STUDY OF PHILIPPIANS 2:12-18

Exercises of Humility 2:12-18.

“So then” (Phil 2:12) has the sense of therefore, and marks the action to be taken by the believer that has the mind of Christ. O’Brien calls it an “inferential conjunction.”^[1] It is the logical conclusion of having the mind of Christ. Constable quotes Motyer as to the importance here:

God's 'therefore' (verse 9) is matched by the Christian's therefore (verse 12), [footnote 1: The Greek words are different (verse 9, dio, 'therefore, wherefore'; verse 12, hoste, 'so then'), but the effect is the same.] and that, in a nutshell, is what this passage is about. Just as God assessed and then reacted to the worth of his Son's life of obedience (verses 9-11), so the Christian must ponder the example of Christ and determine upon a worthy response (verses 12-18).^[2]

It should be noted that this section centers upon our responsibility as believers. Responsibility is shared by God and man in a co-laborer relationship (1 Cor. 3:9). Man needs the enablement of God and God works in conjunction with a man who is a channel of His grace. Gromacki reminds us that, “The believer cannot become spiritual by himself nor can Christ live His life through an unyielded vessel.”^[3]

Our responsibility is to have and exercise the mind of Christ in humility. Humility is not passive, but active. The words obey, works, do, prove, holding, rejoice, and share are action words. All of them appear in this section. They indicate we are to take action by exercising our humility in certain ways. Paul gives us 3 ways we exercise our humility:

1. By Working Out Your Salvation (2:12-13)

“My beloved, just as you have always obeyed, not as in my presence only, but how much more in my absence, work out your salvation with fear and trembling” (Phil 2:12). The verse brings out three thoughts about exercising our salvation. First, is obedience. Salvation is exercised in the path of obedience. “Trust and Obey, for there is no other way…” the old Hymn declares. As Jesus was “obedient (2:8), so we are to carry out our humility with obedience. There is much truth in it. Paul brings out that obedience is not dependent upon who is or is not present. It is none regardless. It is a path that must be followed. You cannot exercise your humility apart from following the path of obedience. Second, the emphasis is the phrase, “work out your salvation.” This is the key phrase of the passage. It is vital to note that Paul does not say…work for your salvation! Salvation cannot be earned. It is by grace through faith, and must be received, not achieved (Eph 2:8-9). However, when one has salvation Paul says to work it out. They have salvation, now exercise it in a practical outward way. The Greek word is katergazomai, which means to produce, bring out, practice, or bring about. Eadie translates it as “carry out your salvation.”^[4] It has the idea of working to full completion. It is used of a farmer who works the field to get the best it can produce. It is an imperative and “involves a constant process of self-initiated activity.”^[5]  Silva observes: “Because salvation in its entire scope necessarily includes the manifestation of righteousness in our lives, it follows that our activity is integral to the process of salvation.”^[6] Our justification is a onetime act of being declared righteous. Sanctification is an ongoing process of working out our righteousness outwardly. Working out our salvation is an act of sanctification. Third, this is to be done “with fear and trembling.” This speaks of manner of working out one’s salvation. The phrase should not be taken as something that is frightening. Fear is not the manner or means by which one works out his salvation. Both Greek words used have a wide range of meanings. The word phobos (fear) is “always a reaction to man’s encounter with force.”^[7] It can range from terror, or fear to respect or reverence. Likewise, tromos (trembling) means a quivering, and “could picture a person standing with quivering fear or trembling awe before someone or something.”^[8] The determining aspect of the meaning is determined by context. This is a common Old Testament expression for “humble reverence, dependence, and devotion to God” (Psalm 2:11; Isaiah 19:6).^[9] It seems to me that the context indicates one of two possible meanings: (1) with nervous anxiety to duty, or (2) with respect and reverence. Either fit the context, although I favor the respect and reverence meaning.

However, Paul does not stop with our effort. Our effort alone is not good enough to work out our salvation—it is simply the work of the flesh. Human perseverance must be blended with Divine empowerment. “For it is God who is at work in you, both to will and to work for His good pleasure” (Phil. 2:13).   The word “for” denotes reason or explanation. It explains why we can work out our salvation—“it is God who is at work in you.” The literal reading is “For God is the [One] being at work in you.” It draws attention to and emphasizes God. It is His active work. The Greek word for work is energeo, meaning to activate, to effect, to put into operation, to energize. God is the believer’s energizing battery.  The location in which God works is “in you.” God is actively working within us energizing our new life and service for him. His purpose of His in-working is “to will and to work for His good pleasure.” He uses believers to fulfill His good pleasure.

2. By letting the light shine (2:14-16)

Philippians 2:14-16 is one lengthy and complex sentence. It continues the exhortations of Paul on how to exercise the mind of Christ. The mind of Christ in humility is exercised by being the child of God. Humility calls for harmony and good will toward others.

