Tag: Advice

Rejoice in the Lord

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Philippians 4:4-5 Rejoice in the Lord alway: and again I say, Rejoice. Let your moderation be known unto all men. The Lord is at hand. 

‘Rejoice in the Lord always’ – several times in the Scriptures we are commanded to rejoice in the Lord always – at all times!! This means to have our happiness in Him, not in anything or anyone else, for all those things or individuals can only bring temporarily contentment and happiness (1:6; 3:1; Ps. 33:1-2; 97:12; Mark 6:3).

‘Moderation’ [Greek: epieikes] mildness; patience; kindness; moderation; meekness; gentleness (1Tim. 3:3; Tit. 3:2; Jas. 3:17; 1Pet. 2:18). By keeping a state of friendliness, we can act as representatives for the Lord who is at hand. We are warned many times in Scripture to be perfect which means utter simplicity, sincerity, being free from guile and evil intention toward any one; having no part lacking in outward life, conduct, and religion. It does not mean sinless perfection or being without any tendencies to evil, for we can still choose to act selfishly or sin.

We are commanded in fourteen ways to be like Jesus: In righteousness (John 15:10-14; 1Cor. 1:30; Eph. 1:4; 5:27; 1Jn. 3:7). In freedom from the world (John 17:14-16; Rom. 12:1; Jas. 4:4; 1Jn. 2:15). In self-crucifixion (Rom. 6:1-23; Gal. 2:20). In walking in newness of life (Rom. 6:1-23; Gal. 5:16-26; Eph. 4:1-24). In enduring persecutions (Matt. 10:25; John 15:18-20; Mark 10:30). In works (John 14:12; Mark 9:23; 16:17-18; Matt. 17:20; 21:22). In the fruit of the Spirit (Gal. 5:22-23; John 13:34; 15:11-13). In total setting apart for God’s work (John 10:36; 17:17-19; 20:21). In walking in the light (1Jn. 1:7). In unity with God (John 17:11, 21-23). In suffering for others (1Pet. 2:21-23; 3:18-4:1; Php. 3:10). In life and conduct (1Jn. 2:6; 4:17). In enduring temptations (Heb. 2:18; 4:14-16; Jas. 1:2, 12). In manifesting the fullness of God (John 3:34; 7:37-39; 14:12; Eph. 3:19).

‘The Lord is at hand’ – The phrase is similar to Maranatha, which means our Lord comes. Here it means the Lord is Judge and is at hand to punish, which will happen at His Second Coming.

The Lord Jesus Christ – Part 2

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Philippians 3:20-21 For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ: 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. 

‘Vile’ [Greek: tapeinosis] humiliation (Acts 8:33); low estate (Luke 1:48; Jas. 1:10); and vile (3:21). It refers to the low state of sin and shame into which the body of a man has degenerated. Instead of it being immortal, glorious, and powerful as the ruler of all creation as originally planned (Gen. 1:26-31; Ps. 8:3-6), it is now vile, depraved, sinful, sickly, mortal, and subject to the lowest humiliation and eternal ruin (2Cor. 4:16; Rom. 1:18-32; 6:19; Gen. 3:19).

‘Fashioned like unto’ [Greek: summorphos] conformed to. It has reference, not to exact outward features, but to the substance of the body, which will be changed from mortality to immortality; from a natural body to a spiritual body; from corruption to incorruption; and from weakness and humiliation to glory and power (1Cor. 15:35-58). It will be flesh and bone like Christ’s body of glory (Luke 24:39; Zech. 13:6).

‘According to the working whereby he is able even to subdue all things unto himself.’ The power that made the body and all things originally will be the power that will make the resurrection bodies in a moment (1Cor. 15:51) and subdue all things to God again (1Cor. 15:24-28; Heb. 2:9-18).

The Lord Jesus Christ – Part 1

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Philippians 3:20-21 For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ: 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. 

‘Conversation’ [Greek: politeuma] citizenship; city; civil rights; state; society; or government.

‘We look for the Saviour, the Lord Jesus Christ.’ What to look for [Greek: apekdechomai] It is scriptural to look for the rapture or coming of the Lord in the air for the saints, to take place any time (3:20; Tit. 2:13), but not the second coming. The rapture and second coming are two events separated by at least seven years. They are not two phases or two stages of one coming, but two distinct comings – one a coming in the air (not to the earth) before the tribulation, and the other a coming to the earth immediately after the tribulation (1Thess. 4:16 with Matt. 24:29). One is the coming for the saints (3:21; John 14:1-3; Luke 21:36; 1Cor. 15:23, 51-54; 1Thess. 4:13-17; 2Thess. 2:1, 7; Col. 3:4) and the other is the coming to earth with the saints to set up the kingdom (Zech. 14:5; Jude 1:14; Rev. 19:11-21).

‘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.’ This is the 4th and last New Testament prophecy in Philippians (3:21). The Greek word metaschematizo means to transform; change the fashion; refashion. Translated “transform” (2Cor. 11:13-15); “transfer in a figure” (1Cor. 4:6); and “change” (3:21).

To be continued…

I Follow After

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Philippians 3:12 Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus. 

‘Either were already perfect’ – two things Paul had not yet attained: [1] The resurrection or the prize (3:11-12, 14). This is another way of saying he had not finished his course and was not yet glorified (3:20-21). [2] Perfection. [Greek: teleioo] to make a full end; consummate (3:12). Translated perfect (3:12; Luke 13:32; John 17:23; 2Cor. 12:9; Heb. 2:10; 5:9; 7:19; 9:9; 10:1, 14; 11:40; 12:23; Jas. 2:22; 1Jn. 2:5; 4:12, 17-18); fulfill (Luke 2:43; John 19:28); and finish (John 4:34; 5:36; 17:4; Acts 20:24). This kind of perfection refers to the complete and glorified state. It does not imply that he was lacking in spiritual experience or that he was deficient in grace or that the body of sin was still cleaving to him or that he was yet struggling with an “old man” in him or that he was not yet sanctified.

‘Follow after’ [Greek: dioko] to pursue. Same as persecuting in Philippians 3:6 and press in verse 14. Translated elsewhere “persecute” 30 times (Matt. 5:10-12, 44; 10:23; etc.); “follow after” (3:12; Rom. 9:30-31; 14:19; 1Cor. 14:1; 1Tim. 6:11); “ensue” (1Pet. 3:11); “follow” (Luke 17:23; 1Thess. 5:15; 2Tim. 2:22; Heb. 12:14); and “given to” (Rom. 12:13). The idea here is, I follow after and press toward the prize that others have already gained (3:12-14).

‘Apprehend’ [Greek: katalambano] to seize upon; lay hold of; take possession of; bring to an end. Translated “apprehend” (3:12-13); overtake (1Thess. 5:4); “take” (Mark 9:18; John 8:3); “attain to” (Rom. 9:30); “obtain” (1Cor. 9:24); “come upon” (John 12:35); “comprehend” (John 1:5; Eph. 3:18); “perceive” (Acts 4:1-37; 10:34); and “find” (Acts 25:25). He had not yet laid hold upon the prize of resurrection, perfection, and glorification (3:12-14, 20-21). These will be accomplished at the time of the rapture of the saints 1Thess. 4:13-18; 1Jn. 3:2).

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).