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<p><em><a href='B:560 6:13'>Eph 6:13</a></em>&nbsp;<em>Therefore put on the full armour of God, so that when the day of evil comes, you may be able to withstand it; and after you have done everything, to stand firm</em>- See on :12. Protection against spiritual destruction was not therefore simply in their own strength; they were to put on God's defences. Once they had done all they humanly could, the Divine defence would operate. The same idea is found in :17. It is this huge spiritual power which enables us, as David against Goliath, to successfully "withstand" evil. The same word is used in teaching that we are not to resist evil in physical, secular terms (<em><a href='B:470 5:39'>Mat 5:39</a></em>). We are to resist evil- but in spiritual terms. I explained on :12 that the evil in view was the power of Judaism seeking to destroy Christianity in league with the Roman authorities. The same word for "withstand", often translated "resist", is used of how the Gospel of grace was resisted by Judaists and Romans (<em><a href='B:510 13:8'>Act 13:8</a></em>; <em><a href='B:620 3:8'>2Ti 3:8</a></em>; <em><a href='B:620 4:15'>2Ti 4:15</a></em>), but the power of the Christian defence / resistance could not be 'withstood' (<em><a href='B:490 21:15'>Luk 21:15</a></em>; <em><a href='B:510 6:10'>Act 6:10</a></em>; <em><a href='B:550 2:11'>Gal 2:11</a></em>; <em><a href='B:670 5:9'>1Pe 5:9</a></em>). We in our last days face a final time of evil which shall swamp the believers unless they are armed with God's defences, which basically refer in various forms to "the Spirit". The armour described is all defensive; the peace of God (surely a reference to the Spirit) keeps hearts and minds in Christ (<em><a href='B:570 4:7'>Phi 4:7</a></em>):&nbsp;</p>


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<p><em><a href='B:560 6:14'>Eph 6:14</a></em>&nbsp;<em>Stand therefore, having girded yourself with truth and having put on the breastplate of righteousness</em>- "The breastplate of righteousness" was understood by Jewish ears as referring to the High Priestly breastplate. No ordinary Israelite would ever have had the ambition to dream of wearing it. But as often, Paul calls the believers to the heights of spiritual ambition. They were not mere spectators at a show, but participants, the priestly tribe, called to do even the work of the High Priest on earth. The girdle or belt of truth enabled the Christian to flee swiftly; being girded on Passover night spoke of being able to flee quickly. And it is "truth", our covenant relationship with the Lord, which psychologically keeps us mobile from temptation, binding our minds together rather than us having the disordered and loose mind of the unbeliever.</p>


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<p><em><a href='B:560 6:15'>Eph 6:15</a></em>&nbsp;<em>And having shod your feet with the readiness to announce the gospel of peace</em>- This is in the context of defensive measures against temptation and tribulation. Being prepared to witness to the Gospel is of itself a means of defence against temptation; for the work of witness means we will not be in league with the world but separate from it in a spiritual sense. "Peace" has been earlier used in the letter regarding peace in relationship between Jew and Gentile because of the peace with God which is in Christ (<em><a href='B:560 2:14-15'>Eph 2:14-15</a></em>; <em><a href='B:560 2:17'>Eph 2:17</a></em>; <em><a href='B:560 4:3'>Eph 4:3</a></em>). The good news is not simply of a future eternity upon planet earth&nbsp;<em>redevivus</em>. It is far more than that. It includes the genuinely good and attractive news of reconciliation between persons who would otherwise have remained intractably separated.</p><p><em><a href='B:560 6:15'>Eph 6:15</a></em> speaks of our each being 'sandaled' with the preparation of the Gospel. Who prepared the way of the Lord by preaching, wearing sandals? John the Baptist. It seems Paul is alluding to John here, setting him up as the preacher's example; and it was John who was described as 'preparing' the Lord's way, using the same word as here translated "readiness". The reference to "loins girt" (<em><a href='B:560 6:14'>Eph 6:14</a></em>) would also be a John allusion- the record twice (in <em><a href='B:470 3:4'>Mat 3:4</a></em>; <em><a href='B:480 1:6'>Mar 1:6</a></em>) stresses how John had his 'loins girded'. See on <em><a href='B:470 10:32'>Mat 10:32</a></em>.</p>


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<p><em><a href='B:560 6:16'>Eph 6:16</a></em>&nbsp;<em>Meanwhile taking up the shield of faith, with which you shall be able to quench all the fiery darts of the evil</em>- "Taking up" here as in :17 carries the idea of receiving, accepting, as David received Saul's armour. The idea is not simply that our own faith will be our shield. That would be somewhat axiomatic, and the power of resistance and defence would rest with us alone. I suggest the idea is that we are to accept the shield of Spirit defence against temptation, which shield we receive if we believe we shall be given it. We are to believe that truly the Lord is able to keep us from spiritually falling (<em><a href='B:720 1:24'>Jud 1:24</a></em>). The fact He is able to do this shows of itself that we can be fortified over and above our own efforts. Otherwise He would have no role to play in keeping us from falling.</p>


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<p><em><a href='B:560 6:17'>Eph 6:17</a></em>&nbsp;<em>And take the helmet of salvation and the sword of the Spirit, which is the word of God</em>- "Take" as in :16 really means to receive or "accept" (GNB); see note on :16. We are to take the defensive armour of the Spirit. It is the Spirit which will keep us from falling; the helmet guards the head, the mind, the thinking, which Paul presents as the essence of Christianity. The Spirit is the guarantee that we will be finally saved, it is the earnest of the possession yet to be received in final salvation (<em><a href='B:560 1:14'>Eph 1:14</a></em>; <em><a href='B:540 1:22'>2Co 1:22</a></em>; <em><a href='B:540 5:5'>2Co 5:5</a></em>). Believing this will keep our minds in peace; if really we are persuaded that we shall eternally live the spiritual life, we shall not give in to petty temptation now. But we must clothe ourselves with that as a helmet, just as we must of our own volition clothe ourselves with Christ in baptism. We receive not 'the-sword-of-the-Spirit', but the sword which is the Spirit or given by the Spirit. "The word&nbsp;<em>rhema</em>&nbsp;of God" is not necessarily the Bible from Genesis to Revelation; for not all the Bible had then been written. Paul in <em><a href='B:520 10:8'>Rom 10:8</a></em>; <em><a href='B:520 10:17'>Rom 10:17</a></em> understands this term to mean the Gospel. And the Spirit is available from believing the Gospel. And the&nbsp;<em>rhema</em>&nbsp;of God is likewise understood as the Gospel message in <em><a href='B:510 10:22'>Act 10:22</a></em> and often. The&nbsp;<em>rhema</em>&nbsp;of the Lord is specifically stated to be the promised gift of the Spirit in <em><a href='B:510 11:16'>Act 11:16</a></em>. Experiencing the&nbsp;<em>rhema</em>&nbsp;of God was to experience the Holy Spirit (<em><a href='B:650 6:5'>Heb 6:5</a></em>). The grammar requires that the sword and not the Spirit is the word of God. The Spirit therefore gives us God's word; it is incorrect here to draw a direct equivalence between the Spirit and the word. The Spirit can give help through God's word- Bible verses can be brought to our mind in the battle against temptation. But the "word" in view is, as suggested above, specifically the word of the Gospel, the good news of the Spirit's help to us in times of need. This is the nourishment and strength ministered to us by the Lord Jesus, "the Lord the Spirit" (<em><a href='B:540 4:4'>2Co 4:4</a></em>), in our times of spiritual crisis (<em><a href='B:650 4:15-16'>Heb 4:15-16</a></em>).</p>


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<p><em><a href='B:560 6:18'>Eph 6:18</a></em> - see on <em><a href='B:490 12:37'>Luk 12:37</a></em>.</p><p><em>With all prayer and petition, praying at all times in the Spirit; and with this in view, be alert with all perseverance and petition for all the saints</em>- "At all times" is really 'on every occasion'. Every occasion of temptation or testing is to be met by prayer; and we are not to simply pray for ourselves, but for others as we observe them in times of crisis. This suggests that spiritual strengthening is partly dependent upon the prayers of third parties for us. This is the reason for fellowship with other believers, opening up to others our spiritual needs. And it is why we should be continually in prayer for others- for we can play a role in their eternal salvation, just as they can in ours. Paul has listed six items in the defensive armour of the spiritual warrior; prayer is the seventh. This is the ultimate and completing weapon we are to use in withstanding temptation and the day of trial. "Prayer and petition" are hard to define separately; the sense may be that "prayer" is more general, and "petition" refers to specific supplication in time of specific need. Prayer "in the Spirit" surely connects with how the same phrase has been used earlier, of how "in Christ" we are the temple of God and are indwelt by His Spirit. If the promised Spirit of God dwells in us, then we are "in the Spirit" (<em><a href='B:520 8:9'>Rom 8:9</a></em>). So the idea would be that those who are aware of the indwelling of the Spirit and live "in the Spirit" will pray "in the Spirit", in that same atmosphere, for the Spirit to provide the spiritual defence against temptation which the previous verses have offered. We are to pray whilst being alert / awake, in the spirit of the disciples in Gethsemane, indeed, in the spirit of the Lord Jesus praying there; see on <em><a href='B:470 26:41'>Mat 26:41</a></em>. For He there was surely praying for us; and we with His Spirit are to pray for the spiritual perseverance of others in time of trial. This was exactly what the Lord was praying for in Gethsemane, whilst the disciples slept.</p>


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<h4><em><a href='B:560 6:19'>Eph 6:19</a></em>&nbsp;<em>And on my behalf, that utterance may be given to me in opening my mouth, to make known with boldness the mystery of the gospel</em>- Paul saw the Lord’s “boldness” as an imperative to him to likewise be “bold” in preaching (<em><a href='B:560 6:19'>Eph 6:19</a></em>). We all find it hard to be bold in witness, and yet in this as in all spiritual endeavour, ‘thy fellowship shall make me strong’. A deeper sense of the presence of Jesus, a feeling for who He was and is, a being with Him, will make us bold too. Even Paul found it hard; he asked others to pray for him, that he would preach “boldly” s:w. 'as he ought to' (<em><a href='B:560 6:20'>Eph 6:20</a></em> AV); and their prayers were heard, for in his imprisonment during which he wrote Ephesians, he preached boldly (<em><a href='B:510 28:31'>Act 28:31</a></em> s:w:); indeed, boldness characterised his whole life (<em><a href='B:570 1:20'>Phi 1:20</a></em> s:w:). In passing, we note how Paul felt spiritually weaker than he was; he felt not bold, when he was bold; and we see how the admission of weakness to others and their prayers for it can grant us the victory we seek. The point is, who the Lord is, we are. Or, we must be. If He was bold, if He was apt to teach and patient, so must we be; indeed, so are we, if we are truly in Him. Likewise, all the Father is, we are to manifest if we bear His Name. We should daily pray for opportunities to witness ("utterance").</h4>


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<p><em><a href='B:560 6:20'>Eph 6:20</a></em> - see on <em><a href='B:470 26:35'>Mat 26:35</a></em>.</p><p><em>For which I am an ambassador in chains-&nbsp;</em>Again we sense Paul's resentment of his chains, his limitations; but he doesn't become demotivated, he seeks for ways to serve and witness all the same, and asks others to pray for him that he might be able to still be the Lord's ambassador despite them. This should be our example, as we all feel limited in some ways. There is an intended juxtaposition in ideas between being am ambassador, and yet being "in chains". The Lord's Kingdom has ambassadors / diplomats who are "in chains", who are not qualified at all in secular terms, indeed, who might appear to be precluded from such a role by the limitations of their position in life. But that is precisely the Lord's style and way of operation with us.</p><p><em>That in it I may speak boldly, as I ought to speak</em>- After his conversion, we sense from the record of the preaching that Paul was in his element. The record of his early preaching in Damascus and Jerusalem is recorded with the same rubric: he preached "boldly", and on each occasion it seems he would have gone on, utterly oblivious of the fact he was heading for certain death, had not the other brethren "taken" him and quietly slipped him out of those cities (<em><a href='B:510 9:27'>Act 9:27</a></em>). The same word translated "boldly" occurs later, years later, when Paul asks his converts to pray for him, that he would speak "boldly, as I ought to speak" (<em><a href='B:560 6:20'>Eph 6:20</a></em>). He has already asked them this in v:19; he asks for the same thing twice. And he confessed his same problem to the Colossians (<em><a href='B:580 4:4'>Col 4:4</a></em>). As he got older, he found it harder to be bold. First of all, in those heady days in Jerusalem and Damascus, it was the most natural thing in the world for him. But as time went by, it became harder for him to do this.</p>


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<p><em><a href='B:560 6:21'>Eph 6:21</a></em>&nbsp;<em>But so you may also know my affairs and how I am doing, Tychicus, the beloved brother and faithful servant in the Lord, shall make known to you all things</em>- Tychicus is mentioned as running errands and messages (<em><a href='B:630 3:12'>Tit 3:12</a></em>; <em><a href='B:580 4:7'>Col 4:7</a></em>), and from his prison cell Paul sent Tychicus to Ephesus (<em><a href='B:620 4:12'>2Ti 4:12</a></em>). This is another indication that Ephesians was written initially specifically to Ephesus, regardless of what later usage the letter had. Such "messengers of the churches" (<em><a href='B:540 8:23'>2Co 8:23</a></em>) were vitally important in a period of very limited communications. In essence we can take the lesson that we should likewise sacrifice time and effort in order to keep the body of Christ informed of each other:&nbsp;</p>


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<p><em><a href='B:560 6:22'>Eph 6:22</a></em>&nbsp;<em>Whom I have sent to you for this very purpose, that you may know our state and that he may comfort your hearts</em>- Tychicus was sent from Paul's prison cell right at the end of his life, it would seem (<em><a href='B:620 4:12'>2Ti 4:12</a></em>). Yet Paul looked out from his own immediate needs and sacrificed one of his few stable friends and encouragers, in order to comfort<em>&nbsp;them</em>&nbsp;and to tell them about his "state", so that they might pray for him. This was how much he valued prayer for him:&nbsp;<em>&nbsp;</em></p>


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<p><em><a href='B:560 6:23'>Eph 6:23</a></em>&nbsp;<em>Peace be to the believers and love with faith, from God the Father and the Lord Jesus Christ</em>- These wishes of peace, love and faith have real power. Paul clearly believed that his prayerful desire for their spiritual growth would result in them actually increasing in peace, love and faith. These are all fruits of the Spirit, or aspects of love, the one fruit; and he believed that his desire for them to be spiritually minded in these ways would produce actual fruit. It is an awesome concept- that we can actually positively influence the spirituality of others.</p>


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<p><em><a href='B:560 6:24'>Eph 6:24</a></em>&nbsp;<em>Grace be with all those that love our Lord Jesus Christ with undying love</em>- "Grace" often refers to the gift of the Spirit, the power of new life within the heart of the believer. Paul has just wished them peace, love and faith- all results or fruits of the Spirit. Paul wishes them this gift and the spiritual growth which will come from it. "Undying love" is a fair effort to translate a difficult phrase, but the same word is elsewhere translated "immortality" and "incorruption". The love we now have for the Lord Jesus is an eternal love- in that, as John's Gospel expresses it, we can live the life we shall eternally live right now. The love we have for the Lord now is the love we shall eternally have. This highlights the profound and eternal importance of who we are now; our love for Him now is an attribute we shall eternally display, indeed we could say that the type of love we now have for Him, the relationship we have with Him now, is what we shall eternally enjoy. And that is going to be unique, slightly different, for each of us:&nbsp;</p>


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<p>1:1&nbsp;<em>Paul and Timothy, servants of Christ Jesus-</em>&nbsp;Paul was writing from prison in Rome; Timothy was with him. Yet <em><a href='B:620 4:9'>2Ti 4:9</a></em> records Paul's request for Timothy to come and be with him there as he was about to die. Perhaps this letter was written after Timothy arrived; or perhaps Timothy was with Paul there at some earlier stage in Paul's time at Rome. This seems most likely, because Paul says he is going to send Timothy to them (2:19) and hopes to come to them himself (1:26). If this was after Timothy had come to Paul on his deathbed as it were, we see here how Paul valued their encouragement more than his own. The emphasis upon "joy" in Philippians is notable, and is all the more significant when we consider that Paul was writing from prison, and perhaps at the end of his life. And we would then read Paul's words in 2 Timothy 4 as written in depression, whereas here he is confident of release and visiting Philippi again (:26); unless we are to read this as the unrealistic hopes of a dying man. Throughout this exposition I have noted hints which would support the idea that Philippians was written at the end of Paul's life, facing death, at around the time he wrote 2 Timothy (see notes on <em><a href='B:570 2:12'>Phi 2:12</a></em>; <em><a href='B:570 2:16-17'>Phi 2:16-17</a></em>; <em><a href='B:570 2:23'>Phi 2:23</a></em>; <em><a href='B:570 3:13'>Phi 3:13</a></em>; <em><a href='B:570 3:20'>Phi 3:20</a></em>; <em><a href='B:570 4:1'>Phi 4:1</a></em>; <em><a href='B:570 4:13'>Phi 4:13</a></em>; <em><a href='B:580 4:14'>Col 4:14</a></em>).</p><p><em>To all the saints in Christ Jesus that are at Philippi-</em>&nbsp;The general congregation are addressed first, and then the overseers, as if to emphasize that Paul is writing to all. There would have been a tendency for the illiterate mass of the congregations to feel they were mere spectators at a show, just as there is in large churches today. "Saints" is the term used for all Israel being a "holy people" in that they were all intended to be priests (<em><a href='B:20 19:6'>Exo 19:6</a></em>; <em><a href='B:50 7:6'>Deu 7:6</a></em>; <em><a href='B:50 14:2'>Deu 14:2</a></em>). The point was that although they had spiritual leaders, they were all to take priestly responsibility in the new Israel.</p><p><em>With the bishops and deacons-&nbsp;</em>We must respect elders (and indeed all people) for who they are as persons, and not for any ‘office’ they may appear to hold. Notice how in <em><a href='B:570 1:1'>Phi 1:1</a></em> Paul omits the definite article (“the”) in addressing bishops and deacons. Those words indicate what they do for people, rather than any position in a hierarchy. Jesus seems to have outlawed the use of any official titles for His ecclesia (<em><a href='B:470 23:8-12'>Mat 23:8-12</a></em>). Paul never speaks of an ecclesial ‘elder’ but of&nbsp;<em>elders</em>&nbsp;in the plural. The same can be said of “bishops (overseers), see <em><a href='B:570 1:1'>Phi 1:1</a></em>; <em><a href='B:510 20:28'>Act 20:28</a></em>. Our groups may have secretaries or teachers, but this individual must never be seen as<em>&nbsp;the</em>elder. There is only one author Gk. ‘pioneer’ of our faith: the Lord Himself, who worked in our lives to bring us to Himself. This is stressed in <em><a href='B:510 3:15'>Act 3:15</a></em>; <em><a href='B:510 5:31'>Act 5:31</a></em>; <em><a href='B:650 2:10'>Heb 2:10</a></em>; <em><a href='B:650 12:2'>Heb 12:2</a></em>.</p><p><em>Bishops</em>- Vine notes that "The word was originally a secular title, designating commissioners appointed to regulate a newly-acquired territory or a colony". Paul may be using it in this sense, for he sought to leave behind in each new church someone who could teach the new converts, whom he saw as colonies on earth of the Heavenly Kingdom. It would therefore be possible to argue that "bishops" were a temporary office designed for a missionary context. "Deacons" are the servants of the church, those serving by practical arrangement of things.</p>


