Philippians
Beth Moore
Chapter 4
1. Therefore, my brethren dearly beloved and longed for, my joy and crown, so stand fast in the Lord, my dearly beloved.
Therefore, based upon what Paul has just set forth (namely, having a singular focus on being found in Christ and to know Him, setting those things aside that would hinder such a life, and reaching forth unto that which God has prepared for us in Christ) stand fast, or persevere, in the Lord. Here again, we must remind ourselves that it is possible not to persevere in the Lord; it is possible to fall away from Him – these frequent reminders to stand fast are not without purpose. The verb used here, stand fast, is in the present tense (it is to be a continual action), active voice (we are to carry out this action) and imperative mood (it is a command that we are to obey).1 The context for this charge leaves little doubt that we are to remain steadfast in Paul’s instructions in the previous chapter; he called on the brethren to imitate him (Philippians 3:17), and now he strengthens that by underscoring their need to be firm in their faith.
Here as well, is the Greek word agapetos (dearly beloved) that is formed from agape, love as an act of the will; we saw this earlier in Philippians 2:12, where it appears simply as beloved. Very evidently, the Philippian believers were special to Paul; it is clear that he has fond memories of his time with them (1:3). He longs to be with them again and considers them to be a personal source of joy and an honor to him. Considering Paul’s focus on Christ and knowing Him, this can only mean that the Philippian Christians were growing in their understanding of the Message that Paul had delivered to them.
2. I beseech Euodias, and beseech Syntyche, that they be of the same mind in the Lord.
Earlier, Paul desired that the Philippians would be likeminded (Philippians 2:2); the same Greek words are used here (different mood) in his exhortation (beseech) to these two women to think the same in the Lord.2 Indeed, this might well be an encouragement to be united, but this unity is qualified in that it is to be in the Lord. There is no tinge of Ecumenical thinking here, and absolutely no support for compromise. As the Lord increasingly becomes the focus, so unity will be a reality; the true unity of believers can only be found in the Lord. We know nothing of these two women, but it seems that there was some disparity in their view of things.
3. And I intreat thee also, true yokefellow, help those women which laboured with me in the gospel, with Clement also, and with other my fellowlabourers, whose names are in the book of life.
Paul now turns his attention to a true yokefellow. There is no indication as to whom this might be; the context would signify that this person is simply an unnamed, genuine fellow-worker with Paul.3 He asks or begs this person to come to the aid of the women who struggled in the work of the Gospel with him. Although there is some conjecture that Paul is referring to the two women mentioned in the previous verse, there is no substantial evidence to limit his plea in this way. If we consider the beginning of the ekklesia in Phillipi, we will note that it began among women who met by the river to pray (Acts 16:13). From this we also learn that Lydia was an early convert and prevailed upon Paul and Silas to make her home their place of residence (Acts 16:14-15). In accordance with the custom of the day, it would only follow that they would have met in her home for teaching. However, Paul then goes on to show that these women also labored with Clement and all of those who worked with him; their commitment was to God and the Gospel message, and not to Paul.
Within the context of modern Evangelicalism, there might be cause for pause at this juncture to show that there were women in ministry with Paul. However, one thing that we can rest assured of is that these women would not have ministered in contradiction to Paul’s own teachings. Therefore, these women would have labored with Paul in full compliance with: “... I suffer not [absolutely do not permit] a woman to teach, nor to usurp authority [to govern or have dominion] over the [a] man, but to be in silence [quietness]” (1 Timothy 2:12).4 The basis for this teaching goes back to the Garden of Eden where Eve was deceived by Satan – not to say that the man cannot be deceived, for there is ample evidence of that today. However, two things come to the fore here: 1) the differing roles for the man and the woman, not only in marriage but also within the ekklesia (Ephesians 5:23; 1 Timothy 3:1-2), and 2) although less significant, there is some indication that the woman might be more prone to being deceived (1 Timothy 2:14).
Consider the very popular woman teacher, Beth Moore, ranked by Today’s Christian Woman as one of the top three most influential women teachers today.5 According to her website, the purpose of her Living Proof Ministries is to invest in people “through sound Biblical teaching and uplifting praise and worship.”6 On the same site, she also says: “We actively support the unity of all believers eclipsing all denominational, economic, or ethnic diversities.”7 Here is someone who actively supports Ecumenical unity and, at the same time, declares her teaching to be Biblically sound – James’ question comes to mind: “Doth a fountain send forth at the same place sweet water and bitter?” (3:11). Even though she is immensely popular with women today, and the purpose of her ministry is geared to draw women into the Word of God, she does not limit her teaching ministry to women (yet you read nothing of her husband having a role in her work). Regrettably, it is not uncommon to hear phrases like “God told me” or “God spoke to me” from Evangelicals today. However, Moore has taken this a step further; she has declared: “... this came as a direct revelation of the Spirit because this would never have come to me.”8 The Scriptures are our direct revelation from God, and we are given understanding of them as we permit the Spirit of God to open our eyes and as we walk in accordance with the Spirit; direct revelation has ceased (Hebrews 1:1-2). Moore has been likened to a female Billy Graham and is excessively popular within Evangelical circles,9 yet she has come out in support of the “truth” as it is proclaimed on the DVD Be Still, on which she participates with Richard Foster, Dallas Willard and Max Lucado. Foster and Willard are strong proponents of contemplative prayer and the mystical teachings of the Emergent Church, and Lucado holds to a spark of divinity abiding in all of us – not exactly a Biblical crowd. In Moore’s efforts to remain influential and popular, she has departed from anything that might be called Biblically sound (if she was ever there). What we must recognize when dealing with such as Moore, is that not everything that is said will be gross error, indeed, in good Ecumenical fashion, many things that are taught might well be true; however, scattered throughout the truth will be error, which only serves to make their teaching more dangerous. “... mark [keep a watchful eye on] them which cause divisions and offences contrary to [alongside of or without regard for] the doctrine which ye have learned; and avoid them” (Romans 16:17).10
1. Therefore, my brethren dearly beloved and longed for, my joy and crown, so stand fast in the Lord, my dearly beloved.
Therefore, based upon what Paul has just set forth (namely, having a singular focus on being found in Christ and to know Him, setting those things aside that would hinder such a life, and reaching forth unto that which God has prepared for us in Christ) stand fast, or persevere, in the Lord. Here again, we must remind ourselves that it is possible not to persevere in the Lord; it is possible to fall away from Him – these frequent reminders to stand fast are not without purpose. The verb used here, stand fast, is in the present tense (it is to be a continual action), active voice (we are to carry out this action) and imperative mood (it is a command that we are to obey).1 The context for this charge leaves little doubt that we are to remain steadfast in Paul’s instructions in the previous chapter; he called on the brethren to imitate him (Philippians 3:17), and now he strengthens that by underscoring their need to be firm in their faith.
Here as well, is the Greek word agapetos (dearly beloved) that is formed from agape, love as an act of the will; we saw this earlier in Philippians 2:12, where it appears simply as beloved. Very evidently, the Philippian believers were special to Paul; it is clear that he has fond memories of his time with them (1:3). He longs to be with them again and considers them to be a personal source of joy and an honor to him. Considering Paul’s focus on Christ and knowing Him, this can only mean that the Philippian Christians were growing in their understanding of the Message that Paul had delivered to them.
2. I beseech Euodias, and beseech Syntyche, that they be of the same mind in the Lord.
Earlier, Paul desired that the Philippians would be likeminded (Philippians 2:2); the same Greek words are used here (different mood) in his exhortation (beseech) to these two women to think the same in the Lord.2 Indeed, this might well be an encouragement to be united, but this unity is qualified in that it is to be in the Lord. There is no tinge of Ecumenical thinking here, and absolutely no support for compromise. As the Lord increasingly becomes the focus, so unity will be a reality; the true unity of believers can only be found in the Lord. We know nothing of these two women, but it seems that there was some disparity in their view of things.
3. And I intreat thee also, true yokefellow, help those women which laboured with me in the gospel, with Clement also, and with other my fellowlabourers, whose names are in the book of life.
Paul now turns his attention to a true yokefellow. There is no indication as to whom this might be; the context would signify that this person is simply an unnamed, genuine fellow-worker with Paul.3 He asks or begs this person to come to the aid of the women who struggled in the work of the Gospel with him. Although there is some conjecture that Paul is referring to the two women mentioned in the previous verse, there is no substantial evidence to limit his plea in this way. If we consider the beginning of the ekklesia in Phillipi, we will note that it began among women who met by the river to pray (Acts 16:13). From this we also learn that Lydia was an early convert and prevailed upon Paul and Silas to make her home their place of residence (Acts 16:14-15). In accordance with the custom of the day, it would only follow that they would have met in her home for teaching. However, Paul then goes on to show that these women also labored with Clement and all of those who worked with him; their commitment was to God and the Gospel message, and not to Paul.
Within the context of modern Evangelicalism, there might be cause for pause at this juncture to show that there were women in ministry with Paul. However, one thing that we can rest assured of is that these women would not have ministered in contradiction to Paul’s own teachings. Therefore, these women would have labored with Paul in full compliance with: “... I suffer not [absolutely do not permit] a woman to teach, nor to usurp authority [to govern or have dominion] over the [a] man, but to be in silence [quietness]” (1 Timothy 2:12).4 The basis for this teaching goes back to the Garden of Eden where Eve was deceived by Satan – not to say that the man cannot be deceived, for there is ample evidence of that today. However, two things come to the fore here: 1) the differing roles for the man and the woman, not only in marriage but also within the ekklesia (Ephesians 5:23; 1 Timothy 3:1-2), and 2) although less significant, there is some indication that the woman might be more prone to being deceived (1 Timothy 2:14).
Consider the very popular woman teacher, Beth Moore, ranked by Today’s Christian Woman as one of the top three most influential women teachers today.5 According to her website, the purpose of her Living Proof Ministries is to invest in people “through sound Biblical teaching and uplifting praise and worship.”6 On the same site, she also says: “We actively support the unity of all believers eclipsing all denominational, economic, or ethnic diversities.”7 Here is someone who actively supports Ecumenical unity and, at the same time, declares her teaching to be Biblically sound – James’ question comes to mind: “Doth a fountain send forth at the same place sweet water and bitter?” (3:11). Even though she is immensely popular with women today, and the purpose of her ministry is geared to draw women into the Word of God, she does not limit her teaching ministry to women (yet you read nothing of her husband having a role in her work). Regrettably, it is not uncommon to hear phrases like “God told me” or “God spoke to me” from Evangelicals today. However, Moore has taken this a step further; she has declared: “... this came as a direct revelation of the Spirit because this would never have come to me.”8 The Scriptures are our direct revelation from God, and we are given understanding of them as we permit the Spirit of God to open our eyes and as we walk in accordance with the Spirit; direct revelation has ceased (Hebrews 1:1-2). Moore has been likened to a female Billy Graham and is excessively popular within Evangelical circles,9 yet she has come out in support of the “truth” as it is proclaimed on the DVD Be Still, on which she participates with Richard Foster, Dallas Willard and Max Lucado. Foster and Willard are strong proponents of contemplative prayer and the mystical teachings of the Emergent Church, and Lucado holds to a spark of divinity abiding in all of us – not exactly a Biblical crowd. In Moore’s efforts to remain influential and popular, she has departed from anything that might be called Biblically sound (if she was ever there). What we must recognize when dealing with such as Moore, is that not everything that is said will be gross error, indeed, in good Ecumenical fashion, many things that are taught might well be true; however, scattered throughout the truth will be error, which only serves to make their teaching more dangerous. “... mark [keep a watchful eye on] them which cause divisions and offences contrary to [alongside of or without regard for] the doctrine which ye have learned; and avoid them” (Romans 16:17).10
The last phrase, whose names are in the book of life, refers specifically to those who are fellowlabourers with Paul. This is an open statement saying that those who labor with Paul have their names in the Book of Life – those who are unhindered, by the baggage of this life, in their pursuit of holiness and the prize of glory to come. It would seem obvious that he would not include among this number those who are preaching Christ out of contention who sought to increase Paul’s burden through their preaching (Philippians 1:15-16). These did not work with Paul, and therefore, it would be inappropriate to consider them as being companions in the labor of the Gospel.
The first reference that we have to God having a book of names is after Moses brought the children of Israel out of Egypt. Shortly after witnessing the miracles that God performed at the Red Sea, and after Moses had been in the mountain with God for some time, the Israelites constructed an idol of gold and returned to the pagan practices of Egypt. Moses rebuked the people: “Ye have sinned a great sin: and now I will go up unto the LORD; peradventure I shall make an atonement for your sin” (Exodus 32:30). As Moses seeks God’s forgiveness for the people of Israel, he says: “Yet now, if thou wilt forgive their sin–; and if not, blot me, I pray thee, out of thy book which thou hast written” (Exodus 32:32). Moses’ plea is this: Lord, forgive these people, but if You won’t, then remove my name from Your book. This is similar to Paul being willing to be cut off from Christ forever, if only his people, the Jews, would repent before God (Romans 9:3). However, we must notice the Lord’s response to Moses: “And the LORD said unto Moses, Whosoever hath sinned against me, him will I blot out of my book” (Exodus 32:33). We might consider this and think that God’s book must be empty “For all have sinned ...” (Romans 3:23).
With man’s fall into sin, there came the expression of God’s grace; God made coats of skins to cover the nakedness of Adam and Eve (Genesis 3:21) – a picture of His mercy extended to cover their sin. We read of Adam and Eve’s second born: “By faith Abel offered unto God a more excellent sacrifice than Cain, by which he obtained witness that he was righteous ...” (Hebrews 11:4). Faith in God’s mercy, expressed through the required shed blood of a perfect sacrifice, provided spiritual life for the repentant sinner. It is the unrepentant sinner, the faithless one (which excludes those who are innocent, as we will see), whom God will wipe out of His book. Those who come to God believing that His mercy is sufficient to cover their sin, will find Him faithful to do just that; when their sins are covered, God will write their names into His book.
The concept at work here is somewhat similar to citizenship rights today. If you are born in Canada, you are a Canadian citizen and will have all of the rights and privileges of such, or if you move to Canada and take out citizenship, then you have committed yourself to upholding the laws of the country, and your name is added as a citizen. Two things can remove your name from a citizenship roll: 1) you renounce your citizenship, or 2) you die (at which time a death certificate is issued confirming your removal from the rights and privileges of citizenship). Death will rob us of our earthly citizenship, which then is no longer of any value to us anyway. However, to renounce your citizenship requires a deliberate act – a willful turning away from the responsibilities and privileges that you have as a citizen.
We are not told many details on how God keeps the Book of Life. We read Jesus’ words: “Suffer the little children to come unto me, and forbid them not: for of such is the kingdom of God” (Mark 10:14); elsewhere we are told to become as little children, if we would see the kingdom of heaven (Matthew 18:3). From this, we would conclude that little children must have their names in the Book of Life, those who are still in innocence, i.e., before the age of accountability. With accountability comes responsibility for our inherited sin nature, at which time our name is removed from the Book of Life – “Whosoever hath sinned against me, him will I blot out of my book ...” (Exodus 32:33). However, when we come to faith in Christ, our sins are covered by His blood sacrifice (the fulfillment of the coats of skin covering Adam and Eve), and, thereby, our name is entered into the Book of Life through faith. What also is very evident is that God does not record our names in this Book of Life in indelible ink. In Romans 11, Paul states that we (the Gentiles) have been grafted into the Holy Tree by faith; however, the warning is that we are not to become arrogant, for “if God spared not the natural branches, take heed lest he also spare not thee” (Romans 11:21). The natural branches (the children of Israel) were removed from the Holy Tree because of unbelief, and it is unbelief that can see us lose our position in Christ. Our names are entered into the Book of Life by faith; there are two ways for our names not to be found in the Book: 1) never coming to faith in Christ, and 2) a willful turning away from that faith.
Consider Israel’s regulations regarding sin: "And if any soul sin through ignorance [in error or inadvertently], then he shall bring a she goat of the first year for a sin offering. And the priest shall make an atonement for the soul that sinneth ignorantly, when he sinneth by ignorance before the LORD, to make an atonement for him; and it shall be forgiven him. Ye shall have one law for him that sinneth through ignorance, both for him that is born among the children of Israel, and for the stranger that sojourneth among them" (Numbers 15:27-29).11 Here we have God’s provision for the children of Israel and for the Gentile who might be living with them; this describes someone who has already placed their faith in the Lord to cleanse them (their place in the Book of Life has been secured by faith). When they falter in their walk of faith, there is a prescribed way of dealing with their sin; their faith, so expressed, results in forgiveness, spiritual cleansing, and retention of their name in the Book of Life. However, these instructions are followed by a warning: "But the soul that doeth ought presumptuously [intentionally], whether he be born in the land, or a stranger, the same reproacheth [blasphemes] the LORD; and that soul shall be cut off [eliminated/killed] from among his people. Because he hath despised [viewed with contempt] the word of the LORD, and hath broken his commandment, that soul shall utterly be cut off; his iniquity shall be upon him" (Numbers 15:30-31).12 By contrast, this is someone who sins deliberately, thereby showing contempt for the Lord’s commandment and, consequently, blaspheming against the Lord. Within Israel’s economy, that person was killed in order to purge the sin from their midst, and he died in his iniquity – his name was blotted out of the Book of Life.
Ezekiel wrote of this matter, as well: "But when the righteous turneth away [apostatize] from his righteousness, and committeth iniquity, and doeth according to all the abominations that the wicked man doeth, shall he live? All his righteousness that he hath done shall not be mentioned [remembered]: in his trespass that he hath trespassed, and in his sin that he hath sinned, in them shall he die (Ezekiel 18:24).13 There is a finality to apostasy, properly defined. We must note that this is not referring to a failure along life’s way – this is a deliberate turning away from righteousness, and results in spiritual death for which there is no remedy. The writer of Hebrews expressed the same thought: “For if we sin willfully [deliberately, intentionally] after that we have received the knowledge [precise and correct knowledge14; “what one comes to know and appropriate through faith in Christ”] of the truth, there remaineth no more [no longer continues to exist a] sacrifice for sins, But a certain [only – emphasized in Greek] fearful looking for [expectation] of judgment [condemnation] and fiery indignation, which shall devour the adversaries. He that despised [rejected] Moses’ law died without mercy under two or three witnesses: Of how much sorer [worse] punishment, suppose ye, shall he be thought worthy, who hath trodden under foot [despised] the Son of God, and hath counted [regarded] the blood of the covenant, wherewith he was sanctified [made holy], an unholy thing, and hath done despite [insult] unto the Spirit of grace?” (Hebrews 10:26-29).15 What we must not miss from this passage is that it is speaking of someone who has been truly born-again (he was sanctified by the blood of Christ); this is not someone professing to have faith, when there is none – this is someone who has been made holy through faith in Christ. Apostasy occurs when a person, who has been saved by the blood of Christ, turns away from God! Prior to this we read: “For it is impossible for those who were once enlightened [cause to fully know; “imbue with saving knowledge”16] ... If they shall fall away [having fallen away], to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame” (Hebrews 6:4-6).17
We are told that Christ died once for all time (Hebrews 9:28); He is the fulfillment and end of the Mosaic sacrificial system. This highlights the problem with the Catholic Eurcharist (called the Sacrifice), for, within their traditions, Christ dies during every mass. The Mosaic system required continual sacrifices to be made because they could not ultimately make the person, offering the sacrifice, whole; “For the law having a shadow of good things to come ... can never with those sacrifices which they offered year by year continually make the comers thereunto perfect” (Hebrews 10:1). By contrast, “this man [Christ], after he had offered one sacrifice for sins for ever, sat down on the right hand of God ...” (Hebrews 10:12). Christ has paid the price once for man’s sin, and that single payment is sufficient for the sins of all of mankind, from Adam to the end of time. Therefore, when, by faith, we have accepted Christ’s cleansing for our souls and then turn away from Him, we have rejected the one and only Sacrifice made for our sins.
