29 Sept 2009 3.00 am
The Lord showed me 2 visions this morning............
The first was an old fashion lamp that was glowing from the flame inside, but the glass was milky white and obscure. The words that immediately jumped to mind was ‘let your light so shine before all men that they may see your good works and glorify God in heaven’........
Good Works? Hmmm……… There is supposed to be a light that shines out of us that Christ refers to as Good Works. But I thought that we are NOT justified by works but by Faith. But at the same time doesn’t Paul say Faith without Works is dead? So what Works is Christ referring to here ? Proponents of Positional Sanctification ( once saved forever saved) declare that Works is no more necessary, because of the Provision of Grace …… and that we have been declared righteous, holy and blameless …………. There is nothing more required of us??? Why therefore this dichotomy? What is the position of Truth as declared by the Scriptures? Let’s explore further on this………
Romans 2:12-16 and 2 Cor 3:2-8 actually gives us a very clear contrast between the works of the Law through which no one can be justified and the Law of Faith through which the requirements of the law is written on the tablets of the heart. The message is synonymous across the entire New Testament in regards to the requirements being placed upon one who has been declared Righteous and Positionally Sanctified; ie to produce Works of Faith in keeping with the Law of Faith which replaces respectively the works of Law and the Law of Moses. ( The Righteous shall live by Faith. Refer to how Faith works in Hebrews Chapter 11. Refer to the attitude that God requires of believers and how they are to view their life on earth…..Heb 11: 13-16)
In fact Christ says he did not come to negate the Law but to fulfil it! How may we ask? By writing the requirements of the law upon the tablets of our heart 2 Cor 3:3 so that we can keep the requirements of the law by nature ( by a change of heart) and by Faith, through the help of the Holy Spirit; and not by compulsion !!
So what is the difference between what the Mosaic law observers experienced in their relationship with God and in regards to Righteousness versus what we now experience under Grace?
The differences are as outlined below:
- The curtain in the temple was torn, bestowing upon us a free access to a personal relationship with God. It allows for spiritual intimacy with our God our Salvation, through an act of worship. How deep is your love, may I ask, and not as Barry Gibb does? What is the depth of your intimacy with the Author and Source of this Grace, that we participate in so freely?
- We have no need to present a sacrifice and atonement for our sins as the Jewish law observers needed to. This has been accomplished once and for all by Jesus. Each time we falter or sin, we need to examine ourselves, remember the Lord’s sacrifice, confess and draw upon the provision of Grace given at the cross at Calvary.
- When the observers of the Mosaic law sinned , the Spirit of God would leave. David cried………..’ take not your Holy Spirit from me’. To us , the recipients of Grace, The Holy Spirit does not leave us, but helps us in our weakness, helping us put to death the old man, and raising up from within us the character and the righteous nature of Jesus Christ, something called the progressive purification process . OK sounds a little heavy doesnt it? … in reality how does this work for me, practically speaking, that is? .....................The Spirit of God uses life circumstances to teach us and to bring about purification. Take for instance you are driving a car and need to get quickly to your destination. But between you and everything else is this miserably slow car going at 40 km/hr. The situation is blood boiling…. There is only so much you can take…….and suddenly arises from within you….. your old man , rearing its ugly head.. You can become that old man again, blair you horn and bully your way out of your frantic situation, cursing and swearing profanities at the slow driver…… or…….draw upon the Spirit to give you grace and to put the old man down…… calling upon resurrection power and the character of Christ( the new man) made available at the cross at Calvary. Pray in the spirit if you must in order to draw strength......... However, ..... things don’t go right.......... and the old man emerges and has his way. So what can you do now? You still have the choice to respond to the Holy Spirit’s prompting, examine yourself during your quiet time, confessing what went wrong, and drawing upon God’s grace for help and restoration. For he is faithful, for the longsuffering of the Lord is salvation! He is called in Greek , Paraklete which means ‘ Comforter or one who stands by your side’ Refer John 14:16. We are purified by the washing of water ( work of the Holy Spirit) and by the word (as the word is a lamp unto our feet and a light unto our path) according to Eph 5: 26-27 and we are told to put to death the deeds of our flesh by the Spirit (Romans 8:13)
- The power of resurrection which is the final redemptive power by which our bodies will be resurrected is a tremendous source of power available to us through the cross. It is the same power that raised Christ up from the dead. When we daily deny our SELF and take up our cross , crucify our SELF in Christ, the old man, the fallen nature, the preoccupation with one SELF will gradually loose its power and grip over us, and the Christ like character emerges, as the Holy Spirit continues to write the Word upon the tablets of our heart. This work is called progressive sanctification or the removal of dross through the refiner’s fire.