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<p>1:2&nbsp;<em>Grace to you and peace from God our Father and the Lord Jesus Christ</em>- "Grace",&nbsp;<em>charis</em>, often refers to the gift of the Spirit which is received in the heart of every baptized believer. Paul wishes them the peace which comes as a direct gift from God and the Lord Jesus. This then is no mere formal greeting, but a real desire that they experience in their hearts what was potentially available to them.</p>


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<p>1:3&nbsp;<em>I thank my God upon all my remembrance of you</em>- This could mean 'every time I remember / think of you'. But 'remembering' someone is a Hebraism for prayer. It would then parallel "every prayer of mine for you" in :4. He would then mean 'Every time I remember you before God in prayer, I thank God for you'.</p>


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<p>1:4&nbsp;<em>Always in every prayer of mine with joy making requests for you all-&nbsp;</em>As noted on :3, Paul likely means that every time he prays for them, he does so with joy, as he makes "requests" for them. What started out as requesting things for them merged into a sense of joy and thanksgiving for them. There’s nothing wrong with a Christian experiencing both joy and sorrow at the same time. The Lord’s description of His ‘joy’ at the time of His being the ultimate ‘man of sorrows’ is an obvious example. But consider too Paul’s language to the Philippians. On one hand he speaks insistently of his joy: “I pray always with joy… Christ is being preached, and I am glad… I will also continue to be happy… I am glad, and I share my joy… it made me very happy (<em><a href='B:570 1:4'>Phi 1:4</a></em>; <em><a href='B:570 1:18'>Phi 1:18</a></em>; <em><a href='B:570 2:17'>Phi 2:17</a></em>; <em><a href='B:570 4:10'>Phi 4:10</a></em>). And yet on the other hand, he speaks of his sorrows at that very same time: “…that I may receive news about you that will cheer me up… keep me from having one sorrow after another” (<em><a href='B:570 2:19'>Phi 2:19</a></em>; <em><a href='B:570 2:27'>Phi 2:27</a></em>).</p>


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<p>1:5<em>&nbsp;Giving thanks for your fellowship in furtherance of the gospel from the first day until now</em>-“Your participation in the preaching of the gospel” is paralleled with “your faith” (<em><a href='B:570 1:5'>Phi 1:5</a></em>). If we really believe, we will be involved in the preaching of what we believe.</p><p>Paul felt the Philippians were still assisting him in the furthering of the Gospel even whilst he was in prison, and he was likewise assisting them. They were hugely separated by distance and situation. Yet they still fellowshipped with each other in the Gospel's work through the connection in the Spirit which is actualized by prayer for each other. And similar bonds can easily be created today too thanks to the communication revolution.</p><p>"The first day" presumably refers to when Paul first preached in Philippi, and Lydia and her household responded. He was imprisoned and beaten at Philippi, but Paul remembers the positive, the glass half full rather than half empty; when many others would have been so traumatized by the experience that the post traumatic stress displaced any memory of the good. This is a great example to us all.</p>


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<p>1:6&nbsp;<em>Being confident of this very thing, that He who began a good work in you will keep working at perfecting it, until the day of Jesus Christ</em>- "Confident" is a Greek word much beloved of Paul in Philippians (<em><a href='B:570 1:6'>Phi 1:6</a></em>; <em><a href='B:570 1:14'>Phi 1:14</a></em>; <em><a href='B:570 1:25'>Phi 1:25</a></em>; <em><a href='B:570 2:25'>Phi 2:25</a></em>). The word really means 'persuaded'. Writing from prison towards the end of his ministry, Paul could see how he had been persuaded of his positions throughout his walk with the Lord. He was persuaded that the good work begun within them would come to its intended term at the Lord's return. The work begun within believers refers to the sanctifying work of the Holy Spirit, the gift given to every believer, but which only becomes actualized in those who allow it to. Many like the Corinthians received that gift but were "not spiritual" (<em><a href='B:530 3:1'>1Co 3:1</a></em>). The gift of the Spirit in our hearts is the earnest or guarantee / down payment on the salvation we shall finally receive at the Lord's return (<em><a href='B:540 1:22'>2Co 1:22</a></em>; <em><a href='B:540 5:5'>2Co 5:5</a></em>). The good work begun and now ongoing will come to its intended end at the Lord's return. It is God who works His works in us (<em><a href='B:650 13:21'>Heb 13:21</a></em>), completing the work of faith in the power of the Spirit within us (<em><a href='B:600 1:11'>2Th 1:11</a></em>). His dynamic power&nbsp; works within us to this end (<em><a href='B:560 1:19'>Eph 1:19</a></em>; <em><a href='B:560 3:7'>Eph 3:7</a></em>). <em><a href='B:570 3:21'>Phi 3:21</a></em> clearly refers to this idea: "Who 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". The power of transformation at the last day is that same power which is now at work within us. And that is the explicit teaching of <em><a href='B:520 8:11'>Rom 8:11</a></em>: "But if the Spirit of Him that raised up Jesus from the dead dwells in you, He that raised up Christ Jesus from the dead shall give life also to your mortal bodies- through His Spirit that dwells in you". <em><a href='B:550 3:3'>Gal 3:3</a></em> echoes the ideas here in <em><a href='B:570 1:6'>Phi 1:6</a></em> by speaking of how the Spirit has begun a work in us, which shall be also completed (s:w. "perfecting" <em><a href='B:570 1:6'>Phi 1:6</a></em>) at the Lord's return. This is why in :7 Paul says he feels like this about the Philippians because they have all received the grace, the gift, of the Spirit as Paul has.</p>


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<p>1:7&nbsp;<em>It is right for me to feel this way about all of you, because I have you in my heart, both in my imprisonment and in the defence and confirmation of the gospel-&nbsp;</em>The "defence and confirmation of the gospel" uses legal terms- the Greek word translated "defence" means a plea entered in a court of law; and "confirmation" refers to supporting evidence offered to a judge. Paul's idea is that in our preaching, our audiences are the judge; and we are entering a plea for the case of none other than God Himself, and His Son. We have to ask whether our witness to the world is indeed a&nbsp;<em>plea</em>- or whether it's a case of merely getting people in our own social group to just drop by at&nbsp;<em>our</em>&nbsp;church rather than their usual one. The fact we are speaking on God's behalf, pleading for His case to be accepted in the hard hearts of men, should impart an urgency, a desire to penetrate minds, and persistence in our witness.</p><p><em>You all are partakers with me of grace</em>- As noted on :6, the grace which they had partaken of was the gift of the Spirit in their hearts, which was constantly at work preparing them for the final salvation of the last day. It is this common experience of spiritual transformation which is the basis of Christian fellowship in practice, rather than solely a common theological understanding. Paul had "fellowship in the Gospel" with the Philippians, "because::. ye all are partakers with me of grace" (<em><a href='B:570 1:5-7'>Phi 1:5-7</a></em> RV). All those in the Lord Jesus by valid baptism, and who remain in Him by faithful continuance in His way, are partakers of His gracious pardon, salvation, and patient fellowship; and they will, naturally and inevitably, reflect this to their brethren as part of their gratitude to Him.</p>


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<p>1:8&nbsp;<em>For God is my witness, how I long after you all in the tender mercies of Christ Jesus</em>- The legal term "witness" connects with the legal metaphors noted on :7. God was a witness to how Paul had preached and defended the Gospel and how he truly sought the salvation of his converts. "Tender mercies" translates the Greek word for spleen; the inward heart, the "inner man" where the Spirit works (<em><a href='B:560 3:16'>Eph 3:16</a></em>). If we have the spirit of Christ Jesus, then our spirit is His; even His innermost thoughts and feelings are ours, once our spirit becomes his. And the Lord's longing after the Philippians was therefore Paul's. The "fellowship of the spirit" is achieved by having the same spleen, the same innermost values, ambitions and feelings (2:1 s:w:). Just as the Lord's innermost feelings can be ours, so those who have the Spirit of Christ are likewise connected with us. Onesimus is therefore described as Paul's "spleen" (<em><a href='B:640 1:12'>Phm 1:12</a></em>). This is a great example of how the Spirit connects in fellowship; Paul the intellectual rabbi was connected with Onesimus the runaway slave who landed in jail in Rome, because they had the same Spirit within them. This same connection was between Paul and the Philippians, and was the basis of his longing after them from such a great distance. Those why deny the working of the Spirit are left with only cold intellectual positions, and the pride of common tradition, to hold them together. But that is not the fellowship of the Spirit, and it becomes very fragile and so easily broken.</p>


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<p>1:9- see on <em><a href='B:540 12:15'>2Co 12:15</a></em>.</p><p><em>And this I pray, that your love may abound yet more and more in knowledge and all discernment</em>- As noted on :8, the connection or love between Paul and the Phillipians was a result of the indwelling of the Spirit; yet we have to "put on" the spleen or inner feelings ("tender mercies") of the Spirit (<em><a href='B:580 3:12'>Col 3:12</a></em>) and our love likewise grows in that the work of the Spirit is ongoing and must be allowed by us. For God will not force us against our will. Our love abounds more and more through “discernment, so that ye may prove the things that differ” (RVmg:). We grow by being given different situations to respond to, in order to develop our judgment- what <em><a href='B:560 5:10'>Eph 5:10</a></em> calls “proving what is acceptable unto the Lord”. By reason of use our spiritual senses are exercised to discern good and evil (<em><a href='B:650 5:14'>Heb 5:14</a></em>). This is why, be it in church or family or deeply personal life, our consciences are constantly being probed and exercised by the situations which Providence leads us into. And thus we grow in sensing more keenly right and wrong, more victoriously overcoming all the temptations whose strength lies in the fact that in the heat of the moment we waver as to what is right and wrong… and the end result of this increased and heightened discernment, Paul says, is a love which abounds “yet more and more” (<em><a href='B:570 1:9'>Phi 1:9</a></em>). &nbsp;</p>


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<h4>1:10&nbsp;<em>So that you may approve the things that are excellent, so that you may be sincere and void of offence until the day of Christ</em>- The pinnacle of love is to be a person who gives no cause of stumbling to others (s:w. <em><a href='B:510 24:16'>Act 24:16</a></em>; <em><a href='B:530 10:32'>1Co 10:32</a></em>). This suggests that naturally we all cause others to stumble, as stated in <em><a href='B:660 3:2'>Jas 3:2</a></em>. We need to be aware of this; the maturity of the love which is ever growing (:9) is to come to a point where we are hyper sensitive to the possible effects of our thinking and being upon others. This sensitivity is the ability to judge / approve the things which differ (Gk:), i:e. having wisdom to know what will upbuild and what will make to stumble. The same phrase is used in <em><a href='B:520 2:18'>Rom 2:18</a></em> of how the Jews thought they could judge the things which differ on the basis of the Law. In Philippi as in all Paul's churches, there was the constant pressure from Judaizers. Paul is saying that it is the spirit of Christ within us, and not casuistic study of the Law, which will lead to this position of maturity. We&nbsp;<em>know</em>&nbsp;right now the principles on which God will judge us; we can prove s:w. "approve" what is acceptable to God (<em><a href='B:520 12:2'>Rom 12:2</a></em>), just as He will "approve" or test every man's work in the fire of judgment day (<em><a href='B:530 3:13'>1Co 3:13</a></em> s:w:). We can judge what is acceptable to the Lord (<em><a href='B:560 5:10'>Eph 5:10</a></em> - judgment day language). We can judge / discern those things which are excellent in His eyes (<em><a href='B:570 1:10'>Phi 1:10</a></em>).</h4>


text:
<p>1:11&nbsp;<em>Being filled with the fruits of righteousness, which are through Jesus Christ, to the glory and praise of God</em>- The preceding verses have alluded to the activity of the Spirit within us. The fruit of the Spirit is what we are filled with, as a gift, rather than what we bring forth in our own unaided strength. Such fruits of righteousness are not of ourselves, but on account of the Lord Jesus; which results in praise to God rather than glory to our own psychological strength. The idea of fullness of spiritual attributes is an allusion to the righteous characteristics of God of Exodus 34 - which likewise were unto the&nbsp;<em>glory&nbsp;</em>of God. The R:V. of <em><a href='B:20 34:5-7'>Exo 34:5-7</a></em> says that God is&nbsp;<em>full</em>&nbsp;of these attributes- hence <em><a href='B:570 1:11'>Phi 1:11</a></em> talks of us being filled with these things too if we bear the Name, even in this life. The idea of fullness and being filled often occurs in the New Testament in the context of the glory. <em><a href='B:560 1:23'>Eph 1:23</a></em> describes the church as "His body, the fullness of Him (God?) that fills all in all". Thus we are "<em>the</em>" fullness of God and Christ. "We beheld His glory::. full of grace and truth (alluding to Exodus 34)::. and of His fullness have all we received" (<em><a href='B:500 1:14'>Joh 1:14</a></em>; <em><a href='B:500 1:16'>Joh 1:16</a></em>). See on <em><a href='B:560 1:23'>Eph 1:23</a></em>.</p>


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<p>1:12&nbsp;<em>Now I would have you know, brothers, that the things which happened to me have turned out for the progress of the gospel</em>- If we are truly focused on God’s agenda, knowing we have His backing, then all setbacks, even our death itself, will be understood by us as all for the ultimate advancement of the aims we are working towards. It’s a battle, a war, a campaign, a race, which we can’t ultimately lose. With God on our side, we have to win. And we shall. "Progress" is the same word as used in :25 about the progress in their faith. Paul's focus was upon the progress and development of others, and this enabled him to bear with his own apparently dead end situation in a Roman prison.</p>


text:
<p>1:13&nbsp;<em>So that my bonds made Christ manifest throughout the whole Praetorian guard, and to all the rest</em>- It has been suggested that if Paul were constantly chained to a succession of Roman soldiers, he would have preached to them all; and thus the Gospel was spread throughout the guard. And from 4:22 we know that there were believers amongst "Caesar's household", and the list of names in Romans 16 include some which can be traced there too (see notes there). Paul's apparently dead end situation therefore led to the Gospel penetrating the very highest of places within the Roman empire, in a manner which would have been impossible had he not been imprisoned in Rome. The Greek&nbsp;<em>praitorion</em>&nbsp;is mainly used of how the Lord Jesus was held in the Praetorium, in chains as Paul was (<em><a href='B:470 27:27'>Mat 27:27</a></em>; <em><a href='B:480 15:16'>Mar 15:16</a></em>; <em><a href='B:500 18:28'>Joh 18:28</a></em>; <em><a href='B:500 18:33'>Joh 18:33</a></em>; <em><a href='B:500 19:9'>Joh 19:9</a></em>). Paul quickly perceived that in essence he was continuing the Lord's witness by fellowshipping His sufferings, and we can make the same connections between our chains in life and the Lord's sufferings.</p>


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<p>1:14- see on <em><a href='B:510 2:46'>Act 2:46</a></em>.</p><p><em>And further, most of the believers in the Lord, being made confident through my bonds, are more abundantly bold to speak the word of God without fear</em>- Paul's amazing witness noted in :13, penetrating deep into Caesar's inner circles, was and is an encouragement for other believers to likewise preach. We too can be inspired by the witness of others. "More abundantly" is a common term with Paul, reflecting his sense that the progressive work of the Spirit in our lives makes us ever growing in love and zeal to preach.</p>


text:
<p>1:15&nbsp;<em>Some indeed preach Christ out of envy and strife, and some of good will</em>- Paul's ability to judge motives here may have come from direct Spirit insight. For it is not really for us to judge the motives of some preachers as being of envy. And yet it was quite clear that this category had an agenda- to make trouble for Paul and have his prison sentence extended or turned into a harder prison regime for him (:16). The believers in view were presumably those in the church at Rome. His enthusiasm to see them and be with them, as witnessed in the letter to Rome, may well have guided him in appealing to Caesar. And yet at his trial, none of them stood with him; and we get no impression that they ministered to his needs in prison. It was faithful friends from elsewhere in the empire who had to be asked to bring him a warm coat and writing materials. They may well have advertised Christianity in terms which were provocative to the Roman leadership, in order to make Paul as the high profile Christian prisoner suffer more. And this was rooted in envy or jealousy of him. Paul could have given in to bitter disappointment with the Roman church, but we never get a hint of it in his letters. He was very positive about the whole experience.</p>


text:
<p>1:16&nbsp;<em>The former preach Christ from selfish ambition, not sincerely, supposing to add affliction to my chains</em>- As noted on :15, these believers were jealous of Paul and were presenting Christianity in a provocative way in order to add to Paul's chains- seeking to get him a longer and harder sentence. And yet in faith he believers he will be released and even visit Philippi again (:26). He could so easily have succumbed to the 'glass half empty' syndrome and wallowed in depression.</p>


text:
<p>1:17&nbsp;<em>But the latter out of love, knowing that I am appointed for the defence of the gospel</em>- All preaching of the Gospel is to be motivated by love. But the contrast is with how some preached motivated by a desire to make problems for Paul, whereas others preached from love- and we could assume that the love is therefore love of Paul. And the context of this verse has been talking about Paul's love for the Philippians. Preaching from love for Paul would therefore have referred to witnessing publicly in his support, which meant witnessing for Christ; knowing that Paul had been appointed by the Lord to openly defend the Gospel before the Gentiles.</p>


text:
<p>1:18&nbsp;<em>What then? In every way, whether in pretence or in truth, Christ is proclaimed and therein I rejoice, yes and will rejoice</em>- This is a powerful principle; regardless of the motives others have in their work, we should rejoice Christ is preached. And yet so many believers have so little joy at the witness of others to Christ because of their hangups about those who are doing the preaching work. The 'believers' out to make trouble for Paul were only 'pretending' which suggests they were false brethren, those who faked conversion in order to enter the early Christian communities and derail them (<em><a href='B:550 2:4'>Gal 2:4</a></em>). But despite that, Paul still rejoices that the Lord Jesus was getting at least some publicity; he clearly believed that no publicity is bad publicity, and my own ministry led me to the same conclusion. These false brethren were Judaists, and the same word translated "pretence" is used of orthodox Jews in <em><a href='B:490 20:47'>Luk 20:47</a></em> and <em><a href='B:500 15:22'>Joh 15:22</a></em>.</p>