Jesus said to the messenger of the ekklesia at Sardis: “He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before his angels” (Revelation 3:5). There were a few at Sardis who remained pure before God (they had not defiled their garments – v.4) and the assurance is that those who retained a firm grasp of their faith (overcome the temptations that surround them), their names will remain in the Book of Life. Notice that it says that they “have not defiled their garments”; the verb is in the active voice, which means that they would be the ones not defiling or contaminating their lives, i.e., they have chosen not to defile themselves. The obvious reciprocal to this is those who are not victorious over temptation and choose to defile their garments; their names God will blot out – they will be obliterated, or erased, from the Book of Life.18 Their names were in the Book, but through deliberate failure (by turning away from their faith) and, therefore, not being victorious (but being apostate), they have been removed.
The next occasion of mention of the Book of Life comes in Revelation 13:8 – “And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world.” We have looked at this verse numerous times because it so explicitly shows that the salvation of mankind was not an afterthought with God; He was not caught off guard by the sin of Adam – His perfect plan for our redemption was already in place. This verse speaks of the Antichrist and the following that he will have among all of the people of the earth, but only those whose names are not in the Book of Life. To those who have not placed their faith in Christ for salvation, or have rejected their faith in Christ (apostates), the Antichrist will appear to be their savior – the only one who can bring peace and safety. Those whose names are in the Book of Life will be the target of his anger – he “will make war with the saints” (Revelation 13:7). Notice that it is the Book of Life of the Lamb; it is only through the Lamb of God that our names can be written in this Book. What did Jesus say? “I am the way, the truth and the life ...” (John 14:6).
Once again, we are told of what those, whose names are not written in the Book of Life, will do in the future: “The beast that thou sawest was, and is not; and shall ascend [is about to ascend] out of the bottomless pit, and go into perdition [destruction]: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is” (Revelation 17:8).19 Those who are not saved will marvel at the Beast, in this case Satan – they will be mesmerized and enthralled with the Antichrist, and will worship the one who is giving him is power (Revelation 13:4). We have seen two passages now where we are told of those who will be supportive of someone who will seek to set himself up as God; can this be right? “And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: Even him, whose coming is after the working of Satan with all power and signs and lying wonders, And with all deceivableness [deceit] of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved” (2 Thessalonians 2:8-10).20 We must have a love (agape) for the truth in order to be saved; the Antichrist will come with great power and overwhelming manifestations of that power, and great will be the deception of those who are not saved and secure in the Truth. Jesus warned: “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 the very elect” (Matthew 24:24); we have already seen that this indicates that it is possible for those who are in Christ to be led away from the truth by these mighty signs and wonders. Jesus spoke these words as a warning so that we might be alert and prepared to withstand, through the power of His Spirit, the allurements of Satan. Isaiah speaks of the Lord’s help in a “day of salvation” (49:8) and Paul refers to this in his second letter to the Corinthians when he declares, “now is the day of salvation” (6:2). The “day of salvation” will end; a day came when God shut the door of the ark (Genesis 7:16) and all who sought entrance after that died in the deluge.
The Book of Life is mentioned once more, as it pertains to those who do not have their names written there – Revelation 20:12-15: “And I saw the dead [these are the dead who did not have part in the first resurrection (Revelation 20:6), those who either did not accept God’s provision of salvation or who apostatized, plus those who were born-again during the Millennium], 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.” How many will find justification in this final judgment? Only those whose names are recorded in the Lamb’s Book of Life; everyone else (the unrighteous dead) will learn why they are not accepted by the Lord! “...by the works of the law shall no flesh be justified” (Galatians 2:16); the unrighteous dead will be judged according to their works, but no one will be saved. Their names will not be found in the Book of Life and none of their works, which have been carefully recorded for this final review, will change that; their end will be to share the Lake of Fire with the devil and his angels. “As I live, saith the Lord GOD, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die ...” (Ezekiel 33:11). God’s desire has always been that man would seek Him, but there is a prescribed way to come to God that will meet His requirement for justice. Abel found that way, while his brother, Cain, missed it; Jacob came to know the pathway to God even while Esau spurned it. The way has always been there, and it has always been available to everyone; faith in God’s provision (whether promised or accomplished) followed by a life of obedience to His commands is all that has ever been required (1 John 3:23-24).
The Book of Life is mentioned two more times and, in both cases, deals with those who have their names written in its pages. The only people who will enter into the New Jerusalem are those whose names are in the Book (Revelation 21:27) – those who have been cleansed, made holy and justified in the name of the Lord Jesus Christ and by the Spirit of God (1 Corinthians 6:9-11). The final mention is, again, a warning to those who have their names written in the Book of Life: “And if any man shall take away from [or remove (present tense)] the words of the book of this prophecy, God shall take away [or remove (future tense) – same Greek word] his part out of the book of life, and out of the holy city, and from the things which are written in this book” (Revelation 22:19).21 This is a significant warning against how the words of the book of Revelation are to be handled.
As we have looked at the Book of Life, there are several things that have become very evident – things that are beyond question:
1. God is the Author of this Book; it is He Who writes in it,
2. Not everyone’s name will be in the Book when it is completed,
3. If our name is in the Book at the final day, then we will enter eternal glory,
4. If our name is not in the Book at the final day, then we will enter eternal damnation, and
5. Our name can be removed from the Book.
Looking at the overall thrust of Scripture, it seems clear that our name is entered into the Book when we become in Christ – i.e., when we place our faith in the finished work of Christ for our salvation and cleansing. However, there are sufficient warnings in Scripture for us to realize that our names are entered by faith, and they will be removed if we become faithless (apostate). “Take heed [a command to be continually discerning (present tense)], brethren, lest there be in any of you an evil heart of unbelief [faithlessness], in departing [to fall away] from [speaks of separation from] the living God” (Hebrews 3:12).22 “Watch ye [a present tense command to be cautious], stand fast [a present tense command to persevere, to persist] in the faith ...” (1 Corinthians 16:13).23
Paul’s assurance that these, his fellow laborers, have their names written in the Book of Life follows on the heels of his charge to stand fast in the Lord (Philippians 4:1). These commands are in Scripture for a reason. The disciples asked Jesus what the sign of His return would be, and He began by saying: “Take heed that no man deceive you [or that no one may lead you astray]” (Matthew 24:4).24 Cradled within Jesus’ warning is the very real possibility of being deceived. After giving this warning, He goes on to speak of coming false christs, of wars and great disasters, and of persecution and great deception; then He says: “But he that shall endure unto the end, the same shall be saved” (Matthew 24:13). Endure comes from the Greek word hupomeno, which means to bear up courageously25, to be patient under, or to suffer.26 The word is in the active voice, which means that we must faithfully endure through all that He has just outlined; saved, on the other hand, is in the passive voice and future tense, which means that we will be saved by God if we endure in Him.
We cannot relax because we think that our names are written in the Book of Life – there are far too many warnings in Scripture that demand us to be ever vigilant lest our hearts depart from faith in God. Having our eyes on the prize of the high calling that we have from God (which calls for holy living now) will help us to focus on the Author of faith, Jesus Christ (Hebrews 12:2).
4. Rejoice in the Lord alway: and again I say, Rejoice.
Here is another charge for the Philippians to rejoice. The two Greek words used for rejoice are exactly the same, and the circumstance for our rejoicing is in the Lord. When the disciples returned from their missions trip, Jesus cautioned them to “rejoice, because your names are written in heaven” (Luke 10:20). Paul has just commented on those who are his fellow laborers having their names in the Book of Life; the desired response is to rejoice. We, too, can rejoice that our names are recorded in this Book, not because of anything that we have done, but because of what Christ endured to purchase our salvation – we must live faithfully in obedience to the Lord to ensure that our name is not erased from the Book of Life.
5. Let your moderation be known unto all men. The Lord is at hand.
It seems that Paul has dealt with the primary teaching portion of his letter, and, as he nears the end of his writing, he begins to present short exhortations, which often stand independently of one another.
Moderation, as used here, comes from a Greek word that means gentleness or forbearance (not insisting on what may be rightfully yours).27 The same Greek word is used for one of the traits of a bishop or elder, where it appears as patient (1 Timothy 3:3) and gentle (Titus 3:2). It is also used to describe the wisdom that comes from above (James 3:17). The call is for our gentleness, or forbearance, to be become known to everyone, which means that it must be evident through how we live.
Wycliff’s translation, the Bishop’s Bible and Young’s Literal Translation all join the latter sentence in this verse closer to the former through punctuation (using a colon or semicolon rather than a period). The phrase at hand (the Greek word eggus) means near or close by.28 For the child of God, the Lord is very near; through faith we are sealed (marked) by the Holy Spirit Who lives within us (Ephesians 1:13), and He is there to lead us into all truth (John 16:13). If we are walking faithfully with the Lord, then our gentleness and forbearance will be evident; the key is to remain in Christ. As Jesus prepared to leave His disciples for heaven, He said to them: “I am with you alway, even unto the end of the world” (Matthew 28:20); Jesus is the ever-present One – He is the Lord Who is always at hand. However, He also made it very clear that it is only the one who remains faithful to Him to the end, who will be saved (Matthew 24:13); if we fail to remain faithful to Him, He will no longer be at hand to us.
Interestingly, this is one of the texts that is used to support the doctrine of the imminent return of the Lord Jesus Christ, yet, as we have seen, the phrase at hand has nothing to do with the timing of the Lord’s return; the context does not deal with time, but with living properly. A somewhat similar use of the Greek word eggus is found in James: “Be ye also patient; stablish your hearts: for the coming [presence; parousia] of the Lord draweth nigh [eggus]” (James 5:8). This, too, has become a pillar of support for the imminent return of Christ, but, alas, proponents of this teaching have not looked carefully at this verse. The phrase for the coming of the Lord draweth nigh might sound like the Lord’s return is getting closer (which it is, of course), and this is how it is generally understood. However, the Greek eggus (draweth nigh) is in the perfect tense, describing a completed action,29 which would mean that this phrase says (if you want to make this application) that the Lord’s return has already happened. Again, context is very important. James has just given a scathing rebuke of the rich who covet their treasures and kill the one who is righteous, who, in turn, does not set himself against (resist) the rich (James 5:1-6). Perhaps, in a subtle way, James is rehearsing, in his mind, the events that surrounded the Lord’s crucifixion. For this reason (therefore), he commands the brethren to be longsuffering (patient), and to properly fix (stablish) their hearts since the Lord’s presence (coming) has come (draweth nigh)! The Lord brings to us an upward view of life, for His kingdom (at this time) is not of this earth. The illustration that is used by James is that of a farmer who patiently waits for the harvest (fruit), waiting through the early and late rains; so we are to wait patiently for the Lord to make all things right. When Jesus opened the fifth seal, John saw the souls of those who had died under the rule of the Antichrist crying out to God for Him to avenge their blood on those who were on the earth (those who had killed them); God’s response is that they must rest, for He is not finished with the events that are taking place on the earth (Revelation 6:10-11). Likewise, James challenges the just to be longsuffering in the face of persecution from the wealthy and influential, for the Lord’s presence is with them, and He will set all things in order in His time.
It is interesting to realize that the imminence, or nearness, of Christ’s return has become a significant teaching within most Evangelical theologies. Texts of Scripture, like the ones that we have just looked at, have been used to support this position, and arguments have been made in an effort to show that Jesus taught this and that first century believers held to this teaching. Jesus’ words that are used in this effort are: “Watch [present tense command] therefore, for ye know neither the day [hemera] nor the hour [hora] wherein the Son of man cometh” (Matthew 25:13).30 We are told to watch for the Lord’s coming, but that does not necessarily mean that it is imminent. To the same extent that we cannot know the exact day and hour of the Lord’s return, so we cannot predict the exact day or hour of our death – that moment when we will either stand or fall before the Lord of salvation. Jesus made it very clear that salvation belongs to the one who remains faithful to Him to the very end (Matthew 24:13) – the end has to be either the Lord’s return, or our departure from this life, and we don’t know which end will be ours. Therefore, when the Lord charges us to remain continually watchful, that is very sound advice for us, since it is only the faithful who will enter heaven.
The first reference that we have to God having a book of names is after Moses brought the children of Israel out of Egypt. Shortly after witnessing the miracles that God performed at the Red Sea, and after Moses had been in the mountain with God for some time, the Israelites constructed an idol of gold and returned to the pagan practices of Egypt. Moses rebuked the people: “Ye have sinned a great sin: and now I will go up unto the LORD; peradventure I shall make an atonement for your sin” (Exodus 32:30). As Moses seeks God’s forgiveness for the people of Israel, he says: “Yet now, if thou wilt forgive their sin–; and if not, blot me, I pray thee, out of thy book which thou hast written” (Exodus 32:32). Moses’ plea is this: Lord, forgive these people, but if You won’t, then remove my name from Your book. This is similar to Paul being willing to be cut off from Christ forever, if only his people, the Jews, would repent before God (Romans 9:3). However, we must notice the Lord’s response to Moses: “And the LORD said unto Moses, Whosoever hath sinned against me, him will I blot out of my book” (Exodus 32:33). We might consider this and think that God’s book must be empty “For all have sinned ...” (Romans 3:23).
With man’s fall into sin, there came the expression of God’s grace; God made coats of skins to cover the nakedness of Adam and Eve (Genesis 3:21) – a picture of His mercy extended to cover their sin. We read of Adam and Eve’s second born: “By faith Abel offered unto God a more excellent sacrifice than Cain, by which he obtained witness that he was righteous ...” (Hebrews 11:4). Faith in God’s mercy, expressed through the required shed blood of a perfect sacrifice, provided spiritual life for the repentant sinner. It is the unrepentant sinner, the faithless one (which excludes those who are innocent, as we will see), whom God will wipe out of His book. Those who come to God believing that His mercy is sufficient to cover their sin, will find Him faithful to do just that; when their sins are covered, God will write their names into His book.
The concept at work here is somewhat similar to citizenship rights today. If you are born in Canada, you are a Canadian citizen and will have all of the rights and privileges of such, or if you move to Canada and take out citizenship, then you have committed yourself to upholding the laws of the country, and your name is added as a citizen. Two things can remove your name from a citizenship roll: 1) you renounce your citizenship, or 2) you die (at which time a death certificate is issued confirming your removal from the rights and privileges of citizenship). Death will rob us of our earthly citizenship, which then is no longer of any value to us anyway. However, to renounce your citizenship requires a deliberate act – a willful turning away from the responsibilities and privileges that you have as a citizen.
We are not told many details on how God keeps the Book of Life. We read Jesus’ words: “Suffer the little children to come unto me, and forbid them not: for of such is the kingdom of God” (Mark 10:14); elsewhere we are told to become as little children, if we would see the kingdom of heaven (Matthew 18:3). From this, we would conclude that little children must have their names in the Book of Life, those who are still in innocence, i.e., before the age of accountability. With accountability comes responsibility for our inherited sin nature, at which time our name is removed from the Book of Life – “Whosoever hath sinned against me, him will I blot out of my book ...” (Exodus 32:33). However, when we come to faith in Christ, our sins are covered by His blood sacrifice (the fulfillment of the coats of skin covering Adam and Eve), and, thereby, our name is entered into the Book of Life through faith. What also is very evident is that God does not record our names in this Book of Life in indelible ink. In Romans 11, Paul states that we (the Gentiles) have been grafted into the Holy Tree by faith; however, the warning is that we are not to become arrogant, for “if God spared not the natural branches, take heed lest he also spare not thee” (Romans 11:21). The natural branches (the children of Israel) were removed from the Holy Tree because of unbelief, and it is unbelief that can see us lose our position in Christ. Our names are entered into the Book of Life by faith; there are two ways for our names not to be found in the Book: 1) never coming to faith in Christ, and 2) a willful turning away from that faith.
Consider Israel’s regulations regarding sin: "And if any soul sin through ignorance [in error or inadvertently], then he shall bring a she goat of the first year for a sin offering. And the priest shall make an atonement for the soul that sinneth ignorantly, when he sinneth by ignorance before the LORD, to make an atonement for him; and it shall be forgiven him. Ye shall have one law for him that sinneth through ignorance, both for him that is born among the children of Israel, and for the stranger that sojourneth among them" (Numbers 15:27-29).11 Here we have God’s provision for the children of Israel and for the Gentile who might be living with them; this describes someone who has already placed their faith in the Lord to cleanse them (their place in the Book of Life has been secured by faith). When they falter in their walk of faith, there is a prescribed way of dealing with their sin; their faith, so expressed, results in forgiveness, spiritual cleansing, and retention of their name in the Book of Life. However, these instructions are followed by a warning: "But the soul that doeth ought presumptuously [intentionally], whether he be born in the land, or a stranger, the same reproacheth [blasphemes] the LORD; and that soul shall be cut off [eliminated/killed] from among his people. Because he hath despised [viewed with contempt] the word of the LORD, and hath broken his commandment, that soul shall utterly be cut off; his iniquity shall be upon him" (Numbers 15:30-31).12 By contrast, this is someone who sins deliberately, thereby showing contempt for the Lord’s commandment and, consequently, blaspheming against the Lord. Within Israel’s economy, that person was killed in order to purge the sin from their midst, and he died in his iniquity – his name was blotted out of the Book of Life.
Ezekiel wrote of this matter, as well: "But when the righteous turneth away [apostatize] from his righteousness, and committeth iniquity, and doeth according to all the abominations that the wicked man doeth, shall he live? All his righteousness that he hath done shall not be mentioned [remembered]: in his trespass that he hath trespassed, and in his sin that he hath sinned, in them shall he die (Ezekiel 18:24).13 There is a finality to apostasy, properly defined. We must note that this is not referring to a failure along life’s way – this is a deliberate turning away from righteousness, and results in spiritual death for which there is no remedy. The writer of Hebrews expressed the same thought: “For if we sin willfully [deliberately, intentionally] after that we have received the knowledge [precise and correct knowledge14; “what one comes to know and appropriate through faith in Christ”] of the truth, there remaineth no more [no longer continues to exist a] sacrifice for sins, But a certain [only – emphasized in Greek] fearful looking for [expectation] of judgment [condemnation] and fiery indignation, which shall devour the adversaries. He that despised [rejected] Moses’ law died without mercy under two or three witnesses: Of how much sorer [worse] punishment, suppose ye, shall he be thought worthy, who hath trodden under foot [despised] the Son of God, and hath counted [regarded] the blood of the covenant, wherewith he was sanctified [made holy], an unholy thing, and hath done despite [insult] unto the Spirit of grace?” (Hebrews 10:26-29).15 What we must not miss from this passage is that it is speaking of someone who has been truly born-again (he was sanctified by the blood of Christ); this is not someone professing to have faith, when there is none – this is someone who has been made holy through faith in Christ. Apostasy occurs when a person, who has been saved by the blood of Christ, turns away from God! Prior to this we read: “For it is impossible for those who were once enlightened [cause to fully know; “imbue with saving knowledge”16] ... If they shall fall away [having fallen away], to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame” (Hebrews 6:4-6).17
We are told that Christ died once for all time (Hebrews 9:28); He is the fulfillment and end of the Mosaic sacrificial system. This highlights the problem with the Catholic Eurcharist (called the Sacrifice), for, within their traditions, Christ dies during every mass. The Mosaic system required continual sacrifices to be made because they could not ultimately make the person, offering the sacrifice, whole; “For the law having a shadow of good things to come ... can never with those sacrifices which they offered year by year continually make the comers thereunto perfect” (Hebrews 10:1). By contrast, “this man [Christ], after he had offered one sacrifice for sins for ever, sat down on the right hand of God ...” (Hebrews 10:12). Christ has paid the price once for man’s sin, and that single payment is sufficient for the sins of all of mankind, from Adam to the end of time. Therefore, when, by faith, we have accepted Christ’s cleansing for our souls and then turn away from Him, we have rejected the one and only Sacrifice made for our sins.
