Pastor's Sermon Notes: Philippians (series), Part 2: Paul’s Prayer for the Church at Philippi (Philippians 1:9-11)

Sermon Series: Philippians, Part 2

Paul’s Prayer for the Church at Philippi

Philippians 1:9-11

[There was no audio recording available for this sermon.]

⁹ And this I pray, that your love may abound yet more and more in knowledge and in all judgment; ¹⁰ That ye may approve things that are excellent; that ye may be sincere and without offence till the day of Christ; ¹¹ Being filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God.

Introduction:

What do we pray for?

How do we pray?

What are we really asking for when we pray?

Transition:

During the last two sessions on Church History at Faith Baptist Fellowship Church at Lake Ariel we have been doing readings in Augustine’s Confessions. Spending time in that work is worthwhile if for no other reason than to learn how to pray according to Scripture. The entire work, all 13 books of it, is one long extended prayer. Augustine is talking to God throughout his Confessions. I commend this to you for your devotional reading.

Outline:

I. Paul’s Prayer for their Abundant Love (1:9-10a)

II. Paul’s Prayer for their Holy Perseverance (1:10b)

III. Paul’s Prayer for their Righteous Fruits (1:11)

I. Paul’s Prayer for their Abundant Love (1:9-10a)

And this I pray, that your love may abound yet more and more in knowledge and in all judgment; That ye may approve things that are excellent;

This is not just about quantity, but the emphasis here is especially on the quality of their love.

The abundance Paul prays for is focused on a love that is informed and wise. This is truth in action. Paul’s prayer is not about a vague, squishy, warm fuzzy love without definition. This is not just about the world’s notion of a “feel good” wannabe emotive thing called “love,” but the genuine article. The love of God that is the fruit of the Spirit cannot be divorced from the truth of the Word of God, and is not contrary to judgment. True Christian love, sound doctrine, and wise judgment stand or fall together.

This is love that is the subject of the first part of Paul’s prayer is not a love that comes away from the Scriptures with a “Judge not” shibboleth. This is a love that abounds, yea, that abounds yet more and more, and does so in both knowledge and judgment. This two edged sword in the face of truth and error has no doubt on which side to stand. This is neither an ignorant love, nor a love that shuns seeing error and falsehood for what it is. It cannot be otherwise, since this can only be God’s love, and love for God, the love shed abroad in our hearts by the Spirit of God, the love of Christ, and love for Christ and His people. For such a love to be informed and to know, and not to judge when confronted with evil, unrighteousness, falsehood, and wrong would be to deny itself. Love and judgment are linked by knowledge, and are not only not contradictory (double negative), but actually compatible, and mutually dependent. The love of God and the judgment of God are not at odds.

The subject of this first part of the prayer is their love. The prayer about their love is that is abounds yet more and more in both knowledge and in all judgment. The goal of this prayer is that they then

II. Paul’s Prayer for their Holy Perseverance (1:10b)

that ye may be sincere and without offence till the day of Christ;

The overarching character or complexion of their lives from beginning to end is prayed for in these words.

There is a temporal emphasis in this part of the prayer. The “day of Christ” came up before in verse 6 of this chapter. That eschatological phrase links this verse to that one. What we have here is another way of looking at Paul’s emphasis in his confidence about them there. In verse 6 it was on the good work that God had begun in them, and would continue until the Second Advent of Christ. Here in this verse it is a prayer based on that confidence that they would display God’s good work within them in their purity and freedom from blame until they enter God’s eternal Day in glory when Christ calls them to Himself.

We have in verse 6 the basis, the God-ward side, of their sanctification unto the end, or perseverance in holiness. We have here in the second half of verse 10 the man-ward side which is the effect of God’s work begun and continuing in them, whereby the Philippians grow spiritually, maintaining all along as they mature that purity and lack of offence that is consistent with both the God who is at work in them, and the Christ whose Day they look forward to.

Sincerity, or purity, as many of the modern translations understand it, is the positive aspect of their holy perseverance. Being without offence, or blameless, is the negative aspect of this same holy perseverance. Just as verse 6 and verse 10 were two sides of the same coin in the work of God and the Christian, even so these positive and negative expressions here in verse 10 are two sides of the believer’s perseverance in holiness.

One of the key passages in Philippians that we quoted last Lord’s Day addresses both aspects of these truths: ¹² Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. ¹³ For it is God which worketh in you both to will and to do of his good pleasure. (Phil. 2:12-13)

The greatest confessional expression of this in the history of the Church may be found in the 15 Articles of the Fifth Chapter, or Doctrinal Head in the Canons of the Synod of Dort (November 13, 1618 - May 9, 1619) concerning the Perseverance of the Saints.

III. Paul’s Prayer for their Righteous Fruits (1:11)

Being filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God.

This final part of Paul’s prayer for the Philippian Christians is the combined desired end of both of the previous parts of this prayer. If we are to “connect the dots” as it were in this prayer of Paul’s the purpose clauses that went before would be seen to be intermediate, while this depicts them at the end, with Paul’s prayer answered. It is as if they were bearing the harvest before the throne at the judgment day as an act of acceptable worship to God.

The abundance in verse 9 enables the approval mentioned in the beginning of verse 10. The purity and blamelessness at the end of verse 10 goes on until the Second Advent. These prayers having been answered there can be other result but that they would be fruitful by Christ to God’s glory, “being filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God.”

There can be no question here about the source of these “fruits of righteousness” that the Philippian Christians are to be filled with. It is Jesus Christ, and Him alone who is credited with being their source.

There can be no doubt when Paul’s prayer is answered for the Philippian Christians who will be boasted about, who will be glorified and praised. When the people of God are “filled with the fruits of righteousness,” that which flows from the True Vine to the Branches is seen as the source, and God is praised and glorified.

There can be no disconnect between “the fruits of righteousness” here, and the “fruit of the Spirit” in Galatians 5. The Spirit of Christ bears fruit in those He redeems. For those He justified He is their righteousness, and He is their sanctification that God be glorified and praised.

[Sermon preached 13 NOV 2016 by Pastor John T. “Jack” Jeffery at Wayside Gospel Chapel, Greentown, PA.]

Complete Outline:

I. Paul’s Prayer for their Abundant Love (1:9-10a)

II. Paul’s Prayer for their Holy Perseverance (1:10b)

III. Paul’s Prayer for their Righteous Fruits (1:11)

Appendix I: Grammar and Syntax Resources

Phil. 1:9 - heightened comparison

A. T. Robertson, A Grammar of the Greek New Testament in the Light of Historical Research, 4th ed. (Nashville: Broadman Press, 1934), pg. 663, on Phil. 1:9, s.v. (d) Double Comparison.

