Last week I wrote that our times of worship with other Christians (i.e. Corporate Worship) is to mirror the same end as our individual lives: The Enjoyment and Glorification of God.  This week I plan on picking-up two themes of God-Centered Worship: Trinitarian and Transforming.

Trinitarian

Richard Mouw, author of The God Who Commands, remarked,

“Christians play favorites with the members of the Trinity.”

Not only do we tend to play favorites with the members of the Trinity, some even tend to look to their emotions as if God only dwells within them.

Commenting upon this last point, John Witvliet, contributor to A More Profound Alleluia: Theology and Worship in Harmony, remarked of his students in class,

“Their journal entries suggest that they tend to imagine that in worship God dwells ‘in their hearts.’  In worship, they expectantly wait for a warm emotional experience that confirms it…they implicitly sense that God is present most fully in worship as the One who lives within them” (pg. 11).

Even though we can know God in an emotional experiential sense (see John 17.3), the worship of God is much more significant than what our feelings tell us.  While worshipping the LORD we are to look beyond how we feel and set our gaze upon the One True and Living God.  Our worship of Him is not bound by how we feel but rather who He is.

What is Trinitarian Worship?

For worship is to be Trinitarian means that our worship is to pay equal honor to the distinct work of the Father, Son, and Holy Spirit (John Frame, pg. 7)

These distinct works are considered the opera ad intra (“internal works”) of God.  These internal works define for us more clearly the operations of each Person within the Trinity.  This economy of work is observed within the act of creation itself.

In creation we see that the Father is the grounds of creation, the Son is the word through whom the Father creates, and the Holy Spirit is the divine power operative in bringing the world into existence (Stanley Grenz, Theology for the Community of God, pg. 67).  The work of God is also observed in worship.

For instance, in worship, God the Father is in heaven receiving our praise, as we approach Him through the mediatory work of God the Son, in the power of God the Spirit.

This point has been beautifully painted by Dr. Douglas Kelly, who said,

“Christ is the sum and substance of our worship…He fulfills the obligations of God towards us and of us towards God as Representative head of the Covenant of Grace…Divine worship required of us is not a human work; it is always the work of Christ for us and through us…Worship is not primarily self-expression.  Rather it is the groaning, praising and interceding of the Holy Spirit within us, taking us back to the One who sent Him to us on the basis of His finished work…Worship then is not a human work but a participation in the one Priesthood of Christ” (The Puritan Regulative Principle and Contemporary Worship) (Also see, Heb. 4.15-16).

If you’re a Christian and you have not considered this before, I would encourage you the next time you are in a worship service to evaluate yourself to see if you have been more focused on your feelings, the quality of the music, and the song choice or if your thoughts have been more so on God.

Transforming

God created man in His own image and likeness with the intent of unbroken fellowship.  However, left to our own freedom mankind has fallen and this unbroken relationship with God has been broken.

Although we are considered dead in our sins and trespasses (Eph. 2.1-4), God has not left His elect within their misery and eternally condemning state.  For the purpose of His own pleasure God the Father has chosen many to have a restored fellowship with Him and eternal life through the historical redeeming work of His Son, Jesus Christ, contemporarily applied by God the Holy Spirit. This is why D.A. Carson contends that “new covenant worship…finds its first impulse in this transforming gospel, ‘which restores our relationship with our Redeemer-God and therefore with our fellow image-bearers, our co-worshippers” (Worship by the Book, 43).

Although Scripture and the Reformed tradition do not establish a fixed form of worship, it is suggested that corporate worship should retell of God’s redeeming work in Christ.  In following such a rhythm in the gathered assembly, we will protect the people of God from a performance mentality to an empowered response to God rooted in His grace.

Along these lines, Tim Keller said,

“That is how the gospel operates.  We do not perform duties…Rather, we hear the word of our acceptance now; and transformed by that understanding, we respond with a life of thankful joy (Rom. 5.1-5)” (Worship by the Book, 215).

