Sermon
Series: Philippians, Part 3
Onward Christian Soldiers
Philippians
1:12-20
[Audio file on Internet Archive at https://archive.org/details/Philippians112-20.]
12
But I would ye should understand,
brethren, that the things which happened
unto me have fallen out rather unto the furtherance of the gospel; 13 So
that my bonds in Christ are manifest in all the palace, and in all other places; 14 And many of the
brethren in the Lord, waxing confident by my bonds, are much more bold to speak
the word without fear. 15 Some indeed preach Christ even of envy and
strife; and some also of good will: 16 The one preach Christ of
contention, not sincerely, supposing to add affliction to my bonds: 17 But
the other of love, knowing that I am set for the defence of the gospel. 18
What then? notwithstanding, every way, whether in pretence, or in truth,
Christ is preached; and I therein do rejoice, yea, and will rejoice. 19 For
I know that this shall turn to my salvation through your prayer, and the supply
of the Spirit of Jesus Christ, 20 According to my earnest
expectation and my hope, that in
nothing I shall be ashamed, but that
with all boldness, as always, so now
also Christ shall be magnified in my body, whether it be by life, or by death.
Introduction:
Paul turns now from his prayer for the Philippians (1:9-11),
which we considered last Lord’s Day, to their concerns for him. As we proceed
through these verses we should notice the nature of the progression in Paul’s
words. When we notice that, we should place ourselves in the sandals of the
Philippians, and strive to imagine the effect that would have had on them. Then
we need to come back to our own shoes, and examine our own selves in the mirror
of the Word of God in light of what we have learned.
Outline:
I. The Bonds
of Christ (1:12-13)
II. The Preaching
of Christ (1:14-18)
III. The Magnification
of Christ (1:19-20)
With each of
these we must notice what we are taught about the Gospel, and who the Gospel is
about, the Lord Jesus Christ. We can also observe that with each there will be
two paths or effects involving Paul’s circumstances. In each of the instances
he presents there is a singular result. Along the way perhaps you will find it
helpful to ask and attempt to answer a series of interpretive questions.
I. The Bonds of Christ (1:12-13)
12
But I would ye should understand,
brethren, that the things which happened
unto me have fallen out rather unto the furtherance of the gospel; 13 So
that my bonds in Christ are manifest in all the palace, and in all other places;
The furtherance of the Gospel
The manifestation of Christ
Paul may be responding in these words to specific
concerns for him in the Philippian church expressed by Epaphroditus, or perhaps
in an ecclesiastical letter carried to him by Epaphroditus.
Paul’s present condition has had an impact in
two areas among unbelievers. This impact is described as a singular result of
his imprisonment.
12 But I would ye should understand, brethren, that the things which happened unto me have fallen out
rather unto the furtherance of the gospel;
Why is Paul here?
What is he doing there?
Gen. 50:20 — But as for you, ye thought evil
against me; but God meant it unto good, to bring to pass, as it is this day, to
save much people alive.
“The word Paul uses for the
advance of the gospel (Gk. prokopēn) is the same word he will use in v. 25 for
the Philippians’ “progress” in faith. He thus underscores the need to push
God’s kingdom forward rather than dwelling on past or present problems.”
— ESV
Study Bible (Wheaton: Crossway, 2008), pg. 2281, s.v. note on 1:12.
On this word as a nautical technical term or metaphor
see Gustav Stählin’s treatment in
the Theological Dictionary of the New
Testament. [1]
There may also be a military aspect to the advance
referred to here which seems to be intentional given where the Gospel
progresses in the next verse.
13
So that my bonds in Christ are manifest
in all the palace, and in all other
places;
As indicated in most modern translations the
word “palace” is the Praetorium, i.e.,
the praetorian, imperial, or palace guard.
For a helpful treatment
of “the palace” as “the full Praetorian guard” that addresses the protest of
many commentators against this understanding see D.A. Carson, Basics for Believers: An Exposition of
Philippians (Grand Rapids: Baker Books, 1996), pp. 23-24.
Don’t they know?
What would be happening to Paul if he were not
there, i.e., if he were not under
arrest?