Therefore the Works being referred to in relevance to Righteous Living is NOT a compliance to the Law of Works as in the Mosaic Law, or religious human endeavour; as mostly misunderstood by many. In fact it seems to have the following meanings:
- The willingness of the believer to be Progressively sanctified through the Law of Faith by which the believer puts to death the deeds of one’s flesh, with the help of the Holy Spirit
- A Sense of Service unto God, resulting in godly works arising out of an act of worship and adoration, out of a love relationship, now made possible through the reconciliation between the believer and God at the cross at Calvary. The attitude behind this service is likened very much unto what John the Baptist said....... Let me decrease , and let Him increase....... refering to Christ
Ha! Now I understand what the milky white glass meant on the vision. It is the dross of our old man that dulls the light of Jesus Christ that has been so graciously provided to us. I remember as a young boy , when there was no electricity in my town, I had to clean the charred glass so that the light could shine brightly . The light is a given provision, a provision of grace, an act of love by the Son of the Living God. Now comes the purification work of the Holy Spirit, the sanctification of the soul, the removing of ‘ the charredness on the glass’, so that we can reflect the light of Jesus. I fervently believe one day when we look at ourselves in the mirror at the redemption of our bodies, we should see the ‘reflection of Jesus’…. That is the light that Jesus says that we need to shine forth as Christians.
Now for something that underscores all of these discussions on godly works……………..Look at the opening statement of Christ when he warns the 7 churches of the Revelations. ( I believe that the 7 churches refers to 7 types of Christians). To each , he starts his address by referring to their works. This does not refer to Works of the Law but rather Works of Faith, because He refers to His Church, the believers................
I know your works, your labor, your patience, and that you cannot bear those who are evil. And you have tested those who say they are apostles and are not, and have found them liars;
Remember therefore from where you have fallen; repent and do the first works, or else I will come to you quickly and remove your lampstand from its place--unless you repent.
I know your works, tribulation, and poverty (but you are rich); and I know the blasphemy of those who say they are Jews and are not, but are a synagogue of Satan.
I know your works, and where you dwell, where Satan's throne is. And you hold fast to My name, and did not deny My faith even in the days in which Antipas was My faithful martyr, who was killed among you, where Satan dwells.
I know your works, love, service, faith, and your patience; and as for your works, the last are more than the first.
I will kill her children with death, and all the churches shall know that I am He who searches the minds and hearts. And I will give to each one of you according to your works.
And he who overcomes, and keeps My works until the end, to him I will give power over the nations—
"And to the angel of the church in Sardis write,'These things says He who has the seven Spirits of God and the seven stars: "I know your works, that you have a name that you are alive, but you are dead.
Be watchful, and strengthen the things which remain, that are ready to die, for I have not found your works perfect before God.
I know your works. See, I have set before you an open door, and no one can shut it; for you have a little strength, have kept My word, and have not denied My name.
I know your works, that you are neither cold nor hot. I could wish you were cold or hot.
In summary, there seems to be a Provision of Grace through the work of Jesus………….. and there seems to be yet another extension to this……………an expression of that same Grace as well………….but this time through the work of the Holy Spirit, an Expression of Grace, as we choose ( still a freedom of choice) to engage him in our Walk!!..................
Jesus the Provider of Grace to our lives ;…………… and the
Holy spirit , the Expressor of Grace through our lives!!
Now comes the second vision……….