Jesus said to the messenger of the ekklesia at Sardis: “He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before his angels” (Revelation 3:5). There were a few at Sardis who remained pure before God (they had not defiled their garments – v.4) and the assurance is that those who retained a firm grasp of their faith (overcome the temptations that surround them), their names will remain in the Book of Life. Notice that it says that they “have not defiled their garments”; the verb is in the active voice, which means that they would be the ones not defiling or contaminating their lives, i.e., they have chosen not to defile themselves. The obvious reciprocal to this is those who are not victorious over temptation and choose to defile their garments; their names God will blot out – they will be obliterated, or erased, from the Book of Life.18 Their names were in the Book, but through deliberate failure (by turning away from their faith) and, therefore, not being victorious (but being apostate), they have been removed.
The next occasion of mention of the Book of Life comes in Revelation 13:8 – “And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world.” We have looked at this verse numerous times because it so explicitly shows that the salvation of mankind was not an afterthought with God; He was not caught off guard by the sin of Adam – His perfect plan for our redemption was already in place. This verse speaks of the Antichrist and the following that he will have among all of the people of the earth, but only those whose names are not in the Book of Life. To those who have not placed their faith in Christ for salvation, or have rejected their faith in Christ (apostates), the Antichrist will appear to be their savior – the only one who can bring peace and safety. Those whose names are in the Book of Life will be the target of his anger – he “will make war with the saints” (Revelation 13:7). Notice that it is the Book of Life of the Lamb; it is only through the Lamb of God that our names can be written in this Book. What did Jesus say? “I am the way, the truth and the life ...” (John 14:6).
Once again, we are told of what those, whose names are not written in the Book of Life, will do in the future: “The beast that thou sawest was, and is not; and shall ascend [is about to ascend] out of the bottomless pit, and go into perdition [destruction]: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is” (Revelation 17:8).19 Those who are not saved will marvel at the Beast, in this case Satan – they will be mesmerized and enthralled with the Antichrist, and will worship the one who is giving him is power (Revelation 13:4). We have seen two passages now where we are told of those who will be supportive of someone who will seek to set himself up as God; can this be right? “And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: Even him, whose coming is after the working of Satan with all power and signs and lying wonders, And with all deceivableness [deceit] of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved” (2 Thessalonians 2:8-10).20 We must have a love (agape) for the truth in order to be saved; the Antichrist will come with great power and overwhelming manifestations of that power, and great will be the deception of those who are not saved and secure in the Truth. Jesus warned: “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 the very elect” (Matthew 24:24); we have already seen that this indicates that it is possible for those who are in Christ to be led away from the truth by these mighty signs and wonders. Jesus spoke these words as a warning so that we might be alert and prepared to withstand, through the power of His Spirit, the allurements of Satan. Isaiah speaks of the Lord’s help in a “day of salvation” (49:8) and Paul refers to this in his second letter to the Corinthians when he declares, “now is the day of salvation” (6:2). The “day of salvation” will end; a day came when God shut the door of the ark (Genesis 7:16) and all who sought entrance after that died in the deluge.
The Book of Life is mentioned once more, as it pertains to those who do not have their names written there – Revelation 20:12-15: “And I saw the dead [these are the dead who did not have part in the first resurrection (Revelation 20:6), those who either did not accept God’s provision of salvation or who apostatized, plus those who were born-again during the Millennium], 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.” How many will find justification in this final judgment? Only those whose names are recorded in the Lamb’s Book of Life; everyone else (the unrighteous dead) will learn why they are not accepted by the Lord! “...by the works of the law shall no flesh be justified” (Galatians 2:16); the unrighteous dead will be judged according to their works, but no one will be saved. Their names will not be found in the Book of Life and none of their works, which have been carefully recorded for this final review, will change that; their end will be to share the Lake of Fire with the devil and his angels. “As I live, saith the Lord GOD, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die ...” (Ezekiel 33:11). God’s desire has always been that man would seek Him, but there is a prescribed way to come to God that will meet His requirement for justice. Abel found that way, while his brother, Cain, missed it; Jacob came to know the pathway to God even while Esau spurned it. The way has always been there, and it has always been available to everyone; faith in God’s provision (whether promised or accomplished) followed by a life of obedience to His commands is all that has ever been required (1 John 3:23-24).
The Book of Life is mentioned two more times and, in both cases, deals with those who have their names written in its pages. The only people who will enter into the New Jerusalem are those whose names are in the Book (Revelation 21:27) – those who have been cleansed, made holy and justified in the name of the Lord Jesus Christ and by the Spirit of God (1 Corinthians 6:9-11). The final mention is, again, a warning to those who have their names written in the Book of Life: “And if any man shall take away from [or remove (present tense)] the words of the book of this prophecy, God shall take away [or remove (future tense) – same Greek word] his part out of the book of life, and out of the holy city, and from the things which are written in this book” (Revelation 22:19).21 This is a significant warning against how the words of the book of Revelation are to be handled.
As we have looked at the Book of Life, there are several things that have become very evident – things that are beyond question:
1. God is the Author of this Book; it is He Who writes in it,
2. Not everyone’s name will be in the Book when it is completed,
3. If our name is in the Book at the final day, then we will enter eternal glory,
4. If our name is not in the Book at the final day, then we will enter eternal damnation, and
5. Our name can be removed from the Book.
Looking at the overall thrust of Scripture, it seems clear that our name is entered into the Book when we become in Christ – i.e., when we place our faith in the finished work of Christ for our salvation and cleansing. However, there are sufficient warnings in Scripture for us to realize that our names are entered by faith, and they will be removed if we become faithless (apostate). “Take heed [a command to be continually discerning (present tense)], brethren, lest there be in any of you an evil heart of unbelief [faithlessness], in departing [to fall away] from [speaks of separation from] the living God” (Hebrews 3:12).22 “Watch ye [a present tense command to be cautious], stand fast [a present tense command to persevere, to persist] in the faith ...” (1 Corinthians 16:13).23
Paul’s assurance that these, his fellow laborers, have their names written in the Book of Life follows on the heels of his charge to stand fast in the Lord (Philippians 4:1). These commands are in Scripture for a reason. The disciples asked Jesus what the sign of His return would be, and He began by saying: “Take heed that no man deceive you [or that no one may lead you astray]” (Matthew 24:4).24 Cradled within Jesus’ warning is the very real possibility of being deceived. After giving this warning, He goes on to speak of coming false christs, of wars and great disasters, and of persecution and great deception; then He says: “But he that shall endure unto the end, the same shall be saved” (Matthew 24:13). Endure comes from the Greek word hupomeno, which means to bear up courageously25, to be patient under, or to suffer.26 The word is in the active voice, which means that we must faithfully endure through all that He has just outlined; saved, on the other hand, is in the passive voice and future tense, which means that we will be saved by God if we endure in Him.
We cannot relax because we think that our names are written in the Book of Life – there are far too many warnings in Scripture that demand us to be ever vigilant lest our hearts depart from faith in God. Having our eyes on the prize of the high calling that we have from God (which calls for holy living now) will help us to focus on the Author of faith, Jesus Christ (Hebrews 12:2).
4. Rejoice in the Lord alway: and again I say, Rejoice.
Here is another charge for the Philippians to rejoice. The two Greek words used for rejoice are exactly the same, and the circumstance for our rejoicing is in the Lord. When the disciples returned from their missions trip, Jesus cautioned them to “rejoice, because your names are written in heaven” (Luke 10:20). Paul has just commented on those who are his fellow laborers having their names in the Book of Life; the desired response is to rejoice. We, too, can rejoice that our names are recorded in this Book, not because of anything that we have done, but because of what Christ endured to purchase our salvation – we must live faithfully in obedience to the Lord to ensure that our name is not erased from the Book of Life.
5. Let your moderation be known unto all men. The Lord is at hand.
It seems that Paul has dealt with the primary teaching portion of his letter, and, as he nears the end of his writing, he begins to present short exhortations, which often stand independently of one another.
Moderation, as used here, comes from a Greek word that means gentleness or forbearance (not insisting on what may be rightfully yours).27 The same Greek word is used for one of the traits of a bishop or elder, where it appears as patient (1 Timothy 3:3) and gentle (Titus 3:2). It is also used to describe the wisdom that comes from above (James 3:17). The call is for our gentleness, or forbearance, to be become known to everyone, which means that it must be evident through how we live.
Wycliff’s translation, the Bishop’s Bible and Young’s Literal Translation all join the latter sentence in this verse closer to the former through punctuation (using a colon or semicolon rather than a period). The phrase at hand (the Greek word eggus) means near or close by.28 For the child of God, the Lord is very near; through faith we are sealed (marked) by the Holy Spirit Who lives within us (Ephesians 1:13), and He is there to lead us into all truth (John 16:13). If we are walking faithfully with the Lord, then our gentleness and forbearance will be evident; the key is to remain in Christ. As Jesus prepared to leave His disciples for heaven, He said to them: “I am with you alway, even unto the end of the world” (Matthew 28:20); Jesus is the ever-present One – He is the Lord Who is always at hand. However, He also made it very clear that it is only the one who remains faithful to Him to the end, who will be saved (Matthew 24:13); if we fail to remain faithful to Him, He will no longer be at hand to us.
Interestingly, this is one of the texts that is used to support the doctrine of the imminent return of the Lord Jesus Christ, yet, as we have seen, the phrase at hand has nothing to do with the timing of the Lord’s return; the context does not deal with time, but with living properly. A somewhat similar use of the Greek word eggus is found in James: “Be ye also patient; stablish your hearts: for the coming [presence; parousia] of the Lord draweth nigh [eggus]” (James 5:8). This, too, has become a pillar of support for the imminent return of Christ, but, alas, proponents of this teaching have not looked carefully at this verse. The phrase for the coming of the Lord draweth nigh might sound like the Lord’s return is getting closer (which it is, of course), and this is how it is generally understood. However, the Greek eggus (draweth nigh) is in the perfect tense, describing a completed action,29 which would mean that this phrase says (if you want to make this application) that the Lord’s return has already happened. Again, context is very important. James has just given a scathing rebuke of the rich who covet their treasures and kill the one who is righteous, who, in turn, does not set himself against (resist) the rich (James 5:1-6). Perhaps, in a subtle way, James is rehearsing, in his mind, the events that surrounded the Lord’s crucifixion. For this reason (therefore), he commands the brethren to be longsuffering (patient), and to properly fix (stablish) their hearts since the Lord’s presence (coming) has come (draweth nigh)! The Lord brings to us an upward view of life, for His kingdom (at this time) is not of this earth. The illustration that is used by James is that of a farmer who patiently waits for the harvest (fruit), waiting through the early and late rains; so we are to wait patiently for the Lord to make all things right. When Jesus opened the fifth seal, John saw the souls of those who had died under the rule of the Antichrist crying out to God for Him to avenge their blood on those who were on the earth (those who had killed them); God’s response is that they must rest, for He is not finished with the events that are taking place on the earth (Revelation 6:10-11). Likewise, James challenges the just to be longsuffering in the face of persecution from the wealthy and influential, for the Lord’s presence is with them, and He will set all things in order in His time.
It is interesting to realize that the imminence, or nearness, of Christ’s return has become a significant teaching within most Evangelical theologies. Texts of Scripture, like the ones that we have just looked at, have been used to support this position, and arguments have been made in an effort to show that Jesus taught this and that first century believers held to this teaching. Jesus’ words that are used in this effort are: “Watch [present tense command] therefore, for ye know neither the day [hemera] nor the hour [hora] wherein the Son of man cometh” (Matthew 25:13).30 We are told to watch for the Lord’s coming, but that does not necessarily mean that it is imminent. To the same extent that we cannot know the exact day and hour of the Lord’s return, so we cannot predict the exact day or hour of our death – that moment when we will either stand or fall before the Lord of salvation. Jesus made it very clear that salvation belongs to the one who remains faithful to Him to the very end (Matthew 24:13) – the end has to be either the Lord’s return, or our departure from this life, and we don’t know which end will be ours. Therefore, when the Lord charges us to remain continually watchful, that is very sound advice for us, since it is only the faithful who will enter heaven.
William Miller
However, during those early years, there were some, it seems, who believed that the Lord had come – not only was His coming imminent, but He’d already come. Paul assured the Thessalonians who had been upset by this teaching, that this was not the case and went on to outline some things that will take place before the Lord’s return (2 Thessalonians 2:1-10). The loudest proponents for the imminent return of the Lord Jesus are those who advocate that the faithful of the Lord will not experience the reign of the Antichrist – they will be raptured before that day. This teaching (pre-tribulation rapture) is, in turn, founded upon the ill-conceived teaching of dispensationalism, which places artificial divisions within God’s Word – particularly between Israel and “the Church.”31 Even though Jesus taught His disciples about some of the general events leading up to His return, until John was given the Revelation of events that will take place hereafter (Revelation 4:1), there was nothing more than a broad sketch of what was to come. However, that does not render the challenge to be watchful, steadfast, and faithful of no importance; the moment that we die, our eternal destiny has been determined (Hebrews 9:27); therefore, we must pay particular heed as to how we are living so that we will gain heaven. As long as we have breath and are able to choose, we have the ability to depart from the Lord and become apostate (Hebrews 3:12), from which there is no recovery (Hebrews 10:26-29). Our impending death brings all of the warnings of Scripture into sharp focus, but that does not translate into the Lord returning at any moment. A careful study of John’s Revelation of Jesus Christ reveals that there are many things that will transpire before the Lord comes, but we still do not know the day or hour of His coming – nor should we seek to calculate them.
Ellen G. White
William Miller, a Baptist preacher from Massachusetts, felt certain that he could calculate the approximate date when Jesus would come for His own. His initial prediction covered the space of a year from 1843 to 1844; however, with the close of 1844, great disappointment reigned in Miller and his many followers. Out of the Great Disappointment (as it became known) came a splinter group that today is the Seventh-Day Adventists (SDA); the “Adventist” part of their name refers to their belief in the imminent return of the Lord. Through the visions of Ellen G. White, following the Great Disappointment, much of the SDA theology was formulated. Until Ellen White’s visions, the group was primarily identified as believing that the Lord could return at any moment; with her visions being given legitimacy and taken as being authoritative, the group very quickly slid into heresy. With a corresponding slide within Evangelicalism after the mid-20th century, SDAs became accepted as being Protestant and possibly even Evangelical – it’s not that SDA doctrine changed, but the standard held by Evangelicals certainly did.
When the disciples queried Jesus about the matter of His return, His very plain word was: “But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only” (Matthew 24:36). Nevertheless, date-setters have dotted the landscape ever since He departed from this earth. Probably the most notorious, recently, was Harold Camping. He predicted that the judgment of the world would take place on May 21, 1988, and then September 6, 1994; this was followed by his most widely publicized prediction of May 21, 2011 (which was re-scheduled to October 21, 2011).32 In March of 2012, Camping’s Family Radio posted a letter of apology for making the predictions, but they claim that even though they were wrong, God used them to spread His Word (a distinct lack of humility within the framework of an apology): “Yet this incorrect and sinful statement allowed God to get the attention of a great many people who otherwise would not have paid attention.”33 There seems to be no acknowledgement of having brought ridicule against the name of Christ, nor the possibility that many of their converts might well throw it all up when they see their evident failure to read God’s Word accurately. We are to “Watch [we are to be continually vigilant] therefore, for ye know neither the day nor the hour wherein the Son of man cometh” (Matthew 25:13).34 Paul’s challenge to the Philippians is to live expectantly, for we do not know either the day of the Lord’s return, nor the date of our departure from this life.
6. Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God.
This has become a much-quoted verse. The word careful, as we have correctly come to understand, means to be anxious or troubled.35 The command given here is that we are not to be anxious about anything. Jesus said: “Therefore I say unto you, Take no thought [do not be anxious – same Greek word] for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment?” (Matthew 6:25). He goes on to describe the Father’s care for the birds and the flowers, and draws the parallel that we are of greater importance to God than these. However, what we must not miss, in this discourse, is Jesus’ conclusion: “But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you” (Matthew 6:33). The thrust of this is, do not be anxious (because you are not in control), but do not be careless either. The promise made here is that if we will make God’s kingdom and His righteousness the top priority in our lives, then God will look after us. However, this is not an invitation to a life of leisure. Jesus said: “I am the way ...” (John 14:6); as He becomes our focus for life, it becomes clear that we must live in obedience to His commandments (John 14:15), beginning with the Ten Commandments written by God upon tables of stone (Old Covenant; Exodus 31:18) and now written upon the hearts of all who have placed their faith in the Lord Jesus Christ (New Covenant; Jeremiah 31:33 and Luke 22:20). We, who believe in the Lord Jesus Christ, have been called by God with a holy calling (2 Timothy 1:9), we have been charged with the responsibility to know His Word (2 Timothy 2:15), and to do the works that God has prepared for us (Ephesians 2:10). Over and above this, we are also told that if we do not provide for those within our own household, then we have denied the faith and are worse than a pagan (1 Timothy 5:8). The thought that we have here, as we look at the context of Scripture is this: be anxious for nothing; be obedient in everything.
We have prayer and supplication brought together here. Prayer is the more general of the two terms, and is something that is addressed to God;36 supplication, on the other hand, is more specifically a plea or entreaty.37 In all things, we are to come before God with prayer (which could include praise, confession, as well as requests) and with supplication (or the expression of our needs or desires), and we are to do so with thanksgiving. The gratitude will flow as we understand somewhat of the tremendous sacrifice that God has made to deliver us from sin. Prayer and entreaty, mingled with thanksgiving, is the setting within which we are to present our requests to God. Before introducing the model prayer to His disciples, Jesus said this: “But when ye pray, use not vain repetitions [from a Greek word which means to stutter], as the heathen do: for they think that they shall be heard for their much speaking. Be not ye therefore like unto them: for your Father knoweth what things ye have need of, before ye ask him” (Matthew 6:7-8).38 This confirms what we have just said: God knows what we need; it is our responsibility to set His kingdom and righteousness as our priority (Matthew 6:33). If God knows what we need before we even come to Him, why pray? Since God is omniscient and does not need to be told about our needs or desires, prayer must then be for our benefit.
Let us look very briefly at the model prayer that Jesus gave to us in Matthew 6:9-13. Our Father which art in heaven – this tells us that our prayers are to be addressed to God, the Father Who is in heaven. Hallowed by thy name – holy, sanctified, and separated is He; Evangelicals have reduced God to being love, but His model prayer for us exalts His holiness! Thy kingdom come. Thy will be done in earth, as it is in heaven – by this we acknowledge God’s right to rule, and submit ourselves to the accomplishment of His will on earth (obedience to His commands). Give us this day our daily bread – here is our petition for our daily needs. And forgive us our debts, as we forgive our debtors – we now request spiritual cleansing from our sins (we owe God our obedience to His commands, our debts are our failures to do as we ought), and we request God’s forgiveness in proportion to our forgiveness of others. And lead us not into temptation [or trial, testing], but deliver us from evil [the evil one] – the final requests are that God might not bring us into testing (subjunctive mood) and that He will rescue us from the evil one.39 For thine is the kingdom, and the power, and the glory, for ever – the final note of the prayer is again an acknowledgement of Who God is. The model prayer that Jesus laid out begins and ends with adulation of God; in between, we have simple requests for our needs of the day, for spiritual cleansing, and for our walk, that we might not be led into trials and that we will be rescued from the devil. This prayer shows our need to focus on the majesty and purity of God, and our utter dependence upon Him for everything related to our daily living. Prayer is a significant reminder of who we are before a holy God.
