit of the Lord is, there is liberty [same Greek word as used by James]” (2 Corinthians 3:17). As Paul clarified to the Galatians, this liberty speaks of being born of the freewoman, Sarah, and not of the slave woman, Hagar (Galatians 4:22-5:1), thereby demonstrating to the Galatian believers that they were no longer under the bondage of the Law of Moses, but were freeborn, to live in the liberty of the Law of God through the working of the Holy Spirit. However, we must not stop with simply seeing the law of liberty, for James says that the doer must continue in it; the Greek word is parameno and means to continue always near92 – this must become a pattern for life. “For we are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end …” (Hebrews 3:14); we are called to perseverance!
As Paul describes the Philippians here, it is with the commendation that they have always walked in accordance with his teaching of the Gospel. Now he says, even as you have always obeyed, now work out your own salvation (a command). Contrary to the doctrine of many sects, this does not say to work for your salvation; there is nothing that we can do to merit salvation – it is a gift from God, and there is nothing that we can do for it (Ephesians 2:8-9). However, as we have said before, once saving faith has settled into our hearts, there is much work to be done. “For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them” (Ephesians 2:10); “For God hath not called us unto uncleanness, but unto holiness” (1 Thessalonians 4:7); “I therefore, the prisoner of the Lord, beseech you that ye walk [live] worthy [in a manner worthy] of the vocation [calling] wherewith ye are called …” (Ephesians 4:1).93 Paul’s plea with the Ephesians was that they would live in a manner worthy of God’s high calling – namely, unto holiness of life. God has declared: “For I am the LORD your God: ye shall therefore sanctify yourselves, and ye shall be holy; for I am holy …” (Leviticus 11:44); and, lest we miss it, Peter reiterated: “But as he which hath called you is holy, so be ye holy in all manner of conversation …” (1 Peter 1:15). This is the established goal for everyone who comes to God by faith in Christ, no matter when they live. Christ is the only means of salvation – from Adam to Jesus, faith was placed in the One Who was promised by God; since Jesus came, we look back to His sacrifice and place our faith in His finished work on our behalf – either way, salvation has always been by faith, and always in Christ.
As we come to Christ in faith, we must begin the life-long process of accounting ourselves dead to sin but alive unto God through Christ (Romans 6:11); this is a present-tense command: we are to be continually reckoning, or considering, ourselves as dead to sin (on the one hand), and continually alive to God (on the other hand);94 the command applies to both! Here is our occupation: we have to work out our salvation. Being sinners by nature, this command is entirely contrary to who we are, and so it is that the Spirit of God, Who comes to abide within us at the time that we place our faith in Christ, will provide enablement as we desire to walk in holiness (1 John 4:13). Consider this carefully: the Holy Spirit will not force us to live a life of holiness. “Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof” (Romans 6:12). The word reign is very significant, not only in its meaning (to control completely), but also grammatically; it is in the present tense, active voice and imperative mood.95 This is a command (imperative mood) that we (active voice) are to continually (present tense) work to ensure that sin does not have control of our lives. This is where we might say that the rubber of Christian living meets the road of life. As we endeavor to act in obedience to this command, the Spirit of God, abiding within us, will become an active participant in this effort. Theologically, this is called sanctification – the process of becoming holy, even as we have been called.
Paul’s admonition is that this work is to be done with fear and trembling – a warning following the charge to grow spiritually. We must not lose sight of the context for the qualification to this command. It was given to the Philippian believers who were growing in their walk with the Lord, even after Paul had departed from them; they were showing signs of growth, not atrophy. All of the positive signs of spiritual growth among this group of believers did not remove this warning from Paul’s words to them. On one occasion when Jesus met privately with His disciples, He said to them: “Take heed [be discerning] that no man [should – deceive is in the subjunctive mood, which indicates possibility but not certainty] deceive [to lead away from the truth] you” (Matthew 24:4).96 This warning is given so that they might be vigilant, lest someone come along with a credible philosophy and lead them into error. Within the same conversation with His disciples, Jesus declared: “he that shall endure [hupomeno – a strengthened form of abide, to bear up courageously (under suffering)] unto the end, the same shall [that is the one who will] be saved” (Matthew 24:13).97 Jesus warns His disciples to be alert lest they be led away from the truth, and then, subsequently, gives them a warning that they must be prepared to endure suffering and, through it all, remain steadfast unto the end (of life or the Lord’s coming in the clouds, whichever comes first) in order to be saved. Clearly, enduring for a short time is not sufficient; it must be an endurance that carries through the hard times right to the end. This is not new (Ezekiel 18:24).
A little later in the same conversation, Jesus said: “For there shall arise false Christs, and false prophets, and shall shew great signs and wonders; insomuch that, if it were possible, they shall deceive [same Greek word as used in Matthew 24:4] the very elect” (Matthew 24:24). Here we have the Greek phrase translated as if possible (leaving out the words supplied by the translators). There are those who declare this to mean that it is not possible to deceive those who are in Christ (the elect),98 thereby providing a sense of security and comfort to disregard Jesus’ earlier warnings. However, consideration of other texts, where this exact phrase appears, places this assurance in the category of our need to be discerning lest we be led astray. “For Paul had determined to sail by Ephesus, because he would not spend the time in Asia: for he hasted, if it were possible for him, to be at Jerusalem the day of Pentecost” (Acts 20:16). This is exactly the same phrase (the it were is not in the Greek, although we have no indication that the translators inserted it) and clearly Paul hoped that it was indeed possible for him to be in Jerusalem by Pentecost. “If it be possible, as much as lieth in you, live peaceably with all men” (Romans 12:18); once more, the same phrase (the it be is supplied), and, again, there is obvious hope that we will be able to live peaceably with all men. It would make no sense to say that the implication is that we cannot live peaceably with all men; the context demands that this be viewed as a possibility. Therefore, returning to Matthew 24:24, we must recognize that there will come some who will perform great feats with the aim of convincing us of their veracity, and, as those who have been redeemed by faith in Christ (the elect), we must be on our guard lest we be led away from the truth. Right after giving the disciples this warning, Jesus said: “Behold, I have told you before” (Matthew 24:25); in other words, I’ve told you before this seduction takes place so that you might be warned and take heed! There is no time off from being a Christian; we can never totally relax and take everything in that we hear without holding it against the Word of God. Yet we must not lose sight of the fact that our discernment must be in accordance with God’s Word. It appears that today’s Evangelical is more prepared to weigh what they hear against their own theology (or that of their selected Evangelical hero) than they are to use the Scriptures. With Ecumenism rampant within Evangelicalism today, it would be impossible for them to justify their actions based on Scripture (2 Corinthians 6:17); they are confined to using their own theologies. We must guard against being dragged into such a trap, which could easily result in even the faithful being led away from the truth.
Paul’s words to the Philippians are a warning; they are to produce the works of salvation with an attitude of fear and trembling. There is no room for pride within the Christian walk, no place where we can rest on our past accomplishments. “Wherefore let him that thinketh he standeth take heed lest he fall” (1 Corinthians 10:12). We are in Christ, if we have come to God by faith in the work that Christ did for us, and we must remain continually faithful; it is not good enough to be faithful for a while.
Jesus told a parable that exemplifies this truth very clearly. We’ve considered it before, but it bears repeating at this juncture. Jesus said: “A sower went forth to sow [the seed being the Word of God (Luke 8:11)] … he that received the seed into stony places, the same is he that heareth the word, and anon [euthos – immediately] with joy receiveth it; Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by [euthos – immediately] he is offended [falls away]. He also that received seed among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke [crowd out, cause to die99] the word, and he becometh unfruitful [barren]” (Matthew 13:3, 20-22).100 Here are those who received the Word of God with joy but fell away, and those who received the Word but allowed the busyness of life to render it lifeless. Unless we have a commitment to actively remain in the Word of God, we will be like the stony and weedy soils. The fact that we may have received the Word with joy at one time is of no value if we fall away in the time of testing. Peter made this observation: “For it had been better for them not to have known [to be thoroughly acquainted with] the way of righteousness, than, after they have known it, to turn [active voice, it is they who have known the way who are doing the turning] from the holy commandment delivered unto them” (2 Peter 2:21). Why would this be? Most, today, would assume that it is better to have known the way of righteousness in order to provide a basis for returning to it someday. We are to be exhorting one another in the faith, for “if we sin wilfully [willingly] after that we have received the knowledge [a precise and correct knowledge] of the truth, there remaineth [continues to exist] [absolutely] no more sacrifice for sins, But a certain fearful [terrible] looking for [expectation] of judgment [condemnation] and fiery indignation, which shall devour [is consuming] the adversaries [those who are contrary]” (Hebrews 10:26-27).101 He who has released his grip on his knowledge of, and love for, the truth, has also lost his hold on the hope that he once had in Christ; he is one who has “trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified [made holy], an unholy thing” (Hebrews 10:29).102 These are strong words of challenge to us, so that we might “Hold fast the form of sound words …” (2 Timothy 1:13).
We would do well to heed the warning that Paul gives to the Philippians, that we exercise diligence in living out our salvation with fear (phobos) and trembling (tromos). Jesus said: “No man, having put his hand to the plough, and looking back [at what has been left behind], is fit for the kingdom of God” (Luke 9:62). “Therefore, my beloved brethren, be ye stedfast, unmoveable [firmly persistent], always abounding in the work of the Lord …” (1 Corinthians 15:58).103
13. For it is God which worketh in you both to will and to do of his good pleasure.
What we see here is not a new thought, but one that is closely tied to that at which we have just looked.
The word translated as work out, in the previous verse, is an emphatic form of the Greek word for work meaning to effect through toil.104 We are to expend energy in accordance with our calling to be holy as God is holy (1 Peter 1:15). The word used here means to be operative or active or effective; God is active in us.105
As we step into the New Covenant in the Lord Jesus Christ, things change in us. God declared through Jeremiah that with the New Covenant, “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). God has written His Law (the Ten Commandments) upon our hearts – one of the first works of God in the life of a new believer. Jesus said: “If ye love me, keep my commandments. And I will pray the Father, and he shall give you another [another of the same sort] Comforter, that he may abide with you for ever; Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with [or near] you, and shall be in you” (John 14:15-17).106 Jesus promises that the Holy Spirit of truth (Who at that time was near to the disciples within the person of Jesus) would come for the purpose of abiding within them forever. Nevertheless, Paul warns that we must live under the guidance of the Spirit of God if we would remain without condemnation before God (Romans 8:1). At the time that we enter into the fresh covenant in Christ, the Spirit comes into us, prepared to take up permanent residence and to work out the Law of God that has been written upon our hearts – “That the righteousness of the law might be fulfilled in us, who walk … after the Spirit” (Romans 8:4). Here is how God is operative within the heart of a believer: His Law is written upon his heart, and His Spirit of truth is present to enable him to live righteously. “Now the God of peace … Make you perfect in every good work to do his will, working [doing] in you that which is wellpleasing [acceptable] in his sight, through Jesus Christ; to whom be glory for ever and ever. Amen” (Hebrews 13:20-21).107 It is God working in us to do that which is acceptable to Him; the righteousness of His Law is worked out in us as we walk in accordance with the Spirit of truth Who is abiding in us.
There are those who will say that our verse is confirmation that God does it all – we are totally without any ability or will to do anything in obedience to God. For fallen mankind, this is true – there is nothing that can be done to merit eternal life; however, this is not written to fallen man but rather to those who are living godly lives in keeping with the Gospel message that Paul delivered. We must also remember that the previous verse commanded us to work out our salvation with fear and trembling; therefore, we must not be simplistic in our understanding of this verse. You will recall that when the Word (the Seed) fell upon the rocky soil, it was received with immediate joy (Matthew 13:20). We are told that when we come to faith in Christ, we receive the Spirit of God (Romans 8:9) and God places His Law into our hearts (Hebrews 10:16); at that moment, we have received the Word with joy, and God is operative within our hearts so that we will desire to do (to will and to do) those things that are pleasing to Him. The Holy Spirit within the heart of the believer will always exercise influence toward those things that are pleasing to God – after all, walking in accordance with the Spirit will result in the righteousness of the Law of God being lived out through us. What we must be equally aware of is that we can squelch the influence of the Spirit; to the Thessalonians Paul wrote: “Quench [to extinguish; to suppress] not the Spirit” (1 Thessalonians 5:19).108 Even as the life of the Word was short lived on the rocky soil when the trials came, so we must guard against suppressing the influence of the Holy Spirit, Who would have us walk in holiness (Romans 8:4). “Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God” (Hebrews 3:12). God is operative in our hearts (as believers) to give us the intent to do that which is pleasing to Him; we must ensure that we apply ourselves to be responsive to His guiding Spirit. We must heed Paul’s command to the Ephesians: “… grieve not the holy Spirit of God, whereby ye are sealed [marked] unto the day of redemption” (Ephesians 4:30).
14. Do all things without murmurings and disputings:
Another simple command: do all things without complaints or questionings.109 Lest this be misunderstood, we must give heed to the context. The Philippians have just been challenged to work out their salvation with fear and trembling and to give special attention to their walk with the Lord; this was followed by a reminder that God is in us, encouraging us to walk in a manner pleasing to Him. Within this context, the command given here is completely justified and very clear; we must willingly walk in obedience to the commands in God’s Word. However, the context further narrows the application of this verse specifically to those things done as we work out our salvation through submission to God’s commands.
Jesus said: “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). The primary command is the first (love the Lord thy God), and the second in order is as great as (like) the first one, but is directed toward our fellow man.110 Here are two foundational commands from which, Jesus says, hang all the law and the prophets. Everything that the OT prophets proclaimed fits within these two commands, and the Law of Moses (those numerous statutes and regulations, the sacrificial system and the carefully established priesthood) finds its fulfillment within these two overarching commands. However, not only that, but the Law of God (the Ten Commandments written by God upon tables of stone, and now upon our hearts) also fits within these two commands: 1) love the Lord thy God – no other gods, do not make idols to worship, do not use the Lord’s name without purpose, and remember the Sabbath day (Exodus 20:3-11); 2) love thy neighbor – honor your parents, do not murder, do not commit adultery, do not steal, do not lie against your neighbor, and do not covet anything (Exodus 20:12-17). The writer of Hebrews declares that Jesus came to establish a better covenant in fulfillment of Jeremiah’s prophecy of a day when God would write His Laws upon our hearts (Hebrews 8:6-10) – these same Ten Laws that find expression under the two summary commands given by the Lord. Therefore, if we are to love the Lord with all of our heart, soul and mind, we must attend to those first four Commandments – and, Paul writes, do so without complaint or questioning! Therefore, if we fail to keep one of those first four Commandments, we have clearly fallen short of loving the Lord with all of our heart, soul and mind. James declared: “For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all” (James 2:10).
“Christ cannot be thus present in this sacrament except by the change into His body of the reality itself of the bread and the change into His blood of the reality itself of the wine, leaving unchanged only the properties of the bread and wine which our senses perceive. This mysterious change is very appropriately called by the Church transubstantiation. Every theological explanation which seeks some understanding of this mystery must, in order to be in accord with Catholic faith, maintain that in the reality itself, independently of our mind, the bread and wine have ceased to exist after the Consecration, so that it is the adorable body and blood of the Lord Jesus that from then on are really before us under the sacramental species of bread and wine, as the Lord willed it, in order to give Himself to us as food and to associate us with the unity of His Mystical Body” (emphasis added).66
Therefore, from their own words, it is clear that the Roman Catholic Church sacrifices the Lord Jesus Christ over and over again in their celebration of the Eucharist. We know that this is contrary to Scripture because it explicitly states that Christ died once, and only once, for the sins of mankind (Romans 6:10; Hebrews 9:28; 1 Peter 3:18). What the Catholics practice is in violation of the Word of God, but wholly in keeping with their traditions – even though they might proclaim that their traditions are given equal weight with the Scriptures, their practice tells another story. This significant error originated with their literal view of the Scriptures describing the Lord’s last meal with His disciples. “And as they did eat, Jesus took bread, and blessed, and brake it, and gave to them, and said, Take, eat: this is my body. And he took the cup, and when he had given thanks, he gave it to them: and they all drank of it. And he said unto them, This is my blood of the new testament, which is shed for many” (Mark 14:22-24). They fail to read a little farther where Jesus clarifies that the cup contained grape juice, not His blood: “Verily I say unto you, I will drink no more of the fruit of the vine, until that day that I drink it new in the kingdom of God” (Mark 14:25). Incredibly, a passage that uses figurative language, they take literally, and those that speak plainly of Christ’s single sacrifice for mankind are spiritualized away to make room for their traditions.
However, let us not gloat over the failure of the Roman Catholics to see through their many errors when the plain text of Scripture makes it so clear that their practices are wrong. Evangelicals are not immune to this virus. Evangelical tradition dictates that when a group of believers becomes large enough, they must meet in a building (whether owned or rented), they must draft a constitution, they must be registered with the government so that they can issue tax receipts, they must have a pastor, or pastors, to provide the spiritual leadership, and they must elect a board of elders to provide governance for their group. This happens over and over again; it doesn’t matter whether the group is Baptist, Alliance, Evangelical Free, Pentecostal – the identity makes no difference – the process will basically follow the same plan. Where do you find the basis for this tradition? You might think that it comes from Scripture, but therein is the rub. There is no foundation for any of this from Scripture; it is simply tradition leading the way. Is all tradition wrong? No, obviously not. However, when Scripture is set aside, without a backward glance as to how we, His people, should function as a group, this is not only a serious oversight, but a significant failure on our part. Christ, eternal God, took on the body of man, thereby becoming the perfect Lamb of God, able and willing to die a cruel death on a cross for our salvation from sin; surely we should consider what He might desire for our gatherings and be willing to set our traditions aside in favor of His guidance.
9. Wherefore God also hath highly exalted him, and given him a name which is above every name:
The word wherefore provides a direct link between the previous thoughts and what follows; the former provides the basis, or the foundation, for what will come. What has come before? Jesus, being in His very essence God, took on the similitude of man and then humbled Himself even further to die on the cross for the sins of mankind. For this reason (wherefore) God has given Him the highest position.67 How could this be since Jesus was always God and is declared to always be the same (Hebrews 13:8)?
The writer of Hebrews declared Jesus as being forever the same. However, if we pause to consider this, we realize that, at the appropriate time, Jesus came to this earth as a baby. The eternal Logos was now born of a woman; eternal God was experiencing, to some extent, the limiting factors of manhood – He emptied Himself of His blazing glory that would have caused men to fall at His feet as dead (Revelation 1:17). In accordance with His eternal plan, Jesus wore the robe of flesh so that He would qualify as the supreme and promised Deliverer for mankind. From those first coats that God made for Adam and Eve (Genesis 3:21), the sacrifices of perfect animals all pointed forward to one great day when God would once and forever provide for man’s salvation. Even though Jesus laid the glories of heaven aside, He was still in His very essence God. When the Jews pressured Him to clarify whether or not He was the Messiah, He said: “I and my Father are one” (John 10:30). Jesus, standing in Solomon’s porch speaking to the Jews, was, at that moment, one with God the Father. As Jesus spoke with Nicodemus, He made this remarkable statement: “And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is [present tense] in heaven” (John 3:13);68 even as He spoke with this ruler of the Jews, Jesus was in heaven with the Father. We will never comprehend the marvel of this Deity-Humanity merger.
If we consider that Jesus always has been, is, and will be God, then how could God the Father raise Him to supreme majesty?69 As the eternal Logos, we read of Jesus: “For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: And he is before all things, and by him all things consist [are upheld70 or continue71]” (Colossians 1:16-17). He was active in the creation of this world, and He is active in the preservation of the world. However, when He was resurrected from the dead and received His glorified body, He took on the new role as our Intercessor and Mediator with God.
Initially, every man was his own priest before God, offering the acceptable sacrifice before Him. Abel brought an acceptable offering (Genesis 4:4); Noah sacrificed offerings upon an altar (Genesis 8:20), and Abram prepared an altar and sacrifice for the Lord (Genesis 12:7). However, at Mt. Sinai, God gave Moses the details for a new priesthood and a new sacrificial system (all part of the Law of Moses). God set Aaron and his sons apart to be priests within this new system (Exodus 30:30; 40:13-15), and the tribe of Levi was dedicated to serve the priests in their responsibilities to God (Numbers 3:6). Within the Mosaic Law, of which the priesthood and sacrificial laws were only a part, it was the priests who were mediators between the people and God. The people, when they would sin in ignorance, would bring a perfect, female goat or lamb to the tabernacle, they would identify with their offering (place their hand upon the head of the animal), kill it, and the priests would then make the required sacrifice before the Lord on their behalf (Leviticus 4:27-35). The individual would acknowledge his sin (Numbers 15:17-31); placing his hand upon the animal was the prescribed way of making the offering efficacious for the sinner (Leviticus 1:4) – as a repentant sinner, he identified with the offering. With the slaying of the offering, the sinner’s part was then complete (symbolically he was dead to the sin), for his sin died with the lamb or goat. The priest then took of the shed blood to the altar and, with his finger, applied some to the four horns of the altar of burnt offering, and poured out the rest of the blood at the base of the altar; the fat from the sacrifice was burned on the altar as a sweet savor before the Lord (not as a wonderful smell, but as a sign of a repentant heart before God – it was pleasing to Him). It was the priest who made atonement with the Lord on behalf of the penitent sinner; the priest filled the role of mediator between the sinner and God.
The Hebrew word translated as fat (cheleb – kheh’ leb) figuratively speaks of the choicest part of anything.72 When Abel brought his offering to the Lord, it says that “... he also brought of the firstlings of his flock and of the fat thereof” (Genesis 4:4); he brought the best from his flock – that perfect lamb or goat. Within the sacrificial system that was implemented through Moses, the instruction was: “…all the fat is the LORD’S. It shall be a perpetual statute for your generations throughout all your dwellings, that ye eat neither fat nor blood” (Leviticus 3:16b-17). The fat of the animal belonged to the Lord; that which was a sign of the Lord’s blessing was given back to Him in offering. On the other hand, the blood was off-limits because it was the means for making atonement for the soul of the sinner (Leviticus 17:10-11). Within the Mosaic traditions, the sacrificial procedure was carefully laid out by God, and was to be followed with precision.
