3:1-12 Horeb is another name for Sinai (v. 1). It probably indicates a range of
mountains rather than a particular mountain peak. The writer called it "the
mountain of God" because it was the place where God later gave the
Mosaic Law to Israel. Here the Angel of the Lord is clearly God (Yahweh, v. 2; cf. vv. 4, 6, 7). He was not an angelic messenger but God Himself.
A burning thorn-bush was and is not uncommon in the Sinai desert.
These bushes sometimes burst into flame spontaneously. This bush was
unusual, however, because even though it burned it did not burn up (v. 3).
The monastery of St. Catherine is supposed to be on the exact site of the
burning bush, according to ancient tradition.
Jewish and Christian interpreters have long seen the bush in this incident
as a symbol of the nation of Israel ignoble in relation to other nations (cf.
Judg. 9:15). The fire probably symbolized the affliction of Egyptian
bondage (cf. Deut. 4:20). The Israelites suffered as a result of this
hostility, but God did not allow them to suffer extinction as a people from
it. Because Israel has frequently been in the furnace of affliction
throughout history, though not consumed, Jews have identified the
burning bush as a symbol of their race. This symbol often appears on the
walls of synagogues or in other prominent places not only in modern Israel
but also in settlements of Jews around the world. The fire also probably
symbolized the presence of God dwelling among His people (cf. Gen.
15:17; Exod. 19:18; 40:38). God was with His people in their affliction
(cf. Deut. 31:6; Josh. 1:5; Dan. 3:25; Heb. 13:5).
*This was the first time God had revealed Himself to Moses, or anyone else
as far as Scripture records, for over 430 years (v. 4). Later in history God
broke another 400-year long period of prophetic silence when John the
Baptist and Jesus appeared to lead an even more significant exodus.
Exodus 3:5 "God begins his discourse with Moses by warning him not
to come near to him because he is holy. God's holiness is a central theme in the
remainder of the book. Indeed, the whole structure of
Israel's worship of God at the tabernacle is based on a view
of God as the absolutely Holy One who has come to dwell
in their midst. We should not lose sight of the fact,
however, that at the same time that God warns Moses to
stand at a distance, he also speaks to him 'face to face' (cf.
Nu 12:8). The fact that God is a holy God should not be
understood to mean that he is an impersonal force—God is
holy yet intensely personal. This is a central theme in the
narratives of the Sinai covenant that follow."
3:13-15 Moses' fear that the Israelite elders would not accept him is
understandable (v. 13). God had not revealed Himself to His people for
over 400 years. When Moses asked how he should answer the Israelites'
question, "What is His name?" he was asking how he could demonstrate to
them that their God had sent him.
Exodus 3:13 [What is his name] The meaning of this question is evidently: "By which name shall I tell them that the promise is confirmed?" Each name of the Deity represented some aspect or manifestation of His attributes. What Moses needed was not a new name, but direction to use that name which would bear in itself a pledge of accomplishment. Moses was familiar with the Egyptian habit of choosing from the names of the gods that which bore specially upon the wants and circumstances of their worshippers, and this may have suggested the question which would be the first his own people would expect him to answer.
Exodus 3:14 And God said unto Moses, I AM THAT I AM: and he said, Thus shall thou say unto the children of Israel, I AM hath sent me unto you.
[I AM THAT I AM] That is, "I am what I am." The words express absolute, and therefore unchanging and eternal Being. The name, which Moses was thus commissioned to use, was at once new and old; old in its connection with previous revelations; new in its full interpretation, and in its bearing upon the covenant of which Moses was the destined mediator.
Exodus 3:15 And God said moreover unto Moses, Thus shalt thou say unto the children of Israel, The LORD God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you: this is my name for ever, and this is my memorial unto all generations.
[The LORD God ...] Better, Jehovah Yahweh, God of your fathers, God of Abraham, God of Isaac, and God of Jacob. It corresponds exactly to the preceding verse, the words "I am" and "Jehovah" (Yahweh) being equivalent. This name met all the requirements of Moses, involving a two-fold pledge of accomplishment; the pledges of ancient benefits and of a new manifestation.
[Name ... memorial] The name signifies that by which God makes Himself known, the memorial that by which His people worship Him.