1 Cor. 11: 23-28 — 23 Are they
ministers of Christ? (I speak as a fool) I am more; in labours more abundant,
in stripes above measure, in prisons more frequent, in deaths oft. 24
Of the Jews five times received I forty stripes save one. 25 Thrice
was I beaten with rods, once was I stoned, thrice I suffered shipwreck, a night
and a day I have been in the deep; 26 In journeyings often, in
perils of waters, in perils of robbers, in perils by mine own countrymen, in
perils by the heathen, in perils in the city, in perils in the wilderness, in
perils in the sea, in perils among false brethren; 27 In weariness
and painfulness, in watchings often, in hunger and thirst, in fastings often,
in cold and nakedness. 28 Beside those things that are without, that
which cometh upon me daily, the care of all the churches.
Whose bonds are they? Cp. vv. 13, 14, and 16 —
“my bonds”
What emphasis does the modifying phrase “in
Christ” give to his bonds?
Eph. 6:19-20 — 19 And for me, that utterance
may be given unto me, that I may open my mouth boldly, to make known the
mystery of the gospel, 20 For which I am an ambassador in bonds: that therein
I may speak boldly, as I ought to speak.
What is it that is “manifest”?
Or, what is it about the bonds that “are
manifest”?
2 Tim. 2:8-10 — 8 Remember that Jesus Christ
of the seed of David was raised from the dead according to my gospel: 9
Wherein I suffer trouble, as an evil doer, even unto bonds; but the word of God is
not bound. 10 Therefore I endure all things for the
elect's sakes, that they may also obtain the salvation which is in Christ Jesus
with eternal glory.
Here the singular result of the Gospel’s
advance is seen as branching in two directions: throughout the praetorian
guard, and everywhere else.
II. The Preaching of Christ (1:14-18)
14
And many of the brethren in the Lord,
waxing confident by my bonds, are much more bold to speak the word without
fear. 15 Some indeed preach Christ even of envy and strife; and some
also of good will: 16 The one preach Christ of contention, not
sincerely, supposing to add affliction to my bonds: 17 But the other
of love, knowing that I am set for the defence of the gospel. 18 What
then? notwithstanding, every way, whether in pretence, or in truth, Christ is
preached; and I therein do rejoice, yea, and will rejoice.
The defense of the Gospel
The ministry of Christ
Paul here turns the attention away from his present
limited circumstances to what is going on elsewhere. What he expresses here may
also have been a concern for the Philippian Christians that Paul had been made
aware of. This may have taken a form similar to, “Paul, are you aware of what
they are doing while you are locked up?”
Here also Paul’s circumstance has a two-fold effect with
a singular result. This time it is among the believers. As before so in this
instance there is a single result that Paul focuses on.
[See Appendix I on the textual issues between 1:16 and
1:17.]
14 And many of the brethren in the Lord,
waxing confident by my bonds, are much more bold to speak the word without
fear.
What is going on elsewhere?
Paul is now focusing the attention beyond his bonds to
those brethren who are not bound as he is.
How has Paul’s incarceration affected others?
How do “brethren in the Lord” grow in confidence in
speaking the Word due to Paul’s imprisonment?
Wouldn’t the opposite effect be more understandable?
15 Some indeed preach Christ even of envy
and strife; and some also of good will: 16 The one preach Christ of
contention, not sincerely, supposing to add affliction to my bonds: 17 But
the other of love, knowing that I am set for the defence of the gospel.
How can Christ be preached out of envy and strife?
How can Christ be preached contentiously?
How can Christ be preached by those who would increase
Paul’s suffering?
How can this be?
How can this even be worthy of being spoken of as the
preaching of Christ?
What can we know about those who did so?
What remains unknown about those who did so?
For an excellent presentation of answers to such
questions see D.A. Carson, Basics for Believers: An Exposition of
Philippians (Grand Rapids: Baker Books, 1996), pp. 24-25.
18
What then? notwithstanding, every way,
whether in pretence, or in truth, Christ is preached; and I therein do rejoice,
yea, and will rejoice.
How big of a concern is this?
How significant is it?
Pretence here appears to be contrasted with truth.
Is Paul teaching that motives don’t matter?
What is the end result or the net effect of those who
preach Christ out of envy and strife, contentiously, desiring to increase
Paul’s’ affliction?
III. The Magnification of Christ (1:19-20)
19
For I know that this shall turn to my
salvation through your prayer, and the supply of the Spirit of Jesus Christ, 20
According to my earnest expectation and my hope, that in nothing I shall be ashamed, but that with all boldness, as always, so now also Christ shall be magnified
in my body, whether it be by life, or
by death.
