Showing posts with label Philippians. Show all posts
Showing posts with label Philippians. Show all posts

Friday, November 11, 2022

The Scene Where Every Knee Bows

Therefore God also has highly exalted Him and given Him the name which is above every name, that at the name of Jesus every knee should bow, of those in heaven, and of those on earth, and of those under the earth, and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. (Philippians 2:9-11)

The scene shown in Philippians 2:9-11 follows directly from the one portrayed in Philippians 2:5-8, which begins with “Let this mind be in you which is also in Christ Jesus.” Christ, because he is God, did not seek out his own reputation but became a human being and humbled himself to the shameful death of the cross for our sake. This is what self-giving, other-centered love looks like — and it is the glory of God.

Let this mind be in you which was also in Christ Jesus, who, being in the form of God, did not consider it robbery to be equal with God, but made Himself of no reputation, taking the form of a bondservant, and coming in the likeness of men. And being found in appearance as a man, He humbled Himself and became obedient to the point of death, even the death of the cross. (Phillipians 2:5-8)
So, to interpret 2:9-11 as a scene where God coerces anyone, driving them to their knees and forcing them to mouth words that would be nothing more than lip service, would be completely out of sync with what preceded, completely out of sync with the revelation of God who, in Christ, reconciles the world to himself (see Colossians 1:19-20 and 2 Corinthians 5:19), and completely out of sync with the God who is love (1 John 4:8,10). Love does not look anything like that — indeed, such a thing would be detestable to love. To see what love looks like, we must look to the cross. And for an excellent description of how love behaves, let us look to 1 Corinthians 13:

Love suffers long and is kind; love does not envy; love does not parade itself, is not puffed up; does not behave rudely, does not seek its own, is not provoked, thinks no evil; does not rejoice in iniquity, but rejoices in the truth; bears all things, believes all things, hopes all things, endures all things. Love never fails. (1 Corinthians 13:4-8)

A deity who behaves in any way other than that would be a petty deity, a Zeus-like figure, not the God revealed in Jesus Christ, and therefore not worthy of anyone’s worship.

Bowing the knee and confessing Jesus as Lord are acts of worship, freely offered, not empty acts that are forced upon  rebellious and unwilling hearts. God has never cared for empty gestures and hollow words. “These people come near to me with their mouth and honor me with their lips, but their hearts are far from me” (Isaiah 29:13). But the confession that Jesus is Lord is a saving one, one  nobody can make except by the Holy Spirit (1 Corinthians 12:3).

What we see depicted in Philippians 2:9-11, where every knee bows, is not a scene of cringing terror but of loving devotion, a heartfelt response to the scene in Philippians 2:5-8, where the self-giving, other-centered love and humility of our Lord Jesus Christ is most gloriously portrayed.

Tuesday, June 9, 2020

Freedom of Will

So then, my dear friends, just as you have always obeyed, not only in my presence but even more in my absence, continue working out your salvation with awe and reverence, for the one bringing forth in you both the desire and the effort – for the sake of his good pleasure – is God. (Philippians 2:12-13 NET)

People usually think of freedom of will as the ability to choose, a deliberative action by which we select from among competing options. But in recent years, I have come to think of freedom of will as the ability to live according to our true, inherent nature; which is to say, according to who we really are — and who we really are is beings created in the image of God and to be like God (Genesis 1:27).

St. Maximus the Confessor, a very interesting Christian theologian from the 7th century, spoke about this distinction. There is the “gnomic” will, which is the deliberative will, choosing among the perceived options. But there is also the “natural” will, by which we act according to our inherent, created nature.

The problem has never been that human beings have free will and must deliberate between moving toward God or away from God, and therefore must somehow be persuaded to choose the former rather than the latter. The problem has been precisely the opposite: human will in bondage, leaving us incapable of acting according to our true, inherent nature, our natural selves, as God created us to be. Human will needed to be redeemed and set free.

God delivers us from that bondage of will through the Incarnation, in which Christ became one with us, not only revealing God’s faithfulness toward us but also becoming our faithful response to God. But more than that, and as the manifestation of that, Christ delivers us through the crucifixion, in which he destroyed death and all the powers that kept our human will in bondage.

Now we are in the process of the outworking of that deliverance, for it is God himself who is at work in us, bringing forth in us what he desires (Philippians 2:12-13). In other words, God’s work in us is to free our wills from bondage so that we may naturally be what God created us to be from the beginning: the image of God, created to be like God.

Another way of saying this is how the apostle Paul put it in Ephesians 2:10, “For we are God’s handiwork, created in Christ Jesus to do good works, which God prepared in advance for us to do.” This is not about us deliberating among the options and choosing “good works” but about our inherent nature as beings created and redeemed in Christ Jesus being manifested through “good works.” What we receive in and through Christ’s union with us is true freedom of will, which is to say, freedom of being — for it is Christ who is ever and always the source of our being.

Tuesday, May 26, 2020

The Paradox of Descending and Ascending



In my last post, we looked at the Cross as Ascension, particularly in the Gospel of John. There we saw Jesus speaking of his death on the cross as being “lifted up.” The Greek word is hypsoo, which means to be elevated, and can even mean exalted. “Just as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up,” Jesus said (John 3:14). “And I, when I am lifted up from the earth, will draw all people to myself” (John 12:32).

It is at the cross that Christ, the Lamb of God slain from the foundation of the world, is“lifted up” from the earth; it is there also that he “draws” all to himself — surely this describes his exaltation. Is this not what the apostle Paul describes it in Philippians 2:5-11, the paradox of descending and ascending?
In your relationships with one another, have the same mindset as Christ Jesus: Who, being in very nature God, did not consider equality with God something to be used to his own advantage; rather, he made himself nothing by taking the very nature of a servant, being made in human likeness. And being found in appearance as a man, he humbled himself by becoming obedient to death — even death on a cross! Therefore God exalted him to the highest place and gave him the name that is above every name, that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue acknowledge that Jesus Christ is Lord, to the glory of God the Father.
Here we see the descent: Christ, thoroughly divine, “made himself nothing” or “emptied himself” (NET) — the Greek word is kenoo, to make empty — taking the very nature of a servant, participating fully in human nature. As humankind was created in the image and likeness of God, now God in Christ took on human likeness, to become what God intended for humankind to be. This is the Incarnation.

Thus joining himself with humankind, subject to mortality, it was necessary that he should “humble himself” (make himself low) and become obedient to death, so to deliver humankind from death. And it was necessary that he be put to death by the hands of wicked men, so to deliver humankind from wickedness and sin. Christ became obedient even to death on the cross, and by that was “lifted up.”

Here we see also the ascent of Christ: God “exalted him to the highest place.” The Greek word is hyperypsoo, a compound of hyper and hypsoo, the latter being the word Christ used of his crucifixion — this is Christ highly exalted. Further, God gave Christ the “name that is above every name.” As Theodoret of Cyrus observed, Christ “did not receive what he did not have before but received as a man what he possessed as God.”

Jesus was given the highest name so that “at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue acknowledge that Jesus Christ is Lord, to the glory of God the Father.” Is this not what Jesus said would happen? “And I, when I am lifted up from the earth, will draw all people to myself.”

We tend to think of the descent and ascent of Christ as two different things. First, he goes down, down, down, then subsequent to that is raised up, up, up — two movements with a u-turn in between. But I don’t think that is necessarily what Paul is describing here, because he is exhorting us to have the same mind toward each other as Christ has toward us. Is that so we may one day be glorified, with servant humility as but a means to that glory? Surely not.