text:
<p>1:19&nbsp;<em>For I know that this shall result in my salvation, through your prayer and the supply of the Spirit of Jesus Christ</em>- The machinations of Paul's enemies, seeking to lengthen or harshen his prison term, would, he believed, turn out in his salvation from prison in Rome- if the Philippians prayed about it. "Salvation" is rendered better by Moffatt: "The outcome of all this, I know, will be my release". The Greek here is almost identical to <em><a href='B:220 13:16'>Job 13:16</a></em> LXX: "Though he slay me::. even that is to me an omen of salvation”. The context is of Job speaking of the good conscience he had maintained with God; similarly, Paul's good conscience made him fearless of approaching death, as he also made clear when on trial for his life (<em><a href='B:510 23:1'>Act 23:1</a></em>; <em><a href='B:510 24:16'>Act 24:16</a></em>).</p><p>I have noted above that Paul felt the fellowship of the Spirit with them because the same Spirit in him was in them- that of the Lord. The operation of the Spirit would result in his salvation from prison. But whether Paul was released at this point (see on :1) is unclear. "I know that::." was written by Paul in faith, although he did not know how exactly the Spirit was going to work in this case. "Supply" is only elsewhere used in <em><a href='B:560 4:16'>Eph 4:16</a></em>, concerning how the body functions through each member supplying something towards its total function. But what they supplied was what the Lord supplied; a related word is used of the Lord's supply of the Spirit to the church (<em><a href='B:550 3:5'>Gal 3:5</a></em>). The Spirit is supplied through the functioning of the Lord Jesus through thee ligaments of His body. See on <em><a href='B:450 4:14'>Zec 4:14</a></em>.</p><p>There seems reason to believe that the gift of the Spirit is a way of describing answered prayer. The giving of "good things to them that ask" in prayer is the same as the giving (gift) of the Holy Spirit (<em><a href='B:470 7:11'>Mat 7:11</a></em> cp. <em><a href='B:490 11:13'>Luk 11:13</a></em>). <em><a href='B:570 1:19'>Phi 1:19</a></em> parallels "Your prayer, and the supply of the Spirit of Jesus Christ". Similarly, <em><a href='B:690 3:24'>1Jn 3:24</a></em> says that we are given the Spirit as a result of our obedience to the commands; verse 22 says that obedience to those commands leads to our prayers being answered. Thus our confidence is due to having our prayers heard (<em><a href='B:690 5:14'>1Jn 5:14</a></em>) and also due to having the Spirit act in our lives (<em><a href='B:690 3:21'>1Jn 3:21</a></em>; <em><a href='B:690 3:24'>1Jn 3:24</a></em>; <em><a href='B:690 4:13'>1Jn 4:13</a></em>), seeing that prayer is answered by the Spirit's work.</p>


text:
<p>1:20- see on <em><a href='B:560 6:19'>Eph 6:19</a></em>.</p><p><em>According to my earnest expectation and hope, that in nothing shall I be put to shame; but that with all boldness, as always, so now also Christ shall be magnified in my body, whether by life, or by death</em>- This seems to echo <em><a href='B:220 13:13-15'>Job 13:13-15</a></em> (especially in RVmg:), where Job says he is willing to face every trial, but knows that death will be his lot; yet he is certain that God will still be glorified through this. All of this is very apposite to Paul's situation. Paul has just expressed confidence that he will be released from prison (:19), but his hope for 'salvation' from prison merges into his confident hope in salvation at the last day, when he unlike the rejected would not be put to shame but would glorify the Lord Jesus. Whether he was released from prison or died the death of a martyr, he believed he would glorify his Lord. In this sense the natural panic when faced with death was not with Paul; for his aim was the Lord's glorification, and he could see that whether he lived or died he would achieve that, seeing he intended to use the life he might be given in the Lord's continued service. When faced with death or the cutting short of life or physical opportunity, this is the choice before the believer- and if we are focused upon the Lord's glorification, it is a win-win situation.</p><p>"Magnified" means just that. Paul magnified the name of the Lord Jesus through his preaching work amongst men (<em><a href='B:510 19:17'>Act 19:17</a></em> s:w:). And he would achieve the same through dying for Him as a martyr. In this sense we can make the Lord greater by our witness and living. He has partially delegated His own glorification to us, as He has given us His wealth and the run of His house; and shall return to see how we have got on with running His business.</p>


text:
<p>1:21&nbsp;<em>For to me to live, is Christ, and to die- is gain</em>- As noted on :20, Paul faced the possibility of death as a win-win situation. If he lived, he would glorify the Lord through his work with the Philippians and others. if he died, he would likewise glorify the Lord. If he lived further, then Christ would continue living in him. His life would be that of Christ. To live, therefore, would be "Christ". And yet if he died- that would be gain or profit for him. He uses the same word in explaining how he counted all that was once "gain" to him as loss for the sake of Christ (3:7). His real gain was, in a word, "Christ". His life was so absorbed with that of the Lord Jesus, the Lord's Spirit was his spirit, that death itself was no great issue for him. If he lived, he lived "Christ", the Christ who was in him. If he died, whilst he would be unconscious until the Lord's coming, he would eternally have that same connection with his Lord after the resurrection and immortalization which he so eagerly anticipated.</p><p>When Paul speaks of “…that I may win Christ…:to live is Christ”, his idea seems to be of attaining a spirituality even in this life where the life we live is Christ living in us, totally reflected in our actions and spirit. "To die is gain" was effectively Job's attitude too, particularly in <em><a href='B:220 10:20-22'>Job 10:20-22</a></em>, where whilst recognizing the unpleasantness of death, he speaks as if he were willing to suffer it to maintain his integrity with God. Paul is reasoning along similar lines.</p><p>The picture of Paul in prison, having reached this spiritual pinnacle, fired the minds and living of "many of the brethren in the Lord" (:14). And for me too, the old and brave Paul in that cell is the man I fain would be. And yet as his perception of Christ and his surpassing excellency increased, so did his warnings against apostasy, and the need to hold on to true doctrine. In other words, his absorption and appreciation of the Spirit of Christ was what fired his zeal for purity of doctrine and practice. It was this which gave him the spiritual energy and power to live the life that he did, to the point that he could truly say that for him, to live was Christ; that the life he lived in the flesh, the things he did, the thoughts he thought, was all the result of Christ living in him and through him. He brought&nbsp;<em>every thought&nbsp;</em>(and this isn't figurative language) into captivity to Christ (<em><a href='B:540 10:5'>2Co 10:5</a></em>). My sense is that as he was lead out to face his death, this phrase he'd coined to the Philippians was in his mind: "For to me to live is Christ, and to die is gain".</p>


text:
<p>1:22&nbsp;<em>But if by living in the flesh, this shall bring fruit from my work, then what I shall choose I do not know</em>- "I do not know" can carry the sense of 'It is all the same'; which was his whole point (see on :20,21). The idea of Paul having a choice to live or die doesn't necessarily mean that he had control over his destiny at that point. He is saying that if he had a choice, it would be all the same what he chose, because his existence was a glorification of the Lord, both now and eternally. Yet if he had to choose, he reasons that he would come down on the idea of living a bit longer, because he saw that was more needful for the new converts (<em><a href='B:570 1:21-23'>Phi 1:21-23</a></em>). This accounts for his emphasis in Philippians on how much he desired their growth; because he had chosen to stay alive in this mortal flesh&nbsp;<em>solely because</em>&nbsp;he wanted to achieve this. The tragedy was that all in Asia turned away- when he had ‘risked’ remaining alive, with the full knowledge he could himself fall away, having been offered certain salvation- all for their sakes.</p><p>Understanding the way Paul breaks off into another theme and then resumes is the key to understanding some of the more difficult passages in his writings (examples in <em><a href='B:520 3:25-26'>Rom 3:25-26</a></em>; <em><a href='B:560 3:1'>Eph 3:1</a></em>; <em><a href='B:560 3:14'>Eph 3:14</a></em>). And we have another case here: "But if I live in the flesh&nbsp;<em>this is the fruit of my labour::. nevertheless to abide in the flesh</em>&nbsp;(this) is more needful for you" (<em><a href='B:570 1:22-24'>Phi 1:22-24</a></em>).</p>


text:
<p>1:23- see on <em><a href='B:530 12:31'>1Co 12:31</a></em>; <em><a href='B:620 4:6'>2Ti 4:6</a></em>; <em><a href='B:620 4:6-8'>2Ti 4:6-8</a></em>.</p><p><em>I am torn between the two. My desire is to depart and be with Christ, for that is far better</em>- I suggested on :22 that Paul had no real choice in the matter of living or dying; he is expressing his internal debate over the hypothetical question of whether it would be better to die as a martyr or be released from prison and bring forth fruit amongst Gentiles like the Philippians. He came down on the side of living longer in the flesh for their sakes. He clearly felt that he had an irreplaceable role to play for them, as their spiritual father. This description of the internal debate is by way of explanation as to why he so firmly believed he would be released from prison (:19) in order to visit them again (:26).</p><p>Paul clearly understood that the interval between death and resurrection at the Lord's coming plays no significant role in anything when it comes to our personal salvation. To depart this life in death was effectively to be with Christ- for the second coming would be the next conscious experience after death. That "with Christ" refers to being with Him at His return is made clear in <em><a href='B:580 3:3-4'>Col 3:3-4</a></em>, a passage which has many points of contact with Philippians 1 : "For you died, and your life is hid with Christ in God. When Christ, our life, shall be manifested, then with him you shall also be manifested in glory".</p><p>Another way of reading this language of internal debate about death is to consider that Paul may have written the letter when he was so ill that he had a choice of being able to "depart, and to be with Christ" or remain. Paul may have been so ill that he could give up his will to live if he chose, but struggled for their sake to keep alive. No wonder his mind went to the afflicted Job, to whom he alludes several times.</p>


text:
<p>1:24&nbsp;<em>Yet to abide in the flesh is more needful for your sake</em>- Paul had the choice, at least hypothetically, as to whether he wanted to die and finish his probation; but he chose to stay alive, with all the temptations and spiritual pitfalls of human existence, for the sake of the first century believers. This was love indeed.</p>


text:
<p>1:25&nbsp;<em>And having this confidence, I know that I shall abide and stay with you all, for your progress and joy in the faith</em>- Paul was confident that he had reasoned his way to the right decision in this hypothetical case regarding dying as a martyr or being released, and so he is confident that despite the machinations of some towards his death, he would be released. Hence the confident expectation of release in :19 and :20, and his certainty he would again visit the Philippians (:26). Indeed "stay with you all" could suggest Paul even envisaged retiring to Philippi as this was the church which seemed to be the most loyal to him. But it is in all an open question as to whether this is what happened; as discussed on :1, it is possible that this letter was written at the very end of Paul's life, and that he was executed soon afterwards. And if he was released, there is no evidence that he did revisit Philippi and significantly progress their faith. So we do feel that Paul is rather forcing and willing through his argument here, in a way we noted he tended to in his reasoning of 2 Corinthians.</p>


text:
<h4>1:26&nbsp;<em>That your boasting may abound in Christ Jesus in me through my presence with you again</em>- I suggested on :17 that some were preaching Christ out of love for Paul, as if they were pressuring for his release and by so doing were witnessing to the Lord Jesus. Perhaps this is the boasting he refers to. For his reasoning seems to be that their boasting of Paul will result in his presence with them; we noted on :19 that he believed their witness for him and the Lord Jesus would lead to his release.</h4>


text:
<p>1:27&nbsp;<em>Only let your manner of life be worthy of the gospel of Christ. That, whether I come and see you or be absent, I may hear of your state- you standing fast in one spirit, with one mind together striving for the faith of the gospel</em>- Whether or not their efforts for his release from prison worked out or not, and whether he did in fact use his freedom to visit them, the most important thing was their spirituality. The good news of salvation in Christ was to elicit a manner of life in them. His great wish was that they should remain in the Spirit. The parallel between mind and spirit indicates that the gift of the one Spirit was essentially a state of mind. Because there is only one Spirit- that of the Lord Jesus- they therefore would have one mind. But whose mind? That of Jesus. This is not a call for uniformity of position on all issues, but rather to be united by having the same one mind and spirit- that of Jesus. This theme will be developed at length in chapter 2.</p><p>Whoever really believes the doctrines of the One Faith and lives the life which they naturally bring forth, really will be saved. Therefore we will have a sense of true unity with our brethren who believe as we do, whatever human barriers there may be between us. Therefore "the Faith" is linked with unity between believers (<em><a href='B:560 4:13'>Eph 4:13</a></em>; <em><a href='B:570 1:27'>Phi 1:27</a></em>). We will live eternally together, and this must begin in life together now. It is inevitable that a certain amount of 'politics' intrude upon our ecclesial experience; one group wants this, another wants that; one sees things one way, another perceives things from a different viewpoint. But here again, the principles of the most basic Gospel must govern us. The Greek word for 'politics' does in fact occur in the New Testament:- when Paul says that our&nbsp;<em>politeuesthe</em>&nbsp;must be "worthy of the gospel of Christ" (<em><a href='B:570 1:27'>Phi 1:27</a></em>). The principles of the loving, saving, reconciling, patient Christ must work their way through even the politics that are inevitably part of life together.</p><p>The early church are held up as our example here: "Stand fast in&nbsp;<em>one spirit, with one mind&nbsp;</em>striving together for the faith of the Gospel". Doesn't that sound just like an allusion to the early ecclesia? The theme continues in 2:2: "Be likeminded, having the same love, being&nbsp;<em>of one accord</em>, of one mind". There's that phrase "one accord" again. It's hardly used outside the Acts, so we should read that like a signpost, saying 'Go back to the Acts'. So Paul is saying: 'You believers must always remember the great spirit of "one accord" in the early ecclesia in Jerusalem. Let the early church be your example'. There are a number of other allusions back to the early chapters of Acts. For example, 2:4: "Look not every man on his own things, but every man also on the things of others". Twice we read there in Acts of disregarding our own "things”. Paul definitely has his eye on <em><a href='B:510 4:32'>Act 4:32</a></em>: "The multitude of them that believed were of one heart and of one soul (just as Paul spoke about in <em><a href='B:570 2:2'>Phi 2:2</a></em>): neither said any of them that ought of the things which he possessed was his own (cp. "his own things" in <em><a href='B:570 2:4'>Phi 2:4</a></em>); but they had all things common". And then in 2:3 Paul warns against doing things "through vainglory". Doesn't that sound like an allusion to Ananias and Sapphira? Then he warns them in 2:14 "Do all things without murmurings and disputings". It can't be coincidental that in <em><a href='B:510 6:1'>Act 6:1</a></em>; <em><a href='B:510 6:9'>Act 6:9</a></em> we read twice about there being murmurings and disputings in the early ecclesia:&nbsp; Philippians 2 describes the exaltation of Christ on his resurrection. It seems no accident that this is then described in the very words which the apostles so often used in their preaching in the early chapters of Acts. Thus in 2:9, "God has highly exalted him" is a reference to Peter’s words: "Being by the right hand of God exalted::. him has God exalted" (<em><a href='B:510 2:33'>Act 2:33</a></em>; <em><a href='B:510 5:33'>Act 5:33</a></em>). The whole theme in Philippians 2 is of Christ suffering on the cross and then being exalted by the Father, and given the mighty Name. The very same language is used so often in Acts (2:9-11=<em><a href='B:510 2:36'>Act 2:36</a></em>; <em><a href='B:510 2:10'>Act 2:10</a></em>= <em><a href='B:510 4:10'>Act 4:10</a></em>; <em><a href='B:510 3:6'>Act 3:6</a></em>; <em><a href='B:510 3:16'>Act 3:16</a></em>). &nbsp;When Paul exhorts us to hold forth “the word of life” (<em><a href='B:570 2:16'>Phi 2:16</a></em>), he surely has his mind on the way the early preachers held forth “the words of this life” in <em><a href='B:510 5:20'>Act 5:20</a></em>. We are to follow their spirit.</p><p>The unity of the Philippians is connected with their preaching of the Gospel. It was their unity which would be the greatest witness to the world. The way Simon the Zealot and Matthew the pro-Roman tax collector were all welded together within the 12 would have been an arresting display of unity in the Gospel, which cannot fail to have impressed first century Palestine. And it would have been so in the Antioch ecclesia too- the elders included Paul, the fiery ex-Orthodox rabbi; Manaen, one of the intimates of the Herod family; Barnabus, a Cypriot Levite who had owned land there to get around the Law’s demands; Simeon the black man; Lucius from&nbsp;Cyrene, also in Africa. No wonder it was from this ecclesia that the Gospel really spread outwards. When the early church showed that uncanny unity between Jew and Gentile, slave and master, they converted the world. And so would and could and do we. And yet when and where we are divided, the power of conversion is lost. This is why the Philippians were told to live lives appropriate to the Gospel they preached, and to ‘contend as one man’ for the Gospel (<em><a href='B:570 1:27'>Phi 1:27</a></em>; <em><a href='B:570 1:30'>Phi 1:30</a></em>). Their united witness, according to John 17, would convert the world. But if they were disunited, that great salvation would not be shared as it could potentially be.</p>


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<p>1:28&nbsp;<em>And not frightened in anything by your opponents. This is a clear sign to them of their destruction, and of your salvation- and that from God</em>- The "clear sign" is understood by Vine as a legal term, an indictment; as if our lives and situations are played out before the throne of Heaven and judged right now. Lightfoot connects it with the language of striving for the Gospel in :27, claiming that it refers to the sign given by a striving gladiator when he had vanquished his opponent. But all the same, the question arises as to what was the clear sign? Was it persecution, which was the basis of condemnation for their opponents but a proof of their salvation? It could be, but we can look deeper than that. The context of :27 is of having the spirit / mind of the Lord Jesus and remaining firm in faith. This was the victory of the spiritual gladiator. The clear sign of future salvation would then refer to the one mind / spirit; which connects with how the gift of the Spirit in our hearts is seen as the earnest or guarantee of our future salvation in <em><a href='B:540 1:22'>2Co 1:22</a></em>; <em><a href='B:540 5:5'>2Co 5:5</a></em>. Response to the Gospel is a condemnation of others whilst being the portent of our final salvation (<em><a href='B:540 2:16'>2Co 2:16</a></em> - a savour of death to some, and life to others).</p>