In the previous verses in this passage we have seen the
manifestation of Christ in Paul’s bondage (1:12-13), and the ministry of Christ
in the preaching of others while Paul was imprisoned (1:14-18). Now Paul turns
our attention to the magnification of Christ.
Paul moves our attention here from the furtherance of the
gospel (1:12-13), and the defense of the gospel (1:14-18), to the hope of the
gospel.
Paul ratchets up his response to their concerns beyond
his imprisonment, and beyond what other preachers are doing elsewhere to the
end he has in view. He leads them in these words to lift up their perspective
to what all of this is about, and their role with him in it.
As in the two previous instances there are two
considerations or paths, but both lead to the same conclusion. Two factors come
together to produce a singular result.
19
For I know that this shall turn to my
salvation through your prayer, and the supply of the Spirit of Jesus Christ,
Job 13:16 (LXX) — He also shall be my salvation: for an hypocrite shall
not come before him. [2]
““Deliverance” is from the basic Gr. term for
salvation. But it can also be rendered “well-being” or “escape,” which presents
4 possible interpretations: 1) it refers to Paul’s ultimate salvation; 2) it
alludes to his deliverance from threatened execution; 3) he would finally be
vindicated by the emperor’s ruling; or 4) Paul is talking about his eventual
release from prison. Whatever Paul’s precise meaning, he was certain he would
be freed from his temporary distress (Job 13:16; cf. Job 19:26; Ps. 22:4, 5, 8;
31:1; 33:18, 19; 34:7; 41:1).”
— John MacArthur, MacArthur Study Bible, rev. ed.
(Nashville: Thomas Nelson, 1997), pg. 1821, s.v.
note on “1:19 my deliverance.”
“Paul, who has prayed for the Philippians, now solicits
their prayers for deliverance (Gk. sōtēria), a term that could mean deliverance
from prison (as some commentators understand it) or that could mean deliverance
in the ultimate sense of eternal salvation (as others understand it). It seems
likely that Paul intentionally left some ambiguity here, in light of the
mention of his imprisonment in the preceding verses (see vv. 12–14) and in
light of the eternal focus in the verses that follow (e.g., Paul’s desire “to
depart and be with Christ, which is far better”; v. 23). The tension between
temporal deliverance and eternal salvation is, in fact, evident throughout this
passage (vv. 19–26), as evidenced by Paul’s words: “whether by life or by
death” (in v. 20) and “I am hard pressed between the two” (in v. 23). Although
Paul seems to have alluded to his temporal deliverance, clearly his longing for
eternal salvation is “far better” (v. 23). In this regard, Paul alludes to Job
13:13–18 in this passage, where Job clearly speaks of his final destiny; and
Paul speaks of his hope of not being ashamed, which is elsewhere related to the
final judgment (cf. Rom. 5:4–5). Either way, Paul wants the Philippians to know
that even if his expected deliverance from prison fails to materialize, and he
is executed, he will still be “saved” to eternal life by God.”
— ESV
Study Bible (Wheaton: Crossway, 2008), pg. 2281, s.v. note on 1:19.
20
According to my earnest expectation and my hope, that in nothing I shall be
ashamed, but that with all boldness,
as always, so now also Christ shall
be magnified in my body, whether it be
by life, or by death.
Observe the 4 pairings that surround the central clause,
“Christ shall be magnified in my body”:
1) my earnest expectation and my hope —
2) that in nothing I shall be ashamed, but that with all
boldness —
3) as always, so now also —
4) whether it be by life, or by death —
1) my earnest expectation and my hope —
Seeming to embrace both temporal
ends in the slight difference between “earnest expectation” and “hope,” as in
expectation in the present, and hope as the realization of that expectation in
the future. Perhaps the reality of the hope may be seen as that which lends
earnestness to the expectation.
2) that in nothing I shall be ashamed, but that with all
boldness —
A negative paired with its
positive opposite with “in everything” understood as the essence of “all”
coordinate with “in nothing” on the other side of the equation.
3) as always, so now also —
The present here seen as
consistent with the past experiences.
4) whether it be by life, or by death —
Now two opposites are paired
again, but in this instance the positive comes first.
These 4 pairings seem to flow in an interesting pattern as
follows: the now and the not yet, the negative and the positive, the then and
the now, the positive and the negative. If I could suggest a reason for this
pattern it would be that Paul’s hope transcends even death, and that has given
him boldness in the past, and no doubt will continue to do so both now and in
this rest of his life regardless of his temporary circumstances.