Christ’s humility was not a means to glory but the very expression of divine glory. For God is love, and it is the nature of love to give and serve. God loved the world by giving us the Son; the Son did not come to be served but to serve, and to give his life for us. When we see the humility of Christ in his deep descent, we are not seeing the divine glory in recess but, rather, most fully revealed. The lower Christ descended into the depths of the world, to redeem it, the more his glory was made manifest, and in that way, Christ was seen to be highly exalted.

The paradox of the descent and ascent of Christ, then, is this: It is not two different things but the same thing. His descent into the earth is simultaneously his ascent into heaven — and us with him.

Thursday, April 28, 2016

Worship Freely Given

https://www.flickr.com/photos/vishpool/4442737059
Therefore God exalted him to the highest place and gave him the name that is above every name, that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue acknowledge that Jesus Christ is Lord, to the glory of God the Father. (Philippians 2:9-11)
This is a wonderful scene in Paul’s letter to the Jesus believers at Philippi. It portrays the exaltation of Christ, “who, being in very nature God, did not consider equality with God something to be used to his own advantage; rather, he made himself nothing by taking the very nature of a servant, being made in human likeness. And being found in appearance as a man, he humbled himself by becoming obedient to death — even death on a cross!” (Philippians 2:6-8). Is there any greater demonstration of love than this? Or any greater proof that God is love? It should be no wonder, then, that every knee in heaven and on earth and under the earth will bow to him, and every tongue will confess him as Lord.

There are some Christians, perhaps many, who view this scene as a mixture of those who freely bow the knee in reverence and gladly confess the Lord Jesus, and of those who are forced to their knees in abject horror and utter defeat, with the confession of Christ wrenched from their unwilling mouths — I used to think such myself, but have in recent years come to repent of it. These latter are thought of as pressed down with their faces in the dirt under the feet of Jesus. One Christian I was recently in discussion with even thought of them as like those who are forced to their knees with their necks laid bare, longing for the sword to remove their heads and put them out of their misery.

Friends, that is not a worthy portrait of Christ. Nor is it in keeping with the context, with the way Paul described Christ just a few verses earlier, or with the reason Christ has been exalted by God and given the name above all names.

No, this scene is not a mixture of some folks freely honoring Christ while others must be forced. It is a scene of every knee bowing in reverence and every tongue confessing in adoration. The language of bowing the knee is not about what is done against one’s will — and it is certainly not to be confused with an enemy having his neck under the foot of his vanquisher. Bowing the knee is honor willingly offered.

Likewise, confession is not what must be pulled through one’s teeth. It is freely given, and from the heart. Paul speaks two other times about the confession that Jesus is Lord. In 1 Corinthians 12:3, he tells us that no one can say “Jesus is Lord,” except by the Holy Spirit. In Romans 10:9, he says that those who confess “Jesus is Lord,” will be saved. How, then, could we ever imagine that any of those in Philippians 2:11 who confess Jesus as Lord — which is everyone — are lost? We cannot.

Let us place this further in context. In the verses that follow, Paul returns to his original purpose for appealing to the self-giving nature of Christ and his consequent exaltation:
Therefore, my dear friends, as you have always obeyed — not only in my presence, but now much more in my absence — continue to work out your salvation with fear and trembling, for it is God who works in you to will and to act in order to fulfill his good purpose. Do everything without grumbling or arguing, so that you may become blameless and pure, “children of God without fault in a warped and crooked generation.” Then you will shine among them like stars in the sky as you hold firmly to the word of life. (Philippians 2:12-16)
Paul wants the Philippian believers to have the same mindset as Christ: “Do nothing out of selfish ambition or vain conceit. Rather, in humility value others above yourselves, not looking to your own interests but each of you to the interests of the others” (Philippians 2:3-4). It is not a question about whether or not they are saved. Nor is about somehow working for their salvation. But it is about living out the salvation that is already theirs in Christ.

Is there “fear and trembling?” Yes. Is it the abject horror and utter defeat of a vanquished foe? Certainly not. Is it the threat of damnation, of losing their salvation? Not a whiff of it. “Fear and trembling” is about being circumspect, careful, diligent and respectful. J. B. Phillips translates it as having “a proper sense of awe and responsibility” (The New Testament in Modern Speech).

Paul does not want them to stand in the overwhelming presence of the One who is perfect love and be ashamed to realize that they have not shown love to each other. It is not, after all, a matter of trying to somehow come up with such love ourselves but of yielding to the One who is Love. For it is Love himself who is at work in us, not only giving us the ability to do what pleases divine love but also creating in us the desire to do so. In this way we become light for others, shining like stars so that they may come and honor Christ, confessing him as Lord.

Saturday, February 13, 2016

The Way of the Secret, Open Heart

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Rend your heart and not your garments. (Joel 2:13)
“Rend your heart,” says Joel, “not your garments.” Rending, or tearing open, the garment was a way to demonstrate grief or repentance. In practice, it would be either a true sign of an inward disposition or, as it often was, merely an outward display, an empty show — and God had had enough of that from his people. In Isaiah, the Lord voiced his complaint: “These people come near to me with their mouth and honor me with their lips, but their hearts are far from me. Their worship of me is based on merely human rules they have been taught” (Isaiah 29:13). This was a chronic condition with them, and once again, in Joel, it was time for a change in their inward disposition — a true repentance.

By the time of Christ, the Pharisees had perfected their sanctimony. The Lord Jesus spoke out against this in the Sermon on the Mount, particularly in regard to the practice of charity, prayer and fasting:
Be careful not to practice your righteousness in front of others to be seen by them. If you do, you will have no reward from your Father in heaven. So when you give to the needy, do not announce it with trumpets, as the hypocrites do in the synagogues and on the streets, to be honored by others. Truly I tell you, they have received their reward in full. But when you give to the needy, do not let your left hand know what your right hand is doing, so that your giving may be in secret. Then your Father, who sees what is done in secret, will reward you.

And when you pray, do not be like the hypocrites, for they love to pray standing in the synagogues and on the street corners to be seen by others. Truly I tell you, they have received their reward in full. But when you pray, go into your room, close the door and pray to your Father, who is unseen. Then your Father, who sees what is done in secret, will reward you. And when you pray, do not keep on babbling like pagans, for they think they will be heard because of their many words. Do not be like them, for your Father knows what you need before you ask him …

When you fast, do not look somber as the hypocrites do, for they disfigure their faces to show others they are fasting. Truly I tell you, they have received their reward in full. But when you fast, put oil on your head and wash your face, so that it will not be obvious to others that you are fasting, but only to your Father, who is unseen; and your Father, who sees what is done in secret, will reward you. (Matthew 6:1-8, 16-18)
Alms, prayer and fasting are all very good things, but the Pharisees had become something of a play-actors guild with them. Jesus called them hypocrites, from the Greek word hypokrites, a term for stage-players and other pretenders. His criticism was that they were putting on masks and playing parts that did not match who they really were in their hearts. Everything became a show, to be seen by others. Their alms, prayer and fasting were for the applause of men. This praise was what they were angling for — and that would be all they would receive. Jesus’ sad refrain about them was, “Truly I tell you, they have received their reward in full.” God was not impressed with them, for though God does indeed care about our actions, he is more concerned with the heart from which those actions spring: “Above all else, guard your heart, for everything you do flows from it” (Proverbs 4:23).

