Philippians 4:5 - Spatialogy or
Eschatology
By William H. Bell Jr.
Philippians 4:5, "Let your
moderation be known unto all men, the Lord is at hand," is a passage often
used in an effort to refute the claims that the New Testament teaches that the
Parousia was at hand (near, engus) in respect to time
in the first century. It usually is given a meaning of: (1) spatial
(nearness as to location of place) or (2) a figurative or some sense as,
"The Lord is near to all who call upon Him, To
all who call upon Him in truth" (Psa.144:18-19, NASV).
It is the present purpose to encourage a study of Phil. 4:5 in the light of the
spatial versus time application in its immediate and remote contexts, and in
its historical setting. Lastly, lexical authorities and commentaries
shall be consulted to offer their definitions and comments.
THE SPATIAL ARGUMENT
First, consider the spatial argument. The Lord is near
spatially or as it relates to space or place. "Engus" (at hand) means near, whether in relation to
past or future time, or space-place or position. (See Thayer,
p.164). This use can be observed in the following passages.
"...for the place where Jesus was crucified was nigh to the city..."(John.
Second, as it regards place, there are three important things
worthy of consideration. One should ask the question, Where is the Lord
now?, To where did He ascend?, and What do the
Scriptures say of His location?
FAR ABOVE
One of the things said about the Lord is that He went into heaven,
(1 Pet.3:22). Also of Him it is said, "He that descended is the same
also that ASCENDED UP FAR ABOVE ALL HEAVENS, that He
might fill all things" (Eph.4:10). "Far above" is from huperano, and is used of the rank of Christ that is
"far above" all rule, authority, power and dominion,
(Eph.1:21). Not a single dominion (except that of the Father, 1
Cor.15:27), is near or "engus" to that of
Christ. In Ephesians 4, the word is used of place to show how far above
all heavens Christ ascended. Therefore, He is not near in place unless at
some point and time he changed locations or left that place in some form or
manner! If he is near in place there must be some point in time when He
is no longer regarded as "far above" as it relates to place.
"Near" and "far above" are diametrical statements.
This now becomes a spatio-temporal problem. A
person who is far away in
Finally, during the personal ministry of Christ, when He spoke of
"going," He asked, "What and if ye shall see the Son of Man
ascend up where He was before?" (Jn.6:62). Later He told the
disciples that it was expedient that He "go away," in order that the
Spirit might come (John 16:7). Paul writes that the New Testament saints
were "absent" from the Lord, (2 Cor.5:8). If the term "far
above" in Ephesians means "where He was before," -
"away" and "absent" - how could these things change without
the Lord changing His position of place in some form or manner at some definite
point in time? From the foregoing, it is clear that there is no escape
from time in Phil.4:5.
CONTEXT OF PHILIPPIANS
4:5
Having considered the spatial argument, which is more properly the
spatio-temporal problem, it is now high time to
consider the context to determine whether there are sufficient references,
adequate inference and probable cause for Philippians 4:5 to be considered as
an eschatological text. The order of this inquiry will be the book
itself, the other "prison" epistles written during the same time, and finally, extra-biblical resources.
ESCHATOLOGY IN
PHILIPPIANS
Very early in chapter 1, Paul takes up the subject of
eschatology. "For I am confident of this very thing, that He who
began a good work in you will perfect it until the day of Christ Jesus"
(Phil.1:6). The "day of Christ" here is none other than the
Parousia, the day when the Son of Man is revealed (Lk.17:30; 1 Thes.1:7).
Paul says the Philippians (first century saints) would be perfected through
God's work of miraculous confirmation till the day of Christ. (Phil.1:7;
Mk.16:20; 1 Cor.1:6,8; Heb.2:3,4). His
admonition continued, "So that you may approve the things that are
excellent, in order to be sincere and blameless until the day of Christ,
(v.11). Again, the Parousia is meant. Also note that he gives
exhortation to sincerity and warns against offenses worthy of blame in view of
the Parousia. Three, he notes persecutions by Jews, the adversaries or
opponents of Christians. "In no way alarmed by your opponents -
which is a sign of destruction for them, but of salvation for you, and that too from God" (v.29). Paul
encourages unity and steadfastness in the midst of persecution knowing that God
would bring judgment upon the Jewish nation and end the onslaught against the
church. Observe, the Philippians would receive salvation versus the adversaries destruction.
