WM 374: Defending Mark 15.28: Why This 'Missing Verse' Belongs in Scripture

 

Read an online version of the article here.

Find a pdf version on academia site.

JTR

The Vision (3.27.26): For we are the circumcision

 

Image: Richard Lithgow, Apostle Paul in prison (2022), Pencil.

Note: Devotion based on last Sunday's sermon on Philippians 3:1-7.

"For we are the circumcision...."(Philippians 3:3a).

In Philippians 2:19-30 the apostle Paul commended to the saints at Philippi two men, Timothy (vv.19-23) and Epaphroditus (vv. 25-30), as faithful ministers. This was a positive commendation. In Philippians 3:1-3, however, Paul offers a sober warning against false teachers.

In 3:2 he offers a staccato threefold warning: Beware… Beware… Beware….

First, “Beware of dogs!” Did Paul have something against dogs? No. The dog is indeed a wonderful animal. This is a figure for false teachers, because in Paul’s day there were many feral dogs that roamed the streets, mangy and diseased. Some had rabies. If you saw dogs of this kind, you had better beware.

Second, “Beware of evil workers.” They should have been doing good, but instead they were working evil.

Third, “Beware of the concision” (or “mutilation”). A look ahead to the next verse makes clear that these dogs/evil workers were those who were teaching that circumcision was necessary for the living of the Christian life.

There was a massive controversy over circumcision in the early church. In Acts 15 we read how false teachers had stirred up controversy in the church at Antioch, teaching, “Except ye be circumcised after the manner of Moses, ye cannot be saved” (Acts15:1). Paul and Barabas opposed this false doctrine and appealed to the apostles and elders of the church at Jerusalem, who supported their stand against the false teachers (see Act 15).

We also see this controversy at the heart of Paul’s letter to the churches of Galatia. Paul warned against false teachers who had troubled the believers and perverted the gospel of Christ (Gal 1:7). He made clear that “a man is not justified by the works of the law, but by the faith of Jesus Christ” (Gal 2:15), finally stating, “For in Jesus Christ neither circumcision availeth any thing, nor uncircumcision; but faith which worketh by love” (Gal 5:16). Believers are not justified by circumcision but only by faith in Christ alone.

Paul was warning the Philippians about this same false teaching. In Philippians 3:3 he declares, “For we are the circumcision….”

What does this mean? Notice that Paul does NOT say, “For we all HAVE BEEN CIRCUMCIZED.”

Notice also that Paul does NOT say, “For we CONTINUE to practice circumcision that we might be justified before God, according to the covenant that was given to Abraham in Genesis 17.”

No, the apostle says, “For we ARE the circumcision.”

Who are the “we”? This includes Paul himself and his co-workers, alongside all the saints at Philippi. Timothy had a Christian mother and a pagan father, but he was not circumcised till he reached adulthood (see Acts 16). Paul was raised in a pious Jewish home and was circumcised on the eighth day (see Phil 3:5). Epaphroditus was likely a full pagan (his name meaning “from the goddess Aphrodite”) and was never circumcised (like Titus, cf. Gal 2:3).

No matter Jew or Greek, or of mixed ethnic heritage, no matter physically circumcised or not, Paul declares that Christians ARE the circumcision.

The Old Covenant circumcision instituted by Abraham set apart the Jewish males physically as Jews. Paul said that New Covenant believers, however, are not those set apart by their outward appearance but by an inward transformation. Not by an outward bodily surgery, but by an inward spiritual surgery.

The prophets had anticipated this. Moses wrote, “Circumcise therefore the foreskin of your heart, and be no more stiffnecked” (Deut 10:16). Jeremiah wrote, “Circumcise yourselves to the Lord, and take away the foreskins of your heart” (Jer 4:4a).

The true circumcision, the circumcision of the heart, takes place through regeneration. It is a transformation from the inside out, not the outside in. It is being born again. Paul takes up this same metaphor in Colossians when he said, “ye are circumcised with the circumcision made without hands” (Col 2:12).