Of Jesus we read: “… now hath he obtained [literally, hit – as in an arrow striking a target;73 to become the master of] a more excellent [superior] ministry [specifically refers to a priestly work], by how much also he is the mediator of a better covenant, which was established [a legal term, to enact] upon better promises” (Hebrews 8:6).74 To answer the obvious question as to what these better promises were, the writer quotes from Jeremiah 31: “… For this is the covenant that I will make with the house of Israel after those days, saith the Lord; I will put my laws into their mind, and write them in their hearts: and I will be to them a God, and they shall be to me a people …” (Hebrews 8:10; Jeremiah 31:33). In the first covenant, God wrote His Ten Laws upon tables of stone (Exodus 31:18; Deuteronomy 4:13); with the new or fresh covenant, He will write His Laws upon our hearts – the Laws have not changed, Who does the writing has not changed, but the object upon which God writes has changed from unresponsive tables of stone to our impressionable and responsive hearts now occupied by His Spirit. The Lord’s Supper, an ordinance that we celebrate, commemorates the occasion when Jesus implemented the fresh covenant spoken of by Jeremiah (Luke 22:20; 1 Corinthians 11:25). However, not only has God written His Ten Commandments upon our hearts, He has also given us His Spirit to abide within us and guide us into all truth (John 16:13). To the extent that we submit to the guidance of the Spirit of God, that is how much we will express the righteousness of His Law through our lives (Romans 8:4; the Law that He has written on our hearts – Jeremiah 31:33). How much better is the new covenant? Under the first covenant, the Ten Commandments were written upon stone tables, which were kept in the Ark of the Covenant in the Holy of Holies, visited but once each year by the High Priest on the Day of Atonement. Faith in God’s promises would make the intermediary work of the priest efficacious for the temporary atonement of sin; God was holy and approachable with sacrifices, but only through the priests. When we enter the new covenant by faith in Christ (God), we are no longer left to our own devices but have the Spirit of God within us to be our Guide and Intercessor with God (Romans 8:27), and Christ is our High Priest at the right hand of the Father (Ephesians 2:18; Hebrews 7:25).
Through Jesus’ incarnation, death and resurrection, He became the Savior of men. Being a perfect Man (the Lamb of God without blemish) He could stand between man, the sinner, and God, the righteous and holy One. “For there is one God, and one mediator between God and men, the man Christ [the anointed, like to the high priest] Jesus [Jehovah is salvation] …” (1 Timothy 2:5).75 Within the confines of time, the superior work of Jesus, of which He became the master, was being our High Priest and Mediator with God. This is why it is so essential that we be found in Christ; “And be found in him [Christ], not having mine own righteousness [Isaiah 64:6], which is of the law [the Law of Moses], but that which is through the faith of Christ, the righteousness [of the Law of God (Romans 8:4)] which is of [from] God by faith” (Philippians 3:9). If we are in Christ, He not only is our Mediator and High Priest (Hebrews 4:14), but also our Intercessor (Romans 8:34); both the Spirit and the Son of God intercede with the Father on our behalf. Christ has not changed; He always has been, and always will be, eternally God, but, within the framework of time, He has received a new high-priestly ministry. In His ministry, Jesus declared: “I am the way, the truth, and the life: no man cometh unto the Father, but by me” (John 14:6). In His role as our High Priest, He has opened the way for us to come to the Father (Ephesians 2:5-6), He has provided us with the Spirit of God to guide us into all truth (John 16:13), and He has offered His own life as a sacrifice in payment for our sins, thereby purchasing new life for us (Hebrews 9:11-12). The way is narrow (Matthew 7:14), for it is Christ – there is salvation in no other (Acts 4:12); we must be found in Christ for that is the only place of spiritual safety (Romans 8:1; Hebrews 3:14).
Inasmuch as Jesus was obedient to the eternal plan of reconciliation, God has raised Him up into His presence in a glorified body of flesh. I do not understand how this fits within the span of eternity, but we are told that He has become the “firstfruits [always singular in Greek; the first to be resurrected never to die] of them that slept” (1 Corinthians 15:20).76 As such, we have the promise that “when he shall appear, we shall be like him; for we shall see him as he is” (1 John 3:2). However, we must not miss that this promise is only to those for whom He is the Firstfruit – to those who persevere to remain faithful to Him (Matthew 24:13; Hebrews 3:14).
Paul now states that Christ has been given a name which is above every name. Speaking of Jesus, Peter declared at Pentecost, “Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved” (Acts 4:12). Paul described to the Ephesians some of what God did for us when His eternal purposes were accomplished in raising Christ from the dead, and how His mighty power is reflected in Christ when He “set him at his own right hand in the heavenly places, Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come …” (Ephesians 1:20b-21). It is clear that Jesus has been exalted far above anything that this world can imagine; He has been given a name, and this name is greater than anything that we know. Isaiah looked forward to the coming Messiah and wrote: “… his name shall be called Wonderful [John 7:15], Counsellor [Matthew 11:29], The mighty God [Matthew 1:23], The everlasting Father, The Prince of Peace [John 14:27]” (Isaiah 9:6). Isaiah said that Jesus would be called the everlasting Father. “Philip saith unto him [Jesus], Lord, shew us the Father, and it sufficeth us. Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Shew us the Father?” (John 14:8-9). The mystery of Christ’s divinity will not unfold within our finite minds. Jesus, fully God, walked among men with His eternal glory under such restraint that men did not fall at His feet as dead, yet His response to Philip shows that God the Father was evident in Him, just as Isaiah declared. However, before we leave this, there is one more evidence that supports what Paul has declared about the Lord: when Jesus comes as Conqueror and Judge, we read: “… he had a name written, that no man knew, but he himself.” (Revelation 19:12). With the myriad of names given to the Lord, He has another name that only God knows; this truly must be a name above every name.
10. That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth;
Once again, the first word (that) is a linking word and ties what follows to what came before. God has exalted the Lord Jesus and given Him a name above every name so that at His name every knee will bend in worship. Bow is in the subjunctive mood and part of a purpose clause, which makes this a statement of fact; since this is what God the Father has done for God the Son, there is no question that every knee will bow before Him.77 The question that remains is this: will we bow before Him willingly in this life, or will our submission come as we hear His judgment against us at the end of time?
We read elsewhere: “I have sworn by myself, the word is gone out of my mouth in righteousness, and shall not return, That unto me every knee shall bow, every tongue shall swear” (Isaiah 45:23). There is no doubt that every knee will bow before God; as His creation, we should not expect anything else. Looking forward to the judgment of God, we see the wicked, who would not willingly bow before the Lord Jesus Christ, stand before God. “And I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them. And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works. And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works. And death and hell were cast into the lake of fire. This is the second death. And whosoever was not found written in the book of life was cast into the lake of fire” (Revelation 20:11-15). Although we do not read of the wicked being willing to bow before God, their judgment and imposed sentence by God clearly evidences their submission, or bowing, to His authority. The reality is that we all have the option of willingly bowing before Jesus Christ now, or the certainty of submitting to His judgment on a day still coming.
What was the sin of Lucifer, that favored angel? His heart was lifted up because of his created beauty, and he sought to make himself like unto God (Isaiah 14:12-15; Ezekiel 28:13-17). As Lucifer was filled with pride, he was no longer willing to bow before God, his Creator; as pride flowed in, humility and a proper understanding of who he was, flowed out. We must recognize and accept our lowly position before our almighty, holy Creator. “Pride goeth before destruction, and an haughty spirit before a fall” (Proverbs 16:18); the reality of that proverb has been lived out over and over again. “Yea, all of you be subject one to another, and be clothed with humility: for God resisteth the proud, and giveth grace to the humble. Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time …” (1Peter 5:5b-6). We are commanded to humble ourselves under the powerful working of God (symbolized by His hand), so that God might exalt us in His time. This is entirely in keeping with Jesus’ words: “And whosoever shall exalt himself shall be abased [same Greek word as humble]; and he that shall humble himself shall be exalted” (Matthew 23:12).78 This applied to Lucifer, it fit with Israel of old, and it also applies to us: “For thus saith the high and lofty One that inhabiteth eternity, whose name is Holy; I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite [crushed] ones” (Isaiah 57:15).79
Paul then elaborates on the extent of what is meant by every knee; you’ll note that the word things appears in italics, which means that the translators have supplied it for sentence flow. Literally we read, of heavenly and of earthly and of subterranean.80 The Greek word translated as under the earth is unique to this passage; it means subterranean, but is generally accepted to refer to the realm of the dead.81 “And many [the multitudes] of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt” (Daniel 12:2).82 The dead are all physically below ground level and have returned to dust (Genesis 3:19) – the subterranean. The heavenly refers to things celestial, to the dwelling place of God and the angels, not to the earthly heavens. All creatures will bow before the Lord Jesus – whether heavenly, earthly, or departed; as we have seen, all will submit to the Lord, but not everyone will do so willingly. “And every creature [created thing (not man)] which is in heaven, and on the earth, and under the earth [not the same Greek word as used by Paul], and such as are in the sea, and all that are in them, heard I saying, Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever” (Revelation 5:13).83 Everything created will offer up praise to the Lord Jesus Christ – a willing expression of glory to God, a willing choice to bow before God.
11. And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.
This is a continuation from the previous verse. Not only will every knee bow, but every tongue will confess Jesus as Lord. Confess, just like bow, bears the subjunctive mood and is part of the purpose clause that makes this a surety because of Who is involved.
As we considered bowing before Christ (in the previous verse) we saw that there will come a day when everyone will submit to the rule and judgment of God – either willingly now in this day of salvation (2 Corinthians 6:2), or when judged by God for their failure to acknowledge Him as God (Revelation 20:11-15). The thrust of this verse is somewhat different because what is referred to here is a confession, or acknowledgement, of Jesus as Lord of all. Our verse says: confess that Jesus Christ is Lord; is has been supplied by the translators. The word that is used within the Greek to identify the object of the confession, and what follows is literally Lord Jesus Christ. Therefore, the confession is the Lord Jesus Christ, and it is this confession that will come from every tongue. Within these three names is the core of salvation: Lord acknowledges that we are owned, or purchased, by Jesus Christ; Jesus means Jehovah is salvation – here is the only means of our salvation; Christ means anointed, the Messiah, God’s promised One Who is our High Priest.84 This confession is really much more than simply three names that can so easily roll off our tongues. To the Romans Paul wrote: “… if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation” (Romans 10:9-10). Paul is presenting here a further result of the exaltation of Jesus: every tongue will confess that salvation comes only through the Lord Jesus Christ. “The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance” (2 Peter 3:9). There are those who mock that the return of the Lord Jesus Christ has not already taken place (2 Peter 3:3-4), but Peter shows that this is an extension of God’s mercy by providing man with time to repent before Him; however, whether in this life or later, we are assured that every knee will bow before the Lord and every tongue will confess His name! Nevertheless, God’s mercy is not without end – a day is coming when the door of salvation will be closed (Matthew 24:36-39).
Paul wrote to Timothy that we should pray for all men: “For this is good and acceptable in the sight of God our Saviour; Who will have all men to be saved, and to come unto the knowledge of the truth” (1 Timothy 2:3-4). It is God’s desire that all human beings (men – anthropos) would be saved by Him (saved is in the passive voice – it is something that we receive), and equally, He desires that all would come to a precise and correct, or full, knowledge of the truth (Jesus Christ).85 Come is in the active voice, which means that we must expend the energy and make the commitment to acquire the specified degree of knowledge of the truth. Jesus openly declared: “… I am the way, the truth and the life …” (John 14:6); the Spirit of God has come to guide us into all truth (John 16:13); therefore, if we permit the Spirit to be our Guide, there will be no question that we will come to that precise and correct knowledge of the Truth – Jesus Christ. We recognize again that salvation is a gift from God (Ephesians 2:8), but with salvation comes a need to “study [give diligence] to shew [ourselves] approved [pleasing] unto God” (2 Timothy 2:15).86 Jesus charged us to “Strive [to endeavor with strenuous zeal – a present tense command] to enter in at the strait [narrow] gate: for many, I say unto you, will seek to enter in, and shall not [absolute] be able [to have power]” (Luke 13:24); not only is the entrance to eternal life narrow, but the way is also narrow, or compressed (Matthew 7:14). Jesus described the narrow way like this: “I am the way …” (John 14:6); He is also called the Word (John 1:1) and the Word of God (Revelation 19:13); therefore, the way is reduced to what is described in God’s Word. Unless we labor to live Biblically and place the text of Scripture on a higher plane than our theologies and traditions, we might well depart from that narrow way, or be unable to enter into it at all. The Psalmist recognized his need to limit his walk through life to what the Word of God illuminated for him: “Thy word is a lamp unto my feet, and a light unto my path” (Psalm 119:105). Within Evangelicalism, to limit your living to the words of Scripture will draw forth accusations of being legalistic, narrow-minded, or, perhaps, even being Pharisaical. Nevertheless, we must be prepared to confess, like the Apostle Peter: “Lord, to whom shall we go? thou hast the words of eternal life” (John 6:68).
After John witnessed the sealing of the multitude from Israel, he wrote: “… lo, a great multitude, which no man could number, of all nations [every nation], and kindreds [tribes], and people, and tongues [languages], stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands; And cried with a loud voice, saying, Salvation to our God which sitteth upon the throne, and unto the Lamb” (Revelation 7:9-10).87 After witnessing the sealing of the OT saints,88 John sees a host of people standing before the throne of God in heaven. Every language group, every tribe, every nation will be represented in heaven. These people are identified for John as being “they which came out of great tribulation [megas thlipsis; NOT God’s wrath (orge to theos)], and have washed their robes, and made them white in the blood of the Lamb” (Revelation 7:14). Daniel beheld God upon His throne, and He was dressed in a white garment, depicting His purity and holiness (Daniel 7:9). John was told that this great multitude was clothed in white – garments that had been washed in the blood of the Lamb; the whole host appeared before God in purity and holiness, but it was not their own. Christ is our salvation and so we must be found in Him – clothed with the righteousness that comes through faith in Him (Romans 8:4; Philippians 3:9).
We are told that such a confession will be to the glory of God the Father. I am reminded of the ministry of Jesus on this earth. When He healed the sick man, after declaring his sins forgiven, the people glorified God (Luke 5:26); when He raised the dead man in the funeral procession, the people glorified God (Luke 7:16); when He raised up the woman who could not straighten her body, she glorified God (Luke 13:13); when Jesus healed the ten lepers, and the Samaritan recognized what had transpired, he returned and glorified God (Luke 17:15); when the centurion saw how Jesus died on the cross, he glorified God (Luke 23:47). When Jesus performed a miracle of release from some physical ailment, the recorded response was glory to God; we might expect the glory to go to Jesus (for He performed the miracle), but He evidently had such a manner of performing these miracles that the glory went to God the Father. Therefore, when we make a confession of the Lord Jesus Christ, we are giving glory to God the Father, for we, in that confession, acknowledge our inability and His ability to bring about our reconciliation with Him.
12. Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling.
Again, we have a link to what has come before (as in v.9). However, this wherefore is broader, and encompasses all that Paul has included to describe Who the Lord Jesus Christ is, beginning at verse five: Let this mind be in you. Now comes the application to our personal lives of the astounding truth of Who Jesus is; because of all that Paul has described, we must now give consideration to what follows.
Paul calls the Philippians his beloved, his agapetos (ag-ap-ay-tos’), derived from agape.89 Although we might think this a term reserved for believers who were faring well in their walk with the Lord, it is actually very commonly applied to believers throughout the epistles by all of the writers; Paul even uses it in writing to the dysfunctional Corinthians; however, it did not find its way into his corrective letter to the Galatian believers – he calls them brethren, but never beloved.
What follows is a directive with a parenthetical comment. Paul writes of the obedience of the Philippians to his words, not only when he is present with them, but also when he is not there. The adage is that when the cat is away, the mice will play – the thought being that, under masterful observation, there will be order and compliance, but, when the monitoring is removed, the order and compliance will also disappear. When this happens, it is clear that the conformity was under duress or through fear of negative consequences, and not from any internal motivation. Similarly, we are told that a man, convinced against his will, is of the same opinion still – unless there is a willing acceptance of a new concept, no matter how good or true that new thought might be, it will not find root in the unwilling mind. Paul has found the Philippians to be motivated – they accepted the Gospel message when he brought it to them and, even after leaving them, they have continued to grow in their understanding of God and what He requires of them. There was no stagnation or falling away because Paul was not there; the truth of God’s message was personally theirs, and they grew in their walk with the Lord.
If we remove this parenthetical comment, we have: “… as ye have always obeyed, … work out your own salvation with fear and trembling.” The word obeyed means to listen or to hearken.90 This is more than simply hearing; it involves a positive response to what has been heard. James clarified this: “For if any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass: For he beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was. But whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed” (James 1:23-25). A hearer and a doer is one who hearkens to what he hears; he is obedient to the Word. Notice that the doer does more than just glance at the Word – more is required than to simply read through the Bible. The doer “looketh into the perfect law of liberty”; looketh literally means to stoop to look at, and metaphorically speaks of examining carefully.91 Here is someone who looks carefully into the law of liberty or freedom – not a freedom from restraint, as some might think, but a freedom to live as we ought. Man has always been under the Law of God. Within the Garden of Eden, because man was in full communication with God, the law was simply: do not eat of the tree of knowledge of good and evil (Genesis 2:16-17). Abraham was commended by God, for we read: he “…obeyed my voice, and kept my charge, my commandments, my statutes, and my laws” (Genesis 26:5); this was generations before God provided the descendants of Abraham with the Ten Commandments and the Mosaic Laws of statutes and ordinances. At Mt. Sinai, God wrote Ten Commandments on stone, signifying their permanency, so that there would never again be a question as to what He requires of us (Deuteronomy 4:13). Jeremiah wrote of a day when a fresh covenant would see this Law written by God upon our hearts (Jeremiah 31:33) – a covenant that was implemented by Jesus at the Last Supper (Luke 22:20). When we believe (are persuaded) that Christ’s sacrifice is for us, we are then in Christ by faith, and receive the Spirit of God Who will guide us into all truth (John 16:13) – the truth that God writes upon our hearts as we enter into the New Covenant in Christ (the Law of God). The liberty that we have in Christ is freedom from the condemnation of the Law, and the freedom to live out the Law of God by the enablement of the Holy Spirit (Romans 8:1-4); Paul wrote to the Corinthians: “where the Spirit of the Lord is, there is liberty [same Greek word as used by James]” (2 Corinthians 3:17). As Paul clarified to the Galatians, this liberty speaks of being born of the freewoman, Sarah, and not of the slave woman, Hagar (Galatians 4:22-5:1), thereby demonstrating to the Galatian believers that they were no longer under the bondage of the Law of Moses, but were freeborn, to live in the liberty of the Law of God through the working of the Holy Spirit. However, we must not stop with simply seeing the law of liberty, for James says that the doer must continue in it; the Greek word is parameno and means to continue always near92 – this must become a pattern for life. “For we are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end …” (Hebrews 3:14); we are called to perseverance!
As Paul describes the Philippians here, it is with the commendation that they have always walked in accordance with his teaching of the Gospel. Now he says, even as you have always obeyed, now work out your own salvation (a command). Contrary to the doctrine of many sects, this does not say to work for your salvation; there is nothing that we can do to merit salvation – it is a gift from God, and there is nothing that we can do for it (Ephesians 2:8-9). However, as we have said before, once saving faith has settled into our hearts, there is much work to be done. “For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them” (Ephesians 2:10); “For God hath not called us unto uncleanness, but unto holiness” (1 Thessalonians 4:7); “I therefore, the prisoner of the Lord, beseech you that ye walk [live] worthy [in a manner worthy] of the vocation [calling] wherewith ye are called …” (Ephesians 4:1).93 Paul’s plea with the Ephesians was that they would live in a manner worthy of God’s high calling – namely, unto holiness of life. God has declared: “For I am the LORD your God: ye shall therefore sanctify yourselves, and ye shall be holy; for I am holy …” (Leviticus 11:44); and, lest we miss it, Peter reiterated: “But as he which hath called you is holy, so be ye holy in all manner of conversation …” (1 Peter 1:15). This is the established goal for everyone who comes to God by faith in Christ, no matter when they live. Christ is the only means of salvation – from Adam to Jesus, faith was placed in the One Who was promised by God; since Jesus came, we look back to His sacrifice and place our faith in His finished work on our behalf – either way, salvation has always been by faith, and always in Christ.
As we come to Christ in faith, we must begin the life-long process of accounting ourselves dead to sin but alive unto God through Christ (Romans 6:11); this is a present-tense command: we are to be continually reckoning, or considering, ourselves as dead to sin (on the one hand), and continually alive to God (on the other hand);94 the command applies to both! Here is our occupation: we have to work out our salvation. Being sinners by nature, this command is entirely contrary to who we are, and so it is that the Spirit of God, Who comes to abide within us at the time that we place our faith in Christ, will provide enablement as we desire to walk in holiness (1 John 4:13). Consider this carefully: the Holy Spirit will not force us to live a life of holiness. “Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof” (Romans 6:12). The word reign is very significant, not only in its meaning (to control completely), but also grammatically; it is in the present tense, active voice and imperative mood.95 This is a command (imperative mood) that we (active voice) are to continually (present tense) work to ensure that sin does not have control of our lives. This is where we might say that the rubber of Christian living meets the road of life. As we endeavor to act in obedience to this command, the Spirit of God, abiding within us, will become an active participant in this effort. Theologically, this is called sanctification – the process of becoming holy, even as we have been called.
