1)     The Babylonian conquest of Judah and exile.

a)     King Nebuchadnezzar overran Judea and captured Jerusalem in 605 BC and 597 BC.

i)       In both cases the ruling classes of the people were sent into exile (2 Kings 24:10-16).

ii)    Daniel was taken into captivity in the first conquest (Dan. 1:1ff)

b)     At this point, Israel was deprived of independence and essentially became a tributary kingdom.

c)     Zedekiah was appointed to govern as a puppet ruler of Babylon (2 Kings 24:10-17).

d)     Eventually he allied himself with Egypt and rebelled against Babylon (2 Chron. 36:13).

e)     Nebuchadnezzar responded by besieging Jerusalem.

f)      The walls were finally reached in 586 BC and the city was plundered, leveled, and the remaining population was deported to Babylon (2 Chron. 36:14ff, Jer. 39:1-10).

g)     The Babylonian exile lasted 70 years (Jer. 29:10).

h)     It was during this captivity, without a functioning priesthood and temple worship that the Jews developed “synagogue” worship.

i)       The study of Scripture and prayer took place in organized gatherings.

ii)    Indeed the term “synagogue” is of Greek origin and means a “gathering of individuals or a gathering place” (“sunagoge”).

iii)  Following the Babylonian exile synagogue worship became an institution throughout the world even to this day (cf. Acts 15:21, 18:4).

2)     The Persian period.[1]

a)     The rise of the Persians followed the collapse of the Assyrian and Babylonian Empires in 612 BC and 539 BC respectively.

b)     The Persian Empire was formed in 550 BC and fell to Alexander the Great (Alexander III) in 330 BC.

c)     Notable Persian rulers:

i)       Cyrus II (the Great), r. 559-530 BC.

ii)    Darius I (the Great, Hystaspes), r. 521-486 BC.

iii)  Xerxes I /Ahasuerus, r. 486-465 BC (Est. 1:1-2, 2:16).

iv)  Artaxerxes I, r. 465-424 BC.

d)     During this period the Jews that had been taken into captivity by the Babylonians were allowed to return to the land by the decree of Cyrus the Great (~539 BC, Ezra 1:1-8 cf. Isa. 44:28).

e)     The restoration of Jerusalem and the Second Temple was completed during this period (Ezra 5:1ff, Neh. 2:1ff, 4:17, 6:15).

3)     The Hellenistic period.[2]

a)     In the latter years of the Persian Empire, Greek power was on the rise.

b)     Philip of Macedon created the Hellenic League which was an association of Greek states that unified to oppose the Persians.

c)     In 336 BC Philip was murdered and the mantle of leadership fell on his young son Alexander.

d)     Alexander of Macedon is otherwise referred to as Alexander the Great.

i)       Although he was young, Alexander was a brilliant battlefield general.

ii)    One of his primary goals was to defeat the Persians.

iii)  He was able to win decisive battles at Granicus, 334 BC, Issus, 333 BC, and Gaugamela (Arbela), 331 BC over the Persian king, Darius III.

iv)  His brutal sacking of Persepolis in 330 BC marked the end of the Persian dominance.

e)     Apart from his military exploits, Alexander was a zealous proponent of Hellenism (based on ~Ella,j, Hellas: Greece).

i)       Although a Macedonian by birth, culturally he was Greek, educated by the philosopher Aristotle.

ii)    Alexander was thoroughly convinced of the superiority of Greek culture and language.

iii)  To this end he sought to Hellenize the peoples he conquered.

iv)  The spread of Greek culture and language was to have a major impact on the Jews.

f)      Alexander’s rule was cut short when he died in Babylon in 323 BC at the age of 33.

g)     He left no heir or clear successor.

h)     Consequently, his death sparked a struggle for power among his generals.

i)       By 315 BC four generals emerged:

i)       Antigonus, who occupied a territory from the Mediterranean to central Asia.

ii)    Cassander, who ruled Macedonia.

iii)  Lysimachus, who ruled Thrace.

iv)  Ptolemy I (Lagus), who ruled Southern Syria and Egypt.

j)       Ptolemy I along with his leading general, Seleucus was to play a massive role in the subsequent history of Judea.

k)     In time Seleucus gained power independent of Ptolemy and succeeded in conquering Babylonia in 311 BC, marking the rise of the Seleucid dynasty.

l)       Absent Ptolemy and his army, the forces of Cassander, Lysimichus, and Seleucus defeated Antigonus in 301 BC at the battle of Ipsus.

m)   It was decided by the victors, that Syria, which included Judea would be given to Seleucus since Ptolemy didn’t play an active role in the battle.

n)     However, unbeknownst to his peers while they had been battling Antigonus, Ptolemy had taken possession of this region.

o)     This set the stage for future hostilities between the Ptolemaic and Seleucid dynasties.[3]

p)     The Ptolemies and the Jews (~315-198 BC).

i)       The Ptolemies were masters of Egypt and maintained control of Judea until 198 BC.

ii)    The Egyptians eventually accepted the Ptolemies as the successors of the pharaohs.

iii)  The documentation of Jewish life under the Ptolemies in ancient sources is quite limited.

iv)  For the most part, the Jews enjoyed a measure of freedom to live in accord with their religious and cultural customs.

v)     A large number of Jews settled in the city of Alexandria, a renowned center of learning.

vi)  Under the aegis of Ptolemy II Philadelphus of Egypt, the Jews translated the Pentateuch or Torah from Hebrew to Greek in ~250 BC.

vii)            The remainder of the OT was translated into Greek over subsequent centuries.

viii)         The entire collection became known as the Septuagint which means “70” (also referred to by the Roman numerals LXX).

ix)  In Judea under Ptolemaic rule, the effects of Hellenism continued to influence various segments of Jewish society.

q)     The Seleucids and the Jews (~198-166 BC).

i)       The Seleucid king Antiochus III (the Great) finally wrested control of Judea and all of Syria away from Ptolemies in 198 BC.[4]

ii)    The Seleucid rule in contrast with the Ptolemies was far less tolerant of the Jews.

iii)  They sought to force the Jews to accept Hellenism.

iv)  This was especially evident during the rule of Antiochus IV.

v)     He turned the position of high priest into a political office.

vi)  A segment of the Jewish population readily accepted Hellenistic manners and customs.

vii)            Opposing the Jewish Hellenists were the Hasidim (“the pious”).

viii)         These attempted to defend orthodox Jewish customs and institutions.

ix)   During the reign of Antiochus IV the God of Israel was identified as the pagan god, Jupiter.

x)     Pagan rites were performed in the temple.

xi)  Jews were compelled to eat the flesh of pigs.

xii)            Under the penalty of death, the Jews were not allowed to practice circumcision, observe the Sabbath, or partake of any feasts.

xiii)         Rather than accept these abhorrent standards, many Jews chose death or fled into the wilderness.

xiv)          The worship of the Greek god, Bacchus was compulsory.

xv) In an act that enraged the Jews, Antiochus erected a statue of Zeus in the temple.

xvi)          A priest named Mattathias defied the Seleucid edicts and began a revolt.

r)      The Maccabees (~166-135 BC).[5]

i)       Mattathias and his five sons: John, Simon, Judas, Eleazar, and Jonathan fled to the hills to avoid reprisals.

ii)    In the early phase of the revolt, they engaged in guerilla warfare against the Seleucids and Hellenistic Jews.

iii)  Judas took over and became the military leader following his father’s death.

iv)  He became known as “Maccabeus” (“the Hammer”).

v)     Judas and his forces took control of Jerusalem including the temple area and sacrifice was renewed in 164 BC.

vi)  Although Jerusalem had been taken the struggle against the Seleucids continued for many years.

vii)            Jonathan took the mantle of leadership following the death of his brother, Judas.

viii)         Known more for his political acumen rather than military prowess, he later became high priest and governor.

ix)  The Maccabean era ended with death of Simon, Jonathan’s brother and successor.

x)     Simon was officially recognized as leader and high priest.

xi)  His official recognition established the hereditary high priesthood in the family of the Maccabees.

xii)            This new ruling priesthood is referred to as the Hasmonean dynasty.

s)      The Hasmoneans (~134-63 BC).

i)       The Seleucids allowed the Hasmonean rulers a degree of autonomous rule beginning with a ruler named Hyrcanus.

ii)    Subsequent rulers added territory to the kingdom through military conquest.

iii)  The boundaries of the Hasmonean kingdom equaled those of David and Solomon.[6]

iv)  Samaria in the north and Idumea in the south were incorporated into the kingdom.

v)     The Idumeans were forced to convert to Judaism and be circumcised.

vi)  After the Seleucids officially recognized the Hasmoneans, the Hellenistic party was discredited and the Hasidim were vindicated.

vii)            Nevertheless the Hellenistic ideals continued to be perpetuated through the party of the Sadducees while the conservative ideals of the Hasidim were perpetuated through the party of the Pharisees.

viii)         These two parties were often bitter theological and political rivals.

ix)  A major rift developed between the two parties which resulted in open civil war.

x)     In the midst of the civil war enter the Romans.

t)       The Romans (~63+).

i)       Legend declares that Romulus and Remas founded the city of Rome in ~753 BC.[7]

ii)    Over the centuries Rome had steadily become a major world power with an appetite for conquest especially in the Near East.

iii)  Hearing of the chaos in Judea, the Roman leader Pompey intervened to “arbitrate” the differences.

iv)  Pompey backed Hyrcanus II and defeated his rival, Aristobulus II.

v)     Following Pompey’s victory, Judea became part of the Roman province of Syria.

vi)  This effectively ended the Hasmonean dynasty.

vii)            An Idumean named Herod, also known as Herod the Great, was given the title, “Procurator of Judea.”

viii)         He is credited with many ambitious building projects such as the construction of Masada, and rebuilding the temple in Jerusalem.

ix)  However he is also infamously known as the one who tried to kill Jesus by having all male children executed who were two years old and under (Matt. 2:16).

u)     It was against this chaotic backdrop of Roman oppression and sectarian in-fighting that Jesus Christ was born.

4)     Overview of primary Jewish religious sects and political groups present in Judea during the life of Christ.

a)     Pharisees:

i)       The term “Pharisee” means “separated ones.”

ii)    They were the largest and most influential sect in NT times.[8]

iii)  The Pharisees were in part the ideological descendants of the Hasidim (i.e. strict orthodox Judaism, cf. Acts 26:5 also Acts 22:3).

iv)  Their theology was founded upon the OT canon and oral tradition from Jewish sages (i.e. the “hakamim” cf. Mark 7:5).

v)     The Pharisees employed an allegorical method of interpretation with great value given to the oral tradition.

vi)  They believed in the existence of angels, spirits, the immortality of the soul, and the resurrection of the body.[9]

vii)            Furthermore, they placed great emphasis on Sabbath observance, ritual prayer, fasting, and the meticulous tithing of their property (Matt. 12:1-2, 23:23, Luke 11:42).[10]

viii)         Two influential Pharisaic teachers and their ideologies:

(1)  Hillel: moderate, showed regard to the poor, and was more willing to accept Roman rule.

(2)  Shammai: strict in his interpretation, and a bitter opponent of the Romans.

ix)  They sought proselytes to their religion (Matt. 23:15).

x)     The Pharisees established the framework for modern orthodox Judaism.

xi)  Two notable converts to Christianity: Paul and Nicodemus (John 3:1ff, 19:39, Phil. 3:5)

b)     The Scribes:

i)       Technically the scribes did not compose a sect.

ii)    They were specialists and copyists of the Law of Moses.

iii)  Scribes were associated with the elders, chief priests, and Pharisees (Matt. 16:21, 20:18, 27:41, Mark 2:16, Luke 5:21, 15:2).

c)     The Sadducees:

i)       According to tradition they derived their name from the sons of Zadok, who was High Priest during the reigns of David and Solomon (1 Kings 2:35, Ezek. 44:15, 48:11).

ii)    Although less numerous than the Pharisees, they possessed political power.

iii)  This sect was in part an off-shoot of the Jewish Hellenists.

iv)  They were the party of the high priesthood and the Jerusalem upper class.

v)     The Sadducees were also political opportunists that were ever ready to ally themselves with the dominant power in order to maintain their prestige and influence.

vi)  Theologically they were at odds with the Pharisees:

(1)  Limited canon to the Torah, which they considered to have higher authority than the other portions of the OT canon.[11]

(2)  Strictly literal interpretation of the Torah.

(3)  The oral tradition so readily accepted by the Pharisees was rejected.

(4)  They denied the existence of angels, spirits, and the concept of a bodily resurrection (Matt. 22:23, Luke 20:27, Acts 23:8).

vii)            None but the members of the High Priestly and upper class families of Jerusalem could be Sadducees.[12]

viii)         The sect of the Sadducees ceased to exist following the destruction of the Temple in 70 AD by Titus.

d)     The Essenes:

i)       Practiced strict asceticism and Sabbath observance.

ii)    Generally abstained from marriage and filled their ranks by adoption and converts.[13]

iii)  Many withdrew from society and established monastic communities (e.g. Qumran).

e)     The Zealots:

i)       Extreme nationalists.

ii)    Advocated violence in order to obtain liberation from Rome.

iii)  Simon, one of Christ’s disciples was formerly a “Zealot” (Luke 6:15, Acts 1:13).

iv)  Their agitation and defiance of Rome was major contributing factor in the destruction of Jerusalem.

f)      The Herodians:

i)       A Jewish sect that sympathized with the Herodian rulers.

ii)    Apart from this little is known about this group.

iii)  Whatever their political or religious aspirations, they clearly considered Christ to be a threat (Matt. 22:16, Mark 3:6, 12:13).

