Simple Studies in the
Scriptures
The Epistle of Paul to the
Philippians
Dr. Stanford E. Murrell
Student’s Study Guide
The Epistle of Paul to the
Philippians
Human Author: Paul
Date of Writing: AD 62
Key Word: Unity
Key Verse:
The city of
However, the city of
Philippi was destined to become important once again because of a famous battle
that occurred here in 42 BC. It was in that year that the historic battle of
Philippi took place between Brutus and Cassius, who allied themselves against
Antony and Octavian, avengers of the death of Julius Caesar.
After two engagements Antony
and Octavian were victorious. Brutus and Cassius were dead. Soon after this
battle Philippi was made a Roman colony. Antony settled some of his veterans
there.
In 31 BC the naval battle of
Actium took place. It was here that Octavian defeated his former ally, Antony,
who had become infatuated with Cleopatra, the Egyptian queen who had also been
the mistress of Julius Caesar. Realizing the hopelessness of their situation
Antony and Cleopatra committed suicide.
Octavian was now the
undisputed ruler of the Roman Empire. He changed his name to Caesar Augustus. A
semi-gracious conqueror Octavian allowed the people of Italy, after he
dispossessed the citizens of their estates, to join the settlers in Philippi,
the Roman colony.
As a Roman colony, Phillipi enjoyed all the special privileges of Roman
citizens everywhere such as freedom from scourging, freedom from arrest except
in extreme cases, and the right to appeal to the emperor. The people were
allowed to dress according to Roman style. The veterans who settled in Philippi
received from the emperor a grant of land. The citizens of the city were exempt
from paying tribute and could regulate their own affairs.
By understanding these freedoms and privileges we can better understand how the church at Philippi was able to be established according to Acts 16 and why Paul would make mention of the progress of the gospel among the members of the Praetorian Guard in Philippians 1:13.
For the Christian in
Philippi, life could be very hard (Phil. 1:27-30). Because it was a Roman
colony, there was the presence of the imperial cult. The temptation would come to
flatter the Emperor with divine titles and honors that belong only to Jesus
Christ (Phil. 2:5-10). The Christian must resist without fear (Phil. 1:28) the
worship of the Emperor.
Acts 16 records the
establishment of the church at Philippi. During his second missionary journey
(AD 50-54), Paul accompanied by Silas and Timothy, traveled to the city of
Troas. There Paul had a vision in the night (Phil. 16:9) of a man inviting him
to come and preach the gospel in Macedonia. Being obedient to the heavenly
vision, Paul and his party traveled to Neapolis, the port of Philippi. From
Neapolis the missionary group proceeded on foot to Philippi where they would
spend their first Sabbath in Europe. There is a river near the city of Philippi
called the Gangites. Somewhere along the riverbank a place of prayer had been
established. In the little group assembled was a woman named Lydia. Her
hometown was Thyatira (now Akhisar, Turkey). Several facts can be noted about
Lydia.
First, Lydia was a seller of purple. She was a businesswoman who specialized in
the dye that was produced to enhance the beauty of the garments that were worn.
Lydia was a woman of considerable wealth.
Second, Lydia worshipped God. The God Lydia worshipped was the God of Abraham,
Isaac, and Jacob. As a proselyte to Judaism, Lydia was converted to her pagan
practices.
Third, Lydia listened to the gospel. "She
heard us," wrote Luke. Lydia heard Paul preach the glorious gospel of
redeeming grace. Lydia had her heart opened by the Lord. Here, once more is the
ultimate truth that salvation is of the Lord. God must open a person's heart to
let the gospel light shine in.
Apart from Divine intervention the heart of the natural man will remain closed to the gospel. It may be refined, cultured, educated, and religious but the natural heart can only be renewed by God. Lydia was converted. Paul preached of faith, repentance, and personal responsibility.
Fourth, Lydia was obedient to the gospel duties. She was baptized without
delay (Phil. 16:15) and she became a soul winner. Not only did she believe the
gospel but she exposed her household to the message of salvation as well and
they believed. In gratitude Lydia gladly ministered to them to Paul and his
party for it is the natural heart of a Christian to do good. Lydia did much
good to others. She was gracious. What was hers was shared with the other
people of God.
What Must I Do to Be Saved? Acts 16:31
Associated with the founding
of the church in Philippi is the conversion of the Philippian jailer. The
narrative of his dramatic conversion began the day Paul cast a demonic spirit
(lit. a python Acts 16:16) out of a girl that was being used by men to make
money because of her ability to make predictions. Paul did not want the gospel
message being associated with Beelzebub.
When the girl turned around
and began to follow the missionary group the apostle had enough for the girl
was proclaiming, “These men are servants
of the Most High God who proclaim to you the way of salvation.”
It was true what the girl
said but everyone knew she was demon possessed. The message was associated with
the messenger and was being rejected!
In the name of Christ Paul
cast out the demon that possessed the girl. That is when the real trouble began
for Paul and Silas was arrested and subjected to gross injustice. Despite being
Roman citizens they were scourged, publicly disgraced, lied about, and
imprisoned; all this without a trial!
In the providence of God,
this injustice was going to work for His own glory for while in prison Paul and
Silas ministered to all who came under the sound of their voice. They sang
songs and gave praises to the Lord. Suddenly, the earth shook and the prison
doors were thrown open. The chains which bound the prisoners were unfashioned.
The men could leave at will.
When the keeper of the
prison saw what was happening he knew that his life would be forfeited if the
prisoners escaped (Acts 12:19). Rather than suffer public pain he would take
his own life. Drawing his sword he was about to perish when Paul called out to
him to stop. "The prisoners are all here," said Paul. The jailer
could not believe it was true. "What
must I do to be save?" he cried.
This question must have
reference to physical salvation from the predicament he was in. Paul, being
sensitive to the situation used the opportunity to turn the mind of the man to
eternal salvation, which he did (Acts 16:31).
The next day the officials of the city sent word to release Paul and Silas. They were shocked and distressed when they discovered they had committed a serious offense against fellow Roman citizens.
Had Paul and Silas wanted to
press charges the officials and all that were involved in the beatings could
have been in serious trouble. But Paul and Silas were gracious and they soon
departed the city as requested grateful that a church had been firmly
established and many souls had found the Saviour (Acts 16:40).
Philippians 1
1 Paul and Timotheus, the servants of Jesus Christ, to all the saints
in Christ Jesus which are at Philippi, with the bishops and deacons:
2 Grace be unto you, and
peace, from God our Father, and from the
Lord Jesus Christ.
1:2 Grace.
In examining the concept of the grace of God the subject becomes overwhelming.
There is so much that testifies to the unmerited favor God displays. Certainly
in the area of salvation the grace of God is manifested for while we Christians
were yet sinners Christ died. While we were still hostile to the Christian
message the gospel invitation went forth so that it can be said, “For by grace are ye saved through faith;
and that not of yourselves, it is the gift of God, not of works, lest an many
should boast" (Eph. 2:8-9).
Because of grace believers
have a secure position in Christ. “There is therefore now no condemnation to
them which are in Christ Jesus, who walk not after the
flesh but after the Spirit” (Rom. 8:1). Because
of grace we are under no obligations to try to gain merit with God by
performing legal duties. Love not Law compels obedience. “For if they which are of the Law be heirs of salvation], faith is made
void, and the promise of none effect” (Rom. 4:14).
The angels do not know grace
as far as the Scriptural references indicate which may be one reason why they
are so fascinated with the salvation of men. The elect angels have been
confirmed in holiness.
The non-elect angels have
been confirmed in evil. Only man, fallen like the non-elect angels, have been
restored to righteousness, like the elect angels and all because of the free
spiritual gifts of God. Titus 3:7 say, “That
being justified by His grace, we should be made heirs according to the hope of
eternal life.”
While grace is free, it is
precious and should not be cheapened. The grace of God can be diminished, it
can be abused. One way that grace is abused is by making light of sin. “What shall we say then? Shall we continue
to sin that grace may abound?”
The logical answer is “No.” Grace is not a license to sin but
freedom to operate according to the Law of Life of the Spirit in Christ Jesus.
Paul never ceased to marvel that he was the object of redeeming grace.
1:2 Peace.
As a Christian enjoys the grace of God there is also the peace of God. The word
peace is a great word used often in the Bible. It is used in twenty-five
of the twenty-seven books of the New
Testament. While used in a variety of ways the word peace suggests most of
all a harmonious relationship. Because of sin in the Garden of Eden
the peace man once had with God has been
broken. Because of sin the peace man had with his neighbor has been broken.
Because of sin, any peace and harmony man had with himself has been broken.
Life is one constant struggle. How man have peace with God? How can man have peace with his neighbor? How can man have personal peace with himself? The spiritual battle is real. The reason for all the various religions in the world is because man desperately wants to have peace with God but he does not know how. The reason for the UN is because man wants, on one level, for the killing to stop but he does not know how. The reason for so many psychologists and self-help programs is because individuals long for personal peace. It is easy to grow weary of the stress of existing from day to day. The great irony is that in grace God has told man how to have peace or harmony once more but mankind is not listening.
In the Old Testament there was a peace offering that could be made (Lev.
4). The peace offering followed the burnt offering for sin and the trespass
covering for sanctification. The purpose of the peace offering was to
communicate that fellowship with God is still possible. But man must meet God
on God's terms.
In the New Testament
era God's terms of peace are manifested in the Cross (Eph. 2:14; Col. 3:15).
Those who want peace with God must go to Calvary. The terms of surrender are
clear and comprehensive. Man must repent of his rebellion. Man must confess his
need of a Saviour. Man must believe that Jesus Christ is Lord. Man must submit
to the Lordship of Christ.
Apart from acceptance of these gospel terms man will remain an enemy of the Cross and the spiritual warfare will continue.
As the Bible speaks
about peace with God, the Scriptures also speak of the peace from God.
·
1 Timothy 1:2 Unto Timothy,
my own son in the faith: Grace, mercy, and peace, from God our Father and Jesus
Christ our Lord.
·
Titus 1:4 To Titus, mine own
son after the common faith: Grace, mercy, and peace, from God the Father and
the Lord Jesus Christ our Saviour.
It is this peace from God
that promotes harmony among the saints. Paul prayed for this peace on behalf of
the churches he ministered to (Phil. 1:3; 2 Thess. 1:2) as did Peter (1 Pet.
1:2) and John (2 John 1:3).
This peace from God that
promotes harmony is a grace gift and is grounded in gospel obedience to the Word
of Truth believed. Let the principles of church conduct prevail and there
will be peace among men. Let the ethical teachings of Christ be implemented and
there will be harmony among the saints.
The Bible speaks not
only of peace with God which is reconciliation, and peace from God which is the
basis for the communion of the saints, but also about the peace of God which
passeth all understanding (Phil. 4:7).
This peace is personal. It
is the inner peace that is so desperately sought for. It is possible to be
reconciled with God on the basis of justification. It is possible to be part of
a fellowship that enjoys peace from God and till have no inner peace.
There are many reasons for not having
personal peace.
·
Unconfessed sin (1 John 1:9).
·
A besetting sin or a secret addiction.
·
A love for sin.
·
A resistance to an obedient thought prompted by the Holy Spirit.
Sin robs individuals of
peace in their hearts. To have peace, the source of sin must be dealt with.
The good news is that in
Christ sin can be conquered for Christ has come to set the captives free. In
Christ man once more has a will free to sin or free to choose righteousness in
the search for happiness.
3 I thank my God upon every remembrance of you,
1:3 In these words we find that prayer is
personal. “I thank my God,” says
Paul. When the disciples come to Jesus they said, “Lord, teach us to pray”. And James said, "When you pray say..." all of which reinforces the
concept that individuals must pray. Pastors cannot alone pray. Parents cannot
alone pray. Like the sound of rushing waters, God delights to hear the rushing
waves of many praying people to form a river before the throne of glass.
As prayer is person so it is to be characterized by thanksgiving and the object of thanksgiving is to be God.
Whom all blessings flow;
Praise Him, all creatures here below;
Praise Him above, ye heavenly host;
Praise Father, Son, and Holy Ghost.”
~*~
Paul knew that every
expression of goodness from the Philippians had its ultimate source in the goodness
and mercy of God.
4 Always in every prayer of mine for you all making request with joy,
1:3-4 In
every prayer. A church is no stronger and no healthier than the people who
pray. E. M. Bounds has said, “He who can
set the Church to praying will be the greatest of reformers and apostles.”
From time to time the breath
of revival has blown across the land and when revival comes people begin to
pray. People begin to pray to beg God for forgiveness of sin to praise God for
his goodness and blessing to plead for the salvation of souls to plead for justice to prevail in the courts
of Law and to plead for the young people to be protected from the tragic
consequences of immorality. While revival tarries, there must be prayer. While
waiting continues for the outpouring of the Holy Spirit, we need to pray.
5 For your fellowship in the gospel from the first day until now;
6 Being confident of this very thing, that he which hath begun a good
work in you will perform it until the
day of Jesus Christ:
1:6 In addition to the work of God the Father
and the work of God the Son, there is the work of God the Holy Spirit to make
certain that the good work of salvation which has been begun will be completed
until the Day of Christ. The work of the Holy Spirit includes the following.
The Holy Spirit regenerates the lost sinner.
·
John 3:3-7 Jesus answered
and said unto him, Verily, verily, I say unto thee, Except a man be born again,
he cannot see the kingdom of God. 4 Nicodemus saith unto him, How can a man be
born when he is old? can he enter the second time into his mother's womb, and
be born? 5 Jesus answered, Verily, verily, I say unto thee, Except a man be
born of water and of the Spirit, he cannot enter into the kingdom of God. 6
That which is born of the flesh is flesh; and that which is born of the Spirit
is spirit. 7 Marvel not that I said unto thee, Ye must be born again.
·
Titus 3:5 Not by works of
righteousness which we have done, but according to his mercy he saved us, by
the washing of regeneration, and renewing of the Holy Ghost;
·
James 1:18 Of his own will
begat he us with the word of truth, that we should be a kind of first fruits of
his creatures. 1 Peter 1:23 Being born again, not of corruptible seed, but of
incorruptible, by the word of God, which liveth and abideth for ever.
The Holy Spirit baptizes the believer into the body of Christ.
·
Romans 6:3-4 Know ye not,
that so many of us as were baptized into Jesus Christ were baptized into his
death? 4 Therefore we are buried with him by baptism into death: that like as
Christ was raised up from the dead by the glory of the Father, even so we also
should walk in newness of life.
·
1 Corinthians 12:13 For by
one Spirit are we all baptized into one body, whether we be Jews or Gentiles,
whether we be bond or free; and have been all made to drink into one
Spirit. Galatians 3:27 For as many of
you as have been baptized into Christ have put on Christ. Ephesians 4:4-5 There
is one body, and one Spirit, even as ye are called in one hope of your calling;
5 One Lord, one faith, one baptism,
Colossians 2:12 Buried with him in baptism, wherein also ye are risen
with him through the faith of the operation of God, who hath raised him from
the dead.
The Holy Spirit indwells the believer.
·
John 7:37-39 In the last
day, that great day of the feast, Jesus stood and cried, saying, If any man
thirst, let him come unto me, and drink. 38 He that believeth on me, as the
scripture hath said, out of his belly shall flow rivers of living water. 39
(But this spake he of the Spirit, which they that believe on him should
receive: for the Holy Ghost was not yet given; because that Jesus was not yet
glorified.)
·
John 14:16 And I will pray
the Father, and he shall give you another Comforter, that he may abide with you
for ever;
·
Romans 8:9 But ye are not in
the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now
if any man have not the Spirit of Christ, he is none of his.
·
1 Corinthians 2:12 Now we
have received, not the spirit of the world, but the spirit which is of God;
that we might know the things that are freely given to us of God.
·
1 Corinthians 3:16 Know ye
not that ye are the temple of God, and that the Spirit of God dwelleth in you?
·
1 Corinthians 6:19 What?
Know ye not that your body is the temple of the Holy Ghost which is in you,
which ye have of God, and ye are not your own?
·
1 John 3:24 And he that
keepeth his commandments dwelleth in him, and he in him. And hereby we know
that he abideth in us, by the Spirit which he hath given us.
The Holy Spirit seals the believer.
·
2 Corinthians 1:22 Who hath
also sealed us, and given the earnest of the Spirit in our hearts.
·
2 Corinthians 5:5 Now he
that hath wrought us for the selfsame thing is God, who also hath given unto us
the earnest of the Spirit.