I saw a vision of a pencil . I was looking for a pencil to write. Simply needed a pencil. Any pencil would do. I then got hold of a pencil but noted that I needed to sharpen it in order to write properly…………….
In comparing with the intent of the first vision, the pencil seems to refer to the providence of grace and the sharpening refers to the expression of grace.
In both of the visions outlined above , the ‘ expression of grace in our lives ’ seems to point towards the removal of dross from our lives……
With this it was very clear, the redemptive work involves an act of Grace from the trinity ………….. the Father , the Son and the Holy Spirit
Father -the Author of Grace
The Son -the Provider of Grace into our live ( positional sanctification)
The Spirit -the Expressor of Grace, from within our lives (progressive sanctification) 2 Tim 2: 19-21
I then saw a beautiful vision of 3 beings, all three having the same facial outline, almost like triplets, one behind each other, but appearing to descend from a slope so that all three faces were visible. I realized the vision showed me the equality in the Godhead and the Son proceeding from the Father and the Spirit proceeding from the Son.
If we are to deny the work of the Holy Spirit in our lives in regards to the purification process, would we be in essence saying that Jesus died in vain? It’s a question to ponder about as we reflect on ‘working out our salvation with trembling and with fear’. Ph 2 : 12-13 . Talking about trembling and with great fear!!!!!…………..you should take a look at 2 Peter 2: 20-22……………
God bless you abundantly in your walk and your labour of love!
Alburn William
Ps. I have extracted some research info , lining up verses for those who wish to indulge in some scriptures concerning the above. enjoy ………………….
Baker's Evangelical Dictionary
of Biblical Theology
Walk
The verb "walk" in its literal sense of going along or moving about on foot at a moderate pace is found numerous times in the Gospels. However, this same verb is more often used throughout the Old Testament and the epistles of the New Testament in a metaphorical way. In this sense it means to follow a certain course of life or to conduct oneself in a certain way. Many times the verb translated "walk" is present tense in the Greek of the New Testament, which means that the writer is referring to a continued mode of conduct or behavior. In fact, the infinitive "to walk" can be translated, in a Hebraistic way, "to live." Such a use is common in the Old Testament and the writings of Paul and of John, but is not found in those of Peter or James.
Throughout the New Testament, the verb "walk" is qualified in various ways to ensure that the reader understands what correct Christian living or conduct is and what it is not. Christians are not to continue to walk in darkness (1 John 1:6; 2:11). What John means is that Christians should not continue living in ignorance of divine truth, an ignorance that is associated with sin and its evil results. Along with this, their walk should not be characterized by craftiness and cunning (2 Cor 4:2) or by such sins as immorality, impurity, passion, evil desire, and greed, sins, the writer says, which used to characterize their continual living before salvation (Col 3:5-7).
To the contrary, Christian living should be characterized by newness of life (Rom 6:4), good works (Eph 2:10), love (Eph 5:2), wisdom (Col 4:5), truth (3 John 4), and obedience to the light received from the apostle (1 Thess 4:10).
The standard of victorious Christian living is stated two different ways by the apostle Paul. His dominant theme in Romans 8 is that the Christian is not to continue walking "according to the sinful nature but according to the Spirit" (v. 4; see also vv. 12-13). The sinful nature in this expression is not bodily, material flesh but that ethical flesh, which refers to the sin dwelling in the Christian, as referred to in Romans 7:17, 20, 21, 23. It is the nature of humankind, apart from the supernatural influences of the Holy Spirit; and this corrupt sinful nature, the core of which is selfishness, must not govern our conduct. In other words, Paul writes that the Christian should not live in accordance with the age to which this world belongs (Eph 2:2). The mature Christian will walk in accordance with the Holy Spirit's leading (Rom 8:4) via the Lord's commands given to him in the Scriptures (2 John). This leading is not some ethereal, mystical kind of guidance but comes in the form of clear "Thou shalts" and "Thou shalt nots."