5)     The authorship of Luke.

a)     The unique relation of the Gospel of Luke to Acts makes the issue of authorship of Luke distinct in comparison to the authorship of the other Gospels.[14]

i)       Both Luke and Acts are addressed to an individual named Theophilus (Luke 1:3, Acts 1:1).

ii)    Acts refers to a previous body of work, presumably the Gospel of Luke (Acts 1:1).

iii)  Certain stylistic and grammatical characteristics occur in both books which point to a single author.

iv)  Luke and Acts possess a number of thematic similarities.

v)     Further these themes are more fully developed in Luke and receive a distinctive emphasis.

vi)  This is not a characteristic that is found elsewhere in the NT.

b)     The author of Luke was not an eye witness to the incarnation.

c)     However he was well qualified to investigate and report the facts concerning the life of Christ.

d)     In connection to Acts, the author associates himself with the Paul in many “we” passages (1^st person pl., Acts 16:10-17, 20:5-15, 21:1-18, 27:1-28:16).

e)     Although these passages don’t provide conclusive proof that Luke was the author of the third Gospel, it is in accord with other supplementary information.

f)      Paul indicates Luke was a companion during various points of his missionary journeys (Col. 4:14, Philemon 1:24, 2 Tim. 4:11).

g)     Extra-biblical sources that corroborate a Lucan authorship:

i)       Papyrus 75 (Papyrus Bodmer, ~200 AD): the oldest manuscript of the Gospel in which appears the attribution “the Gospel of Luke.”

ii)    Muratorian Canon (70-180 AD): attributes the third gospel to Luke. Also identifies Luke as a physician, as one who had not personally seen Christ, and as a companion of the apostle Paul.

iii)   Anti-Marcionite Prologues (2^nd century): the heretic Marcion acknowledged Luke as the author.

iv)  The writings of Iraneaus (2^nd century), Clement of Alexandria, Origen, and Tertullian (3^rd century) affirm Luke as the author.

h)     Considering this support and that there exist no decisive arguments against his authorship, Luke must be considered the author of the third gospel.

6)     Who was Luke?

a)     His writing indicates he was well educated and possessed excellent command of Greek (e.g. prologue, cf. Acts 28:2 “natives”- “barbaros,” barbarians, though not in the sense of uncivilized brutes, but as non-Greek speakers).

b)     Based on his linguistic style, we may infer that Luke was a Gentile although not necessarily Greek (cf. Col. 4:10-14 also Acts 1:19).

c)     Paul indicates he was a physician; a point that is reflected in his writing (Colossians 4:14 “Luke, the beloved physician, sends you his greetings…”; “physician”- “iatros,” one who undertakes the cure for various physical ailments, cf. Luke 8:43).

d)     He was a meticulous observer that engaged in careful historical research (Luke 1:3).

e)     As the author of this gospel and Acts, Luke wrote more Scripture than any other NT author.

f)      He was not an apostle, but nevertheless played an important part in the establishment of the early church.

7)     Method of composition.

a)     In order to compile this book, Luke sought out eyewitnesses and other primary sources.

b)     Some interpreters are of the opinion that Luke utilized the gospels of Matthew and Mark, especially the latter, as sources.

c)     Additionally, Luke is thought to have used other sources that contained sayings of Jesus. These sayings are referred to as “Q” for short (“Q” from the German term Quelle meaning “source”).[15]

d)     However the validation of this view is problematic.

e)     Although there are parallel passages in Matthew and Mark, Luke’s account differs at times because of his theology, literary style, and source material.[16]

f)      What is certain as with the other authors of Scripture is that Luke was inspired by God the Holy Spirit in his writing regardless of his sources (2 Tim. 3:16 cf. 2 Peter 1:20).

8)     Intended readership and purpose.

a)     As the prologue indicates, Luke wrote to an individual named “Theophilus.”

b)     Luke addresses him as “most excellent Theophilus” which is an honorary form of address.

c)     This honorific address, “most excellent” may connote that Theophilus was an official of high social status or it may simply be a polite form of address (cf. Acts 23:26, 24:3, 26:25 also Flavius Josephus in Against Apion).

d)     Besides Theophilus, the intended readership was primarily Gentile believers who were familiar with Judaism and synagogue worship (i.e. “God-fearers”).[17]

e)     Luke sought to write an orderly, comprehensive account of Jesus Christ and His ministry.

f)      It is not simply a narration of historical events concerning Christ; Luke provides assurance to his readers regarding the factual basis for their faith in Christ.

g)     Furthermore, Luke advances several significant theological topics in the gospel (e.g. Christology, prayer, the ministries of God the Holy Spirit).

9)     Time and place of writing

a)     It is unlikely that there was a large passage of time between the composition of the Gospel and Acts.

b)     Luke closes Acts with a reference to Paul’s first Roman imprisonment which ended in 62 AD (Acts 28:19, 30-31).

c)     The Acts narrative progresses to 62 AD, therefore the Gospel was written earlier than this date.

d)     Some have proposed a date after 70 AD following the destruction of Jerusalem.

e)     The destruction of Jerusalem is predicted in the Gospel, but its actual fulfillment is not recorded (Luke 19:41-44, 21:20-24).[18]

f)      As a historian Luke certainly would have recorded this very important event if it had transpired before writing the Gospel or Acts.

g)     Further, if he cites the fulfillment of the prophecies of Agabus as well as Paul’s imprisonment, we may certainly infer he would have recorded the destruction of Jerusalem and the Temple (Acts 11:28, 21:8-11, 28:16-17).

h)     This makes a post 70 AD date untenable.

i)       Although we cannot pin down an exact date, in consideration of the preceding points an early 60’s AD date is preferable for the writing of the Gospel.

j)       The place of composition cannot be identified with certainty.[19]

10) Some prominent themes in Luke:

a)     Focus is placed on the true humanity and saving work of Jesus Christ (Luke 3:38- genealogy traced back to Adam the first man, 19:1-10).

b)     The ministries of God the Holy Spirit (Luke 1:15, 35, 41, 2:25-35, 4:1, 18, 11:13, 24:49).

c)     The significant role of prayer in the Christian life (Luke 3:21, 6:12, 9:29, 11:1-13, 18:1-8, 22:31-32, 23:34).

d)     The graciousness and effectiveness of Christ’s teaching and the word of God (Luke 4:22, 32, 36, 8:4-15).[20]

e)     Detailed infancy narratives and the childhood of Jesus (Luke 1:5-2:52).

11) General outline of the Gospel of Luke.[21]

a)     Prologue (1:1-4).

b)     Birth and Childhood Narratives (1:5-2:52).

c)     Preparation for Christ’s Ministry (3:1-4:13).

d)     The Galilean Ministry (4:14-9:50).

e)     Teaching and Travels Toward Jerusalem (9:51-19:44).

f)      Teaching in the Temple Area (19:45-21:38).

g)     The Passion of Christ (22:1-23:56).

h)     The Resurrection and Ascension (24:1-53).

[2] Ibid., 67-69.

[3] David O’Brien, A Survey of Israel’s History (Grand Rapids: 1986), 353.

[4] Ibid., 354.

[5] Ibid., 357.

[6] Ibid., 365.

[7] Idem, Between the Testaments, 103.

[8] Merrill C. Tenney, New Testament Survey (Grand Rapids: 1961), 110.

[9] Ibid.

[10] Ibid.

[11] Ibid, 111.

[12] Idem, Between the Testaments, 115.

[13] Idem, New Testament Survey, 112.

[14] Walter L. Liefeld, The Expositor’s Bible Commentary, vol. 8, Luke (Grand Rapids: 1984), 798.

[15] Ibid, 804.

[16] Ibid, 805.

[17] Ibid, 802.

[18] John Nolland, Word Biblical Commentary, Luke 1-9:20 (Nashville: Thomas Nelson, 1989), xxxviii.

[19] Ibid, xxxix.

[20] Idem, The Expositor’s Bible Commentary, 815.

[21] Ibid, 818-820.

Analysis of vv. 1-4:

1)     By the “therefore” Paul links what he is about to say with vv. 27-30.

2)     That is, it refers back to the main issue of living as citizens worthy of the gospel of Christ by standing firm in the Spirit, striving together with unity, refusing to be intimidated by the opposition, and suffering in their niche.

3)     V. 1 contains a series of four conditional clauses, each beginning with “if.”

4)     Although not evident in the English translation each clause sets forth a particular condition in the Greek.

5)     In our verse Paul uses the so-called 1^st class condition which affirms the reality of each condition.

6)     It’s important to understand that the translation “if” doesn’t introduce an element of doubt, but is actually the equivalent of an affirmative statement.

7)     Paul is affirming that the Philippians already had encouragement, consolation, fellowship of the spirit, affection, and compassion.

8)     Hence the sense of the first clause is “If therefore there is any encouragement in Christ, and there is…”

9)     Furthermore the “encouragement” is said to be “in Christ” which indicates in part that this encouragement is derived from their union with Christ.

10)The word translated “encouragement” is primarily used three different ways (paraklesis).

a)     It may refer to the act of emboldening another in belief or conduct so encouragement or exhortation (1 Thess. 2:3, 1 Tim. 4:13, Heb 12:5).

b)     It means a strong appeal or request (2 Cor. 8:4).

c)     In other passages it means comfort, the lifting of another’s spirits (2 Cor. 7:4).

d)     It is the latter meaning that better fits this context, especially when immediately following Paul’s previous statements about suffering (Philippians 1:29-2:1 For to you it has been granted for Christ’s sake, not only to believe in Him, but also to suffer for His sake, ³⁰ experiencing the same conflict which you saw in me, and now hear to be in me.2:1 If therefore there is any comfort in Christ…”).

11) As the Philippians (and Paul) would suffer for Christ, so they would also receive comfort or uplifting through Christ (cf. 2 Cor. 1:5).

12) The second clause reads, “if there is any consolation provided by love…”

13) Our term “consolation” refers to that which offers encouragement, alleviation or consolation (paramuthion).

14)The primary sense of this term is consolation in the midst of suffering or even alleviation of suffering. 

15)Paul indicates that “consolation” is afforded or provided by “love” (agape).

16)However the question arises by whose love? Paul doesn’t specify, but contextually some options include:

a)     The “love” the Philippians manifested toward one another (Phil. 1:9, a fruit of the FGHS, Gal. 5:22).

b)     The mutual “love” between Paul and the Philippians.

i)       Both parties followed God’s directive will to love one another (1 Peter 1:22).

ii)    Various ways we can express love for each other as believers:

(1)  Exercise patience and forbearance (Eph 4:2).

(2)  Avoid showing partiality (James 2:8-9).

(3)  Make sacrifices for each other (1 John 3:16-18).

(4)  Address needs in LC through application (Gal. 5:13).

(5)  Be gentle and humble when helping another believer to spiritually recover (Gal. 6:1).

c)     God’s “love” as expressed towards the Philippians and Paul in their current struggles (cf. Rom. 5:5, 8:38-39).

i)       God possesses an affinity for the positive maturing believer (1 Sam. 13:14, John 15:14, James 2:23 cf. 2 Chron 20:7, Isa. 41:8).

ii)    In general God’s love is expressed towards believers in the following ways:

(1)  All believers are in union with Christ at the point of saving faith (1 Cor. 12:13, Gal. 3:26-28).

(2)  All the recipients of His love for us as His children due to our position in Jesus Christ (Eph. 1:5-6 cf. John 16:27).

(3)  Bear in mind however that not all believers share the same amount of temporal and eternal blessings due to differences in spiritual growth and willingness to apply (Matt. 13:1-8 cf. 1 Cor. 3:11-15).

(4)  Divine discipline is an expression of love (Heb. 12:6, Rev. 3:19).

(5)  Ultimate vindication in ph. 3 (Rev. 3:9).

17) Regardless of option, being the object of another’s “love,” whether from God or another believer, can bring consolation to one who is suffering.

18)We ought to be ready and willing to console another believer who is suffering through difficult circumstances.

19) Do not take a wait and see, hands-off approach, get involved and determine if there any way to apply towards them (in addition to prayer, Job 2:11). 

20) God’s word is a primary source of consolation for the struggling believer (Psalm 119:50-52 This is my comfort in my affliction, That Your word has revived me. ⁵¹ The arrogant utterly deride me, Yet I do not turn aside from Your law. ⁵² I have remembered Your ordinances from of old, O LORD, And comfort myself, Rom. 15:4).

21) He is attentive to the suffering of the positive or righteous believer (Psa. 34:17-19).

22)When offering consolation to a fellow believer, offer encouragement that is biblically grounded (Eph. 4:29).

23) Offering words of human viewpoint is inappropriate and is doing a great disservice to your brother or sister in Christ.

24) Again, we express love for one another by seeking to benefit and edify each other, especially in our spiritual lives.

25) Human viewpoint or wisdom doesn’t edify.

26) Moreover, we are directed to renew our thinking with the Divine viewpoint of life, trying to attain to a complete knowledge of God.

27)Instead such “worldly” encouragement corrupts and may become a stumbling block to the one whom we try to console (Eph. 5:6, Col. 2:8 cf. Matthew 16:21-23 From that time Jesus Christ began to show His disciples that He must go to Jerusalem, and suffer many things from the elders and chief priests and scribes, and be killed, and be raised up on the third day. ²² And Peter took Him aside and began to rebuke Him, saying, “God forbid it, Lord! This shall never happen to You.” ²³ But He turned and said to Peter, “Get behind Me, Satan! You are a stumbling block to Me; for you are not setting your mind on God’s interests, but man’s.”).

28) Paul affirms in the third clause, “If there is any fellowship of the Spirit …”

a)     The word “fellowship” occurred in 1:5 where it is translated “participation” (koinonia, revised trans: “close partnership”).

b)     Here the term indicates a close relationship, association or fellowship.

c)     In other passages it is used of the close fellowship of believers with one another (Acts 2:42, Gal. 2:9).

d)     Take note that this close relationship or fellowship is among fellow citizens of heaven and not unbelievers (2 Cor. 6:14 cf. of unbelievers, John 8:44 “You are of your father the devil, and you want to do the desires of your father. He was a murderer from the beginning, and does not stand in the truth, because there is no truth in him. Whenever he speaks a lie, he speaks from his own nature; for he is a liar, and the father of lies.).

e)     However, here we have the “fellowship” linked with “the Spirit.”

f)      Some interpreters understand “spirit” to mean “spirit” or “mind.”

g)     Therefore they understand “fellowship of the spirit” to refer to some type of “spiritual fellowship” among the believers in Philippi.

h)     Yet the term “fellowship” used in the NT conjunction with believer conveys the idea of “spiritual fellowship.”

i)       Hence the addition “of the spirit” is redundant and unnecessary.

j)       “Spirit” in this verse refers back to the same “Spirit” in which the Philippians were “standing firm” 1:27, namely the Holy Spirit.

k)     As believers their fellowship in the “Spirit” began at salvation.

l)       At salvation they were each born again and permanently indwelled by God the Holy Spirit (1 Cor. 3:16, 2 Tim 1:14).

i)       The indwelling is an automatic, instantaneous process when one exercises saving faith (Gal. 3:2, 5, 14).

ii)    This is also referred to as an “anointing” (1 John 2:20, 27).

iii)  This happens for everyone who believes in Jesus Christ during our current dispensation, the Church Age.

m)    By virtue of being believers, the Philippians had fellowship with the same Spirit (1 Corinthians 12:7, 13 ⁷ But to each one is given the manifestation of the Spirit for the common good… ¹³ For by one Spirit we were all baptized into one body, whether Jews or Greeks, whether slaves or free, and we were all made to drink of one Spirit., 2 Corinthians 13:14 The grace of the Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit, be with you all., Ephesians 2:18 for through Him we both have our access in one Spirit to the Father, Ephesians 4:4 There is one body and one Spirit, just as also you were called in one hope of your calling;).