Nigel Turner, Syntax, Vol. III in James Hope Moulton, A Grammar of New Testament Greek (Edinburgh: T. & T. Clark, 1963), pg. 29; on Phil. 1:9, s.v. Ch. 3, The Comparison of Adjectives and Adverbs, §1. Heightening of Comparison: “…the opportunity is frequently taken to heighten comparison by the addition to the comparative of particles like ἔτι…and even accumulations…”

Phil. 1:9 - accusative as direct object of verb

A. T. Robertson, A Grammar of the Greek New Testament in the Light of Historical Research, 4th ed. (Nashville: Broadman Press, 1934), pg. 699, on Phil. 1:9, s.v. VI. Demonstrative Pronouns, (f) Οὗτος, 4. In Apposition, “The accusative as the direct object of the verb is seen in τοῦτο προσεύχομαι ἵνα in Ph. 1:9.”

Phil. 1:10 - articular infinitive with εἰς for purpose or result

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), pg. 161, on Phil. 1:10, s.v. §409. “Σἰς governing the Infinitive with τὸ most commonly expresses purpose. It is employed with special frequency by Paul, but occurs also in Heb., 1 Pet., and Jas.”

E.g., Rom. 8:29; 1:11; 3:26; 7:4; Eph. 1:12; Phil. 1:10; Heb. 2:17; Jas. 1:18; 1 Pet. 3:7.

H. E. Dana and Julius R. Mantey, A Manual Grammar of the Greek New Testament (Toronto: The Macmillan Co., 1927, 1955), pg. 286, on Phil. 1:10, s.v. VIII. Result Clauses, The Constructions in Result Clauses, §270. “Result may be introduced in the following ways:…,” pg. 285. “(4) By the infinitive with εἰς τὸ, which is also rare.” E.g., Rom. 1:20; Phil. 1:10; Heb. 11:3; Jas. 1:19.

A. T. Robertson, A Grammar of the Greek New Testament in the Light of Historical Research, 4th ed. (Nashville: Broadman Press, 1934), pg. 991, on Phil. 1:10, s.v. 6. Final and Consecutive Clauses, (c) Pure Final Clauses, (ζ) The Infinitive, “Moulton gives numerous papyri references for telic εἰς τό. The examples with εἰς τό are the most common of all in the N. T. (72 instances). As a rule these indicate purpose more or less strong, though not always. It is particularly common in Paul (50 exx., H. Scott).”

A. T. Robertson, A Grammar of the Greek New Testament in the Light of Historical Research, 4th ed. (Nashville: Broadman Press, 1934), pg. 1071, on Phil. 1:10, s.v. II. The Infinitive, 4. Substantival Aspects of the Infinitive, (c) Prepositions, “There is no doubt that in the N. T. εὶς τό has broken away to some extent from the classic notion of purpose. That idea still occurs as in Ro. 1:11, εἰς τὸ στηριχθῆναι. This is still the usual construction. Cf. Ro. 3:26; 7:4; 8:29; Eph. 1:12; Ph. 1:10; 1 Th. 3:5; Jas. 1:18; 1 Pet. 3:7; Heb. 2:17, and other examples in Mt. and Heb., to go no further.”

Nigel Turner, Syntax, Vol. III in James Hope Moulton, A Grammar of New Testament Greek (Edinburgh: T. & T. Clark, 1963), pg. 143, on Phil. 1:10, cited as an example that seems “to be final or very near it;” s.v. § 2. Infinitive with Various Case-functions, (b) Articular Infinitive, B. With a preposition or Prepositional Adverb. 2. “Σἰς τὸ c. inf….expresses purpose or result…”

Phil. 1:10 - present subjunctive as periphrastic

           

Nigel Turner, Syntax, Vol. III in James Hope Moulton, A Grammar of New Testament Greek (Edinburgh: T. & T. Clark, 1963), pg. 89, on Phil. 1:10, s.v. § 9. Periphrastic Tenses, (h) Other periphrases: pres. subjunctive.

Phil. 1:10 - substantival participle

Nigel Turner, Syntax, Vol. III in James Hope Moulton, A Grammar of New Testament Greek (Edinburgh: T. & T. Clark, 1963), pg. 151, on Phil. 1:10, s.v. § 1. Substantival Participle, (b) Neuter, “Ambiguous is (Ro 2¹⁸ Ph 1¹⁰; see ICC in loc.): either different values (= moral distinctions NEB) or superior things (RV, RSV, Lat. utiliora).”

Phil. 1:10 - preposition as marking limit or accenting duration in expressions of time

A. T. Robertson, A Grammar of the Greek New Testament in the Light of Historical Research, 4th ed. (Nashville: Broadman Press, 1934), pg. 594, on Phil. 1:10, s.v. VII. Proper Prepositions in the N. T., (f) Εἰς, “3. With Expressions of Time. Here εἰς marks either the limit or accents the duration expressed by the accusative.”

Phil. 1:11 - accusative with passive

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), pg. 87, s.v. D. The Accusative with the Passive, §159. (1).

A. T. Robertson, A Grammar of the Greek New Testament in the Light of Historical Research, 4th ed. (Nashville: Broadman Press, 1934), pg. 483, on Phil. 1:11, s.v. VII. The Accusative, (i) Double Accusative, “Πληρόω does not indeed have two accusatives in the N. T., but the passive with accusative in Ph. 1:11 and Col. 1:9 really involves the idiom.”

A. T. Robertson, A Grammar of the Greek New Testament in the Light of Historical Research, 4th ed. (Nashville: Broadman Press, 1934), pg. 485, on Phil. 1:11, s.v. VII. The Accusative, (j) With Passive Verbs, “But the true passive of many verbs retains the accusative of the thing. This is true of verbs that have two accusatives in the active…. πεπληρωμένοι καρπὸν δικαιοσύνης (Ph. 1:11; Col. 1:9 ἵνα πληρωθῆτε τὴν ἐπίγνωσιν and cf. Ex. 31:3, ἐνέπλησα αὐτὸν πνεῦμα σοφίας) and compare 2 Tim. 1:5 for genitive (ἵνα χαρᾶς πληρωθῶ)…”

A. T. Robertson, A Grammar of the Greek New Testament in the Light of Historical Research, 4th ed. (Nashville: Broadman Press, 1934), pg. 510, on Phil. 1:11, s.v. 5. Verbs of Sharing, Partaking and Filling.

Nigel Turner, Syntax, Vol. III in James Hope Moulton, A Grammar of New Testament Greek (Edinburgh: T. & T. Clark, 1963), pg. 247, on Phil. 1:11 as an example of (d) Accus. with passive. “This occurs with the passive of verbs which have double accus. in the active, and is classical:….In the Koine, and actually already in LXX, occurs accus. instead of gen. with fill, be full: Ph 1¹¹ πεπληρωμένοι καρπὸν δικαιοσύνης, Col 1⁹…” See also Turner, op. cit., pg. 232-233, where the LXX example of Ex. 31:3 and another NT example in Rev. 17:3 are mentioned along with Phil. 1:11.

