Tag: Advice

The Power of His Resurrection

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Philippians 3:10-11 That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death; If by any means I might attain unto the resurrection of the dead. 

‘That I may know him’ – this is life eternal (John 17:3).

‘Power of his resurrection.’ He longed for the resurrection of the body (3:11, 21; 1Cor. 15:1-58; 2Cor. 5:1-21).

‘The fellowship of his sufferings’ – Not fellowship with Him in His vicarious sufferings, but in the offence of the cross and martyrdom for truth (2Cor. 1:5-7; Col. 1:24; 1Pet. 4:13).

‘Conformable’ [Greek: summorphoo] to be formed or fashioned like. Paul wanted to know Christ and the power which was in His resurrection, and to share in His sufferings, even to die as He died.

‘Resurrection of the dead’ – This is the 3rd New Testament prophecy in Philippians (3:11) and is unfulfilled until the coming resurrections.

‘Of the dead’ [Greek: ek and nekron] out from among the dead. This means that some of the dead will be resurrected from among the rest of the dead. It refers to the resurrection of the righteous from among the wicked dead (3:21; Luke 20:35; 21:36; 1Cor. 15:23, 51-54; 1Thess. 4:13-17; Rev. 20:4-6).

God Had Mercy on Him

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Philippians 2:26-30 For he longed after you all, and was full of heaviness, because that you had heard that he had been sick. For indeed he was sick nigh unto death: but God had mercy on him; and not on him only, but on me also, lest I should have sorrow upon sorrow. I sent him therefore the more carefully, that, when you see him again, you may rejoice, and that I may be the less sorrowful. Receive him therefore in the Lord with all gladness; and hold such in reputation: Because for the work of Christ he was nigh unto death, not regarding his life, to supply your lack of service toward me. 

‘Full of heaviness’ [Greek: ademoneo] heavily burdened.

‘Sick’ – he had been sick. This proves that at the time of the writing of this epistle he was well again. For the work of the Lord, he had been “nigh unto death” (2:30). How could the work of God make him sick if not by overwork and improper rest? In such a case, it would be a physical breakdown rather than some disease. The Greek verb for “he had been sick” is astheneo, to be weak or frail in any sense. It is used 15 times of: Weak faith (Rom. 4:19; 14:1, 2, 21; 1Cor. 8:9-12); weak law (Rom. 8:3); weak (poor) people (Acts 20:35) and weak in boldness and power (2Cor. 11:21, 29; 12:10; 13:3, 4, 9).

It is used 17 times for physical sickness and 3 times for physical breakdowns because of overwork (2:26-27; 2Tim. 4:20). Thus, to conclude that the cases of Epaphroditus (here) and Trophimus (2Tim. 4:20) prove that Paul and the apostles had lost their power to heal, or that it was only occasionally that they had such power is concluding too much. Paul did have the power to do special miracles (Acts 19:11-12). He had the fullness of the blessing of the gospel of Christ (Rom. 15:18-19, 29). He even had the power to impart gifts to others (Acts 19:1-7; Rom. 1:11; 1Tim. 4:14; 2Tim. 1:6). Gifts are not given so that bodies may be abused by overwork to bypass consequences. They are not to enable man to work beyond what is sensible and best for the body.

‘But God had mercy on him.’ This proves that God did miraculously restore the man and save him from death. Prayer will do wonders even in a physical breakdown, but it will never sustain a body that is not properly taken care of by rest and nourishment.

‘Because for the work of Christ he was nigh unto death, not regarding his life, to supply your lack of service toward me.’ This was the cause of his physical trouble – overwork. In such a case like this, and no doubt that of Trophimus, it was best to let them recuperate before going back into the work.

