Philippians: On suffering

From extra parking lot, near TriCity Church (Northview Community Church, church plant)

Philippians 1:21

New American Standard Bible (NASB)

To Live Is Christ

21 For to me, to live is Christ and to die is gain.

Ralph P. Martin explains and provides interpretations:

Paul is stating that if he dies and glorifies God, it is the Apostle's gain. Martin (79). Paul reasons that besides his entrance to heaven and a heavenly reward, his martyrdom will produce promotion for the gospel message. (79).

In a sense, Paul will be closer to Jesus Christ and God, because the Apostle would exchange this temporal realm for the heavenly realm of Paradise, that Paul had experienced for a time, previously. (2 Corinthians 12: 4).

It honours Christ, to die for the triune God and the gospel, but Martin is correct, martyrdom serves as an historical promotion for the work of Jesus Christ.

Jon Courson opines in his Bible commentary series that the Apostle Paul will be happier to be with Jesus Christ, as will all saints when they die in Christ. Courson (1277). A different human focus, other than a gospel focus, will find a person less than ultimately satisfied. Courson (1277). I reason this supports the idea that the heavenly realm will be a more blessed state for those in Christ, than will be this present temporal, fallen, realm. Indeed the ending chapters of the Book of Revelation support this idea.

Hewlett reasons that Paul's life is bright (1443) because the gospel which saves people, is contrary to death. Being in a disembodied state, Paul will be conscious and free from sin and suffering. Hewlett (1443). If Paul remains he can still assist those in the Church in the earthly realm. Hewlett (1443).

Philippians 1:29-30

New American Standard Bible (NASB)

29 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.

Martin opines that the type of suffering Paul is discussing is not a mark of divine punishment, but is a sign of divine favour. Martin (92). It is an aspect of divine grace to suffer obediently in Jesus Christ. Martin (92). Martin connects salvation by grace through faith (Ephesians 1-2) as a gift from God and to endure the pain and suffering associated with this gift. Martin (92).

Of course Christians can suffer for disobedience (1 Peter 2, as example), but that is not the context here.

Courson writes that it is a privilege to suffer for Christ. Courson (1277). Obedience in suffering by the Church demonstrates allegiance to the Biblical God. Courson (1277).

Again, it could be viewed as promotion for the gospel, for the Church, that like the Apostle Paul, were willing to suffer for Jesus Christ and the gospel, even unto death.

Hewlett reasons it is a privilege to suffer for Christ. Hewlett (1444). This could be tied to the concept of honour in suffering and in martyrdom.

This privilege and honour is culminated at the judgement seat of Christ (2 Corinthians 5). Honour will occur in judgement and in the enhanced, everlasting blessings for citizens within the Kingdom of God.

BROWNING, W.R.F. (1997) Dictionary of the Bible, Oxford, Oxford University Press.

COURSON, JON (2005) Application Commentary, Thomas Nelson, Nashville.

ELWELL, WALTER AND YARBROUGH, ROBERT W., Third Edition (2013) Encountering The New Testament, Grand Rapids, Baker Academic.

GUNDRY, ROBERT (1981) A Survey of the New Testament, Grand Rapids, Zondervan.

HEWLETT, H.C. (1986) 'Philippians' in The International Bible Commentary, Grand Rapids, Zondervan.

MARTIN, RALPH P. (1987) Philippians, Grand Rapids, IVP.

RYKEN, LELAND (2015) Literary Introduction to the Books of the Bible, Crossway, Wheaton, Illinois.

All human beings die: God does not exist?

Today

PIRIE, MADSEN (2006)(2015) How To Win Every Argument, Bloomsbury, London.

Unaccepted enthymemes

An enthymeme argument is one where a stage of it is accepted by both parties. (203) A fallacy can occur when this stage is not accepted within an argument. (203).

One makes a general statement and makes it known his/her specific case falls under that general rule. (204-205).

Based on Pirie (205):

I am late. The traffic was horrible.

(My house is next door and I walked here. The walking traffic was just fine. The second premise does not support the first.)

Frank just died of cancer. God does not exist.

(God's existence is not based on the circumstances of human beings. In this present realm, all human beings eventually die. This is supported by Genesis 1-3, the Hebrew Bible and New Testament. The second premise does not support the first.)

One could state, fallaciously:

All human beings die. God does not exist.

Tu quoque

University of Wales, Trinity Saint David, Lampeter, 2004

PIRIE, MADSEN (2006)(2015) How To Win Every Argument, Bloomsbury, London.

Tu quoque means 'you also'. (201). This fallacy is committed by the claim that the proponent is guilty of what he/she accuses the opponent of. (201).

This fallacy does not adequately deal with the subject under discussion. (202). Premises and conclusions do not reasonably deal with and resolve the subject under discussion. The truth or falsehood of the discussion is avoided and instead the background of the proponent, making the argument, is attacked by the opponent. (202).