This involves the following: First, we are to “do all things without grumbling and disputing” (Phil. 2:14). This deals with attitude, which is not to be negative. Grumbling and disputing are not acts of humility, but of selfishness and pride. These actions involve muted comments, complaining, whining, verbal expressions of discontent and disagreement. They are expression of pride, lawlessness, and rebellion. Such an attitude is an expression of dissatisfaction with God (Exodus 16:9). They are tools used of Satan to destroy humility (1 Cor. 10:10). Light cannot shine through such attitudes. You cannot express these attitudes and be exercising the humble mind of Christ.

The purpose of not letting these attitudes get a place in your mind is so “that you may prove yourselves to be blameless and innocent…” (Phil. 2:15). The connective “that” (iva) indicates the purpose of the command. It indicates “in order that.” It is followed by the Greek word ginomai, a common word (found over 600 times in the New Testament), which has the root meaning of “come to be.”  Working out their own salvation with fear and trembling by exercising the mind of Christ in humility, rather than with grumbling and disputing, will show themselves to be blameless and innocent. The Greek word amemptos means blameless or without defect. It does not mean perfect, but it does have the idea of being faultless. Paul uses the term in regard to his standing as to legalistic righteousness (Phil. 3:6). Luke also used the term regarding Elizabeth and Zechariah (Luke 1:6). The word innocent is the Greek word akeraios, meaning unmixed, thus sincere, pure, or innocent. It is used of unmixed wine. The word speaks of continual care to be acting blamelessly and in purity. This has the idea of being blameless by others, and pure in the motives of your own heart.

Second, believers are to stand in sharp contrast to their environment. They are to be all that they can be. He heart of this exhortation is to be the “children of God above reproach in the midst of a crooked and perverse generation” (Phil. 1:15). The words, “above reproach,” are tied to and give an explanation of the aim of being harmless and pure. It is a translation of one word in the Greek: amomos, meaning without blemish or blame. Eadie says this word is stronger that the word amemptos in this verse, in that it indicates being without cause to blame, or without ground for moral challenge.^[10] It has the idea of being faultless. This is in contrast to the environment that is anything but blameless and pure. It is “a crooked and perverse generation.” Some seem to take this as a reference to national Israel which once again became a crooked and perverse generation (cf. Deut. 32:5).^[11] It may also be a reference reflecting the Judaizers presence as well (Phil 3:2). The context here does not indicate the Judaizers are the primary object in view here.^[12] However, in this context I do not think we should limit it to those of Israel, but to the unbelieving world. It marks the characteristics of the world of Israel and Gentile world. Paul warned the church of Ephesus that such people will creep in (Acts 20:29-30). We live in a twisted, corruptive, and sinful society. Paul is warning to guard carefully against all crookedness and perversion of the society in which we live.

“Among whom you appear as lights in the world” (Phil 2:15). While some take this as an imperative (i.e. Calvin, Hawthorne), it is preferable to see it as an indicative, since it is a declarative and describes an actual condition. Much of the incentive of the Christian life is based upon our condition—being what we are. The phrase is interesting because of two of it words. First, the word appear is the Greek word phaino meaning to appear, bring to light, shine; as a passive it indicates being seen, appear, or to be visible. The verb is passive, thus appear is technically correct. Although many prefer the word shine, and both interpretations seems to converge in this context.^[13] Second, the word light (phoster) means a cause of light, illuminator, luminary or star. The term is an allusion to heavenly bodies; thus the NIV translates it as “shine like stars.” It points to an unstated contrast between the stars that shine in the darkness of the universe and believers who shine in the darkness of the present crooked and perverse generation. We are to be luminaries of God’s light (cf. Daniel 12:3). Paul declares in Ephesians 5:8, “For you were formerly darkness, but now you are light in the Lord, walk as children of light.” Believers are light (Matthew 5:16).

How is this done? By “holding fast the word of life” (Phil 2:16). The clause can be taken as either epexegetically (explanatory of, thus equivalent to the first clause) or instrumental (indicating how, or by what means).^[14] In this case I take it as instrumental. The Greek word is epecho, and means to hold to, hold fast; or hold out towards, to hold forth. Translators are mixed as to which to use. Some translations used “hold forth or out” (KJV; NIV) and others “holding fast” (NASB; ESV).  The difference is whether Paul is talking about evangelistic influence of the Philippians, or if Paul is talking about standing firm in the faith within a crooked and perverse generation. The context can favor either. I am not so sure these distinctions need to be made. This is one of these contexts where both are true. One cannot hold fast the Word of life without holding forth the word of life. It speaks both of the Philippians holding forth the word and holding firm to its truth. Believers let their light shine by holding fast to the Word of life.