Paul's situation in Rome 28:16
Paul was a Roman citizen who had appealed to Caesar and had gained the respect (to say
the least) of his centurion escort. Therefore he was able to reside in a private rented
residence with a Roman guard (v. 30). We know that Luke and Aristarchus remained with Paul for some time, and Paul had other visitors including Timothy, Tychicus, and Epaphroditus. Luke and Aristarchus were with him when Paul wrote his epistles to Philemon and to the Colossians (Phile. 24; Col. 4:14), which he composed during his detention in Rome. This imprisonment probably lasted from A.D. 60 into 62 (cf. v. 30). Thus Acts ends about A.D. 62, 29 years after the death and resurrection of the Savior and the day of Pentecost.
Acts 28:17-20 Paul began immediately to prepare to witness. He wanted to see the
leaders of the Jewish community soon for two reasons. He wanted to
preach the gospel to them as Jews first. He also wanted to take the
initiative in reaching out to them with an explanation of why he was in
Rome. He wanted to do so before they arrived at false conclusions
concerning his reasons for being there. Estimates of the Jewish population
in Rome in the first century vary between 10,000 and 60,000.1045
Undoubtedly before sending for these Jews Paul satisfied himself that they
were not antagonistic to him already. He would hardly have invited to his
house men who just might have been as hostile as the Jerusalem assassins.
Paul may have been unable to go to the synagogues because of his
prisoner status. On the other hand he may have chosen to explain his
situation to a small group of Jewish leaders on his own turf. He could have
done this to preclude another riot that would have complicated his formal
acquittal. So, only three days after his arrival in Rome, Paul sent for these
men. "Paul's statement in 28:17-20 is a summary of thepreceding trial narrative and imprisonment speeches in Acts 22—26. It presents what the narrator most wants
readers to retain from that long narrative."
Paul emphasized these points in his explanation. He had done nothing
against the Jews or their customs (v. 17). The Roman authorities in Judea
had already declared him innocent (v. 18). He had appealed to Caesar
because the Jews in Judea challenged the Romans' verdict, not because
Paul had any grievance against the Jews (v. 19). His present condition
grew out of the promises God had given Israel (i.e., concerning her
Deliverer and deliverance, v. 20; cf. 23:6; 24:21; 26:6-8).
Acts 28:21-22 It may be that the Jewish leaders were being completely honest and
Straight forward with Paul in what they said. If so, God had miraculously
kept these Jews from hearing about Paul's case since Jews in Jerusalem
and Rome communicated frequently with each other. "Very possibly the Jews in Rome preferred to remain ignorant of the case; they would not have forgotten that earlier disputes over the Messiah had led to their temporary expulsion from the city."
the Jewish leaders realized that Paul's release was inevitable since
the Jews had no real case against him in Roman courts. They may have
decided to start from scratch in their campaign to do away with him. In
any case, they were eager to hear what Paul had to say.
28:23 Luke's concern in this was to emphasize what Paul preached to
these men and their reaction to it. The term "kingdom of God"
means the same thing here as it usually does in the Gospels and Acts,
namely, Messiah's rule on earth during the millennial kingdom (cf. 1:3-8;
8:12; 14:22; 19:8; 20:25; 28:31). "He [Paul] was seeking a communal decision, a recognition
by the Jewish community as a whole that Jesus is the fulfillment of the Jewish hope. The presence of significant opposition shows that this is not going to happen."
"Is there any example of undefeatable hope and unconquerable love like this act of Paul when, in Rome too, he preached first to the Jews?"
Acts 28:24-27 Luke recorded for the third and last time what had become the Jews'
characteristic response to hearing the gospel (v. 24; 13:46; 18:6; cf. Rom.
11:7-10). Paul's parting word was a quotation from Isaiah 6:9-10 in which
God told the prophet that his Jewish hearers would not believe God's
message through him (cf. Matt. 13:14-15; Mark 4:12; Luke 8:10; John
12:40-41). Paul saw that this word to Isaiah was as applicable in his own
day as it had been in Isaiah's. He also regarded it as inspired by the Holy
Spirit. "Note how the failure to respond to the message of the
gospel is seen as a failure to turn."