Every genuine believer has experienced this circumcision, and we should beware anyone who suggests we need add anything to this for salvation.

Need circumcision? No. We ARE the circumcision.

Grace and peace, Pastor Jeff Riddle

WM 373: Interview: Graham Chewter, Deputation Speaker, Trinitarian Bible Society

 

JTR

The Vision (3.20.26): Band of Brothers

Image: Marble frieze, Roman soldiers, AD first century, Altes Museum, Berlin, Germany.

Note: Devotion based on last Sunday's sermon on Philippians 2:19-30.

Shakespeare’s Henry V includes a speech given by the king on St. Crispens Day just before his outnumbered English troops are about to go into a climactice battle against the French, in which he addresses them as, “We few, we happy few, we band of brothers.”

The historian Stephan Ambrose would borrow words from this speech to title his 1992 book Band of Brothers about “Easy Company” from the 101^st Army Airborne and its service in WW2.

Long before Henry V, William Shakespeare, Easy Company and Stephen Ambrose, however, there was the apostle Paul and his letter to the saints at Philippi.

In that letter, as Paul often did in his writings, he makes reference to the men who were his fellow laborers in the gospel. These were men who did not hold the value of their lives so highly that they were unwilling to lay them down for the cause of Christ and the gospel.

Paul is recommending such men in Philippians 2:19-30. It is not the best-known passage in Philippians. It does not hold forth great Christological truths like the Christ Hymn in Philippians 2:5-11. It does not hold pithy and memorable verses like Philippians 1:21, “For me to live is Christ, and to die is gain” or Philippians 4:13, “I can do all things through Christ which strengtheneth me.” I suppose that few have taken a “life verse” from this passage!

Paul makes reference here to two of his fellow workers, Timothy (vv. 19-23) and Epaphroditus (vv. 25-30), alongside a reference to himself (v. 24).

The name Timothy means “one who honors God.” Timothy had a Jewish Christian mother (and even a Christian grandmother), but a pagan father (cf. Acts 16:1; 2 Tim 1:5). He had a good reputation among the disciples and joined Paul in his second missionary journey (Acts 16:2).

In Philippians 2:20-22 Paul points to four admirable qualities held by Timothy. First, the apostle said he had no man who was so “like-minded” (v. 20a). The Greek term literally means “same spirited” or “same-souled.” Second, Paul says he knows no one who demonstrated a more natural or sincere care for the saints (v. 20b). Timothy was not a phony or a hypocrite, but a sincere minister. Third, Timothy did not seek his own things but the things of Christ (v. 21). Fourth, Timothy had a proven track record of service alongside the apostle “as a son with a father” (v. 22).

The name Epaphroditus come from the Greek literally meaning “From Aphrodite” or “From Venus.” This indicates he was likely a Gentile. Perhaps his parents had prayed to the goddess Venus for a child, and when he came, they named him Epaphroditus. But at some point, he heard the gospel of the Lord Jesus Christ and became a servant of the one true God.

In Philippians 2:25 Paul notes several commendable qualities in this man. We’ll note just the first three. First, he calls him “my brother.” This means he was a genuine believer, a true brother in Christ. Second, Paul describes him as a “companion in labour.” This translates just one word in Greek: synergos.  He was a “synergist” with the apostle in ministry. Third, he calls him a “fellowsoldier.” They were brothers in arms in spiritual warfare (cf. Eph 6:11-12).

Think of these three men: Timothy, Paul and Epaphroditus.

One Timothy (“one who honors God”) had a pagan father and a Christian mother and grandmother. But he came to a point when he was called to follow Christ.

One was Paul, a Hebrew of the Hebrews who had once persecuted Christians, but whose path dramatically changed after he encountered the risen Christ on the Damascus Road (Acts 9).

One was Epaphroditus (“from Venus”) who came from a completely pagan household, but who became a brother, synergist, and fellowsoldier for Christ.

All three of these men had at one time been enemies of Christ, with nothing in common to draw them into league with one another. Then Christ, the Word made flesh, by his death, burial, and resurrection made each of them his loyal subjects and then united them in faith to one another. As Paul wrote in Romans 5:10, “For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life.”

