Tag: Gospel

Of No Reputation Part 3

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Philippians 2:7-8 But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men. And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. 

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 (continued): (10) He did not claim the attributes of God, but only the anointing of the Spirit to do His works (John 8:28; Matt. 12:28; Luke 4:16-21). Others stated this was the source of His power (John 3:34; Acts 10:38). Most scriptures used in theological texts proving that Christ had divine attributes on earth are statements true of Him since His glory has been restored and do not prove anything during His life on earth. All scriptures related to His earthly life can be explained as referring to the exercise of the gifts of the Spirit and not natural attributes. (11) The fact that Christ promised all believers power to do the works He did prove that it was through the anointing of the Spirit, not by His deity and natural attributes, that He did His works (Mat. 10:1-20; 16:18; 18:18; Luke 10:1-42; 24:49; Mark 16:15-20; John 14:12-15; Acts 1:4-8). (12) His exaltation to original glory and the highest place under God the Father is proof of His lowest humiliation and earthly limitation short of being God by nature (2:9-11; Eph. 1:20-23; Col. 1:15-23; 1Pet. 3:22).

‘Humbled himself, and became obedient unto death, even the death of the cross.’ Christ humbled Himself from the divine form to human form, and from sinless humanity to sinful and corrupt infamy – even the death of the cross, bearing the sins of all men (2:8; 1Pet. 2:24).

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…

This Mind Be in You

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Philippians 2:5-6 Let this mind be in you, which was also in Christ Jesus: Who, being in the form of God, thought it not robbery to be equal with God

‘Let this mind be in you, which was also in Christ Jesus.’ Let the mind of self-emptying be in you which was in Christ (2:7). We are warned to have the same attitude as Christ if we want to be His followers (1Pet. 2:21-23).

‘Who, being in the form of God, thought it not robbery to be equal with God.’ Seven steps in His humiliation: Christ was consecrated to humble Himself (2:5). Christ laid aside His divine form (2:6). Christ made Himself of no reputation (2:7). Christ took the form of a servant (2:7). Christ was made in the likeness of human beings (2:7). Christ humbled Himself (2:8). Christ became obedient unto death (2:8). These points to the humiliation of Christ’s kenosis, the emptying of Himself, so He could become the best human example for how a man should live (Heb. 4:15).

‘Being’ [Greek: huparcho] though existing; subsisting. He existed as God from all eternity (Isa. 7:14; 9:6-7; Mic. 5:2; John 1:1-2; Heb. 1:8; Rev. 1:8-11).

‘Form’ [Greek: morphe] is the outward form that strikes the vision; the external appearance. The passage should read, “who, existing in the form of God (by which He from eternity had appeared to the inhabitants of heaven), yet not thinking that this equality with God should be clung to or retained, He emptied Himself of it, to assume the form of a servant and become like man” (2:6-7).

Consolation in Christ

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Philippians 2:1-4 If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies, Fulfil you my joy, that ye be likeminded, having the same love, being of one accord, of one mind. Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves. Look not every man on his own things, but every man also on the things of others. 

‘If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies.’ Four questions to consider: If there is any consolation (encouragement) in Christ. If any comfort of love [Greek: paramuthion] stimulating force. If any fellowship of the Spirit. If any bowels and mercies. [Greek: splangchnon and oiktirmos] (2Cor. 6:12; Rom. 12:1). ‘Fellowship’ [Greek: koinonia] communion (1Cor. 10:16; 2Cor. 6:14; 13:14); communicate (Phm. 1:6; Heb. 13:16); fellowship (1:5; 2:1; 3:10; Acts 2:42; 1Cor. 1:9; 2Cor. 8:4; Gal. 2:9; Eph. 3:9; 1Jn. 1:3, 6-7); contribution (Rom. 15:26); and distribution (2Cor. 9:13).

‘Fulfil you my joy’ – Make my joy complete (accomplished by doing the twelve things of Philippians 1:2-16.

‘Same love, being of one accord, of one mind.’ Love in the same degree and be in agreement in all things for the Master. Not everyone with his own opinion but in the unity of what the gospel said.

‘Let nothing be done through strife or vainglory.’ Never oppose each other by acting for personal gain or from vanity.

‘But in lowliness of mind let each esteem other better than themselves.’ Have a humbling view of yourselves, knowing your own secret faults and true self.

