That man bears God’s image means much more than that he is spirit and possesses understanding, will, etc. It means above all that he is disposed for communion with God, that all the capacities of his soul can act in a way that corresponds to their destiny only if they rest in God. This is the nature of man. That is to say, there is no sphere of life that lies outside his relationship to God and in which religion would not be the ruling principle.

Geerhardus Vos, Reformed Dogmatics, 270.

The argument that God does no creative work after the creation Sabbath leads to a deistic worldview. What, then, is regeneration?

Geerhardus Vos, Reformed Dogmatics, 265.

Vos in reference to Traducianism … “We have no right to hang the millstone of our philosophy around the neck of God’s truth.”

GEERHARDUS VOS, REFORMED DOGMATICS, 263.

1:1 is unique among Paul’s salutations in two striking ways: (a) Elsewhere when Paul introduces himself as δοῦλος, he adds ἀπόστολος (Rom 1:1; Titus 1:1; often only ἀπόστολος [1–2 Cor; Gal; Eph; Col; 1–2 Tim]). (b) In no other greeting does Paul single out church leaders by the title (ἐπισκόποις καὶ διακόνοις). Commentators address the two anomalies separately. The absence of ἀπόστολος is explained by the “special bonds of affection” Paul shared with the Philippians (O’Brien 45; Silva 39; appropriate for the friendship genre [Fee 62]), or by a desire on Paul’s part not to draw any distinction between himself and Timothy in the greeting (K. Rengstorf, TDNT 2.277 n. 111). . . . The two anomalies in the salutation should, instead, be taken together since they interpret one another when read against the social background of Roman Philippi. By (1) deemphasizing his own status (δοῦλοςsans ἀπόστολος) and (2) honoring the congregation’s leaders with their titles (ἐπισκόποις καὶ διακόνοις), Paul intentionally subverts the honor culture of Philippi, where rank and titles were viewed as prizes to be competitively sought and publicly proclaimed, in order to enhance the holder’s social status. Paul thus begins, at the outset of the letter, to model a relational ethos he will later (1) commend to the Philippians (2:5) and (2) vividly portray in his remarkable narrative of the humiliation of Christ (2:6–8) (Hellerman 117–21).

Joseph Hellerman, Exegetical Guide to the Greek New Testament: Philippians, 11.