As we consider Paul’s admonition here, the reality is that we will learn to release our anxiety as we bring our petitions and requests to the Lord after the pattern of prayer that Jesus gave, for we will be reminded of the glory and power of our God. Like Peter when he walked on the water (Matthew 14:29-30) – it is when our eyes lose their focus on the Lord Jesus Christ that we become anxious (Hebrews 12:2 – He must be our focus).
7. And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus.
This is actually joined more closely to the previous verse than our KJV would indicate. After the command to not be anxious about anything, comes the peace of God. This is the peace referred to in Galatians 5:22 – “But the fruit of the Spirit is love, joy, peace ....” Peace is one aspect of nine characteristics of the singular fruit of the Spirit; there are not nine fruits of the Spirit – only one, and it presents itself in many ways.
This peace will be something that will surpass all understanding. The peace that the world knows is entirely dependent upon external circumstances; if life is favorable and everything is going well, then they will have a measure of peace. For the Christian, we are to have the peace of the Spirit of God regardless of our situation; our peace flows out of our relationship with the Lord Jesus Christ and is to be independent of what life holds for us. This is the only way that such a peace can be beyond comprehension; if our peace ebbs and flows after the pattern of the world, then we are no different, and the Spirit of God is not finding expression through us.
We are assured that God’s peace will guard (keep) our hearts and minds in (through) Christ Jesus. The Greek word translated as keep is a military term, which means to guard, and is a compound word bringing together before and to see (either physically with the eyes or to know or perceive with the mind),40 in other words, to be a watcher in advance.41 We have the assurance that nothing will come upon us that will catch God unaware, and His peace is our portion (through His abiding Spirit) to steady us. His peace will guard our hearts and minds – the essence of who we are (the heart) and our understanding (the mind); God has done everything possible to protect us. “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 word perish is in the subjunctive mood and with the Greek negatives ou and me form the strongest negative in Greek, but we must recognize that Jesus is speaking of My sheep whom He knows and who are following Him], neither shall any man pluck them out of my hand [the indicative mood means that this is a fact]” (John 10:27-28).42 God’s guard is in place and nothing will ever be able to rip us out of His hand. The last three words of Paul’s encouragement to the Philippians are fundamental: through (the word is in) Christ Jesus. It is as we are in Christ that we are freed from the condemnation of the Law of God (Romans 8:1); when we are in Christ, we are among those whom God has chosen from before the foundation of the world (Ephesians 1:4). Those who are in Christ will walk in obedience to His Word: “And he that keepeth [is keeping (present tense)] his [God’s] commandments dwelleth [is dwelling] in him [God or Christ], and he [God] in him” (1 John 3:24a).43 We are amply assured of God’s protection when we are in Christ, but this is not a pray-a-little-prayer-and-you’re-in-for-the-ride situation – we must be prepared to walk according to the commands of Scripture, beginning with the Ten Commandments that God has now written upon our hearts (Jeremiah 31:33).
Jesus said: “I am ... the truth ...” (John 14:6). Paul warned the Thessalonians of those who “received [accepted44] not the love of the truth, that they might be saved” (2 Thessalonians 2:10); we do not have to develop a love for the truth, it is given to us by the Lord – we must accept it from Him. Jesus said that He would send the Spirit of truth, Who would lead us into all truth (John 16:13). We are also warned: “Quench [stifle, suppress, restrain45] not the Spirit” (1 Thessalonians 5:19); those who refuse to accept the love of the truth are suppressing the Spirit of truth, as are those who refuse to be led into an understanding of the truth. If we have placed our faith in the Lord Jesus Christ for deliverance from sin, then Jesus, Who is the Truth, has given us His Spirit of truth so that we might live in obedience to His commandments. Obedience to God’s Word must never be construed as legalism or narrow-mindedness, or even optional. Jesus said: “If ye love me, keep my commandments” (John 14:15); despite Evangelicals placing an enormous emphasis upon the love of God (to the virtual exclusion of His holiness and justice), they refuse to give heed to His Word. It would seem that they are seeking to thrive on the love of God, which, in their minds, grants them license to live as they please. In their enthusiasm to celebrate the love that God has for all of mankind, they have lost sight of the fact that they are to love God. The lawyer asked Jesus what the greatest commandment was, and Jesus told him that it was to love God and then to love his neighbor (Matthew 22:36-40). How do we express our love for God? – it is through our obedience (John 14:15). Who will be granted access to heaven? – it will be those who do the will of God (Matthew 7:21). God is diligently guarding our hearts against external attacks (John 10:28); we must guard against an evil heart of unbelief (Hebrews 3:12). How will our unbelief be evident? – it will show itself through an unwillingness to keep the commands of God (namely, disobedience to His will). If we say that we believe His Word, then we must also do it; “But be ye doers of the word, and not hearers only, deceiving [to reckon falsely, to delude by false reasoning] your own selves” (James 1:22).46 If we hear the Word of God and say, “I believe,” but do not do what God has said, then we are guilty of deluding ourselves; such false reasoning will result in our exclusion from heaven (Matthew 7:21). “Therefore to him that knoweth [to understand how47] to do good, and doeth it not, to him it is sin” (James 4:17).
God has done all that He can to keep us in His peace. Paul writes this with confidence, knowing the hearts of the Philippians; however, in this day when we live in the midst of excessive compromise among those who call themselves Christians, we must be vigilant lest we fall into the crowd of hearers, and forfeit not only the peace of God, but our eternal inheritance with Him, as well.
8. Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things.
We have just been assured that the peace of God will guard our minds; now Paul provides a list of things that we can use as a guide to occupy our minds. The Greek word for finally is the same one that is used in Philippians 3:1; it does not signify that the end of the letter is near so much as it identifies a change in the subject matter48 – Paul is moving on to something else, or for the rest.49 The Greek word translated as think finds its roots in logic, and is frequently rendered as reckon or account;50 what this does not include is the idea of opinion or conjecture. The thrust is that we should give careful attention to what is presented here, so that our minds are occupied with godly thinking.
When the disciples queried Jesus about the matter of His return, His very plain word was: “But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only” (Matthew 24:36). Nevertheless, date-setters have dotted the landscape ever since He departed from this earth. Probably the most notorious, recently, was Harold Camping. He predicted that the judgment of the world would take place on May 21, 1988, and then September 6, 1994; this was followed by his most widely publicized prediction of May 21, 2011 (which was re-scheduled to October 21, 2011).32 In March of 2012, Camping’s Family Radio posted a letter of apology for making the predictions, but they claim that even though they were wrong, God used them to spread His Word (a distinct lack of humility within the framework of an apology): “Yet this incorrect and sinful statement allowed God to get the attention of a great many people who otherwise would not have paid attention.”33 There seems to be no acknowledgement of having brought ridicule against the name of Christ, nor the possibility that many of their converts might well throw it all up when they see their evident failure to read God’s Word accurately. We are to “Watch [we are to be continually vigilant] therefore, for ye know neither the day nor the hour wherein the Son of man cometh” (Matthew 25:13).34 Paul’s challenge to the Philippians is to live expectantly, for we do not know either the day of the Lord’s return, nor the date of our departure from this life.
6. Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God.
This has become a much-quoted verse. The word careful, as we have correctly come to understand, means to be anxious or troubled.35 The command given here is that we are not to be anxious about anything. Jesus said: “Therefore I say unto you, Take no thought [do not be anxious – same Greek word] for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment?” (Matthew 6:25). He goes on to describe the Father’s care for the birds and the flowers, and draws the parallel that we are of greater importance to God than these. However, what we must not miss, in this discourse, is Jesus’ conclusion: “But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you” (Matthew 6:33). The thrust of this is, do not be anxious (because you are not in control), but do not be careless either. The promise made here is that if we will make God’s kingdom and His righteousness the top priority in our lives, then God will look after us. However, this is not an invitation to a life of leisure. Jesus said: “I am the way ...” (John 14:6); as He becomes our focus for life, it becomes clear that we must live in obedience to His commandments (John 14:15), beginning with the Ten Commandments written by God upon tables of stone (Old Covenant; Exodus 31:18) and now written upon the hearts of all who have placed their faith in the Lord Jesus Christ (New Covenant; Jeremiah 31:33 and Luke 22:20). We, who believe in the Lord Jesus Christ, have been called by God with a holy calling (2 Timothy 1:9), we have been charged with the responsibility to know His Word (2 Timothy 2:15), and to do the works that God has prepared for us (Ephesians 2:10). Over and above this, we are also told that if we do not provide for those within our own household, then we have denied the faith and are worse than a pagan (1 Timothy 5:8). The thought that we have here, as we look at the context of Scripture is this: be anxious for nothing; be obedient in everything.
We have prayer and supplication brought together here. Prayer is the more general of the two terms, and is something that is addressed to God;36 supplication, on the other hand, is more specifically a plea or entreaty.37 In all things, we are to come before God with prayer (which could include praise, confession, as well as requests) and with supplication (or the expression of our needs or desires), and we are to do so with thanksgiving. The gratitude will flow as we understand somewhat of the tremendous sacrifice that God has made to deliver us from sin. Prayer and entreaty, mingled with thanksgiving, is the setting within which we are to present our requests to God. Before introducing the model prayer to His disciples, Jesus said this: “But when ye pray, use not vain repetitions [from a Greek word which means to stutter], as the heathen do: for they think that they shall be heard for their much speaking. Be not ye therefore like unto them: for your Father knoweth what things ye have need of, before ye ask him” (Matthew 6:7-8).38 This confirms what we have just said: God knows what we need; it is our responsibility to set His kingdom and righteousness as our priority (Matthew 6:33). If God knows what we need before we even come to Him, why pray? Since God is omniscient and does not need to be told about our needs or desires, prayer must then be for our benefit.
Let us look very briefly at the model prayer that Jesus gave to us in Matthew 6:9-13. Our Father which art in heaven – this tells us that our prayers are to be addressed to God, the Father Who is in heaven. Hallowed by thy name – holy, sanctified, and separated is He; Evangelicals have reduced God to being love, but His model prayer for us exalts His holiness! Thy kingdom come. Thy will be done in earth, as it is in heaven – by this we acknowledge God’s right to rule, and submit ourselves to the accomplishment of His will on earth (obedience to His commands). Give us this day our daily bread – here is our petition for our daily needs. And forgive us our debts, as we forgive our debtors – we now request spiritual cleansing from our sins (we owe God our obedience to His commands, our debts are our failures to do as we ought), and we request God’s forgiveness in proportion to our forgiveness of others. And lead us not into temptation [or trial, testing], but deliver us from evil [the evil one] – the final requests are that God might not bring us into testing (subjunctive mood) and that He will rescue us from the evil one.39 For thine is the kingdom, and the power, and the glory, for ever – the final note of the prayer is again an acknowledgement of Who God is. The model prayer that Jesus laid out begins and ends with adulation of God; in between, we have simple requests for our needs of the day, for spiritual cleansing, and for our walk, that we might not be led into trials and that we will be rescued from the devil. This prayer shows our need to focus on the majesty and purity of God, and our utter dependence upon Him for everything related to our daily living. Prayer is a significant reminder of who we are before a holy God.
As we consider Paul’s admonition here, the reality is that we will learn to release our anxiety as we bring our petitions and requests to the Lord after the pattern of prayer that Jesus gave, for we will be reminded of the glory and power of our God. Like Peter when he walked on the water (Matthew 14:29-30) – it is when our eyes lose their focus on the Lord Jesus Christ that we become anxious (Hebrews 12:2 – He must be our focus).
7. And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus.
This is actually joined more closely to the previous verse than our KJV would indicate. After the command to not be anxious about anything, comes the peace of God. This is the peace referred to in Galatians 5:22 – “But the fruit of the Spirit is love, joy, peace ....” Peace is one aspect of nine characteristics of the singular fruit of the Spirit; there are not nine fruits of the Spirit – only one, and it presents itself in many ways.
This peace will be something that will surpass all understanding. The peace that the world knows is entirely dependent upon external circumstances; if life is favorable and everything is going well, then they will have a measure of peace. For the Christian, we are to have the peace of the Spirit of God regardless of our situation; our peace flows out of our relationship with the Lord Jesus Christ and is to be independent of what life holds for us. This is the only way that such a peace can be beyond comprehension; if our peace ebbs and flows after the pattern of the world, then we are no different, and the Spirit of God is not finding expression through us.
We are assured that God’s peace will guard (keep) our hearts and minds in (through) Christ Jesus. The Greek word translated as keep is a military term, which means to guard, and is a compound word bringing together before and to see (either physically with the eyes or to know or perceive with the mind),40 in other words, to be a watcher in advance.41 We have the assurance that nothing will come upon us that will catch God unaware, and His peace is our portion (through His abiding Spirit) to steady us. His peace will guard our hearts and minds – the essence of who we are (the heart) and our understanding (the mind); God has done everything possible to protect us. “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 word perish is in the subjunctive mood and with the Greek negatives ou and me form the strongest negative in Greek, but we must recognize that Jesus is speaking of My sheep whom He knows and who are following Him], neither shall any man pluck them out of my hand [the indicative mood means that this is a fact]” (John 10:27-28).42 God’s guard is in place and nothing will ever be able to rip us out of His hand. The last three words of Paul’s encouragement to the Philippians are fundamental: through (the word is in) Christ Jesus. It is as we are in Christ that we are freed from the condemnation of the Law of God (Romans 8:1); when we are in Christ, we are among those whom God has chosen from before the foundation of the world (Ephesians 1:4). Those who are in Christ will walk in obedience to His Word: “And he that keepeth [is keeping (present tense)] his [God’s] commandments dwelleth [is dwelling] in him [God or Christ], and he [God] in him” (1 John 3:24a).43 We are amply assured of God’s protection when we are in Christ, but this is not a pray-a-little-prayer-and-you’re-in-for-the-ride situation – we must be prepared to walk according to the commands of Scripture, beginning with the Ten Commandments that God has now written upon our hearts (Jeremiah 31:33).
Jesus said: “I am ... the truth ...” (John 14:6). Paul warned the Thessalonians of those who “received [accepted44] not the love of the truth, that they might be saved” (2 Thessalonians 2:10); we do not have to develop a love for the truth, it is given to us by the Lord – we must accept it from Him. Jesus said that He would send the Spirit of truth, Who would lead us into all truth (John 16:13). We are also warned: “Quench [stifle, suppress, restrain45] not the Spirit” (1 Thessalonians 5:19); those who refuse to accept the love of the truth are suppressing the Spirit of truth, as are those who refuse to be led into an understanding of the truth. If we have placed our faith in the Lord Jesus Christ for deliverance from sin, then Jesus, Who is the Truth, has given us His Spirit of truth so that we might live in obedience to His commandments. Obedience to God’s Word must never be construed as legalism or narrow-mindedness, or even optional. Jesus said: “If ye love me, keep my commandments” (John 14:15); despite Evangelicals placing an enormous emphasis upon the love of God (to the virtual exclusion of His holiness and justice), they refuse to give heed to His Word. It would seem that they are seeking to thrive on the love of God, which, in their minds, grants them license to live as they please. In their enthusiasm to celebrate the love that God has for all of mankind, they have lost sight of the fact that they are to love God. The lawyer asked Jesus what the greatest commandment was, and Jesus told him that it was to love God and then to love his neighbor (Matthew 22:36-40). How do we express our love for God? – it is through our obedience (John 14:15). Who will be granted access to heaven? – it will be those who do the will of God (Matthew 7:21). God is diligently guarding our hearts against external attacks (John 10:28); we must guard against an evil heart of unbelief (Hebrews 3:12). How will our unbelief be evident? – it will show itself through an unwillingness to keep the commands of God (namely, disobedience to His will). If we say that we believe His Word, then we must also do it; “But be ye doers of the word, and not hearers only, deceiving [to reckon falsely, to delude by false reasoning] your own selves” (James 1:22).46 If we hear the Word of God and say, “I believe,” but do not do what God has said, then we are guilty of deluding ourselves; such false reasoning will result in our exclusion from heaven (Matthew 7:21). “Therefore to him that knoweth [to understand how47] to do good, and doeth it not, to him it is sin” (James 4:17).
God has done all that He can to keep us in His peace. Paul writes this with confidence, knowing the hearts of the Philippians; however, in this day when we live in the midst of excessive compromise among those who call themselves Christians, we must be vigilant lest we fall into the crowd of hearers, and forfeit not only the peace of God, but our eternal inheritance with Him, as well.
8. Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things.
We have just been assured that the peace of God will guard our minds; now Paul provides a list of things that we can use as a guide to occupy our minds. The Greek word for finally is the same one that is used in Philippians 3:1; it does not signify that the end of the letter is near so much as it identifies a change in the subject matter48 – Paul is moving on to something else, or for the rest.49 The Greek word translated as think finds its roots in logic, and is frequently rendered as reckon or account;50 what this does not include is the idea of opinion or conjecture. The thrust is that we should give careful attention to what is presented here, so that our minds are occupied with godly thinking.
There are a series of whatsoever things, which can be equally rendered as everything that, all that, or whatever.51 The first thing that we are to take into account is all that is true. The Greek word is alethes (al-ay-thace’) and literally means that which is not hidden;52 i.e., there is no conflict between what is held in the mind and reality. We might wonder how anyone would think anything other than what is reality, but we live in a world today when the two do not necessarily meet. Consideration of the concept of truth today reveals that man no longer accepts the thought of absolute truth; truth is considered to be something that is determined by experience – it is subjective. What Paul refers to here has absolutely nothing to do with modern man’s ability to twist and skew the truth – the God with Whom we have to do does not change (Malachi 3:6), therefore, there is an absolute truth, He is not hidden, and He is the Lord Jesus Christ. “Jesus saith ..., I am the way, the truth [a different form of the same Greek word], and the life: no man cometh unto the Father, but by me” (John 14:6). The Word of God is a revelation of Who Jesus is (Revelation 19:13), and we would do well to diligently study it so that we will be found to be pleasing to God (2 Timothy 2:15). However, we must be careful to know that, in the multitude of Bibles on the market today, not all of them are worthy of diligent study. Satan has been working to dilute and distort God’s Word, and he has made great inroads through textual criticism, which has resulted in a corrupt Greek text of Scripture that is used in all modern translations. The higher critics made two significant false assumptions about the Bible that set them on the devil’s path: 1) they could treat the Bible like any other piece of ancient literature (thereby denying God’s inspiration, and active preservation, of His Word – Matthew 24:35), and 2) the older the manuscript, the more accurate it is (discounting the fact that the oldest Bible manuscripts show signs of corruption and only survived because they weren’t used). Through this came original language texts that incorporated the corrupted, oldest manuscripts to the deliberate exclusion of what is known as the Received Text (the accepted text for many centuries). More recently, this has been coupled with a translation method called dynamic equivalency (used prolifically by Wycliffe Bible Translators) where only thoughts and ideas are translated, and not words or phrases. Therefore, ALL modern translations are based upon a faulty text, and this is frequently exacerbated by using a subjective translation methodology. The NASB is a very good literal translation of the corrupt manuscript; the NIV, on the other hand, is the result of using the dynamic equivalency translation method of the same corrupt text. We must ensure that we do not lose the truth through careless use of corrupted translations.
The next is all that is honest. The Greek word so translated means to be venerable or noble,53 that which would inspire reverence or awe.54 If there is one word that has found prolific use today, it is the word awesome. At one time, awe meant “fear mingled with admiration or reverence,” and this would be the application here.55 A modern definition is: “a feeling of amazement and respect mixed with fear” – notice that fear has taken a backseat to amazement or admiration.56 It seems that it was in the early 1960s that the term awesome began to make its way into colloquial language and meant only very good – a dramatic shift from meaning “profoundly reverential,” as it did at the end of the 16th century.57 This Greek word (honest) is translated as grave when used of the deacons (1 Timothy 3:8) and elders (Titus 2:2), and carries the idea of calling for respect through quality of character and behavior. As we set our minds on all that is honest, we must acknowledge the need to have a Spirit-renewed mind. “And be not conformed to this world: but be ye transformed [passive, it must be done for us by the Spirit of God] by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God” (Romans 12:2).
