Trembling (5156) tromos by Greek Word Studies

Trembling (5156) (trómos from trémo = tremble, gives us our English word "tremor") quaking with fear or quivering often with the implication of fear and/or consternation (Mk 16:8). Tremor in the present context expresses profound reverence and respect (1Co 2:3, 2Co 7:15). Paul's use of tromos in his description of slaves closely approximates the sense of the use here in Php 2:12... Slaves, be obedient to those who are your masters according to the flesh, with fear and trembling, in the sincerity of your heart, as to Christ; The English dictionary defines trembling as an involuntary shaking, quivering, or shivering as with fear, cold or weakness. Tromos - 5x in 5v in NAS -Mk 16:8; 1Co 2:3; 2Co 7:15; Ep 6:5; Php 2:12. Always translated as "trembling". Tromos - 20x in non-apocryphal Septuagint (LXX) -Ge 9:2; Ex 15:15f; Deut 2:25; 11:25; Job 4:14; 38.34" class="scriptRef">38:34; Ps 2:11; 48:6; 55:5; 19.16" class="scriptRef">Isa 19:16; 33:14; 54:14; 64:1, 3; Jer 15:8; 49:24; Da 4:1, 19; Hab 3:16. Is is most often translated by the English words (in NAS) terror or dread. Tromos and phobos are also found in the Septuagint (LXX) translation of Psalm 2 which calls for us to... Worship (LXX translates it with douleuo = serve, Hebrew is more literally "serve") Jehovah with reverence (phobos), and rejoice with trembling (tromos). (Psalm 2:11-note) The Lord seeks such an attitude from those who would worship Him in spirit and in truth, the psalmist writing... Worship the LORD with reverence (phobos) and rejoice with trembling (tromos). (Psalm 2:11-note) Henry Alford comments on fear and trembling means lest you should fail of its accomplishment at the last. The Expression indicates a state of anxiety and self-distrust. And the stress of the exhortation is on these words -- considering the immense sacrifice which Christ made for you, and the lofty eminence to which God hath now raised Him, be ye more than ever earnest that you miss not your own share in such salvation. The thought before the Apostle's mind is much the same as that in Heb 2:3-note. (The NT for English Readers - Online). Paul Apple... Our Attitude must be that of a Humble Servant -- striving to please his master "with fear and trembling" possibly an idiomatic expression of the times 1Co 2:3; 2Co 7:15; Ep 6:5 cf. hostess wanting to make sure everything is just right for a distinguished guest opposite of being high-minded and proud and arrogant and self-confident (Paul Apple - Philippians) Rainy on fear and trembling... He uses it where he would express a state of mind in which willing reverence is joined with a certain sensitive anxiety to escape dangerous mistakes and to perform duty well. (Warning and Shining) F F Bruce writes that "fear and trembling" refers to an attitude of due reverence and awe in the presence of God, a sensitivity to His will, an awareness of responsibility in view of the account to be rendered before the tribunal of Christ (see bema seat of Christ). Alexander Maclaren comments on fear and trembling... You may say, “Perfect love casts out fear.” (1Jn 4:18) So it does: the fear that hath torment. But there is another fear and trembling which is but another shape of confidence and calm hope. Scripture does tell us that the believing man’s salvation is certain since he believes. And your faith can be worth nothing unless it have trembling distrust of your own power, which is the companion of all thankful and faithful reception of God’s mercy. Let, then, all fear and trembling be yours as a man; let all confidence and calm trust be yours as a child of God. Turn your confidence and your fears alike into prayer. John Piper in his sermon (The Present Effects of Trembling at the Wrath of God) writes that... If you know God—really know God—for Who He is in the greatness of His holiness and justice and wrath and grace, you will tremble in His presence. And this is not something you will grow out of. In fact, the immature must grow into it. (Bolding added) The very thought of one of the most monumental events in time and eternity should cause every individual, saved and unsaved, to carefully weigh their every thought, word and deed, and chose the way of obedience and sanctification for none of know when that day will come like a thief. And so with utmost resolve and dependence on God (verse 13), we should daily seek to as "little children (to) abide (present imperative) in Him, so that when He appears, we may have confidence and not shrink away from Him in shame at His coming" (1John 2:28) and "everyone who has this hope" (of His appearing and being like Him) "purifies ("decontaminates", frees from all that defiles heart and mind = present tense) himself, just as He is pure (without moral defect or blemish)." (1Jn 3:2-note, 1Jn 3:3-note) Eadie comments that "fear and trembling"... describes that state of mind which ought ever to characterize believers—distrust of themselves—earnest solicitude in every duty—humble reliance on divine aid, with the abiding consciousness that after all they do come far short of meeting obligation... “Work out with fear