·
Ephesians 1:13-14 13 In whom
ye also trusted, after that ye heard the word of truth, the gospel of your
salvation: in whom also after that ye believed, ye were sealed with that holy
Spirit of promise, 14 Which is the earnest of our inheritance until the
redemption of the purchased possession, unto the praise of his glory.
·
Ephesians 4:30 And grieve
not the holy Spirit of God, whereby ye are sealed unto the day of redemption.
7 Even as it is meet [proper] for me to think this of you all, because I have you in my heart; inasmuch as both in my bonds, and in the defence and confirmation of the gospel, ye all are partakers [partners] of my grace.
8 For God is my record, how greatly I long after you all in the bowels
of Jesus Christ.
1:3-8 By praising God Paul was also honoring
the believers at Philippi. They were his brothers and sisters in the Lord. They
were the objects of redeeming grace. Every time Paul remembered them he gave
thanks to God. Why? Verse 5 explains. The people at Philippi had united with
Paul in the sphere of the gospel from the first day until now.
There was a strong bond of
faithfulness between Paul and the Philippians. This is rare in human
relationships for the tendency is to break fellowship under pressure. When
there is plenty of money, when there is good health, when there is harmony of
will, all is well. But the test of friendship, the test of faithfulness comes
under pressure.
When Paul was arrested by
the Roman officials a lot of people turned away from him, but not the people at
Philippi. They sent Paul financial support (4:10,18). They also sent
Epaphroditus on a journey of some 800
difficult miles to see how to help the
apostle.
Is it any wonder when Paul
thought of the Philippians love for them swelled in his heart and gratitude to
God graced his lips?
As prayer is to be personal,
as prayer is to be full of thanksgiving, so prayer is to be frequent. The sense
of these verses is that Paul prayed frequently. From the pages of human history
come examples of godly people who found pleasure in prayer. They prayed for
long periods of time and they prayed frequently.
In reading about the great
saints such as Robert M. McCheyne, David Brainerd and Martin Luther, it is
observed their prayer life was filled with a longing to be more holy before
God. The great challenge for
God's people is to pray personally and to
pray with thanksgiving, and to pray often.
The fourth principle of
prayer is that it should be specific reflected in verse 9 and following.
9 And this I pray, that your love may abound yet more and more in knowledge and in all judgment;
10 That ye may approve things that are excellent; that ye may be
sincere and without offence till the day of Christ;
11 Being filled with the fruits of righteousness, which are by Jesus
Christ, unto the glory and praise of God.
1:9-11 Paul asks God to grant the believers
at Philippi the following.
·
A love that is constant.
·
The ability to approve all things that are excellent.
·
A life characterized by sincerity and consistency and without offense
until the day of Christ.
·
The filling of the Holy Spirit in order to produce the fruits of
righteousness.
Paul begins by asking that love may abound. The love of which Paul
speaks is agape love, which means it is an intelligent and purposeful love.
This love manifests itself in an attitude of humility, tenderness, and a
forgiving spirit. This love is demonstrated in words of encouragement,
truthfulness, and mildness and in deeds of self-denial, loyalty, and kindness.
The object of agape love is
God Himself and other people, believers and unbelievers. Such love is not
natural to the human heart. It must be placed there by a Divine act of
regeneration. It must be nurtured so it grows and grows. It is possible to stop
loving the brethren. It is possible to stop loving God.
Because true godly love is not alone Paul asks it may be accompanied by
knowledge and judgment. There is a type of knowledge, which is purely academic and makes a
person proud (1 Cor. 8:1). There is a type of knowledge that may be possessed
apart from love that will leave its possessor void of spiritual graces (1 Cor.
13:2). But there is also a type of spiritual knowledge that is profitable.
What a joy it is to know the
doctrine of the Trinity, the doctrine of salvation by grace through faith alone
and the doctrine of eternal life.
Spiritual knowledge is water
to a thirsty soul, bread to a hungry heart, and ointment for a wounded spirit.
Spiritual knowledge allows
spiritual judgments to be made. Christians would save themselves a lot of grief
if they had more of a godly discerning spirit. Good intentions sometimes
overshadow wise discernment.
By abounding in love accompanied by spiritual knowledge and spiritual discernment, the Christian church will be able to approve the things that are excellent.
As Moses had the Tabernacle constructed, as Noah built the Ark, so Solomon built the Temple, as Barnabas supported John Mark, so too must the church approve things that are excellent.
Only then will God's people be sincere [pure] and without offense [blameless] in the day of the Lord.
12 But I would ye should understand, brethren, that the things which happened unto me have fallen out
rather unto the furtherance of the gospel;
1:12 Having introduced himself as the servant
of Jesus Christ, having invoked the blessings of God, having prayed for the
church, the apostle Paul now seeks to assure the believers at Philippi that the
gospel is going forth despite his imprisonment. Apparently, Epaphroditus had
told Paul that the church of Philippi was concerned that is bondage in a Roman
prison cell would bring a cessation of his missionary work.
With great confidence Paul
writes to reassure the saints that the spread of the gospel was not halted with
his arrest. In fact, just the opposite happened. The gospel advanced. Paul uses
the word "furtherance" in
verse 12, which is an interesting word. It means, "to act before." The word was used of an army of
woodcutters, which precedes the regular army, cutting a road through a dense forest
so that the army could advance into a region unapproachable.
To Paul, his imprisonment
cut out an opportunity to reach into the heart of the Roman government through
the military. In Caesar's court and in many other places the apostolic man and
his message became known and more importantly was understood. It would not be
hard to understand how this could happen. Paul was a Roman citizen. What was a
citizen of Rome doing in prison? The jailers would want to know. Not one to be
shy about his faith, Paul would preach Christ to anyone who asked. What a
marvelous story he had to tell.
He who once persecuted
Christians had met the Living Christ. He was changed forever. As the Praetorian
Guard, composed of the soldiers of the imperial regiments, listened, the Holy
Spirit brought conversion. Souls were saved. Enlisted men and officers alike
learned about redeeming grace. And the gospel spread. A quiet revolution was
taking place in Rome. The revolution came not from the outside but from the
inside. The revolt took place in the hearts of the most unlikely people, the
soldiers of Rome.
13 So that my bonds in Christ are manifest in all the palace [Caesar’s
court], and in all other places;
14 And many of the brethren in the Lord, waxing confident by my bonds,
are much more bold to speak the word without fear.
1:13-14 In addition to the powerful
manifestation of the gospel throughout the Praetorian Guard, Paul speaks of the
increase of preaching Christ outside the prison walls, in the city of Rome. He
reports that many of the brethren in the Lord grew confident by Paul's
imprisonment.
Here is an amazing thing.
The imprisonment of Paul was designed to silence him and to intimidate others.
At first, it seemed to work. The thought of going to jail for any reason is frightening.
The desire to be free and to hold on to our possessions and lifestyles is
powerful. But once the decision is made in the mentality of the soul to loose
everything if necessary for the cause of Christ then there is holy
boldness to be found. Jim Eliot found this
freedom and wrote, “A man is no fool to
give up what he cannot keep to gain what he cannot lose.”
A.W. Tozer tells of
wrestling with God over his son. Tozer loved his child and thought that God was
going to take his life. Like David he pleaded with God. Like Abraham, Tozer
discovered that God was just testing him to see if he was willing to give up
his Isaac. We find freedom when we become like Job and say, “Though he slay me, yet will I trust him.”
In Rome, many, not all, but many of the
brethren in the Lord were inspired by the courage of Paul. "If he can go to jail," they thought, "we will risk the same
consequences." And they did. And fear fled. As Paul analyzed the
motive behind the preaching of the gospel by those in Rome, he discerned that
there
were at least two groups of people preaching
with very difficult reasons.
15 Some indeed preach Christ even of envy and strife; and some also of
good will:
16 The one preach Christ of contention, not sincerely, supposing to add
affliction to my bonds:
17 But the other of love, knowing that I am set for the defence of the
gospel.
1:15-17 "Some,"
said the apostle, "preach Christ of
envy and strife." These people are contentious and hypocritical. They
wanted to hurt Paul more and he knew it. Who were these people who dared to
hurt Paul by preaching the gospel? The answer is the Judaizers. Judaizers were
professing Jewish Christians who believed and taught that the Gentiles had to
enter Christianity through the gate of Judaism. The Judaizers preached Christ s
the promised Messiah. They accepted His death as the atonement for sin. They
believed in the resurrection of Christ from the dead and insisted upon
salvation by faith.
But the Judaizers insisted
upon observing the Law of Moses with its demands for circumcision, ceremonies,
and sacrifices. They saw in Paul a great obstacle to proclaiming their message
for Paul taught that the pure gospel abolished the ceremonial demands of the
Law because they were fulfilled in Christ. Why should the shadow, the
sacrifices, be allowed to continue since the substance, Christ has come.
The Judaizers were jealous
of the number of converts Paul was having and in their jealousy they worked
harder to
bring people to Christ under their
understanding of the gospel.
The second group that
preached Christ in Rome were Gentile converts, the friends of Paul who
understood redeeming grace. They had no desire to become like the Jews to
follow Christ nor should they.
18 What then? Notwithstanding, every way, whether in pretence, or in
truth, Christ is preached; and I therein do rejoice, yea, and will rejoice.
19 For I know that this shall turn to my salvation through your prayer, and the supply [wealth] of the Spirit of Jesus Christ,
1:19 Paul's overall attitude towards the
preaching of the gospel by both groups was one of pleasure and we have to ask
why. Why did Paul have such a gracious attitude even towards those who even
disagree with his presentation of the gospel and who wished to hurt him?
Perhaps several factors are involved.
First, Paul understood the necessity of growing in grace and knowledge
of our Lord and Saviour. Just as children and young people have much different points of view
them those more mature, so Christians need to grow in knowledge of the Lord.
Second, Paul understood human nature. Human nature will not allow total agreement
by all people.
Third, Paul realized that there is room in the family of God for much
error as long as the heart is right. Paul's heart was right even when the heart of the
Judaizers was wrong. Therefore, Paul would rejoice. He could and he would be
happy. Here then are two ways to present the gospel. The
gospel can be presented in love or with envy,
in pretense or in truth, with
sincerity or with hypocrisy, with good will
or with ill will. But the gospel must be presented.
20 According to my earnest expectation and my hope, that in nothing I shall be ashamed, but that with all boldness, as always, so
now also Christ shall be magnified in my body, whether it be by life, or by death.
21 For to me to live is
Christ, and to die is gain.
1:20-21 Because the gospel was preached,
whether in pretence or in truth, Paul was happy. Moreover, he was confident
that he would be delivered from his prison cell. The basis of Paul's expectation
was both human [your prayer] and
Divine [the supply of the Spirit of Jesus
Christ]. The Holy Spirit changes hearts and when hearts are changed
behavior is changed.
No matter what happens Paul
had prepared himself for the worst so that he would never be put to shame.
Unlike Judas who betrayed Christ, unlike Peter who deceived Christ, unlike the
Twelve who fled with fear into the night, Paul was determined to demonstrate
unfailing courage so that the Lord Jesus should be magnified whether by life or
by death. These two great themes are brought together in 1:21 where Paul says, “For me to live is Christ, but to die is
gain.”
When Paul declared that by
living he would be magnifying Christ he meant what Will L. Thompson meant when
he wrote the familiar lines,
“Jesus is all the world to me,
My life, my joy, my all;
He is my strength from day
to day,
Without Him I would fall.”
Like Mary we can spend time
with Christ. Like Barnabas we can minister to those who have failed. Like Peter
we can prefer others better than ourselves. Like Paul we can consciously
consider the Lord and seek to be part of His fellowship so that we say,
“ When I am sad to Him I go,
No other One can cheer me so;
When I am sad He makes me glad,
He's my Friend.”
To have Jesus as a Friend is not a mystical
experience divorced from reality. It is because Jesus is alive and acts as our
Prophet, Priest, and King that we believe Him to be also our Friend.
Jesus is a Faithful Friend.
He has promised never to leave us alone.
Jesus is an Intimate Friend
who is closer than a brother.
Jesus is a Loving Friend who
will teach and give of His possessions.
Paul knew His Friend so well
that there was a bonding to point he could say, "For me to live is Christ, and to die is gain."
22 But if I live in the flesh, this is the fruit of my labour: yet what
I
shall choose
I wot [know] not.
23 For I am in a strait betwixt two, having a desire to depart, and to
be with Christ; which is far better:
1:21-23 To
die is gain. Paul believed there was something “far better” than this present life. He believed that to die was to
gain.
First, to die is to gain a new perception of Christ. As wonderful as Jesus
is, as marvelous as the human tongue can set forth the excellencies of saving
grace, it all pales in comparison to being with Christ in the sphere of
eternity. The best we can do in time is to sing a song of hope.
“Face to face with
Christ my Saviour,
Face to face, what will it
be.
Oh! When rapture I behold
Him,
Jesus Christ who died for
me.”
Second, to die is to gain a new perspective of truth. In life, it is so hard to
arrive at the truth. To discover truth in human relationships is difficult. To
discover truth in almost any field of investigation is a challenge whether it
be science [creationism or evolution], history [who killed JFK?], or religion
[Christianity, Islam, Buddhism]. Paul said that we see in a glass darkly but in
heaven all of that shall be changed and we shall see clearly.
Third, to die is to grain peace of mind. In life there is much that
disturbs the mind. In death, there is peace. As Paul considered all the
advantages of departing to be with Christ there was a longing in his heart to
being the final journey home. Nevertheless, there were other thoughts which
pressed onto Paul's conscious and that was his obligations to the people at
Philippi.
24 Nevertheless to abide in the flesh is more needful for you.
2:24 Like a good shepherd, Paul wanted to
make sure all his sheep were safely in the fold. Like a careful architect, the
apostle wanted to finish the spiritual house he was building. "To abide in the flesh is more needful
for you," he wrote.
These words do not reflect
arrogance as if Paul were indispensable. One level no man is indispensable as
Moses himself discovered (Ex. 4:24). On another level there are certain
projects which only the right person in the right place at the right time can
accomplish. Consider how the history of America would have been far different
without a George Washington or an Abraham Lincoln. There are indeed key people
who need to be present at critical moments in history.
No one else will quite do.
As Paul thought on all these things, the Holy Spirit gave him permission to
believe that he would not die and that he would abide on earth a little while
long so that the people of Philippi could make spiritual progress and discover
the joy of faith. Spiritual progress would include more moments of prayer, more
knowledge of the word of God and the God of the Word, more times of study, more
fellowship with the saints, and more decisions for holiness.
25 And having this confidence, I know that I shall abide and continue with you all for your furtherance and joy of faith;
1:25 Joy
of faith. Paul also longed for the saints to know the joy of faith. The joy
of faith is obtained when all known sins are confessed, when Christ is thought
of often, when there is a passion for holiness, when worship is meaningful, and
the Holy Spirit is not grieved.
26 That your rejoicing may be more abundant in Jesus Christ for me by my
coming to you again.
1:26 Paul knew that progress and joy of faith
found in the Philippians would lead to a time of rejoicing when he visited with
them again which indicates a wonderful love affair between the pastor and his
people. He had the best interest of the people in his heart and the people knew
this and loved him for it.
27 Only let your conversation be as it becometh the gospel of Christ:
that whether I come and see you, or else be absent, I may hear of your affairs,
that ye stand fast [firm] in one spirit, with one mind striving [working]
together for the faith of the gospel;
1: 27 As an apostle with a shepherd's heart,
Paul exhorts the believers at Philippi in a series of imperatives. The
believers are to live in a manner worthy of the gospel of Christ. The believers
are to stand firm in one spirit, with one mind striving together for the faith
of the gospel. There is to be no repeat of what took places in the days of the
judges where every person did that which was right in his own eyes (Judges
21:25).
28 And in nothing terrified [dismayed] by your adversaries: which is to
them an evident token of perdition, but to you of salvation, and that of God.
1:28 As there are things which a Christian is
to do, so there are things which a Christian is not to do. In particular, a
Christian is not to be terrified by adversaries.
The adversaries of the
Christian are threefold in the World, the Flesh and the Devil. Since the
Christian is surrounded by so many powerful enemies it is easy to become fearful.
"In nothing be terrified,"
says Paul. How are fears conquered?
·
Fear is conquered by remembering the power of God. The power of the One
who is able to create the world and rule over the nations is available for the
Christian.