Then, whatever is just: the underlying Greek word speaks of being righteous, of doing those things that are in keeping with that which is right, of keeping the commands of God.58 We are to think on all that is of obedience to God. How important is obedience to what God has commanded? We cannot get our answer from Evangelicals today, for they have departed from God’s Word and live like the world; as with all matters pertaining to our spiritual welfare, we must look into the Scriptures. “And hereby we do know that we know him, if we keep his commandments” (1 John 2:3); through obedience, we will know God. Our obedience will show that we love the Lord Jesus Christ; “If ye love me, keep my commandments” (John 14:15). Keep, in both cases, comes from a Greek word that means to attend to carefully.59 There is no room for careless living, no place for a casual attitude toward spiritual matters; after all, we have received a holy calling from God, and we must strive to live in holiness before Him (2 Timothy 1:9). Paul’s charge is that we are to think on whatever is in keeping with God’s desire for us.
Everything that is pure: this comes from a Greek word meaning to be without defect, and is related to the Greek word for holy.60 This will eliminate most of what takes place in our lives; we live in an imperfect world and anything that might be considered to be pure would have to be of God. “Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is. And every man that hath this hope in him purifieth himself, even as he is pure” (1 John 3:2-3). Our hope in Christ will give us motivation to live in purity before Him.
All that is lovely: this is the only place where this Greek word (prosphiles) is found in the NT, and it speaks of that which is acceptable or pleasing.61 The root of the Greek word comes from phileo, which is translated as love, and speaks of a love that springs from a pleasant emotional experience. Standing alone, this could mean almost anything; however, coming as it does within the context of this verse, it can only mean that we should entertain thoughts that are in keeping with God’s Word. Anything worldly or sinful would not be acceptable in His sight, and certainly should not provide a pleasant response in the heart of His child. “Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, O LORD, my strength, and my redeemer” (Psalm 19:14).
Whatever is of good report: the Greek word behind this phrase speaks of a report of prosperity,62 and what is commendable or praiseworthy.63 By itself, this might be construed to be the financial report of a successful company, but, coming as it does within this particular context, it can only mean that which is faring well spiritually. Paul’s prayer for the Colossians was that they “might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God ...” (Colossians 1:10).
There is now a slight shift in the words used, and probably a similar change in the focus. To this point, the spotlight has been on things outside of us, things about which we are encouraged to think. However, the light now seems to turn to the reader – if any virtue. Virtue comes from a Greek word that speaks of uprightness and goodness, and the thrust is less about things that might be virtuous and more about whether our character is upright. Peter wrote: “... add [or supply] to your faith virtue ...” (2 Peter 1:5); hence, he is encouraging us to provide our faith with moral goodness or uprightness of character.
The phrasing is the same for praise, or that which is commendable.64 Although we are not to seek the praise of men, we are to endeavor to be approved of God (2 Timothy 2:15) and walk in a way that will bring glory to His name (Matthew 5:16). “Set your affection on things above, not on things on the earth” (Colossians 3:2). Therefore, if we desire to be found upright and commendable in God’s sight, we must set our mind on things that are true, honest, just, pure, lovely and of good report. Much of what bombards us today does not fit within these honorable categories; we must permit the Spirit of God to wean us from those things with which we should not fill our minds.
9. Those things, which ye have both learned, and received, and heard, and seen in me, do: and the God of peace shall be with you.
Earlier, Paul said: “Brethren, be followers together of me ...” (Philippians 3:17), and we noted that his call was for the Philippian Christians to imitate him in what he had just carefully laid out for them – namely, a consuming desire to be found in Christ and to give up those things that are past, and to reach expectantly to what is ahead in Christ. Very specifically, at the time of this letter, it meant the relinquishment of all practices that related to the Law of Moses – something that Paul very carefully explained throughout chapter three. This was a particular problem for those whom we call Judaizers – those who accepted salvation through faith in Christ, but refused to let go of the traditions of the Jews as declared through the Mosaic Law. Paul thoroughly dealt with this problem in his letter to the Galatians (for they were having a significant difficulty with the Judaizers), but he also made sure that the Ephesians and Philippians understood that the Law of Moses had been done away with at the cross (Ephesians 2 and Philippians 3).
This verse is very closely tied to the previous one; the Stephanus Greek NT shows verse eight as ending with a semi-colon (as does Robert Young in his Literal Translation).65 A literal translation of the text for this first part is: which also ye did learn and did receive and did hear and did see in me, these be doing.66 Each of the words in this listing (learned, received, heard and seen) is presented as a statement of fact; each is a declared to be the reality of how the Philippians had accepted the teachings of Paul. Learned comes from a Greek word that means to direct the mind toward something to the extent that there is an external result,67 to increase one’s knowledge.68 Received, means to take to one’s self from another, heard involves the understanding as well as the hearing, and seen speaks of perceiving what has been observed.69 What is clearly evident here is that the Philippians thoroughly accepted and understood the Gospel that Paul had brought to them; since they have such a solid knowledge of the truth of the Gospel, Paul now says: “Be doing it!”
By contrast, today there is a growing acceptance of the missiological concept called contextualization, which is especially gaining ground within Islamic works. What is meant by this is that, for example, a Muslim can convert to Christianity and still continue to participate in many of the traditions of their Islamic culture. “These believers usually attend the mosque, commonly pray traditional Muslim prayers, fast, and do all the things their Islamic neighbors do. Yet there are two key differences between Muslims and Muslim followers of Isa” (emphasis added).70 Justification for this mind-boggling departure from being truly born-again by the Spirit of God, through the saving work of Christ, takes several paths. A creative interpretation of the Koran becomes the first area of difference: “... some Islamic teaching is reinterpreted along biblical lines, while some Islamic doctrines are rejected completely.”71 The propagators of contextualization feel free to change the meaning of a pagan book so as to align it more with the Bible; if they can’t stretch the teaching that far, then they will reject it. Now they have two books from two different religions (their form of Christianity is ONLY a religion), both containing many rejected passages (I say both because they are not following the Word of God, either). They go on to identify the second key difference as being: “biblical believers meet regularly for Bible study, prayer and fellowship. This provides a venue for Bible teaching and instruction, discipleship, and community building.”72 First of all, these followers of Isa are NOT biblical believers (they remain firmly rooted in paganism), and, secondly, what kind of Bible teaching and instruction could be imparted when the whole premise is to continue to live as a Muslim? The overwhelming clincher is their attempt to use the Bible to justify contextualization; they abuse 1 Corinthians 7, particularly verses 20 and 24 as their foundation for this heresy: “Let every man abide in the same calling wherein he was called”; “Brethren, let every man, wherein he is called, therein abide with God.”
This is a demonstration of the ability of man to rationalize almost anything and make the Bible say whatever they desire, all in an effort to support what they want to do. First Corinthians seven is a passage where Paul works through some matters of marriage, in light of their error concerning the disregard for the body and neglect of the marriage relationship. He says that if a believing husband or wife has an unbelieving mate, and the unbeliever is happy to remain in the relationship, then they should remain together (vs. 12-13). He then goes on to illustrate this concept further by saying that if you are circumcised or uncircumcised when you come to the Lord, then don’t seek to change it – for neither one matters in the least (vs.18-19); or, if you are a servant when you are born-again, it matters not, for you are the Lord’s freeman; likewise, if you are a freeman when you become a Christian, you are Christ’s servant (vs. 21-22). After providing these examples to demonstrate that whatever your station in life when you come to faith in Christ, don’t be bothered by it, for that is not central to your new life in Christ, Paul then returns to the matter of marriage. The heretics behind contextualization use this as justification to spread the heresy that if you are a Muslim or a Hindu when you come to the Lord, then you should remain as a Muslim or Hindu and thereby avoid persecution. Islam and Hinduism are not just cultures, but are systems of faith that bear their own distorted form of salvation; these heretics seem to think that they can retain a veneer of such a false religion and underneath of it, build a Christian life. “Therefore if any man be in Christ, he is a new creature: old things are passed away [to pass away, come to an end, disappear73]; behold, all things are become new” (2 Corinthians 5:17). There is no room for hanging onto the old, while trying to build something new underneath.
Paul asked the Corinthians the rhetorical question: “What concord [agreement or harmony] hath Christ with Belial [a reference to Satan]?” (2 Corinthians 6:15).74 The obvious answer is: “NOTHING!” The conclusion that Paul reaches for the Corinthians is this: “Wherefore come out [a command] from among them, and be ye separate [a command to set boundaries of separation], saith the Lord, and touch not [a command, do not cling to] the unclean thing; and I will receive you ...” (2 Corinthians 6:17).75 This is a conditional promise where God says, “I will receive you,” if you separate yourself from unbelievers, unrighteousness, darkness, Belial, the infidel, and idols (vs. 14-16); all of these descriptive words can be applied to Islam. This is a classic fulfillment of: “Can the blind lead the blind? shall they not both fall into the ditch?” (Luke 6:39). The proponents of contextualization obviously do not understand what it means to be a child of God, and they go out to instill a false hope in those whom they “convert” to a different form of paganism (Galatians 1:8).
When Joshua made his final charge to Israel, he declared: “Be ye therefore very courageous to keep and to do all that is written in the book of the law of Moses, that ye turn not aside therefrom to the right hand or to the left; That ye come not among these nations, these that remain among you; neither make mention of the name of their gods, nor cause to swear by them, neither serve them, nor bow yourselves unto them: But cleave unto the LORD your God, as ye have done unto this day” (Joshua 23:6-8). Joshua did not advocate contextualization, but rather separation! Those who practice this fallacy within Islam are referred to as being followers of Isa. Who is Isa? Are Isa and Jesus the same? You might recall that when Rick Warren prayed at Obama’s inauguration, he closed his prayer in the name of Isa (among others); it is evident that there is a willingness to accept Isa as being another name for Jesus, the Son of God, and the eternal Logos. However, there are some very significant differences. The Koran states: “O People of the Scripture, do not commit excess in your religion or say about Allah except the truth. The Messiah, Jesus, the son of Mary, was but a messenger of Allah and His word which He directed to Mary and a soul [created at a command] from Him. So believe in Allah and His messengers. And do not say, “Three”; desist - it is better for you. Indeed, Allah is but one God. Exalted is He above having a son. To Him belongs whatever is in the heavens and whatever is on the earth. And sufficient is Allah as Disposer of affairs” (Surah 4:171).76 Most significantly, Islam believes that Isa is only a man, and not the Son of God, and definitely not God. Despite the carelessness of men like Rick Warren, the Bible is very clear on these matters. “And the angel answered and said unto her [Mary], The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called [named] the Son of God” (Luke 1:35).77 The Spirit of God, through John, declared: “In the beginning was the Word, and the Word was with God, and the Word was God. ... And the Word was made flesh, and dwelt among us ...” (John 1:1,14a).
Another significant difference is that the Koran says that Isa did not die on a cross. “And [for] their saying, ‘Indeed, we have killed the Messiah, Jesus, the son of Mary, the messenger of Allah.’ And they did not kill him, nor did they crucify him; but [another] was made to resemble him to them. And indeed, those who differ over it are in doubt about it. They have no knowledge of it except the following of assumption. And they did not kill him, for certain” (Surah 4:157).78 The Bible tells us: “Jesus, when he had cried again with a loud voice, yielded up the ghost. ... Now when the centurion, and they that were with him, watching Jesus, saw the earthquake, and those things that were done, they feared greatly, saying, Truly this was the Son of God” (Matthew 27:50, 54). To the Corinthians, Paul declared: “For I determined not to know any thing among you, save Jesus Christ, and him crucified” (1 Corinthians 2:2). The Muslims express the wish of Satan – oh, that Jesus had not died, for through His death, Satan’s defeat has been confirmed in fulfillment of Genesis 3:15.
What we find, if we are not blinded by a zeal for oneness, is that Jesus and Isa are not the same at all. Therefore, when Rick Warren closed his inaugural prayer with these words: “I humbly ask this in the name of the one who changed my life—Yeshua, ‘Isa, Jesus [Spanish pronunciation], Jesus ...,”79 he was really praying in the name of a false god and equating it with the Jesus of the Bible. That is blasphemy! Jesus said: “I am the way, the truth, and the life: no man cometh unto the Father, but by me” (John 14:6); this places Isa and all other false gods outside of the narrow way to life. Warren and contextualizers have created a false gospel that is without hope, without salvation, and without God – their message is anathema (Galatians 1:8)! Today, the Word of God has been skewed and twisted by man to make it appear to be what it is not; we must return to the Scriptures alone, and walk in obedience to the commands of God found there. Paul encourages the Philippians to do what they had learned from him, knowing that they had a firm grasp of the truth; by doing so, the promise is that the God of peace will be with them.
10. But I rejoiced in the Lord greatly, that now at the last your care of me hath flourished again; wherein ye were also careful, but ye lacked opportunity.
We looked at this briefly when we were considering Paul’s comments on the sacrifice that Epaphroditus had made in ministering to him on behalf of the Philippians (2:30). Even though the Philippians were not personally ministering to Paul, as they would have done while he was with them, he rejoices in the Lord for their consideration of him through the hands of Epaphroditus. They may have had no opportunity to minister to Paul, but they found a way by sending a representative to act on their behalf.
11. Not that I speak in respect of want: for I have learned, in whatsoever state I am, therewith to be content.
This flows out of the previous verse where Paul expresses his gratitude for their identification with him in his imprisonment, and sending Epaphroditus to him. He is very appreciative of the Philippians standing with him during this time (care – v.10). However, he now goes on to qualify his appreciation.
The word want has undergone a significant metamorphosis over the past couple of hundred years. In Webster’s 1828 dictionary, the definitions go in this order: to be destitute, to be defective, to fall short, to be without, to need, and to wish for.80 A modern dictionary has this order of definition: desire something, wish something done, miss something, wish somebody present, seek somebody as crime suspect, and need something.81 There has been a 180° flip-flop in the definition of this word. The Greek word behind want speaks of need.82 Paul states that he is absolutely not speaking according to need, for he has learned through experience to be content (satisfied, in a happy state of mind83) wherever he finds himself.
12. I know both how to be abased, and I know how to abound: every where and in all things I am instructed both to be full and to be hungry, both to abound and to suffer need.
The Greek word translated as know (in both cases) is oida, which suggests a fullness of knowledge as opposed to ginosko, which speaks of a growing knowledge.84 Paul says that he has learned (NOT “is learning”) how to live both in poverty (abased) and in abundance, and (going back to the previous verse) he has also learned how to be content in both situations. You might say that Paul has learned how to be even-keeled; he remains steady through the storms of life.
The words every where and all things are actually different forms of the same Greek word; the primary difference is that the first (translated as every where) is singular, and the second is plural.85 Literally, this is in everything and in all things,86 thereby expressing the same word in singular and plural forms, and demonstrating the all-inclusiveness of this phrase. Paul says that in everything I have been instructed, or I have learned the secret – the perfect tense identifies this as a completed action, and the passive voice means that he has learned this from Someone else.87 This is followed by two couplets, which, in the KJV, are framed with both ... and; an equally acceptable frame would be not only ... but also, which would emphasize the contrast between the two parts of each couplet. The first is bodily; Paul has learned not only how to be satisfied, i.e., to eat and be filled, but he has also learned how to go hungry. Materially, he has learned how to live with an abundance, and also how to do without. In essence, Paul has learned how to remain steady in the ebb and flow of life.
The next is all that is honest. The Greek word so translated means to be venerable or noble,53 that which would inspire reverence or awe.54 If there is one word that has found prolific use today, it is the word awesome. At one time, awe meant “fear mingled with admiration or reverence,” and this would be the application here.55 A modern definition is: “a feeling of amazement and respect mixed with fear” – notice that fear has taken a backseat to amazement or admiration.56 It seems that it was in the early 1960s that the term awesome began to make its way into colloquial language and meant only very good – a dramatic shift from meaning “profoundly reverential,” as it did at the end of the 16th century.57 This Greek word (honest) is translated as grave when used of the deacons (1 Timothy 3:8) and elders (Titus 2:2), and carries the idea of calling for respect through quality of character and behavior. As we set our minds on all that is honest, we must acknowledge the need to have a Spirit-renewed mind. “And be not conformed to this world: but be ye transformed [passive, it must be done for us by the Spirit of God] by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God” (Romans 12:2).
Then, whatever is just: the underlying Greek word speaks of being righteous, of doing those things that are in keeping with that which is right, of keeping the commands of God.58 We are to think on all that is of obedience to God. How important is obedience to what God has commanded? We cannot get our answer from Evangelicals today, for they have departed from God’s Word and live like the world; as with all matters pertaining to our spiritual welfare, we must look into the Scriptures. “And hereby we do know that we know him, if we keep his commandments” (1 John 2:3); through obedience, we will know God. Our obedience will show that we love the Lord Jesus Christ; “If ye love me, keep my commandments” (John 14:15). Keep, in both cases, comes from a Greek word that means to attend to carefully.59 There is no room for careless living, no place for a casual attitude toward spiritual matters; after all, we have received a holy calling from God, and we must strive to live in holiness before Him (2 Timothy 1:9). Paul’s charge is that we are to think on whatever is in keeping with God’s desire for us.
Everything that is pure: this comes from a Greek word meaning to be without defect, and is related to the Greek word for holy.60 This will eliminate most of what takes place in our lives; we live in an imperfect world and anything that might be considered to be pure would have to be of God. “Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is. And every man that hath this hope in him purifieth himself, even as he is pure” (1 John 3:2-3). Our hope in Christ will give us motivation to live in purity before Him.
All that is lovely: this is the only place where this Greek word (prosphiles) is found in the NT, and it speaks of that which is acceptable or pleasing.61 The root of the Greek word comes from phileo, which is translated as love, and speaks of a love that springs from a pleasant emotional experience. Standing alone, this could mean almost anything; however, coming as it does within the context of this verse, it can only mean that we should entertain thoughts that are in keeping with God’s Word. Anything worldly or sinful would not be acceptable in His sight, and certainly should not provide a pleasant response in the heart of His child. “Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, O LORD, my strength, and my redeemer” (Psalm 19:14).
Whatever is of good report: the Greek word behind this phrase speaks of a report of prosperity,62 and what is commendable or praiseworthy.63 By itself, this might be construed to be the financial report of a successful company, but, coming as it does within this particular context, it can only mean that which is faring well spiritually. Paul’s prayer for the Colossians was that they “might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God ...” (Colossians 1:10).
There is now a slight shift in the words used, and probably a similar change in the focus. To this point, the spotlight has been on things outside of us, things about which we are encouraged to think. However, the light now seems to turn to the reader – if any virtue. Virtue comes from a Greek word that speaks of uprightness and goodness, and the thrust is less about things that might be virtuous and more about whether our character is upright. Peter wrote: “... add [or supply] to your faith virtue ...” (2 Peter 1:5); hence, he is encouraging us to provide our faith with moral goodness or uprightness of character.
The phrasing is the same for praise, or that which is commendable.64 Although we are not to seek the praise of men, we are to endeavor to be approved of God (2 Timothy 2:15) and walk in a way that will bring glory to His name (Matthew 5:16). “Set your affection on things above, not on things on the earth” (Colossians 3:2). Therefore, if we desire to be found upright and commendable in God’s sight, we must set our mind on things that are true, honest, just, pure, lovely and of good report. Much of what bombards us today does not fit within these honorable categories; we must permit the Spirit of God to wean us from those things with which we should not fill our minds.
9. Those things, which ye have both learned, and received, and heard, and seen in me, do: and the God of peace shall be with you.