In chapter 2, reference again to judgment, v.10.
The reference does not appear as clear, but when paralleled with Rom.14:10 and
Rev.5:13, that judgment and universal acknowledgment of Christ's sovereignty
was at hand (Rev.1:1-3). They were again exhorted in view of the day
(Parousia) of Christ, (Phil.2:16).
In chapter 3, Paul speaks of attaining to the resurrection of the
dead, v.11, which equates with being made perfect (telios),
and obtaining the prize of the high calling, (Phil.3:12,14;
Eph.4:13). Finally, after another reference to the destruction of Jewish
adversaries, whose hope was in their fleshly status and circumcision, (3:1-6);
whose righteousness was derived from the works of the law, (v.9); and whose
mind was on the earthly things or commonwealth of Jerusalem, its temple and
sacrifices, etc., (v.19), Paul looks up with his affections set on the heavenly
things above (Col.3:1,2), and declares, "For our citizenship is in heaven,
from which also we eagerly wait for a Savior, the
Lord Jesus Christ; who will transform the body of our humble state into
conformity with the body of His glory, by the exertion of the power that He has
even to subject all things to Himself" (Phil.3:20,21). It is
transparent that Paul has pointed the direction of the Philippians upward,
eagerly looking for the Savior who would complete the resurrection already in
progress, v.11. Clearly, the expectation of the Parousia is in full
focus.
Finally, where does chapter 4 fit into this picture? In view
of this eager expectation mentioned above, Paul admonishes the Philippians to
stand fast in the Lord. Hence, we observe that the underlying cause for
his exhortations and admonitions that begin chapter 4 is the eagerly awaited
Parousia. On this point Alford says Paul is making "concluding
exhortations" commenting on the word houtos
(therefore), Alford's Greek Testament, Vol.III, pp
186-187.
Now we must question whether Paul exhorts and admonishes in the
verses following (2-5), in view of the same motivations he has throughout the
book (the Parousia) per the references above, and more particularly, the eager
awaiting or looking for the Parousia in chapter 3:20, where the exhortations
are carried through chapter 4:l. Remember, chapter 1 urged sincerity,
blamelessness, unity and conduct worthy of the gospel in view of the Parousia,
(
In addition, would the quarrel or matter creating disharmony be
harmonious with having their names in the "book of life"? Would
not such conduct be grounds for having their names removed, erased, or blotted
out of the book of life, a subject wrought with fearful consequences of
judgment to offenders but rejoicing to the faithful? (Rev.3:5;
Finally, the admonitions to rejoice and to let their forbearing
spirit be known to all men is surely in harmony with exhortations against short
tempers, lack of perseverance, and the desire to return evil for evil against
the persecutors? It appears very reasonable in light of the foregoing
that, "Let your forbearing spirit be known to all
men, The Lord is near" (v.5), is equally a reference to the Parousia, a
subject and cause in which all of the exhortations and admonitions in
Philippians were enveloped, and more precisely, in harmony with Paul's
concluding remarks beginning in chapter 4. No mild fit of intellectual
wresting can sever this text from the subject of the Parousia, nor lessen its
emphatic nearness.
EPHESIANS AND COLOSSIANS
The above titled epistles were written during the same
imprisonment as Philippians and both are replete with references to and
admonitions and exhortations drawn from the Parousia. Note the following
verses: Eph.1:10,14,21; 4:12-14,30; 5:27; 6:13; Col.1:5,12,22,27; 2:22;
3:1,2,4,6,24,25. A comparison of these passages with
their respective contexts and with one another reveals one simple truth.
The Lord required "faith on earth" in ALL admonitions to the first
century church in view of His Parousia! "When the Son of Man comes,
will he find faith on the earth?" (Lk.18:8). Neither the immediate
nor the remote contexts of Philippians 4 can be exempted from this fact.
EXTRA-BIBLICAL
SOURCES
1). Alford "These words may apply either to the foregoing -
the Lord will soon come, He is the avenger; it is yours to be moderate and
clement" (so Dewette, al): or to the following -
"the Lord is near, be not anxious:" so Chrys.,
Thdrt., all. Perhaps we may best regard it as
the translation from one to the other: Christ's coming is at hand - this
is the best enforcer of clemency and forbearance: it also leads on to the duty
of banishing anxiety. Ho curios is Christ, and the engus
refers to the Parousia; See
on ch. 3:20." Alford's Greek Testament, An Ecological and Critical Commentary, Vol.III,
Henry Alford, pp. 186-187.
