notes on Phil 1_1-11

1:3. Paul had developed a particular fondness for the Philippians as he first preached among them about ten years earlier. The Philippian believers had supported his ministry with monetary gifts and prayer. Someone has said to be “thankful” is to be “thinkful.” The apostle expressed his gratitude to God every time I remember you.

1:4. Friends may tell you that they have been thinking of you. Usually their thoughts are positive, and your heart is warmed. An even greater encouragement comes when someone reveals to you that they have been praying for you. The Philippians’ labor in the cause of Christ with Paul had given him much joy. Bill Lawrence, a professor at Dallas Theological Seminary, once said, “Happiness is based on happenings, but joy comes from relationships.” No doubt the apostle Paul would agree.

1:5. Partnership in the gospel caused Paul’s joy. The Philippian Christians had supported his efforts since they had trusted Christ as their Savior during Paul’s evangelistic efforts among them from his second missionary journey until the present.

1:6. The apostle is confident of what God has already done and knows that the God who began a good work in you will carry it on to completion. When God starts a work in our lives, beginning with our salvation, he will finish it. As believers, we are to grow in the Christian life becoming more like Christ each day. This is called sanctification. Spiritual growth should continue in committed believers until the day of Christ Jesus, that is until Christ returns again to the earth as the angels predicted (Acts 1:11).

1:7. Paul makes no apology for his fond affection for the Philippians in being partners in the gospel of Christ. His love for them is not lessened by painful earthly circumstances, nor is their support for him lessened because of his difficulties. They sent Epaphroditus with financial support even to his jail.

1:8. God, himself, is Paul’s witness for what Paul has expressed. Paul loved them with the same unconditional love Jesus exhibited during his earthly ministry, setting the pattern for relationships among all Christians.

2. Prayer for Their Righteousness (vv. 9–11)

1:9. Having expressed his love for the Philippians, Paul shares his prayer for their pursuit of Christian growth. Having described their love (v. 7), he prays for it to abound. Love is a primary characteristic of Christlikeness. Yet love is more than mere emotion. Love can increase in knowledge and depth of insight. Knowledge is spiritual wisdom found in Scripture. Insight is application of this spiritual wisdom to practical living. Christian love must be rooted in wisdom from God’s Word if we are to love both God and man in greater ways.

1:10. Next Paul prays for discernment of what is best, which is a result of growth in godly knowledge and insight. Discernment here is the ability to discriminate, to examine or test things that differ. As we mature as Christians, our abilities to make choices should improve. We are to base our decisions on Scripture so that the best way is selected. The best way is both moral and ethical before God.

When this pattern is observed, our lives are pure and blameless. These words do not mean perfection or sinlessness. They refer to our motives. Paul prays that these Christians would develop a genuine lifestyle, without hypocrisy, before God and men. As in 1:7, the day of Christ refers to the time when Christ will come for all true believers, his church. Since we do not know when this event might occur, an incentive for living a pure and blameless lifestyle is to be unashamed before Christ should he choose to come at a time when we least expect him. We are to be ready at all times to face him.

1:11. The fruit of righteousness is Christian character or moral qualities that glorify God. Paul described these inner characteristics in Galatians 5:22–23 as the fruit of the Spirit. Our righteousness comes through our faith in Christ. As he transforms our lives, we become more like him. A relationship with Christ is necessary to achieve fruit in the Christian life. Therefore, since God is at work in us, the glory and praise belong not to us but to God.

1 Paul introduces his letter

(1:1–11)

Paul’s relationship with the church at Philippi was a good one and the tone of his letter to them expresses the warmth of his love and the depth of their fellowship in the gospel

Paul greets the church (vv. 1–2)

Timothy, Paul’s son in the ministry, was with Paul at the time of this writing, and is, therefore, included in the greeting. There was no need for Paul, as was his custom, to identify himself as an apostle. There was no debate about this in the church of Philippi. The people there gladly acknowledged Paul’s apostleship and the authority this entailed. Paul was content, therefore, to refer to himself and to Timothy as ‘servants of Jesus Christ’ (v. 1).