Of No Reputation Part 2

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Philippians 2:7 But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men

He could do nothing of Himself in all His earthly life. He attributed all His works, doctrines, powers, etc. to the Father through the anointing of the Holy Spirit (John 8:28). This is proved by the following facts in Scripture: (1) He was limited to the status of a man (2:6-8; Heb. 2:14-18; 5:8-9). (2) He was God’s agent using God’s power of attorney (John 8:28; Acts 10:38). (3) He was our example that we should walk in His steps (1Pet. 2:21-23). (4) The temptations prove that He was limited as a man so that He could overcome as a man and not as God (Heb. 4:14-16; 5:7-9). (5) Isaiah (Isa. 7:14-16) speaks of the Messiah being born without knowledge enough to know to refuse the evil and choose the good. (6) Isaiah (Isa. 11:2; 53:1-12) speaks of the Messiah being limited as an ordinary baby, showing that God would give Him the spirit of wisdom, understanding, counsel, might, knowledge, and fear of the Lord. If He had these attributes as God from all eternity and did not lay them aside in becoming a man when was this ever true of Him? (7) Isaiah (Isa. 50:4-11) predicted that the Messiah would be born without the tongue of the learned, without knowing how to speak a word in season to help any soul, and that He would be wakened day by day to increase in knowledge and wisdom. (8) Isaiah (Isa. 42:1-7; 61:1-11) speaks of the Messiah receiving His power to manifest divine acts by the anointing of the Holy Spirit and not by retaining His own former natural attributes and powers. Is it necessary for God to be anointed with the Holy Spirit to do what He is naturally capable of doing? If it became necessary to anoint Jesus during His earthly life, then it proves He did not retain His former glory and attributes which He had from all eternity when He emptied Himself to become like men in all things (2:6-8; Heb. 2:14-18; 5:8-9). (9) History records that Christ was limited as a baby and grew in body, soul, and spirit, grace, wisdom, stature, and favour with God and man (Luke 2:40, 52). Even after His manhood, His full anointing and gifts of the Spirit, He was still limited in knowledge (Mark 13:32). He even learned obedience by the things He suffered (Heb. 4:14-16; 5:7-9).

To be continued…

Of No Reputation Part 1

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Philippians 2:7 But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men

‘Made himself of no reputation’ – The “Kenosis” of Christ: [Greek: kenoo] to empty out, drain. It is translated “make void” (Rom. 4:14; 1Cor. 9:15); “make of none effect” (1Cor. 1:17); “be in vain” (2Cor. 9:3); and “make of no reputation” (i.e., He emptied Himself; 2:7).

Of what did Christ empty Himself? It could not have been His divine nature, for He was God not only from all eternity (Mic. 5:1-2; John 1:1-2; Heb. 1:8; Rev. 1:8-11), but God manifest in flesh during His life on earth (Isa. 7:14; 9:6-7; Mat. 1:18-25; John 1:1-2, 14; 1Tim. 3:16). Christ emptied Himself of: [1] Equality with God (2:6-7; John 14:28; 1Cor. 11:3). [2] God-form or God-body, the spirit body that He lived in from eternity, to take human-form (2:6-8; 3:21; Mat. 1:18-25; Luke 1:35; 24:37-40; John 1:14; Zech. 13:6; Gal. 4:4; Rom. 8:3). [3] Immortality of body (1Cor. 15:3; Ps. 16:10; 1Pet. 2:24; 3:18). As God, He could not die for our sins or take our place as a substitute (1Cor. 15:20-22). [4] The glory that He had with the Father before the world was (2:5-11; John 12:23; 17:5; Mat. 16:27). [5] His authority in heaven and on earth, which was given back to Him after the resurrection (2:9-11; Mat. 28:18; Eph. 1:20-23; 1Pet. 3:22). [6] His divine attributes and outward powers that He had with the Father from eternity. He had no power to do miracles until He received the Holy Spirit in all fullness (John 2:11; 3:34; Isa. 11:1-2; 42:1-7; 61:1-2; Luke 3:21-22; 4:16-21; Mat. 12:28; Acts 10:38). He could do nothing of Himself in all His earthly life. He attributed all His works, doctrines, powers, etc. to the Father through the anointing of the Holy Spirit (John 8:28).

To be continued…

Salvation

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Philippians 1:18-20 What then? notwithstanding, every way, whether in pretence, or in truth, Christ is preached; and I therein do rejoice, yea, and will rejoice. For I know that this shall turn to my salvation through your prayer, and the supply of the Spirit of Jesus Christ, 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. 