Gentile response to the gospel
Acts 28:30-31Paul's innocence of anything worthy of punishment is clear from his living a relatively comfortable life in Rome for the following two years (A.D. 60-62).1053 Paul was able to
preach (Gr. kerysso, to proclaim as a herald) the kingdom of God and to teach (didasko,
to instruct others) about the Lord Jesus Christ. Luke began Acts with a reference to the
kingdom of God (1:6) and ended it with another (28:31). Verse 23 clarifies verse 31.
Preaching the kingdom of God involves solemnly testifying about it, and teaching
concerning Christ includes persuading people about Him. Paul could do this openly and
without hindrance by the Roman authorities. This was Luke's final testimony to the
credibility and positive value of the Christian gospel. "With this expression [i.e., unhindered], which is literally Luke's last word in Acts, he is saying that largely through Paul's activities, the Church is now on the march, and nothing can stop it. Paul has built the vital bridge
from Jerusalem to Rome. The Cross is in the field." "In seeming to leave his book unfinished, he [Luke] was implying that the apostolic proclamation of the gospel in the first century will continue until the consummation of the kingdom in Christ (Acts1:11)."
What happened to Paul following the events recorded in Acts? There is disagreement
among scholars, as one might expect. Some believe the Roman authorities condemned
Paul and put him to death. However most believe they released him and he left Rome. In
support of the latter view are references in other New Testament books to Paul's
activities. These are difficult to incorporate into the events of his life that Acts records.
We can explain them if he continued his ministry. Also Eusebius, the early church
historian who died about A.D. 340, wrote the following.
"After pleading his cause, he is said to have been sent again upon the
ministry of preaching, and after a second visit to the city [Rome], that he
finished his life with martyrdom."
While Paul was in Rome during the two years Luke mentioned (28:30), he evidently
wrote the Prison Epistles (Ephesians, Philippians, Colossians, and Philemon). After his
release and departure from Rome, he wrote the Pastoral Epistles. He probably wrote 1
Timothy between A.D. 63 and 66 to Timothy who was ministering in Ephesus, but we do
not know from where he wrote it. He spoke of meeting Timothy in Ephesus later (1 Tim.
3:14; 4:13). Paul also wrote the Book of Titus probably from Illyricum or Macedonia
during the same period to Titus who was on Crete (cf. Titus 3:12; 2 Tim. 4:10). Perhaps
Paul visited Spain as he longed to do between A.D. 62 and 67 (Rom. 15:23-24) though
there is no Scriptural record that he did or did not do so. From Rome he wrote 2 Timothy
to Timothy in Ephesus shortly before his martyrdom in A.D. 68 (2 Tim. 1:16-18; 4:14,
19; 1 Tim. 1:20). Geographer Barry Beitzel estimated that Paul's travels between his
release in Rome to his return and death there would have involved a minimum of 2,350
travel miles. He also calculated that Paul probably traveled a total of at least 13,400
airline (as the crow flies) miles during his years of ministry. . .
the end of Acts directs attention to the missionary situation that Paul
leaves behind and to Paul's courage and faithfulness as example for the
church. It points to the opportunity among the Gentiles. It underscores the
crisis in the Jewish mission. It presents Paul continuing his mission by
welcoming all, both Jews and Gentiles, and speaking to them 'with all
boldness' in spite of Jewish rejection and Roman imprisonment. This is the
concluding picture of Paul's legacy."
"What almost seems like the unfinished character of the book of Acts,
from a merely literary standpoint, is doubtless intended to teach us that
until the fulfillment of the angels' prophecy that 'this same Jesus' shall
return even as He went away, the work of evangelization for this age will
not be completed. We are to heed the Word—'Occupy till I come.'"
SPECIFIC DUTIES 4:2-9
This last section (4:2-9) of the body of the epistle (1:27—4:9) deals with the same two
subjects as the preceding two sections, unity and steadfastness, but in more detail. Paul
gave his readers specific instructions about what they should do. Unity needed restoring,
and steadfastness needed encouraging.