We might be inclined to feel sorry for Paul. A life of servanthood! What a depressing thought! But the truth is we are all servants throughout our lives. We are either servants of the devil or servants of the Lord. The service of Satan is hard and oppressive, but the service of the Lord brings joy and peace.

Paul addresses his letter to ‘the saints in Christ Jesus who are in Philippi, with the bishops and deacons’ (v. 1).

The word ‘saints’ means ‘set apart.’ All Christians are saints. God in grace has set them apart from people in general and made them his own special people for his own special purposes.

The ‘bishops’ refers to the pastors of the church, those who were responsible to watch over the church. The ‘deacons’ were those who had been selected to serve the church by giving attention to practical matters so the pastors could give their time to the Word of God and prayer (see Acts 6:1–7).

To all of these Paul extends his wish for ‘grace’ and ‘peace’ from God the Father and the Lord Jesus Christ. Grace is, of course, the spring or fountain from which all of God’s blessings flow, and peace is one of the greatest of those blessings. Because believers have peace with God, they also have the peace of God, that is, a deep and abiding sense of peace within.

Paul gives thanks for the church (vv. 3–8)

For their fellowship from the first day (vv. 3–5)

Paul could not think of the Philippians without giving thanks to God for their fellowship in the gospel. The word ‘fellowship’ refers to sharing or holding something in common. We have a tendency to use the word very loosely these days. Any gathering of Christians in which there is a feeling of happiness and camaraderie is called ‘fellowship’. We have almost made the word synonymous with good food and a few laughs. But that, of course, makes Christian fellowship no different from what unbelievers often enjoy.

We can be sure that the apostle had something far different—and better!—in mind. It was more than merely enjoying each other’s company. It was partnership.

Christian fellowship is a marvel. People who by nature have nothing in common find a common life in Christ. Think again of Paul’s ministry in Philippi. Lydia the slave girl and the jailer had nothing in common until they came to Christ (Acts 16). But the gospel of Christ made them partakers of the same life and partners in the same cause.

Because of this bond of fellowship the Philippians had supported Paul in both his ministry and his imprisonment. They had done the former by sending gifts to him while he was in Thessalonica (4:14–16) and in Corinth (2 Cor. 11:9). They had done the latter by sending one of their number, Epaphroditus, to minister to Paul (2:25; 4:18).

The bond of fellowship between the Philippians and Paul was so very strong that he earnestly yearned to be separated from them no longer (v. 8). To remove all doubt from their minds about how very strongly he loved them he writes: ‘I long for you all with the affection of Jesus Christ’ (v. 8).

Paul could go no higher than this. His love for the Philippians was such that it reflected the love of Christ himself.

For their victory in the last day (v. 6)

As the apostle gave thanks for the Philippians’ participation in the work of the gospel, he could not help but add a word of thanksgiving for the work of the gospel in them. He was thankful ‘… that he who has begun a good work in you will complete it until the day of Jesus Christ …’

Paul was very good at slipping little nuggets of breathtakingly glorious truth into the mundane portions of his letters. This verse is one of those nuggets. It tells us the following:

• SALVATION IS GOD’S WORK. The Philippians did not begin the work of salvation in themselves only to have God come along and add a little to it. It was entirely his work. God provided the way of salvation through his Son, Jesus Christ, and he even enabled the Philippians to receive that salvation.

• SALVATION IS A GOOD WORK. Salvation lifts the sinner from eternal condemnation and ruin and makes that person part of God’s family and a partaker of God’s eternal glory. Who would dare say that this is not a good thing?

• SALVATION IS A SURE WORK. God does not begin it and then abandon it somewhere along the way. He does not pull his people from the flames of destruction only to allow them to slip back and be consumed. God completes the work of salvation. We know what it is to plan a work and undertake a work only to see it fail. But it is not so with God. We must not picture him looking over the redeemed multitude in eternity and saying: ‘We did fairly well. Eighty per cent of the saved finally made it home.’ God will not have to say such a thing because all his people will make it home. Not one will be missing! The faithful God will faithfully complete his work!