Phil. 1:11 - Concatenation of genitives

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), pg. 93, on Phil. 1:11, εἰς δόξαν καὶ ἔπαινον is compared to Eph. 1:6, s.v. §168. Concatenation of genitives with different meanings, (2). “Generally one genitive is dependent on another, whereby an author, particularly Paul, occasionally produces a quite cumbersome accumulation of genitives; to facilitate clarity in such cases, the governing genitive must always precede the dependent genitive (cf. pap., Mayser ii 2, 143.37ff., 144), which also corresponds to Hebrew usage: 2 C 4:4 τὸν φωτισμὸν τοῦ εὐαγγελίου (‘the light emanating from the Gospel’) τῆς δόξης (content) τοῦ Χριστοῦ.” “The last gen. is usually possessive.”

Phil. 1:11 - Preposition with aim or purpose as the resultant idea

A. T. Robertson, A Grammar of the Greek New Testament in the Light of Historical Research, 4th ed. (Nashville: Broadman Press, 1934), pg. 595, on Phil. 1:11, s.v. (f) Εἰς, 5. Aim or Purpose, “Sometimes indeed εἰς appears in an atmosphere where aim or purpose is manifestly the resultant idea….Cf. again εἰς δόξαν θεοῦ in Ph. 1:11…”

Phil. 1:11 - Possible demonstrative rather than article

A. T. Robertson, A Grammar of the Greek New Testament in the Light of Historical Research, 4th ed. (Nashville: Broadman Press, 1934), pg. 694, on Phil. 1:11, s.v. VI. Demonstrative Pronouns, (c) Ὁ, ἡ, τό, “It is possible indeed that τόν in Ph. 1:11 is demonstrative.”

Appendix II: Table of the Translations of the Purpose or Result Clauses in Philippians 1:9-11

Trans	ἵνα	εἰς τὸ δοκιμάζειν	ἵνα	εἰς δόξαν καὶ ἔπαινον θεοῦ
KJV	that	that you may approve	that	unto the glory and praise of God
NKJV	that	that you may approve	that	to the glory and praise of God
NASB	that	so that you may approve	in order to	to the glory and praise of God
ESV	that	so that you may approve	and so	to the glory and praise of God
HCSB	that	so that you can approve	so that	to the glory and praise of God
NIV	that	so that you may be able to discern	so that	to the glory and praise of God
NLT	that	For I want you to understand	so that	for this will bring much glory and praise to God
YLT	that	for your proving	that	to the glory and praise of God

Pastor's Sermon Notes: Philippians (series), Part 1: An Introduction to Paul’s Epistle to the Church at Philippi (Philippians 1:1-8)

Sermon Series: Philippians, Part 1

An Introduction to Paul’s Epistle 

to the Church at Philippi

Philippians 1:1-8

[Audio file from Internet Archive at https://archive.org/details/Philippians11-8.]

¹ Paul and Timotheus, the servants of Jesus Christ, to all the saints in Christ Jesus which are at Philippi, with the bishops and deacons: ² Grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ. ³ I thank my God upon every remembrance of you, ⁴ Always in every prayer of mine for you all making request with joy, ⁵ For your fellowship in the gospel from the first day until now; ⁶ Being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ: ⁷ Even as it is meet for me to think this of you all, because I have you in my heart; inasmuch as both in my bonds, and in the defence and confirmation of the gospel, ye all are partakers of my grace. ⁸ For God is my record, how greatly I long after you all in the bowels of Jesus Christ.

Introduction:

Philippians is an epistle. Some of the writings found in the New Testament Scriptures were not written as epistles, strictly speaking, since they do not follow epistolary format. Hebrews, and Romans, especially, though they do contain some of the traits that characterize epistles in the culture of the day, may properly be referred to as treatises. In the case of the Gospels a unique biographical form is found, even though in the introduction to the Gospel of Luke, as in

Acts, there is evidence that it was sent as an apologetic, a letter in defense of the Gospel. The apocalyptic form of Revelation includes seven letters, but none follow what would be understood as epistolary form in the Mediterranean world of the first century. Philippians is one of the 19 true epistles among the 27 books in the New Testament canon.

“Although the New Testament Epistles draw upon certain features of letter writing that were prevalent in the surrounding Greek and Roman culture at the time of their composition, they also possess features that make them unique.”[1]

Philippians is a church epistle. Some of the epistles in the New Testament were written to individuals, such as Philemon, and the three “pastoral” epistles to Timothy and Titus. The majority of the New Testament epistles were written to churches. Philippians is one of them.

Acts 16:12-40

Philippians is a prison epistle. It was written by the Apostle Paul during his first Roman imprisonment, probably in A.D. 60-61 towards the end of that imprisonment, and after the other “prison” epistles were written: Ephesians, Colossians, and Philemon. The seems to be little doubt that the only Pauline epistles written after Philippians were the pastorals: 1 Timothy, Titus, and finally 2 Timothy.

According to J. Sidlow Baxter[2] the four key verses of Philippians are:

1:21 — For to me to live is Christ, and to die is gain.

2:5 — Let this mind be in you, which was also in Christ Jesus:

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;

4:13 — I can do all things through Christ which strengtheneth me.

Whether we agree with Baxter or not about these verses being keys to the chapters they set in, there should be little debate about these four verses being worthy of inclusion in any list of the epistle’s highlights along with the following:

1:6 — Being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ: 

                 

3:8 — Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ,

3:14 — I press toward the mark for the prize of the high calling of God in Christ Jesus.

4:4 — Rejoice in the Lord alway: and again I say, Rejoice. 

4:8 — Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things.

4:19 — But my God shall supply all your need according to his riches in glory by Christ Jesus.

Last, but certainly not least, is the passage that has been called the carmen Christi,[3] the great “Hymn of Christ” (or: “hymn to Christ,” “song of Christ”):

2:6-13 — ⁶ Who, being in the form of God, thought it not robbery to be equal with God: ⁷ But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: ⁸ And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. ⁹ Wherefore God also hath highly exalted him, and given him a name which is above every name: ¹⁰ That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; ¹¹ And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.

¹² Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. ¹³ For it is God which worketh in you both to will and to do of his good pleasure.

This epistle begins with three sentences in the English translation (KJV, and NKJV; 5 in NASB, ESV, and HCSB; 8 in NLT; 4 in YLT).