29) In the final clause, the apostle states, “If any affection and compassion.”

a)     The word translated “affection” literally refers to the intestines or internal organs of the body (splagchnon, e.g. heart, lungs, liver, kidneys, Acts 1:18 Now this man acquired a field with the price of his wickedness; and falling headlong, he burst open in the middle and all his bowels gushed out).

b)     Metaphorically, the word refers to the seat of the feelings, emotions, and affections (Philippians 1:8 For God is my witness, how I long for you all with the affection of Christ Jesus, Philemon 1:7 For I have come to have much joy and comfort in your love, because the hearts of the saints have been refreshed through you, brother.).

c)     Paul has already made clear his own “affection” for the Philippians in 1:8.

d)     In our verse it’s evident that the “affection” was reciprocal.

e)     Moreover this affection was also reciprocated among the believers in Philippi.

f)      In a normal royal family relationship, “affection” for one another is to be expected (2 Cor. 7:15).

g)     A lack of affection is a telltale sign of spiritual maladjustment (1 John 3:17).

h)     In addition to “affection” they also possessed “compassion.”

i)       They displayed a genuine concern or compassion for one another as they faced opposition in Philippi, but they also had a genuine concern for the apostle in Rome.

j)       Following their lead, we ought to have a genuine concern for one another, especially for a believer who is enduring various struggles (Col. 3:12).

k)     As we show mercy and compassion towards others, we manifest one of our Father’s traits (2 Cor. 1:3).

30) Following his affirmations about the Philippians, Paul begins v. 2 with the exhortation, “make my joy complete.”

31) The Philippians were already a source of joy to Paul (Philippians 1:3-4 I thank my God in all my remembrance of you, ⁴ always offering prayer with joy in my every prayer for you all, Philippians 1:25 And convinced of this, I know that I shall remain and continue with you all for your progress and joy in the faith, Philippians 4:1 Therefore, my beloved brethren whom I long to see, my joy and crown, so stand firm in the Lord, my beloved).

32) Nevertheless he urges them to complete his joy and indicates how that might be accomplished, namely “by being of the same mind” (lit: “You think the same”).

33) Although the imperative is in the form of a strong personal appeal to complete his joy, Paul’s primary concern is for their unified spiritual progress.

34) Here Paul refers to a certain way of looking at life, people, and circumstances.

35) It is his desire that they look at things in the same biblical manner thereby “being like-minded” (cf. 2 Cor. 13:11).

36)Paul’s appeal must not be lost on believers today.

a)      In a time when evil and false doctrine is proliferating worldwide, there is an ever greater need for us to be like-minded with principles of sound doctrine.

b)      We must resist setting our minds on the things of the flesh and instead set our minds on heavenly things (e.g. goals and aspirations that are in accordance with sound doctrine, Rom. 8:5, Phil. 3:15, Col. 3:2).   

37) If we at FBC hope to be successful and overcome the various pressures in our Christian life, we must be “like-minded” about sound doctrine.

38) Unity in the truth of Divine viewpoint is critical.

39) There are many key areas in Scripture that we ought to have the same outlook.

40) Some basic areas include:

a)     Salvation

i)       Attained by faith in Christ and none other (Acts 4:12, Eph 2:8-9, Titus 3:5).

ii)    Salvation is eternal (John 3:16“For God so loved the world, that He gave His only begotten Son, that whoever believes in Him should not perish, but have eternal life.).

b)     Biblical anthropology

i)       Humans possess a body and soul (Matt. 10:28).

ii)    In addition, to a body and soul, believers also possess a human spirit (1 Thess. 5:23).

iii)  The body is material while both the soul and human spirit are immaterial (Gen. 2:7).

iv)  As a consequence of the Fall, every child born into the human race is born spiritually dead and in need of a new birth (John 3:3, Rom. 5:12, 17-18).

c)     The Old Sin Nature

i)       Everyone is born with an OSN as a part of our genetic makeup (Psa. 51:5, Eph. 2:3, 1 John 2:16).

ii)    It is not eradicated following one’s salvation (Rom. 7:7ff).

iii)  It may be controlled by exercising biblical discernment and through the filling ministry of God the Holy Spirit (Rom. 13:14, Eph. 3:16, Galatians 5:24-25 Now those who belong to Christ Jesus have crucified the flesh with its passions and desires. ²⁵ If we live by the Spirit, let us also walk by the Spirit).

iv)  It is distinct from the soul (1 Peter 2:11).

d)     Sound doctrine, the Word of God, or Scripture

i)       It is comprised of the sixty-six books of the Old and New Testaments.

ii)    It is wholly inspired by God (2 Sam. 23:2-3, 2 Tim. 3:16-17- literally “God-breathed”).

iii)  Sound doctrine contains no error or distortion of any kind (Prov. 8:6-9).

iv)  The supreme importance of Bible doctrine is portrayed in the fact that God has exalted His word above His own reputation, both of which are interconnected (Psa. 138:2-“according to” is “above”).

v)     Obedience to God’s word determines blessing and cursing in one’s life (cf. Deut. 30:11-18)

vi)  It is God’s sovereign and directive will that all men come to a full knowledge of the entire realm of Bible doctrine (1 Tim. 2:3-4).

vii)            Divine wisdom is of incomparable value (Prov. 8:11).

viii)         Acquire it (Prov. 4:7).

ix)  Whatever you have to sacrifice to get it, do it.

e)     The local church

i)       It is the biblically mandated environment where the believer might be taught sound doctrine by a qualified pastor/teacher (1 Tim. 3:15 cf. Rom. 16:4, Col. 4:15-16).

ii)    Consistent attendance is commanded (Hebrews 10:23-25 Let us hold fast the confession of our hope without wavering, for He who promised is faithful; ²⁴ and let us consider how to stimulate one another to love and good deeds, ²⁵ not forsaking our own assembling together, as is the habit of some, but encouraging one another; and all the more, as you see the day drawing near.).

iii)  The leadership is composed of pastor-teachers and deacons (Phil. 1:1, 1 Tim. 3:2ff, Titus 1:7).

iv)  The pastor-teacher or “overseer” is established by God the Holy Spirit (Acts 20:28).

v)     Believers are said to be “allotted” to the charge of a pastor-teacher (1 Peter 5:1-3, technical usage of “elders”).

f)      Pastor-teacher

i)       Must have adequate training with an emphasis in the original languages.

ii)    Must be a male.

iii)  Must be diligent and communicate sound doctrine (1 Timothy 4:13-16 Until I come, give attention to the public reading of Scripture, to exhortation and teaching. ¹⁴ Do not neglect the spiritual gift within you, which was bestowed upon you through prophetic utterance with the laying on of hands by the presbytery. ¹⁵ Take pains with these things; be absorbed in them, so that your progress may be evident to all. ¹⁶ Pay close attention to yourself and to your teaching; persevere in these things; for as you do this you will insure salvation both for yourself and for those who hear you.).

iv)  Must teach the realm of sound doctrine (cf Paul’s example: Acts 20:20 …how I did not shrink from declaring to you anything that was profitable, and teaching you publicly and from house to house, Acts 20:26-27 “Therefore I testify to you this day, that I am innocent of the blood of all men. ²⁷ “For I did not shrink from declaring to you the whole purpose of God.).

v)     Primary responsibility is to spiritually equip the believers under his charge (Eph. 4:11-12).

g)     Good works, Divine good

i)       Good works are unrelated to salvation (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).

ii)    However, following salvation, it is God’s directive will that believers participate in good works (Ephesians 2:10 For we are His workmanship, created in Christ Jesus for [the purpose of] good works, which God prepared beforehand, that we should walk in them., 1 Tim. 6:18).

iii)  They are required of every believer (Titus 3:1, 8, 14).

iv)  Scripture emphasizes the overt application of the believer and not what he thinks or says (James 1:25, 2:14).

h)     Spiritual gifts

i)     Each believer has at least one gift bestowed at salvation by God the Holy Spirit.

ii)    Use it, don’t neglect it.

iii)  Furthermore, use it for the benefit of your fellow believers in the local church.

i)       Biblical separation and the believer

i)       Close friendships or fellowship with unbelievers is forbidden (2 Corinthians 6:14-18 Do not be bound together with unbelievers; for what partnership have righteousness and lawlessness, or what fellowship has light with darkness? ¹⁵Or what harmony has Christ with Belial, or what has a believer in common with an unbeliever? ¹⁶ Or what agreement has the temple of God with idols? For we are the temple of the living God; just as God said, “I will dwell in them and walk among them; And I will be their God, and they shall be My people. ¹⁷ “Therefore, come out from their midst and be separate,” says the Lord. “And do not touch what is unclean; And I will welcome you. ¹⁸ “And I will be a father to you, And you shall be sons and daughters to Me,” Says the Lord Almighty.).

ii)    Close friendships or fellowship with believers who are spiritually maladjusted is also forbidden (Romans 16:17Now I urge you, brethren, keep your eye on those who cause dissensions and hindrances contrary to the teaching which you learned, and turn away from them., 1 Cor. 5:9-13, 2 Thess. 3:6-15).

iii)  Biblical separation frequently results in persecution for the believer. Nevertheless it is God’s directive will (2 Timothy 3:12 And indeed, all who desire to live godly in Christ Jesus will be persecuted.).

(1)  As a general principle, when we apply sound doctrine, we ought to expect a certain amount of opposition and in some cases, outright animosity.

(2)  Remember the example of our Lord and consider how the world hated Him and His teaching.

(3)  As His “disciples” we will receive the same treatment at the hands of the world (John 15:18-20).

(4)  We ought to rejoice in our sufferings for the cause of Christ (Matt. 5:10-12 cf. Phil. 1:29, 3:8, Col. 1:24).

41)Paul has just expressed his desire that the Philippians be like-minded.

42) After expressing his desire, he elaborates how the Philippians might be “like-minded.”

43) Put another way, how were they to be like-minded?

44)What qualities ought they to exhibit?

45) First they could demonstrate their like-mindedness by “maintaining the same love.”

a)      Maintaining the same love for what or for whom?

b)     The context indicates that they ought to exhibit love for one another.

c)     Our word “love” is the same we’ve encountered in our study up to this point (agape, 1:9, 16, 2:1).

d)     It is the same “love” that is a fruit of the filling of God the Holy Spirit (Galatians 5:22-23 But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, ²³ gentleness, self-control; against such things there is no law.).

e)     It is the type of love is expressed by seeking the benefit of others, and is not primarily based on emotion or affection.

f)      Like the Philippians, believers are to have a mutual love for one another (1 Thess. 4:9).

g)     This type of love motivated Christ to lay down His life for us (1 John 3:16 We know love by this, that He laid down His life for us; and we ought to lay down our lives for the brethren.).

h)     Simply, the characteristics  of “agape” love include:

i)       Filling of God the Holy Spirit.

ii)    Seeks to benefit fellow believers and others.

iii)   According to God’s standards.

iv)  Proper object and motive (e.g. love is expressed by forgiving the offence of a fellow believer).

v)     Expressed by application not affection (1 John 3:17 But whoever has the world’s goods, and beholds his brother in need and closes his heart against him, how does the love of God abide in him? Cf.  Rom. 5:8).

i)       The participle “maintaining” bears the force of a command.

46) Secondly their like-mindedness would be demonstrated by “being one in spirit and purpose.

a)     Once again the Paul emphasizes unity among the Philippians (cf. 1:27, 2:2a).

b)     The fact that Paul stresses his desire for Christian unity suggests disharmony existed among the Philippians.

c)     To what level is unclear, but given his relatively light censure, the situation was not acute (Phil. 4:2 cf. Gal. 3:1).

d)     They were to share the same sentiment, desire, and commitment to the plan of God.

e)     Furthermore they were to do so with their whole being.

f)      Likewise we ought to share a mutual, total commitment to the plan of God and make no provisions for the OSN.

47)  In v. 3 Paul addresses mental attitudes that do not promote unity or like-mindedness, but instead produce discord.

48) He directs the Philippians, “Do nothing from selfishness or empty conceit.”

a)     The Greek word translated “selfishness” we’ve encountered before in 1:17 (eritheia).

b)     In 1:17 it is translated “selfish ambition.”

c)     The word denotes a mental attitude of selfishness with a nuance of rivalry.

d)     Those with a mindset of selfishness operate in accordance with the dictates of their OSN (Gal. 5:20- trans. “disputes”).

e)     Moreover selfishness or self love is prevalent in the world especially during the last days of the Church Age. Guard against it (2 Timothy 3:1 But realize this, that in the last days violent times will come. ² For men will be lovers of self, lovers of money, boastful, arrogant, revilers, disobedient to parents, ungrateful, unholy, ³ unloving, irreconcilable, malicious gossips, without self-control, brutal, haters of good, ⁴ treacherous, reckless, conceited, lovers of pleasure rather than lovers of God; ⁵ holding to a form of godliness, although they have denied its power; and avoid such men as these.).

f)      Such an attitude disrupts the unity of the local church (cf. James 3:16).

g)     The term translated “empty conceit” means a state of pride without basis or reason (kenodoxia).

h)     It is manifested in those who think too highly of themselves without cause; such an attitude is an exercise in self-delusion.

i)       Scripture is replete with denouncements of pride in many forms:

i)       Possessions (Psa. 49:6, 1 John 2:15-16 cf. Prov. 11:28, 1 Timothy 6:17 Instruct those who are rich in this present world not to be conceited or to fix their hope on the uncertainty of riches, but on God, who richly supplies us with all things to enjoy).

ii)    Appearance (Prov. 31:30, Ezek. 28:12-17).

iii)  Military strength (Judges 7:2, Psa. 20:7 cf. 2 Chron. 32:8).

iv)  Personal achievements (Dan. 4:28ff).

v)     Intelligence (Prov. 3:7, Jer. 9:23, 1 Cor. 1:26).

vi)  Misc warnings: Prov.11:2, 16:18, 29:23.

j)       The astute believer will recognize that neither an abundance of possessions, beauty, personal achievements, nor any other area of pride commends one to God (Proverbs 8:13 “The fear of the LORD is to hate evil; Pride and arrogance and the evil way, And the perverted mouth, I hate).