In addition to writing the instruction given above, the New Testament writers do not leave maturing Christians in the dark as to the manner of walking that is expected from them. They are not to keep on walking as the nations or Gentiles outside Christ do (Eph 4:17). The apostle Paul thereby lets his readers know that he expects a different lifestyle from Christians than from non-Christians. They are not to conduct their lives in an unruly or disorderly fashion, deviating from the prescribed kind of life or rule given by the apostles in the Bible (2 Thess 3:6,11). Some Christians in Thessalonica, because of wrong beliefs about the second coming of Christ, had given up their Jobs and were sponging off the other church members. Paul reminds the church that this should not be tolerated and that the one who does not work should not be allowed to eat at the expense of the others.
To the contrary, the members of the faith should continue walking decently and properly, as in the daylight (Rom 13:13), not in carousing, drunkenness, sexual promiscuity, sensuality, strife, or jealousy. The deeds of darkness must be put away and the armor of the light needs to be put on (Rom 13:12). They should walk worthy of their calling as Christians (Eph 4:1). They should walk as children of the light who have the lamp of the Bible for their guidance (Eph 5:8). Furthermore, they should walk, not as unwise but as wise, making the most of the time because the days are evil. They should behave circumspectly and with great care and understanding of what the will of the Lord is (Eph 5:15-17). In addition, they ought to walk in a manner that is suitable and worthy of God, whose children they are (Eph 4:1). A Christian should continue walking decently and properly with reference to those outside the church (1 Thess 4:12). Finally, the Christian should continue behaving in this world, as much as possible, as Christ behaved (1 John 2:6) and as Paul, in his own life, exemplified a pattern of Christian living (Php 3:17).
In 2 Corinthians 5:7 Paul described the means of the Christian's walk or behavior which he describes in his epistles. He succinctly says, "We live by faith, not by sight." To walk by faith means to rely on Christ for one's own salvation and to trust that the promises found in the Bible, God's Word, are dependable and will be faithfully fulfilled. Paul also wrote the Galatians that they should continue walking by the Spirit (Gal 5:16).
From both the Old and New Testament references, it is clear that the metaphorical or figurative use of the English verb, "walk, " refers to conduct or behavior which, it is insisted, should support one's verbal testimony. The metaphorical use of the word "walk" in the Bible refers to the way in which an individual lives or conducts his or her life; and regularly, the Christian's walk will be in stark contrast to that of the unbeliever's.
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Then Jesus spoke to them again, saying, "I am the light of the world. He who follows Me shall not walk in darkness, but have the light of life."
Then Jesus said to them, "A little while longer the light is with you. Walk while you have the light, lest darkness overtake you; he who walks in darkness does not know where he is going.
and the father of circumcision to those who not only are of the circumcision, but who also walk in the steps of the faith which our father Abraham had while still uncircumcised.
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Therefore we were buried with Him through baptism into death, that just as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life.
There is therefore now no condemnation to those who are in Christ Jesus,* who do not walk according to the flesh, but according to the Spirit.
that the righteous requirement of the law might be fulfilled in us who do not walk according to the flesh but according to the Spirit.
Let us walk properly, as in the day, not in revelry and drunkenness, not in lewdness and lust, not in strife and envy.
But as God has distributed to each one, as the Lord has called each one, so let him walk. And so I ordain in all the churches.
For we walk by faith, not by sight.
I urged Titus, and sent our brother with him. Did Titus take advantage of you? Did we not walk in the same spirit? Did we not walk in the same steps?
I say then: Walk in the Spirit, and you shall not fulfill the lust of the flesh.
If we live in the Spirit, let us also walk in the Spirit.
And as many as walk according to this rule, peace and mercy be upon them, and upon the Israel of God.
For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand that we should walk in them.
I, therefore, the prisoner of the Lord, beseech you to walk worthy of the calling with which you were called,
This I say, therefore, and testify in the Lord, that you should no longer walk as the rest of the Gentiles walk, in the futility of their mind,
And walk in love, as Christ also has loved us and given Himself for us, an offering and a sacrifice to God for a sweet-smelling aroma.
For you were once darkness, but now you are light in the Lord. Walk as children of light
See then that you walk circumspectly, not as fools but as wise,
Brethren, join in following my example, and note those who so walk, as you have us for a pattern.