Paul prays for the church (vv. 9–11)

As the apostle began expressing his gratitude for the Philippians, he mentioned remembering them with joy in his prayers (v. 4). He then proceeded to share four requests that he had been offering on their behalf.

That their love would abound (v. 9)

This may seem to us to be a very strange request in the light of what we have already noted, that is, that the Philippian church was already characterized by love. We can be sure that Paul is not now denying what he has already stated. He is rather affirming that love is a grace in which we can always advance. No matter how much we love, we can love more.

He is also praying for them to abound in a certain type of love, that is, love with knowledge and discernment. He will soon find it necessary to warn them about the ever-present danger of false teachers (3:2, 18–19). The Philippians would make themselves easy prey for such teachers if, in the interest of being loving, they were uncritically to accept everything that these teachers were presenting.

We should be keenly aware of this danger. How often the church today has refused to stand against doctrinal error because someone argued that we must be loving! And, of course, love was understood to mean being agreeable and tolerant.

No one believed more firmly in love than Paul, and yet he did not hesitate to rebuke a fellow apostle for compromising the truth (Gal. 2:11–21). Paul did this because he understood that love and truth are not enemies. The most loving thing we can do is stand for the truth in a loving way.

That they would approve the things that are excellent (v. 10)

The word ‘approve’ means to ‘distinguish’. The idea of seeing through to the heart of a matter is involved. Paul is praying that his readers would be able, in the midst of competing issues and concerns, to see what is truly important and deserving of priority, and that they would be able to make wise spiritual decisions.

That they would be sincere and without offence (v. 10)

The word ‘sincere’ translates a word that originally meant ‘pure’ or ‘unmixed’. In ancient times merchants would often patch cracked porcelain with wax. A merchant who wanted his customers to be assured of his integrity would advertise his porcelain as ‘without wax’.1

Paul’s desire for the Philippians was that they be ‘without wax’, pure and blameless in their conduct, so they could stand unashamedly before their Lord. Paul constantly lived with that day on which he would stand before Christ in view, and he wanted his readers to do the same. The key to living this day is to remember that great forthcoming day.

That they would be filled with the fruits of righteousness (v. 11)

William Hendriksen writes: ‘Paul prays that in the hearts and lives of the Philippians there may be a rich spiritual harvest, consisting of a multitude of the fairest fruits of heaven; such as, love, joy peace, longsuffering, kindness, goodness, faithfulness, gentleness, self-control (Gal. 5:22–23), and the works which result from these dispositions.’2

As Paul reflected on the fruits of righteousness, he undoubtedly called to mind the words the Lord Jesus spoke to his disciples on the night before his crucifixion: ‘I am the vine, you are the branches. He who abides in me, and I in him, bears much fruit; for without me you can do nothing’ (John 15:5).

It is not surprising, therefore, that Paul reminds his readers that the fruits of righteousness ‘are by Jesus Christ.’ And because they are produced by Christ, they are ‘to the glory and praise of God’ because Jesus did all for the glory of God (John 8:29; 15:8; 17:1, 4)..

1:3 “I thank my God in all my remembrance of you,” This “remembrance”can refer to (1) their monetary gifts to Paul; the Greek PREPOSITION “epi” can express cause or thanks (cf. James Moffatt’s translation and vv. 5, 7); or (2) Paul’s normal opening emphasis on “remember,” as in Rom. 1:8–9; Eph. 1:16; 1 Thess. 3:6; Philemon 4.

1:4 “always offering prayer with joy” Joy is a recurrent emphasis in the book (chara, cf. 1:4, 25; 2:2, 29; 4:1); “rejoice” (chairō, cf. 1:18; 2:17, 18, 28; 3:1; 4:4 [twice], 10); “rejoice with” (sunchairō, cf. 2:17, 18). This is even more significant in light of Paul’s being imprisoned and facing the prospect of death.

