Philippians 3
Philippians 3:1-2 Finally, my brethren, rejoice in the Lord. To write the same things again is no trouble to me, and it is a safeguard for you. 2 Beware of the dogs, beware of the evil workers, beware of the mutilation;
Analysis of vv. 1-2:
1) Paul begins chapter 3 with the statement, “Finally, my brethren, rejoice in the Lord.”
2) Our term translated “Finally” doesn’t indicate that the apostle is concluding his epistle.
3) He is after all only half way through the letter.
4) Rather, “finally” signals a transition to new subject matter.
5) It carries the sense of the English words, “Furthermore” or “In addition.”
6) “My brethren” denotes Paul’s affection for his audience as well as their spiritual relationship as believers (Phil. 1:12, 3:13, 17, 4:1, 8).
7) Paul instructs the Philippians, “Rejoice in the Lord”
8) As we’ve seen so far rejoicing or being happy is a common theme in the letter (Phil. 1:18, 2:17-18, 28).
9) The phrase “in the Lord” refers to the joy that is grounded in their relationship with Christ.
10) A good relationship with Christ is contingent upon the hearing and practice of the Bible doctrine (cf. John 14:15, 21, 1 John 5:3).
11) In contrast the rejection of the Truth and adherence to false doctrine undermines the relationship (cf. 1 Tim. 4:1, 6:3-5, 2 Tim. 4:3).
12) The exhortation, “Rejoice in the Lord” is connected with the warnings in v. 2.
13) Rejoicing in the Lord would preclude being fettered by Jewish legalism.
14) Paul indicates that it was no hassle for him to re-iterate previously taught information (“To write the same things”).
15) It would be for their spiritual benefit and serve as a “safeguard” against becoming ensnared in false doctrine (e.g. Jewish legalism).
16) The repetition of sound doctrine by the pastor-teacher is vital for the equipping the believers in a local church (cf. 2 Tim. 2:14, Titus 3:1, 2 Peter 1:12, Jude 1:5).
17) In this manner and in tandem with the ministry of the Holy Spirit, Bible doctrine is effectively reinforced in one’s thinking (John 14:26).
18) Paul begins v. 2 with a series of three unequivocal and powerful warnings to “beware of” or “look out for” some potential antagonists.
19) He states, “Beware of the dogs, beware of the evil workers, beware of the false circumcision.”
20) In context, these antagonists are Jewish legalists that erroneously upheld the necessity of keeping the Mosaic Law in order to have a proper relationship with God (a.k.a. Judaizers cf. reference to circumcision, Paul’s “credentials” v. 3ff).
21)They advocated a faith + works dogma that was in contradiction to God’s grace and sound doctrine (Acts 15:1ff).
22) Despite the strong language there is little evidence here or elsewhere that these people were actually present in Philippi when Paul wrote the letter or that a serious threat existed.
23) The warnings should be viewed as preemptive in nature.
24) Bear in mind, after being hounded for years, Paul had developed a particular distaste for these types.
25) They had infiltrated many churches most notably in Galatia, and infected many with their virulent strain of legalism (Gal. 3:1ff, 4:9-11, 5:1-10, Col. 2:16).
26) Our word “beware” indicates the Philippians were to diligently watch out for these opponents of the Truth (“blepo”).
27)In our translation Paul sarcastically labels them, “the dogs,” “the evil workers,” and “the false circumcision.”
28) First, “dogs” is a pejorative and expresses the apostle’s contempt.
a) Dogs were generally viewed with contempt in Greco-Roman and Jewish society.
b) In packs they were known to be scavengers and vicious (1 Kings 14:11, 21:23, 2 Kings 9:36, Prov. 26:11, 17, Jer. 15:3).
c) Biblically when used of a human, it is a term of reproach (Deut. 23:18, Psa. 22:16).
d) Christ used the term to refer to opponents of Divine viewpoint (Matt. 7:6).
e) It was also a derogatory term used for “Gentiles” (Mark 7:27-28).
f) Regarding this last usage, Paul reverses the epithet. By attempting to make Gentiles “clean” through keeping the Law, the Judaizers are depicted as “unclean” dogs.[1]
29) Secondly, they are referred to as “evil workers.”
a) This label denotes that they were engaged in evil conduct as they adhered to and promoted their false doctrine (cf. “deceitful workers”- 2 Cor. 11:13).
b) Although the Judaizers considered their own efforts to be righteous, they were in reality quite evil and at variance with God’s plan of grace.
30) Third, the apostle warns, “Beware the false circumcision.”
a) The word translated “false circumcision” means “mutilation” or “cutting into pieces” and not circumcision (“katatome” cf. “peritome”- circumcision in v. 3).
b) Paul ironically refers to the Judiazers’ insistence on the necessity of circumcision as “mutilation.”
c) Circumcision is no longer a requirement in the Church Age so if one observes this commandment in order to obey the Law, the observance is nothing more than a mutilation of the flesh (cf. Gal. 5:12).
Philippians 3:3 for we are the true circumcision, who worship in the Spirit of God and glory in Christ Jesus and put no confidence in the flesh,
Analysis of v. 3:
1) Paul opens v. 3 with an explanation concerning his warnings in the previous verse.
2) He emphatically asserts, “for we are the true circumcision” (lit. “the circumcision”).
3) “We” is in contrast to those of the “the mutilation,” those who insist on the physical rite of circumcision in order to be saved (cf. Acts 15:1 And some men came down from Judea and began teaching the brethren, “Unless you are circumcised according to the custom of Moses, you cannot be saved.”).
4) At the time of writing of this letter, the Age of Israel had been suspended and a new dispensation had been established, the Church Age.
5) Physical circumcision, a rite initially prescribed for Abraham and his descendants, was no longer required (cf. Galatians 5:6 For in Christ Jesus neither circumcision nor uncircumcision means anything, but faith working through love, Galatians 6:15 For neither is circumcision anything, nor uncircumcision, but a new creation.).
6) Background information on ritual circumcision as practiced by the Jews.
a) Circumcision entails the surgical removal of the male foreskin as a religious ritual.
b) The practice began with Abraham (Gen. 17:1ff).
c) It was a sign of the Abrahamic Covenant.
d) Abraham was circumcised when he was 99 years old.
e) From that day forward all Jewish male children were to be circumcised on the 8th day after birth.
f) It was also commanded as a part of the Mosaic Covenant (Lev.12:3).
g) Non-Jews could not participate in the feast of Passover unless they were first circumcised (Ex. 12:43, 48).
h) Moses failed to circumcise his son and it nearly cost him his life (Ex. 4:24-26).
i) Failure to be circumcised resulted in excommunication from Jewish society. Genesis 17:14 “But an uncircumcised male who is not circumcised in the flesh of his foreskin, that person shall be cut off from his people; he has broken My covenant.”
j) The Exodus Generation, a generation of spiritual malcontents, failed to have their sons circumcised in Egypt or in the wilderness (Joshua 5:3-7).
k) Jesus Christ was circumcised on the 8th day in compliance with the Law (Luke 2:21).
7) The “true” circumcision is composed of both Jews and Gentiles who believed in Christ apart from the observance of any physical ritual.
8) Here Paul refers to “spiritual” circumcision which superseded the physical.