The Lord Jesus calls us to a different way, a way that is not about us, a way of humility. It is at once both a quiet, secret way, yet the way of an open heart. It is the way of Jesus, who did not come to please himself but to please the Father. Not to be served but to serve and to pour out his life for our sake. Paul exhorts us to this same mindfulness:
In your relationships with one another, have the same mindset as Christ Jesus: Who, being in very nature God, did not consider equality with God something to be used to his own advantage; rather, he made himself nothing by taking the very nature of a servant, being made in human likeness. And being found in appearance as a man, he humbled himself by becoming obedient to death — even death on a cross! (Philippians 2:5-8)
There was a hiddenness in the way Christ came into the world. Though he was God’s Anointed King, and fully divine as well as fully human, he was not born in the sanctity of a temple or the luxury of a palace but in the simplicity of a stable. He did not grow to maturity in a royal court but in the obscurity of a little village and the home of a humble carpenter.

There was also a hiddenness in his ministry, which was often unannounced. Many times, the crowds even had to track him down. Sometimes the disciples, too, had to search for him. He spent much time, in the late evening or early morning hours, off by himself in a quiet place, praying. His death on the cross was not glorious but shameful in the eyes of the world, designed to humiliate him and his followers.

He did not come to exalt himself but to empty himself — yet he did not lose anything of his divinity by doing so. Rather, in taking the nature of a servant, he revealed to us the very nature of God, who is love. In him, then, is exemplified the second refrain from those passages in the Sermon on the Mount: “Then your Father, who sees what is done in secret, will reward you.”
Therefore God exalted him to the highest place and gave him the name that is above every name, that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue acknowledge that Jesus Christ is Lord, to the glory of God the Father. (Philippians 2:9-11)
Understand, Christ did not humble himself in order to be exalted. His humility and servanthood is itself exaltation. His love and the giving of himself is the glory. For he has never ceased to be human, never ceased to be servant, never ceased pouring himself out for us. In a word, he has never ceased to be love. That is the “secret” way that gives light to the whole world, and Jesus calls us to himself that we might learn him and the way of the secret, open heart.
Come to me, all you who are weary and burdened, and I will give you rest. Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls. For my yoke is easy and my burden is light. (Matthew 11:28-30)

Monday, May 4, 2015

The Divine Initiative of the Christian Life

Therefore, my dear friends, as you have always obeyed — not only in my presence, but now much more in my absence — continue to work out your salvation with fear and trembling, for it is God who works in you to will and to act in order to fulfill his good purpose. (Philippians 2:12-13)
The truth of the Christian life is that it is the work of God in us, by His Spirit, to produce the fruit of the Spirit, which is all about love and manifests the life of Christ in us. It is all by divine grace, through faith, and not by our own effort to become anything. This does not mean, however, that we are simply dead weight, being shuttled about by God. Rather, we must be attentive to the Father, Son and Holy Spirit, and the work God is doing in us.

The Lord Jesus, although he was fully divine as well as fully human — or perhaps we should say because he was fully divine as well as fully human — was always attentive to the Father. He did only those things he saw the Father doing and said only those things he heard the Father saying. Our new life in Christ means that we, too, have the capacity to see what the Father is doing and hear what he is saying, and so we, also, must be responsive.

We must likewise be attentive to the Lord Jesus. He is our example, and God is conforming us to his image, that we may be like him and reveal the Father even as Jesus did. We are disciples, learning Jesus. To be Christian means that we are following him — not being dragged along behind him.

We are also to be attentive to the Holy Spirit, who reveals the Lord Jesus to us and guides us into the life of Christ. He shows us Christ, who shows us the Father, who sends the Spirit. The Spirit empowers us, enabling us to do what pleases God. He also enables our wills to desire what pleases God. But he comes to empower us, not overpower us. So we are still responsible to yield to him and allow him to do his work in us.

The initiative of the Christian life, every step of the way, is always God’s, his work in us — and that is a matter of grace. Our work is simply to respond to his gracious initiative — and that is a matter of faith. So shall we fulfill his good purpose.

Friday, April 3, 2015

The Good Friday Mindset

In your relationships with one another, have the same mindset as Christ Jesus: Who, being in very nature God, did not consider equality with God something to be used to his own advantage; rather, he made himself nothing by taking the very nature of a servant, being made in human likeness. And being found in appearance as a man, he humbled himself by becoming obedient to death — even death on a cross! (Philippians 2:6-8)
Jesus has always been God, even before he was Jesus — that is, even before (from our time-bound perspective) he became human and dwelt among us. It was no contradiction for the eternal Son of God to pour himself out and become like you and me, even to become one with us, for God is self-giving, not self-serving. That is his nature, for God is love. So, becoming human did not take away one bit from his divinity. Nor did it disguise his divinity. Rather, it revealed his divinity. After all, when God created humankind, he created us in his own image, and Jesus, in his humanity said, “Anyone who has seen me has seen the Father.”

Nor was it a contradiction for Jesus to humble himself and become a servant, for God is love, and the nature of love is to give and to serve. It was the very thing he modeled for his disciples when he took up the basin and the towel and washed their feet on the night of the Last Supper, the night before he poured himself out on the cross.

Nor was it a contradiction for Jesus to become obedient to the point of death, even to such a cruel and horrible death as the cross. For God is love, and as Jesus himself said, “Greater love has no one than this: to lay down one’s life for one’s friends.”

Love has always been the heart and mind of God. It was the mindset of the Incarnation and also of that Good Friday. And it is the same mindset he invites us to share with him. Not only to experience the love of God by receiving but also to experience it by pouring it, and ourselves, out for each other. So, Paul exhorts us, in his letter to the Jesus followers at Philippi, “In your relationships with one another, have the same mindset as Christ Jesus.”

Wednesday, April 10, 2013

There is Always Joy!

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THERE IS ALWAYS JOY!

PAUL was in prison. The Jesus believers at Philippi were facing increasing persecution. Add to that an undercurrent of personal disagreements and division in the fellowship, and things were not looking very bright. Yet Paul said, “Rejoice in the Lord always.” There is always joy, and in his letter to the church at Philippi, Paul shows us how to find it.

Joy saturates this letter. It shows up in unexpected turnarounds in the midst of difficult circumstances. It is found in knowing Jesus in His humble, self-giving servanthood, in the power of His resurrection — and even in the fellowship of His suffering. It is discovered as together we pursue the Jesus-shaped life. In this book you will also learn about:
  • God’s blessing of favor and total well-being
  • How divine humility is divine greatness
  • The power of God at work in you to both desire and do His good pleasure
  • The attitude that can fill you with joy
  • The attitude that can rob you of joy
  • The joy of heaven on earth
  • How to replace worry with divine peace
  • Paul’s secret to contentment in all things
These are “bite-size” studies to help guide you through Paul’s letter, a little at a time. At the end of each study are focus questions to help you think further about the truths Paul brings. They are open-ended questions to allow for maximum personal reflection and group discussion.

Saturday, March 23, 2013

Doxology, Greetings and Benediction

Now to our God and Father be glory forever and ever. Amen.

Greet every saint in Christ Jesus. The brethren who are with me greet you. All the saints greet you, but especially those who are of Caesar's household.