‘Look not every man on his own things, but every man also on the things of others.’ Do not be selfish glorying in your own gifts and graces. Be just as interested in the blessings of others and rejoice to see them blessed.

This Confidence

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Philippians 1:25-30 And having this confidence, I know that I shall abide and continue with you all for your furtherance and joy of faith; That your rejoicing may be more abundant in Jesus Christ for me by my coming to you again. Only let your conversation be as it become the gospel of Christ: that whether I come and see you, or else be absent, I may hear of your affairs, that you stand fast in one spirit, with one mind striving together for the faith of the gospel; 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. For unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake; Having the same conflict which you saw in me, and now hear to be in me. 

‘And having this confidence, I know that I shall abide and continue with you all for your furtherance and joy of faith.’ Here again, Paul expresses confidence in his release (1:19, 25-26). He was released after two years (Acts 28:30).

‘Conversation’ [Greek: politeuomai] to exercise citizenship; behave like citizens. Translated live in Acts 23:1 [politeuma] is used of citizenship in Philippians 3:20. The gospel regulates the lives of heavenly citizens.

‘Striving together’ [Greek: sunathleo] wrestling together, not in contention with, or against one another to build up human establishments which oppose each other in the gospel, but in union against the enemies of the gospel.

‘Adversaries’ – From this, it appears that the congregation was going through persecution.

‘Salvation’ [Greek: soteria] Here and in Philippians 2:12 it refers to the salvation of the soul. In Philippians 1:19 it refers to Paul’s deliverance from prison.

‘Conflict’ [Greek: agon] a contest for a prize; a struggle; battle. Run with patience the race set before us (Heb. 12:1).

‘Saw in me’ – read Acts 16:19-40 for Paul’s trial here.

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…

To All the Saints

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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

The letter to the Philippians was written from Rome about 64 A.D. by Paul. The immediate occasion for writing is disclosed in Philippians 4:10-18. Its theme is the joy of Christian grace and experience in all of life and death. Paul himself demonstrated the greatest joy in the greatest suffering and humiliation, starting the congregations (Acts 16:1-40). He mentions “joy” 14 times in the epistle. The keyword is “rejoice” (3:1). Christians are to rejoice in fellowship with one another (1:3-11), in afflictions of the gospel (1:12-30); in the ministry for saints (2:1-18), in the faithfulness of their teachers (2:19-3:1); in the Lord and not in Judaism or the flesh (3:1-21); in unity (4:1-3), and always in all things (4:4-23).

‘To all the saints in Christ’ – Those who are living as Christians (1Pet. 2:21-23), not just proclaiming it (Mat. 7:21-23) are always addressed as saints. We have the Old Testament saints (many listed in Hebrews 11), the New Testament saints will be those who are in Christ from His ministry on earth and lastly, the tribulation saints refer to those that will be saved during the tribulation (Rev. 6:9-11; 7:9-17; 15:2-4; 20:4-6). To say that all saints are sinners is unscriptural, for even if we were born into sin and lived in it, the moment we are born again, we are no longer identified by God’s Word as sinners – a man cannot be a saint and a sinner at the same time (Mat. 7:24; Rom. 6:16-23; 8:13). One cannot be holy and sinful and serve God and satan, or be a servant of sin and righteousness at the same time (Mat. 6:24).

‘Timotheus’ Timothy is associated with Paul in the address of the epistles to the Philippians and Colossians, and with Paul and Silas in the two epistles to the Thessalonians. Timothy was at this time with Paul in Rome (2:19).

‘Servants of Jesus Christ’ [Greek: doulos] one giving himself wholly to another’s will.

‘Saints in Christ Jesus’ All saved people are saints, so there are no grounds for making people saints after death (1:1; Acts 9:13, 32, 41; 26:10; Rom. 1:7; 1Cor. 1:2; 6:1-2; 2Cor. 1:1; Eph. 1:1; Col. 1:2; 2Thess. 1:10; Jude 1:3; Rev. 5:8; 13:7, 13:10; 17:6).

Praying Always

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Ephesians 6:18-20 Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints; And for me, that utterance may be given unto me, that I may open my mouth boldly, to make known the mystery of the gospel, For which I am an ambassador in bonds: that therein I may speak boldly, as I ought to speak. 