Consequently, every element utilized in corporate worship should be done so a supportive piece to the gospel narrative, not as a “filler” or for entertainment purposes.

Sometime next week I will finish up the final facet of God-Centered Worship: Transcendent.

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Philippians 1.29

For it has been granted to you that for the sake of Christ you should not only believe in him but also suffer for his sake

At this point, Paul now further elaborates on the opposition and salvation the Philippians will experience for standing firm in the Gospel by explaining that their faith and suffering are derivatives of God’s gracious gift on behalf of Christ.

The Gift of Faith in Christ

Theater of Philippi

In clarifying why the Philippians opposition will serve as a sign of their salvation, Paul explains this by saying their faith in Christ is a gift (”kha-re-zo-mi“)(i.e. granted) for the sake of Christ.  This gift of faith is not a gift earned (Eph. 2.8-9) or something that comes from within or that we will to be given (John 1.12-13).  This gift to believe in Christ is one that is given “freely or graciously as a favor, of God” (A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 2d ed., 876).

God is the Originator of Faith

At this point, Paul uses carizomai in the aorist tense in pointing to God as the originator of faith, while further utilizing the passive voice in signifying that the activity of faith is actively based upon God’s sovereign will, and passively upon men (Peter O’Brien, The Epistle to the Philippians, 159)

This thought is not only observed within this letter (1.6, 28; 2.12-13), it is also paralleled throughout much of the New Testament (John 1.12-13; Acts 13.48; Rom. 9.11-13; Eph. 1.4-6, 9, 11-12; 1 Thess. 5.9; 2 Thess. 2.13; 2 Tim. 1.;  Heb. 12.1-2; 1 Pet. 1.1-2; 2.8; Jude 4).

God Permits the Non-Elect to Continue in their Unbelief towards Destruction

For those unfamiliar with the Sovereignty of God in relationship to mankind’s salvation, what I’m about to say will be hard for you to grasp at first as it was for me.  If you find this offensive and hard-to-swallow, then before you comment to this post, I simply challenge you to read the Scriptures and see what God’s word says.  Are you up for the challenge?

Either way, I’m moving on.

What is more, the “destruction” of unbelievers as coming from God – as observed in Philippians 1.28 (see A Sign of Destruction and Salvation) – is not only seen in this letter, it too is discovered elsewhere (Rom. 9.11-13; 1 Pet. 2.8; Jude 4).  God’s role in the “destruction” of unbelievers is not to be mistaken for His actively working unbelief in someone, for unbelief in God naturally exists from our birth (Psalm 51.5; Prov. 20.9; Eccl. 7.20; Rom. 3.10; Eph. 2.1-3).

How then are we to understand God’s role in someone’s eternal damnation?  Jonathan Edwards (1703-1758) – Congregationalist Pastor and Theologian – best answered this question, saying:

Sinners, in laying the blame of their rejection of Christ to God from that, that all faith       must be of God, and not of themselves, argue in this manner: God is the fountain of all light and, therefore, he must be the fountain of all darkness too; he is the author of all good and, therefore, the blame of all evil must be laid to him: whereas it would certainly be more natural and rational to argue contrariwise. If the sun be the fountain of light, then certainly darkness don’t come from the sun, but that must proceed from some other cause. If all faith and receiving Christ be from God, and that be true in John 6: 44, “No man can come to me, except the Father that hath sent me draw him,” then ’tis natural to suppose that unbelief is not of God, but of ourselves. ‘Tis no argument that man can’t hate Christ of himself, because God is the bestower of all love to Christ (The “Miscellanies,” (Entry Nos. 501-832) (WJE Online Vol. 18, 407).

The destruction of the Philippians opponents is not to be attributed to God’s actively working unbelief in them.  Rather, God’s role is to be seen as one who permits them to continue in their unbelief and subsequent destruction.

The Gift of Suffering for Christ

Not only were the Philippians graciously given faith to believe in Christ, they were also given another extension of grace, namely, the privilege of suffering upon His behalf (noted in the contrast created by “alla”).