Philippians 4:2 Euodia ("Success") and Syntyche ("Lucky") were evidently two women in the Philippians congregation. "For the Pauline letters, this is a remarkable moment indeed since Paul does here what he seldom does elsewhere in 'conflict' settings—he names names." God did not reveal the reason for the estrangement that existed between these two women. Regardless of the reason, the will of God for them was to establish a harmonious relationship. Unanimity in the church is not always possible, but unity is. Paul urged each of these two women individually, perhaps so neither would feel that responsibility for healing the breach lay with the other. Urging was all Paul felt he had to do, not commanding (cf. 1:27—2:4). He assumed they would respond to gentle persuasion. The addition of "in the Lord" would remind them that they were under His authority and had much in common as sisters in Christ. "Having 'the same mindset in the Lord' has been specifically spelled out in the preceding paradigmatic narratives, where Christ (2:6-11) has humbled himself by
taking the 'form of a slave' and thus becoming obedient
unto death on a cross, and Paul (3:4-14) has expressed his
longing to know Christ, especially through participation in
his sufferings so as to be conformed into the same
cruciform lifestyle. The ways such a 'mindset' takes feet is
by humbly 'looking out for the interests of others' within
the believing community (2:3-4)."
4:3 Paul appealed to another person in the Philippian church to help Euodia
and Syntyche restore their fellowship. Most translations interpret
("comrade" or "yokefellow") as a description rather than as a proper name.
Probably it referred to the leading elder (pastor) in the church. There are
many other views of who this person was, all of which, I think, are less
probable. Euodia and Syntyche had evidently labored for the Lord with Paul (cf.
Acts 16:13-15). Here the main theme of the epistle comes out clearly
again as partnership in the gospel. Clement had been a partner in the gospel as well. The Scriptures do not identify who he was. Clement was a
common Roman name. Others had also worked with Paul, probably in
Philippi and perhaps elsewhere. The fact that their names appeared in the
book of life seems to be an allusion to their honored status among the
citizens of heaven. The Bible refers to more than one book of life: the book containing the
names of people presently alive (Exod. 32:32-33; Ps. 69:28), and the book
containing the names of God's elect (i.e., all believers; Luke 10:20; Rev.
3:5; 13:8; 17:8; 20:12, 15; 21:27) and the names of faithful believers (Phil.
4:3).
Philippians 4:4 Rejoicing in Christ is something the apostle had commanded earlier (3:1)
and had illustrated abundantly for his readers throughout this epistle. He
must have felt that there was a great need for this attitude in Philippi.
There were many reasons why the Philippian saints could have felt
discouraged. Paul's imprisonment and the possibility of his death,
Epaphroditus' illness, and the antagonism of unbelievers were a few. The
attacks from legalists on the one hand and libertines on the other, plus
friction among certain members of the church, contributed to this spirit.
To counteract this attitude Paul prescribed rejoicing in the Lord. He
repeated this charge in this verse for even greater emphasis. Paul was not urging us to be unrealistic. He was not saying that we should
never feel sad. Even Jesus wept (John 11:35). However, he was
advocating focusing on the blessings we have in Christ and being grateful
for these regardless of how sad we may feel at any particular time. He had
set a good example by singing when he was in prison in Philippi (Acts
16:25). "The truly godly person both longs for God's presence,
where one pours out his or her heart to God in joy, prayer,
and thanksgiving, and lives in God's presence by 'doing' the
righteousness of God. Otherwise piety is merely religion,
not devotion."
Philippians 4:6 Earlier Paul commended Timothy for being anxious over the welfare of
the Philippians (2:20). Here he said we should not be anxious about
anything. The same Greek word (a present imperative, merimnate) appears
in both places. The resolution of this problem probably lies in viewing
anxiety as concern that may become fretful and inappropriate if taken too
far. Paul's point here was that rather than becoming distraught over a
particular situation we should take it to the Lord in prayer (cf. Matt. 6:25-
34). We should pray about everything that concerns us. Someone has said,
"Why worry when you can pray?" Prayer needs to replace worry in the
Christian's life.
Philippians 4:7 Peace in the heart will follow praying about what concerns us. The phrase
"the peace of God" occurs nowhere else in the New Testament. This is
peace that comes from God rather than peace with God. It is a peace that
comes to us when we pray because we enter into the tranquility of God's
own presence. Those doing the praying are believers. This peace, or
release from tension, is something that we cannot fully comprehend.
