An Alphabetical Analysis
Volume 10 - Practical Truth - Page 22 of 277
There is an intended parallel between Philippians 2:6,7 and 3:20,21
indicated by the words 'being', 'form', 'fashion' and 'humble'.  Christ was
originally in the form of God, the citizenship of the believer abides from
the beginning in heaven.  This persistent state is expressed by huparcho.
Christ was in the 'form' of God and took upon Him the 'form' of a servant.
The believer desires to be conformable unto His death and looks forward to a
body that shall be conformed unto His glorious body.  This conformity and
form is expressed by morphe and its variants.  Christ was found 'in fashion'
as a man, the transfiguration of the believer 'fashions him anew'.  This
is expressed by the Greek schema.  Christ 'humbled' Himself; the believer who
is made conformable to His death will realize that he has now a body of
'humiliation'.  This is expressed by the Greek word tapeinosis.  Like Him in
humiliation, like Him in glory.  This is the fulfilment of Paul's desire that
he might attain unto the out -resurrection and obtain the prize.  Our walk
and our conversation therefore should reflect our calling, the sphere of our
blessing, our relationship to Christ, our recipience of unmerited grace.  Our
conversation should manifest the new man, and be as it becometh those saved
by grace and predestined to be conformed to the image of God's Son.
Our 'way' leads us home.  Our 'walk' should make it manifest that we
have a heavenly calling, but we are left here for a time, and left for a
blessed purpose.  One of the reasons for our stay in this life instead of
being taken straight to glory, is that God has condescended to use 'earthen
vessels', to save men through 'the foolishness of preaching', to allow the
redeemed the unspeakable privilege of being associated with His Word and
Gospel here in this life.  There is but one Greek word in the New Testament
for the English word 'witness' namely martus, which is taken bodily over into
English and appears as the word martyr.  In Revelation 1:5 Christ is said to
be the 'faithful witness' ho martus ho pistos.  In Revelation 2:13 identical
words are translated 'faithful martyr'.  The two 'witnesses' of Revelation 11
were 'martyrs' (Rev. 11:7 -9), and the only remaining passage which speaks of
'witnesses' refers to 'the blood of the martyrs' (Rev. 17:6).  Those who live
and reign with Christ for the Millennium, number among them those who were
'beheaded for the witness (marturia) of Jesus' (Rev. 20:4).  Those who
overcome through the blood of the Lamb, do so also through the word of their
testimony (marturia), and it is written, 'they loved not their lives unto the
death' (Rev. 12:11).  Modern English limits the word 'martyr' to those who
have either suffered for the faith, or were willing to do so, or who suffered
but were too young to have any will in the matter.  Stephen was a martyr in
will and deed; John was willing but Divinely delivered, and there are the
innocents who had no will in the matter at all.  The Scriptures use the word
in a somewhat different sense.  It is doubtful whether the innocent babes who
were massacred by order of Herod were 'martyrs', for the word is essentially
associated with bearing a witness or testimony.  The Scriptural concept is
rather one who bears a testimony, and bears it in such degree and manner that
he would if need be bear that testimony even unto death.  From the Scriptural
point of view, the great cloud of witnesses (Heb. 12:1) not only included
Abel, whose blood was shed, but Enoch who was translated that he should not
see death.  Sarah and Rahab also are included in this noble band.  While
therefore we may and do give all honour to those who ended their testimony at
the stake, God Who knows the heart and judges the hidden motives, will reckon
many of His children as martyrs who have died peacefully in their beds.
John the Baptist was a forerunner, a voice crying in the wilderness,
one who was sent in the spirit and power of Elijah.  He was also pre -