As Peter O’Brien points out, when the preposition “hu-per” is used with verbs of suffering it designates the reason for the suffering itself (Acts 5.41; 9.16; 21.13; cf. 2 Thess. 1.5) (159).  With this being said, in this particular context the suffering the Philippians are experiencing is on behalf of Christ in particular as they advance the gospel, not suffering in general (Gordon Fee, Paul’s Letter to the Philippians, 170-171).

For the Philippians as well as those reading this that have experienced suffering for sharing the Gospel or are fearful of sharing the Gospel for this reason, you need not feel alone.  To suffer for the sake of Christ is a theme woven throughout the entirety of the New Testament and similarly observed throughout church history (Matthew 5.11-12; John 15.18-25; Acts 5.41; 9.16; 21.13; Rom. 5.3-5; Phil. 3.10-11; 1 Thess. 3.2-3; Hebrews 11.26; 1 Peter 4.13-14, 16.

Some Final Thoughts

It is important for us not to draw the wrong conclusions about suffering being a gift of God, as if He desires for us to be masochists.  We would do well to heed the words of Moises Silva, who said,

Suffering is not in itself a good thing but an evil characteristic of this sinful world (and certainly we must not think of evil, in the sense of sin, as proceeding from God).  Believers certainly are not admonished to thank God for experiencing personal tragedy.  But we may, indeed we must, thank him that he does not isolate us from evil experiences; we are to praise him that in his wisdom he uses them to strengthen us and thus to accomplish his saving purposes in us (Philippians, 84)

To God be the glory

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Have you ever taken the time to reflect on the series of choices and events that have placed you where you are at today?  From time-to-time I enjoy doing so and even find much encouragement in reading previous journal entries that I made so that I can more easily see the hand of God at work in leading my family and me.

The following two journal entries are from October of 2005.  I had just begun Seminary the previous May at Regent University in Virginian Beach, VA.  Prior to beginning Seminary Studies I was involved with a Word of Faith Church in PA and was actually beginning to study Reformed Theology (That’s another story for another day).

Apart from a couple of books I had read by that time, I had no idea what “Presbyterianism” was.  With no further a due, here is how the LORD led me into the Presbyterian Church.

October 4, 2005

I just finished studying Greek moments ago and felt that it would be appropriate to write a little tonight before going to bed.

Tomorrow is a big day!  It is Regent University’s ministry fair.  There will be ministers from across the Tidewater area that will be representing their respective ministries at the school.

I perceive that God is preparing to open a door for me to step into tomorrow.  Call me crazy, but there is a particular someone in whom God has prepared before hand for me to meet.  I ask in the Name of Jesus Christ, Father, that You will confirm in both of our hearts that we are to meet.  I ask that You would confirm this foreordained relationship through a mutual acquaintance from WV.  I thank You for guiding and leading my steps at this time.  I commit myself to Your ways, knowing that You have ordained this time and that there is an opportunity that You are wanting me to embark upon at this time.  In Jesus Name, AMEN!

[When writing and praying this I had in mind that God was going to introduce me to someone at the school that had a mutual friendship back home in WV]

October 7, 2005

I haven’t had the opportunity to write since the Ministry Fair this past weekend; however, I believe God did confirm what I asked of Him for the fair.  The reason that I say confirm is that I still need to test this out.  I asked God to confirm where I am to be through a mutual affiliation from WV while I was at the Ministry Fair.

I was at the Fair for a period of three hours and was actually on my way out when I came across this last booth.  In all honesty I had full intentions of walking by due to the denominational affiliation.  The Church representatives were from KPC (Kempsville Presbyterian Church).  It’s not that I didn’t like the people and that I would not fellowship with them, it’s the fact that if I am going to expose myself to a particular ministry then I believe that I should be involved with one that is congruent with my own beliefs.