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<p>1:29&nbsp;<em>Because to you it has been granted in the behalf of Christ, not only to believe in him, but also to suffer in his behalf</em>- They were not to be frightened / surprised Gk. 'startled' at persecution (:28). It goes with territory of being in Christ. If we are Him to this world, then we shall be treated as He was by this world. Difficulties are going to come. The parable of the sower sought to explain this; that some accept Christ but fall away once the inevitable persecution starts. Here too Paul has to warn against an attitude that we are required to simply "believe in Christ". If we are in Him, then we have been given, as a gift, to suffer with him. If we suffer with Him, we shall also reign with Him. Baptism into His death and resurrection proclaims we are prepared for the process of dying with Him, so that we might live with Him.</p><p>By God's grace, the Lord tasted death&nbsp;<em>for&nbsp;</em>(Gk:&nbsp;<em>huper</em>)<em>&nbsp;every man</em>, as our representative: "in tasting death he should stand for all" (<em><a href='B:650 2:9'>Heb 2:9</a></em> NEB). In His death He experienced the essence of the life-struggle and death of every man. The fact the Lord did this&nbsp;<em>for us</em>&nbsp;means that we respond&nbsp;<em>for Him</em>. "To you it is given&nbsp;<em>in the behalf of</em>(Gk:&nbsp;<em>huper</em>) Christ, not only to believe on Him in theory, but to suffer&nbsp;<em>for his sake</em>&nbsp;(Gk:&nbsp;<em>huper</em>)". He suffered&nbsp;<em>for us</em>&nbsp;as our representative, and we suffer&nbsp;<em>for Him</em>&nbsp;in response. This was and is the two-way imperative of the fact the Lord was our representative. He died&nbsp;<em>for all</em>&nbsp;that we should die to self and live&nbsp;<em>for Him</em>&nbsp;(<em><a href='B:540 5:14-15'>2Co 5:14-15</a></em>). "His own self bare our sins as our representative in his own body note the link "&nbsp;<em>our</em>&nbsp;sins" and "his&nbsp;<em>own</em>&nbsp;body" that we being dead to sin, should live unto righteousness" (<em><a href='B:670 2:24-25'>1Pe 2:24-25</a></em>). We died with Him, there on His cross; and so His resurrection life is now ours. He is totally active for us now; His life now is&nbsp;<em>for us</em>, and as we live His life, we should be 100%&nbsp;<em>for Him</em>&nbsp;in our living. He gave His life&nbsp;<em>for</em>&nbsp;us, and we must lay down our lives&nbsp;<em>for</em>&nbsp;Him (<em><a href='B:690 3:16'>1Jn 3:16</a></em>). See on <em><a href='B:540 5:15'>2Co 5:15</a></em>.</p>


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<p>1:30&nbsp;<em>Having the same conflict which you saw in me and now hear is in me</em>- The conflict may refer to how the Philippians had been witnesses of Paul's beating and imprisonment in Philippi for their sakes, and now they were hearing that again Paul was undergoing imprisonment for the Gospel, this time in Rome. But in essence, because of their connection in the Spirit, they were fellowshipping Paul's sufferings. Their experience of persecution was shared by him; it was in essence "the same conflict". He uses the same word&nbsp;<em>agon</em>, "conflict", in recalling the great conflict / agony he suffered in Philippi (<em><a href='B:590 2:2'>1Th 2:2</a></em>). He is experiencing this in a different form in Rome, as they were in Philippi. In each case, they now in Philippi, Paul earlier in Philippi, Paul now in Rome::. it was "the same conflict". The unity of the Spirit is thus brought about by experience in practice; and it is experience which unites. Mere intellectual theology tends to divide.</p>


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<p>2:1&nbsp;<em>Therefore, if there is any encouragement in Christ, if any consolation of love, if any fellowship of the Spirit, if any tender mercies and compassions</em>- The preceding chapter has spoken of the one mind and spirit which they had, and the unity of suffering experienced by them in Philippi and Paul in Rome. But the receipt of the Spirit, the gift of the Spirit of Christ in the heart of every baptized believer, needs to be realized in practice. That one mind must be put on, and the fellowship of it experienced. "If there is any::." suggests Paul is quoting the great claims made about the Christian faith; and indeed they are true. But he is saying that the Spirit is not going to just zap people with spirituality; there must be moves from our side too. If there is any consolation of love- then we are to have the same love as the Lord has (:2). If there is fellowship from sharing the same one Spirit of Christ- then we are to be of one accord and mind with each other (:2). "Encouragement" and "consolation" translate words from the&nbsp;<em>parakleo</em>&nbsp;family, the very term used for the Comforter which is the Holy Spirit which shall be within us who believe. But we can receive that Spirit at conversion and yet not be spiritual (<em><a href='B:530 3:1'>1Co 3:1</a></em>). The Philippians are therefore being urged to live in practice as they were potentially enabled to by the Spirit. We noted on 1:8 that the very inward 'spleen' of Paul was filled with the Spirit of Christ, and he believed that was how it was with the Philippians; and therefore they had such close fellowship. But now he is arguing that if this is true, then they must act accordingly; for the same word is here translated "tender mercies".</p>


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<p>2:2- see on 1:27.</p><p><em>Make my joy full by being like-minded, having the same love, being of one accord, of one mind</em>- As noted on :1, they were to think and be in practice how they potentially were. The one mind he goes on to define as the mind of Christ. This is the one mind, the point at which we are "like-minded". Paul exhorts preachers to be “with one mind striving together for the faith of the Gospel”, and then goes on to define that “one mind” as the mind that was in Christ Jesus in His time of dying. Having outlined the mind of Christ at this time, Paul then returns to his theme of preaching, by saying that the Lord’s death was so that each of us should be inspired to humbly confess him as Lord to the world (<em><a href='B:570 1:27'>Phi 1:27</a></em>; <em><a href='B:570 2:2'>Phi 2:2</a></em>; <em><a href='B:570 2:5'>Phi 2:5</a></em>; <em><a href='B:570 2:11'>Phi 2:11</a></em>).</p>


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<p>2:3&nbsp;<em>Let nothing be done through selfish ambition or conceit, but in lowliness of mind let each esteem others better than himself</em>- In chapter 1, Paul notes that some preach Christ from the wrong motives. Although he rejoiced Christ was preached, he urges the Corinthians to not be wrongly motivated. "Conceit" translates&nbsp;<em>keno-doxia</em>, literally 'empty glorying'. The argument goes on to play with this idea by saying that the mind of the Lord Jesus on the cross emptied itself (:7&nbsp;<em>kenoo</em>) of all human glory and thereby He received the highest glory. Seeking our own glory is not therefore having the mind of the crucified Christ. And "lowliness of mind" is the basic word used of how the Lord there "humbled Himself" (:8), allowed Himself to be brought down, that He might be exalted in due time and not right away. For the believer, that means so realizing our own sins that we&nbsp;<em>hegeomai</em>, place others in a hegemony, higher than ourselves. The idea is not that we think others are better than us, for that would mean doing ourselves down in an unrealistic and psychologically unhealthy way. Rather is the nuance of meaning that in any hierarchy or hegemony, we consider ourselves on the lowest level. Paul was secure in himself, confident of his salvation, satisfied with the fight he had fought and the race he had run; but he also considered himself the least of the believers (<em><a href='B:560 3:8'>Eph 3:8</a></em>) and the worst of sinners. We are all as the beggars in the parable, who quite undeservedly are invited to the banquet, and so should take the lowest seat- that they might be invited up to a higher seat in the hegemony or ranking when the Lord comes, and not now.</p>


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<p>2:4&nbsp;<em>Each of you not looking to his own things, but each of you to the things of others</em>- If we are to consider ourselves as appropriate only to the lowest station in God's household, we will be as a servant of all, the lowest of the slaves, just as the Lord was on the cross. We will as the lowest slave be looking to serve the "others" of :3 within the household. Perhaps Paul is thinking of the Lord's comment about how a slave will not think of his own things, preparing his own supper, but of preparing the supper for others (<em><a href='B:490 17:7-9'>Luk 17:7-9</a></em>).</p><p>We should be ever “looking to” the best interests of others- the Greek word&nbsp;<em>skopos&nbsp;</em>&nbsp;is the one used in “telescope” or “microscope”. Our focus must be upon what is their best interest spiritually. Not upon anything else. Condemning, belittling, comparing, labelling, insulting, condescending, being sarcastic::. have absolutely no place in a life driven by this purpose. For we are to have the mind of the Lord as He died, which was so focused upon us and our needs. When we were so immature and only rarely ever seem to 'get it'.</p><p>If we are to live lives devoted to the rest of the brotherhood, we need a motivation more powerful than just steel will-power. The constant out-giving of the cross, in the face of the most studied rejection and lack of appreciation, can be the only motivation that time and again, without fail, will revive our flagging will. Paul paints a powerful picture of the Lord's progressive self-humbling in service to others, culminating in “the death of the cross"; and with this in mind, he asks us: "Look not every man on his own things, but every man also on the things of others. Let this mind be in you, which was also in Christ::.". The Mosaic command to give, every man according to the blessing with which God had blessed him (<em><a href='B:50 16:17'>Deu 16:17</a></em>), is purposely similar in phrasing to the command to eat of the Passover lamb, every man according to his need; and to partake of the manna (cp. the Lord Jesus), every man according to his need (<em><a href='B:20 12:4'>Exo 12:4</a></em>; <em><a href='B:20 16:6'>Exo 16:6</a></em>; <em><a href='B:20 16:16'>Exo 16:16</a></em>). According to the desperation of our need, so we partake of Christ; and in response, according to our blessing, we give, in response to the grace of His giving.</p>


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<p>2:5&nbsp;&nbsp;<em>Have this mind in you, which was also in Christ Jesus</em>- This is the "one mind" and 'like mind' which Paul has earlier asked us to have. The mind is the spirit; the gift of the Spirit of Christ enables us to have His mind or Spirit. And Paul now argues that the quintessence of the Lord's mind was seen in Him as He died. This is an extremely high calling- to have the mind which the Lord had as He died:&nbsp; The context of this passage must be carefully considered. Paul does not just start talking about Jesus ‘out of the blue’. He refers to the mind of Jesus in <em><a href='B:570 2:5'>Phi 2:5</a></em>. Back in <em><a href='B:570 1:27'>Phi 1:27</a></em> Paul starts to speak of the importance of our state of mind. This is developed in the early verses of chapter 2: “Being of one accord, of one mind::. in lowliness of mind::. look not every man on his own things, but every man also on the things of others. Let this mind be in you, which was also in Christ Jesus::." (<em><a href='B:570 2:2-5'>Phi 2:2-5</a></em>). Paul is therefore speaking of the importance of having a mind like that of Jesus, which is devoted to the humble service of others. The verses which follow are therefore commenting upon the humility of mind which Jesus demonstrated, rather than speaking of any change of nature. Just as Jesus was a servant, so earlier Paul had introduced himself with the same word (<em><a href='B:570 1:1'>Phi 1:1</a></em> cp. 2:7). The attitude of Jesus is set up as our example, and we are urged to join Paul in sharing it. We're not asked to change natures; we're asked to have the mind of Jesus- so that we may know the "fellowship of sharing in his Christ's sufferings, becoming like him in his death and so to attain to the resurrection from the dead" (<em><a href='B:570 3:10-11'>Phi 3:10-11</a></em>).</p><p>Trinitarian theology sees God's salvation of humanity as being on account of His supposed 'incarnation' in Christ, and His sending of the supposedly pre-existent Christ into the world. But the New Testament emphasis is upon the&nbsp;<em>death</em>&nbsp;of Christ, His victory within Himself and subsequent resurrection, as the crucial means by which our redemption was enabled. And further, how He saved us through the cross and through His own self-debasement is held up as our very real example in passages like Philippians 2 and <em><a href='B:540 8:8-10'>2Co 8:8-10</a></em>. We are not pre-existent gods in Heaven awaiting an incarnation on earth. We are very real, human guys and gals. His pattern can mean nothing for us if it was all about saving others through submitting to some kind of 'incarnation'. But the Biblical emphasis makes His sufferings, death and victory in resurrection our very real pattern, so real that we are to be baptized into it (<em><a href='B:520 6:3-5'>Rom 6:3-5</a></em>) and live according to this as a pattern for human life every moment.</p>


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<p>2:6- see on <em><a href='B:530 15:45'>1Co 15:45</a></em>.</p><p><em>Who, though being</em>- The Greek word translated “being” here does not mean ‘being originally, from eternity’. <em><a href='B:510 7:55'>Act 7:55</a></em> speaks of Stephen “being full of the Holy Spirit”. He was full of the Holy Spirit then and had been for some time before; but he had not always been full of it. Other examples will be found in <em><a href='B:490 16:23'>Luk 16:23</a></em>; <em><a href='B:510 2:30'>Act 2:30</a></em>; <em><a href='B:550 2:14'>Gal 2:14</a></em>. Christ “being in the form of God” therefore just means that he was in God’s form (mentally); it does not imply that he was in that form from the beginning of time.</p><h4><em>In the mental image of God-&nbsp;</em>Jesus was “in the form of God”. That “form” (Greek&nbsp;<em>morphe</em>) cannot refer to essential nature is proved by <em><a href='B:570 2:7'>Phi 2:7</a></em> speaking of Christ taking on “the form of a servant”. He had the form of God, but he took on the form of a servant. The essential nature of a servant is no different to that of any other man. In harmony with the context, we can safely interpret this as meaning that although Jesus was perfect, He had a totally God-like mind, yet He was willing to take on the demeanour of a servant. Some verses later Paul encourages us to become “conformable unto (Christ’s) death” (<em><a href='B:570 3:10'>Phi 3:10</a></em>). We are to share the&nbsp;<em>morphe</em>, the form of Christ which he showed in his death. This cannot mean that we are to share the nature which He had then, because we have human nature already. We do not have to change ourselves to have human nature, but we need to change our way of thinking, so that we can have the&nbsp;<em>morphe</em>&nbsp;or mental image which the Lord had in His death. The Greek word&nbsp;<em>morphe</em>&nbsp;means an image, impress or resemblance. Human beings can have a&nbsp;<em>morphe</em>. <em><a href='B:550 4:19'>Gal 4:19</a></em> speaks of “Christ (being) formed in” believers. Because He had a perfect character, a perfectly God-like way of thinking, the Lord Jesus was “in the form of God”. Because of this, He did not consider equality with God “something to be grasped at”. This totally disproves the theory that Jesus was God. Even according to the N:I:V. translation, the Lord did not for a moment entertain the idea of being equal with God; He knew that He was subject to God, and not co-equal with Him. There are many examples in the Greek Old Testament of the Greek word&nbsp;<em>morphe</em>&nbsp;being used to mean 'outward form' rather than 'essential nature'- e:g. <em><a href='B:70 8:18'>Jdg 8:18</a></em> men had the&nbsp;<em>morphe</em>&nbsp;, the outward appearance, of a king's sons; <em><a href='B:220 4:16'>Job 4:16</a></em>; <em><a href='B:290 44:13'>Isa 44:13</a></em> a carpenter makes an idol in the&nbsp;<em>morphe</em>&nbsp;or outward appearance of a human being- but not in the very nature of a human being; <em><a href='B:340 3:19'>Dan 3:19</a></em> the king's&nbsp;<em>morphe</em>&nbsp;or appearance changed because he got angry; his essential nature remained the same. And likewise in the Apocrypha: <em>Tob_1:13</em>; <em>Wis_18:1</em>; <em>4Ma_15:4</em>. If Paul meant nature or essence he would have used the word&nbsp;<em>ousia</em>&nbsp;or&nbsp;<em>physis</em>- as he does in <em><a href='B:550 2:16'>Gal 2:16</a></em> where he speaks of "We who are Jews by nature&nbsp;<em>physis.</em>:.".</h4><p>We should remember that Philippi was in Macedonia, it was named after Philip, the father of Alexander the Great. Alexander was some sort of hero there. He was held to be successful in his exploits because after conquering a people, he did not have a policy of ruling by suppression but&nbsp;instead made all attempts to befriend them by making himself a&nbsp;servant to the people. Alexander was perceived to have an&nbsp;<em>hypostasis</em>&nbsp;(the substantial quality) of both master and servant. It seems that Paul may be making a conscious connection between the Lord Jesus, and Alexander the Great. But the Lord Jesus went so much further. He emptied Himself of all pride and became a servant to all. In our context, the point I take from this is that Alexander didn't change natures when he, the master, became a servant to his people; and the same is true of the Lord Jesus. His humiliation and self-deprecation was specifically upon the cross; and as such He is our example. We too are to have His spirit. We are unable to change natures; the challenge rather is to change our minds. Peter says the same, perhaps alluding to Paul's words here: "Humble yourselves, therefore, under God’s mighty hand, that he may lift you up in due time".</p><p><em>Did not consider grasping at being equal with God</em>- The essence of the temptation in Eden was to think that the tree of knowledge could bring salvation; it was an attempt to grasp at equality with God, according to Philippians 2, it was a vain belief that possession of knowledge / truth enables us to play God. And we, with our emphasis on the need for truth, for correct understanding, are especially prone to this major temptation. He did not conceive the equality with God with which He would be rewarded as "booty" (Gk:), something to be grasped for: instead, He concentrated on being a humble servant, working to bring about the salvation of others (Philippians 2). This sense of working for&nbsp;<em>God's</em>&nbsp;glory must really permeate our thinking. Vincent Taylor analyses Paul’s hymn of praise to the Lord Jesus in <em><a href='B:570 2:6-11'>Phi 2:6-11</a></em> and concludes that it is an adaptation of a Jewish hymn which spoke of “the appearance of the Heavenly Man on earth”. Paul was writing under inspiration, but it seems he purposefully adapted a Jewish hymn and applied it to Jesus- to indicate the status which should truly be ascribed to the Lord Jesus. See on <em><a href='B:580 1:15'>Col 1:15</a></em>. The lowest of the 30 aeons, Sophia, "yielded to an ungovernable desire to apprehend God's nature". And Paul alludes to this in <em><a href='B:570 2:6'>Phi 2:6</a></em> by saying that Jesus by contrast didn't even consider apprehending God's nature, but instead made Himself a servant of all. As more and more is known of the literature and ideas which were extant in the first century, it becomes the more evident that Paul's writings are full of allusions to it- allusions which seek to deconstruct these ideas, replacing them with the true; and by doing so, presenting the Truth of the Gospel in the terms and language of the day, just as we seek to. See on <em><a href='B:580 2:9'>Col 2:9</a></em>.</p><p>It has been shown that the hymn of <em><a href='B:570 2:6-11'>Phi 2:6-11</a></em> is alluding to various Gnostic myths about a redeemer, the son and image of the "highest God", who comes down to earth, hides himself as a man so as not to be recognized by demons, shares human sufferings, and then disappears to Heaven having redeemed them (Documented in Rudolf Bultmann,&nbsp;<em>Theology Of The New Testament&nbsp;</em>(London: S:C:M:, 1955) p. 166. Bultmann showed that many of the 'difficult passages' in John have similar connections (<em>ibid&nbsp;</em>p. 175). I would argue that John likewise was alluding to these Gnostic and other redeemer myths in order to deconstruct them:). I suggest that these allusions are in order to deconstruct those myths. Paul's point is that the redemption of humanity was achieved by the human Jesus, through His death on the cross, and not through some nebulous mythical figure supposedly taking a trip to earth for a few years. The hymn also alludes to the many wrong ideas floating around Judaism at the time concerning Adam. Messiah was&nbsp;<em>not</em>&nbsp;Adam; Adam is compared and contrasted with Jesus in <em><a href='B:570 2:6-11'>Phi 2:6-11</a></em> - he like Jesus was made in the image of God, yet he grasped at equality with God ("you will be like God", <em><a href='B:10 3:5'>Gen 3:5</a></em>), which Jesus didn't do. The description of Jesus "being in the form of God" was therefore to highlight the similarities between Him and Adam, who was also made in the form of God. The choice Jesus faced was to die on the cross or not, and it is this choice which <em><a href='B:570 2:6-11'>Phi 2:6-11</a></em> glorifies. The context of Philippians 2 shows that it was in this that He was and is our abiding example in the daily choices we face. If His choice was merely to come to earth or stay in Heaven, then there is nothing much to praise Him for and He is not our example in this at all:&nbsp;</p>