As well, the opponent may attempt to demonstrate inconsistency in the proponent's position, again without dealing without reasonably resolving the issue. (202). The previous views of the proponent are claimed to be inconsistent with present views. (202).

This appears to be a form of ad hominem and Logically fallacious agrees:

Logically fallacious

Ad Hominem (Tu quoque) argumentum ad hominem tu quoque (also known as: “you too” fallacy, hypocrisy, personal inconsistency)

Description:

Claiming the argument is flawed by pointing out that the one making the argument is not acting consistently with the claims of the argument.

Logical Form:

Person 1 is claiming that Y is true, but person 1 is acting as if Y is not true. Therefore, Y must not be true.

My example:

Proponent: You should consider abandoning your Hostess, Twinkies and Ding Dong, diet.
Opponent: What do you know? You live a 'fatastic', 'flabulous' life!

Non-fallacious

Proponent: You should consider abandoning your Hostess, Twinkies and Ding Dong, diet.
Opponent: Yes, I should consider minimizing Hostess to Saturday afternoon snack.

The opponent should examine the truthfulness or falseness of the proponent's premise, regardless of the proponent's actions.

(I have not eaten Hostess since I was a child in the 1980's)

Matthew 7: 21-23 In short

Matthew 7: 21-23 In short

Preface

Back in 2017, listening to an online pastor describe the sin and evil associated with much modern, evangelical Christian dating, he opined that many evangelicals were false Christians. This well-known pastor used Matthew 7: 21-23 as example of these types of people.

This raised a red flag in my mind.

One of my theology professors at Trinity Western University, Dr. Earl Radmacher, was involved with Grace In Focus. I subscribed to their newsletter prior to moving to England. Below is a presentation from one of their theologians.

Matthew 7: 21-23 In short

Faith Alone/Grace In Focus

Cited

'Bob Wilkin is the Executive Director of Grace Evangelical Society.'

'21 Not everyone who says to Me, "Lord, Lord," shall enter the kingdom of heaven, but he who does the will of My Father in heaven. 22 Many will say to Me in that day, "Lord, Lord, have we not prophesied in Your name, cast out demons in Your name, and done many wonders in Your name?" 23 And then I will declare to them, "I never knew you; depart from Me, you who practice lawlessness."'

Wilkin cited

'What, then, does Jesus mean by the will of the Father and who are those who do it? One popular view today suggests that by the expression "the will of My Father" Jesus meant a life characterized by obedience to all that the Father has commanded. Thus those who do the will of the Father would be people who live godly, holy lives.'

This is the interpretation, if I understood the online pastor reasonably well, that he was to some significant degree, theologically embracing. Those that are true Christians, will embrace biblical and not worldly systems of dating (and marriage).

Wilkin cited

'There are several problems with this interpretation. First, God is perfect and one cannot enter His kingdom without becoming absolutely perfect (Isa. 64:6; Gal. 3:6-14; Heb. 10:1-18; James 2:10). Second, one cannot be said to have done the will of the Father unless he does it completely, 100%. To violate even just one of God's commands is to break them all (James 2:10). Third, even if these first two objections were not valid, this view leads to the unbiblical conclusion that no one can ever be sure that he is saved until he dies or is raptured. No one could ever know if he had obeyed enough. Yet the Scriptures are clear that the apostles knew with absolute certainty that they were saved and they wanted their readers to know this as well (Luke 10:20; John 13:10; Rom. 8:31-39; 2 Pet. 1:1; 1 John 2:12-14, 25; 5:13).

There is another view as to what Jesus meant by the expression "the will of My Father." When Jesus spoke of doing the will of the Father to obtain kingdom entrance, He had one act of obedience in mind: believing the gospel. It is God's will that none should perish but that all should come to a change of mind about the gospel (2 Pet. 3:9). When asked the question, "What shall we do, that we may work the works of God?" Jesus said, "This is the work of God, that you believe in Him whom He sent" (John 6:28-29).'

Those evaluating Christian theology should be careful not to make their view of perfect or near perfect theology the test for whether or not a person is a true biblical Christian. This would include worldview perspectives on dating, and marriage for that matter.

Wilkin cited

'A person who trusts in Christ alone obeys completely the will of the Father to believe in Jesus Christ alone for eternal salvation. Such a person obtains absolute perfection before God [positionally speaking] since Christ takes away all of his sins and gives him His righteousness in exchange (2 Cor. 5:21; Col. 2:13-14; Heb. 10:1-18). And, such a person can be 100% sure of his salvation since he can know with certainty that he has done the will of the Father (in relation to the gospel) once and for all (cf. John 3:16; 5:24; Rom. 8:38-39; 1 John 5:13). Acts 5:32 and Acts 6:7 also refer to believing the gospel as an act of obedience to God.'