9) This was not a novel concept originating in the Church Age.
a) Even though ritual circumcision was required during the Age of Israel, “inner” or spiritual circumcision was of primary importance.
b) The inner circumcision was synonymous with obedience to God’s directive will (Lev. 26:41, Deut.10:16, 30:6, Jer.4:4, Ezek. 44:7).
10) In Col. 2:11 Paul refers to it as “a circumcision made without hands.”
a) It is a feature of our spiritual union with Christ.
b) Note that every Church Age believer is circumcised in Christ.
c) In contrast to the physical ritual, it is completely unseen and doesn’t result in an external, visible mark.
d) God the Holy Spirit performs the inward circumcision at the point of faith in Christ (Rom. 2:28-29).
e) The circumcision is nonphysical so the statement “removal of the fleshly body” may appear to be enigmatic.
f) However, it must be understood that “the fleshly body” is a reference to the Old Sin Nature (OSN).
i) Adam is the source of the OSN.
(1) He acquired the OSN, in his “flesh,” after his original sin and passed it on to the human race via procreation.
(2) In addition, Adam’s sin was judged which resulted in his spiritual death. This also became mankind’s legacy (cf. Gen 2:17; 3:6).
(3) After the fall, Adam could not perpetuate anything better than himself.
(4) Hence, since the fall, every member of the human race at birth possesses an OSN and is in spiritually dead condition. The one exception being Jesus Christ (Rom 5:12, 17-18, 6:17, 1 Peter 2:22).
ii) Scripture demonstrates that the OSN resides in the genetic code of the human body (Psa. 51:5).
iii) In fact, the “flesh” and “body” are frequently cited as the place of sin and lust (Rom. 8:1-9, 12, Gal.5:16, Eph.2:3, 2 Pet. 2:10 18).
g) The “fleshly body” or OSN is analogous to foreskin which is removed during circumcision.
h) In the spiritual circumcision, the “removal” of the OSN is accomplished at salvation.
i) The Greek verb, “circumcised” indicates a completed event in the past (aorist of “peritemno”).
j) It is clear from other passages, that the believers continue to possess an OSN and sin after salvation (1 John 1:8-10 cf. Rom. 7:14-25).
k) Rather, in the “circumcision of Christ,” the OSN is positionally removed or set aside at salvation (Rom. 6:2-7, 18, Col. 3:9).
l) Prior to our salvation we were “in Adam.” A hopeless position characterized by spiritual death and domination of the OSN (cf. Col 2:13).
m) However, after salvation we are “in Christ.” A privileged position in which the domination of the OSN has been effectively terminated and the believer is spiritually alive (1 Cor. 15:22).
11) Merely observing the physical rite did not secure one’s salvation.
12) As a case in point, Abraham, father of the Jews, became a believer before he was circumcised. His faith alone secured salvation apart from circumcision (Rom. 4:9-13).
a) Paul points out to legalistic Jews that Abraham was declared righteous (i.e. justified) while still “uncircumcised.”
b) Therefore, all who follow “in the steps of faith” have Abraham as their father.
c) This includes believing Jews as well as uncircumcised Gentiles (Rom. 3:29-30).
13) Paul emphatically asserts that salvation was by grace, totally apart from any works (e.g. circumcision, Eph. 2:8-9).
14)Therefore the Judaizers in Paul’s day misunderstood the essence of the Law as well as the new Church Age doctrines.
15) In our verse he goes on to further identify and describe those of the true circumcision.
16) First, it is composed of those “who worship in the Spirit of God.”
a) A proper understanding of the verb rendered “worship” is crucial (“latreuo”).
b) Many believers understand Christian worship as referring to singing and praying when they are assembled in a church.
c) Typically this type of “worship” is followed by a “sermon.”
d) Sadly it isn’t uncommon for believers to select churches on the quality of their singing or even by a particular musical genre (e.g. hymns only, contemporary).
e) However, such distinctions are faulty and only marginalize the proper, biblical concept of “worship.”
f) In classical Greek, it meant to serve the gods by carrying out one’s religious duties.
g) “Worship” properly understood means to serve and specifically within our context, to serve God.
h) To serve God, believers are obliged to carry out various duties.
i) Corporately this includes assembling together on a consistent basis, the exposition of Bible doctrine, praying, singing, celebrating the Lord’s Table, and fellowship (cf. Acts 2:42, 20:7, 1 Cor. 11:23ff, Col. 3:16, Heb. 10:25, James 5:13).
j) Individually we are to exclusively serve God by carrying out various duties (Heb. 12:28 cf. Matt. 4:10, Rom. 1:25).
k) It is this latter sense, one’s individual service to God that is the root meaning of Paul’s use of “worship” in our verse.
l) One must have faith and the proper, inner orientation to serve God (Acts 24:14, Rom. 1:9).
m) To serve God is to follow His directives in our daily activities (directives in context: Be like-minded in the Truth, maintain the same love for one another, look out for one another, be humble, etc., cf. Prov. 8:34, Dan. 6:10, Luke 2:37).
n) In our verse the “worship” or service to God is “by the Spirit of God.”
o) “Worship” is inadequate without the filling of God the Holy Spirit (cf. John 4:24).
p) It is He who baptizes us into union with Christ and guides us into truth (John 16:13, 1 Cor. 12:13).
q) This is in contrast to the “evil workers” in v. 2 who served by the flesh not by the Holy Spirit.
17) Secondly, the apostle identifies the true circumcision as those who “glory in Christ Jesus.”
a) “Glory” carries the nuance boasting but in a positive sense to put one’s full confidence and trust in someone (“kauchaomai”).
b) Here, that someone is Jesus Christ.
c) They shared a relationship with God by virtue of their faith in Christ alone and not through observing various tenants of the Mosaic Law (Gal. 6:14).
18) Third, this group is described as those who “put no confidence in the flesh.”
a) The Judaizers clearly put their confidence in the flesh. That is, they were wrongly convinced of the efficacy of circumcision to secure salvation.
b) Conversely the true circumcision placed no confidence in the ritual.
c) Unlike their opponents, Paul and co. understood that they stood in God’s plan of grace completely apart from any physical or “fleshly” observance (1 Cor. 1:29-30).
Philippians 3:4-6 Although I myself might have confidence even in the flesh. If anyone else has a mind to put confidence in the flesh, I far more: 5 circumcised the eighth day, of the nation of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; as to the Law, a Pharisee; 6 as to zeal, a persecutor of the church; as to the righteousness which is in the Law, found blameless.
Analysis of vv. 4-6:
1) For the sake of argument, Paul adopts the criteria of the Judaizers and reveals his own Hebrew identity.
2) If anyone could place confidence in flesh through observing the Law, Paul far more because of his impeccable Jewish credentials.
3) All of this confidence he will later explain amounts to nothing compared to the value of knowing Christ.
4) He had been circumcised on the eighth day in accordance with the Abrahamic covenant and the Law (Lev. 12:3 cf. Gen. 17:12, Luke 2:21).
5) He was not a proselyte, but from the nation or people of Israel (“proselyte”: a Gentile convert to Judaism, Acts 2:10).
6) The Judaizer’s goal in insisting upon Gentile circumcision was to bring them into the privileges of belonging to God’s chosen people.
7) In this respect, it was Paul’s privilege by birth.
8) Furthermore he could trace his ancestry directly to the tribe of Benjamin.
a) The tribe fought with Deborah against Sisera during the Judges period (Judges 5:14).
b) Also during the same period, the tribe was nearly exterminated in intertribal warfare, but later recovered (Judges 20:43ff.).
c) On a positive note, out of Benjamin came Israel’s first king, Saul (1 Sam. 9:1ff, Acts 13:21).
d) Paul mentions his Benjamite ancestry elsewhere (Rom. 11:1).