‘What then?’ Paul claims here that it mattered not to him how Christ was preached, provided He was preached. The apostles were commanded to get the Word of Christ out, as long as they stayed away from fiction (1Tim. 1:4; 4:7; 2Tim. 4:4; Tit. 1:14) and focus on what He taught (Matthew chapters 5-24) and the examples that He set (1Pet. 2:21-23).

‘Pretence, or in truth, Christ is preached.’ The Jews served God with pretence, but He was still preached whether they accepted Him or not. In John 15: 22 Christ stated that if He had not come and proved to them beyond doubt that He was the Messiah they would not have had the sin of rejecting Him, but now they have no excuse for this sin. They wilfully hated both Jesus and God the Father (John 15:22-24).

‘Salvation’ [Greek: soteria] deliverance. This refers to his temporal safety and freedom from chains and imprisonment. This he expected through their prayer and the continued supply of the Holy Spirit.

‘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.’ He had the utmost confidence in God that he would be upheld by grace in all his trials. He was ready for either life or death, providing Christ would be magnified in the outcome.

Your Love May Abound

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Philippians 1:9-11 And this I pray, that your love may abound yet more and more in knowledge and in all judgment; That you may approve things that are excellent; that you may be sincere and without offence till the day of Christ; Being filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God. 

‘That your love may abound yet more and more in knowledge and in all judgment.’ Five requests for congregations in Philippi (1:9-11): Increased love in knowledge and judgment. Approval of excellent things. Sincerity to the end. Without offence till the day of Christ. Filling with fruits of righteousness.

If we want to increase our love for God, we need to study His Word to get the necessary knowledge of Him and then we will experience this knowledge when discerning between judgement for either blessing or curse when we are doers of the Word and not just hearers (Jas. 1:22-26).

‘All judgment’ [Greek: aesthesis] discernment.

‘Excellent’ [Greek: diaphero] differ. We are to test all things and disapprove of those that differ from the gospel (1Thess. 5:22).

‘Sincere’ [Greek: heilikrines] pure, uncorrupted. The word means without wax, an allusion to finishing cloth with gummy materials hiding flaws until carefully examined by looking through it in sunlight. The Greek might be translated “sun-judged.”

‘Without offence’ [Greek: aproskopos] not striking against; not stumbling; void of offence to God or man; neither stumbling nor causing others to stumble (1:10; Acts 24:16; 1Cor. 10:32; 1Pet. 1:17).

‘The day of Christ’ – In the day when Christ comes to receive saints unto Himself (1:6, 10; 2:161Cor. 1:8; 5:5; 2Cor. 1:14).

‘Fruits of righteousness’ – Fruits of that justification which comes by faith and the new creature experience (2Cor. 5:17-18; Rom. 5:1-11).

In My Heart

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Philippians 1:7-8 Even as it is meet for me to think this of you all, because I have you in my heart; inasmuch as both in my bonds, and in the defence and confirmation of the gospel, you all are partakers of my grace. For God is my record, how greatly I long after you all in the bowels of Jesus Christ. 

‘Meet’ [Greek: dikaios] righteous, just.

‘I have you in my heart’ – Interpenetration: The so-called doctrine of interpenetration, that is, persons entering physical into each other, is false. The Bible does speak of the Corinthians and Philippians being in Paul’s heart (1:7; 2Cor. 7:3); God being in Christ (2Cor. 5:19); Christ being in God (John 14:20); God and Christ being in each other (John 14:10-11); men being in both the Father and the Son (1Jn. 2:24); men being in Christ (2Cor. 5:17); men and the Spirit being in each other (Rom. 8:9); Christ being in men (Col. 1:27; Rom. 8:10); man and Christ being in each other (John 14:20); all creation being in God (Acts 17:28); and satan entering into men (Luke 22:3; John 13:27). However, these passages refer to being in union with, being consecrated to the same end – one in mind, purpose, and life. They do not teach the physical entrance of one being into another. It may be best understood by a man and woman becoming one in life together, being in each other’s plans, life, etc.