“The New Testament epistle is a fixed form consisting of five main parts:

·         opening or salutation (sender, addressee, greeting)

·         thanksgiving (including such features as prayer for spiritual welfare, remembrance of the recipients, and eschatological climax)

·         body of the letter (beginning with introductory formulas and concluding with eschatological and travel material)

·         paraenesis (moral exhortations)

·         closing (final greetings and benediction)

Two of these elements are unique to the New Testament Epistles—the thanksgiving and paraenesis. Additionally, although Greek and Roman letters also begin with a salutation, the New Testament Epistles change the bland “greetings” to the theologically charged formula “grace and peace.” In yet another innovation, the bodies of the New Testament Epistles do not deal primarily with everyday business matters but with spiritual and moral matters.”[4]

Outline:

I. The Salutation (1:1-2)

II. The Thanksgiving (1:3-7)

III. The  Heartbeat (1:8)

I. The Salutation (1:1-2)

¹ Paul and Timotheus, the servants of Jesus Christ, to all the saints in Christ Jesus which are at Philippi, with the bishops and deacons:

² Grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ.

This is the “envelope” of the letter with a “From” and a “To” line, and a standard Christian greeting.

1. The Envelope (1:1)

2. The Greeting (1:2)

1. The Envelope (1:1)

There are two men mentioned in the “From” line, and two parts to the “To” line on the envelope:

1) The “From” line is “Paul and Timotheus, the servants of Jesus Christ”

Notice what is absent from this epistle. There is no mention of Paul as an Apostle. This was emphasized purposely in other epistles, in Galatians and 2 Corinthians, for perhaps the two most prominent examples, but that is not what is emphasized by Paul in this epistle.

Servanthood, “the servants of Jesus Christ,” is a theme that is consistent with his emphasis throughout the rest of the epistle.

2) The “To” line is “to all the saints in Christ Jesus which are at Philippi, with the bishops and deacons”[5]

Notice what is included here:

            1) “all the saints in Christ Jesus…at Philippi,” and

            2) “the bishops and deacons.”

He is writing to the entire Church. Paul is writing to the entire Church at Philippi as a Church, a Church of Christ, a Church that is fully developed with Biblical leadership. This epistle is addressed to every saint in that Church, and not just to the officers, not even first to the officers. It is addressed first and foremost to every member of that Church. The bulk of the epistles in the New Testament are addressed to churches, and the responsibility for the contents of those letters falls on the entire congregation on the “envelope.” They are sent to congregations as congregations. They are not sent first to their leaders to decide what parts of those epistles they might deem appropriate for the non-officers in the congregation to deal with. There are three pastoral epistles among those in the New Testament, but this is not one of them, and neither are any of the other 16 including the “treatise” epistles, Romans and Hebrews.

2. The Greeting (1:2)

There are also two parts to the standard Christian greeting each of which has two elements:

Grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ.

1) The Blessings of “Grace…and peace”

The difference between the two is significant culturally, and the order is important theologically.

The Jewish “shalom” does not stand alone anymore.

It is only on the basis of God’s grace that we now have a relationship with Him of peace, via a status established in His fulfillment of the promised Covenant of Peace in the Person of His Son, the Prince of Peace, Who in His Person is our Peace.[6]

2) The Sources in “God our Father, and…the Lord Jesus Christ”

The inclusion of both of these Trinitarian Persons linked to the two blessed words that preceded is important soteriologically, and theologically.

If Jesus were not God, God the Son, then the way that this is phrased would be blasphemous. To parallel Him to the Father and title Him as Lord in the same breath is blasphemous in itself if He is not a divine Person. To express this parallel sourcing with the Father when it comes to God’s grace and peace makes it even more so.

II. The Thanksgiving (1:3-7)

³ I thank my God upon every remembrance of you,

⁴ Always in every prayer of mine for you all making request with joy,

⁵ For your fellowship in the gospel from the first day until now;

⁶ Being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ:

⁷ Even as it is meet for me to think this of you all, because I have you in my heart; inasmuch as both in my bonds, and in the defence and confirmation of the gospel, ye all are partakers of my grace.

From the Second Missionary Journey to the Second Advent of Christ:

There is a time span in these verses that began about ten years before[7] during Paul’s second missionary journey (circa A.D. 49-51), and reaches into the future for the Second Advent of Christ.

1. The Beginning of the Good Work (1:3-6a)

2. The Conclusion at the Day of Christ Jesus (1:6b)

3. The Defense and Confirmation of the Gospel (1:7)

1. The Beginning of the Good Work (1:3-6a)

³ I thank my God upon every remembrance of you,

⁴ Always in every prayer of mine for you all making request with joy,

⁵ For your fellowship in the gospel from the first day until now;

⁶ Being confident of this very thing, that he which hath begun a good work in you…

It all began with a vision. When a survey is conducted of the life of the Apostle Paul with a focus on when he received direct revelation from God, the appearance of the Lord Jesus Christ to him on the road to Damascus, and the vision of the man from Macedonia stand out as perhaps the most dramatic direction given to him of all. This is only comparable to the vision that Peter received in preparation for his visit to the house of Cornelius. To a lesser degree perhaps, when the extent of the later impact is considered, was the Spirit’s direction of Philip to the Ethiopian eunuch, and the Lord’s vision to Paul to encourage him to stay in Corinth. Paul had no doubt whatsoever when he first went to Philippi that he was in the right place at the right time.

2. The Conclusion at the Day of Christ Jesus (1:6b)

will perform it until the day of Jesus Christ

“God does not cause people to be born again with new eyes, only to let them die and go blind for eternity.”

— John Piper, A Peculiar Glory: How the Christian Scriptures Reveal Their Complete Truthfulness (Wheaton: Crossway, 2016), pg. 179.

Note: Piper bases this on 1 Cor. 1:8-9; Phil. 1:6; and Rom. 8:35.

“When I am anxious that I may make shipwreck of faith and fall away from God, I battle unbelief with the promises…” (Phil. 1:6; Heb. 7:25)

— John Piper, Future Grace (Sisters, OR: Multnomah Books, 1995), pg. 61; cp. also pp. 248, and 317-318.

“There is little question that there is an eschatological goal in view.”

— Fred G. Zaspel, Warfield on the Christian Life: Living in Light of the Gospel, Theologians on the Christian Life, series eds. Stephen J. Nichols, and Justin Taylor (Wheaton: Crossway, 2012), pg. 209. Warfield’s connection here as noted by Zaspel is from 1:6 to his treatment of “working out salvation” in 2:12-13.

“Such promises should lead not to hubris but to humility.”

— Robert L. Plummer, 40 Questions About Interpreting the Bible, series ed. Benjamin L. Merkle (Grand Rapids: Kregel Academic & Professional, 2010), pg. 178. Plummer is specifically referring to Phil. 1:6; 1 Pet. 1:5; and 1 Jn. 2:20-27.