and trembling, for God it is that worketh in you. Engage in the duty, for God prompts and enables you; engage in it with fear and trembling—emotions which the nature of the work and such a consciousness of the Divine presence and co-operation ought always to produce.” If the impulse sprang from themselves, and drew around it the ability to obey, there might be “strife and vainglory;” but surely if the motive and the strength came alike from God, then only in reliance on Him, and with special humility and self-subduing timidity, could they proceed, in reference to their own salvation, or in offering one another spiritual service (The Epistle to the Philippians - online - excellent) Martin Lloyd-Jones writes that "fear and trembling" are manifest by... "a holy vigilance and circumspection. It means that as I work out my salvation, I should realize the tremendous seriousness of what I am doing." (The Life of Joy and Peace, Lloyd-Jones p. 178) He does not mean that we must do it in fear of losing our salvation. You will find that in the New Testament these words never carry that implication. When Paul wrote to the Corinthians 'I was with you ... in fear, and in much trembling' (1Cor 2:3), he did not mean that he was afraid that he would lose his soul. Neither is it a kind of craven fear, one of self torment. It means humility and a holy reverence, or, if you like, a holy vigilance and circumspection. It means that as I work out my salvation, I should realize the tremendous seriousness of what I am doing. (Working Out Our Own Salvation) A W Pink... It is "with fear and trembling" (Philippians 2:12) that God bids us to work out our own salvation. While we are left here below, we are in the Adversary's territory, for "the whole world lies in wickedness" (1Jn 5:19). Moreover, sin indwells us, and our corruptions are ever seeking to dominate us. God has faithfully warned us in His Word against our perils, and it is the part of wisdom to lay those warnings to heart. Only the presumptuous fool will disregard them, only the silly trifler will raise quibbles and make objections against them. If God has issued cautions, it is because we stand in real need of such. (Brethren Beware!) Dwight Pentecost explains that the idea behind "fear and trembling"... "...is of a passion to please. We might render the phrase this way: You work out your own salvation with a deep passion and trembling desire to do the right." (Pentecost, J. D. The Joy of Living: A study of Philippians. Kregel Publications) As alluded to above, Phil 2:12, 13 must not be taken out of context which is critical for accurate Interpretation. "Work out" does not mean "work for" one's salvation as most of the cults teach. Paul is not teaching "works salvation". The idea as discussed more fully in the next section is to progress to the finish or completion in spiritual growth and maturity. Peter would phrase it a bit differently but gives essentially the same exhortation writing "applying all diligence, in your faith supply moral excellence..." (2Pe 1:5, 6, 7-note, 2Pe 1:8, 9-note, 2Pe 1:10, 11-note), concluding his epistle with the exhortation (command) to "grow (continually) in the grace and knowledge of our Lord and Savior Jesus Christ" (2Pe 3:18-note) This process is called "sanctification." Verse 12 makes it clear we are to be active, not passive, in this process. But praise God although we are active, we are not alone for the next verse reminds us again that the entire salvation process is a work of grace by our sovereign God. "For it is God Who is at work in you" is the firm and ultimate foundation for our past, present and future salvation. Our salvation is "by grace...through faith; and that not of yourselves, it is the gift of God not as a result of works" (Eph 2:8-note, Ep 2:9-note). Works can no more retain salvation for us than they can achieve it in the first place, but works are the visible evidence of salvation and so we will do good works (see discussion Good Deeds) if we are truly saved "For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them." (Eph 2:10-note). The next verse assures us that God is now working in us, through His indwelling Holy Spirit, to enable us to do these good works. This is good news. John MacArthur explains that there are two equal and opposite errors into which Christians may fall concerning the doctrine of sanctification. On the one hand, quietists stress God’s role in sanctification, to the virtual exclusion of any human effort. Pietists, in contrast, emphasize self-effort at the expense of reliance on God’s power. In Philippians 2:12, 13, the apostle Paul avoids both of those unbiblical extremes, and presents the true balanced view of sanctification. (MacArthur, J. Philippians. Chicago: Moody Press) Martyn Lloyd Jones in his pithy, pragmatic style explain how salvation is to be worked out writing that... Well, first of all I must submit myself entirely to God. The Apostle puts it here in terms of the amazing account that he gives us of the earthly life of our Lord in Phil 2:5-11 (note). Now that, says Paul, is the very thing that God is demanding of you. He wants