“So that in the day of Christ I will have reason to glory because I did not run in vain nor toil in vain” (Phil. 2:16). Interestingly, Paul turns from them to his own interest in them. He has an investment or stake in them. “So that” indicates results. Paul looks beyond the immediate, to the future day of Christ. Silva brings out two key thoughts: (1) the hope that the believers will be grounds for glory, a concept that is repeated in 2 Cor. 1:14 and 2 Thess. 2:19-20. (2) The possibility that his ministry would come to naught (cf. Gal. 2:2; 1 Thess. 3:5).^[15]  Not only does this look to the results, but acts as a transition to the next exercise of humility.

3. By the exercising joyful sacrifice (2:17-18).

Paul continues to give himself as an example. In doing so, he ties two key ideas together: sacrifice and joy. He opens with the language of sacrifice: “But even if I am being poured out as a drink offering upon the sacrifice and service of your faith” (Phil 2:17). Paul uses the language of sacrifice more than commonly believed. We have all heard people say there are no longer sacrifices being offered. However, they should be more specific. True, animal sacrifices are no longer to be offered (Heb. 9:11-14, 24-26). There are, however, still sacrifices that can be offered. Paul says our bodies are to be living sacrifices (Rom. 12:1). These living sacrifices can be “poured out as a drink offering.” It is a reference to his possible martyrdom (cf. 2 Timothy 4:6). Hawthorne indicates this is active—“I am being poured out.”^[16] Thus, it is the process of service and faith that is the offering.  Later, in Phil. 4:18, says that giving is an acceptable sacrifice. Hebrews 13:15-16 speaks of praise, good works and sharing as spiritual sacrifices. These are sacrifices under grace and can be offered in this dispensation of grace.

More importantly, the verses indicates that Paul’s joy is wrapped up in these sacrifices, both his, and that of the Philippians. As ministry is mutual, so also is the joy their share. “I rejoice and share my joy with you all. You too, I urge you, rejoice in the same way and share your joy with me” (Phil. 2:17-18). Humility is exercise by mutual rejoicing in regard to reciprocal sacrificial ministry.

 [to be continued]

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[1]  O’Brien, 273.

[2]  Constable, NOTES ON PHILIPPIANS, 37.

[3]  Gromacki, STAND UNITED IN JOY, 103.

[4]  Eadie, PHILIPPIANS [2:12], Electronic media, n.p.

[5]  Ibid, 104.

[6]  Silva, PHILIPPIANS, 139.

[7]  Balz, “Phobos,” (Gerhard Kittel, Gerhard Friedrich, editors), THEOLOGICAL DICTIONARY OF THE NEW TESTAMENT, Volume IX, 192.

[8]  Hawthorne, WBC: PHILIPPIANS, 99-100.

[9]  Loh and Nida, TRANSLATORS HANDBOOK ON PAUL’S LETTER TO THE PHILIPPIANS, 212.

[10]  Eadie, PHILIPPIANS [Phil 2:15], electronic media.

[11]  Hawthorne, WBC: PHILIPPIANS, 102.

[12]  Silva, PHILIPPIANS, 145.

[13]  Ibid, 146.

[14]  Ibid, 146 fn 82.

[15]  Ibid, 147.

[16]  Hawthorne, PHILIPPIANS, 106.

Christmas 2013

APOSTLE OF THE LAST DAYS (Book Review)

APOSTLE OF THE LAST DAYS

The Life, Letters, and Theology of Paul

By C. Marvin Pate

Kregel, Grand Rapids MI, 2013.

C. Marvin Pate has presented a unique perspective on the theology of Paul: Eschatology. He sees the work of Paul as a product of the times in which Apocalyptic Judaism was the dominant view of theology among the Jews. In doing so, he sees the record of Acts and the Pauline corpus as a unity. He sees Paul’s (or Christian) eschatology as a development of the old Jewish view of the Present Age/Coming Age which is inaugurated eschatology into the present age that will be consummated at the coming age: the already/not yet paradigm. He sees the outworking of Paul’s eschatological theology as a reaction or outcome of opposition from non-Christian Jews, the Roman imperial cult, and Hellenistic religion.

He presents Paul as Apocalyptic Seer. It started with his apocalyptic vision of Christ on the road to Damascus when Paul realized Jesus was the inaugurator of the age to come. He was called to preach this Apocalyptic Gospel to the Gentiles. This message included confession that Jesus is the Christ; that Jesus’ death and resurrection inaugurated the age to come; the means of salvation and entrance into the age to come was solely by faith; and Paul was to bring about the end-time conversion of the nations.

Pate then proceeds epistle by epistle in chronological order giving the apocalyptic features of each. In this, he shows how Paul’s inaugurate eschatology runs up against the popular apocalyptic scenarios of the times, including Hellenistic, Merkabah Mysticism, Roman, and Imperial Cult. He ends with a chapter summing up Paul’s theology which he views through the apocalyptic gospel lens.