What does it mean for Christ to “be magnified”? [3]
Mt. 23:5 — But all their works they do for to be seen of
men: they make broad their phylacteries, and enlarge the borders of their
garments,
Lk. 1:46 — And Mary said, My soul doth magnify the Lord,
Lk. 1:58 — And her neighbours and her cousins heard how
the Lord had shewed
great mercy upon her; and they rejoiced with her.
Acts 10:46 — For they heard them speak with tongues, and magnify God.
Then answered Peter,
Acts 19:17 — And this was known to all the Jews and
Greeks also dwelling at Ephesus; and fear fell on them all, and the name of the
Lord Jesus was
magnified.
2 Cor. 10:15 — Not boasting of things without our
measure, that is, of other men's labours; but having hope, when your faith is
increased, that we
shall be enlarged by you according to our rule abundantly,
Life:
Phil. 2:16 — Holding forth the word of life; that I may
rejoice in the day of Christ, that I have not run in vain, neither laboured in
vain.
Phil. 2:30 — Because for the work of Christ he was nigh
unto death, not regarding his life, to supply your lack of service toward me.
Phil. 4:3 — And I intreat thee also, true yokefellow,
help those women which laboured with me in the gospel, with Clement also, and
with other my fellowlabourers, whose names are in the book of life.
Death:
Phil. 2:8 — And being found in fashion as a man, he
humbled himself, and became obedient unto death, even the death of the cross.
Phil. 2:27 — For indeed he was sick nigh unto death: but
God had mercy on him; and not on him only, but on me also, lest I should have
sorrow upon sorrow.
Phil. 2:30 — Because for the work of Christ he was nigh
unto death, not regarding his life, to supply your lack of service toward me.
Phil. 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;
Rom. 14:7-9 — 7 For none of us liveth to
himself, and no man dieth to himself. 8 For whether we live, we live
unto the Lord; and whether we die, we die unto the Lord: whether we live
therefore, or die, we are the Lord's. 9 For to this end Christ both
died, and rose, and revived, that he might be Lord both of the dead and living.
Conclusion:
In the introduction I said, “Paul turns now from his prayer
for the Philippians (1:9-11), which we considered last Lord’s Day, to their
concerns for him. As we proceed through these verses we should notice the
nature of the progression in Paul’s words.”
The Gospel is furthered. The work of the Gospel progresses.
It continues to advance.
Christ is preached. Christ is preached. Christ is preached.
Christ is magnified.
In the introduction I also said, “When we notice that, we
should place ourselves in the sandals of the Philippians, and strive to imagine
the effect that would have had on them. Then we need to come back to our own
shoes, and examine our own selves in the mirror of the Word of God in light of
what we have learned.”
It is time. It is our turn. We cannot leave these words
without taking them to heart.
[Sermon preached 27 NOV 2016 by Pastor John T. “Jack”
Jeffery at Wayside Gospel Chapel, Greentown, PA.]
Complete Outline:
I. The Bonds
of Christ (1:12-13)
II. The Preaching
of Christ (1:14-18)
III. The Magnification
of Christ (1:19-20)
******************************************************************************
Appendix I: On the Textual Issues between 1:16 and
1:17
1. Recognition of the
issue in footnotes or margin notes in modern translations:
NASB mg., “Some later mss. reverse the order of vss. 16
and 17”
NKJV mg., “NU reverses vv. 16 and 17.”
Note: The NASB margin note would be more accurate if the
word “some” were to be replaced by “most” since the majority of the later
manuscripts, i.e., the miniscules in
the Byzantine textform, include this order.
2. Bottom line:
Every modern translation except the New King James
Version reverses the order of these verses in line with the Nestle-Aland and
United Bible Societies Greek New Testaments. The Majority Text and the
Byzantine Textform follow the contrary reading that is not even so much as
mentioned in most modern translations from the Revised Version and American
Standard Versions of the late 19th and early 20th centuries (1881, and 1901
respectively). It is quite understandable that modern textual critics would
come to the conclusion they did in this case based on the weight and broad base
of the evidence. However, to dismiss the Majority/Byzantine reading without
even a footnote or marginal note mentioning it (the NASB excepted) is not
understood at all, unless all such differences between the “Alexandrian” and
the “Western” readings were to be dismissed without a note acknowledging them.
