THE third chapter of Philippians contains the portion of this Epistle in which, perhaps, one is hardest put to it to keep pace with the writer. Here he gives us one of his most remarkable expositions of the true Christian religion as the Holy Spirit shared it with him, and as he maintains it must essentially exist for all Christian up until Christ returns. He does this in a burst of thought and feeling expressed together, so that, if we are to take his meaning, the fire and the light must both alike do their work upon us; we must feel and see both at once.
AFTER the salutation, the first thing in the Epistle is a warm utterance of the feelings and the desires which Paul habitually cherishes in relation to his converts at Philippi. This is expressed in Philippians 1:3-11.
HAVING poured out his feelings about those dear friends and children in the Lord at Philippi, the Apostle recognizes corresponding feelings on their part towards him. These. must naturally be feelings of anxiety to know how it was with him in body and spirit and how far he had been protected and sustained amid the dangers and sorrows of a prisoner’s lot.
Who was Jesus Christ? Who Did Jesus Think He Was? What Did Jesus Think of Himself? Did he actually believe that he was the divinely appointed Messiah of the Jews, as the Gospels say he did? Did Jesus Think He was God?
The Double Standard from Skeptics When we are looking at secular history, historians come across balanced, fair, reasonable but when it comes to the gospels, there is a tremendous double standard. The Gospels, for example, are presumed to be guilty of being frauds, authors unknowable until they are proven innocent, and the bar is raised when it comes to the level of evidence needed. The normal way of investigating historical events, peoples, and places ostensibly are thrown out the window.
There is much in-depth information in this article: The Synoptic Gospels in the Ancient Church: The Testimony to the Priority of the Gospel of Matthew. We have a brief introduction to papyrus from Tyndale Bible Dictionary. We have a lengthy apologetic article on Papias and the arguments from higher critics by F. David Farnell. This is followed by Papias' writings from two leading scholars on the Apostolic Fathers, Michael W. Holmes, and J. B. Lightfoot.
Higher critics have taught that much of the Bible was composed of legend and myth, that Moses did not write the first five books of the Bible, 8th century Isaiah did not write Isaiah, there were three authors of Isaiah, 6th century Daniel did not write Daniel, it was penned in the 2nd century BCE. Higher critics have taught that Jesus did not say all that he said in his Sermon on the Mount and that Jesus did not condemn the Pharisees in Matthew 23, as this was Matthew because he hated the Jews. These are just highlights for there are
Why did the resurrected Jesus Christ invite Thomas to touch him yet he had stopped Mary Magdalene from doing so earlier? Mary Magdalene was a close friend, why would Jesus say that to her? "This verse belongs to a handful of the most difficult passages in the New Testament." - D. A. Carson
Whatever obstacle there existed to your communicating the message of God to this people, arising from your own consciousness of unworthiness, is taken away. You are commissioned to bear that message, and your own consciousness of guilt should not be a hindrance.