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For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ:
that you may walk worthy of the Lord, fully pleasing Him, being fruitful in every good work and increasing in the knowledge of God;
As you have therefore received Christ Jesus the Lord, so walk in Him,
Walk in wisdom toward those who are outside, redeeming the time.
that you would walk worthy of God who calls you into His own kingdom and glory.
Finally then, brethren, we urge and exhort in the Lord Jesus that you should abound more and more, just as you received from us how you ought to walk and to please God;
For we hear that there are some who walk among you in a disorderly manner, not working at all, but are busybodies.
and especially those who walk according to the flesh in the lust of uncleanness and despise authority. They are presumptuous, self-willed. They are not afraid to speak evil of dignitaries,
If we say that we have fellowship with Him, and walk in darkness, we lie and do not practice the truth.
But if we walk in the light as He is in the light, we have fellowship with one another, and the blood of Jesus Christ His Son cleanses us from all sin.
He who says he abides in Him ought himself also to walk just as He walked.
This is love, that we walk according to His commandments. This is the commandment, that as you have heard from the beginning, you should walk in it.
For I rejoiced greatly when brethren came and testified of the truth that is in you, just as you walk in the truth.
I have no greater joy than to hear that my children walk in truth.
how they told you that there would be mockers in the last time who would walk according to their own ungodly lusts.
You have a few names even in Sardis who have not defiled their garments; and they shall walk with Me in white, for they are worthy.
"Behold, I am coming as a thief. Blessed is he who watches, and keeps his garments, lest he walk naked and they see his shame."
And the nations of those who are saved shall walk in its light, and the kings of the earth bring their glory and honor into it.
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Works of faith
Where is boasting then? It is excluded. By what law? Of works? No, but by the law of faith.
Why? Because they did not seek it by faith, but as it were, by the works of the law. For they stumbled at that stumbling stone.
knowing that a man is not justified by the works of the law but by faith in Jesus Christ, even we have believed in Christ Jesus, that we might be justified by faith in Christ and not by the works of the law; for by the works of the law no flesh shall be justified.
This only I want to learn from you: Did you receive the Spirit by the works of the law, or by the hearing of faith?
Therefore He who supplies the Spirit to you and works miracles among you, does He do it by the works of the law, or by the hearing of faith?
Therefore, leaving the discussion of the elementary principles of Christ, let us go on to perfection, not laying again the foundation of repentance from dead works and of faith toward God,
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Works of law
Baker's Evangelical Dictionary
of Biblical Theology
The term erga nomou ("works of the Law") is used by Paul to denote deeds prescribed by the Mosaic Law (Rom 2:15; 3:20, 27, 28; Gal 2:16; 3:2, 5, 10). Although not found in the Old Testament or later rabbinic literature, this phrase appears in Qumran literature (maase torah,4QFlor 1:1-7; cf. 1QS 6:18; 1 QpHab 7:11). At times Paul shortens the phrase and uses erga, "works" (Rom 4:2, 6; 9:11, 32; 11:6), referring to a mode of relationship to the Law and set in contrast to faith in Christ.
Various interpretations of this phrase include: "good works, " in the sense of humankind's striving for self-achievement apart from God; observances of Mosaic Law that seek to earn God's favor; and distinctive Jewish identity markers (i.e., circumcision, dietary regulations, and Sabbath observance). Judaism was "nomistic, " observing the Law not as a means of justification but as a response to a gracious God, who Acts on behalf of his people and requires that they in turn identify themselves as his people by keeping his ordinances (covenantal nomism). In this context, the performance of "works of the law" does not refer to an individual's striving for moral improvement, but to a religious mode of existence, marked out by certain religious practices that demonstrate the individual's covenant relationship. Paul's polemical argument in Galatians, however, is concerned with the inherent legalism of the Judaizers, who required Gentile converts to observe Jewish traditions in order to qualify as members of God's covenant people. Thus, when Paul uses erga nomou, he is not just referring to nomistic practices, but to merit-amassing observance of the Law as well.