Earlier, Paul said: “Brethren, be followers together of me ...” (Philippians 3:17), and we noted that his call was for the Philippian Christians to imitate him in what he had just carefully laid out for them – namely, a consuming desire to be found in Christ and to give up those things that are past, and to reach expectantly to what is ahead in Christ. Very specifically, at the time of this letter, it meant the relinquishment of all practices that related to the Law of Moses – something that Paul very carefully explained throughout chapter three. This was a particular problem for those whom we call Judaizers – those who accepted salvation through faith in Christ, but refused to let go of the traditions of the Jews as declared through the Mosaic Law. Paul thoroughly dealt with this problem in his letter to the Galatians (for they were having a significant difficulty with the Judaizers), but he also made sure that the Ephesians and Philippians understood that the Law of Moses had been done away with at the cross (Ephesians 2 and Philippians 3).
This verse is very closely tied to the previous one; the Stephanus Greek NT shows verse eight as ending with a semi-colon (as does Robert Young in his Literal Translation).65 A literal translation of the text for this first part is: which also ye did learn and did receive and did hear and did see in me, these be doing.66 Each of the words in this listing (learned, received, heard and seen) is presented as a statement of fact; each is a declared to be the reality of how the Philippians had accepted the teachings of Paul. Learned comes from a Greek word that means to direct the mind toward something to the extent that there is an external result,67 to increase one’s knowledge.68 Received, means to take to one’s self from another, heard involves the understanding as well as the hearing, and seen speaks of perceiving what has been observed.69 What is clearly evident here is that the Philippians thoroughly accepted and understood the Gospel that Paul had brought to them; since they have such a solid knowledge of the truth of the Gospel, Paul now says: “Be doing it!”
By contrast, today there is a growing acceptance of the missiological concept called contextualization, which is especially gaining ground within Islamic works. What is meant by this is that, for example, a Muslim can convert to Christianity and still continue to participate in many of the traditions of their Islamic culture. “These believers usually attend the mosque, commonly pray traditional Muslim prayers, fast, and do all the things their Islamic neighbors do. Yet there are two key differences between Muslims and Muslim followers of Isa” (emphasis added).70 Justification for this mind-boggling departure from being truly born-again by the Spirit of God, through the saving work of Christ, takes several paths. A creative interpretation of the Koran becomes the first area of difference: “... some Islamic teaching is reinterpreted along biblical lines, while some Islamic doctrines are rejected completely.”71 The propagators of contextualization feel free to change the meaning of a pagan book so as to align it more with the Bible; if they can’t stretch the teaching that far, then they will reject it. Now they have two books from two different religions (their form of Christianity is ONLY a religion), both containing many rejected passages (I say both because they are not following the Word of God, either). They go on to identify the second key difference as being: “biblical believers meet regularly for Bible study, prayer and fellowship. This provides a venue for Bible teaching and instruction, discipleship, and community building.”72 First of all, these followers of Isa are NOT biblical believers (they remain firmly rooted in paganism), and, secondly, what kind of Bible teaching and instruction could be imparted when the whole premise is to continue to live as a Muslim? The overwhelming clincher is their attempt to use the Bible to justify contextualization; they abuse 1 Corinthians 7, particularly verses 20 and 24 as their foundation for this heresy: “Let every man abide in the same calling wherein he was called”; “Brethren, let every man, wherein he is called, therein abide with God.”
This is a demonstration of the ability of man to rationalize almost anything and make the Bible say whatever they desire, all in an effort to support what they want to do. First Corinthians seven is a passage where Paul works through some matters of marriage, in light of their error concerning the disregard for the body and neglect of the marriage relationship. He says that if a believing husband or wife has an unbelieving mate, and the unbeliever is happy to remain in the relationship, then they should remain together (vs. 12-13). He then goes on to illustrate this concept further by saying that if you are circumcised or uncircumcised when you come to the Lord, then don’t seek to change it – for neither one matters in the least (vs.18-19); or, if you are a servant when you are born-again, it matters not, for you are the Lord’s freeman; likewise, if you are a freeman when you become a Christian, you are Christ’s servant (vs. 21-22). After providing these examples to demonstrate that whatever your station in life when you come to faith in Christ, don’t be bothered by it, for that is not central to your new life in Christ, Paul then returns to the matter of marriage. The heretics behind contextualization use this as justification to spread the heresy that if you are a Muslim or a Hindu when you come to the Lord, then you should remain as a Muslim or Hindu and thereby avoid persecution. Islam and Hinduism are not just cultures, but are systems of faith that bear their own distorted form of salvation; these heretics seem to think that they can retain a veneer of such a false religion and underneath of it, build a Christian life. “Therefore if any man be in Christ, he is a new creature: old things are passed away [to pass away, come to an end, disappear73]; behold, all things are become new” (2 Corinthians 5:17). There is no room for hanging onto the old, while trying to build something new underneath.
Paul asked the Corinthians the rhetorical question: “What concord [agreement or harmony] hath Christ with Belial [a reference to Satan]?” (2 Corinthians 6:15).74 The obvious answer is: “NOTHING!” The conclusion that Paul reaches for the Corinthians is this: “Wherefore come out [a command] from among them, and be ye separate [a command to set boundaries of separation], saith the Lord, and touch not [a command, do not cling to] the unclean thing; and I will receive you ...” (2 Corinthians 6:17).75 This is a conditional promise where God says, “I will receive you,” if you separate yourself from unbelievers, unrighteousness, darkness, Belial, the infidel, and idols (vs. 14-16); all of these descriptive words can be applied to Islam. This is a classic fulfillment of: “Can the blind lead the blind? shall they not both fall into the ditch?” (Luke 6:39). The proponents of contextualization obviously do not understand what it means to be a child of God, and they go out to instill a false hope in those whom they “convert” to a different form of paganism (Galatians 1:8).
When Joshua made his final charge to Israel, he declared: “Be ye therefore very courageous to keep and to do all that is written in the book of the law of Moses, that ye turn not aside therefrom to the right hand or to the left; That ye come not among these nations, these that remain among you; neither make mention of the name of their gods, nor cause to swear by them, neither serve them, nor bow yourselves unto them: But cleave unto the LORD your God, as ye have done unto this day” (Joshua 23:6-8). Joshua did not advocate contextualization, but rather separation! Those who practice this fallacy within Islam are referred to as being followers of Isa. Who is Isa? Are Isa and Jesus the same? You might recall that when Rick Warren prayed at Obama’s inauguration, he closed his prayer in the name of Isa (among others); it is evident that there is a willingness to accept Isa as being another name for Jesus, the Son of God, and the eternal Logos. However, there are some very significant differences. The Koran states: “O People of the Scripture, do not commit excess in your religion or say about Allah except the truth. The Messiah, Jesus, the son of Mary, was but a messenger of Allah and His word which He directed to Mary and a soul [created at a command] from Him. So believe in Allah and His messengers. And do not say, “Three”; desist - it is better for you. Indeed, Allah is but one God. Exalted is He above having a son. To Him belongs whatever is in the heavens and whatever is on the earth. And sufficient is Allah as Disposer of affairs” (Surah 4:171).76 Most significantly, Islam believes that Isa is only a man, and not the Son of God, and definitely not God. Despite the carelessness of men like Rick Warren, the Bible is very clear on these matters. “And the angel answered and said unto her [Mary], The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called [named] the Son of God” (Luke 1:35).77 The Spirit of God, through John, declared: “In the beginning was the Word, and the Word was with God, and the Word was God. ... And the Word was made flesh, and dwelt among us ...” (John 1:1,14a).
Another significant difference is that the Koran says that Isa did not die on a cross. “And [for] their saying, ‘Indeed, we have killed the Messiah, Jesus, the son of Mary, the messenger of Allah.’ And they did not kill him, nor did they crucify him; but [another] was made to resemble him to them. And indeed, those who differ over it are in doubt about it. They have no knowledge of it except the following of assumption. And they did not kill him, for certain” (Surah 4:157).78 The Bible tells us: “Jesus, when he had cried again with a loud voice, yielded up the ghost. ... Now when the centurion, and they that were with him, watching Jesus, saw the earthquake, and those things that were done, they feared greatly, saying, Truly this was the Son of God” (Matthew 27:50, 54). To the Corinthians, Paul declared: “For I determined not to know any thing among you, save Jesus Christ, and him crucified” (1 Corinthians 2:2). The Muslims express the wish of Satan – oh, that Jesus had not died, for through His death, Satan’s defeat has been confirmed in fulfillment of Genesis 3:15.
What we find, if we are not blinded by a zeal for oneness, is that Jesus and Isa are not the same at all. Therefore, when Rick Warren closed his inaugural prayer with these words: “I humbly ask this in the name of the one who changed my life—Yeshua, ‘Isa, Jesus [Spanish pronunciation], Jesus ...,”79 he was really praying in the name of a false god and equating it with the Jesus of the Bible. That is blasphemy! Jesus said: “I am the way, the truth, and the life: no man cometh unto the Father, but by me” (John 14:6); this places Isa and all other false gods outside of the narrow way to life. Warren and contextualizers have created a false gospel that is without hope, without salvation, and without God – their message is anathema (Galatians 1:8)! Today, the Word of God has been skewed and twisted by man to make it appear to be what it is not; we must return to the Scriptures alone, and walk in obedience to the commands of God found there. Paul encourages the Philippians to do what they had learned from him, knowing that they had a firm grasp of the truth; by doing so, the promise is that the God of peace will be with them.
10. But I rejoiced in the Lord greatly, that now at the last your care of me hath flourished again; wherein ye were also careful, but ye lacked opportunity.
We looked at this briefly when we were considering Paul’s comments on the sacrifice that Epaphroditus had made in ministering to him on behalf of the Philippians (2:30). Even though the Philippians were not personally ministering to Paul, as they would have done while he was with them, he rejoices in the Lord for their consideration of him through the hands of Epaphroditus. They may have had no opportunity to minister to Paul, but they found a way by sending a representative to act on their behalf.
11. Not that I speak in respect of want: for I have learned, in whatsoever state I am, therewith to be content.
This flows out of the previous verse where Paul expresses his gratitude for their identification with him in his imprisonment, and sending Epaphroditus to him. He is very appreciative of the Philippians standing with him during this time (care – v.10). However, he now goes on to qualify his appreciation.
The word want has undergone a significant metamorphosis over the past couple of hundred years. In Webster’s 1828 dictionary, the definitions go in this order: to be destitute, to be defective, to fall short, to be without, to need, and to wish for.80 A modern dictionary has this order of definition: desire something, wish something done, miss something, wish somebody present, seek somebody as crime suspect, and need something.81 There has been a 180° flip-flop in the definition of this word. The Greek word behind want speaks of need.82 Paul states that he is absolutely not speaking according to need, for he has learned through experience to be content (satisfied, in a happy state of mind83) wherever he finds himself.
12. I know both how to be abased, and I know how to abound: every where and in all things I am instructed both to be full and to be hungry, both to abound and to suffer need.
The Greek word translated as know (in both cases) is oida, which suggests a fullness of knowledge as opposed to ginosko, which speaks of a growing knowledge.84 Paul says that he has learned (NOT “is learning”) how to live both in poverty (abased) and in abundance, and (going back to the previous verse) he has also learned how to be content in both situations. You might say that Paul has learned how to be even-keeled; he remains steady through the storms of life.
The words every where and all things are actually different forms of the same Greek word; the primary difference is that the first (translated as every where) is singular, and the second is plural.85 Literally, this is in everything and in all things,86 thereby expressing the same word in singular and plural forms, and demonstrating the all-inclusiveness of this phrase. Paul says that in everything I have been instructed, or I have learned the secret – the perfect tense identifies this as a completed action, and the passive voice means that he has learned this from Someone else.87 This is followed by two couplets, which, in the KJV, are framed with both ... and; an equally acceptable frame would be not only ... but also, which would emphasize the contrast between the two parts of each couplet. The first is bodily; Paul has learned not only how to be satisfied, i.e., to eat and be filled, but he has also learned how to go hungry. Materially, he has learned how to live with an abundance, and also how to do without. In essence, Paul has learned how to remain steady in the ebb and flow of life.
St. Peter's Basilica
Within western society, we have learned how to abound to the point that we think that it is our right. People who profess to be Christians will invest millions of dollars into church facilities, staffing, and programs, yet they are content to remain spiritually illiterate and bankrupt. They view their church as being their spiritual action, and so they are able to salve their consciences by tossing some money into the offering each week, thereby “participating in wonderful Christian activities,” and fulfilling their responsibility. This is not far removed from the work of the Roman Catholic Church during the dark ages; through the sale of indulgences (remission of the punishment for sin), the Church of Rome was able to finance the construction of massive cathedrals – it was those who thought that they were doing their Christian duty who provided the capital for the leadership to build their churches and supported their hierarchy of pope, cardinals, and bishops. The most lucrative business was the selling of indulgences for the dead, from which this rhyme grew: “As soon as money in the coffer rings, the soul from purgatory’s fire springs.”88 The spiritual dearth that characterized those who attended Rome’s churches, is comparable to the spiritual condition of most who are filling today’s Protestant, Evangelical, and Baptist churches. Rome deliberately kept the Scriptures out of the hands of the average person (so, to that extent, the people were spiritually oppressed); today’s pew-warmer has voluntarily shelved their Bible in favor of the opinions of the experts – a case of being spiritually ignorant and apathetic. Churchgoers today would contentedly say, “I am rich, and increased with goods, and have need of nothing”; yet Jesus says: “[Thou] knowest not that thou are wretched, and miserable, and poor, and blind, and naked ...” (Revelation 3:17). The Pharisees of Jesus’ day had a comparable problem; they were totally oblivious to their own need before God. Jesus said to them: “[Because you say] We see; therefore your sin remaineth” (John 9:41); they could not (or would not) see their spiritual need, and so they remained in their sins, despite meticulously keeping the externals of the Law of Moses (Luke 11:42).
Jesus said: “If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you. Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also” (John 15:19-20). Jesus, the Creator of all things (John 1:3), was hated by men (His own creation, and made in His image) while He was here on earth; His own people, the Jews, ultimately saw Him crucified because He did not bring them liberty from the Roman oppression. The promise of Jesus is that if we identify with Him (by placing our faith in Him for our salvation), then we will face persecution. Jesus goes on to tell His disciples why He warned them: “These things have I spoken unto you, that ye should not be offended [be led into sin, which can lead to apostasy]” (John 16:1).89 Jesus has provided His disciples with teaching that will protect them from being led astray – this is the reason that He has given them instruction; yes, offended is in the subjunctive mood, but within a purpose clause (like this one) it is factual – that’s what His teaching will do.90 “For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth. ... Now no chastening for the present seemeth to be joyous, but grievous: nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby” (Hebrews 12:6, 11). Herein is the key to Paul’s even-keeled journey through life; he knew that whatever came into his life, it came through the gracious and loving hand of God. He understood the proverb: “My son, despise not [do not reject] the chastening of the LORD; neither be weary of [abhor or dread] his correction ...” (Proverbs 3:11).91
13. I can do all things through Christ which strengtheneth me.
This is another one of those verses that has suffered much abuse through the years at the hands of those who fail to regard context. Too often, it is taken to mean that I can accomplish anything that I put my mind to because Jesus is going to help me, and just as frequently, the accomplishments have nothing to do with exploits for the Lord. This text has been used as a catalyst to push us on to achieve great things, but that is not what it means. Context is so important; a verse taken in isolation can easily be misconstrued. The context, in this case, is Paul declaring that he has learned to live in plenty and to suffer need; in all (in times of plenty and need) he is strengthened through Christ. It is through Christ strengthening him that he receives the ability to be content in whatever state he is (v. 11); it is Christ’s strength that is the focus of this statement, not the “I can.” Jesus said: “Abide in me ... for without me ye can do nothing” (John 15:4-5).
Man, left to his own devices, is capable of many things. It only takes a brief glance about to realize that man’s genius is phenomenal; technology is flourishing today, and it is evident that man is capable of many amazing achievements. As the Creator and Sustainer of all things (Colossians 1:16-17), Jesus (God) is the enabler even within the lives of those who refuse to recognize Him; without Him, they would not have life, much less display such intelligence. However, all of that aside, without faith in Christ and the empowerment of the Spirit of God, we are nothing spiritually – we are dead (Ephesians 2:1-2). It is through faith in Christ and the working of the abiding Spirit of God that we are able to fix our eyes on Jesus, the Author and Finisher of our faith, and not be tossed about by that which life throws our way (Ephesians 4:11-16; Hebrews 12:2). Christ’s strength is the secret to Paul’s contentment wherever and however the Lord places him.
14. Notwithstanding ye have well done, that ye did communicate with my affliction.
We might be tempted to think that this verse is Paul’s gratitude to the Philippians for coming to his aid; he might have learned how to be content in any situation, but he is very grateful that they came through with help when they did. The first part of the verse has an element of his gratitude despite his overall acceptance of his situation. There are always two sides to the help that is provided – the one giving and the one receiving; here, Paul’s focus is primarily on the Philippians as the providers. He sees their aid as more than simply a commendable generosity; as we saw in Philippians 1:7, Paul declares them to be partakers with him of the grace of God, even in his imprisonment.
The word communicate, is much larger than what we might expect in our modern day of massive communication networks. The Greek word (sugkoinoneo [soong-koy-no-neh’-o]) means “to become a partaker together with others,”92 to share with.93 It is this word that is used in Philippians 1:7 where it is translated as partakers; its root is koinoneo, which means to have communion or fellowship with, to share with or to partner with.94 This goes well beyond what we might consider to be communication, which in our day would be largely the electronic transfer of information; there is much more identification with one another – in this case, the Philippians identifying with Paul, the prisoner. Paul’s commendation of the Philippians’ aid is founded upon their identification with him while he is a prisoner. They are willing to share with him in his hardships while in bonds. Paul uses the word thlipsis (here translated as affliction), which speaks of tribulation, oppression and distress.95 The Philippians identify with Paul in his distress, and, for this, he commends them.
Jesus promised: “In the world ye shall have tribulation [thlipsis]: but be of good cheer; I have overcome the world” (John 16:33).96 When Jesus spoke of the Seed, which fell upon the stony ground, He said that although they received the Word with gladness, they had no root and so, “when affliction [thlipsis] or persecution ariseth for the word’s sake,” they immediately fall away (Mark 4:17).97 Tribulation can easily lead to apostasy (if we are not prepared), and Jesus spoke of a coming time of “great tribulation” (Matthew 24:21) – the Greek word used is thlipsis. He then goes on to say: “Immediately after the tribulation [thlipsis] of those days ... he [Jesus] shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds ...” (Matthew 24:29, 31). What is very evident is that we will have tribulation, but we have been promised protection from all outside attack. “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 [a strong Greek negative; this is for My sheep who are following the Lord – living faithfully in obedience to Him], neither shall any man [and no (absolute) one shall] pluck them out of my hand” (John 10:27-28).98 God’s protection is assured, His promise that no one will be able to snatch us out of Jesus’ hand is a statement of fact; however, for our part, we must guard against a heart of unbelief, or faithlessness, which will result in us falling away from Him (Hebrews 3:12). As Paul wrote to the Thessalonians: “For verily, when we were with you, we told you before that we should suffer tribulation [thlibo – the verb form of thlipsis99]; even as it came to pass, and ye know” (1Thessalonians 3:4).100 The promise of suffering was part of the message that Paul proclaimed; even on his first trip with Barnabas, this was included for the new believers: “... we must through much tribulation [thlipsis] enter into the kingdom of God” (Acts 14:22).