There are some things that concerned me. First, I am not sold that apocalyptic is a correct term to use of his eschatological views. Second, His view of eschatology does not take into consideration Paul’s dispensational influences on eschatology. Third, I am not convinced that eschatology is the essence of Paul’s theology. It is evident that we see Paul’s eschatology differently. Fourth, there is no index, which would have been an aid to the reader. Fifth, it is not the most readable and not always easy to follow. However, that said, this book should not be dismissed. I learned about the apocalyptic scenarios of the times and their relationships to Biblical eschatology. It gives insights that will aid anyone studying eschatology. 

[Thanks to Kregel Publications for providing a free copy of this book for my honest review.]

MARKS OF A HEALTHY CHURCH

Kenneth Gangel wrote 12 years ago on the "Marks of a Healthy Church" [Bibliotheca Sacra, Oct-Dec 2001]. Here is a reminder, they are timeless, yet so overlooked today:
1. Healthy Churches are Measured in Spiritual rather than Numerical terms.
2. Healthy Churches follow Biblical rather than Cultural Patterns of Ministry.
3. Healthy Churches are based on Theological rather than Sociological Foundations.
4. Healthy Churches focus on a Ministry Model rather than a Marketing Model.
5. Healthy Churches adopt Scriptural rather than Secular Models of Leadership.

Book Review: MINDING THE HEART

MINDING THE HEART: The Way of Spiritual Transformation

Robert L Saucy

(Kregel Publications, Grand Rapids, 2013).

Robert Saucy is an excellent Bible scholar and theologian. He is also a very good writer who has produced an excellent study on the heart and the transformation of the believers’ life. While the book is founded upon and contains strong theology, yet it is extremely practical and understandable.

He opens with the need of moving beyond salvation to abundant living. The purpose of salvation is realized in growth—not simply intellectual growth, but spiritual growth in exhibiting the fruit of the Spirit. The heart is our true identity, our inner person. It is our essence. This is an illuminating study of the idea of the heart in Scripture. Understanding the heart helps us to see the need and desire for transformation. He takes on the journey from the natural heart of man to the sanctified or transformed heart of the believer. In doing so he does two things I appreciate: First, he warns us that we still have to deal with the old, twisted, prideful heart. “The remnants of the old disordered love of self remain.” He shows the heart is where our intellectual, emotional, and volitional activities reside. Growth or change of heart entails the relationship and cooperation with Divine and human activity. Transformation of the heart begins and centers upon our relationship with God. He gives important principles of this:  That our activity and God’s work are present in all spiritual growth. And that our activity in transformation is totally dependent on God’s work. “God works in us to will and do His good pleasure, but we must actually will and do His good pleasure in working out our salvation (Phil. 2:12-13).”

Second, he gives us what can be identified as the keys for transformation of the heart and spends time explaining each one:

1. We must renew the mind (Rom. 12:2).
2. Meditation on the Truth of God’s Word.
3. The necessity of Community. He goes on to describe how this works.

He ends by reminding us that transformation is hard. Yet, we “find rest for our souls even when the way is hard.”  

This is one of the best books on the Christian life that I have read in recent years. The study is “heart-warming,” stimulating, and profitable. This is aided by sidebars on different issues of the heart, and end of chapter questions, designed to make one think. Worthwhile no matter where you are in your Christian life.

[Thanks to Kregel Publications for providing a free copy of this book for my honest review.] 

A Study of Philippians 2:5-11 (Part 3)

JESUS' EXALTATION

 Philippians 2:9-11 

“For this reason also, God highly exalted Him…” (Phil. 2:9). Humility brings exaltation. “Humble yourselves under the mighty hand of God, that He may exalt you at the proper time” declares 1 Peter 5:6. Exaltation after humiliation is a common theme in Scripture (cf. Matthew 23:12).

Jesus was exalted because of His submission to the Father by self-humiliation in becoming man, obedient to the point of death. There is no question that exaltation was the fruit of His humility. “For this reason” is the Greek preposition dia, and used here in the sense of a result of an action. It connects the preceding humiliation with the resulting action of exaltation marking a change of direction and action. Now there is a shift to God the Father who takes the initiative and become the source of the action, and Christ becomes the recipient. It centers upon what “God” did. It also speaks of a consequence which is a natural outcome of Jesus’ humility. The verb “exalted” is the Greek word, hyperphroneo, and is found only here in Scripture. The word is an indicative aorist in the Greek, which is a mood of certainty and an aorist which happened in the point of time or is a historical fact. It is a compound word meaning to super exalt, exalt above, or exalt supremely. The evidence of exaltation is threefold: (1) The resurrection of Christ. (2) The ascension into heaven. (3) Being seated at the right hand of God. Christ was exalted in fulfillment of God’s word: “Behold, my servant shall prosper, He will be high and lifted up and greatly exalted” (Isaiah 52:13). This act of exaltation is a response of vindication and approval.^[1] Hawthorne notes that this “this is not described in stages as was his humiliation-descent. Rather,…God [is] in one dramatic act lifting Christ from the depths to the heights.”^[2] It is a one time act with continual results.