49)In contrast to the attitudes of “selfishness” and “empty conceit,” Paul directs the Philippians to have an attitude of “humility” toward each other.

50) Here Paul anticipates the example set by Christ recorded in vv. 5-8.

51) “Humility of mind” indicates modesty or humble opinion of self and is the antithesis of pride and self-interest (tapeinophrosune).

52) Here, as an application of humility, Paul enjoins his audience to “regard one another as more important than himself.”

53)This is a great preventative against disharmony in the local church and should be applied regardless of social status (Rom. 12:16).

a)     Although various social classes are recognized in Scripture, one’s social standing or position doesn’t confer any spiritual advantages.

b)     Consider that Jesus, the Son of God, was a carpenter from a region that was widely regarded as a cultural backwater.

c)      One would think if social position was a distinct advantage in God’s plan Christ would have enjoyed a slightly higher position. 

d)      Rather positive volition and the consistent learning and application of sound doctrine give one great advantages in this life and the life to come (1 Tim. 4:7-8).

54)Vital to regarding our positive royal family members as more important than oneself include the recognition of the following:

a)     Everything that we are and all we have as believers came to us on the basis of grace (cf. 1 Cor. 15:10, Eph. 3:2, 8, 1 Tim. 1:12-16).

b)     Apart from Divine assistance, we can do nothing in the Christian life (Eph. 3:16, Phil. 4:13).

c)     All believers are one in Christ (Gal. 3:28).

d)     Each believer possesses a gift that is essential to the local church, and every gift is important (1 Cor. 12:7ff).

e)     Each believer has the opportunity and responsibility to utilize their spiritual gift to make important applications for the common good of the local church.

f)      In view of this fact, there is always something to esteem in the applications of fellow believers.

g)     Each one of us has a huge propensity for failure so one ought to be humble and be on the alert (Gal. 6:1).

55) Recognition of these factors ought to produce a mindset of humility and grace orientation.

56) From the spiritual standpoint, we all came from a fallen condition, so there is no room for arrogance or condescension.

57) Considering another believer as more important than self is not necessarily taking the attitude that one’s fellow believers are all better than you.

58) Instead it refers to considering the needs and concerns of others before one’s own (Romans 12:10-11 Be devoted to one another in brotherly love; give preference to one another in honor; ¹¹ not lagging behind in diligence, fervent in spirit, serving the Lord;).

59) Having addressed the attitude the Philippians are to have towards one another, Paul instructs them regarding their responsibility towards each other in v. 4.

60) Besides their own personal interests, each was to “look out” for the interests of others.

61)This goes beyond merely taking note of the needs of others; “looking out” implies positive action or effort to help a fellow believer.

62) Of course if one is selfish, opportunities to help frequently go unnoticed and/or unaddressed.

63)Some additional commands regarding our attitude and behavior towards each other in the local church. These commands are applicable to all believers and are essential to the good spiritual health of the local body.

a)     Be diligent to preserve the unity of the local church (Eph 4:2-3).

b)     We are to serve one another (Gal 5:13).

i)       This is the responsibility of every believer in the local church, especially if one holds the office of deacon.

ii)    How do we serve one another?  Examples: Take someone to the doctor or supermarket, give another believer financial help, teach in the prep school, work on the building, yard crew, or parsonage, etc.

iii)  We must not be selfish with our time.

c)     Related to this point, we are to stimulate one another to love and good works (Heb. 10:24).

d)     We are top bear one another’s burdens which refers to various types of suffering and difficult hardships (Gal. 6:2).

i)       This may include health tests, financial test, death test, etc.

ii)    How do we bear each other’s burdens? Pray for each other and be ready to encourage one another with principles of Divine viewpoint.

iii)  For instance, if someone is going through a health test, pray for them and encourage them to be unafraid and trust God to work things out (Rom. 8:28).

e)     Be hospitable to one another even if it’s inconvenient (1 Peter 4:9).

f)      Be kind, compassionate, and forgiving to one another (Eph. 4:32).

Philippians 2:5-8 Continue having this attitude in yourselves which was also in Christ Jesus, ⁶ who, although He existed in the form of God, did not regard equality with God a thing to be grasped, ⁷ but emptied Himself, taking the form of a bond-servant, and being made in the likeness of men. ⁸ And being found in appearance as a man, He humbled Himself by becoming obedient to the point of death, even death on a cross.

Analysis of vv. 5-8:

1)     Some interpreters regard vv. 5-11 as a hymn due to its literary form. However this identification cannot be substantiated.

2)     Regardless of literary category, the verses stand as one of the preeminent Christological passages in the N.T. 

3)     V. 5 is a transition point from exhortation to illustration, specifically the example set by Christ.

4)     “This attitude” points backward and refers to the traits Paul has just exhorted about in vv. 2-4 (e.g. humility of mind).

5)     The phrase doesn’t look forward to what Paul is about to say regarding Christ.

6)     The attitude about which Paul exhorted the Philippians was also the attitude that had been adopted by Christ. 

7)     “Have this attitude” is a command for an action, or in this case attitude, to be continued. 

8)     The idea is that the Philippians were to continue having this attitude or mindset (i.e. humility of mind, etc.).

9)     In v. 6 Paul makes mention of Christ’s pre-incarnate existence.

10) The apostle makes two assertions about Christ:

a)     Christ “existed in the form of God.”

b)     He “did not regard equality with God a thing to be grasped.”

11) According to the first assertion Christ “existed in the form of God.” In what sense was Christ in the “form of God?”

a)     The word translated “form” refers to the nature or character of something, or here, someone.

b)     The term doesn’t denote “form” in the sense of recognizable external characteristics, but those traits or attributes that are essential to it.

c)     In terms of external manifestation, God is spirit and doesn’t possess a physical form. (cf. John 4:24, Acts 17:29).

d)     Scripture does ascribe to God physical characteristics. However such references are anthropomorphic and are used to aid our understanding of God. Examples:

i)       Hand: portrays omnipotence manifested in divine judgment (1 Sam. 5:11, also “finger”- Ex. 8:19).

ii)    Eyes: portrays omniscience (2 Chron. 16:9, Prov. 5:21, 15:3).

iii)  Face: portrays justice (Psa. 34:16, 1 Peter 3:12).

e)     Hence apart from various theophanies prior to His incarnation, Christ existed as spirit (examples of theophanies: Judges 6:11, 13:20).

f)      Most importantly this “form” corresponds exactly to God the Father. Thus Christ possessed the same essential nature or divine essence as God the Father.

12)The word “existed” stresses continued existence.

a)     Therefore Christ continues to have this divine essence from eternity past.

b)     As the Son, He has always possessed the divine essence.

13)Yet it isn’t enough to simply understand that Christ preexisted His incarnation.

14)As God the Son He eternally preexisted His incarnation.

15)Some suppose that Christ preexisted His incarnation, but not eternally.

16)In other words some believe that Christ came into existence sometime prior to the virgin birth.

17)Still others believe that Christ came into existence at His birth.

18) What are the implications if Christ came into existence prior to or at His physical birth?

a)     If He came into existence at His physical birth, then no eternal Trinity exists (Gen. 1:26, Isa. 48:16).

b)     If He was not eternally preexistent He could not be God, since among other attributes, God is eternal (Psa. 90:2, Micah 5:2).

c)     If Christ was not preexistent, this would controvert His own claims so He lied (John 8:58).

d)     If He lied, then He could not be God as veracity is a divine attribute (Psa. 31:5, John 14:2, 6, Rev. 3:7).

19) Any view that holds to the notion that Christ came into existence at any point is erroneous. Scripture unequivocally affirms His eternal preexistence as God the Son (John 1:1, 14, 17:5).

20) Paul’s second assertion that Christ “did not regard equality with God a thing to be grasped” proves this point.

21) As God the Son, Christ is equal with God, that is, He already possessed equality with God the Father.

a)     He and God the Father are one (John 10:30).

b)     Whatever the Father has, Christ possesses (John 17:10).

22)As God the Father is deity so the Son is deity (Col. 1:15, 2:9, Heb 1:3).

23) He exercises the prerogatives of deity.

a)     He forgives sin (Matt. 9:2, 6).

b)     He executes judgment (John 5:22).

c)     He raises the dead (John 20:25, 28).

24)Our term “grasped” only occurs here in Scripture.

25)Based on our context, the phrase “did not regard equality with God a thing to be grasped” refers to the fact that Christ chose not to manifest or take certain advantages of His pre-incarnate existence.

26) He didn’t selfishly seek His own advantage, but instead “emptied Himself.”

27) Paul doesn’t directly indicate that Christ emptied Himself of “something” so to think that Christ somehow diminished or lost His essence is incorrect.

28)He emptied Himself by means of “taking the form of a bond-servant.”

29) The word “form” is same word used in the phrase “He existed in the form of God” in v. 6.

30)The term refers to the essential nature or trait(s) of a bond-servant which is to serve.

31) Referring to Christ as a bond-servant stresses his utter lack of selfishness.

32)He took human form via the virgin birth and in this sense was made “in the likeness of men.”

33)“Likeness” is not an exact replica. Although Christ was true humanity, He was different. To begin with His humanity was completely free from the defilement of the OSN (Isaiah 53:9 His grave was assigned with wicked men, Yet He was with a rich man in His death, Because He had done no violence, Nor was there any deceit in His mouth1 Peter 2:21 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, ²² who committed no sin, nor was any deceit found in His mouth).

34)Now we see that Christ possessed both the essential traits of deity and humanity.

35) He is deity and humanity united in human form. He is the unique God-man.

a)     The two natures are united without any loss of any essential attributes, and the two natures maintain their separate identities.

b)     Through the incarnation, the two natures were inseparably united in such a way that there was no mixture or loss of their separate identity, and without loss or transfer of any property or attribute from one nature to the other.

c)     The union thus consummated in a personal or hypostatic union, in that Christ is one person, not two.

d)     It should be clear that the divine attributes must necessarily belong to the corresponding divine nature and that human attributes belong to the corresponding human nature. Furthermore, the attributes of both the human and the divine nature belong to the person of Christ.

e)     Because the attributes of either nature belong to Christ, Christ is theanthropic in person, but it is inaccurate to refer to His natures as being theanthropic as there is no mixture of the divine and human to form a third new substance.

f)      The human nature always remains human and the divine nature always remains divine.

g)     Christ is, therefore, both God and man, no less God because of His humanity and no less human because of His deity.

h)     The two natures of Christ cannot lose or transfer a single attribute.

i)       In the incarnation (the phase of His hypostasis from His birth to death), no attribute of the divine nature was changed, though there was a change in the manifestation of His deity.

j)       This is referred to as the “kenosis” doctrine or the self-emptying of Christ.

k)     In terms of manifestation, He gave up the outward appearance of deity.

l)       This union should not be viewed as deity possessing humanity or humanity being indwelt by deity.

m)   This union of the two natures was not one of sympathy alone or merely a harmony of will and operation.

n)     Everything that Jesus Christ spoke came from one of three sources:

i)       From His deity (John 8:58).

ii)    From His humanity (John 19.28).

iii)  From the Hypostatic Union, His whole person (Matt 11:28, John 14:6).

36)How could the eternal God take upon Himself human limitations while retaining His eternal deity?

a)     Some have interpreted the significance of His self-emptying in the sense He gave up part of His deity to become man.

b)     In opposition to all views which deny His deity during the incarnation, it must be pointed out that God cannot change His nature by an act of His will any more than we can change our nature.

c)     This is inherent in the divine attribute of immutability which is expressly affirmed of Christ (Hebrews 13:8 Jesus Christ is the same yesterday and today, yes and forever).

d)     Furthermore, a loss of any Divine attribute would mean in effect that Christ was not God at all. This is contradicted by innumerable Scriptures and specifically by the gospel of John (John 1:1 “In the beginning was the Word, and the Word was with God, and the Word was God.”).

e)     In order to take human form, it was necessary for Christ to veil His pre-incarnate glory.

f)      In answer to the prayer of Christ to the Father, the eternal manifestation was restored in connection with His resurrection and ascension (John 17:5).

g)     Furthermore, during the incarnation, Christ did not surrender the attributes of omnipresence, omnipotence, and omniscience, but He did voluntarily restrict their use.

h)     Christ did not exercise His divine attributes to make His way easier, but they were abundantly displayed in His miracles (Acts 2:22).

i)       Christ exercised His own power when He commanded the waves to be still and caused Lazarus to be raised from the tomb (Matt. 8:26, John 11:43).

j)       Many of His miracles were performed in the power of the Holy Spirit (Luke 4:14, 18, Acts 10:38).

k)     Implicit in “emptying Himself” is the reality that Christ surrendered no attribute of deity, but that He did voluntarily restrict their independent use in keeping with His purpose of living among men and under human limitations.

37) It’s interesting to contemplate the question, “When did Christ within His humanity, become aware that He was God?

a)     As His human nature developed and with it self-consciousness, He, as a man, became aware of His uniqueness.

b)     He had both a divine and human self-consciousness, and these were never in conflict.

c)     The self-awareness of His deity, of necessity, must have occurred early on, even as a very young boy (cf. Lk 2:42, 46-49).