Beside the point, like I said, I had no intentions of going to this booth due to my exhaustion; however, I happened to have made eye contact with this particular gentleman and decided to strike up a friendly conversation.  Upon talking with him I discovered that the Senior Pastor and Worship Leader used to minister at a church in Cross Lanes, WV [This is where I’m from].

When I first heard this I was simply shocked and surprised, to a degree.  My first reaction was,
“God, I am not going to go to a Presbyterian Church!  Why would you lead me to such a particular place?”

Upon further discussion I came to find out that the church is Charismatic and believes in the [gifts] of the Holy Spirit.

I am looking forward to the opportunity to attend the church and test out the will of the Lord in this matter.  I commit this situation to You God and ask for You to have Your way.  I will not be done but Yours!

Final Thoughts

I can’t say that my life goal was to be a Presbyterian Minister.  Before attending Seminary, such a thought wasn’t even remotely on my radar.  Amazingly enough I have had the opportunity to serve at an Evangelical Presbyterian Church (EPC) in WV and am now pursuing ordination through the Presbyterian Church in America (PCA).

My hope and desire is to serve as a Senior Pastor while finishing my Master of Divinity (M.Div.) with intentions of pursuing a Ph.D. or Doctor of Ministry (D.Min.) so that I can have a greater ability and more opportunities to teach.

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The following is from Jonathan Dodson, Acts29 Pastor, on The Message of the Resurging Calvinism.  In this article Dodson believes there are 5 important distinctions driving the New Calvinist:

1. The Gospel is not Religion

2. The Gospel does not produce an Us vs. Them mentality in evangelism

3. The Gospel is bigger than a Fire Insurance Policy and encompasses all of life

4. The Gospel is not correlated with a particular Political Party.

5. The Gospel is driving people back to the city.

For an elaboration on all five of these points, you can find the rest of this article here at The Resurgence.

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[Before Commenting I highly encourage you to read Where's the Love in Christianity and Politics?]

Just today Vice President Joe Biden arrived in Israel in order to further Israeli-Arabian relations.  What do you believe will be the outcome of his visit?  Do you believe that Vice President Biden will alleviate the fears of Israel that the U.S. does not really understand their concerns or the outcome of their policies?  Will his mediatorial work further the peace talks between these two groups?  If not, will Hana Sinora be right in saying that the credibility of the Obama Administration will be “shot?”

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The following is from the Presbyterian Church in America’s Historical Archives.  Take a few minutes to read through and respond in the comments below.  What’s your opinion on their position?   

A Pastoral Letter Concerning the Experience of the Holy Spirit in the Church Today
A Pastoral Letter to the churches and members of the PCA adopted by the Second General Assembly of the Presbyterian Church in America. [1975]

The General Assembly of the National Presbyterian Church, being fully aware of the widespread notice being given to the question of the work of the Holy Spirit today, offers the following pastoral letter addressed to its churches:

The General Assembly rejoices in all evidences of new life in Christ’s body. It prays earnestly that the spirit which Christ has poured out on His church may continue to affect radically the lives of men throughout the world.

At the same time, the General Assembly would express concern over an increasing emphasis on experience-centered criteria as they are applied to the life of God’s people. The General Assembly would encourage the church as a whole to take most seriously its commitment to the Scriptures as the “only infallible rule of faith and practice” (B.C.O. 22-5), particularly as Scripture relates to current questions within the church.

In seeking to provide guidelines from Scripture to questions relating to the church’s experience of the Holy Spirit, the General Assembly would offer the following observations:

I. Concerning the Baptism of the Holy Spirit.

 Baptism of the Holy Spirit was promised by Joel and other prophets in the Old Testament[1] as well as by John the Baptist and our Lord in the New Testament[2]. It found its fulfillment at Pentecost[3]. While public and external manifestations of the baptism of the Holy Spirit occurred on occasion in the Apostolic Age[4], Scripture teaches that the normal experience of the Spirit’s baptism coincides with regeneration[5]. It is therefore not to be viewed as a second blessing or a special work of grace enjoyed by some but not by all Christians[6]. The initial reception of Christ by faith is not to be separated from the total impartation of the Person of the Holy Spirit[7].