Paul’s admonition is that this work is to be done with fear and trembling – a warning following the charge to grow spiritually. We must not lose sight of the context for the qualification to this command. It was given to the Philippian believers who were growing in their walk with the Lord, even after Paul had departed from them; they were showing signs of growth, not atrophy. All of the positive signs of spiritual growth among this group of believers did not remove this warning from Paul’s words to them. On one occasion when Jesus met privately with His disciples, He said to them: “Take heed [be discerning] that no man [should – deceive is in the subjunctive mood, which indicates possibility but not certainty] deceive [to lead away from the truth] you” (Matthew 24:4).96 This warning is given so that they might be vigilant, lest someone come along with a credible philosophy and lead them into error. Within the same conversation with His disciples, Jesus declared: “he that shall endure [hupomeno – a strengthened form of abide, to bear up courageously (under suffering)] unto the end, the same shall [that is the one who will] be saved” (Matthew 24:13).97 Jesus warns His disciples to be alert lest they be led away from the truth, and then, subsequently, gives them a warning that they must be prepared to endure suffering and, through it all, remain steadfast unto the end (of life or the Lord’s coming in the clouds, whichever comes first) in order to be saved. Clearly, enduring for a short time is not sufficient; it must be an endurance that carries through the hard times right to the end. This is not new (Ezekiel 18:24).
A little later in the same conversation, Jesus said: “For there shall arise false Christs, and false prophets, and shall shew great signs and wonders; insomuch that, if it were possible, they shall deceive [same Greek word as used in Matthew 24:4] the very elect” (Matthew 24:24). Here we have the Greek phrase translated as if possible (leaving out the words supplied by the translators). There are those who declare this to mean that it is not possible to deceive those who are in Christ (the elect),98 thereby providing a sense of security and comfort to disregard Jesus’ earlier warnings. However, consideration of other texts, where this exact phrase appears, places this assurance in the category of our need to be discerning lest we be led astray. “For Paul had determined to sail by Ephesus, because he would not spend the time in Asia: for he hasted, if it were possible for him, to be at Jerusalem the day of Pentecost” (Acts 20:16). This is exactly the same phrase (the it were is not in the Greek, although we have no indication that the translators inserted it) and clearly Paul hoped that it was indeed possible for him to be in Jerusalem by Pentecost. “If it be possible, as much as lieth in you, live peaceably with all men” (Romans 12:18); once more, the same phrase (the it be is supplied), and, again, there is obvious hope that we will be able to live peaceably with all men. It would make no sense to say that the implication is that we cannot live peaceably with all men; the context demands that this be viewed as a possibility. Therefore, returning to Matthew 24:24, we must recognize that there will come some who will perform great feats with the aim of convincing us of their veracity, and, as those who have been redeemed by faith in Christ (the elect), we must be on our guard lest we be led away from the truth. Right after giving the disciples this warning, Jesus said: “Behold, I have told you before” (Matthew 24:25); in other words, I’ve told you before this seduction takes place so that you might be warned and take heed! There is no time off from being a Christian; we can never totally relax and take everything in that we hear without holding it against the Word of God. Yet we must not lose sight of the fact that our discernment must be in accordance with God’s Word. It appears that today’s Evangelical is more prepared to weigh what they hear against their own theology (or that of their selected Evangelical hero) than they are to use the Scriptures. With Ecumenism rampant within Evangelicalism today, it would be impossible for them to justify their actions based on Scripture (2 Corinthians 6:17); they are confined to using their own theologies. We must guard against being dragged into such a trap, which could easily result in even the faithful being led away from the truth.
Paul’s words to the Philippians are a warning; they are to produce the works of salvation with an attitude of fear and trembling. There is no room for pride within the Christian walk, no place where we can rest on our past accomplishments. “Wherefore let him that thinketh he standeth take heed lest he fall” (1 Corinthians 10:12). We are in Christ, if we have come to God by faith in the work that Christ did for us, and we must remain continually faithful; it is not good enough to be faithful for a while.
Jesus told a parable that exemplifies this truth very clearly. We’ve considered it before, but it bears repeating at this juncture. Jesus said: “A sower went forth to sow [the seed being the Word of God (Luke 8:11)] … he that received the seed into stony places, the same is he that heareth the word, and anon [euthos – immediately] with joy receiveth it; Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by [euthos – immediately] he is offended [falls away]. He also that received seed among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke [crowd out, cause to die99] the word, and he becometh unfruitful [barren]” (Matthew 13:3, 20-22).100 Here are those who received the Word of God with joy but fell away, and those who received the Word but allowed the busyness of life to render it lifeless. Unless we have a commitment to actively remain in the Word of God, we will be like the stony and weedy soils. The fact that we may have received the Word with joy at one time is of no value if we fall away in the time of testing. Peter made this observation: “For it had been better for them not to have known [to be thoroughly acquainted with] the way of righteousness, than, after they have known it, to turn [active voice, it is they who have known the way who are doing the turning] from the holy commandment delivered unto them” (2 Peter 2:21). Why would this be? Most, today, would assume that it is better to have known the way of righteousness in order to provide a basis for returning to it someday. We are to be exhorting one another in the faith, for “if we sin wilfully [willingly] after that we have received the knowledge [a precise and correct knowledge] of the truth, there remaineth [continues to exist] [absolutely] no more sacrifice for sins, But a certain fearful [terrible] looking for [expectation] of judgment [condemnation] and fiery indignation, which shall devour [is consuming] the adversaries [those who are contrary]” (Hebrews 10:26-27).101 He who has released his grip on his knowledge of, and love for, the truth, has also lost his hold on the hope that he once had in Christ; he is one who has “trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified [made holy], an unholy thing” (Hebrews 10:29).102 These are strong words of challenge to us, so that we might “Hold fast the form of sound words …” (2 Timothy 1:13).
We would do well to heed the warning that Paul gives to the Philippians, that we exercise diligence in living out our salvation with fear (phobos) and trembling (tromos). Jesus said: “No man, having put his hand to the plough, and looking back [at what has been left behind], is fit for the kingdom of God” (Luke 9:62). “Therefore, my beloved brethren, be ye stedfast, unmoveable [firmly persistent], always abounding in the work of the Lord …” (1 Corinthians 15:58).103
13. For it is God which worketh in you both to will and to do of his good pleasure.
What we see here is not a new thought, but one that is closely tied to that at which we have just looked.
The word translated as work out, in the previous verse, is an emphatic form of the Greek word for work meaning to effect through toil.104 We are to expend energy in accordance with our calling to be holy as God is holy (1 Peter 1:15). The word used here means to be operative or active or effective; God is active in us.105
As we step into the New Covenant in the Lord Jesus Christ, things change in us. God declared through Jeremiah that with the New Covenant, “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). God has written His Law (the Ten Commandments) upon our hearts – one of the first works of God in the life of a new believer. Jesus said: “If ye love me, keep my commandments. And I will pray the Father, and he shall give you another [another of the same sort] Comforter, that he may abide with you for ever; Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with [or near] you, and shall be in you” (John 14:15-17).106 Jesus promises that the Holy Spirit of truth (Who at that time was near to the disciples within the person of Jesus) would come for the purpose of abiding within them forever. Nevertheless, Paul warns that we must live under the guidance of the Spirit of God if we would remain without condemnation before God (Romans 8:1). At the time that we enter into the fresh covenant in Christ, the Spirit comes into us, prepared to take up permanent residence and to work out the Law of God that has been written upon our hearts – “That the righteousness of the law might be fulfilled in us, who walk … after the Spirit” (Romans 8:4). Here is how God is operative within the heart of a believer: His Law is written upon his heart, and His Spirit of truth is present to enable him to live righteously. “Now the God of peace … Make you perfect in every good work to do his will, working [doing] in you that which is wellpleasing [acceptable] in his sight, through Jesus Christ; to whom be glory for ever and ever. Amen” (Hebrews 13:20-21).107 It is God working in us to do that which is acceptable to Him; the righteousness of His Law is worked out in us as we walk in accordance with the Spirit of truth Who is abiding in us.
There are those who will say that our verse is confirmation that God does it all – we are totally without any ability or will to do anything in obedience to God. For fallen mankind, this is true – there is nothing that can be done to merit eternal life; however, this is not written to fallen man but rather to those who are living godly lives in keeping with the Gospel message that Paul delivered. We must also remember that the previous verse commanded us to work out our salvation with fear and trembling; therefore, we must not be simplistic in our understanding of this verse. You will recall that when the Word (the Seed) fell upon the rocky soil, it was received with immediate joy (Matthew 13:20). We are told that when we come to faith in Christ, we receive the Spirit of God (Romans 8:9) and God places His Law into our hearts (Hebrews 10:16); at that moment, we have received the Word with joy, and God is operative within our hearts so that we will desire to do (to will and to do) those things that are pleasing to Him. The Holy Spirit within the heart of the believer will always exercise influence toward those things that are pleasing to God – after all, walking in accordance with the Spirit will result in the righteousness of the Law of God being lived out through us. What we must be equally aware of is that we can squelch the influence of the Spirit; to the Thessalonians Paul wrote: “Quench [to extinguish; to suppress] not the Spirit” (1 Thessalonians 5:19).108 Even as the life of the Word was short lived on the rocky soil when the trials came, so we must guard against suppressing the influence of the Holy Spirit, Who would have us walk in holiness (Romans 8:4). “Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God” (Hebrews 3:12). God is operative in our hearts (as believers) to give us the intent to do that which is pleasing to Him; we must ensure that we apply ourselves to be responsive to His guiding Spirit. We must heed Paul’s command to the Ephesians: “… grieve not the holy Spirit of God, whereby ye are sealed [marked] unto the day of redemption” (Ephesians 4:30).
14. Do all things without murmurings and disputings:
Another simple command: do all things without complaints or questionings.109 Lest this be misunderstood, we must give heed to the context. The Philippians have just been challenged to work out their salvation with fear and trembling and to give special attention to their walk with the Lord; this was followed by a reminder that God is in us, encouraging us to walk in a manner pleasing to Him. Within this context, the command given here is completely justified and very clear; we must willingly walk in obedience to the commands in God’s Word. However, the context further narrows the application of this verse specifically to those things done as we work out our salvation through submission to God’s commands.
Jesus said: “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). The primary command is the first (love the Lord thy God), and the second in order is as great as (like) the first one, but is directed toward our fellow man.110 Here are two foundational commands from which, Jesus says, hang all the law and the prophets. Everything that the OT prophets proclaimed fits within these two commands, and the Law of Moses (those numerous statutes and regulations, the sacrificial system and the carefully established priesthood) finds its fulfillment within these two overarching commands. However, not only that, but the Law of God (the Ten Commandments written by God upon tables of stone, and now upon our hearts) also fits within these two commands: 1) love the Lord thy God – no other gods, do not make idols to worship, do not use the Lord’s name without purpose, and remember the Sabbath day (Exodus 20:3-11); 2) love thy neighbor – honor your parents, do not murder, do not commit adultery, do not steal, do not lie against your neighbor, and do not covet anything (Exodus 20:12-17). The writer of Hebrews declares that Jesus came to establish a better covenant in fulfillment of Jeremiah’s prophecy of a day when God would write His Laws upon our hearts (Hebrews 8:6-10) – these same Ten Laws that find expression under the two summary commands given by the Lord. Therefore, if we are to love the Lord with all of our heart, soul and mind, we must attend to those first four Commandments – and, Paul writes, do so without complaint or questioning! Therefore, if we fail to keep one of those first four Commandments, we have clearly fallen short of loving the Lord with all of our heart, soul and mind. James declared: “For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all” (James 2:10).

Most Evangelicals will express little difficulty with the Law of God – with the exception of that fourth Commandment; what are we to do with this Sabbath commandment today? It remains a part of the Ten Commandments, which God wrote with His finger upon tables of stone (Deuteronomy 4:13) – the same Laws that God now writes upon the hearts of those who come to Christ by faith (Hebrews 10:16). Within Evangelical circles today, keeping the seventh-day Sabbath is nigh unto anathema, and they are quick to point out that Jesus rose on the first day of the week and, for them, that changes it all. However, if you press them for supporting Biblical evidence, if they are honest, they will admit that there is none. Matthew G. Easton noted this in his Bible Dictionary:
“Originally at creation the seventh day of the week was set apart and consecrated as the Sabbath. The first day of the week is now observed as the Sabbath. Has God authorized this change? … The question … as to the change of the day in no way affects the perpetual obligation of the Sabbath as an institution. Change of the day or no change, the Sabbath remains as a sacred institution the same. It cannot be abrogated. If any change of the day has been made, it must have been by Christ or by his authority. … It was originally a memorial of creation [actually, it was set apart by God (Genesis 2:2-3)]. A work vastly greater than that of creation has now been accomplished by him, the work of redemption. We would naturally expect just such a change as would make the Sabbath a memorial of that greater work. True, we can give no text authorizing the change in so many words”111 (emphasis added).
Easton then goes on to seek to justify the change to the first day of the week based upon when Jesus met with His disciples after the resurrection, etc. – a change that he looks for because of his natural expectation, and not because of anything that Jesus said. As Easton admits, the change would have required the authority of Jesus Christ (the Lord of the Sabbath – Mark 2:28); in reality, the most natural expectation would be to have a directive from Christ authorizing such a significant departure from the clearly declared Law of God. Why would we expect to have a change from the seven-day Sabbath to the first-day just because Jesus rose on the first day of the week? The event of Jesus’ resurrection took place after the Sabbath was ended; it would seem more likely that Christ demonstrated His support for the seventh-day Sabbath; even in His sacrifice for mankind, He kept the Sabbath day.
“Originally at creation the seventh day of the week was set apart and consecrated as the Sabbath. The first day of the week is now observed as the Sabbath. Has God authorized this change? … The question … as to the change of the day in no way affects the perpetual obligation of the Sabbath as an institution. Change of the day or no change, the Sabbath remains as a sacred institution the same. It cannot be abrogated. If any change of the day has been made, it must have been by Christ or by his authority. … It was originally a memorial of creation [actually, it was set apart by God (Genesis 2:2-3)]. A work vastly greater than that of creation has now been accomplished by him, the work of redemption. We would naturally expect just such a change as would make the Sabbath a memorial of that greater work. True, we can give no text authorizing the change in so many words”111 (emphasis added).
Easton then goes on to seek to justify the change to the first day of the week based upon when Jesus met with His disciples after the resurrection, etc. – a change that he looks for because of his natural expectation, and not because of anything that Jesus said. As Easton admits, the change would have required the authority of Jesus Christ (the Lord of the Sabbath – Mark 2:28); in reality, the most natural expectation would be to have a directive from Christ authorizing such a significant departure from the clearly declared Law of God. Why would we expect to have a change from the seven-day Sabbath to the first-day just because Jesus rose on the first day of the week? The event of Jesus’ resurrection took place after the Sabbath was ended; it would seem more likely that Christ demonstrated His support for the seventh-day Sabbath; even in His sacrifice for mankind, He kept the Sabbath day.

A quick scan of history shows two things regarding this contentious issue: 1) the Roman Catholic Church (in some of its sources) claims to be the change agent. In Peter Geiermann’s The Convert’s Catechism of Catholic Doctrine, he openly states: “We observe Sunday instead of Saturday because the Catholic Church transferred the solemnity from Saturday to Sunday.”112 2) The change was largely legislated by the governing powers of the day. “Constantine in 321 forbade the sitting of courts and all secular labor in towns on ‘the venerable day of the sun’ ….”113 Constantine was the Roman emperor of the day, and, in keeping with the growing anti-Jewish sentiment in the West and under the influence of leading bishops, he enacted a law effectively marginalizing the Jews and those who sought to keep the Sabbath according to God’s Command. With this beginning, it has always been either secular or papal authority that has imposed restrictions for the observance of the “venerable day of the sun” or Sunday, but never has this come through the expressed authority of the Lord Jesus Christ.
The challenge placed before the Philippian Christians was this: do what the Word of God commissions you to do – and do it without questioning. God’s Word tells us to “try [examine, scrutinize] the spirits [not non-physical beings, but that by which a person is influenced] whether they are of God: because many false prophets are gone out into the world” (1 John 4:1).114 The intent of this is that we are to continually examine the purveyors of doctrine who cross our paths (try is in the present tense, imperative mood). Therefore, in keeping with the challenge given by John, we must be continually examining what we hear, read and see by the standard of the Word of God. Notice that the intent is to determine if they are of God, not whether they are Evangelical, Pentecostal, or Catholic; that is why the measure that we use must be God’s Word, which, in turn, demands that we know His Word, and not simply a statement of doctrine hammered out by a particular denomination. It is our responsibility to know the Scriptures (2 Timothy 2:15) and, by the Spirit of God abiding within (given to guide us into all truth – John 16:13), to apply what the Scriptures declare to our daily living without hesitation.
15. That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world;
Paul now provides the reasons for doing what God says without question, the prescribed method for working out our salvation with fear and trembling.
This is a purpose clause (that could better be: in order that) and so be, in the subjunctive mood, loses its uncertainty and becomes factual: in order that ye have become blameless and pure children of God ….115 As we live in open acceptance of what God brings into our lives, this will be the result. However, we must be ever vigilant for it also remains within us to grieve the Spirit of God (Ephesians 4:30), to quench His working in us (1 Thessalonians 5:19), and so we must guard against a heart of unbelief (Hebrews 3:12) lest we fail to realize our potential in the Spirit (Romans 8:4). Isaiah spoke of this reality: “In all their affliction he [the Lord] was afflicted, and the angel [messenger] of his presence saved them: in his love and in his pity he redeemed them; and he bare them, and carried them all the days of old. But they rebelled [to be disobedient], and vexed his holy Spirit: therefore he was turned to be their enemy, and he fought against them” (Isaiah 63:9-10).116 The will of man plays an active role in his relationship with his Creator, even after he has placed his faith in the Lord Jesus Christ for salvation. Jesus said: “Abide in me” (John 15:4) – a command that we are to obey by being ever vigilant that we remain in Him. “For we are made partakers of Christ [being in Christ], if we hold the beginning of our confidence stedfast unto the end …” (Hebrews 3:14). We must be prepared to hold fast our faith in Christ through the trials and tribulations that will come in this life (Matthew 10:22; John 16:33); believing for a while is not sufficient – the example of Israel should adequately remove this fallacy from our minds. Yet the hope of many Evangelicals today is resting on a little prayer for salvation that they uttered at one time; the Scriptures are clear, praying a prayer and then living for the devil or yourself is not acceptable to God. Since we cannot know the heart of anyone else, we can only be assured that these people fall into one of two groups:
The challenge placed before the Philippian Christians was this: do what the Word of God commissions you to do – and do it without questioning. God’s Word tells us to “try [examine, scrutinize] the spirits [not non-physical beings, but that by which a person is influenced] whether they are of God: because many false prophets are gone out into the world” (1 John 4:1).114 The intent of this is that we are to continually examine the purveyors of doctrine who cross our paths (try is in the present tense, imperative mood). Therefore, in keeping with the challenge given by John, we must be continually examining what we hear, read and see by the standard of the Word of God. Notice that the intent is to determine if they are of God, not whether they are Evangelical, Pentecostal, or Catholic; that is why the measure that we use must be God’s Word, which, in turn, demands that we know His Word, and not simply a statement of doctrine hammered out by a particular denomination. It is our responsibility to know the Scriptures (2 Timothy 2:15) and, by the Spirit of God abiding within (given to guide us into all truth – John 16:13), to apply what the Scriptures declare to our daily living without hesitation.
15. That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world;
Paul now provides the reasons for doing what God says without question, the prescribed method for working out our salvation with fear and trembling.
This is a purpose clause (that could better be: in order that) and so be, in the subjunctive mood, loses its uncertainty and becomes factual: in order that ye have become blameless and pure children of God ….115 As we live in open acceptance of what God brings into our lives, this will be the result. However, we must be ever vigilant for it also remains within us to grieve the Spirit of God (Ephesians 4:30), to quench His working in us (1 Thessalonians 5:19), and so we must guard against a heart of unbelief (Hebrews 3:12) lest we fail to realize our potential in the Spirit (Romans 8:4). Isaiah spoke of this reality: “In all their affliction he [the Lord] was afflicted, and the angel [messenger] of his presence saved them: in his love and in his pity he redeemed them; and he bare them, and carried them all the days of old. But they rebelled [to be disobedient], and vexed his holy Spirit: therefore he was turned to be their enemy, and he fought against them” (Isaiah 63:9-10).116 The will of man plays an active role in his relationship with his Creator, even after he has placed his faith in the Lord Jesus Christ for salvation. Jesus said: “Abide in me” (John 15:4) – a command that we are to obey by being ever vigilant that we remain in Him. “For we are made partakers of Christ [being in Christ], if we hold the beginning of our confidence stedfast unto the end …” (Hebrews 3:14). We must be prepared to hold fast our faith in Christ through the trials and tribulations that will come in this life (Matthew 10:22; John 16:33); believing for a while is not sufficient – the example of Israel should adequately remove this fallacy from our minds. Yet the hope of many Evangelicals today is resting on a little prayer for salvation that they uttered at one time; the Scriptures are clear, praying a prayer and then living for the devil or yourself is not acceptable to God. Since we cannot know the heart of anyone else, we can only be assured that these people fall into one of two groups:

1. Not Known – At the end of life they will hear from Lord: “I never knew you: depart from me, ye that work iniquity” (Matthew 7:23). Never means not at any time;117 there was no apostasy here, only delusion. These people never believed in the first place; they were only duped into believing that they were saved, and did all kinds of marvelous deeds for the Lord, Whom they did not know. Look at what they have done (v. 22) – they have prophesied in the name of the Lord, they have cast out demons, and they have done mighty things (miracles). Consider the “ministries” of Benny Hinn, Peter Popoff and Reinhard Bonnke (as examples) – they demonstrate all of these works that Jesus listed; yet even those who have done all of these things may well hear that they were “not at any time” known by the Lord. However, closer to home, I fear that this will be the case for many of Billy Graham’s “converts”; they did something, but they neither understand what it was that they were supposed to have done, nor has it made any difference in how they live their lives. For the most part, Evangelicals have lost the saving core of the Gospel message and have accepted a social gospel, which Paul would vehemently declare to be a perverted gospel, and those who proclaim it as being anathema (Galatians 1:7-8).