Evangelicals have stripped the Gospel of everything that they have deemed to be offensive: the sinfulness of man, repentance, the need to count the cost of being a disciple of Jesus, Jesus as the narrow and only Way to life, and the need to persevere through tribulation in the faith. Consequently, when they speak of thousands coming to Christ, they are referring to those responding to their version of the Good News – a false gospel that has lost its saving message. When some Jews sought to retain some of the traditions from the Law of Moses as being necessary for salvation (Acts 15:1), and then set out to proclaim this in the region of Galatia, Paul was very clear in his judgment of this error: “... there be some that trouble you, and would pervert the gospel of Christ” (Galatians 1:7). Pervert is translated from a Greek term that means to transform into something that is opposite.101 The Gospel is a message of life; therefore, to turn it into something that is its opposite would be to make it a message that brings death. If some should commit themselves to such, then they have embraced a message that is devoid of life; they might be deluded into thinking that they have accepted the true Gospel, but when it does not agree with the Scriptures, then it is a lie, a myth, a fable (2 Timothy 4:4). The derision held by Evangelicals for the narrow way that leads to life is an indication of their failure to accept God’s Word.
Paul commends the Philippians for their aid – not for what he received from them, but because it confirmed that they understood the part that tribulation has in the life of every believer. The message that Paul brought to them, which would have included the promise of tribulation, had been heard, believed, and acted upon.
15. Now ye Philippians know also, that in the beginning of the gospel, when I departed from Macedonia, no church communicated with me as concerning giving and receiving, but ye only.
Jesus said: “If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you. Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also” (John 15:19-20). Jesus, the Creator of all things (John 1:3), was hated by men (His own creation, and made in His image) while He was here on earth; His own people, the Jews, ultimately saw Him crucified because He did not bring them liberty from the Roman oppression. The promise of Jesus is that if we identify with Him (by placing our faith in Him for our salvation), then we will face persecution. Jesus goes on to tell His disciples why He warned them: “These things have I spoken unto you, that ye should not be offended [be led into sin, which can lead to apostasy]” (John 16:1).89 Jesus has provided His disciples with teaching that will protect them from being led astray – this is the reason that He has given them instruction; yes, offended is in the subjunctive mood, but within a purpose clause (like this one) it is factual – that’s what His teaching will do.90 “For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth. ... Now no chastening for the present seemeth to be joyous, but grievous: nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby” (Hebrews 12:6, 11). Herein is the key to Paul’s even-keeled journey through life; he knew that whatever came into his life, it came through the gracious and loving hand of God. He understood the proverb: “My son, despise not [do not reject] the chastening of the LORD; neither be weary of [abhor or dread] his correction ...” (Proverbs 3:11).91
13. I can do all things through Christ which strengtheneth me.
This is another one of those verses that has suffered much abuse through the years at the hands of those who fail to regard context. Too often, it is taken to mean that I can accomplish anything that I put my mind to because Jesus is going to help me, and just as frequently, the accomplishments have nothing to do with exploits for the Lord. This text has been used as a catalyst to push us on to achieve great things, but that is not what it means. Context is so important; a verse taken in isolation can easily be misconstrued. The context, in this case, is Paul declaring that he has learned to live in plenty and to suffer need; in all (in times of plenty and need) he is strengthened through Christ. It is through Christ strengthening him that he receives the ability to be content in whatever state he is (v. 11); it is Christ’s strength that is the focus of this statement, not the “I can.” Jesus said: “Abide in me ... for without me ye can do nothing” (John 15:4-5).
Man, left to his own devices, is capable of many things. It only takes a brief glance about to realize that man’s genius is phenomenal; technology is flourishing today, and it is evident that man is capable of many amazing achievements. As the Creator and Sustainer of all things (Colossians 1:16-17), Jesus (God) is the enabler even within the lives of those who refuse to recognize Him; without Him, they would not have life, much less display such intelligence. However, all of that aside, without faith in Christ and the empowerment of the Spirit of God, we are nothing spiritually – we are dead (Ephesians 2:1-2). It is through faith in Christ and the working of the abiding Spirit of God that we are able to fix our eyes on Jesus, the Author and Finisher of our faith, and not be tossed about by that which life throws our way (Ephesians 4:11-16; Hebrews 12:2). Christ’s strength is the secret to Paul’s contentment wherever and however the Lord places him.
14. Notwithstanding ye have well done, that ye did communicate with my affliction.
We might be tempted to think that this verse is Paul’s gratitude to the Philippians for coming to his aid; he might have learned how to be content in any situation, but he is very grateful that they came through with help when they did. The first part of the verse has an element of his gratitude despite his overall acceptance of his situation. There are always two sides to the help that is provided – the one giving and the one receiving; here, Paul’s focus is primarily on the Philippians as the providers. He sees their aid as more than simply a commendable generosity; as we saw in Philippians 1:7, Paul declares them to be partakers with him of the grace of God, even in his imprisonment.
The word communicate, is much larger than what we might expect in our modern day of massive communication networks. The Greek word (sugkoinoneo [soong-koy-no-neh’-o]) means “to become a partaker together with others,”92 to share with.93 It is this word that is used in Philippians 1:7 where it is translated as partakers; its root is koinoneo, which means to have communion or fellowship with, to share with or to partner with.94 This goes well beyond what we might consider to be communication, which in our day would be largely the electronic transfer of information; there is much more identification with one another – in this case, the Philippians identifying with Paul, the prisoner. Paul’s commendation of the Philippians’ aid is founded upon their identification with him while he is a prisoner. They are willing to share with him in his hardships while in bonds. Paul uses the word thlipsis (here translated as affliction), which speaks of tribulation, oppression and distress.95 The Philippians identify with Paul in his distress, and, for this, he commends them.
Jesus promised: “In the world ye shall have tribulation [thlipsis]: but be of good cheer; I have overcome the world” (John 16:33).96 When Jesus spoke of the Seed, which fell upon the stony ground, He said that although they received the Word with gladness, they had no root and so, “when affliction [thlipsis] or persecution ariseth for the word’s sake,” they immediately fall away (Mark 4:17).97 Tribulation can easily lead to apostasy (if we are not prepared), and Jesus spoke of a coming time of “great tribulation” (Matthew 24:21) – the Greek word used is thlipsis. He then goes on to say: “Immediately after the tribulation [thlipsis] of those days ... he [Jesus] shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds ...” (Matthew 24:29, 31). What is very evident is that we will have tribulation, but we have been promised protection from all outside attack. “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 [a strong Greek negative; this is for My sheep who are following the Lord – living faithfully in obedience to Him], neither shall any man [and no (absolute) one shall] pluck them out of my hand” (John 10:27-28).98 God’s protection is assured, His promise that no one will be able to snatch us out of Jesus’ hand is a statement of fact; however, for our part, we must guard against a heart of unbelief, or faithlessness, which will result in us falling away from Him (Hebrews 3:12). As Paul wrote to the Thessalonians: “For verily, when we were with you, we told you before that we should suffer tribulation [thlibo – the verb form of thlipsis99]; even as it came to pass, and ye know” (1Thessalonians 3:4).100 The promise of suffering was part of the message that Paul proclaimed; even on his first trip with Barnabas, this was included for the new believers: “... we must through much tribulation [thlipsis] enter into the kingdom of God” (Acts 14:22).
Evangelicals have stripped the Gospel of everything that they have deemed to be offensive: the sinfulness of man, repentance, the need to count the cost of being a disciple of Jesus, Jesus as the narrow and only Way to life, and the need to persevere through tribulation in the faith. Consequently, when they speak of thousands coming to Christ, they are referring to those responding to their version of the Good News – a false gospel that has lost its saving message. When some Jews sought to retain some of the traditions from the Law of Moses as being necessary for salvation (Acts 15:1), and then set out to proclaim this in the region of Galatia, Paul was very clear in his judgment of this error: “... there be some that trouble you, and would pervert the gospel of Christ” (Galatians 1:7). Pervert is translated from a Greek term that means to transform into something that is opposite.101 The Gospel is a message of life; therefore, to turn it into something that is its opposite would be to make it a message that brings death. If some should commit themselves to such, then they have embraced a message that is devoid of life; they might be deluded into thinking that they have accepted the true Gospel, but when it does not agree with the Scriptures, then it is a lie, a myth, a fable (2 Timothy 4:4). The derision held by Evangelicals for the narrow way that leads to life is an indication of their failure to accept God’s Word.
Paul commends the Philippians for their aid – not for what he received from them, but because it confirmed that they understood the part that tribulation has in the life of every believer. The message that Paul brought to them, which would have included the promise of tribulation, had been heard, believed, and acted upon.
15. Now ye Philippians know also, that in the beginning of the gospel, when I departed from Macedonia, no church communicated with me as concerning giving and receiving, but ye only.
Paul now takes the Philippians back in their minds to the early days of his ministry to them – the beginning of the gospel – and reminds them of when he left their region. He had great difficulties in Macedonia. In Philippi, he and Silas were thrown into prison; after the Lord had miraculously secured their release, they moved on to Thessalonica (Acts 17:1). Within three weeks, trouble erupted there as well and they went on to Berea (Acts 17:10). However, some of the Jews from Thessalonica followed and stirred up more trouble, so that Paul was sent on to Athens (Acts 17:14-15), which was when he departed from Macedonia.
Therefore, Paul would have been well away from the Philippians when they made themselves partakers with him in his work. Here, communicated is from the Greek word koinonea, which speaks of fellowship or sharing102 – identifying with Paul. Of all of the assemblies that he had established, the Philippians were the only ones to become partakers with Paul in his work. The giving and receiving confirms the reality of their fellowship – the Philippians gave to Paul, and he to them.
16. For even in Thessalonica ye sent once and again unto my necessity.
Paul was only in Thessalonica (still in the region of Macedonia) for a period of three weeks (Acts 17:2), yet during this short time, twice (once and again) the Philippians sent gifts to meet his needs.
17. Not because I desire a gift: but I desire fruit that may abound to your account.
Paul commends them, but absolutely not because he seeks for the gift; rather, he seeks for their gain to superabound.103
When Paul defended his Gospel message before the Jews of Jerusalem, he said that they commended him to go to the heathen (the Gentiles), but they also asked that he remember the poor (Galatians 2:10). Even before this exhortation from the elders of Jerusalem, Paul and Barnabas had taken relief to the Jews in Jerusalem who were stricken with famine (Acts 11:28-30). Paul spoke to the Romans of taking a gift to Jerusalem for the relief of the needy (Romans 15:25-27), and challenged the Corinthians to save up a gift for the poor of Jerusalem so that it would be ready when it was time to deliver it (1 Corinthians 16:1-3). Attending to the needs of the poor had always been a part of Paul’s work.
To Timothy, Paul said that the local assembly should be prepared to look after those who were in need among them. However, he qualified this by saying that the family should look after their own who are in need and not permit that burden to fall onto the assembly (1 Timothy 5:16). “But 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 [a faithless one]” (1 Timothy 5:8).104 Paul had a strong sense of responsibility to look after one’s own. Today, the government has created numerous safety nets for those who are in need, and, to a large extent, the individual has been squeezed out of the picture. Unfortunately, this has only served to instill a sense of dependency upon the government, and a reduced commitment to the responsibility that we all have to provide for those in need. To the Ephesians, Paul said that the one who has been a thief should work with his hands that which is good so that he has something to share with those in need (Ephesians 4:28). The establishment of government safety nets has made thieves out of some who are quite capable of working; rather than working to provide for their own, they rely on government programs.
Paul makes it clear that he does not crave the gift, but he is aware of the good that it does for the Philippians to identify with him and to do their part to meet his needs. As we’ve seen, Paul was very aware of giving to others, but here we see that he also knew how to be the recipient and permit others to experience the joy of giving.
18. But I have all, and abound: I am full, having received of Epaphroditus the things which were sent from you, an odour of a sweet smell, a sacrifice acceptable, wellpleasing to God.
We have here the second use of the English word abound. In the previous verse, Paul desired their gain to abound – the Greek word means to be present in abundance, grow, and increase;105 there is a sense of an abundance that is still growing. The Greek word that Paul uses here means to have an abundance, to be rich in something,106 which gives a greater sense of a stable reality. In the Greek, these are two very different words, even though the difference in meaning is marginal. Inasmuch as Paul has learned to be content in whatever state he finds himself (v. 11), he says that he is full – he has an abundance.
He goes on to say, I am full. Full is closely related to the word abound used here, and is in the perfect tense and passive mood – in other words, Paul is saying, I am overflowing!107 What he received from the Philippians through Epaphroditus has filled him up. We have here some italicized words, indicating that these have been supplied by the translators; the transliteration of the Greek is, I have been filled, having received from Epaphroditus from you.108
The word odour comes from osme (os-may’), which means smell.109 Sweet smell is from one Greek word – euodia (yoo-o-dee’-ah) – which means fragrance or sweet smell.110 After Noah and his family left the ark, he built an altar to the Lord and sacrificed of the clean animals and birds, which had been with him on the ark: “And the LORD smelled a sweet savour; and the LORD said in his heart, I will not again curse the ground any more for man’s sake; for the imagination of man’s heart is evil from his youth; neither will I again smite any more every thing living, as I have done” (Genesis 8:21). This is the first of many times that the Lord refers to the sacrifices made as being a sweet savour, meaning a soothing aroma.111 It is not that the smell of burning flesh, hair and feathers made a pleasant fragrance, but that the Lord found the faithful and humble attitude of the heart of the one making the sacrifice, pleasing and acceptable in His sight. The sacrifice represented the obedient heart of faith in the promises of God to one day provide complete redemption through the shed blood of the Savior to come; it was the faith in Him, expressed through obedience that God found pleasing. Paul uses this historical backdrop to characterize the Philippians gift to him, a gift wellpleasing (acceptable) to God.112
19. But my God shall supply all your need according to his riches in glory by Christ Jesus.
This is another verse that has suffered much through the years by being carelessly ripped out of its context. Too often, it has been used as a blanket promise that God will provide for us all that we need – we don’t have to do anything. However, by placing it back into its context, we realize that it comes on the heels of Paul’s expression of appreciation for the Philippians’ demonstration of kindness in meeting his areas of need. Even as they have given abundantly to Paul, so he now affirms to them that God will supply for their needs. The promise that Jesus gave was that if we seek “first the kingdom of God, and his righteousness ... all these things [the necessities of life] shall be added” unto us (Matthew 6:33).
Supply is translated from the Greek word pleroo (play-ro’-o), which means to fill up.113 As the Philippians have freely given to meet the necessities of Paul, so God will fill up their needs from His riches in Christ Jesus.
Out of an abuse of this verse, and others like it, has come the Word of Faith movement and their message that is commonly referred to as the prosperity gospel. This has become increasingly popular in our day, with many purveyors of this heresy. Joel Osteen, undoubtedly, wields the greatest influence of anyone in this arena. He is the “pastor” of the largest American church (average weekly attendance figures are 43,500114) and his television broadcasts reach into an estimated 100 million homes in the US, as well as 100 countries around the world; with the growth of new technology, a million downloads of his audio and video podcasts are made on a weekly basis.115 There is no denying Osteen’s popularity and his impact on the lives of many worldwide. He reveals his Word of Faith foundation when he says: “Remember, your words have creative power. If you want to know what you’re going to be like five years from now, just listen to what you're saying about your life today. You are prophesying your future. ... Don’t use your words to describe your situation; use your words to change your situation!”116 In his book, Your Best Life Now, Osteen makes this telling observation: “... if you develop an image of victory, success, health, abundance, joy, peace, and happiness, nothing on earth will be able to hold those things from you.”117 In essence, he is saying that we need to visualize our success (whatever we determine that to be) and then speak forth words describing this visualized success; develop the image of whatever you want, and then permit your spoken words to create this for you (change your situation) – this is Word of Faith 101!
Therefore, Paul would have been well away from the Philippians when they made themselves partakers with him in his work. Here, communicated is from the Greek word koinonea, which speaks of fellowship or sharing102 – identifying with Paul. Of all of the assemblies that he had established, the Philippians were the only ones to become partakers with Paul in his work. The giving and receiving confirms the reality of their fellowship – the Philippians gave to Paul, and he to them.
16. For even in Thessalonica ye sent once and again unto my necessity.
Paul was only in Thessalonica (still in the region of Macedonia) for a period of three weeks (Acts 17:2), yet during this short time, twice (once and again) the Philippians sent gifts to meet his needs.
17. Not because I desire a gift: but I desire fruit that may abound to your account.
Paul commends them, but absolutely not because he seeks for the gift; rather, he seeks for their gain to superabound.103
When Paul defended his Gospel message before the Jews of Jerusalem, he said that they commended him to go to the heathen (the Gentiles), but they also asked that he remember the poor (Galatians 2:10). Even before this exhortation from the elders of Jerusalem, Paul and Barnabas had taken relief to the Jews in Jerusalem who were stricken with famine (Acts 11:28-30). Paul spoke to the Romans of taking a gift to Jerusalem for the relief of the needy (Romans 15:25-27), and challenged the Corinthians to save up a gift for the poor of Jerusalem so that it would be ready when it was time to deliver it (1 Corinthians 16:1-3). Attending to the needs of the poor had always been a part of Paul’s work.
To Timothy, Paul said that the local assembly should be prepared to look after those who were in need among them. However, he qualified this by saying that the family should look after their own who are in need and not permit that burden to fall onto the assembly (1 Timothy 5:16). “But 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 [a faithless one]” (1 Timothy 5:8).104 Paul had a strong sense of responsibility to look after one’s own. Today, the government has created numerous safety nets for those who are in need, and, to a large extent, the individual has been squeezed out of the picture. Unfortunately, this has only served to instill a sense of dependency upon the government, and a reduced commitment to the responsibility that we all have to provide for those in need. To the Ephesians, Paul said that the one who has been a thief should work with his hands that which is good so that he has something to share with those in need (Ephesians 4:28). The establishment of government safety nets has made thieves out of some who are quite capable of working; rather than working to provide for their own, they rely on government programs.
Paul makes it clear that he does not crave the gift, but he is aware of the good that it does for the Philippians to identify with him and to do their part to meet his needs. As we’ve seen, Paul was very aware of giving to others, but here we see that he also knew how to be the recipient and permit others to experience the joy of giving.
18. But I have all, and abound: I am full, having received of Epaphroditus the things which were sent from you, an odour of a sweet smell, a sacrifice acceptable, wellpleasing to God.
We have here the second use of the English word abound. In the previous verse, Paul desired their gain to abound – the Greek word means to be present in abundance, grow, and increase;105 there is a sense of an abundance that is still growing. The Greek word that Paul uses here means to have an abundance, to be rich in something,106 which gives a greater sense of a stable reality. In the Greek, these are two very different words, even though the difference in meaning is marginal. Inasmuch as Paul has learned to be content in whatever state he finds himself (v. 11), he says that he is full – he has an abundance.
He goes on to say, I am full. Full is closely related to the word abound used here, and is in the perfect tense and passive mood – in other words, Paul is saying, I am overflowing!107 What he received from the Philippians through Epaphroditus has filled him up. We have here some italicized words, indicating that these have been supplied by the translators; the transliteration of the Greek is, I have been filled, having received from Epaphroditus from you.108
The word odour comes from osme (os-may’), which means smell.109 Sweet smell is from one Greek word – euodia (yoo-o-dee’-ah) – which means fragrance or sweet smell.110 After Noah and his family left the ark, he built an altar to the Lord and sacrificed of the clean animals and birds, which had been with him on the ark: “And the LORD smelled a sweet savour; and the LORD said in his heart, I will not again curse the ground any more for man’s sake; for the imagination of man’s heart is evil from his youth; neither will I again smite any more every thing living, as I have done” (Genesis 8:21). This is the first of many times that the Lord refers to the sacrifices made as being a sweet savour, meaning a soothing aroma.111 It is not that the smell of burning flesh, hair and feathers made a pleasant fragrance, but that the Lord found the faithful and humble attitude of the heart of the one making the sacrifice, pleasing and acceptable in His sight. The sacrifice represented the obedient heart of faith in the promises of God to one day provide complete redemption through the shed blood of the Savior to come; it was the faith in Him, expressed through obedience that God found pleasing. Paul uses this historical backdrop to characterize the Philippians gift to him, a gift wellpleasing (acceptable) to God.112
19. But my God shall supply all your need according to his riches in glory by Christ Jesus.
This is another verse that has suffered much through the years by being carelessly ripped out of its context. Too often, it has been used as a blanket promise that God will provide for us all that we need – we don’t have to do anything. However, by placing it back into its context, we realize that it comes on the heels of Paul’s expression of appreciation for the Philippians’ demonstration of kindness in meeting his areas of need. Even as they have given abundantly to Paul, so he now affirms to them that God will supply for their needs. The promise that Jesus gave was that if we seek “first the kingdom of God, and his righteousness ... all these things [the necessities of life] shall be added” unto us (Matthew 6:33).