II. Concerning Life in the Spirit.

Life in the Spirit begins with regeneration[8]. The first manifestation of this life is the believer’s calling on the name of the Lord for salvation[9]. Assurance of salvation is not based on any experience, but on the Word of God that promises eternal life to all who believe[10]. This assurance is to be cultivated by the continual use of the means of grace[11].

III. Concerning the Filling of the Spirit.

The filling of the Spirit denotes the dominion of Christ in our lives and occurs when one is led willingly by the Word through which the Spirit works[12]. By their subjection to the Word of Scripture, believers grow in grace and the benefits of the redemption they receive freely through Christ[13]. The evidence of this spiritual growth is seen in the fruits of the Spirit, which is proof of their abiding in Christ and His Word abiding in them[14]. By the filling of the Spirit they are enabled to speak the truth of Christ with great boldness[15].

The Scripture commands every Christian to be filled continually by the Holy Spirit, and to grow spiritually by obedience to God’s Written Word and the proper use of the means of grace[16]. When we neglect or ignore His Word or are disobedient to it, we are guilty of quenching and grieving the Holy Spirit[17].

IV. Concerning the Gifts of the Spirit.

Spiritual gifts are granted to every believer by the Holy Spirit, who apportions to each Christian “individually as He wills”[18]. Christians are to use these gifts to serve Christ in the work of His kingdom and for the edification of the body of Christ[19]. All true believers receive some spiritual gift or gifts[20]. No spiritual gift is to be despised, nor is it to be misused to bring glory to any other than to Christ[21]. Specific spiritual gifts noted in Scripture are found in the following passages: Romans 12:3-8; 1 Corinthians 12:8-10; 1 Corinthians 12:28; Ephesians 4:11-16.

Some spiritual gifts plainly have ceased, such as the founding office of apostle. Others are obscure and cannot be clearly defined, such as “helps.” Others are clearly seen today, such as “teaching” and “giving.” Some have received undue prominence in recent days, such as “tongues,” “working of miracles” and “healing.”

A. Tongues.

It seems evident that the tongues in Acts 2 were foreign languages known to the hearers there present. It is more difficult, however, to resolve the question of the exact nature of the tongues mentioned elsewhere in the New Testament. It is also difficult to determine with certainty the relationship of the modern tongues phenomenon to the New Testament experience. The General Assembly suggests, however, that:

1. Any view of the tongues as experienced in our time which conceives of it an experience by which revelation is received from God is contrary to the finalized character of revelation in Scripture;
2. Any view of tongues which sees this phenomenon as an essential sign of the baptism of the Spirit is contradictory to Scripture; and
3. Any practice of the tongues phenomenon in any age which causes dissension and division within the body of Christ or diverts the church from its mission is contrary to the purpose of the Spirit’s gifts.

B. Miracles.

Much discussion and debate continue throughout the church of Christ on the subject of miracles. In the Scripture certain clusters of miracles were associated with various servants of God and related to the giving of revelation, such as Exodus 4:1-9; 1 Kings 17:23-24; John 2:11, 3:2. Such miracles were signs by which God communicated divine truth or confirmed that the speaker indeed spoke from God. These miracles related to revelation have ceased, since revelation was completed with the closing of the Canon in the New Testament era.

Scripture also uses the term “miracle” or wonder to describe the acts of God in all areas of creation and providence[22]. The power of God in response to believing prayer to work wonders and to heal the sick cannot be limited[23]. Such wonders certainly do continue to this day and are all for the glory of God not man.

Finally, the General Assembly would speak a word of caution against an obsession with signs and miraculous manifestations which is not indicative of a healthy church, but of the opposite[24]. The Spirit provides all that is necessary for the equipping of the saints through His presence and power in the lives of the regenerate[25]. The true basis of faith and spiritual growth is the work of the Holy Spirit in believers as they are made subject to His written Word, which is sufficient in itself for spiritual growth to complete maturity[26].