2. Apostate – Perhaps, they may have believed for a while, and then fell away in a time of testing (in other words, they are apostate). These are condemned even as they live; they can only look forward with a terrible expectation to condemnation because they have spurned the only Sacrifice for sins, the Lord Jesus Christ (Hebrews 10:26-27). It is of the apostate that Peter says that it would have been better for them to have never known the truth, because they now stand condemned, with no hope (2 Peter 2:21; Hebrews 10:29). For the unbelieving, there is always the hope that they will heed God’s Truth and be saved; the apostate has turned away from the only Truth and is without hope of reconciliation.
Jesus’ command is: you abide in Me (John 15:4); it is in the active voice, which means that we are the ones who are to do the abiding. Evangelicals have accepted a version of the Calvinist’s doctrine of the perseverance of the saints (the P of Calvinism’s TULIP); once you have “believed” you are kept for all of eternity. They look to passages like John 10:27-28 for support; Jesus said: “My sheep hear my voice, and I know [present tense – am knowing] them, and they follow [present tense – are following] me: And I give [present tense – am giving] unto them eternal life; and they shall never perish [ou and me are two Greek negatives with perish in the subjunctive mood, which means: they absolutely will not perish118], neither shall any man pluck them out of my hand.” Two things stand in the way of this supporting the matter of eternal security (as it is called). First of all, Jesus is speaking of My sheep who are known by Him and are following Him; this speaks of being in Christ and walking faithfully with Him – the one who is in this relationship with the Lord will not perish. Then we have the remaining promise that nothing will be able to snatch us out of His hand, and this is truly marvelous. However, we must not read more into it than what Jesus said; it is assuring us that nothing (no outside force) will ever be able to take us away from the Lord. This is confirmed by passages like: “For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord” (Romans 8:38-39). Once again, all of these things are external to us; what we must not lose sight of is our deceitful heart (Jeremiah 17:9). “Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing [becoming apostate] from the living God” (Hebrews 3:12). This is a warning addressed to brethren, those who were earlier called holy brethren (Hebrews 3:1). We must be ever vigilant lest the enemy of our souls destroy us; the foundation of our faith must rest in the pure Word of God, not in the creeds or theologies of men.
The first basis for obedience to what God has declared is that we will be blameless and pure.119 Before whom are we to be blameless, or without fault, and pure? Jesus came to earth as the perfect Son of God, and, as such, was eternally pure and without blame (being God) – yet, among the Jews, He was accused of many things (albeit falsely) and regarded as a violator of their laws and theology.120 Through faith in what Christ has done for our salvation, we are brought to abide in Him; through Him we are sanctified, or made holy, before God (Hebrews 10:10). As we walk in obedience to God’s commands (in accordance with the Spirit of God), we will remain pure and blameless before Him – part of the holy Bride Whom He will present to Himself one day (Ephesians 5:27). Our purity before God is because of what Christ has done in paying the debt of our sin; we will remain in this state before God only by walking in obedience to His commands by the power of His indwelling Spirit (Romans 8:1-4). Our salvation is all of God (Ephesians 2:8-9), but we must work in conjunction with the Spirit of God abiding within us in order to retain our salvation – this is the essence of working out our salvation with fear and trembling. As we remain in Christ, here is the heavenly perspective: we are pure before God.
Now we are told of the earthly perspective. We will be the blameless children of God in the midst of a crooked and corrupt generation. Blameless, and the phrase without rebuke, come from the same Greek word, only their forms differ (the former is masculine, the latter is neuter).121 The Greek word for nation (genea) is normally translated as generation – this is the only instance where the translators chose to use the word nation. We have just seen that we, as those who are in Christ, are pure and without blame before God; this is emphasized here in calling us blameless (without rebuke). However, although we are blameless before God through Christ, we live among a people who are wicked and twisted. Jesus prayed to the Father: “I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil” (John 17:15). He also said: “In the world ye shall have tribulation: but be of good cheer; I have overcome the world” (John 16:33b). The tribulation (thlipsis) will come as we live as the blameless children of God in a world where He is unknown and often unwanted.122 We must be prepared for tribulation (often from those who profess to know God), lest we fall away in the face of the trials of life – this is part of counting the cost before we commit to following the Lord Jesus Christ (Matthew 13:20-21; Luke 14:27). Unfortunately, this warning no longer finds its way into the Evangelical message; having embraced Ecumenism, they have broadened their pathway, marginalized any persecution or tribulation, and, unbeknownst to them, they have also removed the eternal life promised by the Lord. They give the appearance of upholding the Word of God even while they disobey the commands of God at every turn; to complicate the great Evangelical problem even further, in most cases, they only hold a stained and corrupted form of God’s true Word. They might vehemently deny that it makes any difference, but their compromised living stands as testimony to the compromised text that they uphold.
Within this generation, we shine (present tense) as lights in the world.123 Early on in Jesus’ ministry, He spoke of being lights: “Ye are the light of the world. A city that is set on an hill cannot be hid. Neither do men light a candle [lamp], and put it under a bushel, but on a candlestick [lampstand]; and it giveth light unto all that are in the house. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven” (Matthew 5:14-16).124 Jesus declared that those who did not believe in Him were already condemned, and went on to say: “And this is the condemnation, that light is come into the world, and men loved [agape – love as an act of the will] darkness rather than light, because their deeds were evil. For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved [exposed].” (John 3:18-21).125 As we read John’s Revelation, we come to understand the depth of this love for the darkness, for despite the severity of the plagues brought upon the people, they will hold tenaciously to their ungodly ways (Revelation 9:20-21). We live in a generation that is committed to the darkness of sin; it is within this generation that we are to shine forth the light of God – how can we do this? The Psalmist understood the necessity of being in the Word of God – “Thy word is a lamp unto my feet, and a light unto my path” (Psalm 119:105). Once again, the absolute necessity of being in the Word of God is so clear; not for the purpose of confirming our theological bent, but rather for Jesus, the eternal Word, to speak to our hearts as we permit the Spirit of God to guide us into all truth (John 16:13). “He that saith, I know [understand] him, and keepeth [to attend to carefully] not his commandments, is a liar, and the truth is [absolutely] not in him” (1 John 2:4).126 We must study (to apply ourselves with diligence) to show ourselves approved unto God (2 Timothy 2:15); we must expend the effort to abide in Christ, the eternal Word of God (Revelation 19:13). We are to be a light by walking in obedience to His commandments; we have no light within ourselves, we can only shine forth God’s light through our obedience to Him – we are to be a lamp, permitting God’s light to shine through us by the working of the oil of the Spirit of God (Romans 8:4).
16. Holding forth the word of life; that I may rejoice in the day of Christ, that I have not run in vain, neither laboured in vain.
This first phrase is tied directly to the previous thought of being lights in the world, for it concludes the thought of how this light is to be shown. The words holding forth also include the idea of holding fast.127 The word of life is clearly the Gospel of Jesus Christ, for there is no life outside of Him (John 1:1; 14:6; Revelation 19:13). The light will shine forth into a dark world only as we hold securely to the Message of the Bible, and then hold it forth so that all may see God’s light. We must have both the true Message and a firm grasp of it; if either is missing, there will be no light, or the light will fail. This is where the illustration of the lamp shines. The light of the lamp finds its source in a fuel that is external to the lamp; our spiritual light will only exist through the working of the Spirit of God; in ourselves, we have no light, nor anything that could produce a light. The light is all of God; however, we must not quench the Spirit (1 Thessalonians 5:19), thereby abandoning our only Fuel for light.
Paul now provides a personal result of the Philippians shining forth. The word rejoice is actually a noun and speaks of that in which one might glory;128 therefore, this phrase could be rendered, to me for glorying until a day of Christ. Paul’s anticipation is that the Philippians will provide him a reason to glory when he sees the Lord (this does not refer to Christ’s return [by contrast, 2 Thessalonians 2:2, which does refer to His coming, includes the definite article the (the day of Christ)], but rather to when Paul is joined with the Lord after death). His concern is that he will not have run, or labored, in vain among the Philippians. What is being exposed here is Paul’s concern that all of the work that he has done among the Philippian believers would be for naught – that they would turn their backs on his teaching of the Gospel, and fall away. As these Christians work out their salvation with fear and trembling and shine as lights in a darkened world, Paul’s glorying will find its foundation. To the Galatians Paul makes a similar, but less positive, comment: “I am afraid of you, lest I have bestowed upon you labour in vain” (Galatians 4:11). He is not expressing his fear of the Galatians, but rather that he is afraid that his labor in their midst has been for nothing. Unlike the Philippians who were growing in their walk with the Lord, the Galatians were being tempted to fall into the trap of the Judaizers, thereby forsaking faith in Christ alone, for their salvation.
“If a man abide not in me, he [singular] is cast forth as a branch [singular, neuter], and is withered [dried up]; and men [they – plural, neuter, see Matthew 13:41-42] gather them [together], and cast them into the fire, and they are [it is – singular] burned” (John 15:5-6).129 For clarity in our English language, the last phrases would read: they are gathering and casting into the fire, and it is burning.130 The barren branch is being burned; there is a significant danger of losing everything by not being prepared for trials or temptations – we must abide (meno) in Christ (John 15:4), and endure (hupomeno) unto the end in order to be saved (Matthew 24:13). To Nicodemus Jesus said: “For God so loved the world, that he gave his only begotten Son, that [in order that; for the purpose of] whosoever believeth [is believing (having been persuaded of the Truth so as to change his living – the full meaning of believe)] in him should not perish [will not perish; in a purpose clause the subjunctive does not bring uncertainty but certainty (it’s more like the indicative mood)], but have [is having (handled like perish)] everlasting life” (John 3:16).131
2. Apostate – Perhaps, they may have believed for a while, and then fell away in a time of testing (in other words, they are apostate). These are condemned even as they live; they can only look forward with a terrible expectation to condemnation because they have spurned the only Sacrifice for sins, the Lord Jesus Christ (Hebrews 10:26-27). It is of the apostate that Peter says that it would have been better for them to have never known the truth, because they now stand condemned, with no hope (2 Peter 2:21; Hebrews 10:29). For the unbelieving, there is always the hope that they will heed God’s Truth and be saved; the apostate has turned away from the only Truth and is without hope of reconciliation.
Jesus’ command is: you abide in Me (John 15:4); it is in the active voice, which means that we are the ones who are to do the abiding. Evangelicals have accepted a version of the Calvinist’s doctrine of the perseverance of the saints (the P of Calvinism’s TULIP); once you have “believed” you are kept for all of eternity. They look to passages like John 10:27-28 for support; Jesus said: “My sheep hear my voice, and I know [present tense – am knowing] them, and they follow [present tense – are following] me: And I give [present tense – am giving] unto them eternal life; and they shall never perish [ou and me are two Greek negatives with perish in the subjunctive mood, which means: they absolutely will not perish118], neither shall any man pluck them out of my hand.” Two things stand in the way of this supporting the matter of eternal security (as it is called). First of all, Jesus is speaking of My sheep who are known by Him and are following Him; this speaks of being in Christ and walking faithfully with Him – the one who is in this relationship with the Lord will not perish. Then we have the remaining promise that nothing will be able to snatch us out of His hand, and this is truly marvelous. However, we must not read more into it than what Jesus said; it is assuring us that nothing (no outside force) will ever be able to take us away from the Lord. This is confirmed by passages like: “For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord” (Romans 8:38-39). Once again, all of these things are external to us; what we must not lose sight of is our deceitful heart (Jeremiah 17:9). “Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing [becoming apostate] from the living God” (Hebrews 3:12). This is a warning addressed to brethren, those who were earlier called holy brethren (Hebrews 3:1). We must be ever vigilant lest the enemy of our souls destroy us; the foundation of our faith must rest in the pure Word of God, not in the creeds or theologies of men.
The first basis for obedience to what God has declared is that we will be blameless and pure.119 Before whom are we to be blameless, or without fault, and pure? Jesus came to earth as the perfect Son of God, and, as such, was eternally pure and without blame (being God) – yet, among the Jews, He was accused of many things (albeit falsely) and regarded as a violator of their laws and theology.120 Through faith in what Christ has done for our salvation, we are brought to abide in Him; through Him we are sanctified, or made holy, before God (Hebrews 10:10). As we walk in obedience to God’s commands (in accordance with the Spirit of God), we will remain pure and blameless before Him – part of the holy Bride Whom He will present to Himself one day (Ephesians 5:27). Our purity before God is because of what Christ has done in paying the debt of our sin; we will remain in this state before God only by walking in obedience to His commands by the power of His indwelling Spirit (Romans 8:1-4). Our salvation is all of God (Ephesians 2:8-9), but we must work in conjunction with the Spirit of God abiding within us in order to retain our salvation – this is the essence of working out our salvation with fear and trembling. As we remain in Christ, here is the heavenly perspective: we are pure before God.
Now we are told of the earthly perspective. We will be the blameless children of God in the midst of a crooked and corrupt generation. Blameless, and the phrase without rebuke, come from the same Greek word, only their forms differ (the former is masculine, the latter is neuter).121 The Greek word for nation (genea) is normally translated as generation – this is the only instance where the translators chose to use the word nation. We have just seen that we, as those who are in Christ, are pure and without blame before God; this is emphasized here in calling us blameless (without rebuke). However, although we are blameless before God through Christ, we live among a people who are wicked and twisted. Jesus prayed to the Father: “I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil” (John 17:15). He also said: “In the world ye shall have tribulation: but be of good cheer; I have overcome the world” (John 16:33b). The tribulation (thlipsis) will come as we live as the blameless children of God in a world where He is unknown and often unwanted.122 We must be prepared for tribulation (often from those who profess to know God), lest we fall away in the face of the trials of life – this is part of counting the cost before we commit to following the Lord Jesus Christ (Matthew 13:20-21; Luke 14:27). Unfortunately, this warning no longer finds its way into the Evangelical message; having embraced Ecumenism, they have broadened their pathway, marginalized any persecution or tribulation, and, unbeknownst to them, they have also removed the eternal life promised by the Lord. They give the appearance of upholding the Word of God even while they disobey the commands of God at every turn; to complicate the great Evangelical problem even further, in most cases, they only hold a stained and corrupted form of God’s true Word. They might vehemently deny that it makes any difference, but their compromised living stands as testimony to the compromised text that they uphold.
Within this generation, we shine (present tense) as lights in the world.123 Early on in Jesus’ ministry, He spoke of being lights: “Ye are the light of the world. A city that is set on an hill cannot be hid. Neither do men light a candle [lamp], and put it under a bushel, but on a candlestick [lampstand]; and it giveth light unto all that are in the house. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven” (Matthew 5:14-16).124 Jesus declared that those who did not believe in Him were already condemned, and went on to say: “And this is the condemnation, that light is come into the world, and men loved [agape – love as an act of the will] darkness rather than light, because their deeds were evil. For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved [exposed].” (John 3:18-21).125 As we read John’s Revelation, we come to understand the depth of this love for the darkness, for despite the severity of the plagues brought upon the people, they will hold tenaciously to their ungodly ways (Revelation 9:20-21). We live in a generation that is committed to the darkness of sin; it is within this generation that we are to shine forth the light of God – how can we do this? The Psalmist understood the necessity of being in the Word of God – “Thy word is a lamp unto my feet, and a light unto my path” (Psalm 119:105). Once again, the absolute necessity of being in the Word of God is so clear; not for the purpose of confirming our theological bent, but rather for Jesus, the eternal Word, to speak to our hearts as we permit the Spirit of God to guide us into all truth (John 16:13). “He that saith, I know [understand] him, and keepeth [to attend to carefully] not his commandments, is a liar, and the truth is [absolutely] not in him” (1 John 2:4).126 We must study (to apply ourselves with diligence) to show ourselves approved unto God (2 Timothy 2:15); we must expend the effort to abide in Christ, the eternal Word of God (Revelation 19:13). We are to be a light by walking in obedience to His commandments; we have no light within ourselves, we can only shine forth God’s light through our obedience to Him – we are to be a lamp, permitting God’s light to shine through us by the working of the oil of the Spirit of God (Romans 8:4).
16. Holding forth the word of life; that I may rejoice in the day of Christ, that I have not run in vain, neither laboured in vain.
This first phrase is tied directly to the previous thought of being lights in the world, for it concludes the thought of how this light is to be shown. The words holding forth also include the idea of holding fast.127 The word of life is clearly the Gospel of Jesus Christ, for there is no life outside of Him (John 1:1; 14:6; Revelation 19:13). The light will shine forth into a dark world only as we hold securely to the Message of the Bible, and then hold it forth so that all may see God’s light. We must have both the true Message and a firm grasp of it; if either is missing, there will be no light, or the light will fail. This is where the illustration of the lamp shines. The light of the lamp finds its source in a fuel that is external to the lamp; our spiritual light will only exist through the working of the Spirit of God; in ourselves, we have no light, nor anything that could produce a light. The light is all of God; however, we must not quench the Spirit (1 Thessalonians 5:19), thereby abandoning our only Fuel for light.
Paul now provides a personal result of the Philippians shining forth. The word rejoice is actually a noun and speaks of that in which one might glory;128 therefore, this phrase could be rendered, to me for glorying until a day of Christ. Paul’s anticipation is that the Philippians will provide him a reason to glory when he sees the Lord (this does not refer to Christ’s return [by contrast, 2 Thessalonians 2:2, which does refer to His coming, includes the definite article the (the day of Christ)], but rather to when Paul is joined with the Lord after death). His concern is that he will not have run, or labored, in vain among the Philippians. What is being exposed here is Paul’s concern that all of the work that he has done among the Philippian believers would be for naught – that they would turn their backs on his teaching of the Gospel, and fall away. As these Christians work out their salvation with fear and trembling and shine as lights in a darkened world, Paul’s glorying will find its foundation. To the Galatians Paul makes a similar, but less positive, comment: “I am afraid of you, lest I have bestowed upon you labour in vain” (Galatians 4:11). He is not expressing his fear of the Galatians, but rather that he is afraid that his labor in their midst has been for nothing. Unlike the Philippians who were growing in their walk with the Lord, the Galatians were being tempted to fall into the trap of the Judaizers, thereby forsaking faith in Christ alone, for their salvation.
“If a man abide not in me, he [singular] is cast forth as a branch [singular, neuter], and is withered [dried up]; and men [they – plural, neuter, see Matthew 13:41-42] gather them [together], and cast them into the fire, and they are [it is – singular] burned” (John 15:5-6).129 For clarity in our English language, the last phrases would read: they are gathering and casting into the fire, and it is burning.130 The barren branch is being burned; there is a significant danger of losing everything by not being prepared for trials or temptations – we must abide (meno) in Christ (John 15:4), and endure (hupomeno) unto the end in order to be saved (Matthew 24:13). To Nicodemus Jesus said: “For God so loved the world, that he gave his only begotten Son, that [in order that; for the purpose of] whosoever believeth [is believing (having been persuaded of the Truth so as to change his living – the full meaning of believe)] in him should not perish [will not perish; in a purpose clause the subjunctive does not bring uncertainty but certainty (it’s more like the indicative mood)], but have [is having (handled like perish)] everlasting life” (John 3:16).131

We must recognize that there is only one way that Paul’s work among the Philippians could be for nothing – if they fell away (or apostatized). We have already noted that Evangelicals have imbibed deeply of the error that promises eternal life even to those who may have only prayed a prayer for salvation and then departed to live in sin. Billy Graham has been a great purveyor of this heresy, which is now thoroughly embedded in the hearts and minds of most Evangelicals. “Conversion” was accomplished by repeating a simple prayer at the close of his crusade message, and then these “converts” were turned over to whomever for teaching – many going back to their apostate denominations. Any true conversions coming out of this scenario are by the mercy of God, and not through the integrity of Billy Graham. Paul taught the Philippians the full Gospel message and yet feared that his work might be in vain; by contrast, Billy, who has consistently proclaimed a diluted message of believe-it-receive-it, never questions his spiritual “success.” Apostasy is a very real threat to those who have been persuaded, who have believed in Jesus Christ; we must continually be on guard against failing in our walk with the Lord – “Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing [becoming apostate] from the living God” (Hebrews 3:12).
17. Yea, and if I be offered upon the sacrifice and service of your faith, I joy, and rejoice with you all.
This is more closely tied to what just came before than our English translation would indicate. The primary thought in the previous verse speaks of Paul’s anticipation of the Philippians providing him with a basis for rejoicing in Christ, being fully aware of the possibility of apostasy. This now picks up on that, and begins with the Greek word for but, signaling that a contrast will follow. But if also I am being poured out (as a drink offering) on the sacrifice and service of your faith ….132 The word offered speaks of being poured out – a common offering under the Mosaic tradition, since a drink offering was required with many sacrifices (Exodus 29:40). Paul declared to the Corinthians: “And I will very gladly spend and be spent for you; though the more abundantly I love you, the less I be loved” (2 Corinthians 12:15). He was completely committed to seeing the truth of God embedded in the hearts of the Corinthians, and he shows the same commitment here with the Philippians. If he is poured out for the establishment of their faith, he will rejoice even in this. Here is a glimpse into Paul’s heart: he is willing to sacrifice himself in order to see these people firmly rooted in the faith of Christ; he says: I am rejoicing and rejoicing with you all. Joy and rejoice are the same word in the Greek, except that the second has the prefix with added; both are in the present tense.133 Paul will personally rejoice, and he will also rejoice with the Philippians; he has seen and knows of their faithfulness in the Lord – his sacrifice would only be cause for celebration.