The grace of our Lord Jesus Christ be with you all. Amen. (Philippians 4:20-23)
Paul has thanked the Jesus believers at Philippi for their faithful support and partnership with him in the ministry of the gospel. He has urged and encouraged them to work out the differences they have among themselves and come together as a team for the sake of the gospel. He has given them the supreme example of the Lord Jesus Christ and His attitude of humble servanthood to guide them. He has shown them that God is at work in them, creating in them the desire for His way and empowering them to do His good pleasure. He has offered himself, Timothy, Epaphroditus and others as good patterns for living out their life in Christ. He has shown them many reasons to rejoice and celebrate in the Lord. And now he brings his letter to a close, with familiar elements that appear in all his letters: doxology, greetings and benediction.

Doxology

The word “doxology” comes from doxa, the Greek word for “glory.” A doxology is a prayer that lavishes praise and honor on God. It has two main features: A statement of God’s glory, goodness or praiseworthiness, and an expression of His eternality.

At the beginning of this letter, Paul offered a benediction of grace and mercy, “from God our Father.” Now he invokes glory “to our God and Father.” As believers in the Lord Jesus, we share together in the same faith and the same family, with God as our Father. Even in his doxology, Paul is reinforcing one of the main themes of this letter: We are all in this together.

The ultimate reason for everything Paul has written in this letter, and indeed in all his letters, is that God may be glorified. He is worthy of all glory, honor and praise for ever and ever.

Greetings

Greetings customarily appear at the end of Paul’s letters and convey his own warm regards and those of his companions. Here he sends them to each one of the believers at Philippi. The church as a community matters but so do the individual believers, and together they are one. Paul refers to them as “saints,” just as he did at the beginning of his letter. Individually and together as a church, they are holy ones who have been set apart by God as His own.

Paul also takes this opportunity to send greetings from “the brethren,” who are his ministry companions, and also from all the believers with him in Rome, especially those who are part of Caesar’s household. Remember that Paul is under house arrest there for preaching that Jesus is Lord and Messiah. Earlier in his letter, he mentioned how this had become evident “to the whole palace guard” (Philippians 1:13). No doubt, those who guarded him heard quite a bit about the gospel, and apparently some came to the Lord Jesus through his ministry.

Benediction

A benediction is a prayer of blessing, calling on the power and goodness of God to be present and active in the life of the one being blessed. Paul began his letter with a benediction: “Grace to you and peace from God our Father and the Lord Jesus Christ” (Philippians 1:2). Now he closes with one: “The grace of the Lord Jesus Christ be with you all.”

The grace that comes to us from God comes to us through the Lord Jesus Christ. It is to us and with us and for us. God always has grace towards us, it is always with us, it is always for our benefit. And it always brings Him glory.

From God we receive grace, to Him we give glory. Forever and ever, through Jesus Christ our Lord. Amen.

Focus Questions
  1. How does giving glory to God our Father bring us together?
  2. How does recognizing our identity as “saints” strengthen the purpose of Paul’s letter?
  3. How might you extend the grace of the Lord Jesus Christ others?



There is Always Joy!
There is Always Joy!
Paul’s Letters to the Jesus Believers at Philippi
Bite-Sized Studies Through the Book of Philippians
by Jeff Doles

Preview with Amazon’s “Look Inside.”

Available in paperback and Kindle (Amazon), epub (Google and iTunes) and PDF.

Wednesday, March 20, 2013

We’re in This Together

Now you Philippians know also that in the beginning of the gospel, when I departed from Macedonia, no church shared with me concerning giving and receiving but you only. For even in Thessalonica you sent aid once and again for my necessities. Not that I seek the gift, but I seek the fruit that abounds to your account. Indeed I have all and abound. I am full, having received from Epaphroditus the things sent from you, a sweet-smelling aroma, an acceptable sacrifice, well pleasing to God. And my God shall supply all your need according to His riches in glory by Christ Jesus. (Philippians 4:15-19)
Paul and the Jesus believers at Philippi are partners in the ministry of the gospel. The language of “giving and receiving” speaks of this partnership in terms of accounting. The Greek words literally refer to credits and debits, or as The New Greek English Interlinear New Testament puts it, “an accounting of expenditures and receipts.” Paul borrows these terms to describe the reciprocal nature, the “give and take,” of their relationship.

He was the one who first brought them the good news about Jesus the Messiah, and trained them up in the faith. In return, they have been very supportive of his ministry, faithful partners with him in it right from the beginning, when he and his team first departed from Philippi to minister the gospel in Thessalonica and other parts of the empire. They are very good examples of what Paul instructed the believers in Galatia, “Let him who is taught the word share in all good things with him who teaches” (Galatians 6:6). In fact, Paul mentions their great generosity in one his letters to the believers at Corinth:
Moreover, brethren, we make known to you the grace of God bestowed on the churches of Macedonia: that in a great trial of affliction the abundance of their joy and their deep poverty abounded in the riches of their liberality. For I bear witness that according to their ability, yes, and beyond their ability, they were freely willing, imploring us with much urgency that we would receive the gift and the fellowship of the ministering to the saints. And not only as we had hoped, but they first gave themselves to the Lord, and then to us by the will of God. (2 Corinthians 8:1-5)
They were not only willing to be a part of the good news going out into the world, they begged to be a part of it, such was the intensity of their desire. The secret of their generosity — and the abundance of their joy! — was that they have first given themselves to the Lord.

Paul is not one of those con men who goes around dressed up like a philosopher in order to part fools from their money. Not at all. He has been often severely persecuted for proclaiming that Jesus is Messiah and Lord, and he is quite prepared to die for His sake. He does not hunt for or hint after money. He has already learned the secret of contentment. But what he seeks after is this: that fruit may “abound” to their account. Here again is the metaphor of a business partnership. The word for this “abound” speaks of increase, and the New International Version translates this phrase as, “But I am looking for what may be credited to your account.” Though Paul is out evangelizing abroad while they remain at Philippi, they reap the reward just as Paul does.

“I have all and abound.” The Greek word for “I have all” literally means “I have received” and was commonly used as an accounting term indicating that full receipt has been made. The NIV translates it as “I have received full payment,” and the New Revised Standard Version has, “I have been paid in full.” Paul adds, “and abound.” He considers himself to be “paid in full,” with more besides.

“I am full, having received from Epaphroditus the things sent from you.” His needs are quite sufficiently met by their gift. Departing from the language of business for a moment and taking up a different metaphor, the Old Testament language of sacrifice, Paul calls their gift, “a sweet-smelling aroma, an acceptable sacrifice, well pleasing to God.” Their offering is certainly pleasing to Paul, but more than that, it is pleasing to God. It is not out of their abundance that they have given — they have needs themselves — but they have given themselves to God and then, out of that, to Paul’s ministry.

Paul goes on to add, “And my God shall supply all your need according to His riches in glory by Christ Jesus.” Notice that he does not simply say, “and God,” or “your God,” but he specifically says, “my God.” He is not only in partnership with the Philippians, his entire life and ministry is a partnership with God.

Paul is not presently in a position to supply anyone’s needs, but his God is, and He will more than make up for what is lacking in Paul. The Philippian church gave supply for Paul’s need, and God will make good on it, to supply their own needs as well. As Paul noted to the believers at Corinth, “And God is able to make all grace abound toward you, that you, always having all sufficiency in all things, may have an abundance for every good work” (2 Corinthians 9:8).