How God exalted Jesus: He “bestowed on Him the name which is above every name” (Phil 2:9b). The word “bestowed” is the word charizomai, means “to give or bestow a thing willingly.”^[3] The root word is grace. Therefore, this is an act of grace—not merit. He was graciously given “the name which is above every name.” Names in Scripture have special significance. A name describes an essence or person.  Pentecost clarifies: “Name is used here in its Old Testament sense where the name represents the total person. It bespeaks the office, the rank, and the dignity attached to the person because of his position.”^[4]  It is a name “which is above every name.” It points to Christ being given the highest honor and supreme power. His name is given to distinguish His name from all others, and given a title that outranks all other titles.

“So that at the name of Jesus every knee will bow…” (Phil 2:10). This declares the purpose of Jesus’ exaltation. “So that” is a conjunction of purpose and indicates the result or goal. The purpose and goal is clearly universal adoration to the Lord Jesus Christ. It is interesting that Paul uses just the earthly name—Jesus. While Paul usually joins the earthly name of Jesus with a title, such as Lord or Christ; he does not always do so (cf. 1 Cor 12:3; 2 Cor. 4:1, 1 Thess. 4:14).  Paul is careful to tie the earthly name or Jesus’ humanity with the exalted position. O'Brien notes that the name Jesus, “In such a context… serves to emphasize the reality of His humanity: it is the real human being”^[5] who is spoken of by Paul. For Paul, He is the man Christ Jesus, now exalted and at the right hand of God.

Notice also that this exaltation is a sign of triumph.  This is denoted in the phrases, “every knee will bow” (Phil. 2:10) and “every tongue will confess” (Phil. 2:11). He triumphs over his enemies, and they will acknowledge Him as Lord by an act of reverence and submission. Robertson notes this will be: “Not perfunctory genuflections, whenever the name of Jesus is mentioned, but universal acknowledgment of the majesty and power of Jesus who carries his human name and nature to heaven.”^[6] This will be universal acknowledgement. The word “every” used twice in the text is connected and further defined as “those who are in heaven and on earth and under the earth.” Revelation 5:13 declares: “And every created thing which is in heaven and on the earth and under the earth and on the sea, and all things in them, I heard saying, ‘To Him who sits on the throne, and to the Lamb, be blessing and honor and glory and dominion forever and ever.’ ” The clear implication is that there will be no exceptions. All the living, dead, and angelic creatures, will acknowledge Jesus as Lord. The emphasis is on the universality of the authority and Lordship of Jesus Christ. However, we must not take it that all will be saved by this act. In warfare of the time, when Rome defeated their enemies, many were brought before Caesar and made to confess the power, authority, and superiority of their captors, but this did not pardon or make them citizens.^[7]  “It is the doctrine of Scripture that Christ in dying for men, and because He did die for them, has won for Himself eternal renown” observes Eadie.^[8]

The timing of this is not specifically indicated in our text. Various groups will acknowledge that Jesus is Lord at different times in three key judgments: First, the church will do so at the Judgment Seat of Christ (1 Cor. 3:11-15). Second, those living on the earth and Old Testament saints resurrected at the first resurrection of prophecy will be judged (Rev. 19:11-21). Third, at the end of the Millennium in the Great White Throne judgment is when everyone on the earth and all resurrected unbelievers will bow the knee to Jesus Christ (Rev. 20:7-15).

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[1]  O’Brien, PHILIPPIANS, 234.

[2]  Hawthorne, WBC: PHILIPPIANS, 91.

[3]  Zodhiates, WORD STUDY DICTIONARY: NT, 1468.

[4]  Pentecost, THE JOY OF LIVING, 77.

[5]  O’Brien, NIGTC: PHILIPPIANS, 242.

[6]  A.T. Robertson, WORD PICTURES, IV, 446.

[7]  Baker, Charles, UNDERSTANDING THE BODY OF CHRIST, 85-86.

[8]  Eadie, John, THE EPISTLE OF ST. PAUL TO THE PHILIPPIANS,  electronic media, Google Books.