The General Assembly would also urge a spirit of forbearance among those holding differing views regarding the spiritual gifts as they are experienced today[27].

As the church continues to study these matters, the General Assembly would recommend:

1. Prayerful study of the scriptural teaching on the Holy Spirit and His gifts;
2. Study of the church’s Standards on such areas as Scripture, Trinity, Doctrines of Grace;
3. Careful training, examination and selection of officers and others in the place of teaching and leadership in the church to assure a consistency of commitment to Scripture and the Reformed faith and to the health and unity of the church;
4. Preaching and teaching of the Doctrine of the Holy Spirit and His work as taught in Scripture and the Standards of the church; and
5. The promotion of a charitable spirit in the whole church.

For a list of the footnotes, click on “read more.”

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Read the rest of this entry »

From Truth Decay: Defending Christianity Against the Challenge of Postmodernism by Douglas Groothuis (pgs. 178-179):

Christian truth is public truth – truth for the marketplace that can be assessed according to universal criteria by any thinking person who is willing to consider it openly, seriously and humbly (Mt. 7.7).  This is what Paul declared on Mars Hill before the non-Christian thinkers of his day (Acts 17.22-31)…

Paul affirmed the following propositions.

1. Athenian religion is objectively inadequate because it lacks Christ (Acts 17.22-23)
2. God is the Creator of all and cannot be reduced to idols.  The Athenian’s idolatrous worship is false before the fact of God (Acts 17.24-25)
3. God is the sovereign source of every human being and has marked out each one’s habitation and place in history (Acts 17.26)
4. God did this so that people would seek him and perhaps find him (Acts 17.27)
5. A non-Christian Greek thinker’s writings expand on point 4 (Acts 17.28)
6. Since we are God’s creatures, God should not be depicted by an image made by human skill (Acts 17.29).  It fits neither God nor us.
7. God overlooked the race’s previous ignorance, but now commands all people everywhere to repent (Acts 17.30)
8. God has decreed a day when the world will be rightly judged by the risen Christ (Acts 17.31).
9. God has proven point 8 for all people by raising Christ from the dead in history (Acts 17.31).

Paul is setting forth claims concerning objective truths.  These truths can be known by those who presently hold another worldview [i.e. Have different beliefs and opinions distinct from Christianity].  He appeals to the objective evidence of Christ’s resurrection from the dead as evidence available to convince these people.  He does not encourage them to join his community or language game, redescribe life along his lines or accept Christianity because it has a tight web of belief (bold mine).

Public truth demands universal access – although we should not expect universal assent because of the darkness of unrepented sin (2 Cor. 4.4)…

The same is true for us today because God’s truth has not changed, and humans are still made in the image of God, corrupted by sin and redeemable through the work of Jesus Christ, God incarnate.

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Glenn Beck

This morning while cleaning-out my wife’s car, I happened to be listening to The Glenn Beck Program.  While listening a caller called in from Orlando, FL and asked two questions in regards to Glenn Beck’s American Revival Tour.  The two questions the caller asked, which I thought were legitimate, revolved around the role of faith in this political geared programs.

The first question the caller asked was, “Will my non-believing [I presume Atheists?] friends feel comfortable at this event?”  In response to this question I found it appropriate that Glenn spoke of the role of faith in the founding of the United States of America that can be observed irrespective of someone’s religious, or lack thereof, persuasion.

As I continue to sweep out my wife’s car and throw away month old chicken nuggets stored away under the back row of seats, I found myself internally nodding in agreement.  This all changed in response to the callers second question.

After this response the caller then followed-up with another faith oriented question, “Will Christians – like himself – be comfortable attending the American Revival Tour lead by a Mormon.”  That Glen Beck is a Mormon is not my qualm, my qualm was with his response to this caller who I believe asked a perfectly legitimate question.

In response to this I thought that Glenn to this caller-to-task for having some sort of hidden motive to destroy the good that he and his crew are doing.  Come on.