38) What was the relationship of Christ’s two natures and His free will?

a)      The human will of Christ was subject to real temptation. Heb. 4:15 “For we do not have a high priest who cannot sympathize with our weaknesses, but one who has been tempted in all things as we are, yet without sin.”

b)     The divine will of Christ, His deity, was not subject to temptation (cf. James.1:13).

c)     The question among orthodox theologians is not whether the humanity of Christ was really tempted, but whether, as a man, He was capable of sinning.

d)     All agree that He remained sinless and had no sin nature, but there is a division over whether or not He could have sinned.

e)     If Christ could tap into His deity and have infinite power to resist temptation, then how could He be on equal standing with those He is supposed to sympathize with? The sympathy would be empty.

f)      Infinite power to resist temptation is called impeccability, while the ability to sin as a result of temptation is called peccability (cf. James 1:14-15).

g)     With regard to all angels and all of mankind from Adam, temptability presumes peccability. Why should the humanity of Christ be the exception?

h)     If, for instance, Christ was tempted at the end of the forty days, but could not have sinned, then He was not our equal in temptation.

i)       In Gethsemane, it was His human will which was tempted to avoid the Cross (Matt. 26:39).

j)       The argument that Christ is now impeccable in heaven, therefore He must have been impeccable while on earth is not valid. Consider the fact that believers are peccable on earth but impeccable in heaven (elect angels also seem to have gone from peccability to impeccability).

k)     To argue that God would not have risked the whole plan of grace on the peccability of Christ ignores the doctrine of foreknowledge. The notion of risk is not applicable to deity.

l)       Certainly the humanity of Christ, possessing no sin nature, had all the resources not to sin. However this does not preclude the ability to sin.

m)   Indeed, there is no support in Scripture which declares that He could not sin, only that He did not sin (2 Cor.5:21, 1 John 3:5).

n)     The deity of Christ did not, in any fashion, override His human volition in the face of temptation by giving Him infinite power to resist.

o)     So why postulate that which is not the pattern for other free moral agents? It would be atypical of the human experience.

39)The opening phrase in v. 8 indicates how Christ physically appeared to others during His incarnation.

40) Paul states that He was “found in appearance as a man.”

41) The word “appearance” means outward appearance or form (schema).

42)This word doesn’t refer to Christ’s essence or nature as does the word “form” in vv. 6 and 7.

43) Therefore during the incarnation Christ possessed the same basic physical characteristics as any other member of humanity (“as a man”).

44)Christ’s humanity is as critical to the Christian faith as is His deity.

45)The evidence for His human body is as compelling as the evidence for His deity.

46)According to the Scriptures, Christ was born of a virgin, thus fulfilling in this notable historical event of His incarnation all that would normally be expected of a human birth. Physiologically, His birth was normal and not extraordinary (Isa. 7:14, Matt. 1:23 cf. Luke 2:7).

47)The Scriptures also testify that His body possessed flesh and blood (Heb.2:14; 1 John 4:2, 2 John 1:7).

48)The life of Christ subsequent to His birth in Bethlehem reveals the same normal human development and growth (Luke 2:52). 

49)In His life, He experienced similar feelings and limitations as other human beings. His physical movements corresponded to a genuine human nature and human body.

50)According to Scripture, He was able to suffer pain, thirst, hunger, fatigue, pleasure, rest, death, and resurrection (John 19:18, 28).

51)Both before and after His resurrection, He could be seen and felt. His human body was tangible to human touch (Matt. 26:67, Luke 24:39, John.20:24-29).

52)His true humanity is also recognized in scripture by the human titles which were given to Him, such as “Son of Man”, “the Man Christ Jesus”, “the Son of David”, etc (Mark 2:10, 10:47).

53)The Scripture also indicates that He possessed a rational human soul (Matt.26:38, John 12:27).

54)Based on the biblical evidence, there is no question that Jesus Christ was true humanity.

55) In pondering the scheme of things one might question why it was necessary for Christ to become humanity.

a)     To be our Savior (Heb. 2:15).

b)     To be the mediator between God and men. A mediator must be equal with both parties (1 Tim 2:5)

c)     To be the High Priest who can represent believers before God the Father (Heb. 7:12-14, 24-28, 10:5-14).

d)     To be David’s Greater Son sitting on His throne. In order for the promise to be fulfilled, not only did Jesus Christ have to be true humanity, but He had to be born into the direct line of David (2 Sam. 7:8-16, Psa. 89:20-37).

56)In relation to Christ’s humanity, it’s also beneficial to examine some of the primary purposes of His incarnation.

a)     To reveal God to the human race (John 1:18, 14:7-9).

b)     To bypass the curse of Adam via the virgin birth (Luke 1:35 cf. Rom 5.15).

c)     To be the sacrifice that made atonement for sin (Eph. 5:2, Heb. 9.26, 10:12).

d)     To set an example (1 Peter 2:21, 1 John 2:6 cf. Col 1:10).

e)     To destroy the works of the Devil (1 John 3:8).

f)      To be a judge (John 5:22-27 “For not even the Father judges anyone, but He has given all judgment to the Son, ²³ in order that all may honor the Son, even as they honor the Father. He who does not honor the Son does not honor the Father who sent Him. ²⁴ “Truly, truly, I say to you, he who hears My word, and believes Him who sent Me, has eternal life, and does not come into judgment, but has passed out of death into life. ²⁵ “Truly, truly, I say to you, an hour is coming and now is, when the dead shall hear the voice of the Son of God; and those who hear shall live. ²⁶ “For just as the Father has life in Himself, even so He gave to the Son also to have life in Himself; ²⁷ and He gave Him authority to execute judgment, because He is the Son of Man.).

57) In addition to taking human form, Christ further demonstrated His humility by going to the cross.

58) His humility was demonstrated by “becoming obedient to the point of death.”

59)Such was His commitment to obeying the will of the Father that Christ chose the course which led to His own death (Luke 22:42, John 5:30, 6:38).

60)He was the epitome of the faithful bond-servant and His obedience made salvation available for all (Rom. 5:19).

61) “Even death on the cross” is emphatic and stresses the stigma of shame that was attached to crucifixion, especially to the Jews (Gal. 3:13).

62) Despite the shame, Christ willingly sacrificed His life and bore our sins while He was on the cross (1 Peter 2:24 and He Himself bore our sins in His body on the cross, that we might die to sin and live to righteousness; for by His wounds you were healed.).

63)As Christ we ought to make every effort to demonstrate humility through obedience to the will of God the Father (cf. Deut. 28:1ff, Rom. 6:12ff, Col. 1:10, 1 Thess. 4:1).

Philippians 2:9-11 Therefore also God highly exalted Him, and bestowed on Him the name which is above every name, ¹⁰ that at the name of Jesus every knee should bow, of those who are in heaven, and on earth, and under the earth, ¹¹ and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.

Analysis of vv. 9-11:

1)     The inferential “therefore also” which opens v. 9 concludes the previous narrative.

2)     Now Paul asserts the vindication of Christ following His self-emptying and humbling Himself in obedience through death on the cross.

3)     Following these things, “God highly exalted” Christ.

4)     “Highly exalted” refers to Christ’s status and indicates that God exalted Him to the highest possible degree.

5)     We see His complete submission to the Father’s plan resulted in exaltation.

6)     As a general principle God exalts the humble and humbles those who proudly exalt themselves (Matt. 23:12, Luke 14:11, 18:14).

7)     Following Christ’s example, humility is manifested in obedience to God’s directives.

8)     Conversely, disobedience to God’s directives manifests arrogance (Neh. 9:29).

a)      Arrogance is a byproduct of the OSN and is initially exhibited in the mental attitude (cf. 2 Chron. 26:16).

b)     The bulk of humanity is under the domination of their OSN. Consequently, the world, especially in the last days, is permeated with arrogance and blatant self-exaltation (e.g. sports, “gay pride,” Rom. 1:25-32, 2 Timothy 3:1-5 But realize this, that in the last days difficult times will come. ² For men will be lovers of self, lovers of money, boastful, arrogant, revilers, disobedient to parents, ungrateful, unholy, ³ unloving, irreconcilable, malicious gossips, without self-control, brutal, haters of good, ⁴ treacherous, reckless, conceited, lovers of pleasure rather than lovers of God; ⁵ holding to a form of godliness, although they have denied its power; and avoid such men as these).

c)     We as believers must be especially careful not to get swept up in the hype and arrogance that is prevalent in the cosmos (1 John 2:15-16 cf. 2 Tim. 4:10, 1 Peter 5:6).

i)       Instead, we ought to be spiritually discerning and direct our focus and energy on our spiritual growth.

ii)    The adjusted CA believer will seek to exploit his privileged position in Christ. This is accomplished through the consistent intake and application of sound doctrine.

iii)  The believer who fails to prioritize his life in accordance with the clear commands of Scripture and is captivated by “the things in the world” sets himself up for spiritual ruin (e.g. inconsistent attendance in Bible class in order to pursue job, career, education, etc.).

iv)  The astute believer recognizes that “the things of world,” although very attractive, are also very superficial and will not satisfy.

v)     As believers we must see the importance of doctrine and its efficacy (cf. Prov. 3:15, Col. 2:5).  

vi)  Our position is unique. We have been delivered from “the domain of darkness” and transferred into the kingdom of Christ through faith in Christ (Col. 1:13-14).

vii)            Despite our continued physical residence in the world, we are now viewed as citizens of His kingdom (cf. Eph. 2:19, Phil. 3:20).

viii)         We must not think and behave as we did when we lived in the realm of darkness (Rom. 12:2, Eph. 5:11, Col. 3:2, 1 Peter 1:14-16).

d)     There are an abundance of principles in Scripture concerning arrogance that a believer ought to have in his “doctrinal” frame of reference. Some principles include:

i)       The failure to obey doctrine is arrogant (cf. Neh. 9:16).

ii)    Many in the world manifest arrogance by not seeking God even to the point of denying His existence (cf. Psa. 10:4).

iii)  Fools are arrogant and careless (Prov. 14:16 cf. Prov. 1:7, Prov. 12:15).

iv)  The believer must not exalt himself as do many in the world.

v)     Instead, the faithful, obedient believer will be exalted by God. Such a believer may be enhanced in honor, fame, position, power, or financial prosperity (Josh. 3:7, 4:14, Psa. 37:34, 1 Chron. 14:2, 29:25, James 4:10).

vi)  Emulate God’s attitude toward pride, arrogance, and evil…hate it (Prov. 8:13).

vii)            The believer is not be conceited about his intellectual abilities and academic achievements (cf. Prov. 26:12, Phil 3:4-5, also Acts 26:24).

viii)         In certain cases, God may afflict a believer in order to prevent arrogance (2 Cor. 12:7).

ix)  If a believer has prospered financially and materially, he must not be prideful and attribute his wealth solely to his own effort.

x)     Instead the believer must recognize God supplied it (1 Timothy 6:17 Instruct those who are rich in this present world not to be conceited or to fix their hope on the uncertainty of riches, but on God, who richly supplies us with all things to enjoy. cf. Job 1:1-3, 10, 21, 42:10-12).

xi)  Those who are conceited commonly stir up strife (Prov. 28:25, cf. Prov. 13:10, where “presumption” is pride or insolence).

xii)            We are not to boast or speak with insolent pride (Psalm 75:4-7 “I said to the boastful, ‘Do not boast,’ And to the wicked, ‘Do not lift up the horn; ⁵ Do not lift up your horn on high, Do not speak with insolent pride.’” ⁶ For not from the east, nor from the west, Nor from the desert comes exaltation; ⁷ But God is the Judge; He puts down one, and exalts another.).

xiii)         Especially among members of the LC (Gal. 5:26 cf. Rom. 10:12, 1 Cor. 12:13, Col. 3:11).

xiv)          The believer who blindly follows his own plans without initially considering God’s directive will is arrogant (James 4:13-16).

xv)False teachers are characterized by self will and arrogance (2 Peter 2:1-20 cf. false prophets, Deut.18:20, 22).

xvi)          Wayward believers who reject sound doctrine and hold to false doctrine also arrogant (1 Tim. 4:1, 2 Tim. 4:3).

xvii)       Conversely the adjusted communicators of doctrine should exhibit a lack of self-will and arrogance (Titus 1:7).

xviii)     We must not be motivated by pride or conceit to make various applications in our niches (Philippians 2:3 Do nothing from selfishness or empty conceit, but with humility of mind let each of you regard one another as more important than himself;).

xix)          Do not engage in self promotion when God blesses you (cf. Acts 14:8-18“And at Lystra there was sitting a certain man, without strength in his feet, lame from his mother’s womb, who had never walked. ⁹ This man was listening to Paul as he spoke, who, when he had fixed his gaze upon him, and had seen that he had faith to be made well, ¹⁰said with a loud voice, “Stand upright on your feet.” And he leaped up and began to walk. ¹¹And when the multitudes saw what Paul had done, they raised their voice, saying in the Lycaonian language, “The gods have become like men and have come down to us.” ¹² And they began calling Barnabas, Zeus, and Paul, Hermes, because he was the chief speaker. ¹³ And the priest of Zeus, whose temple was just outside the city, brought oxen and garlands to the gates, and wanted to offer sacrifice with the crowds. ¹⁴ But when the apostles, Barnabas and Paul, heard of it, they tore their robes and rushed out into the crowd, crying out ¹⁵ and saying, “Men, why are you doing these things? We are also men of the same nature as you, and preach the gospel to you in order that you should turn from these vain things to a living God, who made the heaven and the earth and the sea, and all that is in them. ¹⁶ “And in the generations gone by He permitted all the nations to go their own ways; ¹⁷ and yet He did not leave Himself without witness, in that He did good and gave you rains from heaven and fruitful seasons, satisfying your hearts with food and gladness.” ¹⁸And even saying these things, they with difficulty restrained the crowds from offering sacrifice to them”, also Acts 12:21-23).

xx)Dishonor comes with pride (Proverbs 11:2-3 When pride comes, then comes dishonor, But with the humble is wisdom. ³ The integrity of the upright will guide them, But the falseness of the treacherous will destroy them.).

xxi)          The one who is proud will be humiliated (Prov. 29:23).

xxii)       Pride goes before destruction (Prov. 16:18).

(1)  The term “destruction” commonly refers to a break, breach, or collapse (sheber).

(2)  In Prov. 16:18, the term is expressive of physical calamity on a personal level (cf. Prov. 18:12).

xxiii)     God uses severity in His dealings with the arrogant.

xxiv)     Pride is particularly offensive to God (Proverbs 16:5 Everyone who is proud in heart is an abomination to the LORD; Assuredly, he will not be unpunished. cf. Proverbs 8:13 “The fear of the LORD is to hate evil; Pride and arrogance and the evil way, And the perverted mouth, I hate”).

(1)  The punishment of the conceited and arrogant by God is assured.

(2)   He will not put up with arrogance in the MA (Psalm 101:5 Whoever secretly slanders his neighbor, him I will destroy; No one who has a haughty look and an arrogant heart will I endure.).

(3)  He will tear down the house of the proud (i.e. the proud will be ruined, Prov. 15:25 cf. Prov. 12:7, 14:11).