The nonattainability of righteousness by keeping the Law is attested to by Paul in Philippians 3:4-9. The works of the Law the apostle was "blameless" in performing actually were hindrances to true righteousness, found only in Christ. Any attempt to justify oneself before God based on meritorious action is counted as "loss" or "refuse." Trusting in one's ability to keep the Law is a reliance on the "flesh" (Php 3:3) and an attempt to establish one's "own righteousness" (Rom 10:3). Thus, the cross of Christ, as the sole basis of justification, becomes an "offense, " because it repudiates any other means of obtaining righteousness (1 Cor 1:23; Gal 5:11; cf. Rom 9:33).
R. David Rightmire
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Where is boasting then? It is excluded. By what law? Of works? No, but by the law of faith.
Why? Because they did not seek it by faith, but as it were, by the works of the law. For they stumbled at that stumbling stone.
knowing that a man is not justified by the works of the law but by faith in Jesus Christ, even we have believed in Christ Jesus, that we might be justified by faith in Christ and not by the works of the law; for by the works of the law no flesh shall be justified.
This only I want to learn from you: Did you receive the Spirit by the works of the law, or by the hearing of faith?
Therefore He who supplies the Spirit to you and works miracles among you, does He do it by the works of the law, or by the hearing of faith?--
For as many as are of the works of the law are under the curse; for it is written, "Cursed is everyone who does not continue in all things which are written in the book of the law, to do them."
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Works
Let your light so shine before men, that they may see your good works and glorify your Father in heaven.
For the Son of Man will come in the glory of His Father with His angels, and then He will reward each according to his works.
Therefore whatever they tell you to observe, that observe and do, but do not do according to their works; for they say, and do not do.
But all their works they do to be seen by men. They make their phylacteries broad and enlarge the borders of their garments.
But Jesus said, "Do not forbid him, for no one who works a miracle in My name can soon afterward speak evil of Me
They answered and said to Him, "Abraham is our father." Jesus said to them, "If you were Abraham's children, you would do the works of Abraham
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"Most assuredly, I say to you, he who believes in Me, the works that I do he will do also; and greater works than these he will do, because I go to My Father.
At Joppa there was a certain disciple named Tabitha, which is translated Dorcas. This woman was full of good works and charitable deeds which she did.
But in every nation whoever fears Him and works righteousness is accepted by Him.
but declared first to those in Damascus and in Jerusalem, and throughout all the region of Judea, and then to the Gentiles, that they should repent, turn to God, and do works befitting repentance.
but glory, honor, and peace to everyone who works what is good, to the Jew first and also to the Greek
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For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand that we should walk in them.
but, which is proper for women professing godliness, with good works.
well reported for good works: if she has brought up children, if she has lodged strangers, if she has washed the saints' feet, if she has relieved the afflicted, if she has diligently followed every good work.
Likewise, the good works of some are clearly evident, and those that are otherwise cannot be hidden.
Let them do good, that they be rich in good works, ready to give, willing to share,
They profess to know God, but in works they deny Him, being abominable, disobedient, and disqualified for every good work.
in all things showing yourself to be a pattern of good works; in doctrine showing integrity, reverence, incorruptibility,
who gave Himself for us, that He might redeem us from every lawless deed and purify for Himself His own special people, zealous for good works.
This is a faithful saying, and these things I want you to affirm constantly, that those who have believed in God should be careful to maintain good works. These things are good and profitable to men.
And let our people also learn to maintain good works, to meet urgent needs, that they may not be unfruitful.
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Therefore, leaving the discussion of the elementary principles of Christ, let us go on to perfection, not laying again the foundation of repentance from dead works and of faith toward God,
how much more shall the blood of Christ, who through the eternal Spirit offered Himself without spot to God, cleanse your conscience from dead works to serve the living God?
And let us consider one another in order to stir up love and good works,
What does it profit, my brethren, if someone says he has faith but does not have works? Can faith save him?
Thus also faith by itself, if it does not have works, is dead.
But someone will say, "You have faith, and I have works." Show me your faith without your works, and I will show you my faith by my works.