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<p>2:7&nbsp;<em>But poured himself out-&nbsp;</em>Christ “made himself of no reputation”, or “emptied himself” (R:V:), alluding to the prophecy of his crucifixion in <em><a href='B:290 53:12'>Isa 53:12</a></em>: “He poured out his soul unto death”. He “took upon himself the form (demeanour) of a servant” by his servant-like attitude to his followers (<em><a href='B:500 13:14'>Joh 13:14</a></em>), demonstrated supremely by his death on the cross (<em><a href='B:470 20:28'>Mat 20:28</a></em>). <em><a href='B:290 52:14'>Isa 52:14</a></em> prophesied concerning Christ’s sufferings that on the cross “his visage was so marred more than any man, and his form more than the sons of men”. This progressive humbling of himself “unto death, even the death of the cross” was something which occurred during his life and death, not at his birth. We have shown the context of this passage to relate to the mind of Jesus, the humility of which is being held up to us as an example to copy. These verses must therefore speak of Jesus’ life on earth, in our human nature, and how he humbled himself, despite having a mind totally in tune with God, to consider our needs.</p><p><em>Taking the mental attitude of a servant, and was the made just the same as all ordinary men</em>- Trinitarians please note that Philippians 2 was written by Paul with his mind on the&nbsp;<em>death&nbsp;</em>not&nbsp;<em>birth</em>&nbsp;of Christ, as their false theology requires (<em><a href='B:570 2:7'>Phi 2:7</a></em> = <em><a href='B:470 10:28'>Mat 10:28</a></em>; and note the connections with Isaiah 53). The mixture of the Divine and human in the Lord Jesus is what makes Him so compelling and motivational. He was like us in that He had our nature and temptations; and yet despite that, He was different from us in that He didn't sin. Philippians 2 explains how on the cross, the Lord Jesus was so supremely "in the likeness of men"; and yet the same 'suffering servant' prophecy which Philippians 2 alludes to also makes the point that on the cross, "his appearance was so unlike the sons of Adam" (<em><a href='B:290 52:14'>Isa 52:14</a></em>). There was something both human and non-human in His manifestation of the Father upon the cross. Never before nor since has such supreme God-likeness, 'Divinity' , if you like, been displayed in such an extremely human form- a naked, weak, mortal man in His final death throes.</p><p>The Lord&nbsp;<em>taking upon himself</em>&nbsp;the form of a servant is to be connected with how at the Last Supper, He&nbsp;<em>took</em>&nbsp;(s:w:) a towel and girded Himself for service (<em><a href='B:500 13:4'>Joh 13:4</a></em>). The connection between the Last Supper and Philippians 2, which describes the Lord's death on the cross, would suggest that the Lord's washing the disciples' feet was an epitome of His whole sacrifice on the cross. The passage describing the Last Supper begins with the statement that the Lord "loved us unto the end" (<em><a href='B:500 13:1'>Joh 13:1</a></em>). This is an evident description of the cross itself; and yet His service of His followers at the Last Supper was therefore an epitome of the cross. As that Supper was "prepared" (<em><a href='B:470 26:17'>Mat 26:17</a></em>; <em><a href='B:470 26:19'>Mat 26:19</a></em>), so the Lord on the cross "prepared" a place for us in the Kingdom (<em><a href='B:500 14:1'>Joh 14:1</a></em> s:w:). As the observing disciples didn't understand what the Lord was doing by washing their feet, so they didn't understand the way to the cross (<em><a href='B:500 13:7'>Joh 13:7</a></em> cp. 36). There is thus a parallel between the feet washing and His death. But in both cases, the Lord Jesus promised them that there was coming a time when they would understand His washing of their feet; and then they would know the way to the cross, and follow Him. John describes the Lord&nbsp;<em>laying aside</em>&nbsp;His clothes in order to wash the feet of His followers with the same word he frequently employs to describe how Christ of His own volition&nbsp;<em>laid down</em>&nbsp;His life on the cross, as an act of the will (<em><a href='B:500 10:11'>Joh 10:11</a></em>; <em><a href='B:500 10:15'>Joh 10:15</a></em>; <em><a href='B:500 10:17-18'>Joh 10:17-18</a></em>); and how later His sacrificed body was&nbsp;<em>laid aside</em>&nbsp;(19:41,42; 20:2,13,15). As the Lord laid Himself down for us, epitomized by that deft laying aside of His clothes, so, John reasons, we must likewise purposefully lay down our lives for our brethren (<em><a href='B:690 3:16'>1Jn 3:16</a></em>). As He did at the last supper, so He bids us do for each other. John uses the same word for Christ's "garments" in his records of both the last supper and the crucifixion (13:4,12 cp. 19:23). It could be noted that the man at the supper without garments was seen by the Lord as a symbol of the unworthy (<em><a href='B:470 22:11'>Mat 22:11</a></em> cp. <em><a href='B:490 14:16-17'>Luk 14:16-17</a></em>). He humbled Himself to the level of a sinner; He created the story of the sinful man who could not lift up His eyes to Heaven to illustrate what He meant by a man humbling himself so that he might be exalted (<em><a href='B:490 18:14'>Luk 18:14</a></em>). And He humbled Himself (<em><a href='B:570 2:9'>Phi 2:9</a></em>), He took upon Himself the form of a servant and of a sinner, both in the last supper and the final crucifixion which it epitomized. As the Lord Jesus laid aside His garments and then washed the disciples' feet with only a towel around His waist, so at the crucifixion He laid aside His clothes and perhaps with a like nakedness, served us unto the end: the betrayers and the indifferent and the cautiously believing alike. Throughout the record of the Last Supper, there is ample evidence on the Lord's awareness of Judas' betrayal (<em><a href='B:500 13:10-11'>Joh 13:10-11</a></em>; <em><a href='B:500 13:18'>Joh 13:18</a></em>; <em><a href='B:500 13:21'>Joh 13:21</a></em>; <em><a href='B:500 13:25'>Joh 13:25</a></em>). The account in <em><a href='B:530 11:23'>1Co 11:23</a></em> likewise stresses how the Supper was performed with the Lord's full awareness of Judas' betrayal. It is perhaps therefore inevitable that we in some ways struggle with the problems of rejection, of betrayal, of being misunderstood and not appreciated by our brethren. For these were all essential parts of the Lord's passion, which He asks us to share with Him.</p><p>The Lord in His time of dying was and is the definition of self-humbling: “But he that is greatest among you shall be your servant. And whosoever shall exalt himself shall be abased; and he that shall humble himself shall be exalted” (<em><a href='B:470 23:11-12'>Mat 23:11-12</a></em>). Being a servant to others is the ‘abasing’ or s:w. humbling that will lead to exaltation. The Lord became a servant of all in His death (<em><a href='B:480 10:44-45'>Mar 10:44-45</a></em>). These things are brought together in <em><a href='B:570 2:5-11'>Phi 2:5-11</a></em>, where we are invited to have nothing less than the mind of Christ in the self-humbling of the cross: “Let this mind be in you, which was also in Christ Jesus: who…thought it not robbery to be equal with God: but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men…he humbled himself, and became obedient unto death, even the death of the cross. Wherefore God also hath highly exalted him, and given him a name…”. The seven stages of the Lord’s self-humiliation are matched by seven stages of the Father’s exaltation of Him (read on in Philippians 2 and note them). And this pattern is to be ours. This mind is to be in us. Because of this, “Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other… look not every man on his own things, but every man also on the things of others” (<em><a href='B:570 2:3-4'>Phi 2:3-4</a></em>). Every time we look on the things of others rather than just our own, not seeking our own glory but esteeming others enough to see them as worth suffering for…we have achieved the spirit of the cross, we have reached self-humbling. As the Lord died for Himself and others, so we are to look on the things of our salvation&nbsp;<em>as well as&nbsp;</em>those of others. This must be the foundation principle of all aspirations to preach or strengthen our brethren: esteeming others, thinking they are worth the effort, seeking their salvation.</p><p>"In the likeness of man::. in human form" doesn't mean that the Lord Jesus only appeared as a man, when He was in fact something else. Rather the emphasis is upon the fact that He truly was like us. Going deeper, F:F. Bruce has suggested that these terms "represent alternative Greek renderings of the Aramaic phrase&nbsp;<em>kebar-'enash&nbsp;</em>("like a son of man") in <em><a href='B:340 7:13'>Dan 7:13</a></em>" (F:F. Bruce,&nbsp;<em>Paul And Jesus</em>&nbsp;(London: S:P:C:K:, 1977) p. 77).</p>


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<p>2:8- see on <em><a href='B:650 2:3'>Heb 2:3</a></em>.</p><p><em>And being perceived as a normal man, he humbled himself, becoming obedient unto death-&nbsp;</em>“Became obedient” suggests that in His mind the Lord worked down and down, until He came to the final humility of the cross. Likewise <em><a href='B:650 2:9'>Heb 2:9</a></em> describes how Christ was "made lower" than Angels- the same Greek word is translated "decrease”. He was decreased lower than the Angels "by the suffering of death"; perhaps because previously the Angels had been subject to Him, but in His time of dying he was 'decreased' to a lower position?</p><p>He wasn’t a God who came down to us and became human; rather is He the ordinary, very human guy who rose up to become the Man with the face of God, ascended the huge distance to Heaven, and received the very nature of God. It’s actually the very opposite to what human theology has supposed, fearful as they were of what the pattern of this Man meant for them. The pre-existent view of Jesus makes Him some kind of Divine comet which came to earth, very briefly, and then sped off again, to return at the second coming. Instead we see a man from amongst men, arising to Divine status, and opening a way for us His brethren to share His victory; and coming back to establish His eternal Kingdom with us on this earth, His earth, where He came from and had His human roots. Take a passage must beloved of Trinitarians, Philippians 2. We read that Jesus was found (<em>heuretheis</em>) in fashion (<em>schemati</em>) as a man, and He humiliated Himself (<em>tapeinoseos</em>), and thereby was exalted. But in the next chapter, Paul speaks of&nbsp;<em>himself</em>&nbsp;in that very language. He speaks of how he, too, would be “found” (<em>heuretho</em>) con-formed to the example of Jesus in His death, and would have his body of humiliation (<em>tapeinoseos</em>) changed into one like that of Jesus, “the body of his glory”. We aren’t asked to follow the pattern or&nbsp;<em>schema</em>&nbsp;of a supposed incarnation of a God as man. We’re asked to follow in the path of the Lord Jesus, the Son of man, in His path to glory. Repeatedly, we are promised that&nbsp;<em>His</em>&nbsp;glory is what we will ultimately share, at the end of our path of humiliation and sharing in His cross (<em><a href='B:520 8:17'>Rom 8:17</a></em>; <em><a href='B:540 3:18'>2Co 3:18</a></em>; <em><a href='B:500 17:22'>Joh 17:22</a></em>; <em><a href='B:500 17:24'>Joh 17:24</a></em>). The more we think about it, the idea of Jesus as a Divine comet sent to earth chimes in with some of the most popular movies. Think of&nbsp;<em>Superman</em>&nbsp;and&nbsp;<em>Star Trek</em>- the hero descends to earth in order to save us. Or take the "Lone Ranger" type Westerns, set in some wicked, sinful, hopeless town in the mythical American West::. and in rides the outsider, the heroic cowboy, and redeems the situation:&nbsp;The huge success of these kinds of story lines suggests that we like to think we are powerless to change, that our situation is hopeless and beyond human salvation::. an outsider is needed to save us, as we look on as spectators, feeling mere pawns in a cosmic drama. And this may explain the attraction of trinitarianism and a Divine comet-like Christ who hit earth for 33 years. It breeds painless spectator religion::. go to church, hear the Preacher, watch the show, come home and spend another rainy Sunday afternoon wondering quite what to do with your life. Yet the idea of a&nbsp;<em>human</em>Saviour, one of us rising up above our own humanity to save us::. this demands so much more of us, for it implies that we're not mere spectators at the show, but rather can really get involved ourselves.</p><h4><em>Even the death of the cross</em>- Our Lord Jesus seems to have gone through seven stages of progressive humbling of himself, rungs up (down) the ladder, before He was&nbsp;<em>made&nbsp;</em>perfect (complete) by His sufferings (<em><a href='B:650 2:10'>Heb 2:10</a></em>); which equate with the seven aspects of His glorification which this hymn goes on to list. The climax of His humiliation was being obedient not only to death, but even to the death of the cross. In our Lord's progression towards that ultimate height, of laying down his life for others, we see our ultimate prototype. He stepped progressively downwards in the flesh, that He might climb upwards in the Spirit. So <em><a href='B:570 2:6-9'>Phi 2:6-9</a></em> describes the progressive humiliation of the Lord Jesus on the cross (not in His birth, as Trinitarian theology has mistakenly supposed. Note the allusions back to Isaiah 53):&nbsp;<em>There&nbsp;</em>He was supremely "in the form of God", but notwithstanding this He took even further the form of a servant. In that blood and spittle covered humility and service, we see the very form and essence of God. My understanding of <em><a href='B:570 2:8'>Phi 2:8</a></em> is that being in the form of God, being the Son of God and having equality with God are parallel statements. The Lord understood being 'equal with God' as some kind of idiom for His Divine Sonship (<em><a href='B:500 5:18'>Joh 5:18</a></em>; <em><a href='B:500 10:33'>Joh 10:33</a></em>; <em><a href='B:500 19:7'>Joh 19:7</a></em>). He was in God's form, as His Son, and He therefore didn't consider equality with God something to be snatched; He had it already, in that He was the Son of God. In other words, "He considered it not robbery to be equal with God" is to be read as a description of the exaltedness of His position as Son of God; not as meaning that it never even occurred to Him to try to be equal with God. He was equal with God in the sense that He and the Father were one, spiritually, and on account of the fact that Jesus was the begotten Son of the Father. This interpretation depends upon understanding 'being equal with God' as an idiom for being the Son of God; it doesn't, of course, mean that 'Jesus is God' in the Trinitarian sense. There, on the cross, the Lord Jesus was the form of God, equal with God in that sense, the only begotten Son. And yet on the cross His form was marred more than that of any man, He finally had no form that could be desired (<em><a href='B:290 52:14'>Isa 52:14</a></em>; <em><a href='B:290 53:2'>Isa 53:2</a></em>). And yet this was the form of God:&nbsp;<em>He</em>&nbsp;was contorted and marred more than ever, there was no beauty in&nbsp;<em>Him</em>&nbsp;that men should desire Him, in those hours in which His Son suffered there. The Lord Jesus then had the form of God, although in His mind He had taken the form of a servant. The Lord made Himself a servant in His mind; He looked not on His own things, but on those of others (<em><a href='B:570 2:4'>Phi 2:4</a></em>; <em><a href='B:570 2:7'>Phi 2:7</a></em>). This is the context of Philippians 2; that we should have the&nbsp;<em>mind</em>&nbsp;of Christ, who disregarded His own status as Son of God and humbled Himself, even to death on the cross, so that we might share His status. His example really is ours, Paul is saying (which precludes this passage describing any 'incarnation' at the birth of Christ). The Lord had spoken about the crucial need for a man to humble himself if he is to be exalted (<em><a href='B:490 14:11'>Luk 14:11</a></em>); and this is evidently in Paul's mind when he writes of Christ humbling Himself and then being exalted. He saw that the Lord lived out on the cross what He had asked of us all. If that example must be ours, we can't quit just because we feel rejected and misunderstood and not appreciated by our brethren:&nbsp;<em>For this is the very essence of the cross we are asked to share:&nbsp;</em>See on <em><a href='B:500 19:19'>Joh 19:19</a></em>.</h4><p>Trinitarian theology uses Philippians 2 to justify their 'V-pattern' view of Christ- that He was high in glory in Heaven, then descended briefly to earth, and then returned to high glory in Heaven. All such talk of a V-pattern, albeit on the lips of eloquent churchmen and theologians, is frankly a serious missing of the point. Philippians 2 - and the whole teaching of Jesus- is that the true greatness is in humility, the servant of all becomes Lord of all. The pinnacle, the zenith, the acme- was in the humility of the cross. The New Testament presents the death of Christ as His final victory, the springboard to a J-curve growth, involving even literal ascent into Heaven. What seemed to be defeat turned out to be the ultimate victory.</p>