you to manifest that same obedience which was to be seen in our Lord and Saviour Jesus Christ an utter and absolute submission to the will of God. Though he came as a man, our Lord went even further, even to the death of the cross. Whatever God asked Him to do, He did it; and that is the first part of the working out of our own salvation. It is to see that in view of this amazing gift that God has given us, He has the right to demand of us this utter submission of our wills. Before I begin to do anything, I must say to myself, 'In view of what God has done for me, in this world I must desire to please him in all things. I must make my will, His. My one concern must be to live to His honour and His glory.' I do not think that that needs any proof. If I believe that God has done this astounding thing for me, is it not inevitable? Clearly the next step is that I must avoid everything that is opposed to God, what the New Testament calls 'the world': 'Love not the world, neither the things that are in the world' (1John 2:15). The New Testament tells us that man cannot love God and the world at the same time. It puts this to our common sense and reason. It is perfectly evident that the outlook of life and organization in this world is opposed to God. We have only to read our newspapers. The world is godless, ready to make fun of God and religion. It is not interested in God; it panders to the flesh, and ridicules everything that is connected with God. But the New Testament says that working out my salvation means avoidance of everything that is opposed to God. There is no limit to that. I must in no way be concerned with those things, or be interested in them, or allow them to appeal to me or to attract me. I must avoid everything that is opposed to my own best interests. If I believe that this world is a very dangerous place to me, that temptation and sin are all round and about me, and that the whole world is doing its utmost to drag me down, if I see that it leads me to hell and destruction, but that God has delivered me from it, am I not being contradictory if I go on doing worldly things and enjoy doing them? It is an appeal to commonsense. It is surely ridiculous to say, 'I want to go to God and I thank God I have been delivered', and yet to work in the opposite direction. 'Work out your own salvation'; perfect it. God has delivered you by this amazing act of self sacrifice; you have been given a new start and nature, salvation is set before you. Turn your back upon the other once and for ever. If we really believe that, there is no need to argue; it is inevitable. We can summarise it like this. The best way is to consult the textbook on this subject. Here it is perfectly clear: the more I read the Bible and see the picture of the Christian man, the more I understand the nature of sin and life in this world, and what God has done for me in Christ, then the more I shall desire the things of God and hate the other. So I suggest that the best practical step is to read God's word, and to be thoroughly soaked in it. There is a very simple, practical test that one can apply at this point. I wonder what the result would be if we all kept a chart for one week and put down on paper the amount of time which we spent in reading God's word and things which help us to understand it, and the time we spent reading newspapers and novels or watching films? Now I am just asking the question. We say we believe in salvation. We believe God has given us this gift, so then, I ask, what are the relative amounts of time that we give to these things? Working out our own salvation means that we do everything we can to feed this life, to stimulate it, to enable it to extend and develop and grow. And the other thing, clearly, is prayer: prayer for an increasing knowledge of God, for a greater measure of the Holy Spirit and for a greater understanding of this word; prayer for guidance, for leading and for understanding. If I believe in God and that he has done this for me, why do I spend so little time with Him? Why do I not long for Him more and more? That is how we work it out and I must follow and obey every prompting and leading that I am conscious of in this direction. The fathers used to regard the Christian life as a whole time occupation. They used to spend their time with it and, I feel, it is one of the greatest condemnations of us today that we are guilty of not working out this amazing salvation that God has given to us. But, then, what is the manner in which we do this? The Apostle says that we are to do it 'with fear and trembling'. Here again we must define our terms. He does not mean that we must do it in fear of losing our salvation. You will find that in the New Testament these words never carry that implication. When Paul wrote to the Corinthians 'I was with you ... in fear, and in much trembling' (1 Cor 2:3), he did not mean that he was afraid that he would lose his soul. Neither is it a kind of craven fear, one of self torment. It means humility and a holy reverence, or, if you like, a holy vigilance and circumspection. It means that as I work out my salvation, I should realise the tremendous seriousness of what I am doing. I wonder whether this is not the thing which needs to be emphasised most at the present time, not least in the ranks of evangelical people? I wonder why it is that the whole idea of the godly man has somehow or other got lost amongst us? Why is it that Christian people are not described as 'God fearing' people? Why is it that there is such a difference between us and the Christian of a hundred or two hundred years ago, or the Puritan of the seventeenth century? They were truly Christian. 