9) Unlike Paul Gentiles could only become part of the nation of Israel without a direct tribal connection.
10) He referred to himself as a Hebrew of Hebrews. This designation sums up that his background and ancestry was entirely Jewish.
11) In our context Paul progresses from his familial background to his personal achievements as a Jew.
12) In relation to the Mosaic Law, he was a Pharisee (cf. Acts 23:6-8).
13)In Paul’s day, the Pharisees were one of three primary sects of Judaism; the others: the Sadducees, Herodians, and Essenes.
14) The Essenes are not mentioned in the N.T. but their existence is attested to by extra-biblical sources, notably Josephus.
15) Regarding the Essenes, he writes,
“For there are three philosophical sects among the Jews. The followers of the first of which are the Pharisees; of the second, the Sadducees; and the third sect, which pretends to a severer discipline, are called Essens. These last are Jews by birth, and seem to have a greater affection for one another than the other sects have. These Essens reject pleasures as an evil, but esteem continence, and the conquest over our passions, to be virtue. They neglect wedlock, but choose out other persons children, while they are pliable, and fit for learning, and esteem them to be of their kindred, and form them according to their own manners. They do not absolutely deny the fitness of marriage, and the succession of mankind thereby continued; but they guard against the lascivious behavior of women, and are persuaded that none of them preserve their fidelity to one man.” [2]
16)The Pharisees, Sadducees, and Herodians were opponents of Christ (Matt. 15:7, 16:1ff, Mark 3:6, 12:13).
17)John the Baptist categorized the Pharisees (with the Sadducees) as a “brood of vipers” (lit: “offspring of snakes”, Matt. 3:7).
18) Regarding the Pharisees:
a) They were noted for their pride and self-righteousness (Matt. 9:11, Luke 7:39, 18:11-12).
b) The sect of the Pharisees was reputed to be accurate and precise in all matters relating to the Mosaic Law (Acts 26:4-5 cf. Luke 11:39, 18:12).
c) They were especially antagonistic to the Gospel and those who accepted it (John 12:42).
19) Paul’s mention of his background as a former Pharisee precisely defines his relationship to the Mosaic Law, as a member of the sect who devoted themselves to its study and application (albeit misguided).
20)In short he was an expert in the intricacies of the Law.
21)As a Pharisee, Paul’s extreme zeal for the Law was manifested in his tireless persecution of the early church (Gal. 1:13-14, 23 cf. Acts 8:3, 9:1-2, 22:4, 26:9-11, 1 Cor. 15:9, 1 Tim. 1:13).
22) Finally, he was “as to the righteousness which is in the Law, found blameless.”
23) That is, as a zealous Pharisee, Paul had been meticulous in observing the requirements of the Law (e.g. circumcision, Sabbath, dietary restrictions).
24)The righteousness in view is predicated on the observance of the Law (cf. Rom. 10:3).
25)Paul’s blamelessness must be understood within the context of “Pharisaical” Judaism.
26)Within this context, his external conformity to the Law was without fault.
27)This is in contrast to the righteousness and blamelessness that comes by faith in Jesus Christ and the practical application of Bible doctrine (Luke 1:6, Rom. 5:17, 6:13-20, Phil 3:9).
Philippians 3:7-11 But whatever things were gain to me, those things I have counted as loss because of Christ. 8 More than that, I count all things to be loss in view of the surpassing value of knowing Christ Jesus my Lord, because of whom I have suffered the loss of all things, and count them but excrement in order that I may gain Christ, 9 and may be found in Him, not having a righteousness of my own derived from the Law, but that which is through faith in Christ, the righteousness which comes from God on the basis of faith, 10 that I may know Him, and the power of His resurrection and the fellowship of His sufferings, being conformed to His death; 11 in order that I may attain to the resurrection from the dead.
Analysis of vv. 7-11:
1) Prior to his conversion Paul viewed his ancestry and achievements as an advantage (“gain”).
2) However beginning in v. 7, Paul unequivocally renounces these supposed advantages.
3) Now he considers these previous advantages as “loss because of Christ.”
4) Our term translated “loss” connotes a disadvantage or coming into a worsened straits from a former position of advantage (“zemia”).
5) What is being renounced in particular is his blamelessness and ability to achieve righteousness through observance of the Law.
6) In v. 8 Paul emphatically re-iterates and expands upon his renunciation.
7) He broadens the scope of his renunciation by declaring, “I count all things to be loss in view of the surpassing value of knowing Christ Jesus my Lord.”
8) “All things” includes the former advantages in vv. 5-6, but certainly implies more.
9) Paul probably has in mind everything that those in the world considered to have value (e.g. religious status, material wealth, comforts, social status).
10) He currently views all things to be loss when compared with the “surpassing value of knowing Christ.”
11) His relationship and knowledge of Christ was far superior to anything else in life.
12)Like Paul, everything else in our life simply doesn’t compare to our relationship and knowledge of Christ.
13)Additionally, we have the mind of Christ or Divine wisdom to which there is nothing comparable (Job 28:15-19, Psa. 19:10, 119:72, 127, Prov. 8:11, 1 Cor. 2:16).
14) Some advantages of having wisdom in the soul include: divine viewpoint, Psa. 119:29 cf. Prov. 3:5; control over the OSN, Rom. 6:12-14, Col. 3:8; divine guidance, Rom. 12:2; confidence, Heb. 10:35; joy, James 1:2, 1 John 1:4; peace, Isa. 26:3, Phil. 4:6-7; deliverance, Eph. 6:13-17, 1 Tim. 4:16.
15)Paul’s relationship with Christ had come with a great personal cost.
16) He “suffered the loss of all things” because of Christ Jesus.
17)When Paul made a radical break with Judaism, he was ostracized and persecuted often by his fellow countrymen (Acts 14:19, 18:5ff, 23:12, 2 Cor. 6:4-5, 11:23-27).
18) As a consequence of his faith in Christ, he forfeited all the advantages that had been his as a Jew (vv. 5-6).
19) Furthermore, he considered these advantages to be “excrement” (“skubalon”).
20)This term graphically conveys the worthlessness and futility of his former legalistic observance of the Law in order to gain righteousness.
21) He willingly and wholeheartedly forfeited all things from his former manner of life with the goal that he might “gain Christ and be found in Him.”
22) Trying to determine when Paul expects to “gain Christ and be found in Him” is tricky.
23) The context makes it probable that he is primarily referring to the future “day of Christ” or Rapture (cf. Phil 1:6, 10, 2:16, 3:14).
24) On the “day of Christ” these goals would become fully realized.
25) Yet we cannot ignore the implications in the present.
26) To gain Christ is to appropriate Divine wisdom and knowledge which occurs over a lifetime (Col. 2:3, 6-7).
27) Additionally Paul’s had already gained Christ and was in Him as result of his saving faith.
28) He elaborates by contrasting the “old” and “new” sources of righteousness, from the Law and from God respectively (“dikaiosune”).
29)He desires to gain Christ and be found in Him not having a righteousness that was based on observance of the Law.
30) Observance of the Law does not secure a proper relationship with Christ (or God, cf. Titus 3:5).