·
Fear is conquered by remembering the wealth of the Lord. The earth is
the Lord's and the fullness thereof. While we may lack resources, God does not.
If we ask, He will answer.
·
Fear is removed by remembering what God has already done on behalf of
His own. God wants us to fear nothing but Himself. God delights to honor those
who honor Him.
29 For unto you it is given in the behalf of Christ, not only to
believe on him, but also to suffer for his sake;
30 Having the same conflict which ye saw in me, and now hear to be in me.
The Epistle of Paul to the
Philippians
Questions and Answers on
Philippians 1
1. Why do some professing
believers not have peace in their hearts?
Answer.
2.
Lists the four gifts of divine grace Paul requests on behalf of the
Philippians.
3. Why did Paul have such a gracious attitude even towards those who even
disagree with his presentation of the gospel and who wished to hurt him?
Perhaps several factors are involved.
Answer.
4. How are fears
conquered?
Answer.
5. What can be gained by dying?
Answer.
Personal
Application and Reflection
1. After examining the sings of
salvation, how many of the signs apply to you? Be specific with the number.
Which ones?
2. When Christians think of you
do they remember you with joy? Have you brought sadness and sorrow to others or
gladness and joy?
3. How would others
characterize your manner of Christian life?
4. Do you believe that to die
is gain? Are you afraid of death and dying?
5. What do you fear in life?
Why?
Hiding God’s Word in My Heart
Philippians 1:21 For to me to live is Christ, and to die is gain.
Philippians 2
1 If [because] there
be therefore any consolation in Christ, if any comfort of love, if any
fellowship of the Spirit, if any bowels and mercies,
2 Fulfil ye my joy, that ye be likeminded, having the same love, being of one accord, of one mind.
2:1-2 Only by understanding the causes and
cures of disharmony can there be hope for unity. If the cause of disruption of
church fellowship is every person with his or her own self-interest and self
will, something else must be done to solve the problem. Paul presents five
motivational factors to bring it to pass.
·
Consolation in Christ.
·
Comfort of love.
·
Fellowship of the Spirit.
·
Tender compassion.
·
A personal appeal.
First, consolation in
Christ. Two
facts should be noted about this phrase. First, the word "if"
which precedes this phrase is better rendered "because."
Because of consolation, because of love, because of the fellowship of the
Spirit, because of tender compassion believers should be of one accord. There
is not a shadow of doubt in Paul's mind. He assumes a condition of reality.
Second, the word consolation
should be translated “exhortations”. The meaning of the clause is this.
Because every believer shares in the life of Christ, there is a holy obligation
to listen and to obey the words of exhortation of the apostles of Christ to
work together in harmony.
"For all
who are 'in Christ' are subject to the rule of Christ, and must therefore so
listen to the word of Christ that they may never behave in a way which is
contrary to the mind of Christ" (Geoffrey B. Wilson).
When ministers of the gospel
preach faithfully what Christ taught there is a holy responsibility placed upon
the congregation to listen seriously to what is said and to obey. Not to obey
is to undermine authority.
A 1992 national poll
revealed that 56 % of Catholics in America do not believe what their church
teaches regarding birth control, homosexuality, divorce, or women in the
priesthood. The statistics of the Protestant church would probably be the same
or higher which is one reason why there is so much fragmentation within the
Christian religion.
The point Paul makes is well
taken. Because of a shared life in Christ, the exhortations that the ministers
of Christ communicate should be taken seriously. A superficial attitude towards
the exhortations of pastoral preaching is not an innocent act. It is imperative
that preaching be taken seriously and that is a decision of the will. The
conclusion of the first point is clear. To have harmony in the church, take the
exhortations of Christ seriously.
The second motivational
appeal is based upon the comfort that Christians find in Christ's love. Several years ago Bill and
Gloria Gather wrote a song. Some of the words include the thoughts,
“I am loved,
I am loved,
I can risking loving you.
The One who knows me most,
Loves me best.”
Paul would sing along in
agreement with that song. The apostle understood that as Christians meditate
upon the love of Christ, there is a natural desire to want to be loving towards
others. By experiencing His love, there is constraining power "to silence
all disputing and to promote the true spirit of concord between believers"
(Geoffrey B. Wilson).
The third motivational
principle which will foster harmony in the local assembly is for believers to
recognize the fellowship of the Spirit. These words teach several things. The Holy Spirit
has made believers part of the body of Christ. There is a fundamental unity
that makes up the body. The purpose of having diversity within the body is for
more functions to take place (Eph. 4:11-12). It is inconsistent to indulge in a
spirit of self- assertion that generates division within the church.
Fourth, the apostle appeals
directly to the feelings and affects which the Holy Spirit produces. Because the Christian has
new bowels, a reference to the seat of emotions, and a new heart, there should
be tenderness towards one another.
The final motivational
principle Paul uses to exhort the believers at Philippi to be united is very
personal as he asks them to, "make
full my joy." It is interesting that Paul should use such a personal approach. The
reason why it would be effective is because the people at Philippi knew that he
had their best interest at heart.
3 Let nothing
be done through strife or vainglory
[pride]; but in lowliness of mind let each esteem other better than themselves.
2:3 Strife. Having set forth the five
motivational principles for establishing church unity, the apostle Paul sets
forth some very practical steps for the saints to take.
First, nothing is to be done
through strife (Phil. 2:3). The word "strife" has the idea of
facetious. Apparently there were factions in the church at Philippi. The
potential for factions occurs in every church due to the diversity of gifts and
interest. As long as everyone has the best interest of others in mind it will
all work out.
2:3 Vainglory. Second, nothing is to
be done through an inner spirit of vainglory or pride. The word for vainglory
is a word made of two words. One word means "empty,"
or "vain," used in the
sense of, "to no purpose,
futile," and the other word meaning "opinion." The total meaning is empty pride. In context,
some at Philippi believed they were "perfect." There is a great danger when someone or a
group of people within the local church begins to claim to have already
attained some form of spiritual perfection or to have received unusual spiritual
knowledge this becomes the basis for ministry. Sometimes this "vainglory"
comes when people feel God has visited them in a dream, with unknown tongues,
through the pursuit of deep theological thoughts.
This vainglory takes many
forms. A Christian author wrote, “It is a strange phenomenon in religious
history that intense earnestness so frequently breeds a spirit mingled of
censorousness and conceit.”
2:3 lowliness of mind. There is no
kind way to deal with spiritual arrogance. A radical cure which reaches to the
very root of the disease is needed. Paul provides the remedy. Believers must
cultivate the loveliness of mind that counts in humility others better than
themselves (Phil. 2:3).
With these words the apostle
Paul challenges the religious or Greek moralists of his day. They despised the
concept of humility because they regarded it as a form of servile subjection.
They did not think the humble person was truly free.
Jesus dispelled the concept
of human autonomy by living in submission to the will of the Father (Phil.
2:5-8) by subjecting Himself to the will of God, which included hunger and
thirst, ridicule and rejection, beatings and crucifixion. Jesus became the
servant of all. His life provides the pattern for authentic service (Mark
10:45; Luke 22:37). The divine command comes, "Let this mind be in you,
which was also in Christ Jesus."
4 Look not every man on his own things, but every
man also on the things of others.
5 Let this mind be in you, which was also in Christ
Jesus:
2:4-5 It will not be hard to esteem others
better than oneself if the doctrine of total depravity is believed. To see
ourselves in the light of the gospel record is to cry out, "O
wretched man that I am." Redeeming grace exposes the sinfulness of
sin. The gospel presents the carnal mind as the cesspool of sin. David
wrote, “Behold,
I was shapen in iniquity and in sin did my mother conceive me.” The best of
men are but men at best and so are subject to public and private acts of
unspeakable sins against God in words, thoughts, and deeds. As we are gentle
with ourselves, let us esteem others better.
There is a practical
consideration concerning this matter that will stop an unreasonable
interpretation of this passage. Dr. William Hendricks proposes the question. “How can a man who knows that he is
industrious regard the longing fellow-member as being better than himself?”
Within the fellowship of any
church the few always seem to do the work of the many. Some labor to the point
of exhaustion in spiritual labors while others are not to be seen or heard from
till all is done. Jesus knew that this would happen and commanded His small
group of disciples to pray, the Lord of the harvest, that He will send forth
laborers into His harvest.
While prayer is being
offered the believer must be careful to scrutinize his own motives (1 Cor.
11:29,31) and be careful not to ascribe to others evil motives. The apostle
Paul is an example in this matter. In the work of the ministry he labored to
the point of exhaustion. Yet, Paul calls himself, the least of the apostles (1
Cor. 15:9), the very least of all
saints (Eph. 3:8) and the chief of sinners (1 Tim. 1:15).
Paul was not feigning
humility. He had learned to view himself as a great sinner before God and
therefore the object of great grace. When Paul labored, he took his eyes off of
others and put them upon Christ. A third practical step to be taken in the
quest for church unity is to become a helper (Phil. 2:4).
Look not every man on his
own things, but every man also on the things of others. Here then are three
practical steps for church unity. God people are to do nothing through a spirit
of strife but are to work for the common good. God's people are to do nothing
through an inner spirit of empty pride but rather esteem others better than
self. God's people are to be a servant to all and seek a way to help others.
Is Jesus God?
In his book Evidence That Demands A Verdict, Josh McDowell argues that
Jesus Christ was either a liar, a lunatic or Lord. There is no doubt that Jesus
made direct claims to being divine.
v
The claims of deity were made at His trial as per Mark 14:61-64 and Matthew
26:64
v
The claims of deity were made by Christ during His ministry: John
10:30-33; John 5:17-18; John 8:58; (cf.
Ex. 3:14; Deut. 32:29); John 5:23-24; John 8:19; John 14:1; John 14:9
v
Because Jesus believed He was Divine He accepted worship reflected in
Matthew 8:2; John 9:35-49; John 20:27-29.
v
Others said Jesus was God including:
Paul Phil. 2:9-11
John The Baptist Luke 3:22
Peter Matt. 16:15-17
Stephen Acts 7:59
These verses shed light on
Philippians 2:6 which is difficult for some to understand because of the word "form."
6 Who, being in the form of God, thought it not
robbery to be equal with God:
7 But made himself of no reputation, and took upon
him the form of a servant, and was made in the likeness of men:
2: 6-7 Why did Paul use the word "form"?
Is Jesus not really very God of very God? The answer is that Jesus is God and
what Paul refers t here is that before Jesus became man He had the form of God.
He was God in His essence: eternity, holiness, and omnipresent, omnipotent,
omniscience. Philippians 1:8 declares that the Lord took on the form of man so
there is a basis for comparison and contrast.
Prior to his incarnation
Jesus had the form of God. During the days of His ministry Jesus took on the
form of a man. As He was truly God, so He was truly man. As God, Jesus made Himself of no reputation
(1:7). He veiled His glory and took upon Himself the form of a servant and was
made in the likeness of men. As man,
Jesus did not consider it robbery to be equal with God.
A more accurate translation
brings out the meaning of the passage: “Who, being in the form of God,
completely manifesting His divine nature, did not consider the display of His
attributes demonstrating that He is equal with God, something to be held on to
as a prize.”
The veiling of glory can
perhaps be illustrated by what happened one night in 1973. President Richard
Nixon felt he was being held as a political prisoner in the Whitehouse because
of public opinion against him. Despite his landslide victory in 1972, the
Watergate affair had turned the country against the
President. He did not know what to do. He
began to drink more and more. He lost sleep. He roamed the rooms of the
Whitehouse mansion.
One night, without telling
anyone, President Nixon left the Whitehouse to go for a walk down Pennsylvania
Avenue. He left all of the trappings of the presidency such as the secret
service and the limousine and he began walking. The President walked to a shop,
sat down at the counter and ordered a cup of coffee. Then he left the shop and
walked
over to the Lincoln memorial where he engaged
some students in a conversation.
During this midnight journey
the President never stopped being president even though he had none of the
glory of his office nor exercised the regal power of that office. It was an
amazing moment in some ways. Here was the most powerful man on Earth laying
aside glory to take a stroll.
In a far grandeur way Christ
laid aside His glory, not to take a stroll, but to become obedient unto death,
even the
death of the Cross.
8 And being found in fashion as a man, he humbled
himself, and became obedient unto death, even the death of the cross.
1:8 Attention is focused upon the Cross for
three reasons.
First, the Cross was a
cursed thing. The Law said, "Cursed is everyone that hangeth upon a
tree."
Second, the Cross-was
painful. Crucifixion is one of the most painful ways to ever put men to death
that has ever been devised.
Third, the Cross was
shameful. Prisoners were made a spectacle to the world.
The condemned were marched
through crowded streets bearing their own wood upon which they would be hung.
There was no death with dignity for that was stripped from them. Jesus suffered great humiliation in order to
have a name that is above every name. Because of the mindset of obedience, the
Lord endured the Cross.
9 Wherefore God also hath highly exalted him, and
given him a name which is above every name:
10 That at the name of Jesus every knee should bow,
of things in heaven, and things in earth, and things under the earth;
11 And that every
tongue should confess that Jesus Christ is Lord, to the glory of God the
Father.
12 Wherefore, my beloved, as ye have always obeyed,
not as in my presence only, but now much more
in
my absence, work out your own salvation with fear and trembling.
2:12 The word "wherefore"
gathers us all the doctrinal teaching that Paul has just communicated. Because
of the humble example of Christ, because of the reward that shall be given to
those who follow His example, because of the inner strength that is provided to
all who long to live for Christ, because of all these things, the believers at
Philippi were to work out their salvation with fear and trembling.
2:12 My beloved. Paul refers to the
people at Philippi as "my beloved" which indicates his great
tenderness for the church. It is a rare and wonderful thing when people hold
their pastor in high esteem and when the pastor hold the people near his heart.
When Paul was at Philippi the people were able to bring their problems to him
and receive counsel.
What the apostle said they
did with the result being a wonderful measure of church harmony. But now Paul
has left and turmoil has come into the church. The sins of the saints were
subtle but altogether deadly.
·
There was spiritual pride.
·
There were expressions of self-interest.
·
There was self-complacency. Gone were the days of selfless service.
Gone were the moments of being
sensitive about not speaking words that wound. Gone was the unity of the
fellowship. "Bring it all back!" cried Paul. "How?" asked the Church. The
answer is forthcoming: “Obey the word of God and with fear and trembling
work out salvation.”
2:12 With fear and trembling. These
words remind professing Christians that salvation is a process (Luke 13:23-30;
Acts 2:41-47; Matt. 7:21-23). In the process of salvation the professing
believer is not passive or dormant. The Christian takes an active part. The Christian
experience is spoken of as a pursuit, a following after (Phil. 3:12; Rom.
14:19), a pressing on, a contest, a fight (1 Tim. 6:12), a race (1 Cor.
9:24). The Christian's life is that of a
continuous, sustained, strenuous effort.
Such a lifestyle is not easy. To fight
against the world, the flesh, and the devil, is to fight against incredible
odds and forces. There is only one way to victory and that is by obedience to
the known will of God with fear and trembling. What is the Christian to fear?
Not man, nor Satan, nor the future. We are to fear offending God (Heb. 12:28).
13 For it is God which worketh in you both to will
and to do of his good pleasure.
2:13 The Bible declares that God works in the
elect "both to will and to do of His good pleasure." This
divine work began prior to the creation of the world. Before Jesus Christ spoke
and the world sprang into existence. God determined to work a work of grace.
Focusing on the salvation of
sinners the bible teaches that it is possible for the fallen sons of Adam to be
saved. In the act of salvation, there is a wonderful deliverance from sin. The
power of sin is broken. The pollution of sin is purified. The reign of sin as a
guiding principle is over.
·
Salvation means to be delivered from the wrath of God.
·
Salvation means to be rescued from hell.
·
Salvation means to be brought to Christ and enabled to lay hold on Him
by faith.
To be saved means that there
will be perseverance within the sphere of faith for only he who endures to the
end shall be saved. Such is the nature of salvation. But is this understanding
of salvation according to grace (Eph. 2:8-9)?
In order to understand the answer, it is
important to understand how the Bible uses the term grace.
The first observation is
that grace is the expression of God's good will towards man. When God shows
pity and love, when God demonstrates mercy and kindness towards man, He
expresses grace for neither the gifts of God or the goodness of God is
deserved. “For we ourselves also were sometimes foolish disobedient,
deceived, serving divers lust and pleasures, living in malice and envy,
hateful, and hating one another. But after that the kindness and love of God
and Saviour toward man appeared. Not by works of righteousness, which we have
done, but according to his mercy he saved us, by the washing of regeneration,
and renewing of the Holy Ghost (Tim. 3:3-5).