‘Defence’ [Greek: apologia] a verbal speech in defence (1:7, 17; Acts 22:1; 25:16; 1Cor. 9:3; 2Cor. 7:11; 2Tim. 4:16).

‘Confirmation’ [Greek: bebaiosis] making fast or sure; establishing. It is a legal term for a guarantee (Heb.6:16).

‘Partakers’ [Greek: sungkoinonos] joint-partakers of a thing. Translated partaker (1:7; Rom. 11:17; 2Cor. 9:1-15) and companion (Rev. 1:9).

‘Grace’ – is an eternal bond uniting all men who receive it (Rom. 12:3; John 1:17).

‘Bowels’ [Greek: splangchnon] inward parts. Used figuratively of the seat of affections (1:8; 2:1; 2Cor. 6:12; 7:15; Luke 1:78; Col. 3:12; Phm. 1:7, 12, 20; 1Jn. 3:17). Used literally in Acts 1:18.

Being Confident

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Philippians 1:3-6 I thank my God upon every remembrance of you, Always in every prayer of mine for you all making request with joy, For your fellowship in the gospel from the first day until now; Being confident of this very thing, that he which had begun a good work in you will perform it until the day of Jesus Christ

‘Prayer’ [Greek: deesis] supplication and entreating; continued strong and incessant pleadings until the prayer is answered (Luke 18:1-8).

‘Confident’ [Greek: peitho] Translated “persuade” 22 times; “trust” 10 times; “obey” 7 times; “confidence” 9 times; and “assure,” “believe,” “agree,” “yield,” and “make one’s friend,” 1 time each. The idea here is being confident that there will be nothing lacking on God’s part in performing the work He has started in them until the final work of grace is performed in them. This confidence in God is based upon meeting certain conditions.

There are thirty-five conditions of assurance given in this book: To become a subject of God’s grace (1:6). To be partaker of God’s grace (1:7). To abound more and more in love (1:9). To approve things that are excellent (1:10). To be without offence till the end. To be sincere until the end (1:11). To be filled with fruits of righteousness. To let your manner of life be as becomes the gospel of Christ (1:27). To stand fast in one spirit and one mind with others striving together for the gospel. To be not terrified by enemies (1:28). To suffer for His sake (1:29). To be like-minded with Christ (2:2). To have the same love (2:2). To be of one accord, of one mind with others (2:2; 3:16). To let nothing be done through strife and vainglory (2:3). To esteem others better than yourself (2:3). To be interested in others (2:4). To let the mind of Christ be in you (2:5). To obey the gospel (2:12). To work out your own salvation (2:12-13). To do all things without murmuring and disputing (2:14). To be blameless, harmless, and without rebuke among men (2:15). To hold forth the Word of Life (2:16). To beware of dogs, evil workers, and the circumcision party (3:2). To press toward the high calling (3:13-16). To walk by the gospel standard (3:16). To be followers of me and mark enemies of the cross of Christ (3:17-20). To stand fast in the Lord (4:1). To help all workers of Christ (4:3). To rejoice in the Lord always (4:4). To let your moderation be known to all men (4:5). To be anxious for nothing (4:6). To let requests be known to God. To think on right things (4:8). To do what you have learned, received, heard, and seen in me (4:9).

‘Until the day of Jesus Christ.’ This is the 1st New Testament prophecy in Philippians (1:6) and it is unfulfilled. This proves that part of this good work will be done on the day of Jesus Christ (1Cor. 1:8). At least the redemption of the body will be accomplished on the day of the Lord Jesus Christ (3:21; Rom. 8:17-24; 1Pet. 1:5-13).