Bruce identifies this day with the Second Advent of Christ, and the judgment seat that follows that event. He cites 1 Cor. 1:8; 4:5; 5:5; 2 Cor. 1:14; Phil. 1:10; 2:16; and 1 Th. 2:19 as also referring to the same event referred to as “the day of Jesus Christ” here in Phil. 1:6.

— F. F. Bruce, Answers to Questions (Grand Rapids: Zondervan Publishing House, 1972), pg. 219.

3. The Defense and Confirmation of the Gospel (1:7)

Even as it is meet for me to think this of you all, because I have you in my heart; inasmuch as both in my bonds, and in the defence and confirmation of the gospel, ye all are partakers of my grace.

This is Paul’s explanation for the legitimacy of what he has affirmed in the previous verses about the Philippian Christians. It is a simple explanation at first glance, but then not so simple after all. If asked what his basis is for thinking of them as he does, praying for them as he has, and exuding confidence concerning their eternal state, his simple answer is, “I have them in my heart.”

III. The  Heartbeat (1:8)

For God is my record, how greatly I long after you all in the bowels of Jesus Christ.

This is more than the common “I miss you.” That expression is far too trivial for what Paul wants to communicate to the Philippians here.

He longs for them. He longs for them greatly. He calls God in as a witness for how great his longing is for them. Then he completes the “sandwiching” of his longing that he began with God as his witness, by ending with Jesus Christ, and linking his longing to Christ’s affection. Can there be any greater longing than this?

“bowels” trans. “affection” (NASB, NKJV, ESV, HCSB, NIV); “tender compassion” (NLT)

Conclusion:

And this is just the beginning of Paul’s letter to the Christians at Philippi!

[Sermon preached 6 NOV 2016 by Pastor John T. “Jack” Jeffery at Wayside Gospel Chapel, Greentown, PA.]

Complete Outline:

I. The Salutation (1:1-2)

1. The Envelope (1:1)

1) The “From” line

2) The “To” line

2. The Greeting (1:2)

1) The Blessings

2) The Sources

II. The Thanksgiving (1:3-7)

1. The Beginning of the Good Work (1:3-6a)

2. The Conclusion at the Day of Christ Jesus (1:6b)

3. The Defense and Confirmation of the Gospel (1:7)

III. The  Heartbeat (1:8)

---

End Notes:

[1] Leland Ryken, A Complete Handbook of Literary Forms in the Bible (Wheaton: Crossway, 2014), s.v. “Epistle.”

[2] Explore the Book, 6 vols. in 1 (Grand Rapids: Zondervan Publishing House, 1960; 1966 reprint), 6:185.

[3] This Latin phrase was chosen by Ralph P. Martin for the original title of his impressive work on this passage: Carmen Christi: Philippians II 5-11 in Recent Interpretation and in the Setting of Early Christian Worship, Monograph series, Society for New Testament Studies 4, 1st American ed. (Grand Rapids: Eerdmans, 1967, 1983). This was later reprinted with the Latin portion of the title translated: A Hymn of Christ: Philippians 2:5-11 in Recent Interpretation & in the Setting of Early Christian Worship (Downers Grove, IL: InterVarsity, 1997).

[4] Leland Ryken, A Complete Handbook of Literary Forms in the Bible (Wheaton: Crossway, 2014), s.v. “Epistle.”

[5] On the word translated “deacons” see Robert Baker Girdlestone, Synonyms of the Old Testament: Their Bearing on Christian Doctrine, 2nd ed. (Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d., 1976 reprint of 1897 ed.), pg. 248. “…used in the N. T. in a general and non-technical sense of all kinds of ministry or service for the good of others….It is not applied to the seven so-called deacons, and only gradually grew up into a technical sense.”

[6] On this see esp. John Piper, Future Grace (Sisters, OR: Multnomah Books, 1995), pp. 65-72, s.v. Ch. 4: “The Life That’s Left Is Future Grace.”

[7] Philippians is estimated to have been written towards the end of Paul’s first Roman imprisonment which spanned the years from circa A.D. 59-61, 60-62, or 62-64. See James L. Boyer, New Testament Chronological Chart (Winona Lake, IN: BMH, 1961, 1968); ESV Study Bible (Wheaton: Crossway, 2008), pp. 1806-1807, s.v. “New Testament Timeline;” John MacArthur, MacArthur Study Bible, rev. ed. (Nashville: Thomas Nelson, 1997), pg. 1376, s.v. “New Testament Chronology;”  “Timeline of the Apostle Paul,” on Blue Letter Bible at https://www.blueletterbible.org/study/paul/timeline.cfm [accessed 5 NOV 2016]; and “Chronology of Acts and the Epistles,” on Blue Letter Bible at https://www.blueletterbible.org/study/pnt/pnt02.cfm [accessed 5 NOV 2016].

Pastor's Sermon Notes: What must I do to be saved? The Conversion of the Philippian Jailer (Acts 16:25-40)

What must I do to be saved?

The Conversion of the Philippian Jailer

Acts 16:25-40

²⁵ And at midnight Paul and Silas prayed, and sang praises unto God: and the prisoners heard them. ²⁶ And suddenly there was a great earthquake, so that the foundations of the prison were shaken: and immediately all the doors were opened, and every one’s bands were loosed. ²⁷ And the keeper of the prison awaking out of his sleep, and seeing the prison doors open, he drew out his sword, and would have killed himself, supposing that the prisoners had been fled. ²⁸ But Paul cried with a loud voice, saying, Do thyself no harm: for we are all here. ²⁹ Then he called for a light, and sprang in, and came trembling, and fell down before Paul and Silas, ³⁰ And brought them out, and said, Sirs, what must I do to be saved? ³¹ And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house. ³² And they spake unto him the word of the Lord, and to all that were in his house. ³³ And he took them the same hour of the night, and washed their stripes; and was baptized, he and all his, straightway. ³⁴ And when he had brought them into his house, he set meat before them, and rejoiced, believing in God with all his house. ³⁵ And when it was day, the magistrates sent the serjeants, saying, Let those men go. ³⁶ And the keeper of the prison told this saying to Paul, The magistrates have sent to let you go: now therefore depart, and go in peace. ³⁷ But Paul said unto them, They have beaten us openly uncondemned, being Romans, and have cast us into prison; and now do they thrust us out privily? nay verily; but let them come themselves and fetch us out. ³⁸ And the serjeants told these words unto the magistrates: and they feared, when they heard that they were Romans. ³⁹ And they came and besought them, and brought them out, and desired them to depart out of the city. ⁴⁰ And they went out of the prison, and entered into the house of Lydia: and when they had seen the brethren, they comforted them, and departed.

Introduction:

Where did we leave Paul and Silas?

Why were Paul and Silas really in this prison?