Second, the word grace
intimates that all of the expressions of God's mercy and long-suffering and
goodness are based upon His freedom.
Freely does God love us.
Freely does He show mercy.
Freely does He manifest His
kindness.
Freely is the sinner
justified by His grace (Rom. 3:24).
In the gospel parable Jesus
speaks of a good master who could not be paid by his servants so "he
frankly forgave them
both" (Luke 7:42). If man somehow deserved to
be redeemed then salvation is no more of grace but is of works (Rom. 11:6).
Here is the controversy for
many. They do not appreciate the grace of God. They want to merit salvation and
so not be obligated to bow down and say "thank you, Lord." But
for those of us who are saved, we are glad to be saved by grace.
As we study the scriptures
we discover that there is a distinguishing grace manifested by the Father, the
Son, and the Holy Spirit. Consider.
·
It is God the Father who by His grace has determined who shall go into
heaven. 2 Timothy 1:8-9 reveals that election is not the act of the Son but of
the Father (Eph. 1:4,5).
·
It is God the Father who, by His grace, ordained that the son should
undertake the great work of redemption (Eph. 1:7). The Father sent the Son to
be the Saviour of the world.
·
It is God the Father who, by His grace has determined that those who
are to be saved shall never perish (Jn. 6:38,39;
17:2,12; Luke 12:32).
As the Father saves us by
grace so does the Son. The greatness of the grace of Christ is revealed in how
rich He was
How rich was Christ? He was
as rich as the Father, "All things that the Father hath are mine."
Even the attributes of God are in Christ. He thought it not robbery to be
equal with God (Phil. 2:6). There is glory in Christ.
·
Jesus has the glory of earth's dominion (Matt. 28:19,20).
·
Jesus has the glory of heaven's dominion as the angels protected him.
·
Jesus has the glory of creation's dominion. He speaks and the wind
obeys His voice.
In matchless grace the Lord shares His glory
with those He saves. "He became poor, that we through His poverty might
be made rich."
How poor did Christ become?
So poor that He was able to say, "Foxes have holes and birds of the air
have nest but the Son of man hath not where to lay his head."
Out of earthly poverty there
is the opportunity to focus upon spiritual riches freely granted in grace. Paul
tells the church at Corinth, "You know the grace of our Lord Jesus
Christ."
·
Grace was in all His tears.
·
Grace came bubbling out of His bloody side.
·
Grace came forth with every word of His sweet mouth.
·
Grace allowed a whip to sting His back.
·
Grace permitted men to tear out His beard.
·
Grace put spikes through His hand and feet.
As salvation is by the grace
of the Father and of the Son, so salvation is by the grace of God the Holy
Spirit.
·
The grace of the Father is that He chooses us.
·
The grace of the Son is that He died for us.
·
The grace of the Holy Spirit is that He sustains us.
This saving grace of the
Holy Spirit is manifested in several ways.
·
The Holy Spirit makes our heart His home (1 Cor. 3:16; 6:19; Eph.
2:21,23).
·
The Holy Spirit illuminates our understanding. He is called the Spirit
of revelation (Eph. 1:17).
·
The Holy Spirit causes us to repent (John 16:7-13).
·
The Holy Spirit works faith in our hearts (Rom. 15:13; Mark 16:6).
·
The Holy Spirit helps us to praise God (Rom. 8:26; Eph. 6:18; 1 Cor.
14:15).
·
The Holy Spirit seals us until the day of redemption (Eph. 1:14).
All these things are
necessary to salvation. How can they be manifested except by the grace work of
the Holy Spirit. It is the grace, not of One but of Three, which saves us.
The love of the Father without the blood of
the Son will not save (Heb. 9:22). The love of the Father and the blood of the
Son will not save without the holiness of the Spirit of God for without
holiness no one shall see God. To be saved by grace is to be saved by the work
of the Father, by the work of the Son, and by the work of the Holy Spirit.
14 Do all things without murmurings [complaining]
and disputings:
2:14
murmurings and disputings.
The word murmuring [Gk. goggusmos]
means "to grumble," "to complain." The word
disputing [dialogismos] means “to discuss internally in the mind for
the purpose of eternal debate.” The prohibition is to use the thoughts and
iniquities of the heart to win a debate that is unnecessary and unprofitable.
Paul's counsel was to do all
things without grumbling or complaining, and do what is requested without
debate. While the counsel is wise it is also very difficult to follow. We need
God's grace.
There
is a danger if we do not obey this gospel command of kingdom living.
·
There is mental danger. More than one person has gone mad by concentrating
on difficult situations. The human mind is not designed to dwell on distressing
circumstances. We become tense and angry.
·
There is relationship danger. Paul who are always whining, always
complaining, always imagining the worse are just no fun to be around.
·
There is spiritual danger. This danger is reflected perfectly in the
experience of the Exodus generation. this sad story is told in Exodus 16.
The background is this. In a
marvelous way God delivered the Hebrews from centuries of human bondage in
Egypt. And the way God delivered the people was miraculous. Sign after
supernatural sign was displayed to increase faith among the Israelites and fear
among the Egyptians.
In addition to the
performing of wonderful miracles, God also stirred up the hearts of the
Egyptians to give silver and gold tot he Hebrews on their way out of the land.
Israel was free at last, wealthy beyond belief, and in the desert on their way
to a Land of Promise. You would think the people would be delirious with gratitude
and hope. But they are not. The people are not happy with Moses, they are not
happy with their geographical location, and they are not happy with diet.
Forty-five days out
of
Egypt and the people are ready to return to bondage. Why? Because they started
to murmur.
Finally, their murmuring
expressed itself: Would to God we had died by the hand of the Lord in the land
of Egypt, when we sat by the flesh pots and when we did eat bread to the full,
for ye have brought us faith into this wilderness, to kill this whole assembly
with hunger.
Observe what murmuring does
to the mind.
·
Murmuring distorts history. The Hebrews were not better off in slavery.
They had been beaten and starved, and killed and worked to death. The good old
days were not so good.
·
Murmuring distorts the rational. No thinking person would say in
seriousness that Moses and Aaron were mass murderers who plotted to bring the
people into the desert to die.
·
Murmuring is contagious. Like a communicable disease, murmuring spreads
to others so that they are caught up in the evil of the moment (16:2).
·
While murmuring finds it immediate target of opportunity is human
relationship (16:2), this sin is
ultimately against the Lord (16:8).
·
Murmuring does not stop with one issue. People who engage in this sin
simply leave one issue for another. The Exodus generation was like that. After God provided for their stomachs (Ex.
16:12) they complained about water (17:2). Instead of prayer, the people became
grumblers to the dishonor of God.
Is it any wonder that Paul
warms people not to murmur. Paul warned the people at Philippi, he also warned
the people in Corinth (1 Cor. 10:10).
Neither murmur ye, as some of them also murmured, and were destroyed of
this destroyer.
People who murmur stop
listening to the voice of God. Psalm 106:25. “But murmured in their tents,
and hearkened not unto the voice of the Lord.”
People who murmur are in
mortal danger. It is a sign of a converted heart not to want to sin in this
area. Part of the gospel promise is that murmuring shall stop. Isaiah 29:24
says, “They also that erred in spirit shall come to understand, and they
that murmured shall learn doctrine.”
There are two practical steps to take to stop
the sin of murmuring.
·
Know that it is the will of God for His people not to be characterized
by this sin.
·
Remember the spiritual rewards for those who do not murmur. Such saints
will be blameless [without fault]; harmless [innocent]; the sons of God [truly
converted]; without rebuke [censure, admonish]; a testimony of redeeming grace
to a wicked generation; able to give to others the truth of God's word; a
source
of joy; a worthy investment of time taught teaching.
15 That ye may be blameless and harmless [sincere], the sons of God, without rebuke [blemish], in the midst of a crooked and perverse nation, among whom ye shine as lights in the world;
16 Holding forth the word of life; that I may
rejoice in the day of Christ, that I have not run in vain, neither laboured in
vain.
17 Yea, and if I be offered upon the sacrifice and
service of your faith, I joy, and rejoice with you all.
18 For the same cause also do ye joy, and rejoice
with me.
19 But I trust in the Lord Jesus to send Timotheus
shortly unto you, that I also may be of good comfort, when I know your state
[welfare].
20 For I have no man likeminded, who will naturally
care for your state.
21 For all seek their own, not the things which are
Jesus Christ's.
22 But ye know the proof of him, that, as a son with
the father, he hath served with me in the gospel.
23 Him therefore I hope to send presently, so soon
as I shall see how it will go with me.
24 But I trust in the Lord that I also myself shall
come shortly.
2:17-24 The setting for this section took
place in Rome where the apostle Paul was imprisoned. His life was in the
balance. There was a chance that he would be under condemnation for crimes
against the state. Paul preached
allegiance to Jesus Christ as King of kings
and Lord of lords
Paul preached that salvation
by grace through faith and not by keeping the Law of Moses. Therefore, he had
many enemies. Some were political, some were religious but all were united with
a common hatred. When Paul writes in 2:17, “Yes, and I be offered upon the
sacrifice and service of you faith,”
he is not overstating the case. He is not being
pessimistic. Paul is acknowledging a real possibility.
"I joy and rejoice with you all," he says (2:17) and he means
it. Paul is full of hope that the Lord will yet allow his release from prison
and return him to the field of gospel preaching (2:24).
As Paul waits the verdict of
execution or acquittal, the apostle realizes that the people of Philippi care
about him deeply. Therefore, he decides to send word as soon as a decision of
his status is reached. The messenger will be someone that is well known to the
people of Philippi. He is someone whom Paul loves like a son and who has proven
himself. The messengers name is Timothy. In
some ways, Timothy is one of the great-unsung heroes of the New Testament
church. Several things are known about him.
Young Timothy
·
Timothy is first introduced to us in Acts 16 as the son of a Jewish
mother and a Greek father. His name means "dear to God."
·
His mother was a strong believer and so was his grandmother, Lois (2
Tim. 1:5).
·
Timothy was part of the second generation of Christian with the
wonderful privileges of being brought up in the Lord from childhood.
·
4. At an early age Timothy knew the scripture which were able to make
him wise unto salvation.
·
In the providence of the Lord, the life of Timothy became bonded with
the life of Paul.
·
Paul decided that Timothy should travel with him in his missionary
journeys (Acts 16:3).
·
A cycle of behavior was established. Paul would preach the gospel,
souls would be saved, and Timothy would be left to instruct them only to rejoin
Paul later.
·
We find Timothy at Berea (Acts 17:12-14) teaching the converts then
joining the apostle in Corinth (Acts 17:15; 18:5).
·
We find Timothy being sent to
Macedonia (Acts 19:22) and rejoining Paul in Asia (Acts 20:1-4).
·
As he traveled and worked with Paul the life of Timothy was
characterized by several things. People recognized his good reputation (Acts 16:2), his zeal
(Phil. 2:19-22; 1 Tim. 6:12), his power (1 Tim. 4:14; 2 Tim. 1:6), and his
moments of being timid (1 Tim. 1:18).
·
Despite an area of weakness, Paul loved Timothy and worked well with
him which teaches that youth and maturity do not have to be in conflict with
each other.
·
When Paul looked for a trusted messenger to go to Philippi and to
return with news of their spiritual status, his choice was Timothy.
If we read a little between
the line, the choice of Timothy was something of a rebuke for other people that
surrounded Paul. Notice the sharp language of 2:20-21. There is no easy way to
say it, but Paul was disappointed in others that he had counted on. For
whatever reason, when the opportunity came to minister, Paul was left without
willing workers except Timothy, “For all seek their own, not the things
which are Jesus Christ.”
25 Yet I supposed it necessary to send to you
Epaphroditus, my brother, and companion in labour, and fellow soldier, but your
messenger, and he that ministered to my wants.
26 For he longed after you all, and was full of
heaviness, because that ye had heard that he had been sick.
27 For indeed he was sick nigh [close] unto death: but God had mercy on him; and not on him only, but on me also, lest I should have sorrow upon sorrow.
28 I sent him therefore the more carefully, that,
when ye see him again, ye may rejoice, and that I may be the less sorrowful.
29 Receive him therefore in the Lord with all
gladness; and hold such in reputation:
30 Because for the work of Christ he was nigh unto
death, not regarding his life, to supply your lack of service toward me.
2:25-30 In this passage Epaphroditus is
introduced. Several facts can be noted.
·
His name means "devoted to Aprodite [Venus]" which suggests a strong religious pagan
background.
·
In the providence of God, Epaphroditus became a Christian. Paul calls
him "my brother" as a term of endearment.
·
Epaphroditus proved himself to be worthy of honor for Paul says that he
is companion in labor. Going on a missionary journey in the ancient world was a
tremendous ordeal for a person was subject to diseases, robberies, hostile
crowds, and suspicion by government officials. Epaphroditus proved himself a
soldier of the cross, a faithful
messenger, and a willing personal servant.
·
Epaphroditus also had a tender heart (2:26). Life has a way of
hardening the heart but it does not have to happen. When Epaphroditus realized
that the people of Philippi knew he was sick, he became distressed for them. He
did not want the people to worry but worry they would because the sickness of
the man was severe. "He was
sick, nigh unto death,” Paul writes. "But God had mercy upon
him."
The sickness of Epaphroditus
brings up the whole issue of the place of pain and suffering in the plan of
God. The first question that usually comes to mind when sickness is severe is,
"Why?" "Why did God allow this to happen?"
Consider Epaphroditus. Here
is a man who obviously wants to help others. He risks not only his fortune but
also his very life for the sake of the gospel. And what is his reward? He
almost dies. “Why?”
As a companion in labor Epaphroditus
has passed the test of faithfulness. As a fellow soldier Epaphroditus has
passed the bravery test. As a messenger he has passed the truthfulness test. As
a minister to Paul's need Epaphroditus has passed the humility test. But in the
spiritual realm it is still not enough. God wants to know more about this
faithful servant. What will happen when the ultimate test comes.
Facing death is the ultimate
test to faith. Times of severe sickness provides opportunity to grow in the
graces of life, to establish priorities, to meditate and pray and to manifest
the mercy of God. In this instance God did have mercy upon Epaphroditus and he
recovered. In other instances the Lord provides dying grace.
As he sent Epaphroditus back
to the church, the apostle instructed the assembly to do two things (2:2). They
were to receive Epaphroditus with all gladness and they were to hold him in
reputation. This exhortation seems a
little unusual at first until it is realized what Paul is saying (2:30).
Because Epaphroditus risked his very life, he is worthy of special reception
and special honor.
The Epistle of Paul to
the Philippians
Questions and Answers on
Philippians 2
1. What is known about Lydia?
Answer.
2. Why is Acts 16 important to
the story of the epistle to the Philippians?
Answer.
3. List the six-fold ministry
of God the Holy Spirit in the life of the believer.
Answer.
4. What is murmuring condemned
so severely in Scripture?
Answer.
5. What are two practical steps
to take against the sin of murmuring?
Answer.
Personal Application and Reflection
1. Read Acts 16 and indicated
you have done so with a check mark here __
2. Is your service for the Lord
characterized by seeking glory for yourself? Have you ever done something for
the Lord without the work being recognized or honored? Did you feel slighted?
Neglected? Used? Have you just told the truth?
3. Are you working out your
salvation with fear and trembling or are you careless with what you watch, say,
listen to and the sites you visit on the web while on line?
4. Do you seek you own will,
your own plans, your own dreams or do you seek Christ’s? What objective
evidence is there to support your answer?
5. Are you known in your
church, in your family or by your friends to be a murmurer?
Philippians 2:3 Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves.
Introduction to
Philippians 3
The background to this
chapter involves a group of people known as the Judaizers. The people seemed to
embrace many of the tenants of the Christian faith but did not recognize the
all sufficiency of Christ to save. They really trusted in ceremonial rituals to
supplement divine grace. They mingled works with you.
In addition to this group
with their perversion of the gospel there were the sensualist (3:18,19) who
justified immorality in the church. The apostle make a dramatic distinction
between true Christians, whom he calls "my brethren" and the "rest,"
which are those who support a gospel of works or a gospel of sensuality.
Paul does not want the
believers at Philippi to surrender the principles and beliefs associated with
redeeming grace. In a hostile spiritual environment where foundational truth is
assaulted the Christian must respond in a wise and Christ like manner.