He delights in taking men who were strangers and turning them into a band of brothers who live to serve Him.

For what do you live? To what cause have you joined yourself? Anything less than Christ and his kingdom will not satisfy. And with whom have you joined yourself? Do you stand alone or with a band of brothers in Christ’s church?

Grace and peace, Pastor Jeff Riddle

Petrus Van Mastricht (1630-1706) on the Purity, Preservation, and Authenticity of Holy Scripture

 

JTR

Zanchi's two observations on the grave illness of Epaphroditus (Phil 2:25-30)

 

X post:

Zanchi's two observations on the grave illness of Epaphroditus (Phil 2:25-30):

"First, God permits even the most holy of men to suffer serious illnesses--indeed, often ministers--as a consequence of their labors in the Lord's work. Teachers and ministers of the Word experience stress and sleepless nights and various troubles, which they are forced to absorb.... And thus for someone to enjoy good and robust health is a singular gift of God."

"Second, we must observe as well how wrong-headed is the judgement of those who draw an improper and perverse conclusion about the doctrine and salvation of certain distinguished men and teachers of the church because, at times, they are chronically ill..... Certainly Epaphroditus was beloved by God, and his doctrine was truly apostolic. Nevertheless, he nearly died of his illness."

-Commentary on Philippians, 432.

Modern evangelical avoidance of a plain sense reading of Confession 1:8

X post:

It is simply amazing to see the extent to which some modern evangelical interpreters will go to avoid a plain sense reading of WCF/2LBCF 1:8:

"Paragraph 8. The Old Testament in Hebrew (which was the native language of the people of God of old), and the New Testament in Greek (which at the time of the writing of it was most generally known to the nations), being immediately inspired by God, and by His singular care and providence kept pure in all ages, are therefore authentical;...."

Immediate inspiration in Hebrew and Greek allows use of the LXX and other ancient versions to correct the corrupted Hebrew? "By his singular care and providence" means by natural, ordinary, and humanistic restorationist (reconstruction) means? "Kept pure" means kept mostly pure? "In all ages" means "as reconstructed in recent times" with the rise of modern historical textual criticism in the 19th century, the discovery of the DSS in the 20th century, and the arrival of CBGM/ECM in the 21st century? "Authentical" does not actually mean genuine (having no relation to the modern term "authentic") but suggestively authoritative as an "initial text"?

You might believe it is outdated, reject it, or claim it points to a trajectory for a new modern articulation of the topic, but please don't attempt a radical, anachronistic, and tortured redefinition of its original meaning.

JTR

The Vision (3.13.26): Work out your own salvation

 

Image: Pear tree blossoms, North Garden, Virginia, March 2026.

Note: Devotion taken from last Sunday's sermon on Philippians 2:12-18.

“…work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure” (Philippians 2:12b-13).

Paul’s command to the saints at Philippi to work out their own salvation with fear and trembling (2:12b) represents an apparent tension.

Salvation is by grace alone through faith alone. It is the gift of God. It is not by works lest any man should boast (Ephesians 2:8-9). How then can Paul ask the brethren to work out their own salvation?

A command from the apostle Peter also reflects this tension: “Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall” (2 Peter 1:10).

How are we to understand this teaching?

We might first note that salvation can be understood in three tenses.

I have been saved. It is an accomplished fact. I was saved on the cross when Christ died for my sins, and that salvation was realized the moment I received the effectual call of God in the preaching of the gospel and was justified by faith in Christ.

But also, I am being saved. The ramifications of my salvation are being worked out in my ongoing sanctification. Related to my present salvation is the fact there is being worked out in me the fruit of good works which God has prepared for me. As Paul said in Ephesians 2:10, “For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.”

Finally, I also will be saved. When Christ comes again in power and glory, I will receive my resurrection body and enter into the final state of glory.

In commanding the saints to work out their own salvation Paul is not being man-centered. The apostle can and will only be relentlessly God-centered.