Outline:

I. Singing, Shaking, and Suicide by Sword - Freedom God’s Way! (16:25-27)

II. The Question of the Hour, and the Answer of the Ages - Freedom by God’s Son! (16:28-34)

III. There is a Right Way and a Wrong Way - Freedom on Whose Terms? (16:35-40)

Transition: 

Has your world ever been shaken? 

Have you ever been shook up?

Have you ever been brought to the point where you despaired of life itself?

How would you answer the question, “What must I do to be saved?”

I. Singing, Shaking, and Suicide by Sword - Freedom God’s Way! (16:25-27)

²⁵ And at midnight Paul and Silas prayed, and sang praises unto God: and the prisoners heard them. ²⁶ And suddenly there was a great earthquake, so that the foundations of the prison were shaken: and immediately all the doors were opened, and every one’s bands were loosed. ²⁷ And the keeper of the prison awaking out of his sleep, and seeing the prison doors open, he drew out his sword, and would have killed himself, supposing that the prisoners had been fled.

1. The Prayer and Praise in the Prison - Late Night Listeners (16:25)

2. The Sudden Supernatural Shaking - Set Loose by the Sovereign Liberator (16:26)

3. The Sleeping Sergeant - Contemplation of Suicide by Sword (16:27)

1. The Prayer and Praise in the Prison - Late Night Listeners (16:25)

And at midnight Paul and Silas prayed, and sang praises unto God: and the prisoners heard them.

The curtain opens, and the stage is set!

1) When? at midnight

2) Who? Paul and Silas

3) What? prayed, and sang praises unto God

4) So What? and the prisoners heard them

2. The Sudden Supernatural Shaking - Set Loose by the Sovereign Liberator (16:26)

 And suddenly there was a great earthquake, so that the foundations of the prison were shaken: and immediately all the doors were opened, and every one’s bands were loosed.

Notice the emphases in this verse - …suddenly…great…immediately…every one’s…

1) The Force of the Earthquake

2) The Effect of the Earthquake

1) The Force of the Earthquake

And suddenly there was a great earthquake, so that the foundations of the prison were shaken

Notice that foundations is plural.

Acts 4:31 - And when they had prayed, the place was shaken where they were assembled together; and they were all filled with the Holy Ghost, and they spake the word of God with boldness.

Heb. 12:18-26 -  18 For ye are not come unto the mount that might be touched, and that burned with fire, nor unto blackness, and darkness, and tempest, 19 And the sound of a trumpet, and the voice of words; which voice they that heard intreated that the word should not be spoken to them any more: 20 (For they could not endure that which was commanded, And if so much as a beast touch the mountain, it shall be stoned, or thrust through with a dart: 21 And so terrible was the sight, that Moses said, I exceedingly fear and quake:) 22 But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, 23 To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, 24 And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel. 25 See that ye refuse not him that speaketh. For if they escaped not who refused him that spake on earth, much more shall not we escape, if we turn away from him that speaketh from heaven: 26 Whose voice then shook the earth: but now he hath promised, saying, Yet once more I shake not the earth only, but also heaven.

2) The Effect of the Earthquake

and immediately all the doors were opened, and every one’s bands were loosed

3. The Sleeping Jailer - Contemplation of Suicide by Sword (16:27)

 And the keeper of the prison awaking out of his sleep, and seeing the prison doors open, he drew out his sword, and would have killed himself, supposing that the prisoners had been fled.

1) The central thought here  has to do with the jailer’s intent

2) The attendant circumstances around this central thought explain the jailer’s intent

1) The central thought here  has to do with the jailer’s intent -

            he drew out his sword, and would have killed himself

2) The attendant circumstances around this central thought explain the jailer’s intent -

            awaking…seeing…supposing

What was in his mind?

What was he facing?

Why would he take matters into his own hands?

How did he percieve of himself?

What was in control here?

II. The Question of the Hour, and the Answer of the Ages - Freedom by God’s Son! (16:28-34)

 ²⁸ But Paul cried with a loud voice, saying, Do thyself no harm: for we are all here. ²⁹ Then he called for a light, and sprang in, and came trembling, and fell down before Paul and Silas, ³⁰ And brought them out, and said, Sirs, what must I do to be saved? ³¹ And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house. ³² And they spake unto him the word of the Lord, and to all that were in his house. ³³ And he took them the same hour of the night, and washed their stripes; and was baptized, he and all his, straightway. ³⁴ And when he had brought them into his house, he set meat before them, and rejoiced, believing in God with all his house.

1. The Preamble to the Question of the Hour (16:28-29)

2. The Question of the Hour: What must I do to be saved? (16:30)

3. The Answer of the Ages: Believe on the Lord Jesus Christ, and thou shalt be saved! (16:31)

4. The Response to the Preaching of the Word (16:32-34)

1. The Preamble to the Question of the Hour (16:28-29)

²⁸ But Paul cried with a loud voice, saying, Do thyself no harm: for we are all here. ²⁹ Then he called for a light, and sprang in, and came trembling, and fell down before Paul and Silas,

2. The Question of the Hour: What must I do to be saved? (16:30)

And brought them out, and said, Sirs, what must I do to be saved?

Compare Mt. 19:16 - And, behold, one came and said unto him, Good Master, what good thing shall I do, that I may have eternal life? (pp. Mk. 10:17; Lk. 18:18)

Compare Acts 2:38; 4:12; 8:37; 11:13-14; 13:38-39; 15:11.

3. The Answer of the Ages: Believe on the Lord Jesus Christ, and thou shalt be saved! (16:31)

And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house.

This simple yet profound truth continually comes under attack. It continues to be the focus of an onslaught of attempts to water it down, compromise it, and undermine its truth in our day.

and thy house?

There is no salvation apart from an individual exercise of faith in Christ in response to the preaching of the Word of God. See the next verse. There is absolutely no basis here whatsoever for the false teachings of infant “baptism”, or “covenant children”. These errors of covenant theology’s doctrine of paedobaptism are man-made, and not to be found in the Word of God. They are erected on imagined implications and false assumptions without any exegetical warrant.

Notice in the next verse the teaching consistent with the truth of this one in what follows:

1) All that were in his house were preached to

2) All his were baptised

3) All his house believed in God and rejoiced

Salvation is based on faith and faith alone, and baptism is of believers and believers alone. The Word of God is preached, the response of faith on the Lord Jesus Christ follows, and those who do so are then baptised.

4. The Responses to the Preaching of the Word (16:32-34)

³² And they spake unto him the word of the Lord, and to all that were in his house. ³³ And he took them the same hour of the night, and washed their stripes; and was baptized, he and all his, straightway. ³⁴ And when he had brought them into his house, he set meat before them, and rejoiced, believing in God with all his house.