Nevertheless this peace acts as a sentry to guard the believer's heart
(affections) and mind (thoughts) under the sovereign influence of Christ
Jesus. "Together these words refer to the entire inner being of the
Christian, his emotions, affections, thoughts and moral
choices. This inner part of a person, then, so vulnerable to
attack by the enemy, is that which God's peace is set, like
battle-ready soldiers, to protect."
Philippians 4:8 This "Finally" signals the last of the three imperatives that explain how to
stand firm (v. 1; cf. vv. 2, 4). It also introduces Paul's next to the last
exhortation in this list that deals with what the believer should spend his or
her time thinking about. This subject obviously relates to prayer since both
activities involve mental concentration. 4:8 This "Finally" signals the last of the three imperatives that explain how to
activities involve mental concentration. Paul organized his thoughts on this subject by constructing two pairs. The Philippians had learned and received many helpful lessons from Paul, their teacher. They had personally heard his verbal instructions and seen his
individual example. They needed to put these things into practice, not just
think about them and discuss them.
Philippians 4:9 Those things, which ye have both learned, and received, and heard, and seen in me, do: and the God of peace shall be with you.
[Those things which ye have both learned, and received, and heard, and seen in me, do] That is, what you have witnessed in me, and what you have learned of me, and what you have heard about me, practice yourselves. Paul refers them to his uniform conduct-to all that they had seen, and known, and heard of him, as that which it was proper for them to imitate. The same thing, substantially, he urges in Philippians 3:17; see the notes at that verse. It could have been only the consciousness of a pure and upright life which would make such counsel proper. How few are the people at this day who can urge others to imitate all that they have seen in them, and learned from them, and heard of them.
[And the God of peace shall be with you] The God who gives peace; compare Hebrews 13:20; 1 Thessalonians 5:23; see also the notes at Philippians 4:7. The meaning here is, that Paul, by pursuing the course of life which he had led, and which he here counsels them to follow, had found that it had been attended with the blessing of the God of peace, and he felt the fullest assurance that the same blessing would rest on them if they imitated his example. The way to obtain the blessing of the God of peace, is to lead a holy life, and to perform with faithfulness all the duties which we owe to God and to our fellow-men.
Philppians 4:10 The "But" (Gr. de) that opens this section in the NASB is a bit misleading.
It does not imply a contrast with what precedes but simply introduces a
new idea. Paul was glad that the Philippians had again expressed their
loving concern for him by sending him a gift. Their care of him had
"blossomed afresh" (NEB). It had been some time since they had done so.
"Like a person rejoicing over the signs of spring after a
hard winter, so Paul rejoiced to see again the signs of
personal concern from Philippi after a long interval of
silence."
Philippians 4:11 Paul did not want the Philippians to misunderstand him. He was not
rejoicing primarily because their gift had met his need, but because their
gift expressed their love and concern for him. Paul had learned to be
content and to rejoice regardless of his physical circumstances. Such
contentment is not a natural gift. Every Christian needs to learn to be content.
When Paul urged his readers to rejoice in the Lord always (v. 4) he was preaching what he practiced (vv. 5-8). The apostle's contentment and joy even in prison indicate his
spiritual maturity, and it challenges us all.
Philippians 4:12 Specifically, Paul could be equally content with little or with much
materially because he was rich spiritually. Both poverty and wealth bring
temptations with them (Prov. 30:7-9). The apostle had learned how to
handle both need and abundance in every individual situation
and in all situations.
Philippians 4:13 How could Paul be content? His contentment did not come through will
power or the power of positive thinking. Paul was not a member of the
Stoic philosophic school. It was Jesus Christ who enabled him to be content.
Philippians 4:14 Notwithstanding ye have well done, that ye did communicate with my affliction. Though he had learned the grace of contentment, and though he knew that Christ could enable him to do all things, it was well for them to show sympathy for his sufferings; for it evinced a proper regard for a benefactor and an apostle. You took part with my affliction. That is, you sympathized with me, and assisted me in bearing it. The relief which they had sent, not only supplied his wants, but it sustained him by the certainty that he was not forgotten.
