Elaine,
     When I first see that someone has responded to one of my entries, I get a flash of- Oh my, what have I gotten the Lord and myself into!  I'm not exactly a writer and getting things together into a neat order isn't my specialty either.  If it comes out as if I did, I know who I have had help from, and in His tolerance the Lord helps me to glean and learn- sometimes make mistakes- and grow.  So I am very much aware that each "insight" we get as we study God's world may be of a private interpretation- or it could be exactly on and agreeable with scripture.  I guess this is one of the reasons the fruit of the spirit includes patience.  This patience is not only to be used in connection with others but I believe with ourselves as well, as we wait on the Lord to sculpt our minds into like mindedness with him. 
 
 
Something you wrote in your last post to me was a beautiful rendition of scripture and I just had to post at least part of it again in case there is someone reading who didn't catch this the first time.  This was a discussion on Phil. 3:7-16.
 

This passage bothers many true Christians. Some understand that Paul was uncertain that he would be rewarded in heaven and some understand that Paul was uncertain that he would be in heaven. Let's examine this important passage. The phrase whose meaning is in question is this: "If, by any means, I may attain to the resurrection from the dead."

 

a)     It’s clear that whatever Paul meant by the "resurrection from the dead" he was unsure that he would attain it. The Greek words, ei pos, translated "if, by any means," convey a sense of uncertainty.

 

b)    The term translated "resurrection" is not the normal Greek term for resurrection, anastasis. The word Paul used here is exanastasis. Some have suggested that a more literal rendering of this term is "the out-resurrection."

 

c)     Paul knew without doubt that he was regenerated and would be resurrected someday. Romans 8:38-39 and 1 Corinthians 15 are convincing in this regard. Therefore, fourth, whatever Paul hoped to gain was something other than the normal resurrection of all believers from the dead.

 

d)    The context shows that Paul considered this “out-resurrection” conditional for believers. Faithfulness is required to attain it. To gain it one must live Christ's resurrection life experientially (3:10), must willingly share in His sufferings by accepting persecution and pain for his sake (3:10), and must conform himself to Jesus' death by laying down his life for others (3:10; cf. 1 John 3:16-18). Clearly more than faith in Christ is involved. We must "press on" daily in our Christian experience if we hope to attain this prize (3:14).

 

e)     This “out-resurrection” is a prize, not a free gift of grace (3:14). The word used here is brabeion. It’s only used twice in the New Testament, here and in 1 Corinthians 9:24. In 1 Cor 9:24 Paul writes: "Do you not know that those who run in a race all run, but [only] one receives the prize? Run in such a way that you may obtain it." Commentators are widely in agreement that that passage refers to eternal rewards which believers can obtain for faithfulness in this life. It is very likely, therefore, that the only other use of the term also occurs in a rewards context. A comparison of the two passages proves that this is a valid hypothesis. Both concern a prize which Paul suggest that believers should hope to obtain, one which can be won through faithfulness in this life (see also Matt 6:19-21.).

 

f)      Paul strongly and repeatedly asserted that regeneration is not a result of our faithfulness, good deeds, or strivings (Rom. 3:23-26; 4:5; Gal. 2:16; 3:6-14; Eph. 2:8-9; Titus 3:5).

 

The meaning of this passage is clear. It deals with discipleship, not regeneration. It pertains to believers, not unbelievers. It concerns rewards (not kingdom entrance) which a believer can obtain through striving to produce good works. The “out-resurrection” is a special reward which only faithful believers will receive. The exact nature of that reward is unclear here, but it certainly draws our attention to a different type of resurrection (or a different moment), which even receives a different word for it (exanastasis). Only faithful believers will obtain this “out-resurrection” which meaning isn’t clear by now. Hebrews 11:35 speaks of believers who "were tortured, not accepting deliverance, that they might obtain a better resurrection." All believers will be resurrected, but there is a better one for those who endure.  That might be related to a different phase.