Grace Be unto You – Part 4

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Philippians 1:2 Grace be unto you…

Not one scripture teaches unconditional grace, or that God gives grace to men who disobey the gospel. There are thirty things that grace cannot do (continued): Make any man a child of God in the sense Jesus was (John 1:14, 18; 3:16). Force God to continue blessing any man who sins (Ezek. 18:4; Rom. 6:16-23; 8:1-13; Gal. 5:19-21; Jas. 5:19-20). Make the sins of the saved different from the sins of the unsaved (Rom. 6:16-23; 8:12-13; 2Cor. 6:9-11; Gal. 5:19-21; Col. 1:5-10; 2Pet. 2:20-22). Condemn sinners and excuse saints who commit the same sins (Rom. 6:16-23; 8:12-13; 14:10-12; Gal. 5:19-21; 6:7-8; Ezek. 18:4, 24-28; 33:12-16; Rev. 2:5, 16, 22; 3:2). Operate in the life of a free moral agent without his consent (John 3:16-20; 7:17; 8:34; 2Pet. 3:9; Rev. 22:17). Impart eternal life to men who serve sin and satan (Mat. 6:24; Rom. 6:16-23; 8:1-13; Gal. 5:19-21; 6:7-8; 1Jn. 3:8). Keep man from moral falls if they wilfully sin (Rom. 6:16-23; 8:1-13; Heb. 6:4-9; 10:26-29; Ezek. 33:12-20). Force God to go contrary to His own program of grace (Rom. 1:16; 1Jn. 1:7; Heb. 3:6, 12-14; 10:26-29). Cancel the law of sowing and reaping (Gal. 6:7-8; Rom. 6:16-23; 8:12-13; Ezek. 18:4, 24-28; 33:12-16; Rev. 2:5-22). Guarantee unconditional favour to anyone (2Cor. 6:1; Gal. 1:6-8; 2:21; 5:4; Heb. 12:15; Jas. 5:19-20). Guarantee unforfeitable life without conditions being met (Rom. 6:16-23; 8:12-13; Gal. 5:19-21; 6:7-8; Jas. 5:19-20; Heb. 10:26-29). Guarantee sinlessness to men unless conditions are met (1Cor. 3:16-17; Rom. 6:16-23; 8:12-13; Gal. 5:16-26; 6:7-8; Heb. 6:1-9; 10:26-29; 12:14-15). Encourage anarchy in God’s government (Gen. 2:17; Rom. 6:16-23; 8:12-13; 1Cor. 6:9-11; Gal. 5:19-21; 6:7-8). Force God to be lenient with rebels (Ezek. 18:4; Rom. 6:23; 8:12-13; Gal. 6:7-8). Give any man a pardon that guarantees him salvation and eternal life regardless of how he lives in sin and rebellion (Ex. 32:32-33; Ezek. 18:4; 33:10-20; Rom. 6:16-23; 8:12-13; Gal. 5:19-21; 6:7-8).

Grace Be unto You Part 1

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Philippians 1:2 Grace be unto you…

It is one of the greatest blessings that we can greet one another with, as we see Paul uses to bless his fellow believers from Philippi, but it is also the most misunderstood and overused part of the gospel blessings. Indeed, grace cannot be withheld from man because of demerit, lessened by demerit, or mixed with the law of works; but this does not prove that there are no conditions men must meet to get the benefits of grace. Not one scripture teaches unconditional grace, or that God gives grace to men who disobey the gospel. If so, then God is under obligation to save all, even sinners who disobey if He saves even one (Rom. 2:11). God is under obligation to saints only when they walk in the light and remain true to the gospel (1Jn. 1:7). He is not under obligation to sinners until they come to full obedience to the gospel. Grace teaches men to deny ungodliness and worldly lusts and to live soberly, righteously, and godly here and now (Tit. 2:11-12). If people do not obey its teaching grace can go no further. Anyone may: Receive grace in vain (2Cor. 6:1). Frustrate it in his life (Gal. 2:21). Fall from it (Gal. 1:6-8; 5:4). Fail of the grace of God (Heb. 12:15). Turn it into lasciviousness (Jude 1:4). Sin despite it (Rom. 6:1). Continue or discontinue in it (Acts 13:43). Minister it to others (1Pet. 4:10). Grow or not grow in it (2Pet. 3:18). Receive or reject it (John 3:16; Rev. 22:17; Heb. 12:15; Jas. 4:6).

To be continued…