‘Praying always’ – praying must also be classed as part of the armour because it is an additional and very important part of the fight against spiritual powers of evil (Jas. 4:7; 1Pet. 5:8-9).

We have liberty in prayer [Greek: parrhesia] freedom of speech; liberty of access to God. Christians can have absolute confidence of access to God because all sins which separated us from Him are removed (Isa. 59:1-2). In the Old Testament days, men were not permitted to approach God. Even the mountain on which God gave the law was not to be touched by man or beast. Only the high priest was permitted in the holy of holies once a year, and even then, he could not approach God without proper atonement. Now we all have free and daily access to God by the blood of Jesus (Heb. 10:19-23; Eph. 2:18). We are invited to come boldly to the throne of grace to obtain help in time of need (Heb. 4:14-16). As long as we hold fast to his liberty of access to God, we are His house (Heb. 3:6). If sin is in life we do not and cannot have this liberty of access. God will not hear our prayers (1Jn. 3:20-23; 5:14-15).

‘Supplication’ [Greek: deesis] and entreating; continued strong and incessant pleadings until the prayer is answered (Lk. 18:1-8). Translated “request” (Php. 1:4); “supplication” (Acts 1:14; Eph. 6:18; Php. 4:6; 1Tim. 2:1; 5:5); and “prayer” 12 times.

‘Watching thereunto with all perseverance and supplication for all saints.’ Without this, prayer and Christian armour will be ineffectual (Mark 13:33; Lk. 21:36; Heb. 13:17).

‘Perseverance’ [Greek: proskarteresis] to adhere firmly to (Acts 2:42, 46; 6:4; 8:13; 10:7; Rom. 12:12; 13:6; Col. 4:2; Mark 3:9). Be close in pursuit of; always intent upon your object in prayer (Rom. 12:12).

‘Ambassador’ [Greek: presbeuo] an emperor’s legate. Such was held in respect in all civilized countries, but here the ambassador of the King of Heaven is in chains!

Above All

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Ephesians 6:16-17 Above all, taking the shield of faith, wherewith you shall be able to quench all the fiery darts of the wicked. And take the helmet of salvation, and the sword of the Spirit, which is the word of God

‘Shield of faith’ – to have faith is to have unconditional trust in God’s promises and abilities. Our faith can then act as a shield that quenches all fiery darts – attacks from the enemy.

‘Fiery Darts’ [Greek: belos] darts or any missile was thrown, like the javelin, spear, arrow, or stone from a sling. The fiery darts perhaps refer to the combustible arrowheads that set fire to the fortifications, ships, houses, and even the shields of the enemy made of wood and leather. To quench these fiery darts shields were covered with metal. As applied to Christian warfare they refer to evil thoughts, lusts, passions, and temptations of various kinds that demonic forces use against us in our minds through our thoughts (1Cor. 10:13-14; 2Cor. 10:4-6; Jas. 1:13-15; Rom. 6:12; 1Jn. 2:15-17).

‘The wicked’ – This no doubt refers to satan who is captain of all other wicked ones and who uses his emissaries – or demonic forces against us (Matt. 13:19, 38; 1Jn. 2:13-14; 3:12; 5:18). The term is also used for other wicked persons (Isa. 11:4; 2Thess. 2:8; 2Pet. 2:7; 2Pet. 3:17).

‘Helmet of salvation’ – protecting our minds or taking our thoughts captive (2Cor. 10:3-6) is necessary to renew our minds (Rom. 12:1-2; Eph. 4:23) to enter into God’s salvation process. We cannot think whatever we want or let random thoughts run amok in our minds (Php. 4:8; Col. 3:2).

‘The sword of the Spirit’ – the word of God (Ps. 119) which we must use (Lk. 4:4, 8, 10,12) to stand against all lies that the enemy will bring in against the truth (John 8:44; 10:10).

‘Word’ [Greek: rhema] the essential living Word of God (John 1:1, 14; 1Jn. 1:1; 5:7; Rev. 19:13); the embodiment and expression of all wisdom and prudence (Eph. 1:8; 1Cor. 1:30; Col. 2:3). The Spirit always acts in harmony with the written Word of God (John 14:26; 15:26; 16:7-11). It should be quoted in times of temptation and it will cut in pieces the snares of the enemy.