Philippians 3
1 Finally, my brethren, rejoice in the Lord. To
write the same things to you, to me indeed is not grievous, but for you it is safe.
3:1
"Finally my brethren,
rejoice." The Psalmist said, "The joy of my Lord is my strength."
Nothing should be allowed to take away the inner stability, and the inner joy
of being occupied with the Person of Christ. The oneness in Christ, the
essential unity of the saint with the
Saviour should not be allowed to be
undermined by new doctrines. But Christian joy is no license for foolishness.
The Christian is to be sober. He is to be aware of those of the concision. The
believer is to "exercise a militant unity in a world of unbelief and
hostility" (William Hendriksen).
2 Beware of dogs, beware of evil workers, beware of the concision.
3:2 Concision. The word concision in
the original of cutting up something or mutilating it. Paul declares the
Judaizers in particular were trying to mutilate the gospel message and the
Christian way of life.
These people were shrewd,
numerous, and determined. Therefore, the apostle does not mind writing the
believers at Philippi to repeat previous warnings thereby providing spiritual
safety for the saints. "Beware," he says and repeats the
warning to twice more. "Beware of the dogs. Beware of the evil workers.
Beware of the concision." By this warning Paul signals his alarm that
the congregation is in real danger. By the usage of strong language, the
apostle reveals the depths of his concern.
This is not the first time
that a man of God had used strong language. John the Baptist called people a
generation of vipers. Jesus called the Pharisees hypocrites. The Lord referred to
one ruler as a fox. The Christian community does have real enemies who manifest
the characteristics does have real enemies who manifest the characteristics of
animals.
The Judaizers, by their
theological position, were no better than dogs. The word for dogs does not
refer to pets but to large, savage ugly brutes that would prowl the streets and
feed on the garbage.
·
These horrible scavengers are unclean and filthy (Prov. 26:11; 2 Pet.
2:22). Likewise the motives of the Judaizers were unclean for the glory of God
was not at stake but their own ego.
·
These scavengers would howl and snarl (Psa. 59:6). By loud and angry
words the Judaizers would argue against the doctrine of sovereign redeeming
grace.
·
These scavengers were greedy and shameless (Isa. 56:11). They would devour the church.
·
These scavengers are contemptible (2 Sam. 9:8; 16:9; 2 Kings 8:13).
·
These scavengers are insolent, cunning, and vicious.
Worst of all these people
with new doctrines are religious. They are workers in the church. They
deliberately draw attention from Christ to their physical rituals which exalt
human worth and personal attainment. By doing this they mutilate the gospel.
The gospel is mutilated
because outward acts are emphasized instead of the inner consecration of the
heart. Romans 8:28,29 explains that there is a true spiritual cutting or
circumcision but it is the circumcision of the heart not the flesh. Those who
circumcise only the body or engage in a ritual for salvation actually mutilate
or cut away the gospel.
This is being done today in
such doctrines as baptismal regeneration, decision regeneration, and ritual
regeneration that is foundational to Catholic theology.
We must remember that the
true Church of Christ is not Jewish nor exclusively female, but Christian. The
true Christian has Abraham as a spiritual father (Gal. 3:9,20; 6:16). God does
not recognize two favored groups of Jew and
Gentile but the sheep of His Son's one sheep
(John 10:16).
The characteristics of this
one sheep, the truly circumcised are threefold.
·
The sheep worship God in the Spirit (John 4:19-24).
·
The sheep rejoice in Christ Jesus not in human advantages, good works,
ceremonial rituals, or personal wealth.
·
The sheep have no confidence in their own flesh.
3 For we are the circumcision, which worship God in
the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh.
4 Though I might also have confidence in the flesh.
If any other man thinketh that he hath whereof he might trust in the flesh, I
more:
3:4 In establishing his right to criticize
the advocates of Judaism, the apostle Paul presents his credentials. He does
not want to boast. His heart is not in lifting himself up or making himself to
appear superior to others. The whole thrust of Paul’s argument will be that
there is righteousness to be found only in
Christ. But in order to emphasize his point Paul must insist that he knows what
he is talking about. He must engage
in a humble boasting to destroy the essential
point of Judaism which teaches a placing of confidence in the flesh or human
works for salvation.
5 Circumcised the eighth day, of the stock of
Israel, of the tribe of Benjamin, an
Hebrew of the Hebrews; as touching the law, a Pharisee;
3:5 Paul marshals forth six arguments in
support of his position.
·
Paul was circumcised the eight day, thereby, in infancy receiving the
sign and seal of the covenant of blessing in his body.
·
Paul was of the stock of Israel. He was not from the seed of Ishmael
nor was he a convert to Judaism as Ruth. He was of the stock of Israel and,
·
Of the tribe of Benjamin. Benjamin was the youngest son of Jacob. His
mother was Rachael. The delivery of Benjamin was hard so that Rachel wanted to
call her son Benoni before she died. But Jacob said that the child should be
called Benjamin, son of my right hand (Gen. 35:18). The descendants of Benjamin were known for
their military skills and personal bravery. Paul was very proud of the tribe of
Israel to which he belonged and refers to it on three occasions (Acts 13:21; Rom.
11:1; Phil. 3:5). These people considered them to be Hebrews of the Hebrews.
·
Paul also declares that when it came to obeying the Law, he was a
Pharisee. The implication is that the very word "Pharisee" said it
all. In this sense used here the word has almost a positive connotation. The
Pharisee were known for keeping the Law in the strictest detail. There was the
moral law of Moses but there was also the oral law of tradition and the Pharisees said that they
kept them both.
6 Concerning zeal, persecuting the church; touching the righteousness which is in the law, blameless.
3:6
·
If anyone questioned Paul's zeal in being a Hebrew and a Pharisee, he
could point to the physical evidence in the persecution of the church. The
suffering Paul inflicted upon the saints was the source of emotional terror,
physical discomfort, and even death. There was a great deal of fear. Paul did
not care. He would hurt anyone and everyone for the cause to which he was
devoted all the while maintaining the traditions and religion of Judaism.
·
Paul could also point to the righteousness which comes by keeping the
Law to show his zeal. He declared that he was blameless. This is not to suggest
that Paul believed he had not sinned. What Paul means is that whenever the Law
prescribed a sacrifice to be offered, it was offered. Whenever the Law required a holy day, it was kept.
Paul was serious about his religion.
All of these things were
gain or profitable to Paul personally. His record was impressive. If ever a
person deserved to be saved according to covenant promises, racial heritage,
ancestral identity, personal holiness,
religious zeal or legal righteousness, it was
Paul. And yet the apostle reached a humble conclusion. For all the things he
had to boast about, he counted those things gained for himself to be a loss for
Christ.
7 But what things were gain to me, those I counted loss for Christ.
8 Yea doubtless, and I count all things but loss for the excellency of the
knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all
things, and do count them but dung
[refuse], that I may win Christ,
3:8 Having finished with his humble boasting
Paul summarizes his attitude towards self-glorification.
First, those things he had
gained for himself he now considers to be a loss for the cause of Christ.
Indeed, the cause of Christ does suffer if a person can merit salvation. The
importance of the work of Christ is severely diminished.
Second, so contemptible did
Paul consider the works of the flesh that he call them by a very earthly term.
Paul looked at what his parent gave him in the act of circumcision and by way
of his noble birth and called it dung in comparison to Christ. Paul thought
about his personal attainments through self efforts. He was recognized as a Pharisee,
zealous beyond means and had obtained a legal righteousness. Yet not of these
things brought him inner happiness, forgiveness or sin or peace with God.
Upon mature consideration
Paul was convinced that man is not justified before God upon human merit but
upon the basis of the faith of Christ, the righteousness which is of God by
faith.
On the road to Damascus,
Paul saw himself as he really was, a deluded, self-righteous sinner in need of
a Saviour. On that dusty road Paul gave
his heart and life to Jesus Christ. Suddenly, he was a new creature in Christ
Jesus by faith. All of his values were reversed and all of his dispositions
were replaced. Orthodoxy, zeal, an
irreproachable conduct were all cast in a new way. The gospel light shone into
the darkest corners of the heart and Paul found himself the chief of all
sinners.
Had Paul arisen, determined
to place his values in his human advantage, he would have lost Christ. But to
the eternal glory of God, the worm on the desert road arose a new creation. The
Personage of Christ broke in upon his soul. He saw and he heard the very Christ
whose followers he had been trying to kill. He could do that no more.
Thirty years later Paul was
still telling others how Jesus saves. To the church at Philippi, Paul writes of
the love affair he has with the resurrected Lord. The Lord became Paul's
Example, Friend, Life, Lover, Strength, Rock and Reward and most of all his
Sovereign. Paul now says with the poet, “Whom
have I in heaven but Thee? And there is none on Earth that I desire besides
Thee” (Psa. 73:25).
9 And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith:
3:9 Five truths can be said about this
righteousness according to Dr. William Hendricksen.
·
It is Christ's.
·
Works performed by man does not merit it.
·
It is appropriated by faith.
·
It comes from God.
·
It results in a striving after spiritual perfection.
First, the righteousness
belongs to Christ. More and more Paul wants to be identified with the righteous
that comes not from his own good works but from the work of Christ. The word
righteousness is basically a legal term describing relationships. There is the
relationship of a man to his fellowman and there is the relationship of a man
to God.
In all relationships there
are conditions to be honored. In legal, spiritual terms, man has not honored
the conditions of the covenants of works. Jesus Christ, as the God-man, did
keep the terms of the covenant completely and is declared to be righteous. Paul
wants to identify himself with the perfect righteousness of Christ, not the
partial efforts of good works which makes man unrighteous for the Law is very
rigid. It does not care for circumstances of life. It does not care for sincere
intentions. The Law is blind to many things and demands justice. Once a person
realizes that he can in no way be justified in the eyes of the Law he must
remain forever unjust and unrighteous or find a way to be honest and fulfill
the demand of the Law.
In sovereign grace God has
found a way for man to be righteous. God determined to impute onto man's
account the righteousness of His Son (Rom
5:19). The new condition is not based upon works but faith.
“And be found in Him, not
having mine own righteousness, which is of the Law.”
The wages of one's own
righteousness is death (Rom. 6:23). Physical and spiritual death is deserved.
But God's righteousness is given to the undeserving. God justifies the unjust.
Christ died for the ungodly (Rom. 4:5; 5:6; Tit. 3:5).
The means of securing the
righteousness of Christ is by faith. Faith is simply childlike trust in the
word of God. God speaks and man believes. Faith is Abraham's believing God that
his wife Sarah would have a son.
Faith is Noah picking up
hammer and saw to built an Ark.
Faith is Moses standing
before Pharaoh.
Faith is believing that
Jesus Christ died and on the third day he arose. Such faith comes from God. It
is not natural to man.
Most people are rationalist.
They have no faith. Some who have tried to have faith have abandoned what
little faith they had and now justify unbelief due to broken relationships,
unanswered prayer, or doubts about the Bible. If you have faith, you need to
give special thanks for faith is a grace gift (Eph. 2:8-9).
10 That I may know him, and the power of his
resurrection, and the fellowship of his sufferings, being made conformable unto
his death;
3:10 The righteousness which Paul longs for
manifests itself in a threefold striving after spiritual perfection,
·
"that I may know him,
·
that I may know “the power of
his resurrection,”
·
and that I may know “the fellowship of His sufferings."
11 If by any means I might attain unto the
resurrection of the dead.
3:11 The ultimate reason behind this holy
striving is to take part in the resurrection of the dead which is another way
for Paul to say, "I want eternal life!" That is the ultimate
goal. The means to the goal is through Christ.
In Christ three things are
involved: knowledge, fellowship, and suffering.
Knowledge of Christ is intellectual and existential. There is head
knowledge and there is heart knowledge. Both are important. The head knowledge
without the heart leads to legalism and formality. Heart knowledge without the head leads to emotionalism and fanaticism. Biblical
teaching and preaching must be accompanied by thanksgiving, the singing of
psalms and the making of melody in the heart.
Such a balance of knowledge
will lead to sweet fellowship through the aid of the Holy Spirit. While the
fellowship of Christ is sweet, it does include suffering.
There is physical suffering.
There is spiritual suffering. No Christian who is in Christ can avoid either.
Beatings, stoning, hunger, thirst, cold, nakedness, misunderstandings and more
will be part of conforming to the image of Christ.
12 Not as though I had already attained, either were
already perfect [complete]: but I follow after, if that I may apprehend that
for which also I am apprehended of Christ Jesus.
3:12 already attained. The Pharisees
were prone to give the impression of
having reached perfection. Paul did not want to make a linkage with the
Pharisees. He wanted to distance himself from any spirit and any sect that
indicated perfection in the absolute sense.
It would be nice if the Lord
wholly sanctified His people after salvation but He does not. The question
arises as to why. Why does God allow so much corruption in His Abraham's,
Isaac's, and
David's? Several reasons are suggested.
·
As salvation is of the Lord so is
sanctification. The flesh cannot carry
on the work that was started by Christ.
·
The allowance of sin humbles the heart.
·
The continuance of sin manifests the great mercy of God.
13 Brethren, I count not myself to have apprehended:
but this one thing I do, forgetting those things which are
behind, and reaching forth unto those things which are before,
3:12 apprehended. Despite lingering
imperfects, Paul wanted to follow after so that he might be apprehended of
Christ. The word "apprehend" means "to take
eagerly," "to seize," "to possess." Paul
remembered how on a road to Damascus he was suddenly and violently
seized or apprehended by Christ. With the
same intensity of soul, Paul desires to obtain salvation.
14 I press toward the mark for the prize of the high
calling of God in Christ Jesus.
3:14 As Paul forgets those things that are
behind so he began to reach forth unto those things that were before him. The
world watched as he flew down the track of life. The world watched as he
pressed toward the mark, the finish line. He strained with all of his might for
the prize of the high calling of God in Christ Jesus.
15 Let us therefore, as many as be perfect [mature],
be thus minded: and if in any thing ye be otherwise minded, God shall reveal
even this unto you.
3:15 The word translated "perfect"
has the idea of maturity, not sinlessness. As people mature physically with the
passing of time so there is a spiritual maturity. Young Christians are often
possessed with more heat than light. Time passes and a certain amount of wisdom
or maturity is gained. There is more tolerance for the opinions of others.
There is more allowance for sin. There
is more compassion for those caught up in personal addiction.
There is more grace manifested. Those who
understand the Christian message realize that the prospect of being "perfect"
is the Christian's great hope. We can long for that day when the Last Trumpet
shall sound and we shall be changed. In a moment, in the twinkling of an eye,
we shall be changed. This body shall take on immortality.
The resurrected body will be
without the capacity for sin, without the desire or drive to sin, without the
opportunity to sin. This holy longing to be without sin is itself a sign of
maturity. It means the Christian is moving towards ultimate perfection. The
child of God has his eyes on the prize. The goal is not reached by rigid law
observance but by being in Christ. With the song writer the Christian can sing
a song of hope.
“I'm pressing on the upward
way,
New heights I'm gaining
every day,
Still praying as I onward
bound,
Lord, plant my feet on
higher ground.
Lord, life me up and let me
stand,
By faith, on heaven's
tableland.
A higher plane than I have
found;
Lord, plant my feet on
higher ground.”
J. Oatman
~*~
16 Nevertheless, whereto we have already attained,
let us walk by the same rule, let us mind the same thing.
3:16 let us walk. The believer seeks
to live out the ethics of the Christian life by embracing grand principles that
include the following.
·
The Christian is in Christ. He is not his own. He has been bought with
a price. Therefore, he is
to glorify God by life and by lip.
·
The Christian is not yet perfect and must walk in humility.
·
The Christian has no inherent righteousness. He has no legal righteousness.
He has only the righteousness which of God through the faith of Christ imputed
to his account (3:9).
·
The Christian must never surrender the fact that Christ died for sin.
Therefore, the Christian can never forget the past and must press on toward the
prize.
In as far as the grand and
holy principles are understood, the exhortation comes in 3:16, “let us walk
by the same rule, let us mind the same thing.”
17 Brethren, be followers together of me, and mark
them which walk so as ye have us for an ensample.
18 (For many walk, of whom I have told you often,
and now tell you even weeping, that they
are the enemies of the cross of Christ:
19 Whose end is
destruction, whose God is their
belly [emotions], and whose glory is
in their shame, who mind earthly things.)
3:17-19 enemies of the cross. Religious
people can be real enemies of the Cross. But can the world be identified? The
answer is yes. Four Facts are declared about those in the world.
