Philippians - Verse-by-Verse Biblical Exegesis

the death of His Son made salvation an unrealizable possibility. And that is only another way of
saying that in that case Christ not only might have died in vain, but actually must have. Arminianism
faces a dilemma. It is, of course, wholly unwilling to grant that its view of the design of the
atonement involves the futility of the atonement. Yet, in order to escape that conclusion it must take
its seat on one horn or the other of a most serious dilemma. Either it must teach that man is able to
exercise saving faith without the regenerating grace of the Holy Spirit, or it must teach that all men
actually will be saved in the end. (J. Murray)
Beware of two errors: (1) Some make man God's coworker, ratifying election by his (man's) consent,
thus making man's will superior to God's plan, and (2) others make election depend upon faith, as if
election was in doubt or ineffectual until confirmed by faith. (J. Calvin) If we question the propriety
of referring to suffering as a privilege and a "gracious gift", we must remember that the NT regards
suffering as God's means of achieving His gracious purposes both in His Own Son and in all
believers. (H. Kent) The Philippians were called, not only to the privilege of believing in Him -
the ability to believe and the act of faith being itself a gift of God - but equally to endure
privation and pain for Him. (R. Martin) It is our privilege to enjoy the sufferings which come
to us in seeking to do God’s work, a favor which is granted to the few who are faithful in the
performance of His will. (A.E. Knoch) God has graciously given to the Philippians the privilege of
believing in his Son even while suffering and undergoing persecution. (P. O’Brien)
The two divine gifts imparted to all believers are listed in chronological order. First, it was given to
them “to believe in Him.” Salvation is of the Lord from the beginning to the end. The entire program
of salvation is a gift from our loving God. Second, it was given to them “also to suffer for His sake.”
Most believers want glory apart from suffering, faith without conflict. However, suffering for Christ
produces assurance, rewards, evangelistic fruit, and glory to God. (R. Gromacki) The evidence
which Paul offers here is twofold: believing in Christ and suffering for Christ. To believe is possible
only through God’s gift of faith. It has been granted to believe, or as we may translate, “It has been
given freely and graciously as a favour of God to believe on Him.” (J. Motyer) Faith is God’s gift on
behalf of Christ, who purchased for us not only the blessedness which is the object of faith, but the
grace of faith itself: the ability or disposition to believe is from God. To suffer for the sake of Christ
is a valuable gift, too: it is a great honor and advantage; for we may be very serviceable to the glory
of God, which is the end of our creation, and encourage and confirm the faith of others. And there is
a great reward attending it, too. (M. Henry)
If all the word “foreknowledge” means is that God knows beforehand what people will do in
response to Him or the preaching of the gospel, and then determines their destiny on that basis, what
could God possibly forsee or foreknow except opposition to Him? What could God possibly forsee
in any human heart but unbelief? (J. Boice) Even if it were granted that “foreknew” means the
foresight of faith, the biblical doctrine of sovereign election is not thereby eliminated or disproven.
For it is certainly true that God foresees faith; He foresees all that comes to pass. The question would
then simply be: whence proceeds this faith, which God foresees? And the only biblical answer is that
the faith which God foresees is the faith He Himself creates. Hence His eternal foresight of faith is
preconditioned by His decree to generate this faith in those whom He foresees as believing. (J.