Brief Study of the GOLDEN RULE

The Golden Rule brings “to a climax the entire central core of the sermon on the mount.”[1] It is also the logical conclusion[2] of the disciples’ perspective and action toward the world. “Therefore” (oun) is a conjunction of inference or conclusion. Lenski says its consequence is that “instead of judging others falsely, we shall do to them what we would that they should do to us.”[3] What is this conclusion? “Whatever you want men to do to you, do also to them, for this is the Law and the Prophets” (7:12 NKJV). It speaks to our social responsibility as the righteous, not the means of salvation. It is the summation of the Law, as well as Biblical ethics. This is the very heart of the Law (Lev. 19:18), which underlies the ethical demands of the Law and the prophets.[4] Baker notes, “Scripture is clear that no flesh will ever be justified by keeping the Law. The law demanded that you do unto others what you would have them do unto you.”[5] In essence it is a statement concerning the second greatest commandment stated by Jesus in Matthew 22:37: “Love your neighbor as yourself.” “Jesus’ teaching it is axiomatic that the second will never be obeyed with the first: we will never love our neighbors in the way we would like to be loved until we love God with hearth and soul and mind” observes Carson.[6]

The Golden Rule summarizes not only the teaching of Jesus, but the Law and the Prophets as well. Today, in Christ the requirements of the Law are fulfilled in the believer (Rom. 8:2-4). Like the Law, the Golden Rule is good, the practice of which is interdispensational. It’s only fault is our sinfulness (Rom. 7:12-18).  Paul endorses this ethical demand as the essence of grace as well (Gal. 5:14; cf. Rom. 13:8-10). How we want to be treated should be the standard of conduct toward others.

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[1]  Davis and Allison, MATTHEW, 1:685.

[2] Guelich, SERMON ON THE MOUNT, 361.

[3]  Lenski, MATTHEW, 295.

[4]  France, TNCNT: MATTHEW, 283.            

[5]  Baker, GOSPELS, 93.

[6]  Carson, SERMON, 113.

Thoughts on the so-called Lord's Prayer: Matthew 6

Jesus gives a sample prayer (Matthew 6:9-13). This is commonly called “The Lord’s Prayer;” however, it is not really an accurate description. As English points out, “This is not the Lord’s Prayer; He never offered this prayer. He could not, for He had no sins to be forgiven.”[1] The true “Lord’s Prayer” is found in John 17:1-26, for it is a prayer Jesus prayed for His own. Here in Matthew is the Model or Disciples’ Prayer. Jesus gives it as a model of how to pray—neither too long and ostentatious, nor unnecessarily repetitious. One of the sad things is that some have turned it into a repetitious prayer, repeating it in every service. It was never meant to be. He says, “In this manner, therefore, pray.” The word translated “in this manner” is the Greek word houtos, meaning “like this,” not “pray this prayer.” It clearly denotes that this is a model or guide, rather than a set prayer to be repeated.[2] There are three reasons we should not make this a repetitious prayer:

• The language does not support it. He does not tell them to prayer this prayer.
• The context does not support it, for it is in the context against repetition as the Gentiles do (Matthew 6:7)
• It violates the principle of progressive revelation. Clearly Jesus Himself gave new and additional instruction about prayer in John 16:23, 24 indicating that prayer is to be asked in His name. There is no such request in this prayer.

The prayer is “neither personal nor liturgical,”[3] however it is dispensational in its nature. There are six requests in this prayer; all of them have a link with the promised earthly kingdom. Three are appeals for the Kingdom to come; the last three requests are to be given in the light of the coming Kingdom. While many scholars do not use the word dispensational, they do seem to uphold the eschatological (end-time) theme of the prayer. Davies and Allison (non-dispensationalists) observe, “…the eschatological interpretation gives the text a pleasing thematic unity.”[4]

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[1]  E. Schuyler English, STUDIES IN THE GOSPEL ACCORDING TO MATTHEW,  (Zondervan, Grand Rapids, 1938), 53.

[2]  C.R. Stam asks two valid questions in this regard.  “Our Lord first uttered this prayer to His disciples, but have you ever read of their repeating it?  If He meant it to be repeated, should we not have at least one example in Scripture of their having done so?”, SERMON ON THE MOUNT, 87.

[3]  Guelich, SERMON ON THE MOUNT 284.

[4]  Davies and Allison, MATTHEW, 1:594.

PAUL'S EPISTLES IN HISTORICAL ORDER

Chronologically, we can lay out Paul’s letters as follows:

• Galatians (48-49)
• 1 Thessalonians (50)
• 2 Thessalonians (50)
• 1 Corinthians (54)
• 2 Corinthians (55)
• Romans (56-57)
• Ephesians (60)
• Colossians (60)
• Philemon (60)
• Philippians (61)
• 1 Timothy (63)
• Titus (63)
• 2 Timothy (64)

OLDER COMMENTARIES ON 1 CORINTHIANS

While most articles center upon modern commentaries, many have a tendency to overlook the older commentaries. Here are commentaries that are at least 20 years old, but still in print.

The student or Pastor should not overlook these commentaries on 1 Corinthians.

Charles Hodge, 1 CORINTHIANS. Recently reprinted by Crossway Classics. This is good solid commentary first published in 1857. It is a strong doctrinal treatment of considerable merit. Calvinistic in view. It is a spiritual treasure that has stood the test of time.