But do you want to know, O foolish man, that faith without works is dead?
Was not Abraham our father justified by works when he offered Isaac his son on the altar?
Do you see that faith was working together with his works, and by works faith was made perfect?
You see then that a man is justified by works, and not by faith only.
Likewise, was not Rahab the harlot also justified by works when she received the messengers and sent them out another way?
For as the body without the spirit is dead, so faith without works is dead also.
Who is wise and understanding among you? Let him show by good conduct that his works are done in the meekness of wisdom.
having your conduct honorable among the Gentiles, that when they speak against you as evildoers, they may, by your good works which they observe, glorify God in the day of visitation.
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I know your works, your labor, your patience, and that you cannot bear those who are evil. And you have tested those who say they are apostles and are not, and have found them liars;
Remember therefore from where you have fallen; repent and do the first works, or else I will come to you quickly and remove your lampstand from its place--unless you repent.
I know your works, tribulation, and poverty (but you are rich); and I know the blasphemy of those who say they are Jews and are not, but are a synagogue of Satan.
I know your works, and where you dwell, where Satan's throne is. And you hold fast to My name, and did not deny My faith even in the days in which Antipas was My faithful martyr, who was killed among you, where Satan dwells.
I know your works, love, service, faith, and your patience; and as for your works, the last are more than the first.
I will kill her children with death, and all the churches shall know that I am He who searches the minds and hearts. And I will give to each one of you according to your works.
And he who overcomes, and keeps My works until the end, to him I will give power over the nations--
"And to the angel of the church in Sardis write,'These things says He who has the seven Spirits of God and the seven stars: "I know your works, that you have a name that you are alive, but you are dead.
Be watchful, and strengthen the things which remain, that are ready to die, for I have not found your works perfect before God.
I know your works. See, I have set before you an open door, and no one can shut it; for you have a little strength, have kept My word, and have not denied My name.
I know your works, that you are neither cold nor hot. I could wish you were cold or hot.
Then I heard a voice from heaven saying to me, "Write: 'Blessed are the dead who die in the Lord from now on.' " "Yes," says the Spirit, "that they may rest from their labors, and their works follow them."
And I saw the dead, small and great, standing before God, and books were opened. And another book was opened, which is the Book of Life. And the dead were judged according to their works, by the things which were written in the books.
The sea gave up the dead who were in it, and Death and Hades delivered up the dead who were in them. And they were judged, each one according to his works.
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Baker's Evangelical Dictionary
of Biblical Theology
Philippians, Theology of
Paul's letter to the Philippians
Salvation. The need for salvation is made very clear in the pages of the Bible, for here it is spelled out that people, made in the likeness of God, formed to worship and enjoy God, made to live in harmony with God and with one another, created to corule with God, and like God to be crowned with glory and honor, find themselves sadly alienated from God and from each other, enemies of God, hostile toward one another, dethroned, adrift in the world they were intended to rule, afraid, desperate, traveling away from the light toward the darkness, headed for destruction. It is against this backdrop that Paul's remarks to the Philippians about salvation are to be understood, especially as they are articulated in chapter 3. To be sure, he does not use the word "salvation" in this chapter. Nevertheless the idea of salvation is present in his thinking all the way through as he shares his own life's history, describing by means of it the beguiling nature of sin and its devastating consequences. Put simply, Paul says in essence that all people, himself included, are sinful and cannot possibly extricate themselves from this ultimate human predicament of sin by their own personal pedigree or moral endeavor. But what is humanly impossible is possible with God. God himself has acted to save. And he has done it all through Christ!
Instead of the word "salvation" Paul prefers in Philippians 3 to use a word that certainly includes the idea of salvation but exceeds it in meaning. The word he chooses is "righteousness, " a word borrowed from the Old Testament and expanded upon by him. "Righteousness" for Paul is God giving back to people that which sin took away from them and more (Rom 5:15-18), the ultimate goodness he demands. It is his raising human beings again to that high standard of their humanness that he had originally designed for them. It is the full restoration of humans to their right relationship with himself. It is reconciliation.