2). Barons "They were to govern their appetites, restrain their
temper, and to be examples of what was proper for men in view of the
expectation that the Lord would soon appear. `The Lord is at hand' Is near. See Notes, ch.3:20; 1 Cor.16:22."
Barnes Notes On The New Testament, Albert Barons, p.
214.
3). Clarke "A phrase something similar to
the Maranatha of 1 Cor.16:22: The Lord is Judge, and
is at hand to punish. `Schoettgen
supposes, from this verse, taken in connection with the preceding, that Euodias and Syntche were of a
`quarrelsome' disposition, and hence the exhortation and threatening in the
third and fifth verses." Clarke's Commentary, Adam Clarke, p. 506.
4). A.T. Robertson "The
Apostle's watchword" (Lightfoot), as in 1 Cor.16:22 (Maran
atha, Aramaic equivalent, Our Lord cometh).
Unless, indeed, "engus" here means
"near" in space instead of "nigh" in time." Word
Pictures In The New Testament, Archibald Thomas
Robertson, p.459.
[It is interesting to note Robertson's comments on what he gives above as a
parallel passage, 1 Cor.16:22.]
"This Aramaic phrase means `Our Lord (maran)
cometh (atha)' or, used as a proleptic
perfect, `has come.' It seems to be a sort of watchword (cf. 1Thes.4:14ff.; James 5:7f.; Phil.4:5; Rev.1:7;
5). B.W. Johnson "A
special watchword of the early church in time of trouble. It meant practically,
`Deliverance is near.'" People's New Testament, B.W.
Johnson, p.220.
6). Pulpit Commentary, "The Lord is at hand; therefore be not careful to
exact your full rights; love is more precious than gold in the treasury of
heaven. Compare Jas.5:8, `Be ye also patient, for the coming of the Lord draweth nigh.' Others interpret the words, not of the
future advent, but of the Lord's present nearness. Com. Ps.145:18, `The
Lord is nigh unto all that call upon him.' But this seems scarcely so appropriate here." Pulpit
Commentary, edited by J.D.M. Spence and Joseph S. Exell, p.156.
7). Arndt & Gingrich [engus]
"...of time near...Of the Parousia, Phil.4:5;" A Greek-English
Lexicon of the New Testament and other Early Christian Literature, William F. Arndt,
and F. Wilbur Gingrich, p.214.
8). Thayer [engus]
"of Time; concerning things imminent and soon to come to pass: Mt.24:32;
26:18; Mk.13:28; Lk.21:30,31; Jn.2:13; 6:4; 7:2;
From the above references it appears they unanimously give their
judgment that Phil. 4:5 is an eschatological reference to the Parousia which
was at hand or near with respect to time. The Pulpit Commentary dismisses
the "in covenant relationship" idea of engus
as in Psa.145:18,19 as "scarcely
appropriate" in the context of Phil.4:5. Thayer makes clear that Psa. 145:18,19 is "another
sense" than that found in Philippians chapter 4.
In conclusion, it should be clear that Phil.4:5 is an
eschatological reference to the Parousia of Christ. It therefore affirms
not only that the eagerly awaited Parousia was at hand in relation to time, but
the context of Philippians 3:20-21 must be synchronous in time and therefore
demonstrating the resurrection to be at hand.
The spatial argument has been shown to be nothing more than the
"horns of a dilemma." Christ cannot be near regarding place
without leaving his "far above" "in heaven" location in
some form or sense at some definite point in time.
The context of Phil.4:5, immediate and remote is
replete with statements concerning the Parousia. The concluding remarks
of chapter 4:1, the exhortations to Euodia and Syntyche to settle their differences and the command to
forbearance is grounded in the near approaching Parousia. The Parousia
was in full view in both Ephesians and Colossians, both of which were written
during the same period.
Finally, the extra-Biblical sources were unanimous in giving weighty
testimony to Phil.4:5 as a reference to the Parousia, being near in time.
"The Lord is at hand," is a reference to the Parousia and harmonizes
perfectly with Jas.5:7-8, as being at hand in the first century.
as of 12-2004