 “for you all” The terms “all,” “always” and “every” are characteristic of Philippians (cf. 1:3, 4, 7, 8, 25; 2:17; 4:4, 5, 6, 8, 13, 21). They may relate historically and theologically to the divisions caused by Greek false teachers or Jewish exclusivism.

1:5

NASB

“your participation in the gospel”

NKJV

“your fellowship in the gospel”

NRSV

“your sharing in the gospel”

TEV

“your partnership in the gospel”

This key term (koinōnia) means (1) “joint participation in”; (2) “fellowship in” (cf. 4:15); or (3) an idiom for giving money (cf. Phil. 4:15; Rom. 12:13; 15:26; 2 Cor. 9:13; Gal. 6:6; 1 Tim. 6:18), therefore, it may refer to this church’s monetary gift to Paul (cf. 1:7; 4:10, 14–18).

 “from the first day until now” This relates to Acts 16:12–40. This phrase tends to define the previous phrase as referring to their participation in the gospel ministry rather than to a financial gift.

1:6 “I am confident” This is a PERFECT ACTIVE PARTICIPLE from the root “to persuade,” meaning “I have been and continue to be certain.”

 “He who began a good work in you” This is an AORIST MIDDLE (deponent) PARTICIPLE. God (Theos) is not in the text but He is assumed (cf. Rom. 8:11; Gal. 1:6, 15 and 1 Thess. 5:24). The MIDDLE VOICE emphasizes the subject’s participation in the action of the verb. However, the form is deponent, which means that this term did not have an active form in Paul’s day, therefore, the MIDDLE may function as an ACTIVE VOICE. There must be a theological balance between God’s initiating love and mankind’s initial and continuing faith response. It could refer to (1) the beginning of the church; (2) the beginning of their participation in the gospel; or (3) the beginning of their personal salvation.



NASB

“will perfect it”

NKJV

“will complete it”

NRSV

“will bring it to completion”

TEV

“will carry it on until it is finished”

NJB

“will go on completing it”

This is a FUTURE ACTIVE INDICATIVE, which can refer to the certainty of the event. Believers live in the tension between the “already” and “the not yet” of the Kingdom of God. Full and complete kingdom benefits are future while citizenship and status are present. Believers live in the overlapping of the two Jewish ages. The new age has arrived (Bethlehem-Pentecost) but the old age remains (fallen nature both in the physical creation and in fallen mankind).

 “the day of Jesus Christ” The reference to the Second Coming is a common element of Paul’s openings (cf. 1 Cor. 1:7, 8; 2 Cor. 1:10; Col. 1:5; 1 Thess. 1:10 and 2 Thess. 1:4ff). This eschatological event appears in Phil. 1:6, 10; 2:16 also.

The eschatological emphasis of a special coming day when humans will meet Jesus (as Savior or Judge) goes by several designations in Paul’s writings: (1) “the day of our Lord Jesus Christ” (cf. 1 Cor. 1:8); (2) “the day of the Lord” (cf. 1 Cor. 5:5; 1 Thess. 5:2; 2 Thess. 2:2); (3) “the day of the Lord Jesus” (cf. 1 Cor. 5:5; 2 Cor. 1:14); (4) “the day of Jesus Christ” (cf. Phil. 1:6); (5) “the day of Christ” (cf. Phil 1:10; 2:16); (6) “His day (Son of Man)” (cf. Luke 17:24); (7) “the day that the Son of Man is revealed” (cf. Luke 17:30); (8) “the revelation of our Lord Jesus Christ” (cf. 1 Cor. 1:7); (9) “when the Lord Jesus shall be revealed from heaven” (cf. 2 Thess. 1:7); (10) “in the presence of the Lord Jesus at His coming” (cf. 1 Thess. 2:19).

In the OT the writers saw two ages, an evil age and a coming age of righteousness, the age of the Spirit. God would intervene in history through His Messiah to set up this new age. This event was known as the Day of the Lord. Notice that NT writers attribute this to Christ. His first coming, the Incarnation, was foretold in many OT texts. The Jews did not expect a divine person, just a divine intervention. The two comings of the Messiah, one as suffering servant and savior, one as Judge and Lord, were not obvious to OT people.