But this righteousness, Paul makes clear, is not attainable by personal endeavor. It is the "righteousness of God" (3:9), by which Paul in effect states that this is a righteousness that has its origin with God, a righteousness that God has taken the initiative to provide out of his own great love even for those hostile to him (Rom 5:10), a righteousness that people cannot possibly buy, earn, or merit. It is a righteousness that comes from God freely and without charge through the faithfulness of Jesus Christ and through faith in Jesus Christ (3:9).
The person of Christ, then, is central to this righteousness. For by Christ and only by him God has worked in a truly indescribable way to save human beings, to reconcile them to himself, to bring them out of slavery to sin, out of desperation and despair into hope, out of death into life. All that people could not do for themselves because of their weakness and sinfulness God did for them through the life and death and resurrection of Christ (Php 3:4b-9; 2:6-11; Rom 1:17; 3:21-28).
Faith. The proper response to God's good news is faith (3:9). But when Paul speaks of faith as the proper response he does not mean that faith is some new kind of "work" that people have to do, or some new kind of action they must undertake to earn God's favor. For Paul faith is a glad and open admission that we cannot earn God's approval by meritorious effort but rather a simple reaching out of empty hands to receive God's free offer of forgiveness, grace, and love in Jesus Christ. Faith is the "Yes" of our whole personality to the personal address of God in Christ.
Sanctification. Righteousness (salvation) was God's action in Christ to recreate people in his image and likeness, an image that had been savagely marred by sin (Col 3:10). Righteousness for Paul is both an accomplished fact and a continuing process. He makes it clear that the Philippians are "saints" (1:1) and that God looks upon them as such—not only "as if" they were righteous but as indeed righteous by virtue of their being "in Christ." And yet he also makes it clear that this being righteous, good, noble, and true not only involves the intervening action of God, but also a moral striving on the part of Christians, a movement toward moral goodness that they themselves are responsible for. True, God is at work in their lives through the Holy Spirit. But Christians must also work (2:12-13). Such a process of growth in the Christian life, in theological terms, is called sanctification.
This dynamic aspect of sanctification is so very important to Paul that he cannot imagine leaving it to chance or intuition. Hence, running throughout this brief letter are numerous uses of the imperative mood, where he appeals directly to the will of every Christian reader. Among other things he urges his friends to forget the past with all of its successes and failures and live full out, stretching forward to what is ahead, straining toward the goal of the high calling of God in Christ Jesus (3:13-14).
He urges the Philippians to pray with thanksgiving so that they might keep their equilibrium and direction in a world heaving with anxiety-creating situations (4:6).
He urges them to discipline their minds because he knows that how people think determines how they act, that thought governs conduct. And so he tells them to think about things that are true, to focus their minds on things that merit respect, to ponder things that are just, to reflect on things that are pure, to dwell on all those things that are lovely, amiable, attractive, winsome, to think long and hard about those things that are likely to draw people to the faith and help them grow in the faith (4:8).
He urges the Philippians to act (4:9). It is not enough for Christians to think lofty thoughts. They must put these good thoughts into practice. Thought and action, mind and body working together must be inseparably linked (4:8-9). But Paul wants them to act in a certain way, in accord with what they have learned from him, in harmony with the traditions he has passed on to them, in keeping with the gospel of Christ (4:9; cf. 1:27).
And finally he urges them to keep focused on Christ and continually to adopt for themselves the attitude that was in Christ Jesus. For this one who was in the form of God did not consider the equality he shared with God something to be exploited for his own advantage. On the contrary, he poured himself out to benefit others; he became a human being and set himself to serve; he humbled himself and did not put himself at the center, but he determined wholly to obey God. Hence, God honored and exalted him. It is Paul's passionate desire for his friends that this same attitude of mind that controlled Christ's actions controls their actions also. As Christ had set his own interests aside and had given first place to the interests of God and people, so those who follow Christ must put the interests of God and people first. For Paul, steady, constant reflection on the course that Christ took results in the "ought to be" becoming a reality in the Christian pilgrim's progress, in the movement toward sanctification
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