18. For the same cause also do ye joy, and rejoice with me.
What is not obvious in our translation is that these two phrases are commands; both joy and rejoice with are in the imperative mood.134 A closer translation would read: and the same also ye are to be rejoicing and be rejoicing with me.135 There is a tight correlation with the previous verse where Paul says that, even if his life is poured out as a drink offering for the establishment of their faith, he will rejoice and he will rejoice with the Philippians. In like manner and for the same reason, Paul instructs the Philippians to be rejoicing, and to be rejoicing with him (a similar reciprocal rejoicing). He considers the expenditure of his life to be cause for joy because of the spiritually fruitful lives of these believers; rather than feel sorrow for Paul in his imprisonment, he commands them to be joyful, and to rejoice with him. Paul held an eternal view of life; what took place in this life was of less consequence than being prepared for eternity, and therein was his cause for rejoicing in the Philippian Christians.
Something that was never far from Paul’s mind was the calling that we have received of God, and it was this focus that served to raise his eyes above the trials of this life to the glory that awaited him with God, which, in turn, permitted him to rejoice in seeing faith in Christ established in the hearts of the Philippians, despite his trials. This is not a natural view of life, and something that will not easily become a pattern for us; we are in the world, and it will continually demand our attention unless we are prepared to stand against its allurement. Consider some aspects of the calling that we, who have been persuaded, have all received (not just Paul) so that we might be better motivated to claim, and hold fast to, our commitment to God:
1. We are called of Jesus Christ (Romans 1:6). We are called by the eternal God become flesh; the One Who died to make our eternal reconciliation with God possible; it is our Savior Who is calling us. All other voices that we might hear are sent from the devil to cause us to turn away from the Giver of life.
2. We are called holy (Romans 1:7; 1 Corinthians 1:2). Like the faithful ones in Rome, we are called holy – not by anything that we have done, but because of being found in Jesus Christ. As we come to faith in Christ and continue to abide in Him and He abides in us, God sees us as being holy – however, we must remain in Christ.
3. We are called the children of the living God (Romans 9:26). To those who were outside of the chosen people of Israel, God declared through Hosea: “Ye are not my people, there it shall be said unto them, Ye are the sons of the living God” (Hosea1:10). God’s mercy has always been expressed to a people without hope; His desire was for Israel to be a nation of priests to intercede with God on behalf of the people of the world (Exodus 19:6) – this never happened. Through faith in Christ, and with the indwelling Holy Spirit, that is now our lot in life (1 Peter 2:9-10).
4. The call of God will not change or be retracted (Romans 11:29).136 In a day when everything seems to be very subjective and malleable, God’s call upon our lives has not changed – we must still attend to His Word, lest we miss what He has for us (the way to life is still narrow). Nor will He withdraw his calling, but that is not to say that His calling will never cease (2 Corinthians 6:2; Psalm 95:7-8).
5. We are called unto the fellowship of his Son Jesus Christ our Lord (1 Corinthians 1:9). Jesus said: “Abide in me, and I in you” (John 15:4); here is the key to having fellowship with the Son of God – continually abiding in Him (Hebrews 3:14). We have been called into fellowship with our Creator.
6. God has called us to peace (1 Corinthians 7:15). Taking this verse out of context, the Ecumenist lays his weapons down and sits with his enemy. Jesus said: “These things I have spoken unto you, that in me ye might have peace. In the world ye shall have tribulation [oppression, affliction, distress]: but be of good cheer; I have overcome the world” (John 16:33).137 The Greek word for peace used by Jesus is exactly the same as the one used by Paul; we are to have inner peace (being children of God) in the midst of promised distress.
7. We have been called into the grace of Christ (Galatians 1:6). In His eternal love and mercy, God made a way for sinful man to be restored to fellowship with Him; man was created for fellowship with God (made in the image of God) and it is through His grace (that which brings Him joy) that we can be reconciled unto Him.
8. We have been called unto liberty (Galatians 5:13). Ignoring the context for this statement, modern Evangelicals heave a sigh of relief and proclaim freedom to live as they please. Our liberty lies in our new birth after the manner of Isaac – we are children of promise, not subject to the statutes and ordinances of the Law of Moses. We are freeborn, free to live in accordance with the leading of the Spirit of God in obedience to the commandments of God, no longer bound by the chains of sin (Romans 6:18). We are free from condemnation if we walk after the leading of the Spirit of God (Romans 8:1-4).
9. We are called in one hope (Ephesians 4:4). Paul declared to Timothy Who our hope is: “Paul, an apostle of Jesus Christ by the commandment of God our Saviour, and Lord Jesus Christ, … our hope” (1 Timothy 1:1). We have only one Hope, and that is Jesus Who is the “one mediator between God and men” (1 Timothy 2:5) – the One Who declared Himself to be the Way, the Truth and the Life (John 14:6).
10. We have received a high calling of God (Philippians 3:14). There can be no higher calling, for we have been called into fellowship with our Creator and Savior.
11. We have been called in one body (Colossians 3:15). Jesus said: “I will build my ekklesia” (Matthew 16:18); He has made “both [the Jew and the Gentile] one, and hath broken down the middle wall of partition” (Ephesians 2:14). Hebrews 11 makes it clear that by faith all people of all times will be together in one; the saved of today are part of the same ekklesia as Enoch and Abraham of old. Jesus said that there would be only one flock and one Shepherd (John 10:16).
12. God has called us unto his kingdom and glory (1 Thessalonians 2:12). Preceded with the charge to walk worthy of God, here is a present reality and a future anticipation as we hold steadfast in our walk with God. We are now members of His kingdom, anticipating a time when we will live in His glory forever.
13. We have been called unto holiness (1 Thessalonians 4:7). Not only are we called holy, but we are to be holy; we must live a life of holiness. This is a command from the Lord: “Ye shall be holy: for I the LORD your God am holy” (Leviticus 19:2; 1 Peter 1:15).
14. We are called unto eternal life (1 Timothy 6:12). Timothy is charged to take hold of this eternal life to which we have been called; earlier, he is counseled to remain in the teaching of Paul, for salvation is possible by doing so (1 Timothy 4:16). Jesus declared eternal life to be for those who remain steadfast in their belief in Him (John 3:16 – the expression is that eternal life is for those who are believing); however, the deciding criteria is that we continue in the faith of Christ until the end (Matthew 24:13; Hebrews 3:14).
15. We have received a holy calling (2 Timothy 1:9). Not only are we called holy, and not only are we called to a life of holiness, but the calling itself is holy. This is not surprising when we consider that it comes from a holy God.
16. We have received a heavenly calling (Hebrews 3:1). Not only is our calling from God Whom we think of as residing in heaven, but our calling looks forward to an eternal future with God. Indeed, our final salvation will come when Jesus returns from the heavens (Philippians 3:20) and changes our bodies into the likeness of His glorious body (3:21), but only if we stand fast in the Lord (4:1).
This is the amazing calling that we have of God, which deserves our careful attention so that we will walk worthy of His calling upon our lives (Ephesians 4:1). If we respond to His calling, then we must walk carefully and with determination, for if we fall away from our walk in the Lord, then we will forfeit all of the blessings of our holy calling. “And we desire that every one of you do shew the same diligence to the full assurance of hope unto the end: That ye be not slothful, but followers of them who through faith and patience [endurance] inherit the promises” (Hebrews 6:11-12).138 Paul’s charge is that the Philippians rejoice, and that their rejoicing will find fruition as they endure in the marvelous calling of God. The Lord will support us in our enduring (He has given us His Spirit Who has been sent for the purpose of abiding with us forever – John 14:16), nevertheless, we must live in faithfulness in order for this to be our reality. Paul commanded the Corinthians to continually be “stedfast, unmoveable, always abounding in the work of the Lord …” (1 Corinthians 15:58); the command is directed to the Corinthians (and us) – it is our choice, but the enablement to endure will come through the abiding presence of the Spirit of God.
19. But I trust in the Lord Jesus to send Timotheus shortly unto you, that I also may be of good comfort, when I know your state.
But is not the best word with which to begin this verse, since there is no contrasting thought presented; probably and or now would have fit the context better. The word trust means hope; Paul is hoping to presently send Timothy quickly (shortly) unto the Philippians.139 The stated reason for this trip is so that Paul will hear of all that is taking place within this gathering and be encouraged. Keep in mind, Paul was imprisoned at this time and he was dependent upon those whom he trusted to assess the condition of the various gatherings and report back to him. With the Philippians, he is confident that he will be encouraged (comfort) with Timothy’s report. The word know (ginosko) speaks of becoming acquainted with, or of getting to know something.140
20. For I have no man likeminded, who will naturally care for your state.
Here is that word likeminded again. In 2:2 we saw that it meant to think the same way, and came from two words: autos phroneo (literally, same think). It is not the same in this verse, even though we can’t tell the difference from our English translation. The single Greek word used here is isopsuchos (ee-sop’-soo-khos) and means like-souled.141 Paul says that he has no one like Timothy whose soul is like his own – someone who will be genuinely, or sincerely (the correct translation for the word naturally) concerned about them.142 Although Paul had many who labored faithfully with him, it would seem that his affinity for Timothy was unique; this is the only place that we find the concept of being like-souled.
21. For all seek their own, not the things which are Jesus Christ’s.
This is very much a part of the previous verse. Paul has just described Timothy as being the only one who genuinely cares for them as he does. The reason for this is that everyone else is seeking (present tense) their own; I would understand this to be a general statement of the condition of the hearts of many in his day. As he looked about him, Paul had great difficulty finding those who had a heart for the truth of God like unto his own; everyone was preoccupied with the cares of life, whereas Paul’s burning passion was making the Gospel known (1 Corinthians 9:16). Others were seeking their own, and (literally) not the things of Christ Jesus.143
In Paul’s instruction to the Corinthians, he makes it very clear that the Body of Christ is made up of many members (1 Corinthians 12:12) – we are individually gifted by the Spirit to do different things, thereby the mutual care of the Body is enhanced (since we do not all have the same needs). Earlier, Paul taught the Corinthians to not seek to change their station in life simply because they had placed their faith in Christ. If you’re a servant, don’t worry about it (if you can be freed, great – if not, you are Christ’s freeman); if you are born free, remember that you are Christ’s slave (1 Corinthians 7:20-22). There is a great equalizing that takes place in Christ (Ephesians 4:16). What seems evident is that our position in Christ overshadows whatever else might be expected of us in this life. To the Ephesians, Paul exhorted the thief to be diligent to work at what is good so that he may provide for those in need (Ephesians 4:28). He called on the Thessalonians to “study to be quiet, and to do your own business, and to work with your own hands, as we commanded you…” (1 Thessalonians 4:11). The balance in this is that we are to work to support ourselves and our family; “… if any provide not for his own, and specially for those of his own house, he hath denied the faith, and is worse than an infidel [unfaithful]” (1 Timothy 5:8).144 This is a responsibility placed upon the man by God – “In the sweat of thy face shalt thou eat bread, till thou return unto the ground …” (Genesis 3:19). Yet, although we are all to have our work, that is not to be our primary focus; it is to be more the means to an end, than the end itself. Paul’s criticism here is that he sees in others a focus away from the things of the Lord to attending to their own personal welfare and making that their priority for living. Paul’s concern would be expressed in Jesus’ words: “But seek ye first the kingdom of God, and his righteousness; and all these things [the necessities of life] shall be added unto you” (Matthew 6:33). Above all, we must strive to live in keeping with God’s commands, beginning with those simple and clear Ten Commandments now written upon our hearts by the finger of God (Jeremiah 31:33); “… hereby we do know [present tense] that we know [perfect tense] him, if we keep [are attending carefully to; present tense, subjunctive mood (hence if)] his [God’s] commandments” (1 John 2:3).145 The reality expressed here, but often overlooked, is that we come to know God only once (perfect tense – a once and for all past action not needing to be repeated146), and if we continually and carefully attend to doing what He has commanded us, then we will always know that we are His. There is a very strong correlation between the assurance that we know God and our obedience to His commandments. God’s message to Israel is the same as to us today – repentance and obedience (Deuteronomy 4:30-31).
It is, therefore, expedient for us to consider what this means. John goes on to expand on the importance of our obedience: “He that saith, I know [perfect tense – that one-time coming to know God] him, and keepeth not [is not attending carefully to] his commandments, is a liar, and the truth is [absolutely] not in him. But whoso keepeth [may be attending carefully to] his word, in him verily is the love of God perfected [made complete]: hereby know we that we are in him” (1 John 2:4-5).147 Since obedience is such a significant factor in our assurance that we are in Christ (that we know God), it would only follow that it is of utmost importance that we know the commands of God so that we can walk in obedience to Him.
When the lawyer came to Jesus to test Him regarding the Law, “Jesus said unto him, 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 [the most important of all148] and great commandment. And the second [second in order149] is like unto it [of equal value], Thou shalt love [apage] thy neighbour as thyself. On these two commandments hang all the law and the prophets” (Matthew 22:37-40).150 Here are two general, overarching commandments upon which all of the other commands of God hang. The foremost, or chief commandment comes from Deuteronomy 6:5 – “And thou shalt love the LORD thy God with all thine heart, and with all thy soul, and with all thy might”; the second is found in Leviticus 19:18 – “Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD.” As we consider this, it would seem that nothing has changed – what God expected of the children of Israel with Moses, spiritually, Jesus reiterated to the lawyer – and rightly so. What we must not misunderstand is that the Word of God has been unalterably established forever (Psalm 119:89), and God has declared: “My covenant will I not break [dissolve], nor alter the thing that is gone out of my lips” (Psalm 89:34).151
God spoke Ten Commandments, which He then wrote upon two tables of stone with His own finger (Exodus 31:18; Deuteronomy 4:13), and, now, under the New Covenant instituted by Jesus, He writes them upon the hearts of all who place their faith in the Lord Jesus Christ. Since our obedience to God’s commands is so vitally important to our assurance of knowing Him and remaining in Christ, a beginning for us should be these Ten Commands:
1. “I am the LORD thy God, which have brought thee out of the land of Egypt, out of the house of bondage. Thou shalt have no other gods before me” (Exodus 20:2-3).
This establishes, without question, that God must hold the highest commitment in our lives. This forces us to consider what holds our primary loyalty; this is subtle, for what may well appear to be spiritual could be a mask for personal pride. Evangelical pastors might be guilty of basking in the prestige of being the spiritual focus of their church; church members, in turn, may hang on the words of their spiritual hero, losing sight of the Scriptures. A god does not need to take the form of a pagan deity, an idol that has been carved and painted – it might merely be someone, or something, that controls our lives.
2. “Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: Thou shalt not bow down thyself to them, nor serve them: for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; And shewing mercy unto thousands of them that love me, and keep my commandments” (Exodus 20:4-6).
Here God deals with the visualization of a god; we are a visually-oriented people, and this deals with a very real temptation. When Moses led the people of Israel out of Egypt to Mt. Sinai, he went into the mountain to meet with God. During his time away, the people became restless and thought that something had happened to him; their first request of Aaron (Moses’ brother) was “make us gods, which shall go before us” (Exodus 32:1). Aaron fashions a calf from gold (like unto what they would have undoubtedly seen in Egypt), builds an altar before it and declares: “To morrow is a feast to the Lord [Jehovah]” (Exodus 32:5); evidently he saw the calf as being representative of God. This second commandment deals specifically with this kind of situation; we are not to make anything that we ascribe as being God.
There are those, like the Hutterites, who have said that because of this commandment they cannot comply with the laws of the land regarding having their picture on their driver’s license. This is not a correct interpretation of God’s Second Commandment, which has two interrelated parts – don’t make an image for worship, and don’t worship an image. Some, like the Hutterites, take this to mean that we should not have pictures, but this would only be true if our purpose is to worship those pictures.
17. Yea, and if I be offered upon the sacrifice and service of your faith, I joy, and rejoice with you all.
This is more closely tied to what just came before than our English translation would indicate. The primary thought in the previous verse speaks of Paul’s anticipation of the Philippians providing him with a basis for rejoicing in Christ, being fully aware of the possibility of apostasy. This now picks up on that, and begins with the Greek word for but, signaling that a contrast will follow. But if also I am being poured out (as a drink offering) on the sacrifice and service of your faith ….132 The word offered speaks of being poured out – a common offering under the Mosaic tradition, since a drink offering was required with many sacrifices (Exodus 29:40). Paul declared to the Corinthians: “And I will very gladly spend and be spent for you; though the more abundantly I love you, the less I be loved” (2 Corinthians 12:15). He was completely committed to seeing the truth of God embedded in the hearts of the Corinthians, and he shows the same commitment here with the Philippians. If he is poured out for the establishment of their faith, he will rejoice even in this. Here is a glimpse into Paul’s heart: he is willing to sacrifice himself in order to see these people firmly rooted in the faith of Christ; he says: I am rejoicing and rejoicing with you all. Joy and rejoice are the same word in the Greek, except that the second has the prefix with added; both are in the present tense.133 Paul will personally rejoice, and he will also rejoice with the Philippians; he has seen and knows of their faithfulness in the Lord – his sacrifice would only be cause for celebration.
18. For the same cause also do ye joy, and rejoice with me.
What is not obvious in our translation is that these two phrases are commands; both joy and rejoice with are in the imperative mood.134 A closer translation would read: and the same also ye are to be rejoicing and be rejoicing with me.135 There is a tight correlation with the previous verse where Paul says that, even if his life is poured out as a drink offering for the establishment of their faith, he will rejoice and he will rejoice with the Philippians. In like manner and for the same reason, Paul instructs the Philippians to be rejoicing, and to be rejoicing with him (a similar reciprocal rejoicing). He considers the expenditure of his life to be cause for joy because of the spiritually fruitful lives of these believers; rather than feel sorrow for Paul in his imprisonment, he commands them to be joyful, and to rejoice with him. Paul held an eternal view of life; what took place in this life was of less consequence than being prepared for eternity, and therein was his cause for rejoicing in the Philippian Christians.
Something that was never far from Paul’s mind was the calling that we have received of God, and it was this focus that served to raise his eyes above the trials of this life to the glory that awaited him with God, which, in turn, permitted him to rejoice in seeing faith in Christ established in the hearts of the Philippians, despite his trials. This is not a natural view of life, and something that will not easily become a pattern for us; we are in the world, and it will continually demand our attention unless we are prepared to stand against its allurement. Consider some aspects of the calling that we, who have been persuaded, have all received (not just Paul) so that we might be better motivated to claim, and hold fast to, our commitment to God:
1. We are called of Jesus Christ (Romans 1:6). We are called by the eternal God become flesh; the One Who died to make our eternal reconciliation with God possible; it is our Savior Who is calling us. All other voices that we might hear are sent from the devil to cause us to turn away from the Giver of life.
2. We are called holy (Romans 1:7; 1 Corinthians 1:2). Like the faithful ones in Rome, we are called holy – not by anything that we have done, but because of being found in Jesus Christ. As we come to faith in Christ and continue to abide in Him and He abides in us, God sees us as being holy – however, we must remain in Christ.
3. We are called the children of the living God (Romans 9:26). To those who were outside of the chosen people of Israel, God declared through Hosea: “Ye are not my people, there it shall be said unto them, Ye are the sons of the living God” (Hosea1:10). God’s mercy has always been expressed to a people without hope; His desire was for Israel to be a nation of priests to intercede with God on behalf of the people of the world (Exodus 19:6) – this never happened. Through faith in Christ, and with the indwelling Holy Spirit, that is now our lot in life (1 Peter 2:9-10).
4. The call of God will not change or be retracted (Romans 11:29).136 In a day when everything seems to be very subjective and malleable, God’s call upon our lives has not changed – we must still attend to His Word, lest we miss what He has for us (the way to life is still narrow). Nor will He withdraw his calling, but that is not to say that His calling will never cease (2 Corinthians 6:2; Psalm 95:7-8).
5. We are called unto the fellowship of his Son Jesus Christ our Lord (1 Corinthians 1:9). Jesus said: “Abide in me, and I in you” (John 15:4); here is the key to having fellowship with the Son of God – continually abiding in Him (Hebrews 3:14). We have been called into fellowship with our Creator.
6. God has called us to peace (1 Corinthians 7:15). Taking this verse out of context, the Ecumenist lays his weapons down and sits with his enemy. Jesus said: “These things I have spoken unto you, that in me ye might have peace. In the world ye shall have tribulation [oppression, affliction, distress]: but be of good cheer; I have overcome the world” (John 16:33).137 The Greek word for peace used by Jesus is exactly the same as the one used by Paul; we are to have inner peace (being children of God) in the midst of promised distress.
7. We have been called into the grace of Christ (Galatians 1:6). In His eternal love and mercy, God made a way for sinful man to be restored to fellowship with Him; man was created for fellowship with God (made in the image of God) and it is through His grace (that which brings Him joy) that we can be reconciled unto Him.
8. We have been called unto liberty (Galatians 5:13). Ignoring the context for this statement, modern Evangelicals heave a sigh of relief and proclaim freedom to live as they please. Our liberty lies in our new birth after the manner of Isaac – we are children of promise, not subject to the statutes and ordinances of the Law of Moses. We are freeborn, free to live in accordance with the leading of the Spirit of God in obedience to the commandments of God, no longer bound by the chains of sin (Romans 6:18). We are free from condemnation if we walk after the leading of the Spirit of God (Romans 8:1-4).
9. We are called in one hope (Ephesians 4:4). Paul declared to Timothy Who our hope is: “Paul, an apostle of Jesus Christ by the commandment of God our Saviour, and Lord Jesus Christ, … our hope” (1 Timothy 1:1). We have only one Hope, and that is Jesus Who is the “one mediator between God and men” (1 Timothy 2:5) – the One Who declared Himself to be the Way, the Truth and the Life (John 14:6).
10. We have received a high calling of God (Philippians 3:14). There can be no higher calling, for we have been called into fellowship with our Creator and Savior.
11. We have been called in one body (Colossians 3:15). Jesus said: “I will build my ekklesia” (Matthew 16:18); He has made “both [the Jew and the Gentile] one, and hath broken down the middle wall of partition” (Ephesians 2:14). Hebrews 11 makes it clear that by faith all people of all times will be together in one; the saved of today are part of the same ekklesia as Enoch and Abraham of old. Jesus said that there would be only one flock and one Shepherd (John 10:16).