·
Their belly is their god. The reference is to those who try to satisfy
their sensual appetites. A lifestyle which is based upon accumulation instead
of giving, comfort instead of the Cross, haughtiness in place of humility, and
power in place of service is a sensual lifestyle. Any one who promotes this manner
of life does not serve the Lord Jesus Christ, but their own bellies (Rom.
16:18).
·
They glory in their shame.
·
They mind earthly things. Matthew Henry writes, "Christ came by
His cross to crucify the world to us and us to the world..."
·
Whose end is destruction. Death and hell await those who are enemies of
the Cross of Christ.
20 For our conversation is in heaven; from whence
also we look for the Saviour, the Lord Jesus Christ:
3:20 Paul reminds the believers of several
spiritual realities.
·
The believer's manner of life is in heaven.
·
The believer must look for the second coming of Christ.
·
When Jesus comes He shall change our bodies that it might be fashioned
like unto His glorious body.
21 Who shall change our vile body, that it may be
fashioned like unto his glorious body, according to the working whereby he is
able even to subdue all things unto himself.
3:21 He is able.
It was the apostle's
confidence that Jesus will be able to do all these things even as He is able to
subdue all things unto Himself. In the spiritual struggle against the world,
the flesh, and the devil, the Christian has a battle cry to rally around. He is
able! Jesus is able to endure the Cross-despite the shame. He is able to rise
again even as He said He would. He is able to provide for His own. Jesus is
able to keep those whom the Father has entrusted into His hand. He is able to
one-day change the vile body. He is able to rule over the affairs of men. He is
able!
“’Tis the grandest theme
through the ages rung;
’Tis the grandest theme
for a mortal tongue;
’Tis the grandest theme
that the world e’er sung,
“Our God is able to deliver thee.”
He is able to deliver thee,
He is able to deliver thee;
Though by sin oppressed,
go to Him for rest;
’Our God is able to deliver thee.’”
~*~
In the concluding verses of
chapter 3 there is a happy blending of divine sovereignty with human
responsibility. While the soul must fight a spiritual warfare against real
enemies of the Cross, the believer waits for the second coming of Christ and
that glorious resurrection day.
The Epistle of Paul to
the Philippians
Questions and Answers on
Philippians 3
1. What does the word
“concision” mean?
Answer.
2. How can God justify the
guilty? (3:9)
Answer.
3. Describe the nature of
sheep.
Answer.
4. Why does God allow sin to
continue to be present in the hearts of believers?
Answer.
5. Provide four grand
principles the Christian is to walk by.
Answer.
Personal Application and Reflection
1.
In evaluating your own professing Christian life would you be more like
a sheep or a dog? Have you ever thought of yourself as a “watchdog” in
the body of Christ? If so, have you repented of this sinful impulse?
2.
Have you been justified in the sight of God? How do you know?
3.
How mature do you think you are as a Christian? Which state defines
you?
· New born baby
· Infant
· Toddler
· Youth
· Teenager
· Adult
· Mature adult
4.
Have you seen any “enemies of the Cross” in your
congregation? How did you identify them?
5.
Are you looking for the Savior (3:20) or is your mind and imagination
filled with looking for signs of the times and the anti-Christ, if the truth
were told?
Philippians 3:7 But what things were gain to me, those I counted loss for Christ. 8 Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ, 9 And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith:
10 That I may
know him, and the power of his resurrection, and the fellowship of his
sufferings, being made conformable unto his death;
11 If by any
means I might attain unto the resurrection of the dead.
1 Therefore, my brethren dearly beloved and longed for, my joy and
crown, so stand fast in the Lord, my
dearly beloved.
4:1 The word "therefore"
points the believer back to the humility of Christ (2:1-8), the glory of Christ
(2:9-11), the necessity of following after Christ (3:14-15), and the importance
of being different (3:17-21). Therefore, in light of all these things be like a
soldier assigned to guard a strategic spot. Stand fast! Never give up! Never
give up! Never give up!
2 I beseech Euodias, and beseech Syntyche, that they be of the same mind in the Lord.
4:2 No sooner does Paul write these words of
exhortation then his memory is flooded with a report he has heard concerning
two women in the church. One was name Euodias. The other was named Syntyche.
Euodias means "prosperous." Syntyche means, "fortunate."
There was a sharp division between these two ladies though why is not certain.
Perhaps Euodias was prosperous in business as her name suggests and Syntyche
became jealous. Perhaps it was a struggle of wills between the young and the
older lady. Whatever the source of the conflict and whatever the issue might
have been the situation was serious enough to have reached the ears of Paul
while he was a prisoner in Rome. With
apostolic authority Paul writes but with pastoral tenderness. He pleads with
the two ladies by name to be of the same mind in the Lord. Is this possible? YES!
How?
·
Peace would come when each woman stopped insisting upon her "rights."
·
Peace would come when each woman sought the best interest of the other.
·
Peace would come when each lady stopped rallying support for her
personal cause.
·
Peace would come by each woman asking for wisdom (James 1:5).
·
Peace would come when each woman became accountable to spiritual
authority.
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 fellow labourers, whose names are in the book of life.
4:3 The accountability factor is emphasized a
little more clearly in the original. The words "true yokefellow"
may better be translated as a proper noun, which would be Syzygus (Yoke-Fellow)
in the Greek. Paul asks Syzygus in particular to please help these two ladies.
Syzygus was a man of influence in the church at Philippi. He was highly
esteemed by his people. Syzygus was one of those rare individuals who had
extraordinary tact. He would be well suited by temperament and by training to
help bring stability to emotionally charged women. It is Paul's opinion that
these women deserved to be helped.
They are noble women manifested in the fact
that they once labored with Paul in the work of the gospel. They once
co-operated with Clement and the other saints. Their names are written in the
book of Life. We can be confident that these two women were reconciled to each
other.
4 Rejoice in the Lord alway: and again
I say, Rejoice.
4:4 After giving instructions to resolve the
point of controversy between Euodias and Syntyche, the apostle tells the
congregation to "Rejoice in the Lord always." The last thing
people want to think about whom are tense and angry is joy. Therefore, Paul
repeats what he has to say, "And again I say, rejoice."
Is it possible? Is such a
command practical? With the memory of past sins vexing the soul, when our loved
ones are
suffering, when persecution is present, when
death by beheading is possible, is it reasonable to instruct the church to
rejoice in the Lord? The answer is, YES! It is reasonable for such a spiritual
command to be given.
Furthermore, Paul has a
right to speak for he is the prisoner of Jesus Christ. What the apostle teaches
in part is that circumstances alone do not dictate the condition of the heart
and mind. Dr. William Hendriksen notes that, "A Christian can be joyful
within when without all is dark and dreary."
·
For the apostle this meant meditating on the fact that he was saved by
the blood of the Lamb. Paul had found a
goal in Christ which was to magnify the
Lord (1:19,20).
·
Paul would also meditate on the second coming of Christ (2:5-11;
3:20,21; 4:5).
·
He would meditate on the truth that Jesus is willing to supply all of
our needs (4:11-13,19,.20).
·
He would meditate on the salvation of precious souls (1:6; 2:17,18).
·
He would meditate on the fellowship found in the gospel labors (1:5;
2:19-30; 4:1,10).
·
He would meditate on the fact that even death is gain (4:6).
5 Let your moderation [self-control] be known unto all men. The Lord is at hand.
4:5-6 As the inner life is transformed, the
outer life is to be manifested in such a way that all people may know that one
is a Christian. This verse can be translated,
"Let your big heartedness be known to every body." The concept
is the same. The Christian is to be known for kindness, gentleness, sweet
reasonableness, consideration, and generosity. This has practical application.
For one thing, the Christian
must be willing to bear an injustice. Dr. Hendricksen says that, “The
Christian is the man who reasons that it is far better to suffer wrong than to
inflict wrong (1 Cor. 6:8).” This is easier said than done but if and when
it is done, obedience to the will of the Lord is accomplished. It was
Matthew Henry who was robbed
one day. He went home and wrote in his dairy that he was thanking to God for
sparing his life and for the fact that it was he who was robbed and not the one
doing the robbing.
6 Be careful [anxious] for nothing; but in every thing by prayer and
supplication with thanksgiving let your requests be made known unto God.
4:6 Be careful. The overreaching
reason why Christians must be at peace with each other, cultivate a spirit of
joy, and display a disposition of generosity is because the Lord is at hand.
Because the Lord is at hand the Christian can put away unnecessary anxious
care. It is interesting that the verb translated here "be anxious"
can have a favorable meaning of expressing "kindly concern."
It is used this way in Philippians 2:20. More often, though, the word suggests
undue concern about a matter, to be filled with anxiety, to worry.
God has already commanded
Christians not to worry about many things such as food, drink, clothing, how
long one may live, the future, and words that are to be spoken in self defense
(Matt. 6:25-28, 34; 10:19; Luke 10:41; 12:11). The cure for undue worry is
prayer. Therefore, in everything by prayer and personal requests, mingled with
thanksgiving, the believer is to speak to the Lord.
4:6 by prayer.
Prayer is humble submission to the will of God. God honoring prayer
is that which is accompanied by thanksgiving for past favors, present
blessings, and firm assurance of the future.
Paul was a man who prayed as he preached. In his
writing we find him constantly giving thanks (Rom. 1:21; 14:6; 2 Cor. 1:11;
4:15; 9:11,12; Eph. 5:20; Col. 3:15).
Paul was also a man who prayed specifically and so he teaches to ask for
specific things. Let your petitions be made known. We have not because we ask
not. Specific requests allows for specific answers so that the heart may be
encouraged when God specifically answers.
7 And the peace of God, which passeth all understanding, shall keep
your hearts and minds through Christ Jesus.
4:7 When Christians pray there is experienced
something of the peace of God which passeth all understanding. The peace of God
may be distinguished from the peace with God which involves salvation (Rom.
5:1). The Bible teaches that man is at war with God prior to conversion. The warfare
may be covert or overt but a state of hostility exists between the natural man
and his Creator. Only when the spiritual weapons of warfare are laid down and
the terms of surrender are accepted is there peace with God. The terms of
surrender are unconditional.
·
The heart must bow before the Cross of Calvary.
·
The heart must confess self a sinner.
·
The heart must cry out for grace.
·
The heart must give up unbelief and surrender his selfishness.
·
The heart must renounce love for sin.
When all this is done there comes a sweet,
wonderful sense of peace with God. Enemies have become friends. The
peace of God is that sense of serenity that
comes from knowing that God is in ultimate control of our lives.
Sometimes people who have a
lot of
money
have peace of mind. Sometimes people who
have good health have peace of mind. Sometimes people who have job security
have peace of mind. Such peace is understandable. But the peace in our passage
cannot be explained because it is not contingent upon external factors. It is a
quiet confidence in the living Lord. And it is not dependent upon the present
aspect of things.
It is this peace which shall keep the heart and minds of believers. The word "KEEP" means to garrison. It is a military word and speaks of soldier's guarding the gate. The two gates to be guarded are the emotions and the thoughts. The peace of God will keep guard over these things. This is a promise. How? Through the instrument of prayer. There is a vital link between peace and prayer. Without prayer there can be no peace. And there is no substitute for prayer in this matter.
History records that the greatest saints who have had grace under pressure were people of prayer. Martin Luther was a man of prayer. It is reported that he prayed about three hours each day. J. Oswald Chambers who wrote the classic, My Utmost For The Highest, determined in his early ministry to spend one hour each Thursday in concentrated prayer.
It was said of the apostles that they gave themselves to prayer. The Holy Spirit came in power while the church prayed.
8 Finally, brethren, whatsoever things are true, whatsoever things are honest [honorable], 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.
4:8 In this verse the apostle turns his attention to another topic as he brings his letter to a conclusion. As he exhorted believers to stop fighting, rejoice in the Lord, be kindhearted to one another, and to pray often, so Paul wanted the saints to guard their thought life. The Bible says that as a man thinketh in his heart so is he.
The murderer thinks about murder. John Wayne Gacy who was executed in 1993, killed 33 young boys and men. For fourteen years he sat on death row awaiting execution. The parents of one of the victims said he would like to ask Gacy, Why? Why did you have to kill? The answer is that he allowed his mind to think on murder. David thought about adultery and committed the unspeakable. Jacob plotted and schemed to steal from Esau and found himself successful.
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.
4:8-9 So powerful is the thought process that
it drives the person to action. Therefore, by a conscious act of the will, the
Christian is instructed to take control of this area of life and be
responsible. Personal responsibility means selecting
certain things to meditate and dwell upon.
·
Whatsoever things are true. Of particular concern to Paul would be moral and
spiritual truth. Moral and spiritual truth is found primarily in the Bible.
Therefore, the Christian should give much thought to reading and meditating on
the Word of God.
·
Whatsoever things are honest. The word in the original has the idea of being
honorable or having dignity. John Calvin has stated that proper motives,
manners, and moral, are important. Christian should seek ways to bring dignity
to the office or state of being a Christian.
·
Whatsoever things are just. As Christians we are possessed with a sense of
right and wrong. We believe in justice. Because of the opportunities that came
to us in life we need to think about how we can be fair and just in a given
situation.
·
Whatsoever things are pure. The word in the original has to do with moral
purity. It is a struggle to be modest, chaste, clean, and pure in one’s
personal and thought life. Job made a covenant with his eyes. The Pharisees
used to wear blinders to help them focus on where they were going and also to
avoid seeing pretty women—until they crashed into buildings.
·
Whatsoever things are lovely. The word here conveys the idea of being friendly,
amiable, pleasing. The Bible teaches that he would have friends must show
himself friendly.
·
Whatsoever things are of good report, which means whatsoever things are well
spoken of and are reputable.
The primary focus of these
words is on Jesus Christ. Certainly the Lord was characterized by each of these
concepts. Paul wanted to be like the Lord. The apostle had not always done
this. Once Paul dwelt upon things that were untrue, impure, unlovely,
non-virtuous, and non praise worthy. Paul was a passionate man. And where did
it lead him? His thought life led him to travel the Damascus Road in search of
Christians to persecute. Then he met Jesus. His thought life changed and Paul
began to enjoy thoughts of purity.
Between Pastor and People
4:10–23
The relationship between the
pastor of a congregation and the people is complex. When based upon biblical
principles, there can exist a wonderful harmony of spiritual communion. The
ideal state between a pastor and his people is provided in this section.
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.
Pastors should show proper gratitude to the
Lord for their people and speak well of them (4:10)
The people should be gracious towards the
pastor and meet his financial needs when possible (4:10)
11 Not that I speak in respect of want: for I have learned, in
whatsoever state I am, therewith to
be content.
12 I know both how to be abased [made low], 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.
13 I can do all things through Christ which strengtheneth me.
14 Notwithstanding ye have well done, that ye did communicate [help]
with my affliction [troubles].
The pastor should not be
greedy (4:11) but satisfied wit the with the will of God (4:12) while relying
upon the strength and power of Lord (4:13).
The people should be
sensitive to the needs of the pastor and help him especially in time of
affliction (4:14).
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.
16 For even in Thessalonica ye sent once and again unto my necessity.
17 Not because I desire a gift: but I desire fruit that may abound to
your account.
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, well pleasing to God.
Pastors should have the
spiritual care of the people in their heart and not for commercial gain (4:17).
The people should be such
that it is said of them they are as a sweet smell, a spiritual sacrifice
acceptable and well pleasing to God (4:18).
19 But my God shall supply all your need according to his riches in
glory by Christ Jesus.
Pastors should comfort the
people by reminding them of divine faithfulness in meeting their needs (4:19).
People should believe what
their pastors teach and thank the Lord for them as gifts of divine grace (Eph.
4:11). When the church sings “Praise God from whom all blessings flow” let
the congregation have in mind their pastor, not money.
20 Now unto God and our Father be
glory for ever and ever. Amen.
Pastors should bless the
people with a doxology of praise to the Father, Son and Holy Ghost (4:20).
The people should respond by saying, “Amen.”
21 Salute every saint in Christ Jesus. The brethren which are with me greet you.
The pastor should exhort the
people to love one another and greet one another (Phil 4:21).
The people should greet one
another with a holy kiss, a discrete hug or at least a heartfelt handshake in
the Lord.
22 All the saints salute you, chiefly they that are of Caesar's
household.
23 The grace of our Lord Jesus Christ be with you all. Amen.
“Blest be the tie that binds
Our hearts in Christian love;
The fellowship of kindred minds
Is like to that above.