31) Rather, Paul desires the “new” righteousness that he had secured from God on the basis of faith in Christ.
32) All of this is on the basis of God’s grace (Rom. 5:17, Ephesians 2:8-9 For by grace you have been saved through faith; and that not of yourselves, it is the gift of God; 9 not as a result of works, that no one should boast, 2 Timothy 1:9 who has saved us, and called us with a holy calling, not according to our works, but according to His own purpose and grace which was granted us in Christ Jesus from all eternity).
33) Achieving the old legalistic righteousness was dependant on works, but the new righteousness was dependant on faith apart from the Law.
34) Paul’s righteousness chiefly reflects his new relationship or position with God.
35) Here too the apostle alludes to a basic doctrine associated with salvation, the doctrine of justification.
a) To be justified is to be declared absolutely righteous when an individual believes in Christ.
b) Initially this has nothing to with righteous conduct, but involves one’s position with God (Ph. 1).
c) At the point of faith God’s imputes or credits His righteousness to the individual (Gen. 15:6, Rom. 3:21-22, 4:4-11, 9:30-32).
d) This is necessary because God is absolute righteousness (often referred to holiness, 1 Sam. 2:2, Isa. 6:3).
i) He is completely free of sin in every way (1 John 1:5, 3:5).
ii) He is righteous in all plans and actions (Deut. 32:4, 2 Sam. 22:31).
e) As this is the case, the one who wishes to have a relationship with Him must also be righteous.
f) However, apart from salvation, humanity is without this righteousness due to our fallen condition in Adam. Due our very nature we were objects of God’s wrath (Rom. 6:12ff, Eph. 2:3).
g) Human works of righteousness can never earn this righteousness as Paul has been discussing.
h) Justification through human works is impossible whether through observance of the Law or any other type of works based system (cf. Isa. 64:6, Gal. 3:10).
i) Our justification is made possible through Christ’s perfect work on the cross (Romans 5:8-9 But God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us. 9 Much more then, having now been justified by His blood, we shall be saved from the wrath of God through Him.).
i) If righteousness could be achieved through the observance of the Law, which it cannot, then Christ died needlessly (Gal. 2:21).
ii) Bearing the sins of humanity on the cross, Christ has made salvation and justification a potential for all (Rom. 5:18).
iii) Justification provides the basis for the believer’s eternal inheritance (Titus 3:7).
j) In addition to being declared righteous at the point of belief in Christ, there is aspect of justification that deals with the experiential righteousness of the believer in time (Ph. 2).
i) Believers ought to be engaged in righteous works (i.e. do “righteousness”, Gen. 18:19, Prov. 21:3 cf. 1 Timothy 6:11 But flee from these things, you man of God; and pursue righteousness, godliness, faith, love, perseverance and gentleness., 2 Timothy 2:22 Now flee from youthful lusts, and pursue righteousness, faith, love and peace, with those who call on the Lord from a pure heart.).
ii) Although works are not an issue in a believer’s initial justification, they are required for properly living the Christian life after faith in Christ (Eph. 2:10).
iii) Scripture provides guidance and instruction in righteousness (2 Tim. 3:16).
iv) “Doing” righteousness is manifested by conduct that is in accordance with God’s will.
v) Further, ph. 2 righteousness is exhibited by the believer through the application of sound doctrine to the circumstances in one’s life whether they are adverse or pleasant.
vi) Abraham and Rahab are two examples cited by James (James 2:14-16).
(1) In this passage, faith refers to faith in sound doctrine and not saving faith in the person of Christ.
(2) James’s point is that to merely have faith in sound doctrine without the application of sound is “useless” (v. 20, “argos”).
(3) To gain the knowledge and understanding of God’s word is only the first step; our knowledge must also be applied to various situations in our lives.
(4) The one who boasts of his knowledge of doctrine, but lacks the necessary applications is self-deceived.
(5) In contrast, Abraham was justified or righteous because he had faith in God’s promises and was willing to carry out the directive to sacrifice Isaac, his only son (vv. 21-23 cf. Gen. 22:15-18).
(6) Rahab demonstrated her faith in God’s viewpoint by protecting the spies at great personal risk. It was through these acts that she was justified (i.e. declared righteous, v. 25 cf. Josh. 2:1ff).
(7) Other examples of faith and works (Heb. 11:32-34).
vii) The practice of righteousness is evidence of one’s faith (1 John 2:29).
viii) Additionally the practice of righteousness guarantees blessing in this life and eternity (this life: James 1:25, eternity: Eph. 1:3, Heb. 6:10).
36) In v. 10 Paul returns to the theme of knowing Christ from v. 8.
37) In order to know Christ, the believer must be a diligent student of the Word of God.
38)This entails more than simply knowing the historical facts regarding His person and work.
39) We must endeavor to renew our thinking and approach to life by learning His thinking and emulating His applications (2 Peter 3:18 cf. Rom. 12:2, Eph. 4:23).
40)This is a process that demands commitment and endurance over the course of one’s life (Eph. 4:13, Gal. 6:9, Heb. 12:3).
41) Paul further elaborates on what it means to “know Him.”
42) He desires to know experientially “the power of His resurrection.”
43) Here Paul refers to the power that comes to him and all believers on the basis of Christ’s resurrection.[3]
44) His resurrection is foundational to the gospel. One cannot separate it from the gospel without denying the person and work of Christ (1 Cor. 15:3-4).
45) Christ Himself asserted that He would not be conquered by the power of physical death (Matt. 16:21, 17:9, 22-23, 20:18-19, 26:29, 32, John 2:18-22).
46) Further, the reality of Christ’s death, burial, and subsequent bodily resurrection is well attested to in Scripture.
47) His death was documented by friendly and hostile witnesses.
a) The apostle John (John 19:30, 35).
b) His disciples (Luke 23:49, 24:18-20).
c) His friends and family (Mark 15:40-41).
d) The Roman centurion (Mark 15:39).
e) The large crowd (Luke 23:48).
f) The leadership of the Jewish nation (Matt. 27:62-66).
g) The Roman soldiers that were sent by Pilate to expedite the deaths of the three crucified men (John 19:33-34).
48) His burial was documented.
a) This aspect, over which Jesus Christ obviously had no control, was the subject of Old Testament prophecy (Isa. 53:9).
b) Joseph of Arimathea provided a new tomb, eliminating the general method of disposing of the bodies of criminals (Matt. 27:57-60).
c) The actual burial is recorded in Matthew; it followed the certification of death, the obtaining of the body, the cleaning, and the wrapping of the body in burial wraps (Matt. 27:59-60).
d) It was done hurriedly so the Jewish Sabbath, which began at sundown on Friday evening, was not violated (Lk. 23:53-56).
e) The place of burial was well known to Joseph and the women that followed the body (Matt. 27:60-61).
f) Joseph sealed the entrance to the tomb with a large stone that was not readily moved (Matt. 27:60).
g) The Jews insisted that Pilate post a Roman detail at the entrance of the tomb in order to prevent the disciples from stealing the body and perpetrating the hoax that Jesus had risen from the dead (Matt. 27:65-66).