12. God has called us unto his kingdom and glory (1 Thessalonians 2:12). Preceded with the charge to walk worthy of God, here is a present reality and a future anticipation as we hold steadfast in our walk with God. We are now members of His kingdom, anticipating a time when we will live in His glory forever.
13. We have been called unto holiness (1 Thessalonians 4:7). Not only are we called holy, but we are to be holy; we must live a life of holiness. This is a command from the Lord: “Ye shall be holy: for I the LORD your God am holy” (Leviticus 19:2; 1 Peter 1:15).
14. We are called unto eternal life (1 Timothy 6:12). Timothy is charged to take hold of this eternal life to which we have been called; earlier, he is counseled to remain in the teaching of Paul, for salvation is possible by doing so (1 Timothy 4:16). Jesus declared eternal life to be for those who remain steadfast in their belief in Him (John 3:16 – the expression is that eternal life is for those who are believing); however, the deciding criteria is that we continue in the faith of Christ until the end (Matthew 24:13; Hebrews 3:14).
15. We have received a holy calling (2 Timothy 1:9). Not only are we called holy, and not only are we called to a life of holiness, but the calling itself is holy. This is not surprising when we consider that it comes from a holy God.
16. We have received a heavenly calling (Hebrews 3:1). Not only is our calling from God Whom we think of as residing in heaven, but our calling looks forward to an eternal future with God. Indeed, our final salvation will come when Jesus returns from the heavens (Philippians 3:20) and changes our bodies into the likeness of His glorious body (3:21), but only if we stand fast in the Lord (4:1).
This is the amazing calling that we have of God, which deserves our careful attention so that we will walk worthy of His calling upon our lives (Ephesians 4:1). If we respond to His calling, then we must walk carefully and with determination, for if we fall away from our walk in the Lord, then we will forfeit all of the blessings of our holy calling. “And we desire that every one of you do shew the same diligence to the full assurance of hope unto the end: That ye be not slothful, but followers of them who through faith and patience [endurance] inherit the promises” (Hebrews 6:11-12).138 Paul’s charge is that the Philippians rejoice, and that their rejoicing will find fruition as they endure in the marvelous calling of God. The Lord will support us in our enduring (He has given us His Spirit Who has been sent for the purpose of abiding with us forever – John 14:16), nevertheless, we must live in faithfulness in order for this to be our reality. Paul commanded the Corinthians to continually be “stedfast, unmoveable, always abounding in the work of the Lord …” (1 Corinthians 15:58); the command is directed to the Corinthians (and us) – it is our choice, but the enablement to endure will come through the abiding presence of the Spirit of God.
19. But I trust in the Lord Jesus to send Timotheus shortly unto you, that I also may be of good comfort, when I know your state.
But is not the best word with which to begin this verse, since there is no contrasting thought presented; probably and or now would have fit the context better. The word trust means hope; Paul is hoping to presently send Timothy quickly (shortly) unto the Philippians.139 The stated reason for this trip is so that Paul will hear of all that is taking place within this gathering and be encouraged. Keep in mind, Paul was imprisoned at this time and he was dependent upon those whom he trusted to assess the condition of the various gatherings and report back to him. With the Philippians, he is confident that he will be encouraged (comfort) with Timothy’s report. The word know (ginosko) speaks of becoming acquainted with, or of getting to know something.140
20. For I have no man likeminded, who will naturally care for your state.
Here is that word likeminded again. In 2:2 we saw that it meant to think the same way, and came from two words: autos phroneo (literally, same think). It is not the same in this verse, even though we can’t tell the difference from our English translation. The single Greek word used here is isopsuchos (ee-sop’-soo-khos) and means like-souled.141 Paul says that he has no one like Timothy whose soul is like his own – someone who will be genuinely, or sincerely (the correct translation for the word naturally) concerned about them.142 Although Paul had many who labored faithfully with him, it would seem that his affinity for Timothy was unique; this is the only place that we find the concept of being like-souled.
21. For all seek their own, not the things which are Jesus Christ’s.
This is very much a part of the previous verse. Paul has just described Timothy as being the only one who genuinely cares for them as he does. The reason for this is that everyone else is seeking (present tense) their own; I would understand this to be a general statement of the condition of the hearts of many in his day. As he looked about him, Paul had great difficulty finding those who had a heart for the truth of God like unto his own; everyone was preoccupied with the cares of life, whereas Paul’s burning passion was making the Gospel known (1 Corinthians 9:16). Others were seeking their own, and (literally) not the things of Christ Jesus.143
In Paul’s instruction to the Corinthians, he makes it very clear that the Body of Christ is made up of many members (1 Corinthians 12:12) – we are individually gifted by the Spirit to do different things, thereby the mutual care of the Body is enhanced (since we do not all have the same needs). Earlier, Paul taught the Corinthians to not seek to change their station in life simply because they had placed their faith in Christ. If you’re a servant, don’t worry about it (if you can be freed, great – if not, you are Christ’s freeman); if you are born free, remember that you are Christ’s slave (1 Corinthians 7:20-22). There is a great equalizing that takes place in Christ (Ephesians 4:16). What seems evident is that our position in Christ overshadows whatever else might be expected of us in this life. To the Ephesians, Paul exhorted the thief to be diligent to work at what is good so that he may provide for those in need (Ephesians 4:28). He called on the Thessalonians to “study to be quiet, and to do your own business, and to work with your own hands, as we commanded you…” (1 Thessalonians 4:11). The balance in this is that we are to work to support ourselves and our family; “… if any provide not for his own, and specially for those of his own house, he hath denied the faith, and is worse than an infidel [unfaithful]” (1 Timothy 5:8).144 This is a responsibility placed upon the man by God – “In the sweat of thy face shalt thou eat bread, till thou return unto the ground …” (Genesis 3:19). Yet, although we are all to have our work, that is not to be our primary focus; it is to be more the means to an end, than the end itself. Paul’s criticism here is that he sees in others a focus away from the things of the Lord to attending to their own personal welfare and making that their priority for living. Paul’s concern would be expressed in Jesus’ words: “But seek ye first the kingdom of God, and his righteousness; and all these things [the necessities of life] shall be added unto you” (Matthew 6:33). Above all, we must strive to live in keeping with God’s commands, beginning with those simple and clear Ten Commandments now written upon our hearts by the finger of God (Jeremiah 31:33); “… hereby we do know [present tense] that we know [perfect tense] him, if we keep [are attending carefully to; present tense, subjunctive mood (hence if)] his [God’s] commandments” (1 John 2:3).145 The reality expressed here, but often overlooked, is that we come to know God only once (perfect tense – a once and for all past action not needing to be repeated146), and if we continually and carefully attend to doing what He has commanded us, then we will always know that we are His. There is a very strong correlation between the assurance that we know God and our obedience to His commandments. God’s message to Israel is the same as to us today – repentance and obedience (Deuteronomy 4:30-31).
It is, therefore, expedient for us to consider what this means. John goes on to expand on the importance of our obedience: “He that saith, I know [perfect tense – that one-time coming to know God] him, and keepeth not [is not attending carefully to] his commandments, is a liar, and the truth is [absolutely] not in him. But whoso keepeth [may be attending carefully to] his word, in him verily is the love of God perfected [made complete]: hereby know we that we are in him” (1 John 2:4-5).147 Since obedience is such a significant factor in our assurance that we are in Christ (that we know God), it would only follow that it is of utmost importance that we know the commands of God so that we can walk in obedience to Him.
When the lawyer came to Jesus to test Him regarding the Law, “Jesus said unto him, 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 [the most important of all148] and great commandment. And the second [second in order149] is like unto it [of equal value], Thou shalt love [apage] thy neighbour as thyself. On these two commandments hang all the law and the prophets” (Matthew 22:37-40).150 Here are two general, overarching commandments upon which all of the other commands of God hang. The foremost, or chief commandment comes from Deuteronomy 6:5 – “And thou shalt love the LORD thy God with all thine heart, and with all thy soul, and with all thy might”; the second is found in Leviticus 19:18 – “Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD.” As we consider this, it would seem that nothing has changed – what God expected of the children of Israel with Moses, spiritually, Jesus reiterated to the lawyer – and rightly so. What we must not misunderstand is that the Word of God has been unalterably established forever (Psalm 119:89), and God has declared: “My covenant will I not break [dissolve], nor alter the thing that is gone out of my lips” (Psalm 89:34).151
God spoke Ten Commandments, which He then wrote upon two tables of stone with His own finger (Exodus 31:18; Deuteronomy 4:13), and, now, under the New Covenant instituted by Jesus, He writes them upon the hearts of all who place their faith in the Lord Jesus Christ. Since our obedience to God’s commands is so vitally important to our assurance of knowing Him and remaining in Christ, a beginning for us should be these Ten Commands:
1. “I am the LORD thy God, which have brought thee out of the land of Egypt, out of the house of bondage. Thou shalt have no other gods before me” (Exodus 20:2-3).
This establishes, without question, that God must hold the highest commitment in our lives. This forces us to consider what holds our primary loyalty; this is subtle, for what may well appear to be spiritual could be a mask for personal pride. Evangelical pastors might be guilty of basking in the prestige of being the spiritual focus of their church; church members, in turn, may hang on the words of their spiritual hero, losing sight of the Scriptures. A god does not need to take the form of a pagan deity, an idol that has been carved and painted – it might merely be someone, or something, that controls our lives.
2. “Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: Thou shalt not bow down thyself to them, nor serve them: for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; And shewing mercy unto thousands of them that love me, and keep my commandments” (Exodus 20:4-6).
Here God deals with the visualization of a god; we are a visually-oriented people, and this deals with a very real temptation. When Moses led the people of Israel out of Egypt to Mt. Sinai, he went into the mountain to meet with God. During his time away, the people became restless and thought that something had happened to him; their first request of Aaron (Moses’ brother) was “make us gods, which shall go before us” (Exodus 32:1). Aaron fashions a calf from gold (like unto what they would have undoubtedly seen in Egypt), builds an altar before it and declares: “To morrow is a feast to the Lord [Jehovah]” (Exodus 32:5); evidently he saw the calf as being representative of God. This second commandment deals specifically with this kind of situation; we are not to make anything that we ascribe as being God.
There are those, like the Hutterites, who have said that because of this commandment they cannot comply with the laws of the land regarding having their picture on their driver’s license. This is not a correct interpretation of God’s Second Commandment, which has two interrelated parts – don’t make an image for worship, and don’t worship an image. Some, like the Hutterites, take this to mean that we should not have pictures, but this would only be true if our purpose is to worship those pictures.

The Roman Catholics and Lutherans bring Commandments One and Two together and make it the first Commandment.152 Considering the Catholic’s prolific violation of God’s Second Commandment, this is not surprising. By merging these two, they seek to deflect their contravention of God’s Law by linking the forbidden graven image to no other gods; thus their images are deemed to be acceptable, for they are not of other gods, but only “tools” to enhance their worship of God.
We also have a glimpse here of the continuity of unconfessed sin from generation to generation, as well as the ease with which the cycle can be broken through repentance (turning from hatred to love for God) and obedience to God’s commands. Again, we see the correlation between repentance before God and obedience to God.
3. “Thou shalt not take the name of the LORD thy God in vain; for the LORD will not hold him guiltless that taketh his name in vain” (Exodus 2:7).
If there is one Law that is being violated with great abandon in the world today, it has to be this one. For the world, this is of little consequence because they already rest under the condemnation of the Lord (John 3:18). However, this carelessness of the tongue has been steadily infiltrating Evangelical circles in recent years, even among those who would consider themselves to be conservative Christians. This command states that the Lord will not acquit (naqah – guiltless, leave unpunished) the one who is so careless.153
4. “Remember the sabbath day, to keep it holy. Six days shalt thou labour, and do all thy work: But the seventh day is the sabbath of the LORD thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates: For in six days the LORD made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the LORD blessed the sabbath day, and hallowed it” (Exodus 20:8-11).
This is the final Commandment (of the Ten) that relates specifically to our relationship with the Lord (“Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind” – Matthew 22:37), and it is the only one to include the word remember.
This Commandment deals specifically with the Sabbath, the seventh day of the week, patterned after the last day of God’s week of creation. Like unto the pattern that God established in creation, this day is to be kept holy, or set apart, as a day of rest. “And God blessed the seventh day, and sanctified [same Hebrew word translated as holy in the Fourth Commandment] it: because that in it he had rested from all his work which God created and made” (Genesis 2:3). The thrust of this Commandment is that this seventh day of the week is to be kept in the same way that it was established by God at the end of creation. It is to be a day of rest, a day set apart unto the Lord.
At this point, we must remind ourselves of God’s words to us through the Psalmist: “My covenant will I not break, nor alter the thing that is gone out of my lips” (Psalm 89:34). Of all of the Ten Commandments, this is the one that is violated most prolifically today among those who profess to be Christians – even the Fundamentalists. The pattern that God established at creation and confirmed through this Commandment has been set aside because the apostate Roman Catholic Church determined to shift the day of rest from the seventh-day Sabbath to the first day of the week. There is no Biblical basis for this change; as a matter of fact, there is ample evidence that God would not endorse such a contravention of His holy covenant. For most Evangelicals, this has probably never been a matter for any concern or question – the theological experts have evidently deemed it acceptable, so, for whatever reason, it was changed and it doesn’t matter. Biblical evidence would support the retention of the seventh-day Sabbath, and confirm that it, in fact, does matter.154
5. “Honour thy father and thy mother: that thy days may be long upon the land which the LORD thy God giveth thee” (Exodus 20:12).
This begins the first of six Commandments that deal with our relationship with those who are our neighbors. This Commandment calls for the respect of parents, an increasingly rare commodity in our modern society. From childhood we learn to honor God, governing authorities, etc. by honoring our parents.
6. “Thou shalt not kill” (Exodus 20:13).
This relates specifically to murder, and would fit with: “O LORD God, to whom vengeance belongeth; O God, to whom vengeance belongeth, shew thyself” (Psalm 94:1), and “Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD” (Leviticus 19:18).
7. “Thou shalt not commit adultery” (Exodus 20:14).
8. “Thou shalt not steal” (Exodus 20:15).
9. “Thou shalt not bear false witness against thy neighbor” (Exodus 20: 16).
10. “Thou shalt not covet thy neighbour’s house, thou shalt not covet thy neighbour’s wife, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor any thing that is thy neighbour’s” (Exodus 20:17).
This final command is split into two by the Roman Catholics and Lutherans so that they can still have Ten Commandments (since they combined the first two). The separation is between not coveting your neighbor’s wife (nine) and not coveting your neighbor’s goods (ten).152 To covet, means to desire to have for yourself.153
Here are Ten Commandments, spoken by God and written with His finger upon tables of stone. “And he [Jehovah] declared unto you his covenant, which he commanded you to perform, even ten commandments; and he wrote them upon two tables of stone” (Deuteronomy 4:12). These Ten Commandments formed the basis for the First Covenant that God made with those whom He desired to be a kingdom of priests for Him (Exodus 19:6). It is important to note that this is called a covenant (Psalm 89:34).
We also have a glimpse here of the continuity of unconfessed sin from generation to generation, as well as the ease with which the cycle can be broken through repentance (turning from hatred to love for God) and obedience to God’s commands. Again, we see the correlation between repentance before God and obedience to God.
3. “Thou shalt not take the name of the LORD thy God in vain; for the LORD will not hold him guiltless that taketh his name in vain” (Exodus 2:7).
If there is one Law that is being violated with great abandon in the world today, it has to be this one. For the world, this is of little consequence because they already rest under the condemnation of the Lord (John 3:18). However, this carelessness of the tongue has been steadily infiltrating Evangelical circles in recent years, even among those who would consider themselves to be conservative Christians. This command states that the Lord will not acquit (naqah – guiltless, leave unpunished) the one who is so careless.153
4. “Remember the sabbath day, to keep it holy. Six days shalt thou labour, and do all thy work: But the seventh day is the sabbath of the LORD thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates: For in six days the LORD made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the LORD blessed the sabbath day, and hallowed it” (Exodus 20:8-11).
This is the final Commandment (of the Ten) that relates specifically to our relationship with the Lord (“Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind” – Matthew 22:37), and it is the only one to include the word remember.
This Commandment deals specifically with the Sabbath, the seventh day of the week, patterned after the last day of God’s week of creation. Like unto the pattern that God established in creation, this day is to be kept holy, or set apart, as a day of rest. “And God blessed the seventh day, and sanctified [same Hebrew word translated as holy in the Fourth Commandment] it: because that in it he had rested from all his work which God created and made” (Genesis 2:3). The thrust of this Commandment is that this seventh day of the week is to be kept in the same way that it was established by God at the end of creation. It is to be a day of rest, a day set apart unto the Lord.
At this point, we must remind ourselves of God’s words to us through the Psalmist: “My covenant will I not break, nor alter the thing that is gone out of my lips” (Psalm 89:34). Of all of the Ten Commandments, this is the one that is violated most prolifically today among those who profess to be Christians – even the Fundamentalists. The pattern that God established at creation and confirmed through this Commandment has been set aside because the apostate Roman Catholic Church determined to shift the day of rest from the seventh-day Sabbath to the first day of the week. There is no Biblical basis for this change; as a matter of fact, there is ample evidence that God would not endorse such a contravention of His holy covenant. For most Evangelicals, this has probably never been a matter for any concern or question – the theological experts have evidently deemed it acceptable, so, for whatever reason, it was changed and it doesn’t matter. Biblical evidence would support the retention of the seventh-day Sabbath, and confirm that it, in fact, does matter.154
5. “Honour thy father and thy mother: that thy days may be long upon the land which the LORD thy God giveth thee” (Exodus 20:12).
This begins the first of six Commandments that deal with our relationship with those who are our neighbors. This Commandment calls for the respect of parents, an increasingly rare commodity in our modern society. From childhood we learn to honor God, governing authorities, etc. by honoring our parents.
6. “Thou shalt not kill” (Exodus 20:13).
This relates specifically to murder, and would fit with: “O LORD God, to whom vengeance belongeth; O God, to whom vengeance belongeth, shew thyself” (Psalm 94:1), and “Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD” (Leviticus 19:18).
7. “Thou shalt not commit adultery” (Exodus 20:14).
8. “Thou shalt not steal” (Exodus 20:15).
9. “Thou shalt not bear false witness against thy neighbor” (Exodus 20: 16).
10. “Thou shalt not covet thy neighbour’s house, thou shalt not covet thy neighbour’s wife, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor any thing that is thy neighbour’s” (Exodus 20:17).
This final command is split into two by the Roman Catholics and Lutherans so that they can still have Ten Commandments (since they combined the first two). The separation is between not coveting your neighbor’s wife (nine) and not coveting your neighbor’s goods (ten).152 To covet, means to desire to have for yourself.153
Here are Ten Commandments, spoken by God and written with His finger upon tables of stone. “And he [Jehovah] declared unto you his covenant, which he commanded you to perform, even ten commandments; and he wrote them upon two tables of stone” (Deuteronomy 4:12). These Ten Commandments formed the basis for the First Covenant that God made with those whom He desired to be a kingdom of priests for Him (Exodus 19:6). It is important to note that this is called a covenant (Psalm 89:34).

Consider now the words of Jeremiah: “Behold, the days come, saith the LORD, that I will make a new [or fresh] 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). This is the promise of a fresh covenant – what makes it new? God declares that He will write His Law (the same Law that He used in the First Covenant) in their inward parts (the seat of thoughts and emotions) and upon their hearts (the seat of the will); the Law of God, His Ten Commandments, will no longer only be written on stone and kept in the Holy of Holies – it will be written upon the hearts of those who enter into this New Covenant; we are the temple of the Holy Spirit, and His Commandments are within that temple (2 Corinthians 3:16)!
When Jesus met with His disciples on the occasion of what is called the Last Supper, He made this revealing statement: “This cup is the new testament [fresh covenant] in my blood, which is shed for you” (Luke 22:20b).157 Here is the fulfillment of the prophecy that the Lord made through Jeremiah! As we appropriate the shed blood of Christ as the covering for our sins, God writes His Laws in our hearts and places them upon our inward parts in accordance with His promise through Jeremiah. What Laws are these? They are the Ten Commandments that we have just reviewed – formerly written upon stone, now resident within us (see the illustration above).
As we come to faith in Christ, the Spirit of God comes to abide within us (John 14:16), and He comes for a very definite purpose: “… when he, the Spirit of truth, is come, he will guide [lead] you into all truth …” (John 16:13a).158 Not only has God placed His Ten Commandments within us, He has also given us His Spirit to abide within us (1 Corinthians 3:16), and to lead us in our understanding of His Word (John 17:17). As wonderful as this is, there’s more: “There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. 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” (Romans 8:1-4). As we walk in obedience to the Spirit of God, the righteousness of the Law of God (those central Ten Commandments) will be lived out through us. Once again, obedience is the key. “He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him. But whoso keepeth his word, in him verily is the love of God perfected: hereby know we that we are in him” (1 John 2:4-5).
Returning to our verse (v. 21), Jesus identified such a situation (showing greater concern for our personal welfare than for the work of the Lord) in His parable of the Seed and the soils. “Some [Seed] fell upon stony places, where they had not much earth: and forthwith [immediately] they sprung up, because they had no deepness of earth: And when the sun was up, they were scorched; and because they had no root, they withered away. And some [Seed] fell among thorns; and the thorns sprung up, and choked them …” (Matthew 13:5-7).159 Jesus carefully explained this parable to His disciples (and to us): “But he that received the seed into stony places, the same is he that heareth [to understand] the word, and anon [immediately] with joy receiveth it; Yet hath he not 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]. He also that received seed among the thorns is he that heareth [to understand] the word; and the care of this world, and the deceitfulness of riches, [utterly] choke the word, and he becometh unfruitful [barren of spiritual fruit – Galatians 5:22-23]” (Matthew 13:20-22).160 We must not miss the tragedy of these situations. In both cases, the Seed (the Word of God) found root within the heart of this person; this is that one-time action of knowing God as seen in 1 John 2:3. However, either 1) when they were faced with distress because of the Word of God, they immediately fell away, or 2) the demands of this life and the dreams of wealth rendered the Word of God of no effect. In both cases, the result is exactly the same – the Word of God no longer has any place in their lives; they began well, but did not endure in the face of trials or temptations (Matthew 24:13). We must embrace the holy calling that we have from God; we must be moved to lift our eyes to the glories that await us and not be overwhelmed by the world that may be crowding in around us.