Frederic Louis Gode, COMMENTARY ON THE FIRST EPISTLE OF ST. PAUL TO THE CORINTHIANS, Zondervan. Has been one of the outsanding treatments since it was published in 1886. Strong verse by verse treatment.

OLDER COMMENTARIES ON THE ROMANS NOT TO BE OVERLOOKED

While most articles center upon modern commentaries, many have a tendency to overlook the older commentaries. Here are commentaries that are at least 20 years old, but still in print.

The student or Pastor should not overlook these commentaries on Romans.

Robert Haldane ROMANS, published by Banner of Truth, is a masterful commentary. It is written from Puritan tradition. Calvinistic, and strong of the sufficiency of Christ. Thorough but understandable, and strongly theological. Should be on your shelf.

William R Newell, ROMANS: VERSE BY VERSE, published by Moody, and others. First published in the 30’s, it has stood the test of time. It is understandable and homiletically helpful. It’s strong on Pauline revelation, dispensational, and a treasure to read. A must have in any Pastor’s bookcase.

Anders Nygren, ROMANS, published by Muhlenberg Press, Philadelphia. 1949.  A very readable study that is insightful, readable, and analytical. Worthwhile on your shelf. 

Book Review

Jason S. DeRouchie (Editor), WHAT THE OLD TESTAMENT AUTHORS REALLY CARED ABOUT, Kregel Publishing, Grand Rapids MI, 2013.

Is this an academic book? Yes, but so readable and enjoyable it does not seem so.  It is a delightful survey of the Old Testament. It does exactly what the title implies. It gives the reader the heart and matter of each book of the Old Testament. It is full of understandable charts, maps and illustrations that make it an ideal textbook for an Old Testament survey class. It is not dry nor is it boring. It makes each book come alive revealing it real essences and importance. It is different than most surveys in three ways:

It places the book in the order of the Hebrew Bible as Jesus would have known it. It is arranged by the Law, Prophets, and Writings: not the Christian canonical order. Not an order that most of us are used to seeing.

The introductory issues (Who, When Where, Why) are condensed to one page that gives essential information at the beginning of each book of the Old Testament. It helps the reader from getting bogged down in the nonessential aspects of these issues.

Its heart is the ability to synthesize the major themes of each book into a cohesive message that communicates the intent of the Biblical author in an understandable and relevant way.

The text does a good job of pointing out that the essence of the Old Testament is to point to Christ. It holds to a high view of Scripture and its divine authorship. It upholds the elements of progressive revelation and redemptive history of the unfaithfulness of man and the faithfulness of God. It points beyond itself to give key resources for further study, which are conservative and evangelical.

All of this is done in an engaging creative way that is easily readable and understandable. It is delightful to read. It reaches into the Old Testament and draws out its truths that speak not only to the original readers, but make them alive to modern readers as well. Yet, it will educate one to the real essence of the Old Testament.

[Thanks to Kregel Publishing for supplying this copy for the purpose of my honest review.]  

Study of Philippians 2:5-11 (Part 2)

The Attitude of Service or a Servant 2:7-8a

This attitude is exemplified by His incarnation. This action was produced by His selfless mind-set. “But emptied Himself, taking the form of a bond-servant, [and] being made in the likeness of men.” The word “but” (alla) denotes a contrast. A contrast to what? It is clearly a contrast with Phil. 2:6. It has been suggested that it should be rendered—“instead of this.”^[1]—instead of pride for having the prize. The Greek text reads literally: “but Himself emptied.” The emphasis is on an action He took Himself. The word Himself is emphatic. This action is described as “emptied.” The Greek word for emptied is keno, meaning empty, to divest one’s self, abase one’s self. Volumes have been written on what this entailed and various answers given. The problem is clearly and correctly stated by Muller: “Of what did Christ empty Himself? This verse gives no answer.”^[2] It is a mystery. Calvin is correct in saying, “Christ, indeed, could not renounce His divinity, but He kept it concealed for a time, that under the weakness of the flesh it might not be seen.”^[3] It cannot mean He became less than God. To empty Himself of any of his attributes or character would make him less than God. Brown states: “The attributes of omniscience, omnipotence and omnipresence are in fact essential attributes of divinity. God would not be God without them.”^[4] We may not be able to comprehend it, but we dare not deny it—Jesus was fully God and fully man.

While Jesus did not become less God to become man, there are certain privileges of being God that were lessened or emptied when he become man. These are clearly indicated in Scripture:

·         His riches (2 Corinthians 8:9). “For we know the grace of our Lord Jesus Christ, that though He was rich, yet for your sake He became poor, so that you through His poverty might become rich.” Here again is a contrast between His preexistence and his incarnation. The contrast is clothed in the words, rich/poor. The riches of deity that is exchanged for the poorness of humanity. It is not His deity that is exchanged, but the riches. His riches are not defined. However, in giving up (or empting) Himself of these riches, He became poor so by that poverty we may become rich.