49) His bodily resurrection is incontestable.
a) None of the disciples or the women that had followed Jesus Christ throughout His ministry believed in His resurrection before the fact.
i) In fact, the disciples were quite antagonistic to His very clear teaching that He would be delivered up to the Jews, be crucified, and raised on the third day (Matt. 16:21-22, Mark 9:9-10, Luke 18:31-34)
ii) Following His physical death, the disciples had no confidence in His resurrection and were hiding in fear for their lives (Matt. 26:56, John 20:19).
iii) The women that had taken the responsibility for preparing the body for burial went to the tomb early Sunday morning, fully expecting to find the dead body (Mark 16:1-8).
iv) Peter was alone with his shame having no faith in the resurrection of the man he had betrayed (Mark 14:72, 16:7).
b) According to the eyewitness testimony of Peter, John, the women, and the Roman guard detail, the grave was empty on Sunday morning. (Matt. 28:11-15, John 20:2-9).
c) The grave clothes in the tomb are tangible evidence against human tampering. (John 20:5-6).
d) The broken seal and the removal of the massive, guarded stone indicate a superhuman or divine agency (Mark 16:3-4).
e) Post-resurrection appearances are further proof of the bodily resurrection of Jesus Christ (e.g. Mary Magdalene, John 20:14, His disciples, John 20:19-29, a crowd of 500, 1 Cor. 15:6, Paul, 1 Cor. 15:8 cf. Acts 9:3-6).
50) These proofs have been advanced, never have been effectively discredited, and are of such a nature as to be called “many, convincing proofs” (Acts 1:3).
51) Christ’s resurrection has both theological and practical ramifications.
52) He is the first person to be resurrected and therefore has preeminence in all things (1 Cor. 15:20, Col. 1:18, Rev. 1:5).
53) In relation to our verses, the Divine power that was operative in His resurrection guarantees our own resurrection. Additionally, it forms the basis for confidence in our future inheritance (Rom. 8:11, 16-17, 1 Cor. 15:12-19, 1 Pet. 1:3).
54) We know with certainty that the final harvest, our resurrection as Church Age believers follows the “first fruits,” Christ’s resurrection (cf. 1 Cor. 6:14).
55) Besides being operative in his future resurrection, this “power” was also operative in Paul’s life as he fulfilled his apostolic ministry.
56) Paul was sustained through God’s power via Holy Spirit (2 Cor. 1:8-10, 12:9, Eph. 3:7, 16, 21, Col. 1:29).
57) Like Paul, the wise believer will not rely on his own efforts in the AC, but instead be sustained by God’s power.
58) For Paul, “knowing Christ” also involves “the fellowship of His sufferings.”
59) Put another way, to genuinely “know” Christ the believer must share in the sufferings that Christ experienced.
60) The apostle frequently refers to suffering on behalf of Christ as the norm for believers (Rom 8:17, 2 Cor. 1:5, 4:7ff, 1 Thess. 1:6, 3:2-3, Col. 1:24, Phil. 1:29).
61) All believers will experience various degrees of suffering and distress.
62) We are not exempt or prevented from experiencing suffering over the course of our lives.
63) It is a normal part of our existence as believers especially in the last days of the Church Age.
64) All believers will suffer tribulations and testing, so it is of great importance for every believer to understand and apply the Divine viewpoint in this area.
65) We must not react to suffering with bitterness, negativity, complaining, soul fainting, etc (Heb. 12:3).
66) As a general principle, dealing with difficult circumstances from the human viewpoint or the OSN will only worsen the situation.
67) When we suffer, we must give careful consideration to the possible causes.
68) We must be absolutely honest when appraising our OSN weaknesses. Do you have trouble with separation? Do you have trouble making it to class? Is your job more important to you than sound doctrine? Are you bored with subject matter currently being taught? Do you fail to see the relevance of biblical truth?
69)If a believer is not willing to at least recognize his OSN weaknesses, he will not take the proper steps to consistently control them.
70) Are we weak in the “flesh?” Yes. Are we to make allowances or excuses for sin? No. The fact that one possesses an OSN does not provide grounds to legitimize any sinful activity (cf. Rom. 13:14, Gal. 5:13).
71) Rather, the focus in Scripture is to cease from sinful activity and combat the OSN (Col. 3:5-10).
72)If a believer consistently disregards Divine viewpoint and falls into suffering, he must not consider his suffering to be undeserved.
73)Within the sphere of undeserved suffering, the believer will undergo both abundance and variety of afflictions (e.g. testing with people, Job 2:1-10, Mark 12:13-17, isolation, loneliness 2 Tim. 4:9-16, separation, Matt. 10:34-39, living grace tests, Luke 12:22ff. 1 Cor. 4:11, 2 Cor. 11:27, various temptations from within and from without, Gal. 6:1, James 1:13, 4:1-3).
74) The adjusted believer recognizes that when faced with suffering on any level, from minor to severe, he must utilize Divine viewpoint and rely on God.
75) In order for the believer to successfully endure undeserved suffering, he must maintain his focus on Divine viewpoint.
a) The believer must consistently maintain the FGHS.
b) The believer must maintain the resolve that he is going to suffer (cf. 1 Peter 1:13).
c) Additionally, the believer must be willing to suffer (Rom. 12:12, Phil. 1:29, 2 Tim. 2:3-10).
d) We are to emulate Christ through the patient endurance of suffering (1 Peter 2:20-21 For what credit is there if, when you sin and are harshly treated, you endure it with patience? But if when you do what is right and suffer for it you patiently endure it, this finds favor with God. 21 For you have been called for this purpose, since Christ also suffered for you, leaving you an example for you to follow in His steps,).
e) We ought to be diligent in prayer regarding our circumstances. Pray for endurance and deliverance (Heb. 4:15-16, 1 Peter 5:6-7 cf. Psa. 71:2-3, 1 Thess. 5:17).
f) We must trust God to resolve our suffering (1 Peter 4:19 cf. Psa. 9:9-10, 28:7).
g) As our trust is in God, we ought to have courage in the midst of adverse circumstances (John 16:33).
h) Maintain inner happiness or joy in the period of suffering (2 Cor. 6:10, Col. 1:24, James 1:2-3 Consider it all joy, my brethren, when you encounter various trials, 3 knowing that the testing of your faith produces endurance.).
i) We must focus on our ph. 3 and recognize that our suffering is only temporary (2 Cor. 4:17).
j) Maintain inner peace (Phil. 4:6-9, cf. Gal 5:22).
k) The believer ought to comforted in the knowledge that other believers in the AC are facing the same suffering (1 Thessalonians 2:14 For you, brethren, became imitators of the churches of God in Christ Jesus that are in Judea, for you also endured the same sufferings at the hands of your own countrymen, even as they did from the Jews, 1 Peter 5:9 But resist him, firm in your faith, knowing that the same experiences of suffering are being accomplished by your brethren who are in the world.; cf. 2 Cor. 1:7).
l) Discard any human viewpoint approach to suffering. Instead rely on the inner resources of sound doctrine (cf. Psa. 119:143, Eph. 3:16-19).
m) Suffering renders the believer worthy of God’s kingdom (2 Thess. 1:5).
76)We must be confident that God’s power will enable us to effectively handle all suffering that we will experience during our time on earth.
77)For Paul another aspect of knowing Christ and sharing in His sufferings was “being conformed to His death.”
78) “Being conformed” is in the present tense and indicates that this is an ongoing process in Paul’s life.
79)This would rule out the phrase as being a reference to martyrdom or a positional identification with Christ’s death, circumstances which occur in the future and past respectively (cf. Rom. 6:3-5).