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<p>2:9&nbsp;<em>Wherefore God highly exalted him-&nbsp;</em>The Lord Jesus "humbled himself", and was later "highly exalted" (<em><a href='B:570 2:9'>Phi 2:9</a></em>), practising His earlier teaching that he who would humble himself and take the lowest seat at the meal would be exalted higher (<em><a href='B:470 23:11-12'>Mat 23:11-12</a></em>; <em><a href='B:490 14:10-11'>Luk 14:10-11</a></em>). The Lord Jesus at the Last Supper humbled Himself from the seat of honour which He had and took not only the lowest seat, but even lower than that: He washed their feet as the servant who didn't even have a place at the meal. And both James and Peter saw the Lord's humbling Himself at that supper and His subsequent exaltation as a direct pattern for us to copy (<em><a href='B:660 4:10'>Jas 4:10</a></em>; <em><a href='B:670 5:6'>1Pe 5:6</a></em>). Paul takes things one stage even further. He speaks of how he humbled himself, so that<em>his hopelessly weak and ungrateful brethren</em>&nbsp;might be exalted (<em><a href='B:540 11:7'>2Co 11:7</a></em>). He is evidently alluding to the Gospel passages which speak of how we must humble ourselves so that&nbsp;<em>we</em>&nbsp;may be exalted (<em><a href='B:470 23:11-12'>Mat 23:11-12</a></em>; <em><a href='B:490 14:10-11'>Luk 14:10-11</a></em>). But Paul sees&nbsp;<em>his</em>&nbsp;exaltation, which his humbling would enable, as being identical to&nbsp;<em>theirs</em>. He doesn't say: 'I humbled myself so that I may be exalted'. He speaks of how he humbled himself so that&nbsp;<em>they</em>&nbsp;might be exalted.</p><p>We can understand <em><a href='B:540 8:9'>2Co 8:9</a></em> in this same context- the choice of Jesus to 'become poor' for our sakes is held up as an example to the Corinthians, to inspire their financial giving. The choice is whether or not to live out the cross in our lives- rather than deciding whether or not to come down from Heaven to earth. Jesus gave up the 'riches' of His relationship with God, calling Him "abba", to the 'poverty' of the cross, in saying "My God, Why have you forsaken me?" (<em><a href='B:470 27:46'>Mat 27:46</a></em>). Poverty was associated with crucifixion, rather than with a God coming from Heaven to earth: "Riches buy off judgment, and the poor are condemned to the cross" (Quoted in Martin Hengel,&nbsp;<em>Crucifixion In The Ancient World</em>&nbsp;(Philadelphia: Fortress Press, 1977) p. 60 note 15. ). It is Christ's cross and resurrection, and not this supposed 'incarnation', which is repeatedly emphasized as being the source of our salvation (<em><a href='B:520 5:15'>Rom 5:15</a></em>; <em><a href='B:520 5:21'>Rom 5:21</a></em>; <em><a href='B:550 2:20'>Gal 2:20</a></em>; <em><a href='B:550 3:13'>Gal 3:13</a></em>; <em><a href='B:560 1:6'>Eph 1:6</a></em>; <em><a href='B:540 5:21'>2Co 5:21</a></em>; <em><a href='B:670 3:18'>1Pe 3:18</a></em>). This is a far cry from the teaching of Irenaeus, one of the so-called 'church fathers', that Christ "attached man to God by his own incarnation" (<em>Against Heresies</em>&nbsp;5:1:1). The New Testament emphasis is that we were reconciled to God by the&nbsp;<em>death</em>&nbsp;of His Son. The whole of Philippians 2 is about the Lord's attitude in His&nbsp;<em>death</em>&nbsp;and not at His&nbsp;<em>birth</em>. It was&nbsp;<em>after</em>His birth but&nbsp;<em>before&nbsp;</em>His death that the Lord could talk of his freedom of decision as to whether or not to lay down His life (<em><a href='B:500 10:18'>Joh 10:18</a></em>)- and it is this decision which <em><a href='B:570 2:9-11'>Phi 2:9-11</a></em> is glorifying.</p><p><em>And gave to him the name which is above every name</em>- These verses are taken to mean that Jesus was God, but at his birth he became a man. It is significant that this is almost the only passage which can be brought forward to explain away the ‘missing link’ in Trinitarian reasoning - how Jesus transferred himself from being God in Heaven to being a baby in Mary’s womb. Yet “God also has highly exalted” Jesus “and given him a name” (:9) shows that Jesus did not exalt himself - God did it. It follows that he was not in a state of being exalted before God did this to him, at his resurrection.</p><p>Jesus carried the name of Yahweh when on earth- He came in the Father's Name (<em><a href='B:500 5:43'>Joh 5:43</a></em>) and did and said many things which previously had been specific to Yahweh. Thus He walked on the water and stilled the waves as Yahweh was said to do (<em><a href='B:230 107:29'>Psa 107:29</a></em>);&nbsp;yet <em><a href='B:570 2:9'>Phi 2:9</a></em> implies He was given the Name at His ascension: "God also hath highly exalted Him and given Him the Name which is above every name". Does this suggest there are degrees of God manifestation and degrees of bearing His Name?</p><p>Peter preached in and about the name of Jesus- this is emphasized (<em><a href='B:510 2:31'>Act 2:31</a></em>; <em><a href='B:510 2:38'>Act 2:38</a></em>; <em><a href='B:510 3:6'>Act 3:6</a></em>; <em><a href='B:510 3:16'>Act 3:16</a></em>; <em><a href='B:510 4:10'>Act 4:10</a></em>; <em><a href='B:510 4:12'>Act 4:12</a></em>; <em><a href='B:510 4:17-18'>Act 4:17-18</a></em>; <em><a href='B:510 4:30'>Act 4:30</a></em>; <em><a href='B:510 5:28'>Act 5:28</a></em>; <em><a href='B:510 5:40-41'>Act 5:40-41</a></em>; <em><a href='B:510 10:43'>Act 10:43</a></em>). The excellence of knowing Him and His character and the wonder of the exalted Name given on His ascension (<em><a href='B:570 2:9'>Phi 2:9</a></em>; <em><a href='B:730 3:12'>Rev 3:12</a></em>) lead Peter to witness. Because of His exaltation, we confess Jesus as Lord to men, as we later will to God at judgment (<em><a href='B:570 2:9'>Phi 2:9</a></em>). According as we confess Him before men, so our judgment will reflect this.</p><p><em><a href='B:570 2:9'>Phi 2:9</a></em> in the AV says that the Lord Jesus has a name “above" every name. Yet His Name surely cannot be “above" that of Yahweh. The Greek for “above" is usually translated “for the sake of", and I would suggest we read <em><a href='B:570 2:9'>Phi 2:9</a></em> as saying that the name of Jesus is for the sake of every name, in that every man and woman was potentially comprehended in His all-representative sacrifice. By baptism into the name of Jesus, they confess that Jesus Christ is Lord, to the glory of God the Father. There was and is no other name given under Heaven by which men can be saved; “every name" under the whole Heaven must take on the name of Jesus in baptism. This is why Acts associates His exaltation (<em><a href='B:510 2:33'>Act 2:33</a></em>; <em><a href='B:510 5:31'>Act 5:31</a></em>) and His new name (<em><a href='B:510 2:21'>Act 2:21</a></em>; <em><a href='B:510 2:38'>Act 2:38</a></em>; <em><a href='B:510 3:6'>Act 3:6</a></em>; <em><a href='B:510 3:16'>Act 3:16</a></em>; <em><a href='B:510 4:10'>Act 4:10</a></em>; <em><a href='B:510 4:12'>Act 4:12</a></em>; <em><a href='B:510 4:18'>Act 4:18</a></em>; <em><a href='B:510 4:30'>Act 4:30</a></em>; <em><a href='B:510 5:40'>Act 5:40</a></em>) with an appeal for men and women to be baptized into that Name. Realizing the meaning of the Name of Jesus and the height of His exaltation meant that they realized how “all men" could have their part in a sacrifice which represented “all men". And thus they were motivated to preach to “all men". And thus Paul’s whole preaching ministry was a bearing of the Name of Jesus before the Gentiles (<em><a href='B:510 9:15'>Act 9:15</a></em>).<br/>Christ as our representative means that He is the representative of the church as a whole, the entire body of persons who are “in Christ”, we each have some unique contribution to His body upon earth. This is why He suffered&nbsp;<em>so</em>&nbsp;much- so that He found a fellow feeling true with every tempted mind which is in Him. In society and the workplace, nobody is irreplaceable, no cog can somehow not be replicated albeit in a slightly different form. But the part we have to play in Him is unique and in one sense irreplaceable by anyone else. He has been highly exalted and given a name&nbsp;<em>huper</em>&nbsp;every name, that each of us should bow our knees before Him (<em><a href='B:570 2:9'>Phi 2:9</a></em>):&nbsp;<em>Huper</em>&nbsp;here is usually translated “above”, but perhaps the idea is rather that through His representative sufferings, the Lord has now a Name&nbsp;<em>for</em>&nbsp;every one of our names / personalities / histories / characters. He tasted death&nbsp;<em>for</em>&nbsp;every man (<em><a href='B:650 2:9'>Heb 2:9</a></em>), and we are therefore to be&nbsp;<em>for</em>&nbsp;Him and all that are in Him. His whole suffering&nbsp;<em>for</em>&nbsp;us was to leave us an example, that we should follow in His steps to the cross (<em><a href='B:670 2:21'>1Pe 2:21</a></em>). Forasmuch as He suffered&nbsp;<em>for</em>&nbsp;us, we are to arm ourselves likewise with that same mind (<em><a href='B:670 4:1'>1Pe 4:1</a></em> - this is repeating the teaching and reasoning of Philippians 2, that we should have the same mind in us which was in Jesus at the time of His death). As He laid down His life&nbsp;<em>for</em>&nbsp;us, so we should lay down our lives&nbsp;<em>for</em>&nbsp;our brethren (<em><a href='B:690 3:16'>1Jn 3:16</a></em>)- in all the myriad of large and small sacrifices this requires, from phone calls through thoughtful comments and cash generosity to literal death&nbsp;<em>huper</em>&nbsp;others if that’s what’s required. His whole priestly, reconciliatory work is to be ours. Not that&nbsp;<em>we</em>&nbsp;are Saviours of the world in ourselves, but we are to do this work&nbsp;<em>huper</em>&nbsp;Him and&nbsp;<em>huper</em>&nbsp;this world.</p>


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<p>2:10&nbsp;<em>That in the name of Jesus every knee should bow, of those in heaven and those on earth and those under the earth</em>- These words are alluding to <em><a href='B:290 45:23-24'>Isa 45:23-24</a></em>: “:::unto me every knee shall bow, every tongue shall swear. Surely, shall one say, in the Lord have I righteousness and strength". We all find humility difficult. But before the height of His exaltation, a height which came as a result of the depth of the degradation of the cross, we should bow our knees in an unfeigned humility and realization of our sinfulness, and thankful recognition of the fact that through Him we are counted righteous. The reference in <em><a href='B:570 2:10-11'>Phi 2:10-11</a></em> to every knee bowing and every tongue confessing the Lordship of Jesus is perhaps a reference back to the great commission to take Him to all peoples. That day when every knee would bow to the Lord Jesus will be the result of the outcome of His exaltation. A grasp of who the Lord Jesus really is and the height of His present exaltation will naturally result in a confession of Him to the world, as well as a deep personal obedience to His word and will (<em><a href='B:650 2:1'>Heb 2:1</a></em>).</p><p>In <em><a href='B:570 2:10'>Phi 2:10</a></em>, the Lord Jesus is said to have been given power over all beings in heaven, earth and the nether–world. The Romans understood the world to be divided into these three spheres of the cosmos. But this passage is based upon <em><a href='B:290 45:23'>Isa 45:23</a></em>, which says that God has total supremacy – and this has been granted to His Son. As I understand it, Paul is reasoning that if God is all powerful, and if that power has been given to the Lord Jesus, then whatever cosmology there is around, e:g. belief in a nether–world, well, in that case, Jesus has all power over that as well. The same argument applies to demons. If they exist, well the essence is that they are well and truly under the Lord’s control and aren’t essentially powerful. Paul doesn’t so much ridicule the idea of a nether–world, rather he takes the view, as Jesus did in His dealings with the demon issue, that God’s power is so great that their existence is effectively not an issue.</p>


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<p>2:11&nbsp;<em>And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father</em>- The whole process of Christ’s humbling of himself and subsequent exaltation by God was to be “to the glory of God the Father”. God the Father is not, therefore, co-equal with the Son. <em><a href='B:290 45:20-24'>Isa 45:20-24</a></em> speaks of how “all the ends of the earth" will look unto “a just God and a Saviour Jesus" and be saved- evident reference back to the brazen serpent lifted up for salvation. The result of this is that to Him “every knee shall bow, and every tongue confess" his moral failures, rejoicing that “in the Lord have I righteousness and strength:::in the Lord shall all the seed of Israel be justified, and shall glory". These words are quoted in <em><a href='B:570 2:11'>Phi 2:11</a></em> in description of the believer’s response to the suffering Saviour. And yet they are quoted again in <em><a href='B:520 14:10-12'>Rom 14:10-12</a></em> regarding our confession of sin before the Lord at judgment day. The connections mean simply this: before the Lord’s cross, we bow our knee and confess our failures, knowing the imputation of His righteousness, in anticipation of how we will bow before Him and give our miserable account at the judgment. And both processes are wonderfully natural. We must simply allow the power of a true faith in His cross to work out its own way in us. At the judgment, no flesh will glory in himself, but only in the Lord Jesus (<em><a href='B:530 1:29'>1Co 1:29</a></em>). And even now, we glory in His cross (<em><a href='B:550 6:14'>Gal 6:14</a></em>).</p><table><tr><td></p><h4><em><a href='B:290 45:23-25'>Isa 45:23-25</a></em> cp. <em><a href='B:520 14:11-12'>Rom 14:11-12</a></em>, about our reaction at the judgment seat</td><td>Philippians 2, about our reaction to the cross of Christ today</td><td></td></tr><tr><td>:23 every knee shall bow</td><td>:10 every knee shall bow</td><td></td></tr><tr><td>:23 every tongue shall swear</td><td>:11 every tongue shall confess</td><td></td></tr><tr><td>:24 in the Lord</td><td>:11 Jesus Christ is Lord</td><td></td></tr><tr><td>:25 shall glory</td><td>:11 to the glory of God</td><td></td></tr></table><p>Clearly our response to the cross is a foretaste of our response to the judgment experience.</h4>


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<p>2:12&nbsp;<em>So then, my beloved, even as you have always obeyed, not as in my presence only, but now much more in my absence-&nbsp;</em>The fact they needed exhortation to be obedient when Paul was not present with them is another hint that Paul's warm commendations of them in chapter 1 were how he wished to see things, or because he as it were shared the Lord's approach of imputing righteousness. We noted the same about his "confidence" in the Corinthians, when he goes on to be far less than confident in them (see on <em><a href='B:540 7:16'>2Co 7:16</a></em>).</p><p><em>Work out your own salvation with fear and trembling</em>- This exhortation is in the light of his preceding poem about the Lord's total focus upon us on the cross. This should motivate us to respond; His efforts for our salvation should elicit similar from us. The "fear and trembling" would more speak of our deep respect for what He has done for us, rather than any idea of our being petrified as to the outcome of judgment day. The parable of the unjust steward makes the point that in the Kingdom, the faithful will be given by Christ "the true riches::. that which is your (very) own" (<em><a href='B:490 16:12'>Luk 16:12</a></em>). The reward given will to some degree be totally personal. Each works out his&nbsp;<em>own</em>&nbsp;salvation, such as it will be (<em><a href='B:570 2:12'>Phi 2:12</a></em>)- not in the sense of achieving it by works, but rather that the sort of spirituality we develop now will be the essential person we are in the eternity of God's Kingdom.</p><p>Moses' last speeches are often referred to by Paul here (e:g. <em><a href='B:570 2:15'>Phi 2:15</a></em> = <em><a href='B:50 32:5'>Deu 32:5</a></em>; <em><a href='B:570 2:28'>Phi 2:28</a></em> = <em><a href='B:50 31:16'>Deu 31:16</a></em>; <em><a href='B:570 2:12'>Phi 2:12</a></em> = <em><a href='B:50 31:8'>Deu 31:8</a></em>; <em><a href='B:50 31:27'>Deu 31:27</a></em>; <em><a href='B:50 31:29'>Deu 31:29</a></em>). This could be a hint that the suggestion on 1:1 was correct- that Paul wrote to the Philippians at the very end of his life, facing death in prison.</p>


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<p>2:13&nbsp;<em>For it is God who works in you, both to will and to work, for His good pleasure</em>- Christianity is meant to be lived in a community. Indeed, God has created salvation in a community, in the body of Christ. “Work out your plural salvation::. for it is God who is working in your midst as a body” (<em><a href='B:570 2:12-13'>Phi 2:12-13</a></em>). But our working out (:12) is in response to God's working within us, in our hearts. The initiative is his. He works in us to work s:w. His will- this is fair emphasis on the fact that God is really at work within us, in our hearts. And the will of God is that none of His should perish, but we should all be saved. <em><a href='B:560 1:11'>Eph 1:11</a></em> likewise connects God's will with His working in us. Clearly enough, this working is by the Spirit, which works s:w. in each believer (<em><a href='B:530 12:6'>1Co 12:6</a></em>; <em><a href='B:530 12:11'>1Co 12:11</a></em>; <em><a href='B:550 3:5'>Gal 3:5</a></em>). <em><a href='B:560 3:18-20'>Eph 3:18-20</a></em> states that this working s:w. is through the gift of the Spirit "in the inner man". But we are to respond to that working of God- just as Paul laboured according to God's working which worked mightily within him (<em><a href='B:580 1:29'>Col 1:29</a></em>).</p>


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<p>2:14&nbsp;<em>Do all things without complaining and questionings</em>- In the preceding light of the Lord's death for us with a mind totally focused upon our redemption, reflecting the will of God for our salvation, and His continued working within us to that end::. we should be focused on far higher things than complaining and academic questions and the striving which accompanies them. Our way of life will make an inevitable witness to the world. Simply not moaning and groaning in the daily round will be a holding out of the word of life to those with whom we trudge through this life (<em><a href='B:570 2:14'>Phi 2:14</a></em> cp. 16). The allusion is to how Israel were saved with such great salvation- but murmured and questioned instead of rejoicing in it (<em><a href='B:530 10:10'>1Co 10:10</a></em>).</p>


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<p>2:15- see on <em><a href='B:470 3:11'>Mat 3:11</a></em>; <em><a href='B:500 3:18'>Joh 3:18</a></em>.</p><p><em>That you may become blameless and harmless, children of God without blemish, in the midst of a crooked and perverse generation; among whom you shine as lights in the world</em>- "Blameless and harmless" alludes to <em><a href='B:490 1:6'>Luk 1:6</a></em> (as does <em><a href='B:590 3:13'>1Th 3:13</a></em>). We are to have the serene spirituality, all down the years, of Zacharias and Elizabeth. "Become::." continues the idea that the Philippians had been given the Spirit, but had much growth left. Lights shining is alluding to the Septuagint of <em><a href='B:340 12:3'>Dan 12:3</a></em>, concerning the saints in the Kingdom shining as the stars. Once it is appreciated that we are now in the spiritual heavenlies (<em><a href='B:560 2:6'>Eph 2:6</a></em>) then this makes sense. And Paul was using language which Moses had earlier used of how apostate Israel were the "crooked and perverse generation" (<em><a href='B:50 32:5'>Deu 32:5</a></em>). The point of his allusion may have been that despite the darkness and apostasy of the surrounding brotherhood, we must all the same shine with the constancy of the stars. Those among God's people who break their covenant with Him, He sees as the world. Thus Moses prophesied of an apostate Israel: "They have dealt corruptly with God, they are no longer his children because of their blemish; they are a perverse and crooked generation" (<em><a href='B:50 32:5'>Deu 32:5</a></em> RSV). These very words are used by Paul here regarding the Gentile world. Apostate Israel are the&nbsp;pagan world; and therefore the rejected at the day of judgment will be condemned along with the world (<em><a href='B:530 11:32'>1Co 11:32</a></em>). Likewise <em><a href='B:290 42:1-2'>Isa 42:1-2</a></em> concerning Christ's witness to the&nbsp;<em>Gentiles</em>&nbsp;is quoted in <em><a href='B:470 12:19'>Mat 12:19</a></em> regarding His witness to an apostate Israel. Israel were to be made like “the tope of a rock” just as Gentile Tyre would be (<em><a href='B:330 24:7'>Eze 24:7</a></em>; <em><a href='B:330 26:4'>Eze 26:4</a></em>). “Fill ye up then the measure of your fathers”, the Lord said to Israel (<em><a href='B:470 23:32'>Mat 23:32</a></em>)- yet He was alluding to how the Gentile Amorites filled up the cup of God’s judgments and then had to drink it. Pharaoh's heart was hardened to bring about God's glory, but Paul uses the very same language, in the same context, to describe what was happening to an apostate, Egypt-like Israel (<em><a href='B:520 9:17'>Rom 9:17</a></em>). Korah and his company were swallowed by the earth, using the very language which Moses so recently had applied to how the Egyptians were swallowed by the earth at the Red Sea (<em><a href='B:20 15:12'>Exo 15:12</a></em>).</p>