Supply is translated from the Greek word pleroo (play-ro’-o), which means to fill up.113 As the Philippians have freely given to meet the necessities of Paul, so God will fill up their needs from His riches in Christ Jesus.
Out of an abuse of this verse, and others like it, has come the Word of Faith movement and their message that is commonly referred to as the prosperity gospel. This has become increasingly popular in our day, with many purveyors of this heresy. Joel Osteen, undoubtedly, wields the greatest influence of anyone in this arena. He is the “pastor” of the largest American church (average weekly attendance figures are 43,500114) and his television broadcasts reach into an estimated 100 million homes in the US, as well as 100 countries around the world; with the growth of new technology, a million downloads of his audio and video podcasts are made on a weekly basis.115 There is no denying Osteen’s popularity and his impact on the lives of many worldwide. He reveals his Word of Faith foundation when he says: “Remember, your words have creative power. If you want to know what you’re going to be like five years from now, just listen to what you're saying about your life today. You are prophesying your future. ... Don’t use your words to describe your situation; use your words to change your situation!”116 In his book, Your Best Life Now, Osteen makes this telling observation: “... if you develop an image of victory, success, health, abundance, joy, peace, and happiness, nothing on earth will be able to hold those things from you.”117 In essence, he is saying that we need to visualize our success (whatever we determine that to be) and then speak forth words describing this visualized success; develop the image of whatever you want, and then permit your spoken words to create this for you (change your situation) – this is Word of Faith 101!
Kenneth Hagin
Kenneth Hagin, considered to be the father of the Word of Faith movement, outlined four steps to ensure success in his faith lesson called How to Write Your Own Ticket With God: say it, do it, receive it and tell it.118 Coupled within step one is the visualization of what you desire and then verbalize it. Charles Capps, another preacher of this movement, says that the tongue “can kill you, or it can release the life of God within you”; he also said: “Faith is a seed . . . you plant it by speaking it.”119 Notice that Capps speaks of releasing the life of God within you. Evidently, from his perspective, we all have God within us; it’s simply a matter of releasing His life through a word of faith. Joyce Meyer, another who has succumbed to the positive, name-it-claim-it philosophy, says: “Deep inside each of us, there is a river of life. This river is a wonderful gift given to each of us by God. It flows with good health, a positive outlook on life, and a generous and forgiving attitude. Ideally, this river flows freely through us. ... I once had a stopped-up well in my life. I struggled to tap into the river that I knew was in me.”120 Joyce sees a river of life within everyone – all you need to do is release it! Max Lucado, in his book Cure for the Common Life, says this: “You have one. A divine spark. An uncommon call to an uncommon life.”121 When Hagin says, “Say it,” he is acknowledging what Meyer calls the river of life within and what Lucado calls the divine spark. In other words, within all of us is the key to finding happiness, success, and all that we need in life.
Joyce Meyer
Mormonism presents a very similar concept. According to their doctrine, we are all “sons and daughters of God the Eternal Father, we possess in embryo his nature and potential.”122 Joyce Meyer might call this a river of life and Max Lucado would call it a divine spark (after the tradition of the Quakers), but, in reality, they are all speaking of the same thing – a little bit of God is in every one of us. New Age proponent Marianne Williamson says this: “... our deepest fear is not that we are inadequate. Our deepest fear is that we are powerful beyond measure ... You are a child of God ... We were born to make manifest the glory of God that is within us. It’s not just in some of us; it’s in everyone.”123 Hagin, Capps, Meyer, Lucado, Mormonism and Williamson all carry the same message – within each person is a little bit of God, which can be coaxed into a wonderful life. Say it (whatever wonderful thing that you want) and release the god, the river of life, or the divine spark within; Satan doesn’t care what you call it – if you believe it, he has you in his deceitful grip. What tremendous darkness that is being hailed as light; Jesus said: “If therefore the light that is in thee be darkness, how great is that darkness!” (Matthew 6:23b).
God will meet our needs – not through our spoken word, but through His riches expressed through Jesus Christ. His assurance is that as we seek His righteousness, He will attend to the necessities of life (Matthew 6:33). There is no word of faith – it is a matter of a living faith in Christ coupled with obedience to God’s holy calling.
20. Now unto God and our Father be glory for ever and ever. Amen.
This would appear to be Paul ascribing glory or praise to God. The Greek translates as, and to the God and Father of us the glory unto the ages of the ages.124 Glory is being ascribed to God as an eternal part of Who He is.
Paul has just commended the Philippians for extending themselves to meet his needs, and assured them that God, in turn, would supply all that they needed in accordance with His riches in glory in Christ Jesus. The resource for this supply is God’s glory in Christ, which Paul now states is clearly an eternal part of God – i.e., God’s resources are immeasurable. “Give, and it shall be given unto you; good measure, pressed down, and shaken together, and running over, shall men give into your bosom. For with the same measure that ye mete withal it shall be measured to you again” (Luke 6:38).
Amen – so it is!
21. Salute every saint in Christ Jesus. The brethren which are with me greet you.
Salute comes from a Greek word that means to embrace125 or to draw to one’s self.126 This is much more than a military salute and our western custom of shaking hands. Saint comes from the word holy in Greek; it is actually an adjective describing those who are in Christ Jesus. The command is to greet all who are holy in Christ Jesus.
Greet comes from a different form of the same Greek word translated as salute. The brethren (possibly those who were teaching the Word of God, since all saints are referred to in the next verse127) who are with Paul, send their greetings.
22. All the saints salute you, chiefly they that are of Caesar’s household.
All of the holy ones send the Philippians greetings, but Paul especially (chiefly) notes those of Caesar’s house.
23. The grace of our Lord Jesus Christ be with you all. Amen.
The word grace would be best understood here as speaking of favor.128 It is the favor of our Lord, the One to Whom we belong, our Owner, Whom Paul desires to be their portion. “Ye are bought with a price; be not ye the servants of men” (1 Corinthians 7:23). “Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin [not doing the good that you know (James 4:17)] unto death, or of obedience unto righteousness?” (Romans 6:16). Jesus said: “If ye love me, keep my commandments” (John 14:15) – if we would know His favor, then we must walk in obedience to His Word without compromise.
So be it!
God will meet our needs – not through our spoken word, but through His riches expressed through Jesus Christ. His assurance is that as we seek His righteousness, He will attend to the necessities of life (Matthew 6:33). There is no word of faith – it is a matter of a living faith in Christ coupled with obedience to God’s holy calling.
20. Now unto God and our Father be glory for ever and ever. Amen.
This would appear to be Paul ascribing glory or praise to God. The Greek translates as, and to the God and Father of us the glory unto the ages of the ages.124 Glory is being ascribed to God as an eternal part of Who He is.
Paul has just commended the Philippians for extending themselves to meet his needs, and assured them that God, in turn, would supply all that they needed in accordance with His riches in glory in Christ Jesus. The resource for this supply is God’s glory in Christ, which Paul now states is clearly an eternal part of God – i.e., God’s resources are immeasurable. “Give, and it shall be given unto you; good measure, pressed down, and shaken together, and running over, shall men give into your bosom. For with the same measure that ye mete withal it shall be measured to you again” (Luke 6:38).
Amen – so it is!
21. Salute every saint in Christ Jesus. The brethren which are with me greet you.
Salute comes from a Greek word that means to embrace125 or to draw to one’s self.126 This is much more than a military salute and our western custom of shaking hands. Saint comes from the word holy in Greek; it is actually an adjective describing those who are in Christ Jesus. The command is to greet all who are holy in Christ Jesus.
Greet comes from a different form of the same Greek word translated as salute. The brethren (possibly those who were teaching the Word of God, since all saints are referred to in the next verse127) who are with Paul, send their greetings.
22. All the saints salute you, chiefly they that are of Caesar’s household.
All of the holy ones send the Philippians greetings, but Paul especially (chiefly) notes those of Caesar’s house.
23. The grace of our Lord Jesus Christ be with you all. Amen.
The word grace would be best understood here as speaking of favor.128 It is the favor of our Lord, the One to Whom we belong, our Owner, Whom Paul desires to be their portion. “Ye are bought with a price; be not ye the servants of men” (1 Corinthians 7:23). “Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin [not doing the good that you know (James 4:17)] unto death, or of obedience unto righteousness?” (Romans 6:16). Jesus said: “If ye love me, keep my commandments” (John 14:15) – if we would know His favor, then we must walk in obedience to His Word without compromise.
So be it!
END NOTES:
1 Strong’s Online.
2 Ibid.
3 Friberg Lexicon.
4 Stephanus 1550 NT; Friberg Lexicon.
5 The Quarterly Journal, “When Godly People Teach Ungodly Theology,” July-Sept. 2007, p. 1.
6 http://www.lproof.org/AboutUs/OurMission/default.htm
7 Ibid.
8 The Quarterly Journal, “Believing Beth About Believing God,” January-March 2009, p. 4.
9 http://blog.christianitytoday.com/women/2011/03/confessions_of_a_beth_moore_co.html
10 Friberg Lexicon.
11 Strong’s Online.
12 Holladay Lexicon.
13 Strong’s Online.
14 Ibid.
15 Friberg Lexicon.
16 Strong’s Online.
17 Friberg Lexicon; Stephanus 1550 NT.
18 Strong’s Online.
19 Gingrich Lexicon.
20 Strong’s Online.
21 Friberg Lexicon.
22 Strong’s Online.
23 Ibid.
24 Ibid.
25 Vine’s “endure.”
26 Friberg Lexicon.
27 Friberg Lexicon; https://www.merriam-webster.com/dictionary/forbearance.
28 Friberg Lexicon.
29 Strong’s Online.
30 https://www.wayoflife.org/reports/the_pre_tribulation_rapture.html; Strong’s Online.
31 https://www.wayoflife.org/database/study_bible_dispensationally.html
32 http://en.wikipedia.org/wiki/Harold_Camping
33 http://www.familyradio.com/
34 Strong’s Online.
35 Ibid.
36 Ibid.
37 Friberg Lexicon.
38 Strong’s Online.
39 Friberg Lexicon.
40 Strong’s Online.
41 Strong’s Dictionary, ESword.
42 Strong’s Online; https://www.ntgreek.org/learn_nt_greek/subj-negation.htm.
43 Strong’s Online.
44 Ibid.
45 Friberg Lexicon.
46 Ibid.
47 Gingrich Lexicon.
48 Vine’s “finally.”
49 Strong’s Online.
50 Friberg Lexicon.
51 Ibid.
52 Strong’s Online.
53 Friberg Lexicon.
54 Strong’s Online.
55 Webster’s 1828 American Dictionary of the English Language, “awe.”
56 EnCarta Dictionary, “awe.”
57 http://www.etymonline.com; “awesome.”
58 Strong’s Online; Vine’s “just.”
59 Strong’s Online.
60 Ibid.
61 Ibid.
62 Ibid.
63 Friberg Lexicon.
64 Strong’s Online.
65 Stephanus 1550 NT; Young’s Literal Translation.
66 Stephanus 1550 NT.
67 Friberg Lexicon.
68 Vine’s “learned.”
69 Strong’s Online.
70 http://www.xenos.org/ministries/crossroads/OnlineJournal/issue1/contextu.htm
71 Ibid.
72 Ibid.
73 Gingrich Lexicon.
74 Friberg Lexicon.
75 Strong’s Online.
76 http://quran.com/4
77 Strong’s Online.
78 http://quran.com/4
79 http://thegospelcoalition.org/blogs/justintaylor/2009/01/20/rick-warrens-inauguration-prayer/
80 Webster’s 1828 Dictionary, “want.”
81 Encarta Dictionary, “want.”
82 Friberg Lexicon.
83 Ibid.
84 Vine’s “know.”
85 Stephanus 1550 NT.
86 Vine’s “every.”
87 Friberg Lexicon; Stephanus 1550 NT.
88 http://en.wikipedia.org/wiki/Indulgence.
89 Friberg Lexicon.
90 https://www.ntgreek.org/learn_nt_greek/subj-purpose.htm.
91 Strong’s Online.
92 Ibid.
93 Friberg Lexicon.
94 Strong’s Online.
95 Ibid.
96 Ibid.
97 Ibid.
98 Stephanus 1550 NT.
99 Vine’s “affliction.”
100 Strong’s Online.
101 Friberg Lexicon.
102 Strong’s Online.
103 Ibid.
104 Ibid.
105 Gingrich Lexicon.
106 Ibid.
107 Friberg Lexicon.
108 Stephanus 1550 NT.
109 Strong’s Online.
110 Ibid.
111 Ibid.
112 Friberg Lexicon.
113 Strong’s Online.
114 http://en.wikipedia.org/wiki/Lakewood_Church
115 http://www.joelosteen.com/About/Pages/OurMinistry.aspx
116 http://www.joelosteen.com/HopeForToday/JoelAndVictoriasBlog/May2009/No WeaponFormedShallProsper/Pages/NoWeaponFormedShallProsper.aspx
117 Joel Osteen, Your Best Life Now, pg. 5.
118 http://hopefaithprayer.com/faith/kenneth-hagin-faith-lesson-no-23-how-to-write-your-own-ticket-with-god/
119 http://www.svchapel.org/resources/articles/22-contemporary-issues/620-joel-osteen-and-the-prosperity-gospel
120 http://www.joycemeyer.org/articles/ea.aspx?article=what_to_do_when_life_becomes_dry
121 Max Lucado, Cure for the Common Life, p. 3.
122 Stephen Covey, The Divine Center, p. 166.
123 Marianne Williamson, A Return to Love, p. 190-191.
124 Stephanus 1550 NT.
125 Friberg Lexicon.
126 Strong’s Online.
127 Barnes’ Notes.
128 Strong’s Online.
1 Strong’s Online.
2 Ibid.
3 Friberg Lexicon.
4 Stephanus 1550 NT; Friberg Lexicon.
5 The Quarterly Journal, “When Godly People Teach Ungodly Theology,” July-Sept. 2007, p. 1.
6 http://www.lproof.org/AboutUs/OurMission/default.htm
7 Ibid.
8 The Quarterly Journal, “Believing Beth About Believing God,” January-March 2009, p. 4.
9 http://blog.christianitytoday.com/women/2011/03/confessions_of_a_beth_moore_co.html
10 Friberg Lexicon.
11 Strong’s Online.
12 Holladay Lexicon.
13 Strong’s Online.
14 Ibid.
15 Friberg Lexicon.
16 Strong’s Online.
17 Friberg Lexicon; Stephanus 1550 NT.
18 Strong’s Online.
19 Gingrich Lexicon.
20 Strong’s Online.
21 Friberg Lexicon.
22 Strong’s Online.
23 Ibid.
24 Ibid.
25 Vine’s “endure.”
26 Friberg Lexicon.
27 Friberg Lexicon; https://www.merriam-webster.com/dictionary/forbearance.
28 Friberg Lexicon.
29 Strong’s Online.
30 https://www.wayoflife.org/reports/the_pre_tribulation_rapture.html; Strong’s Online.
31 https://www.wayoflife.org/database/study_bible_dispensationally.html
32 http://en.wikipedia.org/wiki/Harold_Camping
33 http://www.familyradio.com/
34 Strong’s Online.
35 Ibid.
36 Ibid.
37 Friberg Lexicon.
38 Strong’s Online.
39 Friberg Lexicon.
40 Strong’s Online.
41 Strong’s Dictionary, ESword.
42 Strong’s Online; https://www.ntgreek.org/learn_nt_greek/subj-negation.htm.
43 Strong’s Online.
44 Ibid.
45 Friberg Lexicon.
46 Ibid.
47 Gingrich Lexicon.
48 Vine’s “finally.”
49 Strong’s Online.
50 Friberg Lexicon.
51 Ibid.
52 Strong’s Online.
53 Friberg Lexicon.
54 Strong’s Online.
55 Webster’s 1828 American Dictionary of the English Language, “awe.”
56 EnCarta Dictionary, “awe.”
57 http://www.etymonline.com; “awesome.”
58 Strong’s Online; Vine’s “just.”
59 Strong’s Online.
60 Ibid.
61 Ibid.
62 Ibid.
63 Friberg Lexicon.
64 Strong’s Online.
65 Stephanus 1550 NT; Young’s Literal Translation.
66 Stephanus 1550 NT.
67 Friberg Lexicon.
68 Vine’s “learned.”
69 Strong’s Online.
70 http://www.xenos.org/ministries/crossroads/OnlineJournal/issue1/contextu.htm
71 Ibid.
72 Ibid.
73 Gingrich Lexicon.
74 Friberg Lexicon.
75 Strong’s Online.
76 http://quran.com/4
77 Strong’s Online.
78 http://quran.com/4
79 http://thegospelcoalition.org/blogs/justintaylor/2009/01/20/rick-warrens-inauguration-prayer/
80 Webster’s 1828 Dictionary, “want.”
81 Encarta Dictionary, “want.”
82 Friberg Lexicon.
83 Ibid.
84 Vine’s “know.”
85 Stephanus 1550 NT.
86 Vine’s “every.”
87 Friberg Lexicon; Stephanus 1550 NT.
88 http://en.wikipedia.org/wiki/Indulgence.
89 Friberg Lexicon.
90 https://www.ntgreek.org/learn_nt_greek/subj-purpose.htm.
91 Strong’s Online.
92 Ibid.
93 Friberg Lexicon.
94 Strong’s Online.
95 Ibid.
96 Ibid.
97 Ibid.
98 Stephanus 1550 NT.
99 Vine’s “affliction.”
100 Strong’s Online.
101 Friberg Lexicon.
102 Strong’s Online.
103 Ibid.
104 Ibid.
105 Gingrich Lexicon.
106 Ibid.
107 Friberg Lexicon.
108 Stephanus 1550 NT.
109 Strong’s Online.
110 Ibid.
111 Ibid.
112 Friberg Lexicon.
113 Strong’s Online.
114 http://en.wikipedia.org/wiki/Lakewood_Church
115 http://www.joelosteen.com/About/Pages/OurMinistry.aspx
116 http://www.joelosteen.com/HopeForToday/JoelAndVictoriasBlog/May2009/No WeaponFormedShallProsper/Pages/NoWeaponFormedShallProsper.aspx
117 Joel Osteen, Your Best Life Now, pg. 5.
118 http://hopefaithprayer.com/faith/kenneth-hagin-faith-lesson-no-23-how-to-write-your-own-ticket-with-god/
119 http://www.svchapel.org/resources/articles/22-contemporary-issues/620-joel-osteen-and-the-prosperity-gospel
120 http://www.joycemeyer.org/articles/ea.aspx?article=what_to_do_when_life_becomes_dry
121 Max Lucado, Cure for the Common Life, p. 3.
122 Stephen Covey, The Divine Center, p. 166.
123 Marianne Williamson, A Return to Love, p. 190-191.
124 Stephanus 1550 NT.
125 Friberg Lexicon.
126 Strong’s Online.
127 Barnes’ Notes.
128 Strong’s Online.