Notice the priorities here, along with the evidences of faith in the spiritual responses:

1) Preaching - And they spake unto him the word of the Lord, and to all that were in his house.

2) Ministration - And he took them the same hour of the night, and washed their stripes;

3) Baptism - and was baptized, he and all his, straightway.

4) Hospitality - And when he had brought them into his house, he set meat before them,

5) Joy - and rejoiced, believing in God with all his house.

III. There is a Right Way and a Wrong Way - Freedom on Whose Terms? (16:35-40)

 ³⁵ And when it was day, the magistrates sent the serjeants, saying, Let those men go. ³⁶ And the keeper of the prison told this saying to Paul, The magistrates have sent to let you go: now therefore depart, and go in peace. ³⁷ But Paul said unto them, They have beaten us openly uncondemned, being Romans, and have cast us into prison; and now do they thrust us out privily? nay verily; but let them come themselves and fetch us out. ³⁸ And the serjeants told these words unto the magistrates: and they feared, when they heard that they were Romans. ³⁹ And they came and besought them, and brought them out, and desired them to depart out of the city. ⁴⁰ And they went out of the prison, and entered into the house of Lydia: and when they had seen the brethren, they comforted them, and departed.

1. The Order to Release the Prisoners (16:35-36)

2. The Problem with the Order (16:37)

3. The Resolution of the Problem (16:38-40)

1. The Order to Release the Prisoners (16:35-36)

³⁵ And when it was day, the magistrates sent the serjeants, saying, Let those men go. ³⁶ And the keeper of the prison told this saying to Paul, The magistrates have sent to let you go: now therefore depart, and go in peace.

Why would this have been done?

This is all about politics!

They answered both to the people, especially the prominent citizens like the rich masters of the slave-girl, and to the Roman officials. They may have been attempting to avoid both another mob scene, and the embarassment they would face if this case went any further based on what had actually transpired. During the interim they may have done some checking into what brought the mob scene about in the first place. They may also have sought counsel about how to defuse this issue, and tried to come up with ways where cooler heads would prevail.

2. The Problem with the Order (16:37)

But Paul said unto them, They have beaten us openly uncondemned, being Romans, and have cast us into prison; and now do they thrust us out privily? nay verily; but let them come themselves and fetch us out.

When government is in the wrong

Paul is “playing the Roman Citizen card”!

3. The Resolution of the Problem (16:38-40)

³⁸ And the serjeants told these words unto the magistrates: and they feared, when they heard that they were Romans. ³⁹ And they came and besought them, and brought them out, and desired them to depart out of the city. ⁴⁰ And they went out of the prison, and entered into the house of Lydia: and when they had seen the brethren, they comforted them, and departed.

The tables have been turned and Paul and Silas have the initiative.

They left Philippi on their own terms, and would not hesitate to return again.

Conclusion:

Nothing in heaven or on earth can resist the shaking of Almighty God!

Do you expect God to do the unexpected?

Does the Gospel of Salvation by Faith in Jesus Christ seem to simple to you?

This incident has been the subject for many hymns that seem appropriate as “The Hymns of the Philippian Jailer”!

“What must I do?” the trembling jailer cried,
When dazed by fear and wonder;
“Believe on Christ!” was all that Paul replied,
“And you shall be saved from sin.”

Refrain

Believe in the Lord Jesus Christ,
Believe in the Lord Jesus Christ,
Believe in the Lord Jesus Christ,
And you shall be saved!

What must I do! O weary, trembling, soul,
Just turn today to Jesus;
He will receive, forgive and make you whole—
Christ alone can set you free.

Refrain

His blood is all your plea for saving grace,
The precious fount of cleansing!
O come, accept His love, behold His face,
And be saved forevermore.

Refrain [1]

Here is another example of a hymn based on the words of this text:

O! what shall I do to be saved
From the sorrows that burden my soul?
Like the waves in the storm
When the winds are at war,
Chilling floods of distress o’er me roll.
What shall I do? what shall I do?
O! what shall I do to be saved?

O! what shall I do to be saved
When the pleasures of youth are all fled?
And the friends I have loved,
From the earth are removed
And I weep o’er the graves of the dead?
What shall I do? what shall I do?
O! what shall I do to be saved?

O! what shall I do to be saved
When sickness my strength shall subdue?
Or the world in a day,
Like a cloud roll away,
And eternity opens to view?
What shall I do? what shall I do?
O! what shall I do to be saved?

O! Lord, look in mercy on me,
Come, O come and speak peace to my soul:
Unto whom shall I flee,
Dearest Lord, but to Thee,
Thou canst make my poor, broken heart whole.
That will I do! that will I do!
To Jesus I’ll go and be saved! [2]

I. Singing, Shaking, and Suicide by Sword - Freedom God’s Way! (16:25-27)

1. The Prayer and Praise in the Prison - Late Night Listeners (16:25)

2. The Sudden Supernatural Shaking - Set Loose by the Sovereign Liberator (16:26)

3. The Sleeping Jailer - Contemplation of Suicide by Sword (16:27)

II. The Question of the Hour, and the Answer of the Ages - Freedom by God’s Son! (16:28-34)

1. The Preamble to the Question of the Hour (16:28-29)

2. The Question of the Hour: What must I do to be saved? (16:30)

3. The Answer of the Ages: Believe on the Lord Jesus Christ, and thou shalt be saved! (16:31)

4. The Response to the Preaching of the Word (16:32-34)

III. There is a Right Way and a Wrong Way - Freedom on Whose Terms? (16:35-40)

1. The Order to Release the Prisoners (16:35-36)

2. The Problem with the Order (16:37)

3. The Resolution of the Problem (16:38-40)

[Sermon preached 10 AUG 2014 by Pastor John T. “Jack” Jeffery at Wayside Gospel Chapel, Greentown, PA.]

Resources on Acts:

G. K. Beale and D. A. Carson, eds., Commentary on the New Testament Use of the Old Testament (Grand Rapids: Baker Academic, 2007), pp. 513-606.

Paul Barnett, The Birth of Christianity: The First Twenty Years, After Jesus, Vol. 1 (Grand Rapids: William B. Eerdmans Publishing Co., 2005).

Darrell L. Bock, Acts, Baker Exegetical Commentary on the New Testament, eds. Robert W. Yarbrough and Robert H. Stein (Grand Rapids: Baker Academic, 2007).

                                                  

F. F. Bruce, The Acts of the Apostles: The Greek Text with Introduction and Commentary, 2nd ed. (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1951, 1952).

I. Howard Marshall, Acts: An Introduction And Commentary, Vol. 5 in Tyndale New Testament Commentaries, gen. ed. Leon Morris (Downers Grove, IL: InterVarsity Press, 1980; 2008 reprint).