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<p>2:16&nbsp;<em>Holding fast the word of life, so that I may rejoice in the day of Christ that I have not run in vain or laboured in vain</em>- The context of shining as lights in the world encourages me to translate "holding fast" as in AV, "holding forth". The Lord Jesus was the light of the world; and by doing “all things without murmuring and disputing… blameless and harmless as the Lamb…&nbsp;<em>you</em>&nbsp;shine as lights in the world, holding forth the word of life” i:e. the Lord Jesus; <em><a href='B:570 2:14-16'>Phi 2:14-16</a></em>. Paul felt he would have "run in vain" if his converts didn't in their turn preach. The quality of our converts affects the nature of our final reward- for Paul elsewhere uses the image of a race as a symbol for the Christian life which ends in the victory of the Kingdom. But whether he won or lost, he felt that the whole thing would be meaningless if they did not spiritually develop. If as suggested on 1:1 and 2:12,17,23; 3:13,20; 4:1,13 Paul was writing this at around the time he wrote 2 Timothy 4, his comment there that he had run a good race in <em><a href='B:620 4:7'>2Ti 4:7</a></em> therefore meant that he was satisfied with the fruit of his labours amongst his converts; for here in 2:16 he says that his race would have been run in vain if they were not spiritually fruitful. And yet all in Asia left him, and so many of his converts clearly fell away, according to how he writes to the Galatians and Corinthians. But some did not, especially some at Philippi, and so he considered his race to have been successful. We too can follow his example and see the glass half full rather than half empty. Paul's joy at the last day was to be a function of the efforts he made in this very brief life for others. And this is the thought which gives eternal significance to our patient teaching and involvement with others who are on the path to the Kingdom. Even a career helping unbelievers will not have the same eternal result; for those folks shall be eternally dead. But life lived for others in Christ shall have this eternal joy of fulfilment. Paul, like us, therefore had a personal investment in the spiritual success of those in his life.</p>


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<p>2:17- see on <em><a href='B:620 4:6-8'>2Ti 4:6-8</a></em>.</p><p><em>Yes, and if I am poured out as a drink offering upon the sacrifice and service of your faith, I am glad and rejoice with you all</em>- As noted on :16, the nature of our eternal experience will be a reflection of what we have sacrificed for others in this life. Paul saw his life as the drink offering which gave acceptability and completeness to the sacrifice of those for whom he laboured. The believer’s death is a pouring out of blood on the altar (<em><a href='B:570 2:17'>Phi 2:17</a></em> Gk; <em><a href='B:730 6:9'>Rev 6:9</a></em>), which is language highly appropriate to the Lord’s death. It follows from this that the death of one in Christ is the pinnacle of their spiritual maturity, as the Lord’s death was the pinnacle of his. It is a spiritual victory, more than the temporal victory of the flesh which it can appear. The only other time we encounter the Greek word for 'poured out as a drink offering' is in <em><a href='B:620 4:6'>2Ti 4:6</a></em>, where Paul felt he was ready to be poured out. This is another reason for thinking that Philippians was written at the very end of Paul's life; see on 1:1; 2:12,16,23.</p><p>Paul says that he saw his brethren as an altar, upon which he was being offered up as a sacrifice. He saw his brethren as the means by which he could serve God. And for us too, the community of believers, the ecclesia, be they strong or weak, a pain in the neck or wonderful encouragement, are simply the method God has chosen for us to offer ourselves to Him. Running around for others, caring of others, patient sensitivity with our brethren… these are but the altar provided by God, upon which we can serve Him and give ourselves to Him.</p><p>"I am glad and rejoice" is in the present tense; Paul has said that their final acceptance will be his eternal joy at the last day (:16). But we are to live the Kingdom life now, for in this sense we "have eternal life" in that we are living the kind of life which we shall eternally live. Paul felt the Philippians were on track to the Kingdom; if the Lord came at that moment, they would be accepted. And so he rejoiced for them right now.</p>


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<p>2:18&nbsp;<em>And in the same manner you also should be glad and rejoice with me</em>- As explained on :16 and :17, Paul would rejoice eternally at the last day because of their salvation; but they were on track for salvation, and so Paul rejoiced even now. And he asks them to share that joy, as if they were in some unnecessary doubt about their salvation. There will be both now and eternally a mutuality in our joy. Joy in its true sense is not selfish; to rejoice regarding issues only pertinent to ourselves would surely be selfish.</p>


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<p>2:19&nbsp;<em>But I hope in the Lord Jesus to send Timothy to you soon, so that I may also be cheered by news of you</em>- Paul's joy in their salvation was because he believed they would be saved, just as we ought to believe that others far away from us shall be saved. But he intended to send Timothy to them to actually know the real state of their faith, so that his joy could be based on reality rather than blind faith that they were strong in the Lord and on track for salvation. Paul's "hope in the Lord Jesus" indicates that he saw the Lord Jesus as the One who would decide whether or not Timothy's visit would happen. The Lord is indeed so very active, permitting or blocking various things in our lives, and certainly not sitting idle in Heaven leaving us to our own devices. As noted on 1:1, if this sending of Timothy to Philippi was at the time of 2 Timothy 4, this was indeed a sacrifice. For Paul felt abandoned and forgotten by all, and had begged Timothy to come to him in prison; and this letter to the Philippians was written by Paul and Timothy together whilst Paul was imprisoned (1:1).</p>


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<p>2:20&nbsp;<em>For I have no one likeminded, who will truly care for your welfare</em>- Timothy's visit was so as to return to Paul with good news about their spiritual state (:19), but this would perhaps be a result of Timothy's true care for their spiritual welfare. The "care" of all the churches daily pressed upon Paul, and had nobody else who had this same mind as he did apart from Timothy:&nbsp;</p>


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<p>2:21- see on <em><a href='B:530 13:5'>1Co 13:5</a></em>.</p><p><em>For they all seek their own, not the things of Jesus Christ</em>- Paul realized more clearly the apostasy of the brotherhood; "all men seek their own" he commented, in conscious allusion to his earlier words that such self-seeking should not be the case amongst the ecclesia (<em><a href='B:530 10:24'>1Co 10:24</a></em>). Paul was clearly disappointed in how little care there was for the spiritual welfare of others; he felt Timothy was the only one who 'got it'. And yet he is so positive about his brethren, whilst seeing their deep weaknesses. His 'cup half full' approach was therefore not the result of some naive, Alice in wonderland optimism. It was the more notable because he was not blind to the weaknesses of his brethren. He really believed what he wrote about the imputation of righteousness.</p>


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<p>2:22&nbsp;<em>But you know his proven character, that as a son with his father he served as an apprentice with me in declaring the gospel</em>- Paul has been explaining that he feels Timothy is the only one who really 'got it' about caring for the spiritual welfare of others (:20,21). But he partly attributes this to how Paul had spiritually nurtured him, to the point that although Paul had not baptized Timothy, he considered him his spiritual son.</p>


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<p>2:23&nbsp;<em>Therefore I hope to send him at once, as soon as I see how it goes with me</em>- This would suggest that Paul was at a critical point in his imprisonment, as noted on chapter 1. He wanted Timothy with him if it came to having to die. Paul is here apparently more realistic about his situation; in 1:19 he had written of being confident of his release from prison and his continued living in order to strengthen the Philippians. But now he is more realistic, recognizing that he doesn't actually know how things will turn out. There is no record of Paul revisiting Philippi, and so we can assume that perhaps things did not turn out as Paul confidently hoped, and he was executed. In this case this letter to the Philippians was written at the end of Paul's life. His great theme of joy was because he indeed was finishing his race with joy (<em><a href='B:510 20:24'>Act 20:24</a></em>).</p>


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<p>2:24&nbsp;<em>But I trust in the Lord that I myself also shall come shortly</em>- In 1:19-23 Paul speaks as if his desire to not die but continue living had been accepted by the Lord, and so that was how it would be. But it was a matter of trust / faith, although Paul speaks of what he prayed for as if he had actually received it. As soon as his case was decided positively, Paul would send Timothy to them, and then himself follow shortly afterwards. These were his plans, but there is no record of them coming true.</p>


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<p>2:25- see on <em><a href='B:590 3:1'>1Th 3:1</a></em>.</p><p><em>But I considered it necessary to send to you Epaphroditus, my brother and fellow-worker and fellow-soldier, and your messenger and minister to my need</em>- The "But::." suggests that Paul knew there would still be some time before his case was decided, and so he had sent Epaphroditus to them, even though this brother was the one who was arranging for Pauls care whilst incarcerated. It was largely over to relatives and friends to provide for the imprisoned, and so this was a huge sacrifice. Especially as Paul writes in 2 Timothy 4 as if he lacked even a cloak and writing equipment. We observe that the church in Rome, who he had felt so warmly towards in his letter to them, were not providing for him. This was indeed a sad way for such a great missionary to meet his end- ignored or avoided by his local brethren. We may consider Paul as the leading light of the early church, but that is not how he was perceived at the time. All Asia turned away from him. He describes Epaphroditus as the one "that ministered to my need". The Greek for "ministered" is used in the LXX concerning the priests (and Joshua) ministering to Moses in practical things; one of several examples of where Paul saw himself as Moses.</p>


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<p>2:26- see on <em><a href='B:480 14:36'>Mar 14:36</a></em>.</p><p><em>Since he was longing for you all, and was distressed because you had heard that he was sick</em>- His longing for them was the longing Paul had for them (1:8 s:w:). Like Timothy, he shared Paul's care for them. This longing for other believers is described with this same word in <em><a href='B:520 1:11'>Rom 1:11</a></em>; <em><a href='B:540 9:14'>2Co 9:14</a></em>; <em><a href='B:590 3:6'>1Th 3:6</a></em>; <em><a href='B:620 1:4'>2Ti 1:4</a></em>. It was a feature of the believers, and we must ask whether we have that today. For we live in an age of isolationism as never before. And in this connection we note how news of a brother's sickness in Rome travelled as far as Philippi, and they were so concerned about the brother that on his recovery, he wished to go visit them- in an age when international travel was generally unheard of. This was the kind of unity the Lord's death enabled, and which he foresaw in John 17 as alone having the power to convert the world. We live in the time of communication revolution, whereby we can have unparalleled contact with each other. This ought to be powerfully harnessed in the interests of the kind of unity which we have a taste of here:&nbsp;</p>


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<p>2:27&nbsp;<em>For indeed he was sick and near to death, but God had mercy on him, and not on him only, but on me also, that I might not have sorrow upon sorrow</em>- Again we see the connection between brethren. The loss of Epaphroditus would have been a loss to Paul too. Losing him would have been a sorrow and loss- and yet Paul was prepared to lose him by sending him to visit the Philippians. His recovery from the face of death was being used for the Philippians, and in 1:19-23 Paul has said that this is how he wishes to use his salvation from the death penalty and the limitations of imprisonment. In this too we see the connection of spirit between these two believers. And the same connections in the Spirit are forged continually in the Lord's body today, if we are open to them. Losing Epaphroditus in death would have been another "sorrow" for Paul; and yet when he recovered, Paul wilfully lost him again by sending him to the Philippians. And this resulted in sorrow for Paul (:28), which would be compensated for if Epaphroditus were to find the Philippians as strong in faith in reality as Paul imputed to them by faith in their status before the Lord.</p>


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<p>2:28&nbsp;<em>Therefore I have sent him more diligently, so that when you see him again, you may rejoice and that I may be less sorrowful</em>- Their joy would reduce Paul's sorrow, because their joy was his joy; see on :27. <em><a href='B:540 2:3'>2Co 2:3</a></em> speaks in similar terms of the joy of the Corinthians being Paul's joy. This is the ideal of fellowship in the Spirit- our spirits are connected if we both have the Spirit of Christ. If we are focused only upon our own feelings then we will never achieve the joy which comes from caring for others' spiritual progress.</p>


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<p>2:29&nbsp;<em>Therefore receive him in the Lord with all joy and hold such in honour</em>- That Paul had to ask them to "receive him in the Lord" could be another hint that the spirituality of the Philippians was not as great as he had praised them for in chapter 1. We receive each other on the basis that we are "in the Lord"; to refuse to accept those who are "in the Lord" but who fail to meet some document based fellowship requirement is wrong indeed. Epaphroditus was to be honoured by them because of his labour in the Lord (:30). This respect of others for their labours is all part of the general picture the New Testament gives, of the true church being a place of respect and praise of its members.</p>


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<h4>2:30&nbsp;<em>Because for the work of Christ he came near to death, hazarding his life to supply that which was lacking in your service toward me</em>- We have just read that Epaphroditus was near to death due to sickness. It could&nbsp;be that this sickness referred to some physical result of persecution he had endured in an incident in which he risked his life to supply Paul's needs. Perhaps his identification with the imprisoned Paul and attempts to provide for him had led to him being so physically beaten up that he was sick and nearly died. Their ministry to Paul was "lacking"; and yet Paul speaks so positively of their great love for him in chapter 1. He later praises them for sending him material help when he was in Thessalonica (<em><a href='B:570 4:16'>Phi 4:16</a></em>), and they had also sent gifts for Paul with Epaphroditus when he had previously visited them (<em><a href='B:570 4:18'>Phi 4:18</a></em>). In <em><a href='B:570 4:10'>Phi 4:10</a></em> he writes of how their care for him had "revived", and excuses their lack of service to him as not having had the opportunity to do so: "But I rejoice in the Lord greatly, that now at length you have revived your thought for me. I know you did indeed take thought for me, but you lacked opportunity". The rebuke here in 2:30 stands as it does; but Paul positively seeks to excuse them, whilst not turning a blind eye. Seeing the cup half full is no call to naivety or pretending not to notice things; for that is no basis for legitimate, authentic relationship. Just as Paul praises the Corinthians for their love of him and then reveals their lack of love and respect for him, so with the Philippians Paul is so positive about their care and love for him, and yet is not blind to the fact that their lack of service led to Epaphroditus nearly losing his life. This is not merely seeing the cup half full rather than half empty; this is the rightful praise of others for what devotion they do show, even if it is lacking, insufficient (Gk:), more than half empty. Paul's attitude was surely a reflection of how the Father sees us His wayward children, focusing with joy upon what little obedience and devotion we do show rather than overly lamenting 'that which is lacking in our service toward Him'.</h4><p>"The work of Christ" was done by caring for Paul in prison, and like Paul, Epaphroditus did not consider his life worth holding on to if it meant not doing "the work of Christ". He like Paul considered that "to live is Christ"; and like Paul he did not count his life dear to himself for the sake of the ministry (<em><a href='B:510 20:24'>Act 20:24</a></em>). "The work of Christ" may not mean simply 'work done for Christ', for in :12,13 we have read of how God works through our works. So "the work of Christ" would then refer to the work done by Christ through us. And we like Paul and Epaphroditus should be so absorbed in being Him and letting Him work through us, that the continuation of our lives is not significant; for after resurrection we shall eternally continue this way of being.</p>


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<p>3:1&nbsp;<em>Finally my brothers, rejoice in the Lord. For me to repeat the same things to you as I did before is not tedious, indeed it only confirms their certainty</em>- "Finally" sounds as if the letter is being concluded, but Paul is only half way through the letter as we now have it. He seems to get carried away now in the Spirit in warning against false teachers and Judaism. Paul says he is repeating what he has said before, and the fact he is doing so prompted by the Spirit inspiring him "only confirms" the reality of the problem. He may have written these things before in an unrecorded letter, or perhaps he is reminding them of the warnings he gave them whilst present with them. He feels he has to make these warnings against legalism because he wants them to "rejoice in the Lord", and legalism takes away the joy of salvation by grace on account of the Lord's work.</p>


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<p>3:2&nbsp;<em>As so I say again: Beware of the dogs, beware of the evil workers-&nbsp;</em>"Dogs" were unclean animals; to call religious Jewish people workers of evil, when they considered themselves full of good works, and unclean body cutters an allusion to pagan idolatry was extreme language. Indeed "dogs" could refer to the male prostitutes of the idol temples. This was how Paul saw the Judaists- their legalism was a form of the crudest idolatry.</p><p><em>Beware of the mutilators</em>- “Look out for those dogs… who do evil… who cut the body” (NET). If this is merely a reference to circumcision only, it would contradict Paul’s tolerant attitude towards those who in their immaturity still practiced the rite. He wasn’t so passionately against circumcision as such; his reference is to those who divide the body of Christ through insisting upon such things. This cutting of the body is so easily done, whenever discord is sown. The language used by the Spirit here is some of the strongest anywhere in the New Testament. Sowing division is&nbsp;<em>so</em>&nbsp;seriously wrong.</p>


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<p>3:3&nbsp;<em>For we are the circumcision who worship by the Spirit of God and glory in Christ Jesus, and have no confidence in the flesh</em>- Circumcision was understood by Paul to refer to what is done to the heart of a person after they have been baptized: "But he is a Jew who is one inwardly, and circumcision is that of the heart, in the spirit not in the letter" (<em><a href='B:520 2:29'>Rom 2:29</a></em>). The inward man is where the Spirit operates (<em><a href='B:560 3:16'>Eph 3:16</a></em>), strengthening us with God's psychological power. And here in <em><a href='B:570 3:3'>Phi 3:3</a></em>, Paul again associates spiritual circumcision with the work of the Spirit; for it is the Spirit which empowers us to cut off the flesh. It is this work of the Spirit which is the seal or token of the fact we are in covenant with God and are His true Israel. Human willpower cannot cut off the flesh; those who seek justification by steel willed obedience are placing "confidence in the flesh" rather than in God's operation through the Spirit. It is by the Spirit that we glory or (as AV) rejoice in Christ. This connects with the opening thought in 3:1, that we are to rejoice in the Lord Jesus rather than go the way of Judaism. There can be no joy for those who try to cut off the flesh by the flesh. And they have no sense of rejoicing or glorying in the Messiah Jesus if they effectively do not need Him to cut off their flesh. Circumcision is something done to another person when that person is immature and powerless. This is exactly what God does to the new born convert to Christ, through sending forth the Spirit of His Son into their heart to cut off the flesh (<em><a href='B:550 4:6'>Gal 4:6</a></em>).</p>