(4)  He will rebuke those who go astray from the principles of sound doctrine, the arrogant (Psa. 119:21).

(5)  In legal matters during the Age of Israel, a verdict rendered by a Levitical priest or judge was binding. Moreover, the one who didn’t listen to the priest or judge manifested insolence and was to be put to death (Deut. 17:9-13).

(6)  The context clearly underscores how seriously God views obedience to one’s authorities (cf. Rom. 13:1-2, Heb. 13:17).

(7)  In general, disobedience to one’s authorities invites DD (cf. Num. 26:9, Deut. 11:6).

(8)  In the future, those who are arrogant will be overthrown by God (Isaiah 2:11-12, 13:11

9)     Although not mentioned, implicit in Christ’s exaltation are His bodily resurrection, ascension, and glorification.

a)     Some facts regarding His resurrection:

i)       Jesus Christ dogmatically asserted the fact 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; Jn. 2:18-22).

ii)    The incontrovertible, historical facts surrounding Jesus’ death, burial, and resurrection make this indisputable fact beyond legitimate question.

(1)  His death, which was documented by both 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 (Mk. 15:40-41).

(d)  The Roman centurion (Mk. 15:39).

(e)  The large crowd (Luke 23:48).

(f)   The leadership of the Jewish nation (Matt. 27:62-66).

(2)  His burial

(a)  This aspect, over which Jesus Christ obviously had no control, was the subject of Old Testament prophecy as well (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 Matt. 27:59-60; it followed the certification of death, the obtaining of the body, the cleaning, and the wrapping of the body in burial wraps.

(d)  It was done hurriedly since the Jewish Sabbath, which began at sundown on Friday evening, was not violated (“Judean chronology”, Luke 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. 26:65-66).

(3)  His bodily resurrection.

(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).

(i)    A vandal would not have left the tomb in such neat condition, but would have been moving quickly to avoid detection.

(ii) The grave clothes were lying as though the body had simply passed through them and had taken the head wrap off last.

(d)  The empty tomb and the angelic manifestation are the only reasonable explanations for the behavior of the guards (Matt. 28:2-4, 11ff).

(e)  The broken seal and the removal of the massive, guarded stone indicate a superhuman or divine agency (Mk. 16:3-4).

(f)   Post-resurrection appearances by Christ as additional proof that His resurrection is a reality:

(i)    Mary Magdalene (John 20:14).

(ii) Peter (Mark 24:34).

(iii)                       To the five hundred (1 Cor. 15:6).

(iv)                       His ascension (Acts 1:3ff).

iii)  Jesus Christ was the first man to ever be resurrected, and this fact has both theological and practical implications (1 Cor. 15:20).

(1)  Jesus Christ is the first person to enjoy resurrection and, as such, this gives Him preeminence in all things (Col. 1:18, Rev. 1:5).

(2)  Under the doctrine of primogeniture, the firstborn male in any family had the exclusive rights of inheritance, the right of ruler ship in the family, the rights as the family priest, and the right of the double portion (Gen. 27:29, 48:22, Heb. 5:5-6).

(3)  His resurrection is God’s stamp of approval on His Divine Sonship (Rom. 1:4).

(4)  His resurrection is central and foundational to the gospel (1 Cor. 15:4, 17-19).

(5)  His resurrection is necessary for His future:

(a)  Position as head of the Church (Col. 1:18).

(b)  Fulfillment of the Davidic Covenant (2 Sam. 7:16-17, Psa. 89:3-4).

(c)  Activity with regard to the sending of the Holy Spirit (John 16:7).

(d)  Activities with regard to His people Israel (Isa. 9:7).

(e)  Actions toward the nations (Psa. 2:8-9, Rev. 12:5).

(6)  Practically, His resurrection forms that basis for our confidence in our future resurrection and inheritance in the eternal Kingdom (Rom. 8:11, 1 Cor. 15:12-19, 16-17, 1 Pet. 1:3).

(7)   The reality of His and our bodily resurrection has the further practical value of encouraging us in terms of Divine good production (1 Cor. 15:58).

iv)  The resurrection of Jesus Christ not only indicated God’s acceptance and approval of His person and work, it was the beginning of His exaltation as Lord and Christ (Acts 2:24-36).

v)     False views of Christ’s resurrection.

(1)  The enemies of Jesus Christ and the apostles could provide no effective response to refute the absolute reality of the resurrection.

(a)  When Peter spoke on the day of Pentecost, there was no response to his dogmatic assertion that God had raised Jesus from the dead (Acts 2:32, 37).

(b)  When presented with the reality of the resurrection of Jesus Christ, the intellectuals in Athens verbally derided Paul but could not refute his claims. (Acts 17:32).

(c)  As Paul told Agrippa and Festus, the resurrection was based on words of sober truth, and the overt proofs were evident since this had not been done in a corner (Acts 26:24-26).

(2)  The swoon theory postulates that Jesus Christ did not physically die on the cross, but merely passed out from fatigue and exposure, woke up in the cool tomb, revived, and escaped.

(a)  This is refuted by direct eyewitness testimony of his death.

(b)  It is refuted by the condition of the burial clothing.

(c)  The size and weight of the stone placed over the tomb makes this impossible.

(d)  The Roman guard would have certainly noticed His escape, which they did not.

(e)  There is no evidence of any kind to document His death at a later time.

(f)   He convinced the disciples that He had been raised from the dead, when He had not, making Him a liar.

(3)  The theft of the body theory, originally concocted by the Jewish leadership (Matt. 28:11-15).

(a)  This was spread widely among the Jews.

(b)  However, it is quickly refuted by the reality that the disciples were acting in cowardice and fear; they were not in a mental state to conduct so dramatic a theft under the noses of the Roman guards.

(c)  It is further refuted by the inability of the women to get into the grave (Mark 16:3-4).

(d)  Again, a thief would not have left the grave clothes in such a neat fashion.

(e)  The most telling flaw is the Roman guard, placed at the tomb by the Jewish leadership, preventing anyone from stealing the body.

(4)  The hallucination theory states that all resurrection appearances were individual or mass hallucinations.

(a)  Hallucinations are illusory perceptions or experiences with no external cause or reality, generally caused by disorders of the nervous system, which are brought about through external causes (drugs, alcohol, etc.) or result from physical problems with the nervous system.

(b)  The disciples did not manifest an imaginative nature, and consistently evidenced a pattern of taking things on a literal, physical basis.

(c)  They were hiding for fear of their lives and had no suspicion that Jesus would ever be seen again.

(d)  Further, hallucinations are very subjective and individual phenomena; they do not explain the variety of circumstances, locations, and numbers of people that said they observed the same thing.

(e)  Even after many people said that they had seen Jesus, no one was really convinced; people tended to remain incredulous and believed only when presented with personal, persuasive proof (John 20:25).

(5)  The wrong tomb theory speculates that the women went to the wrong tomb, explaining why it was empty.

(a)  The women had been with Joseph when the body was buried and clearly knew the location of the tomb (Matt. 27:61).

(b)  This was not a public cemetery; it was a private burial plot that was secluded and had limited access.

(c)  If they went to the wrong tomb and claimed that Jesus had been raised from the dead, the Jews could easily have gone to the correct tomb and produced the dead body.

(d)  This theory would suggest that the Jews had sealed the wrong tomb and that the Roman soldiers were guarding the wrong tomb. In a word, preposterous.

(e)  It is contradicted by the words of the angel when he told the women to “come, see the place where He was lying” (Matt. 28:6).

(6)  All of these theories arise from unbelief and are an attempt to discredit what is plainly stated in the Word of God.

(7)  These theories do not effectively explain away established, verifiable, eyewitness accounts of the facts.

(8)  Perhaps the most telling problem with all these theories is that no one has ever produced the dead body.

(9)  They offer no explanation as to the sudden transformation of the disciples from cowards, hiding in fear, into men that were willing to risk their lives for His name.

(10)                     They do not explain the origin of the Church and 2000 years of Church history, throughout centuries of opposition.

(11)                     The reality is that only very strange, deranged people would risk their lives to perpetuate a hoax.

b)     Significant facts of Christ’s ascension and glorification.

i)      Christ Himself prophesied His ascension into heaven (John 6:62, 7:33, 14:12, 28).

ii)    Many NT passages indicate that Christ is in heaven (Acts 2:33-36, 7:55-56, Rom. 8:34, Eph 1:20-22, 4:8-10, Phil. 3:20, 1 Thess. 1:10, 4:16, Heb. 8:1, Rev. 19:11-16).

iii)  Christ’s pre-incarnate glory, temporarily restricted during His incarnation, was restored upon His ascension (John 17:5, 1 Tim. 6:15-16).

iv)  He is the first resurrection man to enter heaven (1 Cor. 15:23, Col. 1:18).

v)     CA believers will also possess a resurrection body and share in His glory (Rom. 8:17, 30, 1 Cor. 15:43, Phil. 3:21).

vi)  Christ is now enthroned at the “right hand” of God the Father. Therefore as the glorified God-Man, Christ shares authority, glory, and honor with the Father (Luke 2:42-43, Col. 3:1, Heb. 10:12, 12:2).

vii)            Furthermore Christ has authority over all creation (Colossians 2:10 and in Him you have been made complete, and He is the head over all rule and authority;).

viii)         His authority in part extends over the following:

(1)  All mankind (John 17:2, Eph 1:18a).

(2)  The Church (Eph.1:22b; 4:15; 5:23; Col.1:18).

(3)   Over the angels (Heb. 1:4-13, 1 Peter 3:22).

ix)  Christ’s current activities at the right hand:

(1)  The development and growth of the Church (Acts 2:47, Col. 2:19).

(2)  Bestowal of spiritual gifts (Eph.4:7, 11 cf. 1Cor.12:27-28, Rom.12:3-8).

(3)  As our High Priest, He intercedes for us (Rom.8:34, Heb.7:25, 9:24, 1John 2:1).

x)     He will bring into subjection all those who are arrogant and oppose God upon His physical return to earth at the end of the Tribulation (Psa. 110:1, 1 Cor. 15:24-25).

xi)  Opposing nations will be subjugated and He will rule from Mt. Zion (Ps.2:4-9, Isa.2:1-4, Micah.4:1-8).

10) As a part of exalting Christ, God “bestowed on Him the name which is above every name.”

11) The giving of “the name” was subsequent to the crucifixion which indicates that His personal name, Jesus, is not in view.

12) The “name which is above every name is “Lord” (cf. v. 11- lit. “the Lord is Jesus Christ”, Rev. 17:14, 19:16).

13) This name distinguishes Him for all other things and is a title that which surpasses all other titles.

14) He does not merely possess the title of “Lord,” but He is Lord, the sovereign or supreme authority over all things (Acts 2:36“Therefore let all the house of Israel know for certain that God has made Him both Lord and Christ– this Jesus whom you crucified” cf. Matt. 28:18, Eph. 1:20-21).

15) In vv. 10-12 Paul explains that God’s exaltation of Jesus has a two-fold purpose.

16) First, “that at the name of Jesus every knee should bow.”

17) Paul doesn’t mention the name “Jesus” to indicate that “Jesus” and not “Lord” is the name above every name.

18) Furthermore, he is not indicating that everyone will bow when the personal name, “Jesus” is mentioned (i.e. at the name Jesus).

19) Rather, everyone will bow at the name of Jesus or the name belonging to Jesus. As just discussed that name is “Lord.”

20) To bow one’s knee in a literal and figurative sense means to show deference or obeisance to another in recognition of their authority (Gen. 41:43, Psa. 95:6, Rom. 14:11).

21) The apostle is skillfully interweaving Isa. 45:23 into vv. 10-11 and applying it to Jesus.

22) He declares the full scope of obeisance rendered to Jesus to be universal.

23) It encompasses every created being including:

a)     “Those who are in heaven” refers to heavenly beings (i.e. elect and fallen angels).

b)     Those “on earth” refer to humanity.

c)     Those “under the earth” refer to dead unbelievers.

24) Paul indicates the second purpose of the exaltation in v.11.

25)Namely that “every tongue should confess that Jesus Christ is Lord.”

26) Obeisance will be expressed not only by “bowing the knee” but also by a verbal confession.

27) Jesus will be openly acknowledged as the sovereign Lord of the universe by every created being.

28) Such universal recognition has yet to occur. However it would seem that Paul has in mind Christ’s 2^nd advent and His future Millennial rule on earth.

29) This confession is not tantamount to conversion.

30) Interestingly all will acknowledge His authority, but all will not follow Him. This is evident from the Gog and Magog rebellion at the end of the Millennium (Rev. 20:8ff).

31) Paul concludes v. 11 by emphasizing that the exaltation and the universal acknowledgement that Jesus is Lord is ultimately for the glory of God the Father.

32) The example of Christ’s humiliation and subsequent exaltation was intended to encourage the Philippians to develop a “Christ-like” humility in their Christian life.

33) We too must develop and maintain a humble attitude, especially towards each other.

Philippians 2:12-13 So then, my beloved, just as you have always obeyed, not as in my presence only, but now much more in my absence, continue working out your salvation with fear and trembling; ¹³ for it is God who is at work in you, both to will and to work for His good pleasure.

Analysis of vv. 12-13:

1)     On the basis of what he has just said about Christ, Paul appeals for obedience.

2)     He addresses the Philippians as “my beloved” which expresses his affection for these believers.

3)     Paul cites their track record of consistent obedience.

4)     Moreover, he commends them for their increased obedience even while he was absent (“much more in my absence”).

5)     It’s common for those under authority to obey while the “boss” is present, but when the “boss” leaves, some begin to neglect their responsibilities.

6)     To their credit, this was not the situation with the Philippians. They actually increased their level of obedience.

7)     Obedience to whom? In context this refers to obedience to the commands of God as taught to them by Paul (and their “overseers”).

8)     The apostle commands the Philippians, “Work out your salvation with fear and trembling.”

a)     The command “work out” is to thoroughly work at something.

b)     Here the Philippians were to thoroughly work out their “salvation.”