·         His glory (John 17:5). “Now, Father, glorify Me together with Yourself, with the glory which I had with You before the world was.” The phrase “which I had” indicates that this glory was given up, and it was glory He had before His incarnation.

However, MacLeod points out that: “There is some truth to the idea that the Lord surrendered the use of the prerogatives of deity. But grammatically that idea is not related to the verb kenoo.”^[5] He favors the metaphorical usage of the word.^[6] The word implies status; this status is defined as being made in the form of a servant, in the likeness of man. Thus, the word is a metaphor for his humiliation, without implying a loss of character. “In other words, the phrase is intended to encapsulate for the readers the whole descent of Christ from highest glory to lowest depths.”^[7]

Notice the participle “taking,” it indicates an addition to what he had, not a subtraction. It explains how the emptying took place. He did not exchange deity for humanity. He added humanity to His deity. This is reinforced by two other participial phrases “having made” and “being found.” The three participle phrases define precisely the self-humiliation of Christ. In the incarnation Christ emptied or poured Himself out “by taking the form of a slave, by being made in the likeness of men, and by being found in appearance as a man” (2:7-8a). Motyer says thought clearly: “It is not ‘Of what did he empty himself?’ but “Into what did he empty himself?”^[8]  Even today we speak of an actor emptying or pouring out himself into his character, which indicates he put his own being into it so that his own attributes are rarely seen. This is the idea here. “The verse sets forth the coming of the pre-existent One into the world and His taking of our humanity upon Him.”^[9] “God dwelt among us” says John 1:17. He did so in the form of a servant, in the likeness of man, and in the appearance of men. God is wrapped up in humanity. Walvoord notes:

It is obvious that He gave up the outer manifestation of deity, but the act of assuming humanity and the form of a servant was superimposed upon His deity without taking away His divine attributes. He was like a king who temporarily puts on the garments of a peasant while at the same time remaining king, even though it was not outwardly apparent.^[10]

But let us not get lost in theological detail here and miss the point. Paul goes into these truths to show the attitude or mind of Christ. He had a mind or attitude of service. That is why he humbled himself and poured out himself into the form of a servant. He came to serve not be served. His mindset was to serve God and man. He did so by becoming man and dying for man, that through His poverty we may become rich.

The Attitude of Humble Obedience 2:8b

“He humbled Himself by becoming obedient to the point of death, even death on a cross” (Phil. 2:8b). Obedience requires humility. It is the putting aside your own will to do the will of another. This part of the verse focuses on His humility and what he endured as a man though obedience. He humbled himself and became a man. The word found here is tapeinoo and means to humiliate; make small; to assign to a lower place or rank. He was fully human, being made lower than the angels (Heb. 2:5).  “The limitations and weaknesses of Christ’s human nature were not because He assumed fallen humanity, but because He assumed true humanity.”^[11] By Jesus becoming man, he takes on the attitude of obedience and decided to obey His Father completely (Heb. 10:7).  Paul explains that this obedience was “to the point of death.” It was the decision of Christ to humble Himself to that point. This is the climax to his selfless, subservient, and obedient attitude—the mind of Christ. It led to a sacrificial state of mind and the action of death, even the death on the cross.

Notice the word humble leads us back to the exhortation of Philippians 2:1-5, and ties in with verse 3. The mind of Christ as demonstrated in his incarnation and death on the cross forms the basis for the exhortation for us to “have this attitude.” As MacLeod notes:

Jesus’ supreme example of selflessness and obedience beckons believers to lead lives of selfless living and obedience. Seeing Him abandoning the glories and prerogatives of heaven, pouring Himself out for others, should encourage Christians to abandon their self-serving attitudes.^[12]

To be continued

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[1]  Ibid, 25.

[2]  Muller, 81. Hawthorne,  85, likewise states there no basis for speculation “simply because it gives no clue whatsoever as to what it was that Christ emptied himself of.”

[3]  Calvin, 248.

[4]  Colin Brown, “Empty,” THE NEW INTERNATIONAL DICTIONARY OF NEW TESTAMENT THEOLOGY, 1:549.

[5]  MacLeod, 318

[6]  Metaphorical translations are found in the KJV—“made Himself of no reputation;” NIV—“made Himself nothing;” or “poured out himself,” which MacLeod seems to favor. Loh and Nida A TRANSLATORS HANDBOOK ON PHILIPPIANS, 58, notes that Paul uses the metaphorical sense elsewhere in the epistles. . Martin, Ralph P, CARMEN CHRISTI, 194: “The verb…seems to carry in this context a metaphorical as distinct from a metaphysical meaning.”

[7] Silva, 121.

[8]  Quoted by MacLeod, 319.

[9]  Martin, 195.

[10]  Walvoord, John F., EBC: PHILLIPIANS, 54-55.

[11]  MacLeod, 325 fn 101.

[12]  Ibid, 330.