David G. Peterson, The Acts of the Apostles, The Pillar New Testament Commentaries, gen. ed. D. A. Carson (Grand Rapids: William B. Eerdmans Publishing Co., 2009).

John B. Polhill, Acts, Vol. 26 in The New American Commentary, gen. ed. David S. Dockery (Nashville, TN: Broadman & Holman, Publishers, 1992).

Eckhard J. Schnabel, Acts, Vol. 5 in the Zondervan Exegetical Commentary on the New Testament, gen. ed. Clinton E. Arnold (Grand Rapids: Zondervan, 2012).

William H. Willimon, Acts, in Interpretation: A Bible Commentary for Teaching and Preaching, series ed. James Luther Mays, New Testament ed. Paul J. Achtemeier (Louisville, KY: Westminster John Knox Press, 2010).

Resources on Paul:

Kenneth E. Bailey, Paul Through Mediterranean Eyes: Cultural Studies in 1 Corinthians  (Downers Grove, IL: IVP Academic, 2011).

F. F. Bruce, Paul: Apostle of the Heart Set Free (Grand Rapids: William B. Eerdmans Publishing Co., 1977).

D. A. Carson, The Gagging of God: Christianity Confronts Pluralism (Grand Rapids: Zondervan, 1996), pp. 496-501.

W. J. Conybeare and J. S. Howson, The Life, Times and Travels of St. Paul, 2 vols. in 1, unabridged American ed. (New York: E. B. Treat U Co., 1869); on Google Books at http://books.google.com/books?id=Bn1CAAAAIAAJ&printsec=frontcover#v=onepage&q&f=false [accessed 12 FEB 2013].

Adolf Deissmann, Paul: A Study in Social and Religious History, 2nd ed., trans. William E. Wilson (New York: Harper Torchbooks, n.d.).

F. W. Farrar, The Life and Work of St. Paul (New York: E. P. Dutton and Co., 1889); on Google Books at http://books.google.com/books?id=RB2KeCSM6KsC&printsec=frontcover#v=onepage&q&f=false [accessed 12 FEB 2013].

Bruce N. Fisk, “Paul: Life and Letters”, in The Face of New Testament Studies: A Survey of Recent Research, ed. Scot McKnight and Grant R. Osborne (Grand Rapids: Baker Academic, 2004), pp. 283-325.

Richard B.Gaffin, Jr., "Acts and Paul", 46 lectures (MP3 format), WTS Resources Media Center on Westminster Theological Seminary at http://wts.edu/resources/media.html?paramType=audio&filterTopic=5&filterSpeaker=10&filterYear=2005 [accessed 20 MAR 2013].

Frank J. Goodwin, A Harmony of the Life of the St. Paul According to the Acts of the Apostles and the Pauline Epistles (New York: American Tract Society, 1895); on Google Books at http://books.google.com/books?id=YgpEAAAAYAAJ&printsec=frontcover#v=onepage&q&f=false [accessed 12 FEB 2013].

Richard N. Longenecker, The Ministry And Message Of Paul (Grand Rapids: Zondervan, 1971).

Richard N. Longenecker, Paul, Apostle Of Liberty (New York: Harper & Row, 1964).

Richard N. Longenecker, ed., The Road From Damascus : The Impact Of Paul's Conversion On His Life, Thought, And Ministry (Grand Rapids: Eerdmans, 1997).

Richard N. Longenecker, Studies In Paul, Exegetical And Theological (Sheffield : Sheffield Phoenix Press, 2004).

J. Gresham Machen, The Origin of Paul's Religion: The James Sprunt Lectures Delivered at Union Theological Seminary in Virginia (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1925).

Leon Morris, The Apostolic Preaching of the Cross (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1955).

John Pollock, The Apostle: A Life of Paul, 3rd ed. (Colorado Springs: David C. Cook, 1969, 2012); also published as The Man Who Shook the World (Wheaton: Victor Books, 1972; originally The Apostle: A Life of Paul, New York: Doubleday, 1969).

Stanley E. Porter, Paul in Acts, in Library of Pauline Studies, gen. ed. Stanley E. Porter (Peabody, MA: Hendrickson Publishers, Inc., 1999; 2001 reprint of The Paul of Acts: Essays in Literary Criticism, Rhetoric and Theology, in Wissenschaftliche Untersuchungen zum Neuen Testament 115, by Mohr Siebeck, Tubingen).

W. M. Ramsay, The Cities of St. Paul: Their Influence on his Life and Thought (New York: A. C. Armstrong and Son; London: Hodder and Stoughton, 1908); on Google Books at http://books.google.com/books?id=JryEbmKool0C&printsec=frontcover#v=onepage&q&f=false [accessed 13 FEB 2013].

W. M. Ramsay, Pauline and Other Studies in Early Christian History (New York: A. C. Armstrong and Son, 1906); on Google Books at http://books.google.com/books?id=-1ZJAAAAYAAJ&printsec=frontcover#v=onepage&q&f=false [accessed 13 FEB 2013].

W. M. Ramsay, St. Paul the Traveler and the Roman Citizen, 10th ed. (London: Hodder and Stoughton, 1907); on Christian Classics Ethereal Library (CCEL) at http://www.ccel.org/ccel/ramsay/paul_roman.html [accessed 13 FEB 2013].

W. M. Ramsay, The Teaching of Paul in terms of The Present Day: The Deems Lectures in New York University (London: Hodder and Stoughton, 1914); on Internet Archive at http://ia600404.us.archive.org/2/items/teachingofpaulin00rams/teachingofpaulin00rams.pdf [accessed 13 FEB 2013].

A. T. Robertson, Epochs in the Life of Paul: A Study of Development in Paul's Character (Grand Rapids: Baker Book House, 1974).

Eckhard J. Schnabel, Paul The Missionary: Realities, Strategies And Methods (Downers Grove, IL: IVP Academic, 2008).

Udo Schnelle, Apostle Paul: His Life and Theology, trans. M. Eugene Boring (Grand Rapids: Baker Academic, 2003; trans. from Paulus: Leben und Denken, Berlin: Walter de Gruyter GmbH & Co., n.d.).

Thomas R. Schreiner, Paul, Apostle of God's Glory in Christ: A Pauline Theology (Downers Grove, IL: IVP Academic, 2001).

James Stalker, The Life of St. Paul, (Edinburgh: T. & T. Clark, 1885; rev. ed. 2010 by Kessinger Publishing from 1912 ed.); on Google Books at http://books.google.com/books?id=vT0HAAAAQAAJ&printsec=frontcover#v=onepage&q&f=false [accessed 7 FEB 2013].

James Ironside Still, St. Paul on Trial (London: Student Christian Movement, 1923).

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[1] Avis M. Christiansen, 1920.

[2] J. W. Holman, 1852.