 |  |
for the context speaks of going away to receive a kingdom and to return, whereas the
Apostle's hopes were not connected with any kingdom to which the Lord could return,
but with a position where the Lord then was and still is - at the right hand of God
"in glory."
There is need for us to "know what is the hope of His calling"; when we know that
we shall cease from speaking of the Lord's return, and think more of "things above"
where we shall be "manifested with Him in glory."
We would call attention in closing to the structure of the passage already given
(page 122). Notice how "living in the flesh" is balanced by "abiding in the flesh," the
"fruit of my labour" being connected with the need of the Philippians. Notice Paul's
desire "to be with Christ" and compare it with what he actually experienced "to be
with you all."
"For to me the living (is) Christ and the dying (is) gain. But if the living in the flesh
(is Christ) this to me is fruit of (my) work, and what I shall choose I do not make known.
But (i.e. instead of making known) I am held in constraint (colloquially `I am in a fix,'
more refined as A.V. `I am in a strait') by reason of the two,
(1) Having a strong desire to the return (dissolution, departure, death), and to be with
Christ, for it were far better, but
(2) The abiding in the flesh is more needful for you, and having this confidence, I
perceive that I shall abide and continue beside you all for your progress and joy of
faith. "
The question as to what the Apostle really had before him which was "far better" still
remains a matter for earnest enquiry. We believe that we shall be able to show that it is
directly connected with the "out-resurrection" and "prize" of Phil. 3:
The Spirit of the Pioneer.
With special reference to "The Hope and the Prize."
pp. 142 - 143
Pioneers in the long neglected teaching concerning the dispensation of the mystery
would not be human did they not at times err. The Berean Expositor values the labours
and reveres the memory of devoted pioneers in dispensational truth too much to
stereotype their mistakes or assume their infallibility. We catch their spirit, and
perpetuate their true labours the most when we refuse all attempts on the part of any to
bind the Word of God by the traditions of the most saintly men. We know how they,
many times over, did acknowledge that with increased light some of their own teachings
were shown to be erroneous, and we seek the same grace to repudiate error whether
found in our own writings or in theirs.