Before our Father’s throne
We pour our ardent prayers;
Our fears, our hopes, our aims are one
Our comforts and our cares.
We share each other’s woes,
Our mutual burdens bear;
And often for each other flows
The sympathizing tear.
When we asunder part,
It gives us inward pain;
But we shall still be joined in heart,
And hope to meet again.
This glorious hope revives
Our courage by the way;
While each in expectation lives,
And longs to see the day.
From sorrow, toil and pain,
And sin, we shall be free,
And perfect love and
friendship reign
Through all eternity.”
~*~
John Fawcett
The Story Behind the Song
Dr. John Fawcett was the
pastor of a small church at Wainsgate, and was called from there to a larger
church in London in 1772. He accepted the call and preached his farewell
sermon. The wagons were loaded with his books and furniture, and all was
ready for the departure, when his parishioners gathered around him, and
with tears in their eyes begged of him to stay. His wife said, “Oh John,
John, I cannot bear this.” “Neither can I,” exclaimed the good pastor, “and
we will not go. Unload the wagons and put everything as it was before.”
His decision was hailed with great joy by his people, and he wrote the words
of this hymn in commemoration of the event.
The Epistle of Paul to the Philippians
Questions and Answers on
Philippians 4
1. When does peace come to
people in conflict with one another?
Answer.
2. What did Paul meditate on?
Answer.
3. List the terms of
unconditional surrender to Christ.
Answer.
4. What should the believe
mediate upon?
Answer.
5. What does Dr. Hendricksen
says about the Christian and injustices?
Answer.
Personal
Application and Reflection
1. Are you a Christian of
prayer? How much time a week do you spend in prayer? Do you have a special time
set side to meet with the Lord? Why?
2. Do you believe that
personality conflicts in the church are “normal” or are they
intrinsically evil? Explain.
3. Do you view your pastor as a
gift of God’s grace as per Ephesians 4:11? Do you pray for him and obey him in
gospel terms? Why?
4. What do you meditate on?
What movies, websites, conversations, magazines and books capture your
attention?
5. Do you suffer injustices
with a gracious spirit in the will of the Lord? If not why not? How can you
avoid the temptation to defend yourself?
Philippians 4:4 Rejoice in the Lord alway: and again I say, Rejoice. 5 Let your moderation be known unto all men. The Lord is at hand. 6 Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God. 7 And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus. 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.
Doctrine of
Elders
1. The concept the Elders
ruling among the people of God can be traced in the bible to Moses. The Elders
of Israel are associated with Moses in his dealings with the people (Ex. 3:16;
4:29; 17:5; 18:12; Num. 11:16).
·
Exodus 3:16 Go, and gather
the elders of Israel together, and say unto them, The LORD God of your fathers,
the God of Abraham, of Isaac, and of Jacob, appeared unto me, saying, I have
surely visited you, and seen that which is done to you in Egypt:
2. With the passing of time the
Elders in the OT administered local government (Judges. 8:14; Josh. 20:4; Ruth
4:2) and dealt with the concerns of national affairs (2 Sam. 3:17; 5:3; 1 Kings
21:8)
·
Ruth 4:2 And he [Boaz] took
ten men of the elders of the city, and said, Sit ye down here. And they sat
down.
·
2 Samuel 5:3 So all the
elders of Israel came to the king to Hebron; and king David made a league with
them in Hebron before the LORD: and they anointed David king over Israel.
3. The right to the title of
Elder was based either on age or the esteem in which an individual was held.
Age and experience often go together.
4. The Elders of Israel were
responsible for and very zealous in conveying the Word of God to the people (Ex. 3:16-18) as well as represent the
people before God (Ex. 17:5; 24:1; Num. 11:16).
·
Ex 3:18 And they shall
hearken to thy voice: and thou shalt come, thou and the elders of Israel, unto
the king of Egypt, and ye shall say unto him, The LORD God of the Hebrews hath
met with us: and now let us go, we beseech thee, three days' journey into the
wilderness, that we may sacrifice to the LORD our God.
·
Numbers 11:16 And the LORD
said unto Moses, Gather unto me seventy men of the elders of Israel, whom thou
knowest to be the elders of the people, and officers over them; and bring them
unto the tabernacle of the congregation, that they may stand there with thee.
5. On great occasions such as the Passover, the Elders would make the initial arrangements for worship (Ex. 12:21).
6. Exodus 12:21 Then Moses called for all the elders of Israel, and said
unto them, Draw out and take you a lamb according to your families, and kill
the Passover.
7. In their zeal for God the
Elders did not always act according to knowledge. They united with the scribes
and the chief priests in putting Christ to death (Matt. 16:21; 27:1) and they also
hurt the apostles (Acts 6:12).
·
Matthew 16:21 “From that
time forth began Jesus to shew unto his disciples, how that he must go unto
Jerusalem, and suffer many things of the elders and chief priests and scribes,
and be killed, and be raised again the third day.”
8.
As the New Testament church
grew as an organization with leadership needs, Elders or presbyters emerged to
take their place along with the apostles, prophets, and teachers. The
importance of the Elders was soon recognized.
9.
At Jerusalem the Elders in
association with James assisted in administering the government of the local
church thereby acting after the custom of the synagogue (Acts 11:30; 21:18).
·
Acts 11:30 “Which also they
did, and sent it to the elders by the hands of Barnabas and Saul.”
10.
In association with the apostles the Elders also shared in the wider
government of the whole church.
·
Acts 15:2 When therefore
Paul and Barnabas had no small dissension and disputation with them, they
determined that Paul and Barnabas, and certain other of them, should go up to
Jerusalem unto the apostles and elders about this question.
·
Acts 15:6 “And the apostles
and elders came together for to consider of this matter.”
·
Acts 16:4 “And as they went
through the cities, they delivered them the decrees for to keep, that were
ordained of the apostles and elders which were at Jerusalem.”
11. God knew that after the
apostles were dead, the church would still need strong leadership in the
apostolic tradition. The close relationship between the office of Elder and the
office of apostle is reflected in the fact that an apostle can be a presbyter
(1 Pet. 5:1) though not all presbyters can be an apostle.
12. With the establishment of
new churches Paul and Barnabas would appoint presbyters or Elders. In each
church the Elders were always plural in number.
·
Titus 1:5 For this cause
left I thee in Crete, that thou shouldest set in order the things that are
wanting, and ordain elders in every city, as I had appointed thee:
·
Acts 14:23 And when they had
ordained them elders in every church, and had prayed with fasting, they
commended them to the Lord, on whom they believed.
13. Those men who hold the title
and office of Elder must meet specific biblical qualifications set forth in 1
Timothy 3:1-7 and Titus 1:5-9. A combined list of the spiritual qualifications
can be made. An Elder must be:
·
1 Timothy 3:1-7 This is a
true saying, If a man desire the office of a bishop, he desireth a good work. 2
A bishop then must be blameless, the husband of one wife, vigilant, sober, of
good behaviour, given to hospitality, apt to teach; 3
Not given to wine, no striker, not greedy of filthy lucre; but patient, not a
brawler, not covetous; 4 One that ruleth well his own
house, having his children in subjection with all gravity; 5 (For if a man know
not how to rule his own house, how shall he take care of the church of God?) 6
Not a novice, lest being lifted up with pride he fall into the condemnation of
the devil. 7 Moreover he must have a good report of them which are without;
lest he fall into reproach and the snare of the devil.
·
Titus 1:5-9 For this cause
left I thee in Crete, that thou shouldest set in order the things that are
wanting, and ordain elders in every city, as I had appointed thee: 6 If any be
blameless, the husband of one wife, having faithful children not accused of
riot or unruly. 7 For a bishop must be blameless, as the steward of God; not
self-willed, not soon angry, not given to wine, no striker, not given to filthy
lucre; 8 But a lover of hospitality, a lover of good men, sober, just, holy,
temperate; 9 Holding fast the faithful word as he hath been taught, that he may
be able by sound doctrine both to exhort and to convince the gainsayers.
~*~
Twenty
Qualifications for an Elder1 Timothy 3:1-7
Titus 1:5-9
1. Above reproach
2. The husband of only one wife
3. Temperate
4. Prudent
5. Respectable
6. Hospitable
7. Able to teach
8. Not given to wine
9. Not self willed
10. Not quick tempered
11. Not pugnacious
12. Not contentious
13. Gentle
14. Not a lover of money
15. One who manages his own
household well
16. One who has a good
reputation outside the church
17. One who loves what is good
18. One who is just
19. Devout
20. One who is not a new convert
14. As the qualifications of an
Elder are clearly defined by the Scriptures so are the duties. In summary form
it is the duty of an Elder to:
v
Labor diligently in the Word
of God in order to teach the people of God. This is the primary duty of the teaching
Elder.
·
Acts 6:4 But we will give
ourselves continually to prayer, and to the ministry of the word.
·
2 Timothy 2:15 Study to shew
thyself approved unto God, a workman that needeth not to be ashamed, rightly
dividing the word of truth.
·
John 21:15-18 So when they
had dined, Jesus saith to Simon Peter, Simon, son of Jonas, lovest thou me more
than these? He saith unto him, Yea, Lord; thou knowest that I love thee. He
saith unto him, Feed my lambs. 16 He saith to him again the second time, Simon,
son of Jonas, lovest thou me? He saith unto him, Yea, Lord; thou knowest that I
love thee. He saith unto him, Feed my sheep. 17 He saith unto him the third
time, Simon, son of Jonas, lovest thou me? Peter was
grieved because he said unto him the third time, Lovest thou me? And he said
unto him, Lord, thou knowest all things; thou knowest that I love thee. Jesus
saith unto him, Feed my sheep. 18 Verily, verily, I say unto thee, When thou
wast young, thou girdedst thyself, and walkedst whither thou wouldest: but when thou shalt be old,
thou shalt stretch forth thy hands, and another shall gird thee, and carry thee
whither thou wouldest not.
v
Pray
·
Acts 6:4 But we will give
ourselves continually to prayer, and to the ministry of the word.
·
Acts 20:36 And when he had
thus spoken, he kneeled down, and prayed with them all.
·
Acts 21:5 And when we had
accomplished those days, we departed and went our way; and they all brought us
on our way, with wives and children, till we were out of the city: and we
kneeled down on the shore, and prayed.
·
Acts 22:17 And it came to
pass, that, when I was come again to Jerusalem, even while I prayed in the
temple, I was in a trance;
·
Acts 28:8 And it came to
pass, that the father of Publius lay sick of a fever and of a bloody flux: to
whom Paul entered in, and prayed, and laid his hands on him, and healed him.
v
Reprove, rebuke, and advise
·
2 Timothy 4:2 Preach the
word; be instant in season, out of season; reprove, rebuke, exhort with all
longsuffering and doctrine.
v
Provide general oversight of
the body of Christ. The word "bishop"
which means "overseer" is
used in the NT as another title for Elder.
·
Acts 20:17 And from Miletus
he sent to Ephesus, and called the elders of the church.
·
Acts 20:28 Take heed
therefore unto yourselves, and to all the flock, over the which the Holy Ghost
hath made you overseers, to feed the church of God, which he hath purchased
with his own blood.
·
Titus 1:5-9 For this cause
left I thee in Crete, that thou shouldest set in order the things that are
wanting, and ordain elders in every city, as I had appointed thee: 6 If any be
blameless, the husband of one wife, having faithful children not accused of
riot or unruly. 7 For a bishop must be blameless, as the steward of God; not
self-willed, not soon angry, not given to wine, no striker, not given to filthy
lucre; 8 But a lover of hospitality, a lover of good men, sober, just, holy, temperate;
9 Holding fast the faithful word as he hath been taught, that he may be able by
sound doctrine both to exhort and to convince the gainsayers.
v
Anoint the sick with oil
·
James 5:14 Is any sick among
you? let him call for the elders of the church; and let them pray over him,
anointing him with oil in the name of the Lord:
·
Establish doctrinal and
church policy in all matters including financial consideration
·
Acts 15:2 When therefore
Paul and Barnabas had no small dissension and disputation with them, they
determined that Paul and Barnabas, and certain other of them, should go up to
Jerusalem unto the apostles and elders about this question.
·
Acts 15:4 And when they were
come to Jerusalem, they were received of the church, and of the apostles and
elders, and they declared all things that God had done with them.
·
Acts 15:6 And the apostles
and elders came together for to consider of this matter.
·
Acts 15:22-23 Then pleased
it the apostles and elders, with the whole church, to send chosen men of their
own company to Antioch with Paul and Barnabas; namely, Judas surnamed Barsabas, and Silas, chief men among the brethren: 23 And
they wrote letters by them after this manner; The apostles and elders and
brethren send greeting unto the brethren which are of the Gentiles in Antioch
and Syria and Cilicia:
·
Acts 4:37 Having land, sold
it, and brought the money, and laid it at the apostles' feet.
13. In the
book of the Revelation, the twenty
and four Elders who appear so frequently in the vision represent all authority
and how it should worship before God (Rev. 4:10; 5:8-10; 19:4).
14. Divine
protection for Elders is found in 1 Timothy 5:1. The church is specifically
warned not to believe an accusation against an Elder unless there are two or
three witnesses (1 Tim. 5:19).
15. Pastoral
Elders are to receive adequate financial remuneration.
·
Galatians 6:6 Let him that
is taught in the word communicate unto him that teacheth in good things.
·
1 Corinthians 9:9-11 For it
is written in the law of Moses, Thou shalt not muzzle the mouth of the ox that
treadeth out the corn. Doth God take care for oxen? 10 Or saith he it
altogether for our sakes? For our sakes, no doubt, this is written: that he
that ploweth should plow in hope; and that he that thresheth in hope should be
partaker of his hope. 11 If we have sown unto you spiritual things, is it a
great thing if we shall reap your carnal things?
·
1 Timothy 5:17-18 Let the
elders that rule well be counted worthy of double honour, especially they who
labour in the word and doctrine. 18 For the scripture saith, Thou shalt not
muzzle the ox that treadeth out the corn. And, The labourer is worthy of his
reward.
16.
Elders who rule well are worthy of double honor for Elders shall receive the
greater judgment.
·
1 Timothy 5:17 Let the
elders that rule well be counted worthy of double honour, especially they who
labour in the word and doctrine.
·
James 3:1 My brethren, be
not many masters, knowing that we shall receive the greater condemnation.
~*~
Doctrine
of Deacon
1.
From Philippians 1:1 it may be concluded
that deacons (servant) were one of
the two main orders of ministry in the Apostolic Church.
2.
The general concept of Deacon as a
servant of the Church is well established in both the Bible and Church history.
3.
The Greek word diakonos is found about 30 times in Scripture and is used in a
variety of ways. The word is used of:
·
Domestic servants (John 2:5,9)
·
Civil rulers (Rom. 13:4)
·
Christ (Rom. 15:8 cp. Gal. 2:17)
·
Christians (John 12:26; Eph. 6:21; Col.
1:7; 4:7)
·
Christians in relation to one another
(Matt. 20:26; 23:11; Mark 9:35; 10:43)
·
Ministers of the gospel (1 Cor. 3:5; 2
Cor. 3:6; 6:4; 11:23; Eph. 3:7; Col. 1:23,25; 1 Thess. 3:2; 1 Tim. 4:6)
·
Women who serve in the Church (Rom. 16:1)
and men as well (Phil. 1:1; 1 Tim. 3:18)
·
False servants of Satan (2 Cor. 11:15)
·
Angels (Matt. 22:13)
4.
When the office of deacon was established
in the New Testament Church, it may
have paralleled the function of the Jewish synagogue assistant, an official who
took care of the administrative needs of the assembly. The Deacons also
assisted the priests in conducting the order of religious services.
5.
It is often been taught that the origin
of the office of deacon is described in Acts 6:1-6. However, nowhere in this
passage is the word deacon used. What is stated is that a problem existed and
was brought to the attention of the Apostles.
6.
The young Christian Church in Jerusalem
was experiencing growing pains.
7.
It had become increasingly difficult for
the Apostles to distribute charitable gifts to its needy members without
neglecting their ministry of prayer and preaching.
8.
The widows of Greek or Gentile background
complained to the apostles that they were not getting their just share of food
and money.
9.
To meet this critical need, the congregation
was instructed by the Apostles to select seven men (Acts 6:1-6).
10.
The selection was made. But again, notice
that nothing is mentioned in this passage about Church rule or of an ongoing
ministry.