Philippians 3:7 Paul formerly regarded all these things that he possessed and others as contributing to God's acceptance of him. Yet he had come to learn on the Damascus road and since then that such fleshly "advantages" did not improve his position with God. Rather they
constituted hindrances because the more of them that Paul had the more convinced he
was that God would accept him for his works' sake. Each of his fleshly advantages
strengthened his false hope of salvation. "While Christ did not consider God-likeness to accrue to his own advantage, but 'made himself nothing,' so Paul now considers his former
'gain' as 'loss' for the surpassing worth of knowing Christ. As Christ was
'found' in 'human likeness,' Paul is now 'found in Christ,' "While Christ did not consider God-likeness to accrue to his own advantage, but 'made himself nothing,' so Paul now considers his former 'gain' as 'loss' for the surpassing worth of knowing Christ. As Christ was
'found' in 'human likeness,' Paul is now 'found in Christ,'
Paul's greater goal 3:8-11
Philippians 3:8 Paul had regarded his advantages over other people as what put him in an
especially good position with God. However, he had come to realize that
absolutely nothing apart from Jesus Christ's work on the cross was of any
value in his gaining God's acceptance. No good works improve our
standing before God. They are all like filthy rags (Isa. 64:6). Consequently
Paul came to regard them as "rubbish." From then on, he continued to take
this view of things. What he had learned to value was Christ Jesus his Lord. Consequently
coming to know Christ, entering into a deeper and fuller appreciation of
His person and work, was of primary importance to Paul.
To gain this fuller knowledge of Christ Paul had let everything
else in life go. To use the language of 2:6, Paul did not regard anything
else in life worthy of retaining. All he wanted was a fuller and deeper
experiential appreciation of his Savior.
Philippians 3:9 Paul's vision turned again to the future and the judgment seat of Christ. He
had made his choices in life since his conversion because of the essential
value of getting to know Christ better and because God would evaluate his
life one day. On that day, Paul wanted to be found "in Him," namely,
standing in the merit of Christ rather than in his own merit. His own merit
rested on his own righteousness as the Mosaic Law defined it. The merit
of Christ is His righteousness that God credits to the believer's account
when we place our trust in Him (cf. Rom. 3:20-23). This righteousness
comes to us "through faith" in Christ, and it comes to us "on the basis of"
by "faith" from God. "'Faith' is the very opposite of human works; it is the
reception of God's work by those who acknowledge the
futility of their own efforts to attain righteousness."
Philippians 3:10
That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death; This verse resumes the thought of knowing Christ in verse 8 it begins.
It suggests that for Paul just the coming to know Christ outweighs all other values, that for him the significance of
Christ, 'in whom are hid all the treasures of wisdom and knowledge' (Col 2:3), is so vast that
even to begin to know him is more important than anything else in all the world.
"It suggests that for Paul just the coming to know Christ outweighs all other values, that for him the
significance of Christ, 'in whom are hid all the treasures of wisdom and
knowledge' (Col 2:3), is so vast that even to begin to know him is more important than
anything else in all the world."
Among all the other things that Paul wanted to learn in His relationship
with Christ, he mentioned first the power of Christ's resurrection.
Paul also wanted to grow in his experiential knowledge of the fellowship
of Christ's sufferings. We should not mind suffering for Christ because
He suffer so much for us. We need to look to the Cross more often
to find what Paul is real looking at and see.
The last phrase in this verse modifies the fellowship of Christ's sufferings.
Complete dedication to the will of God, which resulted in Jesus' sufferings
and which will result in the believer's suffering, means death ultimately.
Philippians 3:11 If by any means I might attain unto the resurrection of the dead. The phrase "resurrection of or from the dead" does not often occur in the Gospels, and "resurrection" ek (NT:1537) "from" the dead only twice in the New Testament, Acts 4:2; 1 Peter 1:3. For the phrase, see the note at Luke 16:31. "Resurrection of the dead" is a generic phrase, denoting the general resurrection of the dead, bad and good. "Resurrection from the dead," in the only two passages where it occurs, signifies resurrection unto life. In 1 Peter 1:3, it is applied to Christ. Paul was thinking of his spiritual
co-resurrection with Christ. Another view is that Paul was hoping that he would persevere faithfully in
his quest to know Christ until he died.
Paul's persistent zeal 3:12-14
Philippians 3:12 Paul had said that he had not already grasped the intimate knowledge of
His Savior that he sought to obtain (v. 10). He did not want his readers to
understand him as saying that his conversion brought him into the intimate personal relationship with
Christ that he desired. At conversion his views about what is important in life changed drastically, however.