That is made clear in Philippians 2:13. It is God who is working among his people. The Lord alone is the author of our salvation, and it is God who works in us so that we produce the godly fruit which issues from and adorns the lives of his saints.

He works out his will, his decree of election, his decree of sanctification, and, ultimately, his decree of glorification in us. He works out his good pleasure. It all serves his ends and results in his divine satisfaction and glory. We become the trophies of his grace that rightly bring all glory and honor to Him.

Grace and peace, Pastor Jeff Riddle

What is "the lust of the flesh, the lust of the eyes, and the pride of life" (1 John 2:16)?

From my X:

Teaching in our CRBC Midweek Meeting this wekk on "Fleeing Worldliness" from 1 John 2:15-17 and shared this handout comparing six different commentary takes on what "the lust of the flesh, the lust of the eyes, and the pride of life" mean (1 John 2:16). Straw poll voted for M. Poole for best definition.

JTR

WM 371: My Former Debate Opponent (Stephen Boyce) Swims the Tiber

 

JTR

The Vision (3.6.26): The Exaltation of Christ

 

Image: Late winter sunrise. North Garden, Virginia. March 2026.

Note: Devotion taken from last Sunday's sermon on Philippians 2:9-11.

In Paul’s Christ Hymn, Philippians 2:5-11, the apostle first describes Christ’s Humiliation (vv. 6-8) and then his Exaltation (vv. 9-11).

Of his Exaltation, Paul offers four statements about Christ, with reference to his resurrection, ascension, session (being seated at the right hand of God, Mark 16:19), and second coming:

1.     God highly exalted him (v. 9a).

2.     God gave him a name (v.9b).

3.     That every knee should bow at the name of Jesus (v. 10).

4.     That every tongue should confess that Jesus Christ is Lord (v. 11).

First: God highly exalted him (v. 9a):

This speaks of the resurrection. The one who was in the form of God and took upon him the form of a servant was gloriously raised from the dead.

Peter said at Pentecost, “This Jesus God hath raised up” (Acts 2:32).

He was exalted in his resurrection, and he was exalted in his ascension.

Second: God gave him a name (v. 9b):

“…and given him a name which is above every name.”

He was given the name “Jesus,” meaning Jehovah saves, through God’s angel before his birth (cf. Matt. 2:21; Luke 1:31).

He was also given many titles, including Christ (Messiah) and Son of God. When Christ asked his disciples, “Whom say ye that I am?” it was Peter who responded, “Thou art the Christ, the Son of the living God” (Matthew 16:15-16).

Third: That every knee should bow at the name of Jesus (v. 10):

In vv. 10-11 Paul draws upon a passage from the prophet Isaiah about the LORD and applies it to Christ (see Isaiah 45:22-23).

So, Paul continues: “That at the name of Jesus every knee should bow….” (v. 10a).

The phrase “the name of Jesus” is intriguing. Some pious Jews even today refer to God simply as “the Name [Hebrew, ha-shem].” Paul is telling us here that Jesus is Jehovah.

It brings to mind Christ in session, as when a king is seated on his throne, and his subjects, friend and foe alike, approach, each bending the knee before Him.

Fourth: That every tongue should confess that Jesus Christ is Lord (v. 11):

Paul continues in v. 11, “And that every tongue should confess that Jesus Christ is Lord to the glory of God the Father.”

To say “Jesus is Lord” is to confess, Jesus is Jehovah, Jesus is the God of the Scriptures (cf. Rom. 10:9; 1 Cor. 12:3).

Paul speaks here of Christ’s exaltation at his second coming. On that final day, every tongue will confess that Jesus Christ is Lord.

It will be a “twofold confession” (Zanchi, Commentary on Philippians, 353). The pious will confess faith in Christ. The wicked will confess a dread reality, Christ has returned as Judge with great power and glory.

Christ is exalted now, and He will be exalted at His coming!

Grace and peace, Pastor Jeff Riddle

WM 370: REACTION: Byzantine Priority Conference: 1600 YEARS and COUNTING?

 

JTR