9)     Superficially the concept of working out one’s salvation would seem to be at variance with God’s plan of grace. Hence the need to recognize that “salvation” has various aspects.

a)     “Salvation” may be understood in a soteriological sense. That is, salvation is gained through faith in Christ minus any work on the part of the believer.

b)     Paul is not addressing this aspect of salvation in our context. Besides one doesn’t work for eternal salvation and the Philippians were already saved (Eph. 2:8-9, Phil. 1:1, 5-6).

c)      Another aspect involves physical deliverance or salvation (Acts 27:34, Phil. 1:19).

d)     However it doesn’t fit the context to have the apostle commanding them to work out their own physical deliverance.

e)     Nor does Paul refer to somehow maintaining their salvation by works. Works are irrelevant for initial salvation, and are therefore unnecessary to maintain it. God ensures our salvation (2 Cor. 1:21-22, Eph. 1:13).

f)       At the point of being saved the believer is guaranteed various eternal blessings, but it also initiates new obligations for the believer to obey over the course of his life.

g)      Obedience to these God-given obligations is what Paul means by “working out your salvation.”

h)     Here he is emphasizing to the Philippians that their salvation ought to be demonstrated by obedient behavior, especially on a corporate level.

i)        Further, this should be done consistently (“continue working out…”).

j)       He desired for the Philippians the same as Peter for his audience that they “grow in respect to their salvation” (i.e. make spiritual progress after being saved, 1 Peter 2:2).

10) This is to be done “with fear and trembling.”

a)     By “fear” Paul does not mean sinful fear, terror, or intimidation. Instead the word indicates in this context respect or reverence toward God (Acts 9:31, 2 Cor. 7:1 cf. Matt. 14:26).

b)     “Trembling is not to be understood literally.

c)     The whole phrase portrays an attitude of reverence and conscientiousness towards their God-given responsibilities as believers (cf. Eph. 6:5).

d)     Reverence and conscientiousness in the CWL is manifested by obedience.

11) V. 12 introduces the basis for Paul’s imperative.

12) The Philippians were not left alone in their struggles. Paul assures them that “it is God who is at work in you.”

13)Our term “work” denotes putting capabilities into action, empowering one to be effective (cf. 1 Cor. 12:6, 11).

14) It is God who empowers them to face the pressures in Philippi and in a larger sense to progress spiritually (Eph. 3:20, Col. 1:29).

15) “To will and to work for His good pleasure” is a result of God’s empowerment via the Holy Spirit.

16)  His empowerment will produce the “will” or desire to adhere to Divine viewpoint in the Philippians.

17)The Holy Spirit stirs up and strengthens believers in their desire to live righteously (Eph. 3:16).

18) Additionally, He gives believers guidance in sound doctrine and the proper application of biblical principles (John 16:13, Rom. 8:14, Gal. 5:18).

19) This desire to comply with God’s will is an initial step, but not the stopping point. The Philippians must actually “work” by obeying God’s standards. 

20) He will supply all the power necessary to make any application (Phil. 4:13).

21) It’s really no different for believers today. God empowers us to live a life with doctrinal aspirations and the ability to obey His will (Psa. 40:8, 119:35).

22) If however one lacks the desire to apply God’s will then such a believer needs to wake up to the spiritual realities of the AC.

23) Merely having the desire to do God’s will without “works” is another pitfall that must be avoided (James 1:22, 2:26).

24) Engaging in good “works” is a part of the Divine Decrees from eternity past and thus constitutes a very important part of the plan of God for each believer (Eph. 2:10).

a)     Although many believers opt out of good works, they are commanded of every believer (1 Tim. 2:10, Titus 3:1, 8, 14).

b)     Our works are an integral part of our witness to those in and outside the plan of God (Matt. 5:16, 1 Tim. 3:7, 5:9-10, 1 Pet. 2:12).

c)     Apart good works, the maturity adjustment is impossible (Luke 8:15, Col. 1:9-10).

d)     Jesus taught that believers are to focus on every opportunity for good works during our time on earth (John 9:4).

e)     We are to be zealous in our applications (Titus 2:14 who gave Himself for us, that He might redeem us from every lawless deed and purify for Himself a people for His own possession, zealous for good works.).

25) We have His full backing and support to live our lives in a Godly manner.

26) Paul indicates that it is pleasing to God to provide this empowerment to the Philippians (and to us).

27) As a general principle, God takes pleasure in the believer who obeys Him (Psa. 147:11, Prov. 11:20). 

Philippians 2:14-16 Do all things without grumbling or disputing; ¹⁵ that you may prove yourselves to be blameless and innocent, children of God above reproach in the midst of a crooked and perverse generation, among whom you appear as lights in the world, ¹⁶ holding fast the word of life, so that in the day of Christ I may have cause to boast because I did not run in vain nor toil in vain.

 Analysis of vv. 14-16:

1)     Following the command, “work out your salvation with fear and trembling” Paul urges the Philippians, “Do all things without complaining or disputing.”

2)     The verb “do” is a command and means “to do, perform, carry out.”

3)     It may be used generically for any type of activity and here relates to the carrying out or performing of daily tasks.

4)     The type of command in the Greek is frequently used of general precepts. That is, habits that should characterize one’s attitude and behavior.

5)     The emphasis of the command is on the word translated “all things” which is the first word that occurs in the Greek text.

6)     All things” is comprehensive and encompasses every daily activity of the Philippians (e.g. working, cooking, cleaning, etc.).

7)     Every activity should be done without grumbling or disputing.

8)     Many believers may suppress complaining in some areas, but “all things” leaves no exceptions.

9)     Tough to obey? Yes. Impossible to obey? Absolutely not.

10) Remember God is the one who empowers us to obey His commands so it is through His strength that we can make difficult applications.

11)“Grumbling” or complaining is primarily manifested by giving voice to one’s dissatisfaction with someone or something.

12)It is important to understand that a complaint first originates in the mental attitude and then at some point is vocalized.

13) Sequentially, a mental attitude complaint precedes a verbal complaint.

14) This command is applicable to believers today.

15) For some complaining is daily activity and a regular part of their conversation with others (a.k.a. a chronic kvetcher).

16)Common areas of complaining include:

a)     Finances: usually the lack thereof and taxes (cf. Luke 20:25).

b)     Health: the deterioration of the body as we age brings out the worst in some (unlike Paul, 2 Cor. 4:16).

c)     Weather: too hot, cold, humid, cloudy, rainy, windy, etc.

d)     Complaints against the “Boss” or “boss” in Heaven and on earth respectively (i.e. the authorities in one’s life, Jonah 4:1ff).

e)     To contend or quarrel with family and friends.

17) This of course is especially inappropriate for believers.

18) As we engage in daily activities, it should be done “without grumbling or disputing.”

19) Taking our queue from the Greek, we ought to make it a habit.

20) Also as a general principle, we must consistently monitor what we think, say and do. The discerning believer will ask, “Do my thoughts, manner and content of speech, or activities comply with God’s directive will?” (Deut. 30:2, 1 Chron. 28:9, Eph. 5:15, 1 Peter 1:13).

21) Although complaining is typically overt, it may be generally categorized as a sin of the tongue or verbal sin.

22) It constitutes one of three general categories of sin in the Bible; the other types include mental attitude sins and overt sins (cf. mental attitude: Matt. 15:18, overt: Rev. 2:22).

23) The three categories of sin are a byproduct of one’s soul being dominated by the OSN (cf. Rom. 8:4-8, Gal. 5:20-21, James 1:14-15).

24) Regarding sins of the tongue or verbal sin, believers are to:

a)     Know what constitutes acceptable and unacceptable speech.

b)     Keep it in check which occurs with spiritual growth.

c)      Properly deal with it and rebound when necessary.

25) Bear in mind that the content of one’s speech reveals who is in control of your soul, the “real you” (Matt. 12:34-37, Luke 6:45).

26) Controlling one’s tongue or speech is a theme taught throughout scripture (Psa. 17:3, 39:1, 141:3, Prov. 13:2-3, 16:23-24, Eph. 4:25, Col. 4:6, Titus 2:1, 15, James 1:19, 26, 2:12, 3:1-10, 4:11).

27) The control of one’s speech is a sign of spiritual growth (Psa. 15:1-3, James 3:2).

28) Specifically, to refrain from complaining demonstrates a measure of maturity. Additionally, the one who does so will encounter far less trouble and distress in life (Prov. 21:23).

29) Complaining can have a negative impact on one’s physical health (1 Cor. 10:10).

30) Believers are commanded not to complain against one another (James 5:9 Do not complain, brethren, against one another, that you yourselves may not be judged; behold, the Judge is standing right at the door.).

31) It doesn’t contribute to the unity and cohesiveness of the LC.

32) Besides complaining, “disputing” is to be avoided (1 Tim. 2:8).

33) “Disputing” involves verbal altercations or arguments.

34) This sin is also damaging to the spiritual well-being of a LC (cf. Heb.12:15).

35) Paul placed a high priority on the unity and like-mindedness of the Philippians in view of the pressures they faced from the state.

36) Unity in sound doctrine without complaining and arguing was a key to their resistance.

37) In v. 15 Paul reveals the purpose of his command to refrain grumbling and disputing.

38) Namely that they, as children of God, might be exemplary witnesses to their pagan contemporaries in Philippi.

39) He desired them to be “blameless and innocent.”

a)      Our term “blameless” means to be free from fault or blame (amemptos).

b)     The word “innocent” when used of persons means to be uncontaminated by evil or innocent (akeraios).

c)     The former term primarily refers to the appraisal of one’s conduct by others (Luke 1:6 cf. 1 Thess. 2:10).

d)     While “innocent” refers to one’s thinking and attitudes (Rom. 16:19).

40) As “children of God” they were to be “above reproach in the midst of a crooked and perverse generation.” 

41) They were in a familial relationship that superseded all others, and as children of God, they were expected to be “above reproach”.

42) The word translated “above reproach” means to be without blemish or fault (amomos).

a)     The term is used in reference to Christ being the unblemished Lamb of God, Who lived a life without fault (i.e. without sin, Heb. 9:14, 1 Peter 1:19).

b)     However the term does not refer to being sinless, but living a life that doesn’t flagrantly violate Bible doctrine.

c)     This is also God’s directive will concerning us (Eph. 1:4, 5:27, Jude 1:24).

43) The Philippians’ contemporaries are described as a “crooked and perverse generation.”

44) “Crooked” metaphorically refers to those who are unscrupulous and dishonest (skolios).

45)“Perverse” indicates that their moral standards of their contemporaries had been perverted or corrupted.

46) They eschewed Godly standards and embraced the evil, deviant standards of their society in which they lived (e.g. pagan worship, homosexuality).

47) These qualities are typical of other generations including the current one in our nation (Deut. 32:5, Luke 9:41, Acts 2:40, Rev. 18:2ff.).

48) It was against this backdrop of moral darkness that the Philippian believers were to “appear as lights in the world.”

49) Their attitudes and behavior ought to be markedly different, and in opposition to the world around them.

50) They let their light shine brightly by leading a Christian life that was blameless, innocent and above reproach.

51) We too must let our light shine by living our lives in the world according to the biblical principles we learn (Matt. 5:16, 1 Peter 2:12).

52) As we do, opportunities may be presented to give the Gospel and discuss sound doctrine (Col. 4:5).

53) Conversely, the believer who behaves according to the standards of the cosmos may compromise his ability to effectively communicate the Gospel and sound doctrine.

54) For those that observe you, the negative witness of the life over rides the witness of the lips.

55) We are to avoid behavior that would bring reproach on God and His word (cf. 1 Tim. 3:7, Titus 2:8)

56) As believers we must each ask ourselves, “Do I stand out and shine as a light in the world or blend in with the darkness?

57) Obviously the goal is to shine and not blend into darkness. Blending into the world indicates that the believer has compromised sound doctrine to some degree.

58) The Philippians were to further shine amidst their pagan contemporaries by “holding fast the word of life.”

59) To “hold fast” is to have a firm grasp on something.

60) In our verse that something is the “word of life.”

61) “The word of life” refers to the Gospel and the body of sound doctrine that the Philippians had been taught by Paul and their “overseers.”

62) For believers today, the word of life is encompassed in the 66 books of the Bible.

63) We, like the Philippians, must hold fast to sound doctrine.

64) “Holding fast” means not letting any person, distraction, suffering, testing, temptation, sporting activity or opportunity separate you from sound doctrine.

65) Do not let anything or anyone impede you from learning Bible doctrine.

66) Sadly, many believers expend a huge amount of effort pursuing activities that consistently take them out of Bible class.

67) The one who thinks or acts like worldly aspirations and activities are of greater importance than learning God’s word is deluded.

68) Other believers may attend class but be blasé in regard to the Truth because of their fondness for worldly attractions.

69) In order to obey God’s word a believer may at times have to forego attending or participating in certain events or even taking certain jobs.

70) Do you really think this too big a sacrifice? Absolutely not!

71) Consider the example of obedience set by Christ we’ve just studied (Philippians 2:7-8 “…but emptied Himself, taking the form of a bond-servant, and being made in the likeness of men. ⁸ And being found in appearance as a man, He humbled Himself by becoming obedient to the point of death, even death on a cross.”).

72) He suffered tremendously and unselfishly gave His life to obey the will of the Father.

73) Consider Paul who considered the loss of all things as inconsequential compared to the value of knowing Christ and following God’s directive will (Phil. 3:7-8).

74) The believer who loses his grip on the “word of life” will fail to reach spiritual maturity.

75) Furthermore such a believer sets himself up for hardship and discipline (Prov. 15:10, 26:3).

76) Without Bible doctrine in the soul and thinking accompanied by obedience, the believer is far more susceptible to falling prey to the schemes and doctrines of Satan (2 Cor. 2:11, Eph. 6:11-17).

77) The phrase “word of life” places emphasis on the “living” qualities of the “word.”

78) As a “living” entity the word of God is dynamic and life changing; it is the source of great temporal and eternal blessing (1 Thess. 2:13, Heb 4:12, 1 Pet. 1:23). 

79) The initial spread of the Gospel in the days of the early church bears witness to its dynamic nature (Acts 6:7, 12:24, 19:20).

80) In addition to the benefits the Philippians would gain by being lights in the world and holding fast the word of life, their obedience would provide Paul with immense satisfaction.

81) The apostle states, “so that in the day of Christ I may have cause to glory because I did not run in vain nor toil in vain.”

82) The term translated “glory” refers to taking boasting in something or that which serves as the basis for boasting (“kauchema”).

83)  However Paul refers to a legitimate boast and not to that which originates in the OSN.

84) Their obedience to God’s commands would be the basis for his boast “in the day of Christ.”

85)  The apostle is here looking ahead to a day referred to as “the day of Christ.”

86) This is the time that Christ will return for the Church (i.e. the Rapture, Phil. 1:6, 10).