Notice that this supply from God is according to His great riches. It is not limited to the dimensions of their own gift to Paul, or to Paul’s obligation. It is not even limited by the size of their own needs. It is according to God’s unlimited wealth, which is now available to us in Jesus the Messiah, who has reconciled us to the Father. The Philippians’ generous, sacrificial gifts to Paul and the ministry of the gospel will not leave them short in any way but are an occasion for the abundance of God to be revealed in their lives.

Focus Questions
  1. Why do you suppose Paul uses accounting terminology in this passage?
  2. What do you suppose is the “fruit” that is credited to the Philippians’ account?
  3. What does all this say about their partnership with Paul?



There is Always Joy!
There is Always Joy!
Paul’s Letters to the Jesus Believers at Philippi
Bite-Sized Studies Through the Book of Philippians
by Jeff Doles

Preview with Amazon’s “Look Inside.”

Available in paperback and Kindle (Amazon), epub (Google and iTunes) and PDF.

Monday, March 18, 2013

Paul’s Secret

But I rejoiced in the Lord greatly that now at last your care for me has flourished again; though you surely did care, but you lacked opportunity. Not that I speak in regard to need, for I have learned in whatever state I am, to be content: I know how to be abased, and I know how to abound. Everywhere and in all things I have learned both to be full and to be hungry, both to abound and to suffer need. I can do all things through Christ who strengthens me. Nevertheless you have done well that you shared in my distress. (Philippians 4:10-14)
Paul is in their hearts and on their minds. But he is also under house arrest in Rome, over 800 miles to the west and not an easy journey, so they have not had much opportunity to express their love for him in tangible ways. Finally though, they were able to send Epaphroditus to him, along with some supply for him and his ministry. Paul was overjoyed to hear from them again and grateful to receive their gifts of love.

Not that Paul is overly concerned about his needs. He’s been in itinerant ministry for years now and has endured numerous persecutions, imprisonments, lashings, beatings, stonings and other perils for the sake of the gospel (see 2 Corinthians 11:23-33). But regardless of whatever situation he may find himself in, he has “learned to be content.”

There are two different Greek words that are translated as “learned” in this passage. The first one is manthano, which in this case means he has learned something through experience or practice. We will look at other word for “learned” in a moment.

Now, God did not ordain or meticulously plan all those experiences Paul endured but He certainly used them in Paul’s life to teach him. And so Paul learned to be content. The Greek word for “content” is autarkes. It is a compound of autos, a reflexive pronoun that can be translated as “self,” and arkeo, which means to be sufficient or satisfied. Literally, it means “self-sufficient,” which was considered a virtue by ancient Greek philosophers.

However, Paul uses it differently here. The contentment he has learned is not because of any self-sufficiency that comes from his own ability or strength but one that comes from someplace else, which we will see in a moment. The Amplified Bible, in its usual expansive way, translates autarkes as, “satisfied to the point where I am not disturbed or disquieted.” Paul’s peace and well-being are not dependent upon his circumstances but on something that is within him, though it does not originate from him.

So Paul knows how to respond when he is humbled — humiliated — by his persecutors and has everything taken from him. Had not the Lord Jesus willingly subjected Himself to that for Paul’s sake? The Greek word for “abase” is the same word Paul used when he spoke earlier about Messiah, who “humbled Himself” to the point of death on the cross (Philippians 2:8). So Paul is quite willing to be humbled now for Jesus’ sake.

Paul also knows how to view his abundance when he has more than enough (the Greek word for “abound” literally means to superabound). He welcomes those times but does not trust in them for his well-being. Both circumstances, being humbled and having abundance, are always subject to change.

How did Paul come to this understanding? He learned “the secret.” Behind the second “I have learned” in this passage is the Greek verb mueo, which speaks of being initiated into a mystery. There is something Paul discovered going on inside him that changed everything for him. So whether he is hungry or full, experiencing lack or having more than enough — it is all the same to him.

So what is this secret, this mystery into which he has found himself initiated? Simply this: “I can do all things through Christ who strengthens me.” Paul’s “self-sufficiency” does not come from himself but is the ability and strength that comes from the Lord Jesus. In his letter to the Jesus believers at Colosse, Paul speaks of the “mystery,” which is “Christ in you, the hope of glory” (Colossians 1:27). This ability Paul experiences is the ability of Jesus the Messiah in him, strengthening him for everything that comes his way. Surely that is part of the glory of which he speaks.

In 2 Corinthians 12, Paul gives an example of this strengthening and the sufficiency of Jesus in his life. Paul was being harassed by a “messenger of satan,” and cried out to God for relief. But the Lord spoke to him and said, “My grace is sufficient for you, for My strength is made perfect in weakness” (v. 9). The Greek word for “sufficient” is arkeo, which is part of the compound word Paul uses here in Philippians, autarkes.

Paul’s “self-sufficiency,” then, is not one that originates with him, it is the sufficiency of the Lord Jesus at work in him. So Paul’s weakness, lack and humiliation becomes an occasion for the strength of the Lord Jesus to come forth in him in all its glory. Paul concluded, “Therefore, most gladly I will rather boast in my infirmities, that the power of Christ may rest upon me” (2 Corinthians 12:9). For it is God who is at work in him “both to will and to do His good pleasure” (Philippians 2:13).

All the same, Paul commends the believers at Philippi for this fresh expression of their continuing love for him. They have done well to “share” with him in his current difficulty. The Greek word for “share” is sygkoinoneo, a compound of syn, which means “together,” and koinoneo, which means to take part with. They have truly “partnered together” with Paul in his ministry, his life and his present circumstances. And that is cause for rejoicing on Paul’s part.

Focus Questions
  1. Who are the ones who would be glad of your assistance, and what are the opportunities that lay before you?
  2. Who are the ones who partner with you and make you glad for their help?
  3. How have you experienced the sufficiency of Jesus’ strength in your life?



There is Always Joy!
There is Always Joy!
Paul’s Letters to the Jesus Believers at Philippi
Bite-Sized Studies Through the Book of Philippians
by Jeff Doles

Preview with Amazon’s “Look Inside.”

Available in paperback and Kindle (Amazon), epub (Google and iTunes) and PDF.

Friday, March 15, 2013

Think on These Things

Finally, brethren, whatever things are true, whatever things are noble, whatever things are just, whatever things are pure, whatever things are lovely, whatever things are of good report, if there is any virtue and if there is anything praiseworthy — meditate on these things. The things which you learned and received and heard and saw in me, these do, and the God of peace will be with you. (Philippians 4:8-9)
Having shown how to displace worry with the peace of God, Paul now presents a list of virtues. Things for us to think about. Things that will focus us on the Lord Jesus, because all these things are found in Him and can well be said of Him.
  • Whatever is true. Facts can quickly change. What is true endures.
  • Whatever is noble. Worthy of honor, uplifting.
  • Whatever is just. Promotes what is right and worthy of community.
  • Whatever is pure. Thoroughly good, unmixed, undefiled, unsullied.
  • Whatever is lovely. Points us toward and promotes love.
  • Whatever is of good report. Well spoken, gracious and promotes the good.
Paul concludes this list with a sort of catchall: “If there is any virtue and if there is anything praiseworthy.” This sums up the preceding list and leaves it open-ended for more besides. Excellent things that promote the good can show up in unexpected places. Look for them.