 “He who began … will perfect it” Both the terms “began” and “perfect” were technical terms for the beginning and ending of a sacrifice (cf. Rom. 12:1–2).

1:7

NASB, NKJV

“I have you in my heart”

NRSV

“You hold me in your heart”

TEV

“you are always in my heart”

NJB

“you have a place in my heart”

The Greek phrase is ambiguous. It can refer to Paul’s love for them (NASB, NKJV, TEV, NKJV) or their love for Paul (NRSV).



NASB, NKJV, NRSV

“the defense and confirmation of the gospel”

TEV

“defend the gospel and establish it firmly”

NJB

“defending and establishing the gospel”

These were technical terms for a “legal defense.” The first term is apologia (cf. Acts 22:1; 25:16; 2 Tim. 4:16); the second term is bebaiōsis, (cf. Heb. 6:16 and James Moulton and George Milligan, The Vocabulary of the Greek Testament Illustrated from the Papyri and Other Non-literary Sources, p. 108, which says it was used “to guarantee legally”). This could have referred to Paul’s appearance before (1) Nero or other governmental leaders or (2) his preaching of the gospel.

 “you all are partakers of grace with me” This is a compound term with “syn” and “koinonia”. It showed Paul’s feelings of unity with these believers. This book has an unusual number of compounds with “syn” which meant “joint participation with”:

1:7; 4:14

syn + fellowship (koinonia)

1:27

syn + cooperation`n

2:2

syn + soul or mind

2:17–18

syn + rejoice

2:25; 4:3

syn + worker

2:25

syn + soldier

3:10

syn + form

3:17

syn + initiator

4:3

syn + laborer (or proper name)

The different forms of the word for “fellowship with” (koinōnia) appear often also (cf. 1:5, 7; 2:1; 3:10; 4:14, 16). Paul felt one with the church in soul and ministry.

1:8 “For God is my witness” Paul is making an oath. This was a common technique of asserting his veracity (cf. Rom. 1:9; 2 Cor. 1:23; 1 Thess. 2:5, 10).

 “how I long for you all” Paul uses this term to describe his strong desire to be with these friends (cf. Phil. 4:1; Rom. 1:11; 1 Thess. 3:6; 2 Tim. 1:4).

 “with the affection of Christ” The KJV translates this phrase as “the bowels of Christ.” This is possibly related to the OT sacrifice of these specific body parts on the altar (cf. Exod. 29:13; Lev. 3:3–4, 10, 15; 4:8–9; 7:3–4; 8:16, 25; 9:10, 16). The ancients located the feelings in the lower viscera or abdomen (cf. Isa. 63:15; Jer. 4:19). For Paul it is related to love (cf. 2:1; 2 Cor. 6:12; 7:15; Phil. 1:8, 21; Col. 3:12; Philemon 7, 12, 20).

1:9–11 Verses 9–11 are Paul’s prayer on behalf of the church. These verses focus on the believers’ Christlike lifestyle, while verses 3–8 focus on their position in Christ. This combines the two aspects of salvation: our position in Christ (forensic justification and positional sanctification) and our possessing of that position in Christlikeness (progressive sanctification). Verses 9–11 are one sentence in Greek.

SPECIAL TOPIC: PERSEVERANCE/CONTINUANCE

This term is used only once in the NT (Eph. 6:18) and here it has no relationship to how the term came to be used in the Augustinian vs. Pelagian; Calvin vs. Arminius (semi-Pelagian) controversy. The issue involves the question of salvation; if one is truly saved must they persevere in faith and fruit?

The Calvinists line up behind those biblical texts that assert God’s sovereignty and keeping-power like John 10:27–30; Rom. 8:31–39; 1 John 5:13, 18; 1 Pet. 1:3–5 and VERB TENSES like the PERFECT PASSIVE PARTICIPLES of Eph. 2:5, 8.