80) In connection with his present sufferings, for Paul “being conformed to His death” indicates a willingness to undergo the same sufferings Christ endured which culminated in His death on the cross (cf. 2 Cor. 4:10-12).
81) Paul has already discussed the willingness and total commitment of Christ to obeying the Father’s will even to death (Phil. 2:5-8).
82) This ongoing “conformation” for Paul and the Philippians would at the very least include suffering for the Gospel as Christ suffered.
83) In v. 11 Paul moves from “knowing” Christ in the present to its full realization in the future at his own resurrection in the Rapture of the Church.
84) Paul is in no way doubting his own resurrection as some interpreters have suggested.
85)The English translation “In order that I may attain” is literally “if somehow I may attain” and introduces an element of uncertainty
86) This position cannot be harmonized with the following verses and other clear statements by Paul in other passages (1 Cor. 15:1ff, 1 Thess. 4:15-18, Phil. 3:20-21).
87) Nor does it seem plausible that he is expressing his uncertainty about whether he would be alive or dead at his resurrection.
88) To say this would mean that Paul was ignorant of the eschatological realities that would need to be in place immediately preceding the time of the Rapture (e.g. the disposition of the nations in Daniel’s 70th week, a sovereign Israel, religious and economic Babylon).
89)He was under no illusions and understood that his resurrection would occur in the distant future well after his death.
90) The element of uncertainty has nothing to do with the reality or the timing his resurrection.
91) Rather it has to do with the quality of his resurrection.
92) Paul desired to attain to a “better” resurrection. That is a resurrection that included the wreath, the ultimate in eternal reward for those that persevere in their Christian walk (cf. 2 Tim. 4:8, Heb 11:35).
93) He alludes to this in vv. 12-14 and makes it clear he kept pressing on in order to achieve this goal.
94) Although this was his goal, it was by no means a certainty (1 Cor. 9:24-27).
95)Paul was spiritually mature but not complacent. In his thinking there was always room for improvement in one’s Christian walk, therefore, he faithfully worked at it until his death.
96) The believer must never become complacent or self-satisfied with his level of spiritual growth. Keep growing spiritually.
97) The astute believer will adopt Paul’s mind set and do whatever it takes to make improvements.
98) Many believers fall by the wayside for various reasons (e.g. love affair with the world, associations, pursuit of wealth, failure to understand the importance of
Bible doctrine).
99) As a result many will experience loss and shame (1 Cor. 3:15, 1 John 2:28).
100) To achieve the highest quality resurrection, we must keep learning and applying until the end of our Christian lives (cf. James 1:12).
Philippians 3:12-14 Not that I have already obtained it, or have already become complete, but I continue pressing on in order that I may lay hold of that for which also I was laid hold of by Christ Jesus. 13 Brethren, I do not regard myself as having laid hold of it yet; but one thing I do: forgetting what lies behind and reaching forward to what lies ahead, 14 I continue pressing on toward the goal for the prize of the upward call of God in Christ Jesus
Analysis of vv. 12-14:
1) Beginning in v. 12, Paul qualifies what he has just said about knowing Christ and a “better” resurrection.
2) He doesn’t want any misunderstanding over his own level of spiritual growth.
3) Paul explains that he hasn’t “obtained it” nor has he become “complete.”
4) Here Paul focuses on his present incomplete spiritual “state.”
5) This is not to say that Paul wasn’t spiritually mature. He was, but he recognized that he had more work to do in his Christian walk.
6) He was spiritually mature but not completely mature.
7) His goal was to “keep pressing on” with the purpose that he might “lay hold of that for which also I was laid hold of by Christ Jesus.”
8) “Lay hold of” indicates a sudden, forceful seizure (“katalambano”).
9) In a figurative sense, Paul was “laid hold of” in rather dramatic fashion by Christ on the road to Damascus (Acts 9:1ff).
10)He was laid hold of in order to bear witness of Christ among the nations (Acts 26:16-18).
11) Further, he was given a gift and office in which to grow, fulfill, and attain spiritual maturity (Rom. 1:1, Col. 1:25).
12)Although he was incarcerated in Rome he had yet to complete his ministry.
13) Similarly, we as believers have the responsibility to grow and apply in whatever niche God provides for us (cf. 1 Cor. 12:7, 1 Tim. 4:14).
14) Like Paul, we were “laid hold of” to grow in sound doctrine and eventually reach spiritual maturity (Col. 1:10, 25 cf. 1 Tim. 2:4).
15) Paul addresses the Philippians as “brethren” in v. 13 and reaffirms his statements in v. 12.
16) He still had yet to “lay hold of” of the pinnacle of spiritual growth.
17)The apostle wasn’t about to relax and stagnate in the pursuit of his goal.
18) Paul uses the metaphor of a footrace to describe his own Christian life.
19) First, he forgets “what lies behind.”
20)“Forgetting” doesn’t involve obliterating the memory of his past.
21) Instead, it connotes that Paul doesn’t dwell on or get absorbed in the circumstances of the past.
22) He doesn’t allow the failures in the past, whether pre or post conversion distract him and impede his spiritual progress (e.g. complicity in the murder of believers, arch-enemy of the church, etc., Gal. 1:13).
23)Like a runner in footrace nearing the finish line, he portrays himself as “reaching forward to what lies ahead.”
24) “What lies ahead” in the race for Paul in context is the continued refinement of his faith and making up what is deficient in his knowledge of Christ.
25) The goal of the race is to win the prize which is associated with the upward call of God in Christ Jesus or the Rapture (cf. 2 Cor. 5:10, Rev. 22:12).
26)The idea he is that he is straining or reaching forward to the utmost in order to be spiritually complete and gain the ultimate prize, the wreath (1 Cor. 9:25, 2 Tim. 4:8).
27) Paul competed according to the “rules” and was relentless in his pursuit of the prize (cf. 2 Tim. 2:5).
28) If one fails to play by God’s rules, then the wreath will be forfeited.
29)We too must keep focused on our present spiritual growth and future attainment of the wreath.
30) In order to compete in the race of the Christian life, spiritual endurance and proper training in sound doctrine in a local church is essential (Heb. 10:36, 12:1).
Philippians 3:15-16 Let us therefore, as many as are mature, have this attitude; and if in anything you have a different attitude, God will reveal that also to you; 16 however, let us keep living by that same standard to which we have attained.
Analysis of vv. 15-16:
1) “Therefore” indicates a conclusion or inference from what Paul has just discussed.
2) Paul exhorts those who are “mature” to have the same mindset.
3) That is, to take the same approach to the CWL by forgetting the past and reaching forward to further spiritual growth in order to gain the prize.
4) He also expresses his confidence that if anyone thinks differently about this approach or attitude, God will enlighten them.
5) The Greek text indicates that there were those who held a different attitude (1st class condition).
6) Apparently not everyone in Philippi had Paul’s drive and intensity.
7) This would not be unusual since as individuals they would’ve been at different levels of spiritual growth.
8) Some believers progress faster than others so it takes time for some believers to arrive at the proper doctrinal conclusions.
9) However, if they continue to progress spiritually, God reveal to them that this was the correct approach (cf. Peter’s exhortation, 1 Peter 1:13).
10) Paul gives an additional exhortation, which includes himself, to “keep living” according to the Divine standards that they had learned.
11) If spiritually mature, one’s manner of life ought to conform to his knowledge of the Truth.
12) Sound doctrine is the standard for one’s conduct (cf. Titus 2:1, 7, 10).