If you’re hosting a Conference dealing with the Revival of America that is addressing the role of faith in the founding of America has to realize that such a label and content naturally carries a significant religious undertone.  What is more, if such a Conference is being lead by a professed Mormon must also realize that people will presume that Mormon beliefs will naturally be interwoven within it.

As Christians we are obligated to be submitted to the governing authorities of America distinctly as Christians (Rom. 13.1-7).  In order to maintain the purity of the Church it is important for us to ask such discerning questions to know if non-Christian beliefs will under gird a religiously oriented Conference as Glenn Beck’s American Revival (For more on this topic I suggest you read my work on Christianity and Democracy).

Such a title to any Conference could easily be understood as a religiously oriented one.  Wouldn’t people think the same thing if a Christian, Muslim, or Buddhist were an American Revival Tour?   Based upon the purpose of the Conference, how else could this conference be understood than a religiously oriented one?

What’s your thoughts on this?  Am I being too annal, or is there some legitimacy to what I’m saying?  I’m looking forward to hearing your thoughts.

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Phil. 1.28b

This is a clear sign to them of their destruction, but of your salvation, and that from God.

Theater of Philippi

To live worthy of the gospel is to be in one mind and spirit while advancing the faith in face of opposition.  Paul now says that these actions will serve as a sign of the Philippians opponent’s destruction and their own salvation (Gordon Fee, Paul’s Letter to the Philippians, 168).

“This” is best understood as referring back to how the Philippians are to live worthy of gospel, not “the faith” as proposed by Hawthorne (Gerald F. Hawthorne, Philippians, 58). For Paul’s main contention so far has been on living worthy of the gospel, not the gospel itself.

Now let’s take a look at the 2 signs the Philippians conduct, as well as ours today, provides..

The 2 Signs in Living Worthy of the Gospel

The first “sign” that the Philippians actions will reveal is the “destruction” of their adversaries.

The destruction alluded to hear by Paul is more than a psychological effect upon the Philippians opponents (Peter O’Brien, The Epistle to the Philippians, 155), it is a reference to the “eternal destruction as punishment for the wicked (A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 2d ed, 103).

This meaning is further confirmed in a parallel passage where a similar word (i.e. cognate) for “sign.”  In 2 Thessalonians 1.5 and 9 we read,

“This [Referring to the Thessalonians perseverance in the midst of persecution in vs. 1.4] is evidence [Similar word for “sign”] of the righteous judgment of God…They will suffer the punishment of eternal destruction, away from the presence of the Lord and from glory of his might.”

The second sign serves as a contrast to the first (note the use of “but”), which is the “salvation” of the Philippians.

The salvation the Philippians shall experience is none other than the salvation “which the true religion bestows” (ibid., 801), and ends in eternal relief, deliverance, and joy.

Destruction and Salvation are Both from God

The final words in this verse, “and this from God,” refers both to the destruction of the Philippians opponents and to the Philippians salvation.

This is evident in that “this” is found in the neuter case which lends support to this understanding.  Why?  For a word in the Greek to be found in the neuter means in a general sense that it is a neutral word.  Consequently, “this” is not referring directly to the destruction or salvation of people but rather to both (O’Brien, 157) (In another post I’ll further address the relationship of God in the destruction and salvation of people).

Final Thoughts

These words would have been encouraging for the Philippians to have heard.  Not that the Philippians would have rejoiced over the eternal destruction of the very ones they were striving to save, but that the opposition and subsequent suffering they are experiencing is not in vain nor outside of the superintendence of God (Moises Silva, Philippians, 83).

In the words of P. Benoit,

“It is God who sends the persecutions they must undergo, the solid resistance with which they must confront them, and the assurance of salvation which follows” (From O’Brien, 157).

As we move forward in living worthy of the Gospel we will face opposition.  We should not lose heart in such trials for God will provide us with the grace to lovingly resist and confront them.  Not only will God enable us to handle opposition in such a way, but we will further experience the assurance of salvation that He has granted to us.

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