The Arminians line up behind those biblical texts that warn believers to “hold on,” “hold out,” or “continue” like Matt. 10:22; 24:9–13; Mark 13:13; John 15:4–6; 1 Cor. 15:2; Gal. 6:9; Rev. 2:7, 11, 17, 26; 3:5, 12, 21; 21:7. I personally do not believe that Heb. 6 and 10 are applicable, but many Arminians use them as a warning against apostasy. Also the parable of the Sower in Matt. 13 and Mark 4 address the issue of apparent belief as does John 8:31–59. As Calvinists quote the PERFECT TENSE VERBS used to describe salvation, the Arminians quote the PRESENT TENSE passages like 1 Cor. 1:18; 15:2; 2 Cor. 2:15.

This is a perfect example of how theological systems abuse the proof-texting method of interpretation. Usually a guiding principle or chief text is used to construct a theological grid by which all other texts are viewed. Be careful of grids from any source. They come from western logic, not revelation. The Bible is an eastern book. It presents truth in tension-filled, seemingly paradoxical pairs. Christians are meant to affirm both and live within the tension. The NT presents both the security of the believer and the demand for continuing faith and godliness. Christianity is an initial response of repentance and faith followed by a continuing response of repentance and faith. Salvation is not a product (a ticket to heaven nor a fire insurance policy), but a relationship. It is a decision and a discipleship. It is described in the NT in all VERB TENSES:

AORIST (completed action), Acts 15:11; Rom. 8:24; 2 Tim. 1:9; Titus 3:5

PERFECT (completed action with continuing results), Eph. 2:5, 8

PRESENT (continuing action), 1 Cor. 1:18; 15:2; 2 Cor. 2:15

FUTURE (future events or certain events), Rom. 5:9, 10; 10:9; 1 Cor. 3:15; Phil. 1:28; 1 Thess. 5:8–9; Heb. 1:14; 9:28

1:9 “your love may abound still more and more” This is PRESENT ACTIVE SUBJUNCTIVE which emphasized his prayer that their love would keep growing (cf. 1 Thess. 3:12). Love is the evidence and sign of a true believer (cf. 1 Cor. 13; 1 John 4:7–20).



NASB

“real knowledge and all discernment”

NKJV

“knowledge and all discernment”

NRSV

“knowledge and full insight”

TEV

“true knowledge and perfect judgment”

NJB

“the knowledge and complete understanding”

Both of these requests involve full spiritual insight which leads to Christlikeness (cf. Col. 1:9). The first, epignōksō, is usually used in the NT for the knowledge needed for salvation (both a true message to be believed and a person to be welcomed). The second (aisthēsis) was more practically oriented and emphasized lifestyle choices (cf. 2:15). Christian maturity involves all three elements: (1) correct doctrine (cf. 1 John 4:1–6), (2) personal relationship (cf. John 1:12; 3:16), (3) godly lifestyle (cf. 1 John 1:7; 2:6). It also requires perseverance (cf. Matt. 10:22; 24:11–13; Gal. 6:9; Rev. 2:7, 11, 17, 26; 3:5, 12, 21; 21:7).

1:10 “so that you may approve” This was the metallurgical term (dokimazaō). It was used for testing the genuineness of coins or precious metals. It came to have the connotation of “test with a view toward approval” (cf. Rom. 2:18; 1 Cor. 16:3; 1 Thess. 2:4).



NASB, NKJV

“the things that are excellent”

TEV

“what is best”

NJB

“true discernment”

Literally this is “things that really count.” This same phrase is in Rom. 2:18.



NASB, NKJV

“sincere”

NRSV

“pure”

TEV

“free from impurity”

NJB

“innocent”

This is a compound term from “sunshine” (eilē) and “judge” (krinō). It literally meant “tested in the light.” It came to have the metaphorical extension of unmixed and, therefore, (1) sincere (cf. 1 Cor. 5:8; 2 cor. 2:17; 2 Pet. 3:1; or (2) “morally pure” (cf. 2 Cor. 1:12).