“Meditate on these things.” Literally, take account of them, reckon with them. Carefully consider and reflect on them. These are the kinds of things that should fill our thoughts.

What we fill our thoughts with is important because how we think affects how we act. So now Paul moves from theory to practice, from the kinds of things to think about to the kinds of things to do. He does not speak abstractly about what to do but offers them something very concrete: his own example. “The things which you learned and received and heard and saw in me, these do.”

For years now, Paul has known them, ministered among them, partnered with them in the gospel. He was the one who brought them the good news about Jesus in the first place, and along with Silas, Timothy and Luke, discipled them in the faith. We saw earlier how he offered these, along with himself and others, as a pattern for living out their faith together in the Lord Jesus. “Brethren, join in following my example, and note those who so walk, as you have us for a pattern” (Philippians 3:17).

Now he reminds them again of what they have learned and received from him, how he taught them, discipled them, trained them. They took hold of all that and embraced it. There is also what they heard the reports about Paul and how he conducted himself as he ministered in other regions. And, of course, they witnessed for themselves how Paul lived when he was there with them.

He has shown them what kind of things they should pay attention to and how to translate those things into living. Now it comes down to two words: “These do.” Literally, put them into practice. Do them regularly, habitually, not as a one-off but as a way of life.

With this comes a promise: “And the God of peace will be with you.” Earlier Paul spoke of the peace of God guarding their hearts and minds. Now he speaks of the God of peace being with them. That completes the circle. But what does he mean that God will be with them? God is everywhere, of course, by the nature of His existence. And God is at work in them, not only enabling in them the desire to do the good things God wants them to, but also empowering them to do it (Philippians 2:13). But it is as they actually set about doing these good things, putting them in practice, that they will experience that desire and power of God at work in them. God will be there helping them every step of the way. And that is certainly something to rejoice about.

Focus Questions
  1. What does discipleship look like?
  2. How does what we do reflect what we think?
  3. How does this all lead to joy?



There is Always Joy!
There is Always Joy!
Paul’s Letters to the Jesus Believers at Philippi
Bite-Sized Studies Through the Book of Philippians
by Jeff Doles

Preview with Amazon’s “Look Inside.”

Available in paperback and Kindle (Amazon), epub (Google and iTunes) and PDF.

Tuesday, March 12, 2013

Replacing Worry with Divine Peace

Be anxious for nothing, but in everything by prayer and supplication, with thanksgiving, let your requests be made known to God; and the peace of God, which surpasses all understanding, will guard your hearts and minds through Christ Jesus. (Philippians 4:6-7)
The Lord is with us, “at hand,” as Paul said in verse 5, so we don’t ever need to worry about anything; we can bring everything to Him. Nothing is too big for Him to handle, nothing too small for Him to care.

Dealing with worry is no small matter. It is an important issue, a question of whether we are going to trust God. Jesus addressed it in the Sermon on the Mount:
Therefore I say to you, do not worry about your life, what you will eat or what you will drink; nor about your body, what you will put on. Is not life more than food and the body more than clothing? … Therefore do not worry, saying, “What shall we eat?” or “What shall we drink?” or “What shall we wear?” For after all these things the Gentiles seek. For your heavenly Father knows that you need all these things. (Matthew 6:25, 31)
God takes care of the birds of the air and the lilies of the field, so how much more will He take care of those who belong to Him? So Jesus and Paul say, “Stop worrying” (that is how Wuest’s Expanded Translation puts it).

However, it is not enough to just get rid of worry. We must replace it. In fact, we must displace it, because it will not leave on its own — it will need to be pushed out. But how do we do that?

Jesus’ answer in the Sermon on the Mount is, “But seek first the kingdom of God and His righteousness, and all these things shall be added to you.” Peter’s answer, in his letter to Jesus believers who were scattered everywhere, is, “Cast all your care upon Him, for He cares for you” (1 Peter 5:7). And Paul gives us this: “But in everything by prayer and supplication, with thanksgiving, let your requests be made known to God.”

Prayer and thanksgiving — that’s worship. Supplication is a particular type of prayer, also known as “petition,” where we bring our needs and concerns to God and look to Him for the provision He has made. But notice that this kind of prayer happens in the context of worship, wrapped about with praise and thanksgiving. It is in worship, standing in awe of God, that we gain fresh perspective and our faith is strengthened. There we can lay requests before the Lord, knowing that He will hear and answer with His provision and protection. Knowing that He is our God who takes care of us, we give Him thanks.

When we replace worry with prayer, praise and petition to God, the result will be peace. Divine peace. “And the peace of God, which surpasses all understanding, will guard your hearts and minds through Christ Jesus.” Paul uses the Greek word irene here for “peace,” but being Jewish, he no doubt has the Hebrew word shalom in mind. It is a word that speaks of wholeness and well-being. It comes from the Lord and is a gift and a blessing for His people.

The peace that comes from God is not something we can think our way to. It is much more than we can understand. However, we do not need to be able to explain it in order to enjoy the benefit of it. Paul says it will guard our hearts and minds. It will be like a hedge around our affections, desires, thoughts and perceptions, so that we are not pulled away by anxious emotions and distracting cares. It will keep us properly focused and on the right path. The peace of God comes to us through Jesus the Messiah, for it is through Him that we have peace with God.

Focus Questions
  1. Why is it important to replace worry with something else?
  2. How does worship give us the proper perspective on the things are concerned about?
  3. How does giving thanks help replace worry with peace?



There is Always Joy!
There is Always Joy!
Paul’s Letters to the Jesus Believers at Philippi
Bite-Sized Studies Through the Book of Philippians
by Jeff Doles

Preview with Amazon’s “Look Inside.”

Available in paperback and Kindle (Amazon), epub (Google and iTunes) and PDF.

Thursday, March 7, 2013

Rejoicing in the Lord ~ Always!

Rejoice in the Lord always. Again I will say, rejoice! Let your gentleness be known to all men. The Lord is at hand. (Philippians 4:4-5)
The believers at Philippi have been experiencing increasing persecutions from outside the church as well as tensions from within. Paul has dealt with both of those realities, each in turn. Now he offers some brief comments that are broad enough to address both sets of circumstances, as well as many other troubles besides.

“Rejoice in the Lord always. Again I will say, rejoice!” You can’t get more emphatic than that. There is always joy! Always. This is not some glib saying Paul serves up to paste a good face on a difficult situation. It is the reality he lives in, regardless of whatever else is going on in his life or in the world. The joy of the Lord is our strength and it is bigger than the world.