11.
Nor is there anything in this portion of Scripture about an official office.
12.
What is stated is that seven Greek men
who were known to be spiritual individuals were to see that the material needs
of the Greek ladies were not neglected.
13.
Meanwhile the Apostles would give
themselves to the Word of God.
14.
The names of the seven men are given as
Stephen, Philip Prochorus, Nicanor, Timon, Parmenas, and Nicolas.
15.
Two of these men, Stephen and Philip,
later are found as evangelist.
16.
Stephen is described as a man "full of faith and power" who
"did great wonders and signs among
the people" (Acts 6:8).
17.
So convincing were his words and miracles
that "they were not able to resist
the wisdom and Spirit by which he spoke" (Acts 6:10).
18.
While some responded in faith, Stephen's
zeal for Christ stirred up powerful enemies (Acts 6:11-13).
19.
Undaunted by false witnesses, Stephen
glorified the Lord even as he was put to death for his convictions (Acts
7:59-60).
20.
Phillip was also an evangelist who "preached the things concerning the
kingdom of God and the name of Jesus Christ" (Acts 8:9-13).
21.
After preaching to eager crowds in
Samaria, Phillip witnessed to a solitary Ethiopian in the desert and baptized
him (Acts 8:26-38).
22.
If the origin of the office of deacon is
not precisely pinpointed in Acts 6, certainly the service rendered is in
keeping with the duties of a Deacon.
23.
The men in Acts 6 are described as "men of good reputation, full of the
Holy Spirit and wisdom" (Acts 6:3).
24.
And, they were formally installed or
commissioned in a service of prayer and the laying on of hands by the Apostles
(Acts 6:6) a practice still regarded today as the scriptural precedent for the
ordination of Church officials.
25.
As a result of the selection of these
seven men harmony was restored in the congregation and the Church continued to
grow in number and spirit (Acts 6:5,7).
26.
The list of qualifications for Deacons
given in (1 Timothy 3) shows that this servant of the Church was to be equipped
for a spiritual ministry to serve with the bishop or pastor: "Likewise Deacons must be reverent, not double-tongued,
not given to much wine, not greedy for money, holding the mystery of the faith
with a pure conscience. But let these first be proved then let them serve as
Deacons being found blameless" (1 Tim. 3:8-10).
27.
The deacon was expected to have an exemplary
home life (3:11,12), to be a proven leader, and to possess high character.
28.
Paul wrote that the reward for
faithfulness in the office of deacon is that they "obtain for themselves a good standing and great boldness in the
faith which is in Christ Jesus" (1 Tim. 3:13).
29.
The selfless deacon may feel a close
fellowship with the Lord, who walked the earth as "One who serves" (Luke 22:27). According to Jesus, the
true heroes in the kingdom of God are those who assume the role of diakonos, a
servant (Matt. 20:26).
~*~
1. The first mention of grace
in the Bible is found in Genesis 6:8 where we read "Noah found grace in the eyes of the Lord."
2. As used in the Old Testament
grace is often used in the sense of special favor being held based upon a high
estimation of someone by another person. Joseph found favor in the eyes of the
keeper of the prison and Ruth found grace in the eyes of Boaz.
·
Genesis 39:4 And Joseph
found grace in his sight, and he served him: and he made him overseer over his
house, and all that he had he put into his hand.
·
Ruth 2:10
Then she fell on her face, and bowed herself to the ground, and said unto him,
Why have I found grace in thine eyes, that thou shouldest take knowledge of me,
seeing I am a stranger?
3. In the divine economy grace
is what God is freely able to do and indeed what He does do for those for whom
Christ has died. Mercy, the compassion of God, and love, the motive of God,
unite when expressed to manifest grace that is undeserved favor.
4. The grace of God rules out
human merit for salvation. Grace bestows the merits of Christ to the
undeserving so that in the sight of God the sinner is complete and lacks
nothing.
·
Romans 3:24 Being justified
freely by his grace through the redemption that is in Christ Jesus:
·
Romans 5:1 Therefore being
justified by faith, we have peace with God through our Lord Jesus Christ:
·
Ephesians 2:8-9 For by grace
are ye saved through faith; and that not of yourselves: it is the gift of God:
9 Not of works, lest any man should boast.
5. Grace perfects forever the
salvation of the elect in the sight of God for grace alone reflects the glory
of God.
·
Colossians 2:9-10 For in him
dwelleth all the fullness of the Godhead bodily. 10 And ye are complete in him,
which is the head of all principality and power:
6. While grace removes any
obligation to gain merit with God by legal duties grace does not encourage sin.
God forbid that such a thought would be associated with free grace.
·
Romans 4:14 For if they
which are of the law be heirs, faith is made void, and the promise made of none
effect:
·
Romans 6:14-15 For sin shall
not have dominion over you: for ye are not under the law, but under grace. 15
What then? Shall we sin, because we are not under the law, but under grace? God
forbid.
·
Romans 8:1 There is
therefore now no condemnation to them which are in Christ Jesus, who walk not
after the flesh, but after the Spirit.
7. While by nature every person
is born “in Adam” by grace select
individuals can be born again and placed into a state of saving grace, baptized
into Christ, dead unto sin but alive unto God.
·
Romans 6:1-10 What shall we
say then? Shall we continue in sin, that grace may abound? 2 God forbid. How
shall we, that are dead to sin, live any longer therein? 3 Know ye not, that so
many of us as were baptized into Jesus Christ were baptized into his death? 4 Therefore we are buried with him by baptism
into death: that like as Christ was raised up from the dead by the glory of the
Father, even so we also should walk in newness of life. 5 For if we have been
planted together in the likeness of his death, we shall be also in the likeness
of his resurrection: 6 Knowing this, that our old man is crucified with him,
that the body of sin might be destroyed, that henceforth we should not serve
sin. 7 For he that is dead is freed from sin. 8 Now if we be dead with Christ,
we believe that we shall also live with him: 9 Knowing that Christ being raised
from the dead dieth no more; death hath no more
dominion over him. 10 For in that he died, he died unto sin once: but in that
he liveth, he liveth unto God.
·
Romans 5:2 By whom also we
have access by faith into this grace wherein we stand, and rejoice in hope of
the glory of God.
8. Saving grace is a free
gift of God.
·
Romans 5:15 But not as the
offence, so also is the free gift. For if through the offence of one many be
dead, much more the grace of God, and the gift by grace, which is by one man,
Jesus Christ, hath abounded unto many.
9. Grace can abound or be
diminished. There is the reign or ruling principle of grace under the New Testament economy.
·
Romans 5:20 Moreover the law
entered, that the offence might abound. But where sin abounded, grace did much
more abound:
10. Grace can be abused.
·
Romans 6:1 What shall we say
then? Shall we continue in sin, that grace may abound?
11. Every soul that shall ever
be saved shall be saved on the basis of grace though the number is small.
·
Romans 11:5 Even so then at
this present time also there is a remnant according to the election of grace.
12 .Paul never ceased to marvel
that he was the object of God's redeeming grace
·
Romans 12:3 For I say,
through the grace given unto me, to every man that is among you, not to think
of himself more highly than he ought to think; but to think soberly, according
as God hath dealt to every man the measure of faith.
·
Romans 12:6 Having then
gifts differing according to the grace that is given to us, whether prophecy,
let us prophesy according to the proportion of faith;
·
Romans 15:15 Nevertheless,
brethren, I have written the more boldly unto you in some sort, as putting you
in mind, because of the grace that is given to me of God,
·
1 Corinthians 15:10 But by
the grace of God I am what I am: and his grace which was bestowed upon me was
not in vain; but I laboured more abundantly than they all: yet not I, but the
grace of God which was with me.
·
Galatians 1:15 But when it
pleased God, who separated me from my mother's womb, and called me by his
grace,
13 Not only is the Christian
saved by grace he is sustained by the same.
·
Titus 3:7 That being
justified by his grace, we should be made heirs according to the hope of
eternal life.
14 Grace should be asked for on
behalf of others.
·
1 Corinthians 1:3 Grace be
unto you, and peace, from God our Father, and from the Lord Jesus Christ.
·
2 Corinthians 1:2 Grace be
to you and peace from God our Father, and from the Lord Jesus Christ.
15. In times of personal
suffering God's grace is sufficient to sustain the soul.
·
2 Corinthians 12:9 And he
said unto me, My grace is sufficient for thee: for my strength is made perfect
in weakness. Most gladly therefore will I rather glory in my infirmities, that
the power of Christ may rest upon me.
16. It is possible to fall from
the sphere of grace if dependency is made upon salvation by good works or if
there is excessive sin in the life.
·
Galatians 5:4 Christ is
become of no effect unto you, whosoever of you are justified by the law; ye are
fallen from grace.
·
Jude 4 For there are certain
men crept in unawares, who were before of old ordained to this condemnation,
ungodly men, turning the grace of our God into lasciviousness, and denying the
only Lord God, and our Lord Jesus Christ.
17. Praise should be offered to
God for His great grace.
·
Ephesians 1:6 To the praise
of the glory of his grace, wherein he hath made us accepted in the beloved.
·
Colossians 3:16 Let the word
of Christ dwell in you richly in all wisdom; teaching and admonishing one
another in psalms and hymns and spiritual songs, singing with grace in your
hearts to the Lord.
18. Gracious words should
characterize the speech of a Christian.
·
Colossians 4:6 Let your
speech be alway with grace, seasoned with salt, that ye may know how ye ought
to answer every man.
19. There is a throne of grace
before which the Christian is to pray.
·
Hebrews 4:16 Let us
therefore come boldly unto the throne of grace, that we may obtain mercy, and
find grace to help in time of need.
20. More grace is given to the
humble.
·
James 4:6 But he giveth more
grace. Wherefore he saith, God resisteth the proud,
but giveth grace unto the humble.
21. Christians are to grow in
the sphere of grace.
·
2 Peter 3:18 But grow in
grace, and in the knowledge of our Lord and Saviour Jesus Christ. To him be
glory both now and for ever. Amen.
~*~
There are definite signs that the soul has been
saved.
v
The heart that has been saved enjoys a natural spiritual fellowship
with God, with Christ, and with fellow believers.
·
1 John 1:3-4 That which we
have seen and heard declare we unto you, that ye also may have fellowship with
us: and truly our fellowship is with the Father, and with his Son Jesus Christ.
4 And these things write we unto you, that your joy may be full.
v
The heart that has been converted will have a new sensitivity to sin.
·
1 John 1:5-10 This then is
the message which we have heard of him, and declare unto you, that God is
light, and in him is no darkness at all. 6 If we say that we have fellowship
with him, and walk in darkness, we lie, and do not the truth: 7 But if we walk
in the light, as he is in the light, we have fellowship one with another, and
the blood of Jesus Christ his Son cleanseth us from
all sin. 8 If we say that we have no sin, we deceive ourselves, and the truth
is not in us. 9 If we confess our sins, he is faithful and just to forgive us
our sins, and to cleanse us from all unrighteousness. 10 If we say that we have
not sinned, we make him a liar, and his word is not in us.
v
The converted heart has a fundamental orientation to gospel obedience
to the commandments of the Scripture.
·
1 John 2:3-5 And hereby we
do know that we know him, if we keep his commandments. 4 He that saith, I know
him, and keepeth not his commandments, is a liar, and the truth is not in him.
5 But whoso keepeth his word, in him verily is the love of God perfected: hereby
know we that we are in him.
v
The converted heart will want to forsake the world and its values.
·
1 John 2:15 Love not the
world, neither the things that are in the world. If any man love the world, the
love of the Father is not in him.
v
The converted heart desires to see Jesus Christ coming.
v
The converted heard wants to forsake sin.
·
1 John 3:5-6 And ye know
that he was manifested to take away our sins; and in him is no sin. 6 Whosoever
abideth in him sinneth not: whosoever sinneth hath not seen him, neither known
him.
v
The converted heart has a love for other believers.
·
1 John 3:14 We know that we
have passed from death unto life, because we love the brethren. He that loveth
not his brother abideth in death.
·
The converted heart will know the experience of answered prayer.
·
1 John 3:22 And whatsoever
we ask, we receive of him, because we keep his commandments, and do those
things that are pleasing in his sight.
·
1 John 5:14-15 And this is
the confidence that we have in him, that, if we ask any thing according to his
will, he heareth us: 15 And if we know that he hear us, whatsoever we ask, we
know that we have the petitions that we desired of him.
v
The converted heart will have an inner witness of the Holy Spirit.
·
Romans 8:15-16 For ye have
not received the spirit of bondage again to fear; but ye have received the
Spirit of adoption, whereby we cry, Abba, Father. 16 The Spirit itself beareth
witness with our spirit, that we are the children of God:
·
1 John 4:13 Hereby know we
that we dwell in him, and he in us, because he hath given us of his Spirit.
v
The converted heart will have a new ability to discern between
spiritual truth and error.
·
John 10:3-5 To him the
porter openeth; and the sheep hear his voice: and he calleth his own sheep by
name, and leadeth them out. 4 And when he putteth forth his own sheep, he goeth
before them, and the sheep follow him: for they know his voice. 5 And a
stranger will they not follow, but will flee from him: for they know not the
voice of strangers.
·
John 10:27 My sheep hear my
voice, and I know them, and they follow me:
·
1 John 4:1-6 Beloved,
believe not every spirit, but try the spirits whether they are of God: because
many false prophets are gone out into the world. 2 Hereby know ye the Spirit of
God: Every spirit that confesseth that Jesus Christ
is come in the flesh is of God: 3 And every spirit that confesseth
not that Jesus Christ is come in the flesh is not of God: and this is that
spirit of antichrist, whereof ye have heard that it should come; and even now
already is it in the world. 4 Ye are of God, little children, and have overcome
them: because greater is he that is in you, than he that is in the world. 5
They are of the world: therefore speak they of the world, and the world heareth
them. 6 We are of God: he that knoweth God heareth us; he that is not of God
heareth not us. Hereby know we the spirit of truth, and the spirit of error.
v
The converted heart embraces the basic doctrines of the faith.
·
1 John 5:1 Whosoever
believeth that Jesus is the Christ is born of God: and every one that loveth
him that begat loveth him also that is begotten of him.
v
The converted heart will experience a measure of persecution.
·
John 15:18-20 If the world
hate you, ye know that it hated me before it hated you. 19 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. 20 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.
·
Philippians 1:28 And in
nothing terrified by your adversaries: which is to them an evident token of
perdition, but to you of salvation, and that of God.
~*~
Women in the Church
1. There is much common ground
between men and women theologically. Women are equal to men in the sight of God
who made them male and female.
2. Women are intelligent and
gifted so that they have great capacity to teach (other women), disciple new
converts, offer instruction to the young, enter into public debate, and speak
in the gathered assemblies by prayer and prophesying (1 Cor. 11).
3. Despite the obvious gifts
that women have there are great points of controversy within the church. The
old question is still being debated as to whether or not women should be
ordained to the ministry.
4. If women are to be ordained
to the ministry then they would be authorized to baptize, preach, serve
communion, and perform funerals and weddings.
5. In many denominations women
are demanding the right to do these very things and are offended when
restricted.
6. The issue can be very
simple. The sovereign God of the universe has a right to organize His church as
He wills without apology and without explanation.
7. It is a matter of biblical
record that the Lord called 12 men to be His apostles. The apostolic authority
was passed on the elders. Elders are to appoint other elders (Titus 1:5)
according to established guidelines.
8. These biblical and
historical boundaries should not be removed. The role of women in the church is
vital, strategic, honorable and limited so that ultimate leadership is invested
in elders.
9. It is a sign of Christian
grace to function in a subordinate position. The greatest trouble in the church
has always been when people move outside the sphere of life for which they were
designed. In the day of final judgment God will honor those who humbly honor
Him.
10. The issue is not ability but
preference.
11. Historically, the early
church recognized this divine preference.
·
The Didache established church order. True prophets are distinguished
from the false. The issue of leadership by women is absent.
· The Apostolic Tradition is a
document from the third century. It claims first century apostolic authority
and places restrictions upon women from being ordained.
· The Didascalia is a
church order manual that comes from the middle of the third century. It too
places restrictions on widows in detail reflecting (1 Tim. 5).
· The Statutes Of The Apostles
is a church manual from the early part of the fourth century and excludes women
from Eucharistic ministry.
· The Octateuch Of
Clement and Testament Of Our Lord dates back to the fifth century. In this
document women are entrusted with teaching, discipline, and discipleship of other
women.