NASB, NRSV

“blameless”

NKJV

“without offense”

TEV

“free from … blame”

NJB

“free of any trace of guilt”

This is literally, “without offense” or “not causing another to stumble” (similar to 2 Cor. 8:16). The term means a life without blame (cf. Acts 24:16; 1 Cor. 10:32).

This concept of blame goes back to the OT guilt (cf. Gen. 44:10; Josh. 2:17; Judg. 15:3). This guiltlessness is referred to several times in Philippians (cf. 2:15; 3:6). Believers are responsible for their brothers in Christ as well as being a positive witness (lifestyle and verbal) to unbelievers (cf. 1 Tim. 3:2, 7).

 “until the day of Christ” Special topic on NT terms for Christ’s return.

SPECIAL TOPIC: NT TERMS FOR CHRIST’S RETURN

The eschatological emphasis of a special coming day when humans will meet Jesus (as Savior and Judge) goes by several designations in Paul’s writings: (1) “the day of our Lord Jesus Christ” (cf. 1 Cor. 1:8); (2) “the day of the Lord” (cf. 1 Cor. 5:5; 1 Thess. 5:2; 2 Thess. 2:2); (3) “the day of the Lord Jesus” (cf. 1 Cor. 5:5; 2 Cor. 1:14); (4) “the day of Jesus Christ” (cf. Phil. 1:6); (5) “the day of Christ” (cf. Phil. 1:10; 2:16); (6) “His day (Son of Man)” (cf. Luke 17:24); (7) “the day that the Son of Man is revealed” (cf. Luke 17:30); (8) “the revelation of our Lord Jesus Christ” (cf. 1 Cor. 1:7); (9) “when the Lord Jesus shall be revealed from heaven” (cf. 2 Thess. 1:7); (10) “in the presence of the Lord Jesus at His coming” (cf. 1 Thess. 2:19).

There are at least four ways in which the NT authors refer to the return of Jesus:

1.epiphaneia, which refers to a dazzling brightness which is theologically (though not etymologically) related to “glory.” In 2 Tim. 1:10; Titus 2:11 and 3:4 it refers to Jesus’ first coming (i.e. incarnation, cf. v. 11) and His Second coming (cf. v. 13). It is used in 2 Thess. 2:8 (which includes all three major terms for the Second Coming): 1 Tim. 6:14; 2 Tim. 4:1, 8; Titus 2:13.

2.parousia, which implies presence and originally referred to a royal visit. It is the most widely used term (cf. matt. 24:3, 27, 37, 39; 1 Cor. 15:23; 1 Thess. 2:19; 3:13; 4:15; 5:23; 2 Thess. 2:1, 8; James 5:7, 8; 2 Pet. 1:6; 3:4, 12; 1 John 2:28).

3.apokalupsis (or apocalypsis), which means an unveiling for the purpose of revealing. It is the name of the last book in the NT (cf. Luke 17:30; 1 cor. 1:7; 2 Thess. 1:7; 1 Pet. 1:7; 4:13).

4.phaneroō, which means to bring to light or clearly reveal or manifest. The term is used often in the NT for many aspects of God’s revelation. It, like epiphaneia, can refer to Christ’s first coming (cf. 1 Pet. 1:20; 1 John 1:2; 3:5, 8; 4:9) and His second coming (cf. Matt. 24:30; Col. 3:4; 1 Pet. 5:4; 1 John 2:28; 3:2).

5.The very common term for “coming,” erchomai, is also used occasionally for Christ’s return (cf. Matt. 16:27–28; 23:39; 24:30; 25:31; Acts 1:10–11; 1 Cor. 11:26; Rev. 1:7, 8).

6.It is also used with the phrase “day of the Lord” (cf. 1 Thess. 5:2), which is an OT title for God’s day of blessing (resurrection) and judgment.

