“Paul proclaims Christ as the fulfillment of the promise of God to Abraham, as the seed in which all the families of the earth shall be blessed (Gal. 3:8, 16, 29), the eschatological bringer of salvation whose all-embracing significance must be understood in the light of prophecy (Rom. 15:9-12), the fulfillment of God’s redemptive counsel concerning the whole world and its future.
This redemptive-historical significance of Paul’s Christology also comes to light in the pronouncements, so characteristic of him, concerning Christ as the revelation of the mystery.
Here the past is not described only as a time of darkness and ignorance, but rather as the preparation of the work of God in the course of the centuries.
The grace that has now been revealed ‘was given in Christ Jesus long ages ago’ (2 Tim. 1:9), in the purpose and promise of God and in their initial realization; it was promised by God who cannot lie, before times eternal (Tit. 1:2).
Therefore the mystery that has been revealed with the advent of Christ must also be made known and understood ‘by means of the prophetic writings’ (Rom. 16:26).
The nature of that which has taken place in Christ becomes clear in the light of the fulfilling action of God how much the Old Testament is the book of Christ (2 Cor. 3:14; 1 Cor. 10:4; Gal. 3:16).
For this reason one of the leading motifs of Paul’s preaching is that his gospel is according to the Scriptures (Rom. 1:17; 3:28; cf. Rom. 4; Gal. 3:6ff; Gal. 4:21ff; 1 Cor. 1-10; Rom. 15:4; 1 Cor. 9:10; 2 Tim. 3:16).
However this use of the Old Testament by Paul is further to be judged in detail, a most basic conception of Christ’s advent and work lies at the root of this whole appeal and use, that of the divine drama being realized and fulfilled in His advent and work; this fulfillment was not only foretold by the prophets, but signifies the execution of the divine plan of salvation that He purposed to Himself with respect to the course of the ages and the end of the times (Eph. 1:9, 10; 3:11).
This is the fundamental redemptive-historical and all-embracing character of Paul’s preaching of Christ.”
–Herman Ridderbos, Paul: An Outline of His Theology (Grand Rapids: Eerdmans, 1966/1975), 51.
“For to me to live is Christ” by John Eadie
“Christ, says the Apostle, shall be magnified in my body by life, ‘for to me to live is Christ.’ Christ and life were one and the same thing to him.
Might not the sentiment be thus expanded? For me to live is Christ:
—the preaching of Christ the business of my life
—the presence of Christ the cheer of my life
—the image of Christ the crown of my life
—the Spirit of Christ the life of my life
—the love of Christ the power of my life
—the will of Christ the law of my life
—and the glory of Christ the end of my life.
Christ was the absorbing element of his life. If he travelled, it was on Christ’s errand; if he suffered, it was in Christ’s service. When he spoke, his theme was Christ; and when he wrote, Christ filled his letters…
And when did the Apostle utter this sentiment? It was not as he rose from the earth, dazzled into blindness by the Redeemer’s glory, and the words of the first commission were ringing in his ears.
It was not in Damascus, while, as the scales fell from his sight, he recognized the Lord’s goodness and power, and his baptism proclaimed his formal admission to the church.
Nor was it in Arabia, where supernatural wisdom so fully unfolded to him the facts and truths which he was uniformly to proclaim. It sprang not from any momentary elation as at Cyprus, where he confounded the sorcerer, and converted the Roman proconsul.
No, the resolution was written at Rome in bonds, and after years of unparalleled toil and suffering. His past career had been signalized by stripes, imprisonment, deaths, shipwreck, and unnumbered perils, but he did not regret them.
He had been ‘in weariness and painfulness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness,’ but his ardour was unchilled; and let him only be freed, and his life prolonged, and his motto still would be—’For me to live is Christ.’
It did not repent the venerable confessor now, when he was old, infirm, and a prisoner, with a terrible doom suspended over him, that he had done so much, travelled so much, spoken so much, and suffered so much for Christ.
Nor was the statement like a suspicious vow in a scene of danger, which is too often wrung from cowardice, and held up as a bribe to the Great Preserver, but forgotten when the crisis passes, and he who made it laughs at his own timidity.
No. It was no new course the Apostle proposed—it was only a continuation of those previous habits which his bondage had for a season interrupted. Could there be increase to a zeal that had never flagged, or could those labours be multiplied which had filled every moment and called out every energy?
In fine, the saying was no idle boast, like that of Peter at the Last Supper—the flash of a sudden enthusiasm so soon to be drowned in tears. For the apostle had the warrant of a long career to justify his assertion, and who can doubt that he would have verified it, and nobly shown that still, as hitherto, for him to live was Christ?
He sighed not under the burden, as if age needed repose; or sank into self-complacency, as if he had done enough, for the Lord’s commission was still upon him, and the wants of the world were so numerous and pressing, as to claim his last word, and urge his last step.
It was such an one as Paul the aged, and now also a prisoner of Jesus Christ, who placed on record the memorable clause, inscribed also on his heart—’for me to live is Christ.'”
–John Eadie, A Commentary on the Greek Text of the Epistle of Paul to the Philippians (ed. W. Young; Second Edition.; Edinburgh: T&T Clark, 1884), 51–51-52.
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Filed under Christian Theology, Jesus Christ, Paul, Philippians, Preaching, Puritanical, Quotable Quotes, The Gospel
Tagged as A Commentary on the Greek Text of the Epistle of Paul to the Philippians, Apostle Paul, John Eadie, Philippians 1:21