13) Collectively the Philippians had made significant progress in their growth.
14) Regardless of the level of maturity, Paul expects them to apply what they know.
15) For those of us who have learned Bible doctrine for years, we ought to have an intense commitment to our own spiritual growth.
16) A greater level of knowledge, demands a higher level of application.
17) In light of Paul’s attitude, there is always room for improvement in our Christian lives.
Philippians 3:17-19 Brethren, keep on becoming fellow-imitators of me, and continue taking careful note of those who are walking according to the pattern you have in us. 18 Because many walk, of whom I often told you, and now tell you even weeping, that they are enemies of the cross of Christ, 19 whose end is ruin, whose god is their appetite, and whose glory is in their shame, who set their minds on earthly things.
Analysis of vv. 17-19:
1) Paul urges the Philippians to “keep on becoming fellow-imitators of me.”
2) As their spiritual role model they were to follow his example in living the CWL.
3) His thinking and conduct was based on Godly standards so he set a great example to follow.
4) Paul set a great example not just for the Philippians but to others under his charge (1 Cor. 4:14-17, 11:1, 1 Thess. 1:6, 2 Thess. 3:7-9).
5) He consistently practiced the Bible doctrine that he taught.
6) Similarly, the p-t may also serve as a positive role model:
a) In testing and hardship (2 Tim. 4:2-5).
b) In Godly conduct (1 Tim. 4:12).
c) In the commitment to the expository teaching of Scripture (1 Tim. 4:13-16).
7) Paul further urges them to “continue taking careful note” of those who were living according to the pattern set by himself and his associates (e.g. Timothy).
8) As a practical application, believers ought to take note and develop friendships with other believers that consistently follow doctrinal principles.
9) In contrast Paul points out that there are many who walk or live their lives in opposition to God and His plan.
10) He refers to these types as “enemies of the cross of Christ.”
11) These enemies were apparently at some point spiritually stable, but not anymore.
12) Paul had spoken often to the Philippians of these anonymous individuals.
13) It certainly caused him considerable anguish to see these believers who in the past adhered to the Truth, but had now become enemies of Christ and facing spiritual “ruin” (cf. Acts 20:29-30, Gal. 5:7-10).
14) Spiritual ruin is not loss of salvation, but shame and loss at the judgment seat of Christ (1 Cor. 3:15, 1 John 2:28 And now, little children, abide in Him, so that when He appears, we may have confidence and not shrink away from Him in shame at His coming).
15) He reveals some contributing factors to their spiritual ruin:
a) “Whose god is their appetite” indicates indulging OSN desires (cf. Rom. 16:18).
b) “Whose glory is in their shame” reveals that they exulted in activities that should have been shameful or disgraceful to them (e.g. illicit financial gain cf. 1 Peter 5:2, sensuality, 2 Peter 2:2, personal approbation cf. 1 Thess. 2:6, friendships with those in the world, James 4:4).
c) “Who set their minds on earthly things” means their thinking was fixated on worldly matters (e.g. pursuit of “things,” 1 John 2:15).
Philippians 3:20-21 For our homeland is in the heavens, from which also we eagerly wait for a Savior, the Lord Jesus Christ; 21 who will transform the body of our humble state into conformity with the body of His glory, by the exertion of the power that He has even to subject all things to Himself.
Analysis of vv. 20-21:
1) Paul portrays a sharp contrast between the “enemies” with their worldly focus in the preceding verse and the adjusted believer with a heavenly focus.
2) The Greek word translated “homeland” indicates the place of citizenship, one’s homeland or state (“politeuma”).
3) Here Paul indicates that our “homeland” exists in the heavens (i.e. the 3rd heaven and eventually the New Jerusalem).
4) In contrast to those focused on the world, believers ought to be focused on heavenly matters (Col. 3:1-2).
5) We must guard against becoming stained or negatively influenced by the world in which we live (Col. 2:8, James 1:27).
6) As we are aliens in the world we should not indulge worldly whims (1 Peter 2:11).
7) We like Paul and the Philippians ought to eagerly wait for the coming of Christ at the Rapture (Rom. 8:23, 1 Thess. 1:10, Heb. 9:28).
8) Paul further explains at that point Christ will transform the believer’s physical body into a glorified, resurrection body (1 Cor. 15:51-57).
9) He will accomplish this through the working of His Divine power.
10) The same power which created and currently sustains “all things” in the universe will perform this amazing transformation (Col. 1:16-17, Heb. 1:1-3).
11) In the words of the apostle John, “Amen. Come, Lord Jesus!”
End: Chapter 3
Additonal notes:
“Pressing on Towards The Goal”
1) At the point of saving faith the believer becomes a new creation (2 Cor. 5:17, Gal. 6:15).
2) It was Christ who first taught the new relationship which believers have with Him in this age (John 14:20).
3) Our position in Christ constitutes a new beginning, neutralizing the long-term effects of our position in Adam (1 Corinthians 15:22 “For as in Adam all die, so also in Christ all shall be made alive.”).
a) “In Adam” is the current position of every unbeliever.
b) This position in Adam is the result of the imputation of Adam’s original sin to the indwelling OSN at physical birth, resulting in spiritual death (Rom. 5:14-21).
4) Additionally our union in Christ replaces spiritual death with eternal life and guarantees future resurrection of the body (Rom. 6:23, 1 Thess. 4:13-16).
5) However, our position in Christ doesn’t guarantee the believer experiential victory over the OSN, Satan or the world (1 Cor. 3:1 cf. Col. 1:22-23).
6) Successfully overcoming one’s OSN in order to press on towards the goal in Ph. 2 depends upon positive volition to the intake and application of Bible doctrine.
7) The goal is to reach spiritual maturity and gain the wreath.
8) Based on our position in Christ, we should think and act in a manner to achieve this end.
9) Pressing on towards this goal requires self-discipline, desire, training, and application in one’s CWL.
10) The believer must break with the past and the things of this world bearing in mind that we are now citizens of the heavenly realm (Philippians 3:20 For our citizenship is in the heavens, from which also we eagerly wait for a Savior, the Lord Jesus Christ, 1 Peter 1:14, 2 Peter 1:1-9).
a) Break with worldly behavior or former conduct (e.g. drunkenness, Rom. 13:13, Eph. 5:18, fornication/adultery, 1 Pet. 4:3, Heb. 13:4, greed etc., Eph. 5:3ff).
b) Break with worldly people or negative associations (Prov. 13:20, 1 Corinthians 15:33 Do not be deceived: “Bad company corrupts good morals.”).
c) Some examples:
i) Unbelievers (2 Cor. 6:14 cf. Judges 14:1-4).
i) An adulterous/sexually promiscuous woman (Prov. 5:1-8, 6:32, 7:1ff).
ii) A believer involved in sexual sin (1 Cor. 5:1-2).
iii) A believer who causes strife in the local church (Rom. 16:17-18).
iv) The believer who refuses to work (2 Thess. 3:6ff).
v) Bad tempered individuals (Prov. 22:24-25).
vi) Close family members (Matt. 10:34-37).
11)Of fundamental importance is that God has prescribed certain training methods in Scripture to win the race of the CWL.
12)In order to achieve the goal, it is imperative that the believer maintains a consistent training regimen by attending a local church and acquiring the knowledge of sound doctrine (Heb. 10:25 cf. Col. 1:9-10).
13) If we follow these methods, then we can run a strong race and gain the wreath.