The NT as a whole is written within the world-view of the OT, which asserted:

a.a current evil, rebellious age

b.a coming new age of righteousness

c.an age brought about by the Spirit’s agency through the work of the Messiah (Anointed One)

The theological assumption of progressive revelation is required because the NT authors slightly modify Israel’s expectation. Instead of a military, nationalistic (Israel) coming of the Messiah, there are two comings. The first coming s the incarnation of deity in the conception and birth of Jesus of Nazareth. He came as the non-military, non-judicial “suffering servant” of Isa. 53; also the mild rider on the colt of a donkey (not a war horse or kingly mule), of Zech. 9:9. The first coming inaugurated the New Messianic Age, the Kingdom of God on earth. In one sense the Kingdom is here, but of course, in another it is still far off. It is this tension between the two comings of the Messiah which, in a sense, is the over-lapping of the two Jewish ages that was unseen, or at least unclear, from the OT. In reality, this dual coming emphasizes YHWH’s commitment to redeem all humanity (cf. Gen. 3:15; 12:3; Exod. 19:5 and the preaching of the prophets, especially Isaiah and Jonah).

The church is not waiting for the fulfillment of OT prophecy because most prophecies refer to the first coming (cf. How to Read the Bible For All Its Worth, pp. 165–166). What believers do anticipate is the glorious coming of the resurrected King of Kings and Lord of Lords, the expected historical fulfillment of the new age of righteousness on earth as it is in heaven (cf. Matt. 6:10). The OT presentations were not inaccurate, but incomplete. He will come again just as the prophets predicted in the power and authority of YHWH.

The Second Coming is not a biblical term, but the concept is the world-view and framework of the entire NT. God will set it all straight. Fellowship between God and mankind made in His image will be restored. Evil will be judged and removed. God’s purposes will not, cannot, fail!

1:11 “having been filled” This is a PERFECT PASSIVE PARTICIPLE. The concept of “filling” is connected to the power of God, the Spirit (cf. Eph. 5:18). He produces Christlikeness in those who believe and cooperate with Him, which is the goal of salvation (cf. Rom. 8:28–29; 2 Cor. 3:18; Gal. 4:19).



NASB

“the fruit of righteousness”

NKJV

“the fruits of righteousness”

NRSV

“the harvest of righteousness”

TEV

“the truly good qualities”

NJB

“the fruits of uprightness”

Notice the term “fruit” is SINGULAR, as it is in Gal. 5:22, where the fruit of the Spirit is love. Here the fruit is righteousness. The term “righteousness” in Paul’s writing usually refers to a believer’s legal standing (positional justification and sanctification) before God (cf. Rom. 4–8). Here, however, it implies the practical outworking of inner salvation (progressive sanctification, cf. v. 10; James 3:18). See special topic at Eph. 4:24.

 “to the glory and praise of God”(cf. Matt. 5:16; Eph. 1:6, 12, 14). Believers’ lives need to bring honor to God! Justification must produce sanctification. No fruit, no root! Christ is both saving us and restoring the image of God in fallen mankind. Believers must exhibit the family characteristics of God! See note on “glory” at Eph. 1:6.

SPECIAL TOPIC: NT TERMS FOR CHRIST’S RETURN

There are at least four ways in which the NT authors refer to the return of Jesus:

3.apokalupsis (or apocalypsis), which means an unveiling for the purpose of revealing. It is the name of the last book in the NT (cf. Luke 17:30; 1 cor. 1:7; 2 Thess. 1:7; 1 Pet. 1:7; 4:13).

5.The very common term for “coming,” erchomai, is also used occasionally for Christ’s return (cf. Matt. 16:27–28; 23:39; 24:30; 25:31; Acts 1:10–11; 1 Cor. 11:26; Rev. 1:7, 8).

6.It is also used with the phrase “day of the Lord” (cf. 1 Thess. 5:2), which is an OT title for God’s day of blessing (resurrection) and judgment.

The NT as a whole is written within the world-view of the OT, which asserted:

a.a current evil, rebellious age

b.a coming new age of righteousness

c.an age brought about by the Spirit’s agency through the work of the Messiah (Anointed One)

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