 

     Elaine, you may be surprised that I 100% agree with you.  What I probably couldn't have written well, you already did.  The "out-resurrection" is a beautiful picture of Christ drawing out the bride from the rest of the body of believers.  So I would ask you one favor.  Look at the types of Christ and his bride in the stories of Rebekah and Isaac along with Ruth and Boaz.  In the story of Rebekah ( Gen 24) you will see 10 camels being mentioned in several places during the narration.  I'm not totally sure of what significance camels represent but the number 10 means completion of what is in view.  It is when Rebekah makes the decision herself to leave with Abrahams servant and confessed it before her family, that you see a blessing being pronounced of "be thou the mother of thousands of millions (ten thousands), and let thy seed possess the gate of those which hate them." - Prosperity in procreation and a position of rulership.  With this blessing intact, VS 61 says, "And Rebekah arose, and her damsels, and they rode upon the camels, and followed the man; and the servant took Rebekah and went his way."

 

    The 10 camels showing again the completion of what is in view, a completion of what is riding on the camels.  By definition a damsel is a girl (from infancy to adolescence):- damsel, maid (-en), young (woman).  Rebekah is called a virgin, and with the definition of damsel, I believe it is safe to say we have 10 virgins in view on 10 camels.  I checked out what I could as far as distance that had to be traveled by this caravan to get back to Abrahams camp, but didn't find out much except it was hundreds of miles.  (I wonder if this distance couldn't have some prophetic meaning- anyone with more ability than I- I would like to know what the actual distance was) At any rate, all those who came with Rebekah and consequently had to follow the leadership of the servant (type of the Holy Spirit) were present in Abrahams place of ownership- his field- when Isaac viewed the camels coming.  Amazing, here we have the camels mentioned again!  Rebekah asks the servant, who is this in the field walking toward us.  When she finds out it is her future husband, she vails herself and gets off her mode of transportation - the camel.  After the servant relates the story of Rebakahs faithfulness both in watering the camels and in her declaration to leave her land and take the journey leading to another with a new life in view, Isaac accepts her and takes her into his mothers tent.  The marriage agreement had already become a legal fact prior to Rebekah probably leaving her homeland and nothing prohibited her from accepting her new role in her new land.  BUT, what of the other damsels.  They had all  (Rebekah and her damsel ) arrived together in their new land, on their own camels under the direction of the servant during their travels and were now at their new destination, but were only witnesses of what the Bride was to receive. 

 

           I think this all fits beautifully with what Paul expressed in Phil.  Here is the out calling taking place from all of those who are called.  All the virgins got to the same place at the same time.  And yet Rebekah was the only one recorded in scripture by being asked if she wanted to make the journey.  The rest may have either willingly or unwillingly left their homeland, and they may have either been excited or regretful for the new life they were being taken to in a new land.  Who knew what could befall them on the way as they traveled hundreds of miles to get from point A to point B.  But because Rebekah had answered the call, they had to leave with her.

 

        This is where the story of Ruth and Boaz fleshes out the story with more insight.  Ruth also makes verbal  commitment to make a trip to a new land with Naomi, is faithful in her calling to act as a pauper in the fields of Boaz.  The servant once again brings stories of Ruth's faithfulness to his master, Boaz's.  And based on these reports, Boaz sends safety her way while she works gleaning in the fields.  There is a lot more to this story, as I'm sure you know: the threshing floor, the offering of  Ruth to Boaz, the claiming of the title deed at the city gate by Boaz.......   A beautiful picture of our present life as well as possible future reward.  This is what Paul was concerned he might forfeit if he didn't hold the promise in proper respect, thereby letting it govern his life.  This is the outcalling of the called with the purpose of it, the rightfulness of Boaz (Christ) to redeem the title deed to the land (earth).

 

   So Elaine, if you have any more insight to add to this, I'd enjoy reading it.  Thank the Lord that this time shown through the types of the old testament, are soon to be fulfilled!        Laurie