He did not believe he was perfect. There are some Christians who believe that after
conversion they do not sin (cf. 1 John 1:6-10).
Philippians 3:13 Again Paul disclaimed having attained conformity to Christ. He viewed
his experience as similar to a runner's. He did not look back. The apostle
did not mean that he refused to remember things that had happened to him
in the past. He had just reviewed some of those things. He meant that he
did not rest in his heritage (vv. 5-7) or in his past attainments (vv. 9-12).
He had abandoned the unworthy goal that he had pursued in the past. Now
he had a new goal toward which he was looking and running.
Philippians 3:14 Paul's goal was the object at the end of the course
on which the runner fixes his gaze) was complete knowledge of Christ. He
would receive a prize when he reached that goal. He would only reach that
goal when he entered the Lord's presence and saw Him face to face (1
John 3:2-3). Nevertheless he pursued the goal while living on the earth
because he wanted to get to know the Lord as well as possible before
going into the Lord's presence.
Philippians 3:15 In conclusion, Paul urged those who were mature among his readers to
recognize that what he had said was true. He also promised that God
would enlighten those who thought differently about minor matters if their
attitude was right for the time being true Christian perfection 'consists
only in striving for perfection.'
Philippians 3:16 All Christians, but especially the immature who are in view here, need to
maintain a consistent life in harmony with our understanding of God's
truth. We should not wait until we have a complete knowledge of what
God has revealed to put into practice what we do understand.
Sometime we had to lose our 'religion' to find salvation in Christ.
Luke:14:15 The fellow guest who voiced this comment appears to have understood that Jesus had
been talking about the kingdom and not just about social propriety. Alternatively his or her comment
may have been simply a pious reference to the kingdom, but this seems unlikely. The speaker seems to
have assumed that he or she would be one of the blessed referred to. Thespeaker may have intended
to correct Jesus' implication that some of those present might not participate (vv. 13-14; cf. 13:28-29).
Jesus used the comment as an opportunity to clarify who would participate. A similar though
obviously different parable occurs in Matthew 22:1-14.
Luke:14:16-17 In the parable the host corresponds to God, and the servant is Jesus. The people invited
were the Jews primarily. In Jesus' day a banquet took a long time to prepare Likewise God had
been preparing His messianic banquet for centuries.
Luke:14:18-20 Those invited refused to participate. They tried to excuse themselves by
giving acceptable reasons for not attending the banquet. The three excuses Jesus cited are only
representative of many others that other invited guest undoubtedly gave. One man begged off on the
ground that he had recently become the owner of some real estate and needed to tend to it. Apparently
he was proud of his position as a landowner in his community. Another person with new possessions
expressed his greater interest in them than in the invitation. The fact that both of these men inspected
their purchases after they bought them shows their love of them since they would undoubtedly have also
inspected them before buying them. A third man cited his recent marriage as his excuse implying that pleasure was more important to him. These individuals represent the many who had declined to accept Jesus' gospel
invitation for similar reasons.
Luke 14:21 So that servant came, and shewed his lord these things. Then the master of the house being angry said to his servant, Go out quickly into the streets and lanes of the city, and bring in hither the poor, and the maimed, and the halt, and the blind. [Showed his lord] Told his master of the excuses of those who had been invited. Their conduct was remarkable, and it was his duty to acquaint him with the manner in which his invitation had been received. [Being angry] Being angry at the people who had slighted his invitation; who had so insulted him by neglecting his feast, and preferring "for such reasons" their own gratification to his friendship and hospitality. So it is no wonder that God is angry with the wicked every day. So foolish as well as wicked is the conduct of the sinner, so trifling is his excuse for not repenting and turning to God, that it is no wonder if God cannot look upon their conduct but with abhorrence. [Go out quickly] The feast is ready. There is no time to lose. They who partake of it must do it soon. So the gospel is ready; time flies; and they who partake of the gospel must do it soon, and they who preach it must give diligence to proclaim it to their fellow-men. [The streets and lanes of the city] The places where the poor, etc., would be found. Those first invited were the rich, who dwelt at ease in their own houses. By these the Jews were intended; by those who were in the streets, the Gentiles. Our Lord delivered this parable to show the Jews that the Gentiles would be called into the kingdom of God. They despised the Gentiles, and considered them cast out and worthless, as they did those who were in the lanes of the city.