A cursory reading of the textual notes in modern translations will reveal that
this is not the case. Notice especially in such notes the phrase “some
manuscripts,” and especially the value laden phrases “the best manuscripts,”
“the most reliable manuscripts,” or “the oldest manuscripts.”
3. Support for the
order of these verses in the KJV/NKJV from the Nestle/Aland (27th ed.)
apparatus:
1. D1 — ca. 7th century; first group of
correctors; consistently cited witness of the first order; pp. 48*, 55*, and
60*.
2. Ψ
— IX-X centuries; consistently cited witness of the first order; pg.
60*, and 694.
3. M =
Majority text, including the Byzantine Koine text; a consistently cited witness
of the second order; pg. 55*.
4. syh — Syriac Harklensis (A.D. 616 by Thomas
of Harkel; “the only Syriac version containing the entire New Testament.” pg.
67*.
5. (L: h. t. vs 14-17)
— IX century; a consistently cited witness of the second order; only minor
differences; h. t. = homoioteleuton; “indicates an omission
due to the similar endings of successive words, phrases, or sentences (a visual
error; the scribe’s eye skips from the first to the second, in effect omitting
the text between them).” pg. 56*
4. Significant comments
in closing:
Gordon D. Fee notes “This is one of the few major
transpositions of this kind in the textual transmission of the Pauline corpus.”
— Gordon D. Fee, Paul's
Letter to the Philippians, The New International Commentary on the New
Testament, ed. Gordon D. Fee (Grand Rapids: Eerdmans, 1995), pg. 117, note 1.
Ralph P. Martin remarks: “See the brief discussion in
Muller. The sense of the passage is not affected.”
— Ralph P. Martin, The
Epistle of Paul to the Philippians: An Introduction and Commentary, Vol. 11
in The Tyndale New Testament Commentaries, gen. ed. R. V. G. Tasker (Grand
Rapids: Eerdmans, 1959), pg. 73.
Martin’s reference is to J. J. Muller, The Epistles of Paul to the Philippians and
to Philemon, New London Commentary on the New Testament (1955).
Textual Sources:
The Greek New Testament According to the Majority
Text, 2nd ed., ed. Zane C. Hodges,
Arthur L. Farstad, et al. (Nashville: Thomas Nelson Publishers, 1985), pg. 596.
Novum Testamentum
Graece, eds. Eberhard and Erwin Nestle, 27th ed., eds. Barbara
and Kurt Aland, Johannes Karavidopoulos, Carlo M. Martini, and Bruce M. Metzger
(Stuttgart: Deutsche Bibelgesellschaft, 1898, 1993), pg. 516.
Maurice A. Robinson and William G. Pierpont, The New Testament in the Original Greek:
Byzantine Textform 2005 (Southborough, MA: Chilton Book Publishing, 2006),
pp. 438-439.
******************************************************************************
Appendix II: Greek Grammar and Vocabulary Resources
F. Blass, and A. Debrunner, trans. and rev. Robert W.
Funk, A Greek Grammar of the New
Testament and Other Early Christian Literature, 9th ed. (Chicago: The University
of Chicago Press, 1961).
Ernest De Witt
Burton, Syntax of the Moods and Tenses in
New Testament Greek, 3rd ed. (Grand Rapids: Kregel Publications, 1978
reprint of 1900 edition, University of Chicago Press, Chicago).
H. E. Dana and Julius R. Mantey, A Manual Grammar of the Greek New Testament (Toronto: The Macmillan
Co., 1927, 1955).
G. Adolf Deissmann, Bible
Studies: Contributions Chiefly from Papyri and Inscriptions to the History of
the Language, the Literature, and the Religion of Hellenistic Judaism and
Primitive Christianity, trans. Alexander Grieve (Winona Lake, IN: Alpha
Publications, n.d.; 1979 ed., reprint of Edinburgh: T. & T. Clark, 1923,
combining both Bibelstudien and Neue Bibelstudien).
Adolf Deissmann, Light
from the Ancient East: The New Testament Illustrated by Recently Discovered
Texts of the Graeco-Roman World, 4th rev. ed. of Licht vom Osten (Tübingen, 1909, 1923), trans. Lionel R. M. Strachan
(Grand Rapids: Baker Book House, n.d.; 1978 ed.).
C. F. D. Moule, An
Idiom-Book of New Testament Greek, 2nd ed. (Cambridge: Cambridge University
Press, 1953, 1959).