22. But ye know the proof of him, that, as a son with the father, he hath served with me in the gospel.
Timothy stands in contrast to what Paul has just said about those who seek their own rather than the Lord Jesus Christ – the word but makes that very clear.
Proof speaks of being approved, having prevailed through a time of testing.161 Paul and Timothy had worked together long enough for Paul to be convinced of the stability of Timothy’s walk with the Lord. He uses the word served to describe their labor together, a word that comes from the Greek root doulos (slave).162 Paul took Timothy into his service for the Lord as a father would teach his son his trade. Within our society, this is a lost tradition; our western culture has morphed into a monster that is out of control, and we are captive to an inundation of rapidly changing information. Specialization is the name of the game today, which is complicated by living among an upcoming generation that regards their elders with disdain. Anyone five years out of the loop is considered to be a dinosaur. Not long ago, those working in the trades were called “blue-collar” workers, and those who held the upper hand were of the “white-collar” class. Today the collar doesn’t matter, because some of the most influential people take great pride in being no-collar workers. Although mentoring has not been totally lost, it is rare in today’s rat-race of intellectual pursuits; yet Paul reveals this as being the relationship that he had with Timothy. He also calls Timothy his beloved or his agapetos – the root of this word being agape, love as an act of the will (1 Corinthians 4:17). Paul considered Timothy as his son and invested heavily in him to perpetuate the ministry that he had begun.
23. Him therefore I hope to send presently, so soon as I shall see how it will go with me.
Paul assures the Philippians that he hopes to send Timothy to them right away, but he wants to first evaluate his own situation. Shortly (used in verse 19) means quickly (tacheos); presently, used here, means at once or immediately (exautes).163 The thrust is that Timothy will be on his way just as soon as he is able – as soon as Paul may ascertain the things around him.164 See means to find out or to ascertain, and is in the subjunctive mood, hence the necessity of the word may.165
24. But I trust in the Lord that I also myself shall come shortly.
Here we have (in English) a repeat of the beginning of verse 19. However, the phrases are not the same. Earlier we saw that the word trust spoke of hope (elpizo); here, it means to be convinced or persuaded (peitho).166 Paul is convinced in the Lord that he will come to the Philippians shortly, or quickly (same Greek word as in verse 19); he is persuaded that he will soon be released from prison.
25. Yet I supposed it necessary to send to you Epaphroditus, my brother, and companion in labour, and fellowsoldier, but your messenger, and he that ministered to my wants.
Supposed, in our English language, carries with it a great deal of doubt as to the certainty of a matter. However, the Greek word so translated is of a very different flavor; it is based on a careful consideration of all the relevant facts – this would be more like our word considered or deemed, and then only after meticulous thought.167 After weighing the matter carefully, Paul determined that it was necessary that he send Epaphroditus to them.
Epaphroditus, whose name means a devotee of Aphrodite,168 obviously came out of paganism (or at least his parents were pagans when he was born). Paul calls him his brother, his fellow worker, and fellow soldier. However, to the Philippians, Epaphroditus is their messenger (the Greek word is apostolos, but rather than apostle, he would be considered to be their delegate, or representative, to Paul).169 He is not an apostle, like unto Paul (or the other eleven), but is a sent one from the Philippians. He not only represented the Philippians to Paul but he also ministered to his needs (the Greek word is chreia (khri’-ah), and this is the only place in the NT where it is translated as wants – the word actually means necessities or needs).170 Ministered speaks of a self-sacrificing service, and within Greek culture it referred to the work of those who provided a public service at their own expense; in the NT context, it is used of those who do service for God.171 Epaphroditus, sent as a representative of the Philippians, served Paul in the areas of his needs. It is this one, who ministered so capably to Paul’s needs, whom he now considers it to be necessary to send back to the Philippian gathering – to those who commissioned him to go to Paul.
26. For he longed after you all, and was full of heaviness, because that ye had heard that he had been sick.
Here are some reasons why Paul felt compelled to send Epaphroditus back to Philippi. Evidently the Philippians had heard that Epaphroditus had been ill and they were concerned for him. When Epaphroditus heard this, he became distressed (full of heaviness) and longed to see them so that he could set their minds at rest that he was okay. A distance of over 1300 kilometers (using today’s route) impeded relaying information quickly and would have required many days of travel.
27. For indeed he was sick nigh unto death: but God had mercy on him; and not on him only, but on me also, lest I should have sorrow upon sorrow.
Paul confirms that Epaphroditus was indeed so sick that he almost died, but God, in His mercy, restored him to health. Paul then affirms that God’s mercy to Epaphroditus also extended to himself; with Epaphroditus’ restoration to health, Paul was spared adding sorrow to sorrow. If Epaphroditus had died, he would have had the sorrow, or grief, of losing a fellow worker, but, added to that, he would have had the painful task of breaking the news to the Philippian gathering that their representative had died.
We might wonder at this situation, for when we look at the beginning of Paul’s ministry, we notice something different. “And there sat a certain man at Lystra, impotent in his feet, being a cripple from his mother’s womb, who never had walked: The same heard Paul speak: who stedfastly beholding him, and perceiving that he had faith to be healed, Said with a loud voice, Stand upright on thy feet. And he leaped and walked” (Acts 14:8-10). Even at the time when Paul was shipwrecked on his journey to Rome as a prisoner, we see him healing those who came to him with various ailments (Acts 28:7-9). What changed?
When Jesus met with His disciples on the occasion of what is called the Last Supper, He made this revealing statement: “This cup is the new testament [fresh covenant] in my blood, which is shed for you” (Luke 22:20b).157 Here is the fulfillment of the prophecy that the Lord made through Jeremiah! As we appropriate the shed blood of Christ as the covering for our sins, God writes His Laws in our hearts and places them upon our inward parts in accordance with His promise through Jeremiah. What Laws are these? They are the Ten Commandments that we have just reviewed – formerly written upon stone, now resident within us (see the illustration above).
As we come to faith in Christ, the Spirit of God comes to abide within us (John 14:16), and He comes for a very definite purpose: “… when he, the Spirit of truth, is come, he will guide [lead] you into all truth …” (John 16:13a).158 Not only has God placed His Ten Commandments within us, He has also given us His Spirit to abide within us (1 Corinthians 3:16), and to lead us in our understanding of His Word (John 17:17). As wonderful as this is, there’s more: “There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. 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” (Romans 8:1-4). As we walk in obedience to the Spirit of God, the righteousness of the Law of God (those central Ten Commandments) will be lived out through us. Once again, obedience is the key. “He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him. But whoso keepeth his word, in him verily is the love of God perfected: hereby know we that we are in him” (1 John 2:4-5).
Returning to our verse (v. 21), Jesus identified such a situation (showing greater concern for our personal welfare than for the work of the Lord) in His parable of the Seed and the soils. “Some [Seed] fell upon stony places, where they had not much earth: and forthwith [immediately] they sprung up, because they had no deepness of earth: And when the sun was up, they were scorched; and because they had no root, they withered away. And some [Seed] fell among thorns; and the thorns sprung up, and choked them …” (Matthew 13:5-7).159 Jesus carefully explained this parable to His disciples (and to us): “But he that received the seed into stony places, the same is he that heareth [to understand] the word, and anon [immediately] with joy receiveth it; Yet hath he not 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]. He also that received seed among the thorns is he that heareth [to understand] the word; and the care of this world, and the deceitfulness of riches, [utterly] choke the word, and he becometh unfruitful [barren of spiritual fruit – Galatians 5:22-23]” (Matthew 13:20-22).160 We must not miss the tragedy of these situations. In both cases, the Seed (the Word of God) found root within the heart of this person; this is that one-time action of knowing God as seen in 1 John 2:3. However, either 1) when they were faced with distress because of the Word of God, they immediately fell away, or 2) the demands of this life and the dreams of wealth rendered the Word of God of no effect. In both cases, the result is exactly the same – the Word of God no longer has any place in their lives; they began well, but did not endure in the face of trials or temptations (Matthew 24:13). We must embrace the holy calling that we have from God; we must be moved to lift our eyes to the glories that await us and not be overwhelmed by the world that may be crowding in around us.
22. But ye know the proof of him, that, as a son with the father, he hath served with me in the gospel.
Timothy stands in contrast to what Paul has just said about those who seek their own rather than the Lord Jesus Christ – the word but makes that very clear.
Proof speaks of being approved, having prevailed through a time of testing.161 Paul and Timothy had worked together long enough for Paul to be convinced of the stability of Timothy’s walk with the Lord. He uses the word served to describe their labor together, a word that comes from the Greek root doulos (slave).162 Paul took Timothy into his service for the Lord as a father would teach his son his trade. Within our society, this is a lost tradition; our western culture has morphed into a monster that is out of control, and we are captive to an inundation of rapidly changing information. Specialization is the name of the game today, which is complicated by living among an upcoming generation that regards their elders with disdain. Anyone five years out of the loop is considered to be a dinosaur. Not long ago, those working in the trades were called “blue-collar” workers, and those who held the upper hand were of the “white-collar” class. Today the collar doesn’t matter, because some of the most influential people take great pride in being no-collar workers. Although mentoring has not been totally lost, it is rare in today’s rat-race of intellectual pursuits; yet Paul reveals this as being the relationship that he had with Timothy. He also calls Timothy his beloved or his agapetos – the root of this word being agape, love as an act of the will (1 Corinthians 4:17). Paul considered Timothy as his son and invested heavily in him to perpetuate the ministry that he had begun.
23. Him therefore I hope to send presently, so soon as I shall see how it will go with me.
Paul assures the Philippians that he hopes to send Timothy to them right away, but he wants to first evaluate his own situation. Shortly (used in verse 19) means quickly (tacheos); presently, used here, means at once or immediately (exautes).163 The thrust is that Timothy will be on his way just as soon as he is able – as soon as Paul may ascertain the things around him.164 See means to find out or to ascertain, and is in the subjunctive mood, hence the necessity of the word may.165
24. But I trust in the Lord that I also myself shall come shortly.
Here we have (in English) a repeat of the beginning of verse 19. However, the phrases are not the same. Earlier we saw that the word trust spoke of hope (elpizo); here, it means to be convinced or persuaded (peitho).166 Paul is convinced in the Lord that he will come to the Philippians shortly, or quickly (same Greek word as in verse 19); he is persuaded that he will soon be released from prison.
25. Yet I supposed it necessary to send to you Epaphroditus, my brother, and companion in labour, and fellowsoldier, but your messenger, and he that ministered to my wants.
Supposed, in our English language, carries with it a great deal of doubt as to the certainty of a matter. However, the Greek word so translated is of a very different flavor; it is based on a careful consideration of all the relevant facts – this would be more like our word considered or deemed, and then only after meticulous thought.167 After weighing the matter carefully, Paul determined that it was necessary that he send Epaphroditus to them.
Epaphroditus, whose name means a devotee of Aphrodite,168 obviously came out of paganism (or at least his parents were pagans when he was born). Paul calls him his brother, his fellow worker, and fellow soldier. However, to the Philippians, Epaphroditus is their messenger (the Greek word is apostolos, but rather than apostle, he would be considered to be their delegate, or representative, to Paul).169 He is not an apostle, like unto Paul (or the other eleven), but is a sent one from the Philippians. He not only represented the Philippians to Paul but he also ministered to his needs (the Greek word is chreia (khri’-ah), and this is the only place in the NT where it is translated as wants – the word actually means necessities or needs).170 Ministered speaks of a self-sacrificing service, and within Greek culture it referred to the work of those who provided a public service at their own expense; in the NT context, it is used of those who do service for God.171 Epaphroditus, sent as a representative of the Philippians, served Paul in the areas of his needs. It is this one, who ministered so capably to Paul’s needs, whom he now considers it to be necessary to send back to the Philippian gathering – to those who commissioned him to go to Paul.
26. For he longed after you all, and was full of heaviness, because that ye had heard that he had been sick.
Here are some reasons why Paul felt compelled to send Epaphroditus back to Philippi. Evidently the Philippians had heard that Epaphroditus had been ill and they were concerned for him. When Epaphroditus heard this, he became distressed (full of heaviness) and longed to see them so that he could set their minds at rest that he was okay. A distance of over 1300 kilometers (using today’s route) impeded relaying information quickly and would have required many days of travel.
27. For indeed he was sick nigh unto death: but God had mercy on him; and not on him only, but on me also, lest I should have sorrow upon sorrow.
Paul confirms that Epaphroditus was indeed so sick that he almost died, but God, in His mercy, restored him to health. Paul then affirms that God’s mercy to Epaphroditus also extended to himself; with Epaphroditus’ restoration to health, Paul was spared adding sorrow to sorrow. If Epaphroditus had died, he would have had the sorrow, or grief, of losing a fellow worker, but, added to that, he would have had the painful task of breaking the news to the Philippian gathering that their representative had died.
We might wonder at this situation, for when we look at the beginning of Paul’s ministry, we notice something different. “And there sat a certain man at Lystra, impotent in his feet, being a cripple from his mother’s womb, who never had walked: The same heard Paul speak: who stedfastly beholding him, and perceiving that he had faith to be healed, Said with a loud voice, Stand upright on thy feet. And he leaped and walked” (Acts 14:8-10). Even at the time when Paul was shipwrecked on his journey to Rome as a prisoner, we see him healing those who came to him with various ailments (Acts 28:7-9). What changed?

Today we have many ministries that include “healing” as a significant part of their platform. Benny Hinn declares in his statement of faith: “Deliverance from sickness is provided for in the atonement and is the privilege of all believers (Isaiah 53:4-5; Matthew 8:16-17).”172 Isaiah wrote many things about the Promised One, and, in the reference indicated, declared: “Surely he hath borne [carried] our griefs [sicknesses], and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted. But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed” (Isaiah 53:4-5).173 Matthew, in his writing, made application of this passage: “When the even was come, they brought unto him [Jesus] many that were possessed with devils: and he cast out the spirits with his word, and healed all that were sick: That it might be fulfilled which was spoken by Esaias the prophet, saying, Himself took our infirmities, and bare our sicknesses” (Matthew 8:16-17). Jesus fulfilled the prophecy recorded in Isaiah; Benny Hinn presumptuously shoulders this Messianic promise for himself and seeks to heal people at will. Peter Popoff promotes his ministry with these words: “God’s positive message of healing, salvation, blessing and success has reached literally millions of people.”174 It’s interesting to notice that healing is mentioned first, even before salvation; he, like Hinn, desires to be known, personally, more than to make God’s true Gospel message known.

We might readily acknowledge the charlatans, like Popoff and Hinn, working their claims today for their own benefit, but what about Paul? The healings accomplished through him were genuine, yet when it came to Epaphroditus, it seems evident that Paul did not raise him to health as he did those on the island of Melita. What’s the difference?
What we learn from 1 Corinthians 12 is that it is the Spirit of God Who distributes the gifts to “every man severally as he will” (v. 11); the gifts are given individually as the Spirit determines. What follows is a clarification that we are not to question the gift/gifts that the Spirit has given to us (vs. 15-17), nor where God has placed us within the Body; rather, we must understand that it has been done according to His pleasure (v. 18). Then we must recognize that, because gifts are given by the Spirit of God as He determines, our gifting might well change depending on where the Lord places us throughout life, and it will always be at His pleasure.
If we consider Jesus’ ministry on earth, we are aware that healing the sick was a major part of His daily activity. This was used as a sign for those who would have eyes to see; it affirmed that Jesus bore the authority of God, as the Creator. The healed blind man, in his testimony before the ruling Jews, declared: “If this man were not of God, he could do nothing” (John 9:33). The difficulty that the religious Jews found themselves in was that the miracles were undeniable and easily verifiable, yet Jesus chose to annoy them by healing on the Sabbath, which contradicted their interpretation of the Law of Moses, and the people flocked to Him because He taught as One having authority, not like unto the scribes (Matthew 7:29). Nevertheless, Jesus authenticated His ministry, and Who He was, through the miracles that He performed.
As the Apostles began to preach Christ resurrected, they performed many “signs and wonders,” and healing was a significant part of this flow of power (Acts 5:12, 16). Keep in mind, this was at the discretion of the Spirit of God; the result was that multitudes of men and women were persuaded of (i.e., they came to believe in) Christ (v. 14). The miracles performed by the Apostles served to authenticate their message of salvation through Jesus Christ. Although the miracles were secondary to the preaching of Christ, they served to convince those who looked on of the God-given authority of these men, and it greatly increased the numbers of the disciples of Jesus Christ in preparation for the persecution that would soon follow. When the persecution hit (Acts 8:1), thousands of believers were scattered in all directions. When Philip ventured into the region of Samaria (probably due to the persecution), he preached Christ and performed miracles, including healings (Acts 8:6-7), and there was a great turning to God – to such an extent that it caught the attention of the Apostles who were still in Jerusalem (Acts 8:14). Both with the Apostles in Jerusalem and Philip in Samaria, the miracles resulted in many coming to faith in Christ; in the latter case, it also served to remind the Apostles that Jesus’ commission was to go beyond Judea.
Within Paul’s ministry, we find only two occasions when healing is mentioned. The first was the healing of a lame man in Lystra (referred to earlier), which ended badly. The people who witnessed the miracle mistook Paul and Barnabas for their pagan gods and sought to worship them; then, with a little persuasion from unbelieving Jews, they reversed their position and stoned Paul leaving him for dead (Acts 14:8-9, 19). The other occasion (also noted earlier) followed the shipwreck, while Paul was being taken to Rome as a prisoner, and we read nothing of multitudes on the island of Melita coming to faith in Christ. As Paul seeks to turn the Corinthians away from coveting the showy gifts, he makes this observation: pursue agape, be zealous to be spiritual, but to a greater degree that you may prophesy, or proclaim what God wants to make known (1 Corinthians 14:1).175 In this summarizing statement, there is no mention of gifts at all, rather the command to strive for love, to be spiritual (not in the modern sense, but to live according to the Spirit of God), and, above all, to seek to proclaim the truth of God.
What Scripture seems to support, without overtly stating it, is a cessation of the prolific manifestation of the gifts of healing, languages, miracles, etc. Even within Paul’s ministry, we see far less expression of the miraculous than in the early days of the Apostles in Jerusalem. Although Paul does not say that the gifts are forever removed, he does teach by example that they are not central to the message of the Gospel. His charge to the Corinthians was that they should be zealous to prophesy, or to proclaim the Word of God fully, but they were not to forbid those who were gifted with languages (1 Corinthians 14:39); this is after he explained to them that he would rather say five words with his understanding than 10,000 words in a language that he did not understand (v. 19). There is recognition of the gift of languages as given by the Spirit of God, but Paul tempers that with the need to focus on the more ordinary gift of declaring God’s truth; it may be less showy and spectacular, but it is more needful (1 Corinthians 14:1). Jesus said that when the Spirit came, He would guide us into all truth (John 16:13); it is this truth (the Word of God – John 17:17) that forms the basis for the gift of prophecy – to “proclaim what God wants to make known.”176 To the Corinthians, Paul said that he wishes that they all spoke languages, but even more that they might prophecy so that the whole ekklesia might be edified and be a beneficiary of their gifting (1 Corinthians 14:5).
What is evident from Paul’s words about Epaphroditus is that he did not have a permanent, at-will gift of healing from the Spirit of God; although he exercised the gift on occasion, this situation was a time for dependence upon the Lord to work as He willed. We must be on guard against those who promote the indiscriminate use of what they call “gifts of the Spirit.” “Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world” (1 John 4:1). Jesus said: “Many will say to me in that day, Lord, Lord, have we not prophesied177 in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? [all of those things that are commonly considered as the gifting of the Spirit] And then will I profess unto them, I never knew you: depart from me, ye that work iniquity (Matthew 7:22-23). The workers of these deceptive works were never known by the Lord; these are NOT believers carrying out the activities of God in the arm of the flesh, but rather they are Satan’s counterfeits seeking to deceive those who are not alert!
28. I sent him therefore the more carefully, that, when ye see him again, ye may rejoice, and that I may be the less sorrowful.
The first phrase is Paul’s declaration that he will send Epaphroditus as quickly as possible to the Philippians;178 our English word sent gives the wrong impression (of a past action). Paul clarifies that he will be the more diligent, or eager, to send him quickly. Inasmuch as he was very ill, Paul will see him on his way as quickly as possible, so that the Philippians may rejoice over him when they see him again, and Paul, for his part, may be free from all anxiety in this matter.179
29. Receive him therefore in the Lord with all gladness; and hold such in reputation:
Paul lays out two commands for the Philippians regarding Epaphroditus: 1) receive him with all joy, and 2) hold men such as this in high regard.180 He then goes on to provide the basis for making these commands.
30. Because for the work of Christ he was nigh unto death, not regarding his life, to supply your lack of service toward me.
Epaphroditus’ illness, which brought him close to death, was because of his commitment to the work of Christ. His service for Christ was without concern for his personal welfare. The last phrase in English makes it sound like the Philippians had been deficient in their support of Paul in his ministry, but the thrust of this is that what the Philippians could not do, because Paul was absent from them, Epaphroditus did on their behalf, because he was sent by them to minister to Paul in his needs (v. 25). This is the only feasible understanding, for Paul later commends them for their bountiful care for him, which simply lacked opportunity while he was away from them (4:10).