Luke: 14:22 And the servant said, Lord, it is done as thou hast commanded, and yet there is room.[Yet there is room] He went out and invited all he found in the lanes, and yet the table was not full. This he also reported to his master. "There is room!" What a glorious declaration is this in regard to the gospel! There yet is room. Millions have been saved, but there yet is room. Millions have been invited, and have come, and have gone to heaven, but heaven is not yet full. There is a banquet there which no number can exhaust; there are fountains which no number can drink dry; there are harps there which other hands may strike; and there are seats there which others may occupy. Heaven is not full, and there yet is room. The Sunday school teacher may say to his class, there yet is room; the parent may say to his children, there yet is room; the minister of the gospel may go and say to the wide world, there yet is room. The mercy of God is not exhausted; the blood of the atonement has not lost its efficacy; heaven is not full. What a sad message it "would" be if we were compelled to go and say, "There is no more room-heaven is full-not another one can be saved. No matter what their prayers, or tears, or sighs, they cannot be saved. Every place is filled; every seat is occupied." But, thanks be to God, this is not the message which we are to bear; and if there yet is room, come, sinners, young and old, and enter into heaven. Fill up that room, that heaven may be full of the happy and the blessed. If any part of the universe is to be vacant, O let it be the dark world of woe! Luke: 14:23 And the lord said unto the servant, Go out into the highways and hedges, and compel them to come in, that my house may be filled. [Go out into the highways] Since enough had not been found in the lanes and streets, he commands the servant to go into the roads-the public highways out of the city, as well as to the streets "in" it-and invite them also.[Hedges] A hedge is the enclosure around a field or vineyard. It was commonly made of thorns, which were planted thick, and which kept the cattle out of the vineyard. "A common plant for this purpose is the prickly pear, a species of cactus, which grows several feet high, and as thick as a man's body, armed with sharp thorns, and thus forming an almost impervious defense" (Professor Hackett, "Scripture Illustrations," p. 174). Those in the hedges were poor laborers employed in planting them or trimming them-people of the lowest class and of great poverty. By his directing them to go first into the streets of the city and then into the highways, we are not to understand our Saviour as referring to different classes of people, but only as denoting the "earnestness" with which God offers salvation to people, and his willingness that the most despised should come and live. Some parts of parables are thrown in for the sake of "keeping," and they should not be pressed or forced to obtain any obscure or fanciful signification. The great point in this parable was, that God would call in the Gentiles after the Jews had rejected the gospel. This should be kept always in view in interpreting all the parts of the parable. [Compel them] That is, urge them, press them earnestly, one and all. Do not hear their excuses on account of their poverty and low rank of life, but urge them so as to overcome their objections and lead them to the feast. This expresses the "earnestness" of the man; his anxiety that his table should be filled, and his purpose not to reject any on account of their poverty, or ignorance, or want of apparel. So God is earnest in regard to the most polluted and vile. He commands his servants, his ministers, to "urge" them to come, to "press" on them the salvation of the gospel, and to use ALL the means in their power to bring into heaven poor and needy sinners. Luke:1424 For I say unto you, That none of those men which were bidden shall taste of my supper. [For I say unto you] These may be considered as the words of Jesus, making an application of the parable to the Pharisees before him.[None of those men] This cannot be understood as meaning that no "Jews" would be saved, but that none of those who had "treated him, in that manner" - none who had so decidedly rejected the offer of the gospel-would be saved. We may here see how dangerous it is "once" to reject the gospel; how dangerous to grieve away the Holy Spirit. How often God forsakes forever the sinner who has been once awakened, and who grieves the Holy Spirit. The invitation is full and free; but when it is rejected, and people turn willfully away from it, God leaves them to their chosen way, and they are drowned in destruction and perdition. How important, then, is it to embrace the gospel "at once;" to accept the gracious invitation, and enter without delay the path that conducts to heaven!
Deacon Beed
Handouts from the Book of Ephesians Workshop presented by Rev. Taylor