James Hope Moulton, A
Grammar of New Testament Greek, 4 vols. (Edinburgh: T. & T. Clark,
1978).
James Hope Moulton, Prolegomena,
3rd ed., Vol. I in James Hope Moulton, A
Grammar of New Testament Greek (Edinburgh: T. & T. Clark).
James Hope Moulton and George Milligan, The Vocabulary of the Greek Testament
Illustrated from the Papyrii and other Non-Literary Sources (Grand Rapids:
Wm. B. Eerdmans Publishing Co., n.d.; 1930 ed.).
The New International Dictionary of New
Testament Theology, 3 vols.,
gen. ed. Colin Brown, English ed. (Grand Rapids: Zondervan Publishing House,
1978; trans. from Germ. original, Theologisches
Begriffslexikon Zum Neuen Testament, 1971 by Theologischer Verlag Rolf
Brockhaus, Wuppertal).
Rob Plummer, “Weekend Edition – Philippians 1:20” (5 DEC
2015), on Daily Dose of Greek at http://dailydoseofgreek.com/scripture-passage/weekend-edition-philippians-120/
[accessed 22 OCT 2016].
A. T. Robertson, A
Grammar of the Greek New Testament in the Light of Historical Research, 4th
ed. (Nashville: Broadman Press, 1934).
Theological
Dictionary of the New Testament, electronic ed., eds. G. Kittel, G. W.
Bromiley, and G. Friedrich; trans. G. W. Bromiley (Grand Rapids: Eerdmans,
1964-1976).
Nigel Turner, Style,
Vol. IV in James Hope Moulton, A Grammar
of New Testament Greek (Edinburgh: T. & T. Clark, 1976).
Nigel Turner, Syntax,
Vol. III in James Hope Moulton, A Grammar
of New Testament Greek (Edinburgh: T. & T. Clark, 1963).
G. B. Winer A
Treatise on the Grammar of New Testament Greek: Regarded as a Sure Basis for
New Testament Exegesis, 3rd ed., trans. W. F. Moulton, 9th ed. (Edinburgh:
T&T Clark, 1882).
[1] “Originally προκόπτω is probably a
nautical tt. for “to make headway in spite of blows,” one of the many nautical
metaphors in Gk. usage.” Gustav Stählin,
“προκοπή, προκόπτω,” in Theological
Dictionary of the New Testament, 10 vols., electronic ed., eds. G. Kittel,
G. W. Bromiley, and G. Friedrich; trans. G. W. Bromiley (Grand Rapids:
Eerdmans, 1964-1976), 6:704. “With no recognisable external borrowing Paul himself seems
to have coined the statements in Phil. 1:12: τὰ κατʼ ἐμὲ μᾶλλον εἰς προκοπὴν τοῦ εὐαγγελίου ἐλήλυθεν (→ 715, 18
ff.) and v. 25: μενῳ καὶ παραμενῶ πᾶσιν ὐμῖν εἰς τὴν ὑμῶν
προκοπὴν καὶ χαρὰν τῆς πίστεως (→ 715, 1 ff.).” Gustav
Stählin, op. cit. 6:712.
[2] Septuaginta:
With morphology. (1979). (electronic ed., Job 13:16). Stuttgart: Deutsche
Bibelgesellschaft; and Septuaginta: With
morphology. (1996). (Job 13:16). Stuttgart: Deutsche Bibelgesellschaft. “And this shall
turn to me for salvation; for fraud shall have no entrance before him.” Brenton, L. C. L. (1870). The Septuagint Version of the Old Testament: English Translation
(Job 13:16–17). London: Samuel Bagster and Sons.
[3] “The whole life of Paul is a magnifying of Christ,
and his death as well. Herein he sees the meaning of life. This praise is
accomplished through his life—the ἐν is
instrumental—which he has placed in the service of Christ and which he can also
sacrifice for Him. In such a life the κύριος Ἰησοῦς
is efficacious action.” Walter Grundmann, “μέγας, μεγαλεῖον, μεγαλειότης,
μεγαλοπρεπής, μεγαλύνω, μεγαλωσύνη, μέγεθος,”
in Theological Dictionary of the New
Testament, 10 vols., electronic ed., eds. G. Kittel, G. W. Bromiley, and G.
Friedrich; trans. G. W. Bromiley (Grand Rapids: Eerdmans, 1964-1976), 4:543.
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