Paul frequently speaks of joy. The word for “rejoice” is found about thirty-three times in his letters, eleven times in the book of Philippians alone. The word for “joy” comes up about twenty-four times overall, including five times in Philippians. Look at a few of the occurrences in this present letter and notice what his joy is centered on.
  • “Only that in every way, whether in pretense or in truth, Christ is preached; and in this I rejoice, yes, and will rejoice” (1:18).
  • “Holding fast the word of life, so that I may rejoice in the day of Christ that I have not run in vain or labored in vain” (2:16).
  • “Yes, and if I am being poured out as a drink offering on the sacrifice and service of your faith, I am glad and rejoice with you all” (2:17).
  • “For the same reason you also be glad and rejoice with me” (2:18).
  • “For we are the circumcision, who worship God in the Spirit, rejoice in Christ Jesus, and have no confidence in the flesh” (3:3).
“Let your gentleness be known to all.” No one English word captures all of what is meant by the Greek word epieikes, here translated as “gentleness.” It is a word that speaks of a having a sense of proportion and balance for the give-and-take of life. It is patient, decent, gracious. Some of the more expansive translations put it this way:
  • “Let your sweet reasonableness, your forbearance, your being satisfied with less than your due, become known to all men” (Wuest, The New Testament: An Expanded Translation).
  • “Let everyone see that you are gentle [kind; considerate; patient]” (The Expanded Bible).
  • “Let all men know and perceive and recognize your unselfishness (your considerateness, your forbearing spirit)” (The Amplified Bible).
This is how we ought to be with all people, whether they are fellow believers with whom we have differences, or with those outside the church who might consider us as enemies — even those who want to persecute us. Epieikes is the same Greek word that is used in the ancient Greek translation of one of the apocryphal books, where wicked men conspire against one of the righteous and say: “Let us test him with insult and torture, that we may find out how gentle [epieikes] he is, and make trial of his forbearance” (Wisdom of Solomon 2:19, RSV). The world is watching how we live, how we act and how we respond to adversity. Let us always show the gentle and patient forbearance of the Lord Jesus.

“The Lord is at hand.” In the give-and-take of personal relationships, we will never come up short, no matter how much we give, because the Lord is always with us. When we are experiencing persecution or other adversity, we can meet it with patience and forgiveness and faith — to a degree beyond our own natural capacity! — because God is with us, enabling us to desire His good will and empowering us to do it. We do not need to seek revenge or try to settle accounts on our own, because God sees what is going on and will set things right at the appropriate time.

Focus Questions
  1. Where did the apostle Paul find his joy? What was it centered on?
  2. Where and how do your find your joy?
  3. What is the connection between joy and “gentleness” (epieikes)?



There is Always Joy!
There is Always Joy!
Paul’s Letters to the Jesus Believers at Philippi
Bite-Sized Studies Through the Book of Philippians
by Jeff Doles

Preview with Amazon’s “Look Inside.”

Available in paperback and Kindle (Amazon), epub (Google and iTunes) and PDF.

Tuesday, March 5, 2013

Standing Fast with One Mind

Therefore, my beloved and longed-for brethren, my joy and crown, so stand fast in the Lord, beloved. I implore Euodia and I implore Syntyche to be of the same mind in the Lord. And I urge you also, true companion, help these women who labored with me in the gospel, with Clement also, and the rest of my fellow workers, whose names are in the Book of Life. (Philippians 4:1-3)
“Therefore.” Because there are those who are “enemies of the cross,” and because “our citizenship is in heaven,” Paul urges a certain response: “So stand fast in the Lord.” To “stand fast” means to persevere, remain faithful, be strong and firm in our stance. The sense of the word “so” here is, “in this way.” Which way is that? The one Paul has been urging from early on in this letter, where he said, “Only let your conduct be worthy of the gospel of Christ, so that whether I come and see you or am absent, I may hear of your affairs, that you stand fast in one spirit, with one mind striving together for the faith of the gospel” (Philippians 1:27).

What Paul means particularly here by “stand fast in the Lord” is to “stand fast in one spirit, with one mind striving together for the faith of the gospel.” When we learn to stand fast together in unity, we will be able to stand up to any challenge we may encounter. Pay attention to the word “striving together,” because we are going to see it, or rather the Greek work behind it (synathleo), again in just a moment.

Up until now, Paul has been approaching this matter in general terms. There has been a tension in the community of believers at Philippi and Paul’s concern about it has been an undercurrent of this letter from the beginning. Now he addresses it directly: “I implore Euodia and I implore Syntyche to be of the same mind in the Lord.”

These two women are well known in the church and very prominent in the work of the ministry at Philippi. The church as a whole has partnered with Paul in the gospel, through their hospitality and financial support, but Euodia and Syntyche have actually “labored with” him in the gospel ministry. Here again is that Greek word, synathleo. The prefix syn means “together” and athleo is where we get our English word “athlete.” So, these women have been Paul’s teammates, active in the arena with him, for the gospel.

Here is the great irony, then. Along with Clement and other fellow workers, they have been team players with Paul, spending themselves for the sake of the Lord Jesus. But now some sort of division has arisen between them and it is big enough that it has been affecting the mission of the church at Philippi.

“I implore,” Paul says. I urge. I beg. I exhort. I plead with. Paul does not take sides here (except the side of unity) but he is very emphatic. He does not simply say, “I implore Euodia and Syntyche,” which would have the same meaning but with an economy of words. Instead, he breaks it out: “I implore Euodia and I am implore Syntyche,” emphasizing it individually to each one of them.

Now here is the substance of his exhortation: “Be of the same mind.” Simple, yet profound. And it is what he has been writing about for most of his letter. We see this, for example, in Philippians 2:2, “Fulfill my joy by being like-minded, having the same love, being of one accord, of one mind.” And in Philippians 3:16, “Nevertheless, to the degree that we have already attained, let us walk by the same rule, let us be of the same mind.”

Paul qualifies this with the words, “in the Lord.” Both women are believers, followers of the Lord Jesus and devoted to His gospel. God is at work in both of them, creating in them the desire for His will and also empowering them to do it (Philippians 2:13). Both of them are named in the “Book of Life.” And the Lord Jesus humiliated Himself to the point of death on the cross for both of them so that they may take part in His glory. Paul’s earlier exhortation to the whole church is especially appropriate with regard to these women: “Let this mind be in you which was also in Christ Jesus” (Philippians 2:5).

But there is also someone else nearby, a third party. Perhaps a pastor or elder in the church, or perhaps a mutual friend. Whoever it is, Paul now appeals to him or her: “And I urge you also, true companion, help these women.” The word used here for “companion” is syzugus, from which we get the word “syzygy,” which speaks of connection, conjunction or alignment.

The Greek word for “help” here is quite interesting. It is syllambano, a compound of syn, which means “with” or “together,” and lambano, which means to “take hold of.” It can mean to seize, or take as a prisoner; to catch; to conceive (as of a woman conceiving a child); or to take for one’s self (as with all words, which of these meanings is actually used is determined by the context). But there is another meaning, and that is the one Paul has in mind here: “to take hold together with one, to assist, help, to succor” (Thayer’s Greek Definitions); “to assist, take part with” (Vine’s Expository Dictionary).

Paul uses this word in the middle voice (as compared to the active or passive voice). That is, he wants this person to be a part of the situation. Not to be a busybody, and not to be just a bystander, either, but to get involved in the process of reconciling these sisters in the Lord. Perhaps this person has been off to the side with hands in the air, thinking there is no way to resolve it, or perhaps simply not knowing what to do. But Paul has now given quite a lot of instruction concerning it and has provided a solid basis for appeal by the example of the Lord Jesus, and even his own example and that of other team members. So here is an opportunity to apply the lesson and be the “true companion” Paul knows him to be by helping these two women reconnect and come into proper alignment with each other, all standing fast with one mind.

Focus Questions
  1. How does standing fast together in one spirit and one mind help us remain strong and faithful in the Lord?
  2. What would it take to be a “true companion” who can helps others come together in unity?
  3. What is the balance between being a bystander and a busybody?



There is Always Joy!
There is Always Joy!
Paul’s Letters to the Jesus Believers at Philippi
Bite-Sized Studies Through the Book of Philippians
by Jeff Doles

Preview with Amazon’s “Look Inside.”