Being chosen, regenerated, and justified through the atoning and resurrection work of Jesus Christ: 

Titus 3:5-7

New American Standard Bible (NASB) 5 He saved us, not on the basis of deeds which we have done in righteousness, but according to His mercy, by the washing of regeneration and renewing by the Holy Spirit, 6 whom He poured out upon us richly through Jesus Christ our Savior, 7 so that being justified by His grace we would be made heirs [a]according to the hope of eternal life.

Bible Hub

Strong 3824 παλιγγενεσία, ας, ἡ

παλινγενεσίας in Titus 3: 5

Strong's Concordance paliggenesia: regeneration, renewal 

Greek scholar Bauer documents regeneration as: The rebirth of the redeemed person. (606). The regeneration and rebirth via the Holy Spirit. (606).  

Wilkin cited

'Probably many of those who will say "Lord, Lord have we not prophesied, cast out demons, and done many wonders in Your name" are people who in this life were pastors, evangelists, missionaries, and the like. They may have baptized many, prayed and witnessed much, and done what they thought were many deeds which made them think that they were probably saved. Notice that Jesus does not question whether they actually did such deeds. Yet He rebukes them for not doing the Father's will and He denies them kingdom entrance. Those who do not believe in Christ alone for their salvation have failed to do the will of the Father.'

Wilkin cited

'May we call people to do the will of God so that they can obtain entrance into the kingdom of God. Those who place their trust wholly in Jesus Christ have done the will of the Father and have already passed from death to life (John 5:24) and will not come into judgment regarding their eternal destiny (John 3:18).'

Matthew 7: 21-23 is not damning supposed believers that do not have perfect or near perfect theology and err in certain areas of worldview and theology. Matthew 7: 21-23 is discussing certain persons who do works in the name of Jesus Christ, and perhaps in the name of the Father, Son and Holy Spirit. These people are trusting in their religious works such as prophecy, casting out demons and supernatural wonders; whereas if he/she was chosen and regenerated by God through he atonement and resurrection of Jesus Christ he/she would be trusting in God and Jesus Christ for salvation, with justification by grace (alone) through faith (alone), not by works, but for good works (Ephesians 1-2).

The theology of those damned was error, so theology does matter. These unregenerate lacked the essential theology and trusting faith/belief to be saved and trusted in works righteousness. It is not theological error on secondary issues, but theological error in regard to primary issues.

Wilkin cited

'What would you say if you appeared before God and He said, “Why should I let you into My kingdom?” Matthew 7:22 is the wrong answer. The right answer is, “Lord, I am an unworthy sinner who has placed his complete trust upon what Jesus did for me upon the cross, and He promised that whoever believes in Him has eternal life” (Luke 18:13-14; John 3:16; Rom. 4:5; Eph. 2:8-9; Titus 3:5).'

In other words, being regenerated, justified and saved through the applied atoning resurrection work of Jesus Christ by grace through faith alone. Works are not for salvation, but any legitimate, godly works are within salvation.

Wilkin Reference

WILKEN BOB (1988) 'Not Everyone Who Says “Lord, Lord” Will Enter the Kingdom: Matthew 7:21-23; Grace in Focus Articles, GES, December 1, 1988, Denton, Texas. 

https://faithalone.org/grace-in-focus-articles/not-everyone-who-says-lord-lord-will-enter-the-kingdom/

References

BAUER, WALTER. (1979) A Greek-English Lexicon of the New Testament, Translated by Eric H. Wahlstrom, Chicago, The University of Chicago Press. 

BROWNING, W.R.F. (1997) Dictionary of the Bible, Oxford, Oxford University Press. 

COURSON, JON (2005) Application Commentary, Thomas Nelson, Nashville. 

ELLISON, H.L. (1986) ‘Matthew’, in F.F. Bruce (ed.), The International Bible Commentary, Grand Rapids, Zondervan.

ERICKSON, MILLARD (1994) Christian Theology, Grand Rapids, Baker Book House. 

FRANCE, R.T. (1985) Matthew, Grand Rapids, IVP, Eerdmans. 

GUNDRY, ROBERT (1981) A Survey of the New Testament, Grand Rapids, Zondervan.

GRENZ, STANLEY J., DAVID GURETZKI AND CHERITH FEE NORDLING (1999) Pocket Dictionary of Theological Terms, Downers Grove, Ill., InterVarsity Press.

HODGES, ZANE C AND EARL RADMACHER (1990) The NIV Reconsidered : A Fresh Look at a Popular Translation, Redencion Viva, Texas.

MARSHALL, ALFRED (1975)(1996) The Interlinear KJV-NIV, Grand Rapids, Zondervan.

STRONG, J. (1890)(1986) Strong’s Exhaustive Concordance of the Bible, Pickering, Ontario, Welch Publishing Company.

THE GREEK NEW TESTAMENT (1993) Stuttgart, United Bible Societies.