What we learn from 1 Corinthians 12 is that it is the Spirit of God Who distributes the gifts to “every man severally as he will” (v. 11); the gifts are given individually as the Spirit determines. What follows is a clarification that we are not to question the gift/gifts that the Spirit has given to us (vs. 15-17), nor where God has placed us within the Body; rather, we must understand that it has been done according to His pleasure (v. 18). Then we must recognize that, because gifts are given by the Spirit of God as He determines, our gifting might well change depending on where the Lord places us throughout life, and it will always be at His pleasure.
If we consider Jesus’ ministry on earth, we are aware that healing the sick was a major part of His daily activity. This was used as a sign for those who would have eyes to see; it affirmed that Jesus bore the authority of God, as the Creator. The healed blind man, in his testimony before the ruling Jews, declared: “If this man were not of God, he could do nothing” (John 9:33). The difficulty that the religious Jews found themselves in was that the miracles were undeniable and easily verifiable, yet Jesus chose to annoy them by healing on the Sabbath, which contradicted their interpretation of the Law of Moses, and the people flocked to Him because He taught as One having authority, not like unto the scribes (Matthew 7:29). Nevertheless, Jesus authenticated His ministry, and Who He was, through the miracles that He performed.
As the Apostles began to preach Christ resurrected, they performed many “signs and wonders,” and healing was a significant part of this flow of power (Acts 5:12, 16). Keep in mind, this was at the discretion of the Spirit of God; the result was that multitudes of men and women were persuaded of (i.e., they came to believe in) Christ (v. 14). The miracles performed by the Apostles served to authenticate their message of salvation through Jesus Christ. Although the miracles were secondary to the preaching of Christ, they served to convince those who looked on of the God-given authority of these men, and it greatly increased the numbers of the disciples of Jesus Christ in preparation for the persecution that would soon follow. When the persecution hit (Acts 8:1), thousands of believers were scattered in all directions. When Philip ventured into the region of Samaria (probably due to the persecution), he preached Christ and performed miracles, including healings (Acts 8:6-7), and there was a great turning to God – to such an extent that it caught the attention of the Apostles who were still in Jerusalem (Acts 8:14). Both with the Apostles in Jerusalem and Philip in Samaria, the miracles resulted in many coming to faith in Christ; in the latter case, it also served to remind the Apostles that Jesus’ commission was to go beyond Judea.
Within Paul’s ministry, we find only two occasions when healing is mentioned. The first was the healing of a lame man in Lystra (referred to earlier), which ended badly. The people who witnessed the miracle mistook Paul and Barnabas for their pagan gods and sought to worship them; then, with a little persuasion from unbelieving Jews, they reversed their position and stoned Paul leaving him for dead (Acts 14:8-9, 19). The other occasion (also noted earlier) followed the shipwreck, while Paul was being taken to Rome as a prisoner, and we read nothing of multitudes on the island of Melita coming to faith in Christ. As Paul seeks to turn the Corinthians away from coveting the showy gifts, he makes this observation: pursue agape, be zealous to be spiritual, but to a greater degree that you may prophesy, or proclaim what God wants to make known (1 Corinthians 14:1).175 In this summarizing statement, there is no mention of gifts at all, rather the command to strive for love, to be spiritual (not in the modern sense, but to live according to the Spirit of God), and, above all, to seek to proclaim the truth of God.
What Scripture seems to support, without overtly stating it, is a cessation of the prolific manifestation of the gifts of healing, languages, miracles, etc. Even within Paul’s ministry, we see far less expression of the miraculous than in the early days of the Apostles in Jerusalem. Although Paul does not say that the gifts are forever removed, he does teach by example that they are not central to the message of the Gospel. His charge to the Corinthians was that they should be zealous to prophesy, or to proclaim the Word of God fully, but they were not to forbid those who were gifted with languages (1 Corinthians 14:39); this is after he explained to them that he would rather say five words with his understanding than 10,000 words in a language that he did not understand (v. 19). There is recognition of the gift of languages as given by the Spirit of God, but Paul tempers that with the need to focus on the more ordinary gift of declaring God’s truth; it may be less showy and spectacular, but it is more needful (1 Corinthians 14:1). Jesus said that when the Spirit came, He would guide us into all truth (John 16:13); it is this truth (the Word of God – John 17:17) that forms the basis for the gift of prophecy – to “proclaim what God wants to make known.”176 To the Corinthians, Paul said that he wishes that they all spoke languages, but even more that they might prophecy so that the whole ekklesia might be edified and be a beneficiary of their gifting (1 Corinthians 14:5).
What is evident from Paul’s words about Epaphroditus is that he did not have a permanent, at-will gift of healing from the Spirit of God; although he exercised the gift on occasion, this situation was a time for dependence upon the Lord to work as He willed. We must be on guard against those who promote the indiscriminate use of what they call “gifts of the Spirit.” “Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world” (1 John 4:1). Jesus said: “Many will say to me in that day, Lord, Lord, have we not prophesied177 in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? [all of those things that are commonly considered as the gifting of the Spirit] And then will I profess unto them, I never knew you: depart from me, ye that work iniquity (Matthew 7:22-23). The workers of these deceptive works were never known by the Lord; these are NOT believers carrying out the activities of God in the arm of the flesh, but rather they are Satan’s counterfeits seeking to deceive those who are not alert!
28. I sent him therefore the more carefully, that, when ye see him again, ye may rejoice, and that I may be the less sorrowful.
The first phrase is Paul’s declaration that he will send Epaphroditus as quickly as possible to the Philippians;178 our English word sent gives the wrong impression (of a past action). Paul clarifies that he will be the more diligent, or eager, to send him quickly. Inasmuch as he was very ill, Paul will see him on his way as quickly as possible, so that the Philippians may rejoice over him when they see him again, and Paul, for his part, may be free from all anxiety in this matter.179
29. Receive him therefore in the Lord with all gladness; and hold such in reputation:
Paul lays out two commands for the Philippians regarding Epaphroditus: 1) receive him with all joy, and 2) hold men such as this in high regard.180 He then goes on to provide the basis for making these commands.
30. Because for the work of Christ he was nigh unto death, not regarding his life, to supply your lack of service toward me.
Epaphroditus’ illness, which brought him close to death, was because of his commitment to the work of Christ. His service for Christ was without concern for his personal welfare. The last phrase in English makes it sound like the Philippians had been deficient in their support of Paul in his ministry, but the thrust of this is that what the Philippians could not do, because Paul was absent from them, Epaphroditus did on their behalf, because he was sent by them to minister to Paul in his needs (v. 25). This is the only feasible understanding, for Paul later commends them for their bountiful care for him, which simply lacked opportunity while he was away from them (4:10).
END NOTES:
1 Friberg Lexicon, Strong’s Online.
2 Strong’s Online.
3 Vine’s “comfort”; Strong’s Online.
4 Strong’s Online.
5 Ibid.
6 Friberg Lexicon.
7 Stephanus 1550 NT.
8 Friberg Lexicon; Stephanus 1550 NT.
9 https://www.ntgreek.org/learn_nt_greek/subj-purpose.htm.
10 Friberg Lexicon.
11 Friberg Lexicon; Vine’s “accord.”
12 Stephanus 1550 NT; Friberg Lexicon.
13 Ibid.
14 Strong’s Online.
15 Robert Schuller, Self-Esteem, the New Reformation, p. 14.
16 Ibid., p. 68.
17 http://www.time.com/time/specials/packages/completelist/0,29569,1993235,00.html
18 Martin & Deidre Bobgan, James Dobson’s Gospel of Self-Esteem & Psychology, p. 99.
19 Ibid., p. 46.
20 Strong’s Online.
21 Friberg Lexicon.
22 Ibid.
23 Ibid.
24 Stephanus 1550 NT; Gingrich Lexicon.
25 Stephanus 1550 NT.
26 https://www.ntgreek.org/pdf/subjunctive_uses.pdf
27 Stephanus 1550 NT.
28 Strong’s Online.
29 Ibid.
30 Stephanus 1550 NT.
31 Friberg Lexicon.
32 Stephanus 1550 NT.
33 Strong’s Online.
34 Vine’s “form.”
35 http://www.opentheism.info/
36 http://carm.org/what-are-basic-tenets-open-theism
37 http://www.superscholar.org/features/20-most-influential-christian-scholars/
38 http://marcdav.wordpress.com/2006/08/28/greg-boyd-explains-his-open-theism/
39 Friberg Lexicon.
40 Ibid.
41 Ibid.
42 Strong’s Online.
43 Ibid.
44 Friberg Lexicon.
45 Strong’s Online.
46 Friberg Lexicon: “the Semitic inclusive sense is to be understood, i.e. Jesus died for all.”
47 Friberg Lexicon.
48 Strong’s Online.
49 Friberg Lexicon.
50 Within Greek paganism, it was the people who had to appease the gods, or try to make them look favorably upon them through sacrifices; within God’s economy, it is God Who made a sacrifice to appease His own just requirements. We are reconciled to God by God; our reconciliation comes through faith in the sacrifice that Christ (eternal God come in the flesh) made for us on Calvary.
51 http://www.crystalcathedral.org/about/beliefs.php
52 Strong’s Online.
53 Ibid.
54 Ibid.
55 Ibid.
56 Ibid.
57 Ibid.
58 Ibid.
59 This phrase is used in the New American Standard, New King James, New Revised Standard and English Standard; amazingly, the New International renders it obedient to death; other modern texts, such as the New Century and the Message skew the phrase out of existence.
60 Strong’s Online.
61 Strong’s Online; https://www.ntgreek.org/learn_nt_greek/verbs1.htm#AORIST..
62 http://www.loyolapress.com/scripture-and-catholic-tradition.htm
63 http://www.allaboutreligion.org/pope-john-paul-ii.htm
64 http://www.etymonline.com/index.php?l=e&p=23, “Eucharist.”
65 http://www.newadvent.org/cathen/10006a.htm
66 http://www.ewtn.com/library/papaldoc/p6credo.htm
67 Strong’s Online.
68 Ibid.
69 Ibid.
70 Vine’s “consist.”
71 Friberg Lexicon.
72 http://www.jewishencyclopedia.com/view.jsp?artid=60&letter=F
73 Friberg Lexicon.
74 Strong’s Online.
75 Ibid.
76 Vine’s “firstfruit.”
77 https://www.ntgreek.org/learn_nt_greek/subj-purpose.htm.
78 Strong’s Online.
79 Ibid.
80 Stephanus 1550 NT.
81 Friberg Lexicon.
82 Young’s Literal Translation.
83 Strong’s Online.
84 Ibid.
85 Ibid.
86 Ibid.
87 Stephanus 1550 NT.
88 A more in-depth study is made of this in Revelation 14 (“Firstfruit and Harvests”).
89 Strong’s Online.
90 Ibid.
91 Ibid.
92 Ibid.
93 Ibid.
94 Ibid.
95 Ibid.
96 Ibid.
97 Vine’s “endure.”
98 A.T. Robertson, Word Pictures in the New Testament, Matthew 24:24.
99 Friberg Lexicon.
100 Strong’s Online.
101 Ibid.
102 Ibid.
103 Ibid.
104 Vine’s “work.”
105 Strong’s Online.
106 Vine’s “another.”
107 Strong’s Online.
108 Ibid.
109 Friberg Lexicon; Stephanus 1550 NT.
110 Friberg Lexicon.
111 Easton’s Bible Dictionary, “Sabbath.”
112 Peter Geiermann, The Convert’s Catechism of Catholic Doctrine, p.50.
113 Philip Schaff, History of the Christian Church, Volume III, Chapter III, p. 75.
114 Strong’s Online.
115 Stephanus 1550 NT; https://www.ntgreek.org/learn_nt_greek/subj-purpose.htm
116 Strong’s Online.
117 Friberg Lexicon.
118 https://www.ntgreek.org/pdf/subjunctive_uses.pdf
119 Friberg Lexicon.
120 Here is the pattern for our living – we might well be regarded as violators of man’s religious laws and his carefully drafted theology, but our concern must always be that we stand blameless before God.
121 Stephanus 1550 NT.
122 Strong’s Online.
123 Ibid.
124 Vine’s “lamp.” “There is no mention of a candle in the original, either in the O.T. or in the N.T. The figure of that which feeds upon its own substance to provide its light would be utterly inappropriate. A lamp is supplied by oil, which in its symbolism is figurative of the Holy Spirit.”
125 Strong’s Online.
126 Ibid.
127 Friberg Lexicon.
128 Strong’s Online.
129 Stephanus 1550 NT.
130 Ibid.
131 https://www.ntgreek.org/learn_nt_greek/subj-purpose.htm.
132 Stephanus 1550 NT.
133 Ibid.
134 Strong’s Online.
135 Stephanus 1550 NT.
136 Friberg Lexicon.
137 Strong’s Online.
138 Ibid.
139 Ibid.
140 Ibid.
141 Ibid.
142 Friberg Lexicon.
143 Stephanus 1550 NT.
144 Strong’s Online.
145 Ibid.
146 https://www.ntgreek.org/learn_nt_greek/verbs1.htm#AORIST.
147 Strong’s Online.
148 Friberg Lexicon.
149 Vine’s “second.”
150 Strong’s Online; Friberg Lexicon.
151 Strong’s Dictionary, ESword.
152 http://www.vatican.va/archive/ccc_css/archive/catechism/command.htm
153 Brown,Driver, Briggs Hebrew Lexicon, Bibleworks 8.
154 For more on this matter: http://www.thenarrowtruth.com/what-of-the-sabbath.html
155 http://www.the-ten-commandments.org/romancatholic-tencommandments.html
156 Strong’s Online.
157 Ibid.
158 Ibid.
159 Ibid.
160 Ibid.
161 Friberg Lexicon.
162 Strong’s Online.
163 Friberg Lexicon.
164 Stephanus 1550 NT.
165 Friberg Lexicon.
166 Strong’s Online.
167 Ibid.
168 Ibid.
169 Friberg Lexicon.
170 Strong’s Online.
171 Vine’s “minister.”
172 http://www.bennyhinn.org/aboutus/articledesc.cfm?id=1392
173 Strong’s Online.
174 http://peterpopoff.org/
175 Stephanus 1550 NT.
176 Friberg Lexicon.
177 The same Greek word is used in 1 Corinthians 14:1 – even the declaration of the Word of God does not exclude spiritual failure.
178 Friberg Lexicon.
179 Ibid.
180 Ibid.
1 Friberg Lexicon, Strong’s Online.
2 Strong’s Online.
3 Vine’s “comfort”; Strong’s Online.
4 Strong’s Online.
5 Ibid.
6 Friberg Lexicon.
7 Stephanus 1550 NT.
8 Friberg Lexicon; Stephanus 1550 NT.
9 https://www.ntgreek.org/learn_nt_greek/subj-purpose.htm.
10 Friberg Lexicon.
11 Friberg Lexicon; Vine’s “accord.”
12 Stephanus 1550 NT; Friberg Lexicon.
13 Ibid.
14 Strong’s Online.
15 Robert Schuller, Self-Esteem, the New Reformation, p. 14.
16 Ibid., p. 68.
17 http://www.time.com/time/specials/packages/completelist/0,29569,1993235,00.html
18 Martin & Deidre Bobgan, James Dobson’s Gospel of Self-Esteem & Psychology, p. 99.
19 Ibid., p. 46.
20 Strong’s Online.
21 Friberg Lexicon.
22 Ibid.
23 Ibid.
24 Stephanus 1550 NT; Gingrich Lexicon.
25 Stephanus 1550 NT.
26 https://www.ntgreek.org/pdf/subjunctive_uses.pdf
27 Stephanus 1550 NT.
28 Strong’s Online.
29 Ibid.
30 Stephanus 1550 NT.
31 Friberg Lexicon.
32 Stephanus 1550 NT.
33 Strong’s Online.
34 Vine’s “form.”
35 http://www.opentheism.info/
36 http://carm.org/what-are-basic-tenets-open-theism
37 http://www.superscholar.org/features/20-most-influential-christian-scholars/
38 http://marcdav.wordpress.com/2006/08/28/greg-boyd-explains-his-open-theism/
39 Friberg Lexicon.
40 Ibid.
41 Ibid.
42 Strong’s Online.
43 Ibid.
44 Friberg Lexicon.
45 Strong’s Online.
46 Friberg Lexicon: “the Semitic inclusive sense is to be understood, i.e. Jesus died for all.”
47 Friberg Lexicon.
48 Strong’s Online.
49 Friberg Lexicon.
50 Within Greek paganism, it was the people who had to appease the gods, or try to make them look favorably upon them through sacrifices; within God’s economy, it is God Who made a sacrifice to appease His own just requirements. We are reconciled to God by God; our reconciliation comes through faith in the sacrifice that Christ (eternal God come in the flesh) made for us on Calvary.
51 http://www.crystalcathedral.org/about/beliefs.php
52 Strong’s Online.
53 Ibid.
54 Ibid.
55 Ibid.
56 Ibid.
57 Ibid.
58 Ibid.
59 This phrase is used in the New American Standard, New King James, New Revised Standard and English Standard; amazingly, the New International renders it obedient to death; other modern texts, such as the New Century and the Message skew the phrase out of existence.
60 Strong’s Online.
61 Strong’s Online; https://www.ntgreek.org/learn_nt_greek/verbs1.htm#AORIST..
62 http://www.loyolapress.com/scripture-and-catholic-tradition.htm
63 http://www.allaboutreligion.org/pope-john-paul-ii.htm
64 http://www.etymonline.com/index.php?l=e&p=23, “Eucharist.”
65 http://www.newadvent.org/cathen/10006a.htm
66 http://www.ewtn.com/library/papaldoc/p6credo.htm
67 Strong’s Online.
68 Ibid.
69 Ibid.
70 Vine’s “consist.”
71 Friberg Lexicon.
72 http://www.jewishencyclopedia.com/view.jsp?artid=60&letter=F
73 Friberg Lexicon.
74 Strong’s Online.
75 Ibid.
76 Vine’s “firstfruit.”
77 https://www.ntgreek.org/learn_nt_greek/subj-purpose.htm.
78 Strong’s Online.
79 Ibid.
80 Stephanus 1550 NT.
81 Friberg Lexicon.
82 Young’s Literal Translation.
83 Strong’s Online.
84 Ibid.
85 Ibid.
86 Ibid.
87 Stephanus 1550 NT.
88 A more in-depth study is made of this in Revelation 14 (“Firstfruit and Harvests”).
89 Strong’s Online.
90 Ibid.
91 Ibid.
92 Ibid.
93 Ibid.
94 Ibid.
95 Ibid.
96 Ibid.
97 Vine’s “endure.”
98 A.T. Robertson, Word Pictures in the New Testament, Matthew 24:24.
99 Friberg Lexicon.
100 Strong’s Online.
101 Ibid.
102 Ibid.
103 Ibid.
104 Vine’s “work.”
105 Strong’s Online.
106 Vine’s “another.”
107 Strong’s Online.
108 Ibid.
109 Friberg Lexicon; Stephanus 1550 NT.
110 Friberg Lexicon.
111 Easton’s Bible Dictionary, “Sabbath.”
112 Peter Geiermann, The Convert’s Catechism of Catholic Doctrine, p.50.
113 Philip Schaff, History of the Christian Church, Volume III, Chapter III, p. 75.
114 Strong’s Online.
115 Stephanus 1550 NT; https://www.ntgreek.org/learn_nt_greek/subj-purpose.htm
116 Strong’s Online.
117 Friberg Lexicon.
118 https://www.ntgreek.org/pdf/subjunctive_uses.pdf
119 Friberg Lexicon.
120 Here is the pattern for our living – we might well be regarded as violators of man’s religious laws and his carefully drafted theology, but our concern must always be that we stand blameless before God.
121 Stephanus 1550 NT.
122 Strong’s Online.
123 Ibid.
124 Vine’s “lamp.” “There is no mention of a candle in the original, either in the O.T. or in the N.T. The figure of that which feeds upon its own substance to provide its light would be utterly inappropriate. A lamp is supplied by oil, which in its symbolism is figurative of the Holy Spirit.”
125 Strong’s Online.
126 Ibid.
127 Friberg Lexicon.
128 Strong’s Online.
129 Stephanus 1550 NT.
130 Ibid.
131 https://www.ntgreek.org/learn_nt_greek/subj-purpose.htm.
132 Stephanus 1550 NT.
133 Ibid.
134 Strong’s Online.
135 Stephanus 1550 NT.
136 Friberg Lexicon.
137 Strong’s Online.
138 Ibid.
139 Ibid.
140 Ibid.
141 Ibid.
142 Friberg Lexicon.
143 Stephanus 1550 NT.
144 Strong’s Online.
145 Ibid.
146 https://www.ntgreek.org/learn_nt_greek/verbs1.htm#AORIST.
147 Strong’s Online.
148 Friberg Lexicon.
149 Vine’s “second.”
150 Strong’s Online; Friberg Lexicon.
151 Strong’s Dictionary, ESword.
152 http://www.vatican.va/archive/ccc_css/archive/catechism/command.htm
153 Brown,Driver, Briggs Hebrew Lexicon, Bibleworks 8.
154 For more on this matter: http://www.thenarrowtruth.com/what-of-the-sabbath.html
155 http://www.the-ten-commandments.org/romancatholic-tencommandments.html
156 Strong’s Online.
157 Ibid.
158 Ibid.
159 Ibid.
160 Ibid.
161 Friberg Lexicon.
162 Strong’s Online.
163 Friberg Lexicon.
164 Stephanus 1550 NT.
165 Friberg Lexicon.
166 Strong’s Online.
167 Ibid.
168 Ibid.
169 Friberg Lexicon.
170 Strong’s Online.
171 Vine’s “minister.”
172 http://www.bennyhinn.org/aboutus/articledesc.cfm?id=1392
173 Strong’s Online.
174 http://peterpopoff.org/
175 Stephanus 1550 NT.
176 Friberg Lexicon.
177 The same Greek word is used in 1 Corinthians 14:1 – even the declaration of the Word of God does not exclude spiritual failure.
178 Friberg Lexicon.
179 Ibid.
180 Ibid.