14)Yet many believers are ignorant or choose to disregard God’s simple and effective regimen.
15) Many stray from the fundamentals and opt to develop or adopt their own training regimens.
16)These self-developed training regimens are usually based on what is the most convenient or least challenging to the believer (cf. 2 Tim. 4:3).
17) Attending Bible class and learning is made to fit in around other activities.
18)Evidently, many believers take the attitude that Bible class and doctrine are practicable only when they can find the time.
19)This type of improper training compromises the ability of the believer to press on and gain the wreath.
20) Instead of gaining strength, the believer is weakened and easily blown about by “every wind of doctrine” (Eph. 4:14 cf. 1 Tim. 1:18-20).
21)Further, such an attitude demonstrates ambivalence towards God’s plan and His word.
22) We must not disregard the fundamental importance God’s word.
a) All Scripture is “God-breathed” and profitable. Therefore it demands careful study on the part of every believer (2 Timothy 3:16-17 All Scripture is God-breathed and is profitable for teaching, for reproof, for correction, for training in righteousness; 17 that the man of God may be adequate, equipped for every good work.).
b) An understanding of His word is essential for the believer who hopes to understand God’s plan and adjust to His directive will.
c) In addition to being saved, it is His directive will that all men gain a complete knowledge of the truth contained in the Bible (1 Tim. 2:3-4).
d) The efficacy of His word is declared in Scripture (Psa. 19:7-10, 1 Thess. 2:13, Heb. 4:12, 1 Peter 1:23).
e) Its importance is stressed in numerous passages (e.g. Deut. 8:3, Josh. 1:7-8, Phil. 2:16, Titus 1:8).
23) The bottom line…Regardless of how sincere or committed a believer may appear, without consistent attendance and the study of Bible doctrine, a believer’s spiritual growth will be hindered.
24) Quite simply there is no substitute for the proper training in the CWL.
25) It is therefore of utmost importance that the believer assemble in a local church that is committed to the in-depth study of Scripture.
26) The pastor-teacher of the local church must be adequately trained in order to study in the original languages (Hebrew, Aramaic, and Greek).
a) Through the ministry of God the Holy Spirit a p-t is placed with believers in a particular geographical niche (cf. Acts 20:28, 1 Peter 5:3 also the analogy of the shepherd and sheepfold, John 10:2-3).
b) The p-t is restricted to a particular geographical area (i.e. “kanon” trans. in Eng. as “sphere,” cf. 2 Cor. 10:13-16).
c) The biblical model doesn’t support denominations, the exchange of pulpits, or a plurality of p-t’s in a local church (cf. John 10:3-6, Rev. 2:1- a single “messenger” per LC).
d) He also must be armed with the correct hermeneutic principles, extracting the content of the Bible through the literal, historical method of interpretation.
e) Emphasis is placed on careful study, teaching, refutation of human/demonic viewpoint, rebuke and exhortation (1 Tim. 4:13, 2 Tim. 2:2, 15).
f) The p-t’s task is to communicate the full counsel of the word of God (Acts 20:27).
g) He is to do this without fear of ridicule or confrontation. In carrying out his responsibilities, the communicator must seek to please God and not men (cf. Jer. 1:5-19, Ezek. 2:3-7, 1 Thess. 2:4).
h) The proper teaching of Bible doctrine will reveal issues to the believer that may be hidden, due to ignorance or rejection of the truth.
i) This is best accomplished by teaching in a verse by verse format.
27) The responsibility of the believer is to listen and learn sound doctrine.
a) In order to understand Bible doctrine, the believer must depend upon the indwelling/filling ministry of the Holy Spirit.
b) He is the ultimate teacher of Bible doctrine for the believer that is in fellowship (1 Cor. 2:12).
c) Like the Bereans, the believer must carefully examine what is being taught (Acts 17:11).
d) Each believer must give the information a fair and impartial hearing, in fellowship.
e) This manifests true humility (James 1:19-21).
f) The aim is to listen attentively and evaluate the content of the teaching.
g) One must not be too quick to form a conclusion without hearing and reflecting on all the relevant details (Prov. 18:13).
h) Some pitfalls that we have to guard against while in Bible class include:
i) No FGHS.
ii) Lack of concentration
iii) Lack of introspection (i.e. apply what is being taught to oneself).
iv) View refutation, rebuke, and exhortation as a personal attack and therefore reject the information.
v) Refuse to accept the information because it is contrary to the accepted beliefs and norms of the world.
i) Ideally the believer will apply faith towards the Bible doctrine (cf. Heb. 11:6).
j) As the believer applies faith or believes sound doctrine, he re-programs his thinking with the Divine viewpoint of life.
k) The goal is to replace our ingrained human viewpoint with God’s wisdom (Deut. 6:5-10, Prov. 3:3, 4:4-5, Eph. 4:22-23, James 3:14-17).
l) Over time the believer who thoroughly learns the truth is transformed and develops a different outlook on life (e.g. Paul).
m) One’s thinking that was once dominated by earthly concerns is now set on the things above and being pleasing to God (cf. Luke 12:16ff, Phil. 3:18-20, Col. 3:1-2).
n) In the last days the believer is bombarded with an incredible amount of evil through various mediums (e.g. print, internet, lectures, etc.).
o) Therefore we must be very careful to discriminate between what constitutes human viewpoint and what is in accordance with divine viewpoint.
p) Under the FGHS and armed with sound doctrine, the believer is enabled to judge wisely between facts and conditions without being swayed by personal prejudice, emotion or other outside factors (e.g. principles of worldly wisdom, Col. 2:23).
28) In addition to listening and learning, it is also critical that the believer applies the sound doctrine that is learned (i.e. good works).
a) As a part of His training regimen, God has decreed from eternity past that believers need to participate in good works (Ephesians 2:10 For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them).
b) Apart from good works, pressing on to spiritual maturity is impossible (Luke 8:15, Col. 1:9-10).
c) God will, through His grace, supply all that is necessary for every believer to excel in the various good works (2 Cor. 9:8-10).
d) Our good works will be the basis for our eternal rewards that are administered at the Bema seat (1 Cor. 3:12-15).
e) We ought to focus on every opportunity that comes our way.
29) Like Paul we need to forget what lies behind and reach forward in our spiritual growth.
30)If we train according to God’s regimen then we will grow stronger spiritually and eventually attain the ultimate prize, the wreath (James 1:12).
31) Those that do will certainly not be disappointed in God’s reward (cf. 1 Corinthians 2:9 but just as it is written, “Things which eye has not seen and ear has not heard, And which have not entered the heart of man, All that God has prepared for those who love Him.”, 2 Corinthians 4:17-18 For momentary, light affliction is producing for us an eternal weight of glory far beyond all comparison, 18 while we look not at the things which are seen, but at the things which are not seen; for the things which are seen are temporal, but the things which are not seen are eternal).
[1] Gordon D. Fee, The New International Commentary on the New Testament, Paul’s Letter to the Philippians (Grand Rapids, MI: William B. Eerdmans Publishing Company, 1995), 295.
[2] Flavius Josephus, The Works of Josephus Complete and Unabridged, The Wars of the Jews, II, viii, 2, trans. William Whiston (Peabody, Massachusetts: Hendrickson Publishers, 1987), 605.
[3] Fee, The New International Commentary on the New Testament, Paul’s Letter to the Philippians, 329.