'Methodist', too, was a kind of nickname given to people because of their methodical life. I wonder why it is that somehow or other we have lost this particular sense of the Christian life? I have no doubt but that the explanation is that it is an overreaction on our part from the pure legalism that was so common at the turn of the century when many people had lost the true spirit of the New Testament. They imposed a certain kind of life upon themselves and upon their children; they laid down rules and regulations; and people then reacted and said, 'That is pure legalism, not Christianity.' But now we are so much like everybody else because we have forgotten this about 'fear and trembling', vigilance and circumspection. Sometimes I am afraid we have been so anxious not to give the impression that to be Christian means being miserable, that we have imagined that we must be smiling and laughing all the time and we have believed in this so called 'muscular' Christianity. Now I suggest that that is somewhat of a denial of what is taught here. The Christian must of necessity be a serious and sober man. 'With fear and trembling' means a holy reverence and awe of God. I must realize that the God with whom I am concerned is 'the Father of lights, with whom is no variableness, neither shadow of turning' (Jas 1:17-note), that 'God is light, and in him is no darkness at all' (1John 1:5). If he is in the light, I must walk in the light (1John 1:7). Also, I should have a fear of the world in the sense that I realize that the world is opposed to me, that it is there to drag me down and away from God. I should have a healthy respect for it. I should also fear myself. A man who knows his own heart is a man who cannot be light and carefree and flippant. He knows that in his flesh there 'dwelleth no good thing' (Ro 7:18-note). The Christian is one who works out his own salvation with fear and trembling; fear lest he should fail or falter, lest he should not discern the subtlety of the world, the power of sin and his own weakness, and the holiness of God. So he walks with gravity lest he should be unworthy of this great salvation. So, then, we have seen what it means to work out our own salvation, and how we are to do it, and now, lastly, why should we do it? First of all, as we saw earlier, we should do this because it is exactly and precisely what our Lord and Saviour Jesus Christ did. He submitted himself to God; he said, 'For I came down from heaven, not to do mine own will, but the will of him that sent me' (John 6:38). Is there anything higher for us than to imitate and emulate his example? The second reason is because of what He has done for us; we believe that Christ shed His blood and allowed His body to be broken that we might be delivered. As Paul wrote to Titus, 'Who gave Himself for us, that He might redeem us from all iniquity, and purify unto Himself a peculiar [a special] people, zealous of good works' (see note Titus 2:14) It was the reason why he came and went to the death of the cross. It was in order that we might do this. Then I must work out my own salvation because of his honour and his glory. The world judges Him by His people. In that sense His glory and His honour are in my hands. I am dishonouring Christ if I fail. Another reason is that there are others who are watching me. Even the world itself is doing so, and I must so live that I attract them to Christ, warning them of their sinful and terrible condition and trying my utmost to bring them to know him. And then there is another, powerful reason: if I really believe that I am going to heaven, that I am a citizen of the kingdom of God and that when I come to die I enter this amazing inheritance, then, 'Every man that hath this hope in him purifieth himself, even as he is pure' (1 John 3:3). God is absolutely pure and perfect, and if I say I am going on to him, have I then a moment to waste? I must prepare myself, there is not a second to lose. And, lastly, I must work out my salvation with fear and trembling, for this good reason: the New Testament teaches me that if I fail to do so myself, then I must not be surprised if God begins to do certain things to me. Do you remember the teaching of Hebrews 12:6-note? 'Whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth.' (cp He 12:5-note) It is put still more strikingly in 1 Corinthians 11, where Paul says that there were many in the church at Corinth who were sick, and there were even some, he said, who were dead, and he tells us that the reason for that was that they had not examined themselves before partaking of the Lord's Supper, and were partaking unworthily. Such a man, Paul said, 'eateth and drinketh damnation to himself, not discerning the Lord's body' (1Co 11:29). The doctrine of the New Testament can be put into this form: if God has called you and given you his salvation, he destines you for salvation and he is going to perfect you. His method is to put promptings within us. He energizes our mind and whole outlook, but if we fail to practise these things, then God, in His very love to us, is going to chasten us a sickness, an illness, a disappointment, a loss, a sorrow. These are ways which God uses because of our failure and our recalcitrance. 'It is a fearful thing to fall into the hands of the living God' (Heb 10:31-note). The love of God is as great as that. The Christian man who is not doing his utmost to live the Christian life is a fool, and he must not be surprised if certain things begin to happen to him. If you are a child of God, He is going to bring about your perfection and if you do not do it yourself to please Him in this way, then, I say, you may well find that God will do it to you in one of these other ways. That is a very wonderful thing. I am not saying that every Christian who suffers is being chastised, but I do say that God does do that, and if we fail to respond to His appeal, then we must not be surprised if we experience His chastening. Therefore, my beloved, 'work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure.' (Philippians 2:12-13 Working Out Our Own Salvation) ><> ><> ><> Theodore Epp - Balanced and Blessed Every Christian needs to work out his salvation with a tender conscience and a watchfulness against temptations, trials or testings, shrinking from whatever might offend God or discredit His name. Each of us needs to seriously consider whether or not there is something in our lives that is discrediting the name and Person of Christ. When we realize what He has done for us, we ought to tremble as we stand in the presence of a holy, righteous, almighty God. Not only do we stand in His presence now, but we will also stand in His presence when we give account at the Judgment Seat of Christ. When others view our lives today, what do they see? What do they talk about? We should be constantly apprehensive of the deceitfulness of the flesh. Jeremiah 17:9,10 says The heart is more deceitful than all else and is desperately sick; who can understand it? I, the LORD, search the heart, I test the mind, even to give to each man according to his ways, according to the results of his deeds We need to develop a watchfulness in regard to the power in our corruption. In all of this a perfect balance is kept--God gives the divine enablement; we provide the human responsibility. We are not to be totally passive, for after God works in us, we are to work it out through our lives. "And herein do I exercise myself, to have always a conscience void of offence toward God, and toward men" (Acts 24:16). (Back to the Bible) ><> ><> ><> Becoming Whole - When a friend fell off her bike and suffered a severe brain injury, doctors weren’t sure she would survive. For several days she remained suspended between life and death. The first good news came when she opened her eyes. Then she responded to simple voice commands. But with every small improvement, anxiety remained. How far would she progress? After one difficult day of therapy, her husband was discouraged. But the very next morning he shared these welcome words: “Sandy’s back!” Physically, emotionally, psychologically, and mentally, Sandy was becoming the “self” who we knew and loved. Sandy’s fall reminds me of what theologians refer to as “the fall” of mankind (Gen. 3). And her struggle to recover parallels our struggle to overcome the brokenness of sin (Ro. 7:18). If only her body healed, recovery would be incomplete. The same would be true if her brain worked but her body didn’t. Wholeness means that all parts work together for one purpose. God is the one healing Sandy, but she has to work hard in therapy to improve. The same is true of us spiritually. After God saves us through Christ, we must “work out” our salvation (Phil 2:12)—not to earn it but to bring our thoughts and actions into agreement with His purpose.— by Julie Ackerman Link More like the Master I would ever be, More of His meekness, more humility; More zeal to labor, more courage to be true, More consecration for work He bids me do. —Gabriel To become whole, keep yielding to the Holy Spirit. "Copy and paste the address below into your web browser in order to go to the original page which will allow you to access live links related to the material on this page - these links include Scriptures (which can be read in context), Scripture pop-ups on mouse over, and a variety of related resources such as Bible dictionary articles, commentaries, sermon notes and theological journal articles related to the topic under discussion." http://www.preceptaustin.org/philippians_212-18.htm#trembling

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Trembling (5156) tromos

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