Available in paperback and Kindle (Amazon), epub (Google and iTunes) and PDF.

Saturday, March 2, 2013

Conformed to His Glorious Body

[He] will transform our lowly body that it may be conformed to His glorious body, according to the working by which He is able even to subdue all things to Himself. (Philippians 3:21)
We eagerly await the return of the Lord Jesus from heaven, where we have our citizenship. When He comes, He will “transform our lowly body that it may be conformed to His glorious body.” Paul is speaking, of course, about the resurrection of our bodies from the dead.
So also is the resurrection of the dead. The body is sown in corruption, it is raised in incorruption. It is sown in dishonor, it is raised in glory. It is sown in weakness, it is raised in power. It is sown a natural body, it is raised a spiritual body. There is a natural body, and there is a spiritual body … For the trumpet will sound, and the dead will be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality. (1 Corinthians 15:42-44, 52-53)
This brings completion to the example Paul began in Philippians 2, about the Lord Jesus, who “humbled” (Greek, tapeinoo) Himself and became obedient to the point of death on the cross. For that reason, God exalted Him highly — glorified Him — giving Him the name that is above every name.

Likewise, when Jesus comes again, He will transform our “lowly” body, literally, the “body of our humiliation” (the Greek word for “lowly” is tapeinosis). Our bodies are “humiliated” because they are corruptible and subject to death, because of sin and the fall of Adam. But they will one day be changed, made just like Jesus’ resurrection body and full of His glory.

This will happen by the power that enables Him to subject all things to Himself. This is the same power Paul speaks of in Ephesians, where he prays that believers may know
what is the exceeding greatness of His power toward us who believe, according to the working of His mighty power which He worked in Christ when He raised Him from the dead and seated Him at His right hand in the heavenly places, far above all principality and power and might and dominion, and every name that is named, not only in this age but also in that which is to come. And He put all things under His feet, and gave Him to be head over all things to the church, which is His body, the fullness of Him who fills all in all. (Ephesians 1:19-23)
The Lord Jesus came and gave of Himself for our sake, sharing in our humiliation so that we might share in His glory. How then can we not do the same for each other, and in “lowliness of mind” (Greek, tapeinophrosune) esteem each other better than ourselves, watching out for the well-being of others as well as ourselves (Philippians 2:3-4)? Have this same attitude in you, then, that was also in Jesus the Messiah, knowing that you will share in His exaltation when He comes again.

Focus Questions
  1. What do you imagine it will be like to have your body transformed like that of the risen Messiah, a body that is no longer susceptible to sickness and subject to death?
  2. Does that help you understand how we have been humiliated by sin?
  3. Does the coming resurrection and our future glorification with the Lord Jesus enable you to give yourself more freely, as He did?



There is Always Joy!
There is Always Joy!
Paul’s Letters to the Jesus Believers at Philippi
Bite-Sized Studies Through the Book of Philippians
by Jeff Doles

Preview with Amazon’s “Look Inside.”

Available in paperback and Kindle (Amazon), epub (Google and iTunes) and PDF.

Friday, March 1, 2013

A Colony of Heaven on Earth

For our citizenship is in heaven, from which we also eagerly wait for the Savior, the Lord Jesus Christ. (Philippians 3:20)
Paul wants the believers at Philippi to follow him, Timothy and others as sound examples of living together as followers of Jesus. He has two reasons particularly in mind. The first we have already seen: Because there are those who, though they present themselves as believers, actually live as enemies of the cross by their self-absorbed behavior. The second reason is this: Our citizenship is in heaven.

Paul knows very well about citizenship. Though he is from Tarsus, in Cilicia (Acts 21:39), he is a freeborn citizen of Rome. And he does not mind invoking its benefits, as we see in this vignette from when he was placed under arrest by a Roman commander in Jerusalem:
And as they bound him with thongs, Paul said to the centurion who stood by, “Is it lawful for you to scourge a man who is a Roman, and uncondemned?”

When the centurion heard that, he went and told the commander, saying, “Take care what you do, for this man is a Roman.”

Then the commander came and said to him, “Tell me, are you a Roman?”

He said, “Yes.”

The commander answered, “With a large sum I obtained this citizenship.”

And Paul said, “But I was born a citizen.”

Then immediately those who were about to examine him withdrew from him; and the commander was also afraid after he found out that he was a Roman, and because he had bound him. (Acts 22:25-29)
Like the old American Express ad says, “Membership has it’s privileges.” A Roman citizen has great status throughout the Empire, and the believers at Philippi understand how important and valuable this citizenship is. Philippi is one of only five cities in Macedonia that enjoys a special citizenship status with Rome. But now Paul speaks of a much greater citizenship, one possessed by every believer in Jesus.

It is important to understand that this citizenship is not about what we will one day be. Notice that Paul does not say that “our citizenship will be in heaven,” but rather, “our citizenship is in heaven.” For believers in Jesus, it is present reality, not just future hope.

It is also important to understand that this citizenship is not so much about where we are going as it is about where we are from. That is, Paul is speaking here more about our source than our destination. We know this is about heaven as source because we eagerly await for the return of the Lord Jesus from there.

Citizens of Rome were sent out to create colonies in every territory that was under Roman authority. The purpose was to establish the life and culture of Rome throughout the empire. Citizens of heaven are sent out to create colonies in every territory under heaven, to establish the life and culture of heaven throughout the earth. “We are a colony of heaven,” is how Moffatt’s New Translation puts it.

The Greek word for “citizenship” (politeuma) is about commonwealth or community. It comes from a word that speaks of the administration of a city. To be a citizen of heaven means that our lives are now administered from there. We no longer have to live in bondage to the lusts and desires of the old way of life we used to know. We are no longer subject to the world systems that are manipulated by principalities and powers.

As a colony of heaven, we are here to establish the life and culture of heaven on earth. For all authority in heaven and on earth has now been given to King Jesus the Messiah (Matthew 28:18), and He has sent out His assembly, the Church, to disciple the nations and teach them everything Jesus taught (Matthew 28:19-20). The end result will be heaven and earth coming together as one (Revelation 21), the will of God being done on earth exactly as it is being done in heaven (Matthew 6:10).

This process is not yet finished, of course, but it has already begun. The darkness is already fading away and the true light of King Jesus is already shining (1 John 2:8). Even so, it will not be full and complete until the King comes again. So we watch for that day with eager anticipation, living out our citizenship here and now, enjoying the favor of heaven and imparting its blessing to the earth.

As a colony of heaven on earth, we are to live in such a way that demonstrates that reality. Although it is not apparent in English translations, Paul touched on this earlier, when he said, “Let your conduct be worthy of the gospel of Christ” (Philippians 1:27). The Greek word for “conduct” is politeuomai, which speaks of the citizens of a free country getting along together in community. As citizens of heaven, then, we must learn to get along well together on earth — because there is no division in heaven.

Focus Questions
  1. What are the benefits of having heaven as your destination?
  2. What are the benefits of having heaven as your source?
  3. How does the way we conduct ourselves demonstrate the reality of heaven on earth?



There is Always Joy!
There is Always Joy!
Paul’s Letters to the Jesus Believers at Philippi
Bite-Sized Studies Through the Book of Philippians
by Jeff Doles

Preview with Amazon’s “Look Inside.”

Available in paperback and Kindle (Amazon), epub (Google and iTunes) and PDF.