87) On that day each believer will come face to face with Christ and have their works judged (2 Cor. 5:10 cf. 1 Cor. 3:8ff, Rev. 22:12).

88) Those works which are judged acceptable by God’s standards will be rewarded.

a)     This is also referred to as good works or Divine good production.

b)     That is, the application of resident Bible doctrine by the believer who is acting under the filling ministry of God the Holy Spirit.

c)     Good works must proceed from the correct internal considerations, and not be motivated by any area of OSN lust (Matt. 6:1-8, 16-18).

d)     In this regard, believers may do wonderful things simply so other believers will be impressed with them and not because they are led by the Holy Spirit.

e)     The pursuit of the details of life under the guise of Divine good production may meet with overt success, but it does not mean that God approves of or will reward such activity (1 Tim. 6:5).

f)      Divine good may be produced mentally, verbally, and through overt application of sound doctrine.

89) Those which are unacceptable will be deemed worthless, and will therefore be unrewarded.

90) Looking back from the day of Christ, its Paul’s desire that he “did not run in vain nor toil in vain.”

91) He describes his apostolic ministry with two verbs, “run” and “toil.”

92) “Run” is to exert every effort to move forward or advance.

93) Elsewhere he uses “running” as a metaphor for living the Christian life and to portray his effort and focus in living it properly (1 Cor. 9:24-26, Gal. 5:7).

94) Running in the race known as the Christian life demands concentration, endurance, and self-discipline (Prov. 16:20, 1 Tim. 4:16, Heb. 10:36, 1 Peter 5:8).

95) There are obstacles along the entire course, beginning with one’s OSN (Heb. 12:1).

96) Paul had expended colossal amounts of physical and emotional energies on behalf of the Philippians.

97) The second verb Paul uses in relation to his ministry is “toil.”

98) The term means to work hard or to toil at something.

99) Paul’s work rate in the plan of God was exceptional (1 Cor. 4:12, 15:10, Col. 1:29).

100) He was not a lazy believer who made a half-hearted attempt to live the Christian life.

101) Further, he was diligent to work hard on his own spiritual progress as well as those under his charge.

102)  Therefore, “in the day of Christ” he desires all his effort and hard work for the Philippians not to be in “vain.”

103) As a group he wanted them to endure and hold fast to the Truth until the end of their lives.

104) If they faithfully endured, they would be source of pride and joy for Paul at the Bema (cf. 1 Thess. 2:19-20).

105) If not, then in a sense all of his energy and hard work would be for nothing.

106) Paul of course would receive reward for his work during his ministry regardless of those in his canon who endured or fell away (1 Corinthians 3:6-8 I planted, Apollos watered, but God was causing the growth. ⁷ So then neither the one who plants nor the one who waters is anything, but God who causes the growth. ⁸ Now he who plants and he who waters are one; but each will receive his own reward according to his own labor.).

107) However the goal of his hard labor among the Philippians was to provide the necessary spiritual impetus and incentive for them to persevere to the end (Phil. 4:1).

108) If they fell away, his goal would not be achieved; therefore, all his efforts on their behalf would be in vain (cf. Gal. 2:2).

109) For those that do fall away or take a lackadaisical approach to obeying God’s directive will, the day of Christ will bring about a measure of shame (1 John 2:28).

110) Like the apostle we ought to put in the hard work and effort now and reap the benefits and reward in eternity.

111) This focus on eternal rewards was certainly the focus of the great believers of history, as they made the appropriate applications in their niches (Hebrews 11:24-27 By faith Moses, when he had grown up, refused to be called the son of Pharaoh’s daughter; ²⁵ choosing rather to endure ill-treatment with the people of God, than to enjoy the passing pleasures of sin; ²⁶ considering the reproach of Christ greater riches than the treasures of Egypt; for he was looking to the reward. ²⁷ By faith he left Egypt, not fearing the wrath of the king; for he endured, as seeing Him who is unseen).

112) To these believers it was a guaranteed future reality and provided ample incentive to make the right applications.

113) We ought to have the same focus and drive.

114) Yet many believers do through their lives predominantly focused on the affairs of this life without giving due consideration to the life to come.

115) Many are unwilling to expend the energy and hard work necessary to endure the struggles in this world. Some are just lazy while others have just grown weary.

116) Time is short so we need to shake off any laziness or weariness and make a strong finish in our race (Gal. 6:9). 

117) Continued diligence and hard work is a necessary in the CWL.

118) To be diligent is to eagerly undertake an activity or fulfill one’s obligations.

119) The term also bears the nuance of doing one’s best.

120) It is a quality in which we should not lag behind (cf. Rom. 12:11).

a)     In context, “lagging behind” involves hesitation and reluctance to possess the proper diligence in meeting spiritual requirements (“okneros”).

b)     The term translated “diligence” means an earnest commitment to fulfilling one’s duties (“spoude”).

c)     Eagerness and willingness begins in the mental attitude.

121) As believers we ought to be eager to fulfill our God-given obligations (e.g. grow in grace and knowledge, consistent prayer life, separation).

122) This eagerness is critical to persevering in the world until the conclusion of our ph. 2 (Heb. 6:11, 2 Peter 1:5 cf. Prov. 4:23, 12:27).

123) One’s diligent applications may motivate a fellow believer to make applications of their own (cf. 2 Cor. 9:2).

Philippians 2:17-18 But even if I am being poured out as a drink offering upon the sacrifice and service of your faith, I rejoice and share my joy with you all. ¹⁸ And you too, I urge you, continue rejoicing in the same way and continue sharing your joy with me.

Analysis of vv. 17-18:

1)     After referring to the day of Christ, Paul now returns the discussion to his current circumstances.

2)     However he maintains the theme of suffering and hardship which is a prominent part of his niche.

3)     He portrays himself as a drink offering that is being poured out on a sacrifice.

4)     The imagery corresponded to both pagan and Jewish sacrifices, but of course Paul’s words don’t possess any pagan connotations (2 Kings 16:13, Jer. 7:18, 44:17, Hosea 9:4).

5)     The Jewish sacrifices were rendered obsolete by Christ’s sacrifice (Heb. 9:11-14, 24-26 cf. Eph. 5:2).

6)     Nevertheless Paul and others speak metaphorically of the need for believers to “offer up” to God acceptable spiritual sacrifices (Rom. 12:1, 15:16, Heb 13:15, 1 Pet. 2:5).

7)     Some interpret Paul’s statement of “being poured out” as an indication of possible martyrdom (cf. 2 Tim. 4:6).

8)     However there is nothing to suggest this in our passage.

9)     In fact he is confident that his release is imminent (cf. Phil. 1:25, 2:24).

10)  Rather, in his words, “I’m being poured out,” Paul is describing what is currently happening to him not what will happen in the future.

11) In our verse, “being poured out” like “run and “toil” in the previous verse describe the rigors of fulfilling his current apostolic ministry.

12)The sacrifice in view is the “sacrifice and service” of the Philippians’ faith.

13) In the Greek text, the words “sacrifice and service” are governed by a single definite article (i.e. “the”).

14) What this means is Paul is expressing a single concept. That is, the Philippians rendered “sacrificial service.”

15) An additional nuance not apparent in the English is the function of “your faith.”

16) The Philippians’ “faith” is the motivating force behind their sacrifice and service (or “sacrificial service”).

17) This at least would include their monetary support of Paul’s ministry (Phil. 4:18).

18) In this vivid metaphor Paul is the libation that is being poured out in conjunction with their sacrificial service (cf. Num. 15:5, 28:7, 1 Chron. 29:21).

19) When viewed as a whole, Paul’s suffering along with the Philippians’ sacrificial service comprises a complete, acceptable sacrifice to God.

20) Rather than be maladjusted to his suffering, Paul derived great joy from this fact and desired them to rejoice in the same way.

21) The verbs “rejoice” and “share your joy” are commands.

22) The force of both commands is to “continue rejoicing” and “continue sharing your joy.”

23) Paul expects them to view their own sacrifice and suffering as he does without spiritual maladjustment.

24) Specifically, he expects them to rejoice in rendering sacrifice and service to God.

25) He stresses the reality of suffering in the Christian life, but also the proper mental attitude towards it.

26) The proper mental attitude towards suffering and sacrifices necessary in this life does not include complaining, compromising the truth, fear, worry, surprise, etc (Rom. 8:15-17, Gal. 2:11-13, 1 Peter 3:13-14, 4:12).

27)We must jettison any human viewpoint approach to suffering and rely on the inner resources of sound doctrine (cf. Psa. 119:143, Eph. 3:16-19).

28) Under the OSN joy in hard times is impossible, but with God and filling of the Holy Spirit it is attainable (Gal. 5:22).

29) To have joy in adversity is more than attainable, it is obligatory in the CWL (Phil. 3:1, 4:4, James 1:2).

30) It is available to every believer regardless of the level of testing, suffering, or pressures one might be experiencing (2 Cor. 7:4, 8:2, 1 Thess. 1:6, Heb. 10:34). 

Philippians 2:19-24 But I hope in the Lord Jesus to send Timothy to you shortly, so that I also may be encouraged when I learn of your condition. ²⁰ For I have no one else like-minded who will genuinely be concerned for your welfare. ²¹ For they all seek after their own interests, not those of Christ Jesus. ²² But you know of his proven worth that he served with me in the furtherance of the gospel like a child serving his father. ²³ Therefore I hope to send him immediately, as soon as I see how things go with me; ²⁴ and I trust in the Lord that I myself also shall be coming shortly

Analysis of vv. 19-24:

1)     Paul opens v.19 by informing the Philippians that he planned on sending Timothy to Philippi.

2)     Timothy was frequently accompanied Paul on his missionary journeys and when necessary, as here, he was dispatched to meet various needs in the apostle’s canon (Acts 20:4, Rom. 16:21, 1 Cor. 4:17, 2 Cor. 1:1, Phil. 1:1, 1 Thess. 1:1, 3:2, 2 Thess. 1:1).

3)     He was the son of a Jewish mother and a Greek father from Lystra in Asia Minor (Acts 16:1).

4)     Note Paul’s plans to send Timothy were “in the Lord Jesus.”

5)     The fulfillment of his plans, aspirations, and expectations were contingent upon the Lord’s will (cf. 1 Cor. 16:7, Phil. 1:24, Philemon 1:22).

6)     In a like manner our plans, aspirations, and expectations ought to be subject to God’s will (cf. James 4:13-15).

7)     The apostle’s purpose in sending Timothy is two-fold.

8)     First that the he himself might be “encouraged” by their corporate spiritual condition.

9)     The term translated “encouraged” is to be cheered up; it bears the sense of being released from anxiety (“eupsucheo”).

10)The second reason, implicit in the context, is that the Philippians might also be cheered up by good news about Paul.

11) Regarding Timothy Paul states, “For I have no one else of kindred spirit who will genuinely be concerned for your welfare…”

12) The rare Greek word translated “kindred spirit” means like soul or being like-minded (“isopsuchos”).

13) By using this word Paul emphasizes that he and Timothy shared the same spiritual outlook and commitment to the ministry.

14)This included a genuine concern over the spiritual welfare of the believers in Philippi.

15) Paul had no one else at his disposal to send at this point.

16)Nevertheless the Philippians could be confident that when Timothy arrived he would be just as concerned about their welfare as if Paul himself was there.

17) Those at Paul’s disposal were wrapped up in seeking their own desires and not the cause of Christ.

18) Timothy was the exception to these selfish believers.

19) He was no stranger to by the Philippians and they knew of his “proven worth” (“dokime”).

20) “Proven worth” refers to that which undergoes testing and has proven its value.

21)In Timothy’s case, he withstood his share of testing and had proven himself to have a dependable character to Paul and others.

22) Testing ought to be faced with the proper mental attitude and improve our character (Rom. 5:4).

23)Together they had labored in the spread of the Gospel and he had diligently assisted Paul “like a child serving his father” (1 Tim. 1:2, 1:18, 2 Tim. 1:2).

24) Paul reassures the Philippians that he will send Timothy as soon as he is able.

25) He also confidently re-affirms that he will be released and come to them in the near future. 

Philippians 2:25-30 But I thought it necessary to send to you Epaphroditus, my brother and fellow worker and fellow soldier, who is also your messenger and minister to my need; ²⁶ because he was longing for you all and was distressed because you had heard that he was sick. ²⁷ For indeed he was sick to the point of death, but God had mercy on him, and not on him only but also on me, lest I should have sorrow upon sorrow. ²⁸ Therefore I have sent him all the more eagerly in order that when you see him again you may rejoice and I may be less concerned about you. ²⁹ Therefore receive him in the Lord with all joy, and hold men like him in high regard; ³⁰ because he came close to death for the work of Christ, risking his life to complete what was deficient in your service to me.

Analysis of vv. 25-30: 

1)     Prior to Timothy being dispatched from Rome, the apostle thought it necessary to send Epaphroditus who is the bearer of the letter.

2)     The name Epaphroditus means “favored by Aphrodite.”

3)     He served as a representative of the believers in Philippi.

4)     Paul describes him in several ways.

5)     “My brother”: He was fellow believer and therefore a brother in Christ.

6)     “Fellow worker”: He was a fellow laborer in spreading the Gospel.

7)     “Fellow soldier”: He faced the same dangers and struggles in the AC.

8)     “Your messenger”: He was the official envoy to convey the Philippians’ gift to Paul (Phil. 4:18).

9)     “Minister”: He rendered service or assisted Paul with his immediate needs.

10)Paul’s motivation for sending Epaphroditus was due to the latter’s longing for the company of his royal family Philippi.

11) Also, he had been extremely ill and had nearly died.

12) Sending him back to Philippi would alleviate the concerns of all involved.

13) The nature or duration of his illness isn’t disclosed just that it was nearly fatal.

14) However Paul indicates that God had mercy on Epaphroditus which indicates that God brought about his recovery.

15)There is no indication that Paul exercised the gift of healing in this case.

16) Paul was also thankful because it would have caused him sorrow to lose this “brother.”

17) The apostle instructs the Philippians to welcome Epaphroditus back with joy.

18) Epaphroditus had served the cause of Christ and fulfilled his mission with distinction nearly dying in the process.

19) He risked his life to bring Paul monetary support and meet his needs (“complete what was deficient”).

20)Therefore they were to respect him and hold him in high regard.

End: Chapter 2

Colossians 3 study notes