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<p>3:4&nbsp;<em>Though I myself might have confidence even in the flesh. If any other man thinks to have confidence in the flesh, I yet more</em>- Paul is not boasting here, but rather saying that even the best qualifications of Judaism were irrelevant to salvation. <em><a href='B:570 3:4-11'>Phi 3:4-11</a></em> reads rather like an encomium see on <em><a href='B:550 1:10'>Gal 1:10</a></em>, with Paul writing of how he was "circumcised on the eighth day::. of the tribe of Benjamin, a Hebrew born of Hebrews" (<em><a href='B:570 3:5'>Phi 3:5</a></em>). But then he as it were alters course half way through, as if to say 'Nah, just kiddin''. He speaks of his "confidence in the flesh", his former "gains", as being now "loss for Christ"; he's almost sarcastic about his humanly impressive encomium. For he says all this in the context of the preceding chapter, Philippians 2, where he has shown that the only true path of glory lays after the pattern of the Lord Jesus, who had to die the death of the cross in order to be highly exalted. A similar sarcasm about his humanly impressive encomium is to be found at more length in <em><a href='B:540 11:21'>2Co 11:21</a></em> to <em><a href='B:540 12:10'>2Co 12:10</a></em>.</p>


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<p>3:5&nbsp;<em>Circumcised the eighth day, of Israelite stock, of the tribe of Benjamin, a Hebrew of Hebrews. As touching the law, a Pharisee</em>- Benjamin was in the middle of Israel, the tribe of their first king, and the only son of Jacob born in the promised land, indeed he was Jacob's favourite son; and the only tribe faithful to Judah. The battle cry of Israel was “After thee, O Benjamin”. Paul was a pure blooded Jew with no question of intermarriage in his recent ancestors, a Hebrew of Hebrews in that his Hebrew parents had not become Hellenised; and belonging to the strictest school of interpretation of the Law (<em><a href='B:510 26:5'>Act 26:5</a></em>):&nbsp;</p>


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<p>3:6- see on <em><a href='B:570 1:10'>Phi 1:10</a></em>; <em><a href='B:610 1:16'>1Ti 1:16</a></em>.</p><p><em>As touching zeal, persecuting the church. As touching the righteousness which is in the law, found blameless</em>- Judaism at the time apparently considered persecuting Christians as a sign of high qualification as a Jews. In saying that he persecuted the Christian church "zealously" he was alluding to the way that Phinehas is described as 'zealous' for the way in which he murdered an apostate Jew together with a Gentile who was leading him to sin (Numbers 25). Note that the Jews in Palestine had no power to give anyone the death sentence, as witnessed not only by the record of the trial of Jesus but Josephus too (<em>Antiquities</em>&nbsp;20:202;&nbsp;<em>BJ</em>&nbsp;2:117; 6:302). Paul was a criminal murderer; and he had justified it by saying that he was the 1st Century Phinehas. <em><a href='B:230 106:30'>Psa 106:30</a></em> had commented upon the murder performed by Phinehas, that his zeal "was accounted to him for righteousness". This sets the background for the converted Paul's huge emphasis upon the fact that&nbsp;<em>faith</em>&nbsp;in Jesus is what is "reckoned for righteousness", and it is in&nbsp;<em>this</em>&nbsp;way that God "justifies the unGodly" (<em><a href='B:520 4:3-5'>Rom 4:3-5</a></em>; <em><a href='B:520 5:6'>Rom 5:6</a></em>; <em><a href='B:550 3:6'>Gal 3:6</a></em>). Paul is inviting us to see ourselves as him- passionately obsessed with going about our justification the&nbsp;<em>wrong</em>&nbsp;way, and having to come to the&nbsp;<em>huge</em>&nbsp;realization that righteousness is&nbsp;<em>imputed</em>&nbsp;to us by our faith in the work of Jesus. Paul saw himself as learning the lesson of Job. Philippians 3 has several allusions back to him- like Job, Paul suffered “the loss of all things” (:8), although he considered himself previously “blameless” (:6). He threw away his own righteousness, that he might be justified by grace and know thereby the essence of Christ (:9), just as Job did.</p><p>Paul's technical obedience to the Law was "found blameless"; but it was only "found" that way by men, externally; for in <em><a href='B:520 7:15-25'>Rom 7:15-25</a></em> he admits to gross and continued disobedience to the Law in his spirit. If we seek justification before God by legal obedience to the Law, we shall be "found sinners" (<em><a href='B:550 2:17'>Gal 2:17</a></em>). We can only be found truly blameless before God if He imputes righteousness to us through our being in Christ, and we are "found in Him" (:9).</p>


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<p>3:7&nbsp;<em>However, what things were gain to me, these have I counted loss for Christ</em>- Paul saw himself as the man who gives all to buy the pearl (<em><a href='B:470 13:45-46'>Mat 13:45-46</a></em> = <em><a href='B:570 3:7-8'>Phi 3:7-8</a></em>; although this passage also alludes to Moses; as if he took inspiration from Moses to be like the man in the parable). He saw the excellency of the knowledge of Christ as the pearl whose beauty inspired even a rich man to give up all that he had. "Gain" could imply financial gain; but Paul has recently used the word in saying that "to die is gain" (1:21). This is the radical inversion of values which there is in Christ; secular gain becomes spiritual loss, and secular loss becomes spiritual gain. Paul alludes to this idea when he says that the shipwreck on the way to Italy was gaining from a loss (<em><a href='B:510 27:21'>Act 27:21</a></em> uses the same words). It could well be that he had reflected on that incident, the casting overboard of secular wealth with his own hands, and it now influenced his later thought now imprisoned in Rome.</p>


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<p>3:8- see on <em><a href='B:490 9:23-25'>Luk 9:23-25</a></em>.</p><p><em>Yes indeed, I also count all things loss for the excellence of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things, and count them as rubbish, that I may gain Christ</em>- Paul truly believed, "doubtless" (AV), without even temporal doubt, that the loss of secular things was gain. We tend to doubt that sometimes; waves of worry about our financial future and longer term security swamp us at times. But Paul was without doubt about his position. The "all things" which Paul lost were largely psychological values and standing amongst men; although the words for gain and loss can have a distinct financial sense too. And he likely lost much of his family, seeing he was from a line of proud Pharisees. The power of Paul's teaching about singleness is backed up by his personal situation. As a member of the Council who condemned Stephen, he would have had to be married. An unmarried Orthodox Jew would have been a contradiction in terms at that time. And yet he is evidently single in his Christian ministry. It seems fairly certain that his wife either died or left him at the time of his conversion, probably taking the children with her. If this is so, it gives extra poignancy to his comment that he had suffered the loss of all things for the sake of his conversion. The chances are that he thought and wrote that with a difficult glance back to that Jerusalem girl, the toddlers he'd never seen again, the life and infinite possibilities of what might have been::. And it gives another angle on his description of his converts as his children:&nbsp;</p><p>Paul "counted" the things of this life as loss "for the excellency of the knowledge of Christ" and His sufferings, so that he would gain the resurrection. Moses likewise rejected the world for the same two reasons: the excellency of sharing the reproach of Christ, and secondly from respect unto the recompense of the reward, at the resurrection. He uses the same word translated "esteemed" when we read of how Moses "esteemed" the reproach of Christ as greater riches than the treasures in Egypt (<em><a href='B:650 11:26'>Heb 11:26</a></em>). The "reproach" of Christ is the same word used concerning Christ being "reviled" on the cross. Paul felt that the intellectual heights of knowing the mind of our crucified Lord, of being able to enter into the riches than are even now in the mind of Christ (<em><a href='B:580 2:3'>Col 2:3</a></em>) more than compensated for his sacrifice of all material things in this life. And Moses was the same; he esteemed the "reproach of Christ", the knowledge that he was sharing the sufferings of his future saviour and would thereby enter the Kingdom which he would make possible, as far greater than the possibility of being King of Egypt. He knew that he was sharing the sufferings of Christ, and that therefore he would be rewarded. It was this knowledge which motivated him in rejecting the riches of Egypt:&nbsp;</p><p>Paul could have been such a high flyer; he profited (materially, the Greek could imply) in the Jews' religion above any one else (<em><a href='B:550 1:14'>Gal 1:14</a></em>). But he resigned it all. He wrote some majestic words which ought to become the goal of every one of us: "But what things were gain to me, those I counted loss for Christ. Yea doubtless, and I count all things but loss&nbsp;<em>for the excellency of the knowledge of Christ Jesus my Lord</em>: for whom I have suffered the loss of all things, and do count them but dung, that I way win Christ" (<em><a href='B:570 3:7-8'>Phi 3:7-8</a></em>). Why did he do it? Not just because he wanted to get salvation. "For the&nbsp;<em>excellency of the knowledge of Christ Jesus my Lord</em>". For the&nbsp;<em>excellency</em>&nbsp;of who Christ is, as&nbsp;<em>my</em>&nbsp;Lord, he did it. Grasping the wonder of our salvation in the Lord Jesus should do even more than motivate us to write out a cheque; Paul not only gave, but he counted the things of this life as&nbsp;<em>dung</em>&nbsp;(and that's just what it means); he&nbsp;<em>despised</em>&nbsp;material advantage. This is a stage beyond just being generous.</p>


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<p>3:9&nbsp;<em>And be found in him, not having a righteousness of my own which is of the law, but which is through faith in Christ- the righteousness which is from God by faith</em>- As noted on :6, it matters not if we are "found" blameless before men; it is our standing in Christ which matters. Righteousness "of the law" is not God's righteousness, but 'our own'. A feeling good about ourselves because we were technically obedient to some laws. Righteousness which comes from God has to be imputed, or given- on account of our faith in Christ. This is absolutely what Paul taught the Romans and he is repeating it here.</p>


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<p>3:10- see on <em><a href='B:510 9:16'>Act 9:16</a></em>.</p><p><em>That I may know him, and the power of his resurrection and the fellowship of his sufferings, becoming conformed to his death</em>- The full knowledge of the Lord Jesus will be when we know materially the "power of His resurrection". Eternity will be about relationship with Him, and that is why eternity begins now insofar as we have relationship with Him. Knowing Him, therefore, refers to relationship rather than technical knowledge of theological propositions concerning Him.</p><p>The centrality of the cross is reflected in the way in which to live a life crucified with Jesus is set up as the ultimate aim of the Christian life. We are “becoming conformed coming towards His&nbsp;<em>morphe</em>, His form and appearance unto his death" (<em><a href='B:570 3:10'>Phi 3:10</a></em> RV). Slowly, our lives are working out towards that end; this is intended by God to be the final position we all reach by the time of our death or the Lord’s return; that we will in some vague, feint way, have become conformed to the mind of Jesus as He was at&nbsp;<em>His&nbsp;</em>death. For as chapter 2 has explained, His<em>&nbsp;morphe</em>&nbsp;there is to be our pattern. His Spirit is to be ours. And through His resurrection, we are given that Spirit to displace our natural spirit (<em><a href='B:500 7:39'>Joh 7:39</a></em>). The process of transformation by the gift of the new spirit, of "becoming conformed", is ongoing now and continues until our last breath. Old age is thereby given meaning once we grasp this. And then finally at the Lord's return, our body will be “conformed" (same Greek word) to His in a physical sense (<em><a href='B:570 3:21'>Phi 3:21</a></em>). And this is why we should count all things loss in order to come to know Christ (<em><a href='B:570 3:8'>Phi 3:8</a></em>)- which the context suggests we are to read as knowing the spirit of His death. This is why His cross, the mind He had at His death, is so vital and central to our lives.</p>


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<p>3:11&nbsp;<em>If by any means I may attain to the resurrection from the dead</em>- As noted on :10, the idea is that it is through this ongoing conforming to His&nbsp;<em>morphe</em>&nbsp;our mind / spirit, we shall become fully like Him at the resurrection from the dead. This is the "means" by which we shall share His resurrection in literal terms. Paul clearly speaks of "the resurrection" as meaning 'the resurrection to eternal life'. Some will indeed be raised, condemned, and shall die "the second death". But Paul is focused on our resurrection being that of the Lord, and so he speaks of "the resurrection" as meaning 'the resurrection to life'. Paul uses the same word for "attain" in writing that through the work of the Spirit we shall come to 'attain' the full knowledge of the Lord Jesus and become like Him, a "perfect man", fully sharing His spiritual stature (<em><a href='B:560 4:13'>Eph 4:13</a></em>). This shall finally happen at the transformation of resurrection; for "we shall be changed", not just physically, but into Him in the fullness of all that means. Note that Paul here uses the same ideas of attaining to a 'perfect' state (:12) and knowing the Lord Jesus (:10).</p>


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<p>3:12- see on <em><a href='B:510 18:18'>Act 18:18</a></em>; <em><a href='B:620 4:6-8'>2Ti 4:6-8</a></em>.</p><h4><em>Not that I have already attained, or am already perfected; but I press on, that I may lay hold of that for which Christ Jesus has also laid hold of me</em>- As explained on :11, the final attainment of perfection will be at the resurrection. Relatively late in his career Paul could comment: “Not that I have already obtained, or am already made perfect”, alluding to the Lord’s bidding to be perfect as our Father is (<em><a href='B:470 5:48'>Mat 5:48</a></em>). Through this allusion to the Gospels, Paul is showing his own admission of failure to live up to the standard set. Yet we must compare this with “Let us therefore, as many as be perfect…” (<em><a href='B:570 3:12'>Phi 3:12</a></em>; <em><a href='B:570 3:15'>Phi 3:15</a></em>). In <em><a href='B:530 13:10'>1Co 13:10</a></em>, he considers he is ‘perfect’, and has put away the things of childhood. Thus he saw his spiritual maturity only on account of his being in Christ; for he himself was not “already perfect”, he admitted. We are counted as if we are in Christ, as if we are Him; but we are to live like that in practice. In a marvellous statement of our mutuality with the Lord, we are to lay hold on what we have been laid hold of for; and what is in view is the final perfection of body and spirit which shall be achieved at the resurrection to life. We have been seized (Gk:), laid hold of, for salvation. The grip is tight, and only by our&nbsp;wilfully wriggling out of it will the Lord not achieve His intention with us.</h4>


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<p>3:13&nbsp;<em>Brothers, I do not consider that I have made it my own yet. But one thing I do, forgetting the past and looking forward to those things which are ahead</em>- Paul twice stresses that he does not consider himself to have arrived at the "perfected" state (:12). Perhaps this was in response to slander that he considered himself perfect. "Forgetting the past" doesn't mean to delete past events from our memory banks- because that is not within our power to do. And Paul talks freely about his awful past, h had not obliterated memories. So Paul presumably means that we are not to wallow in past failure. The certainty of what is ahead means we will focus on that; the glass is not only half full rather than half empty, but more than half full. We admit we have not yet attained perfection, but this doesn't mean we are to allow the past to exist as a fountain of constant regret. We are to look forward in sure hope to the things ahead- which is to know Christ, to be perfectly and fully like Him through the resurrection to life (:10,11,14). Paul sees this hope as being "ahead". He looks forward to it without any doubt as to whether it shall be true for him; because 'hope' means a confident assurance that what we hope for we shall certainly receive. It is not a mere 'hoping for the best'. But "looking forward" is literally 'reaching forth', and connects with the image of the runner which will be used in :14. The idea is of the athlete stretching forth head and body towards the finishing line. Paul felt that the end of his race was very near- another indication that he wrote this at the very end of his life, when he felt he had all but finished his race (<em><a href='B:620 4:7'>2Ti 4:7</a></em>). See on 2:16. Here he speaks as if he is but centimetres away from the tape and is reaching forward to touch it.</p>


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<p>3:14- see on <em><a href='B:620 4:6-8'>2Ti 4:6-8</a></em>.</p><p><em>I press on toward the goal, to the prize of the high calling of God in Christ Jesus</em>- The Greek for "goal" is literally 'the line'; Adam Clarke's commentary gives examples of its usage like this in contemporary literature. As noted on :13, Paul is reaching forth towards the finishing line, just centimetres away. The "prize" is to be as the Lord Jesus (:10,11,14). This is the essence of our future salvation and eternity; the Abrahamic land promises are incidental to this. Eternity will be about knowing Him, and the location of that relationship is not much emphasized in the New Testament. It is a high or heavenly calling in that to be called to be like Him is the highest calling, the greatest end point of the journey, which could be imagined.</p>


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<p>3:15&nbsp;<em>Let us therefore, as many as are mature, be thus decided; and if in anything you are otherwise decided, this also shall God reveal to you</em>- "Mature" or "perfect" (s:w:) is the state which Paul says we have not yet attained (:12). But we are counted as perfect by being in Christ. "Decided" is literally "minded" (AV). Paul repeatedly brings everything back to the state of our hearts, how we think, and whether we are letting the Spirit operate within us or not. Those who have received the Spirit will be thinking of the things of the Spirit (<em><a href='B:520 8:5'>Rom 8:5</a></em> s:w:). The "mind" we should have is that of the Lord Jesus, and that is a gift, of His Spirit (<em><a href='B:520 15:5'>Rom 15:5</a></em>). The same word has been used in 2:2,5 of how we should have the mind or spirit of Christ in His time of dying on the cross. In the immediate context, the "mind" we should have is one of pressing toward the goal or finishing line of final and total identity with the Lord Jesus. But a mindset is an outlook which incorporates many aspects of thinking, attitude and behaviour. In some things we will be out of step with the total mind of Christ; the work of the Spirit is to transform us towards His image in every way. And so in those things or aspects wherein we are 'otherwise minded', the Spirit will reveal these areas to us. We think of how the Lord used the same word in commenting that the Father, rather than the unaided mental strength of the flesh, had "revealed" the Lord to Peter (<em><a href='B:470 16:17'>Mat 16:17</a></em>). The Father both hides and reveals things to people (<em><a href='B:490 10:21'>Luk 10:21</a></em>); and He does all things by the Spirit. The arm of the Lord has to be revealed to men (<em><a href='B:500 12:38'>Joh 12:38</a></em>). <em><a href='B:530 2:10'>1Co 2:10</a></em> is clear as to the connection between the Spirit and God's 'revealing' things to believers: "God has revealed them unto us by His Spirit" (also <em><a href='B:560 3:5'>Eph 3:5</a></em>). God revealed His Son&nbsp;<em>within</em>&nbsp;Paul (<em><a href='B:550 1:16'>Gal 1:16</a></em>). Stage by stage, aspect by aspect, those areas of our thinking and being which are not of the spirit of Christ will be revealed to us, so that we might move towards that total transformation into Christ which shall be at the last day.</p>


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<p>3:16&nbsp;<em>For now, according to that understanding unto which we have attained, by that same rule let us walk</em>- As noted on :15, we are on a journey towards the full mind of Christ within us. But we are not yet perfect (:12), aspects of the Lord's mind are still being revealed to us (:15); but we are to live according to what we do currently understand. This conception of each believer being on a journey is important in enabling us to live together in the church, being at different stages on the journey. We cannot expect another to have grasped what has been revealed to us; we have to be patient, recognizing that full completeness of understanding and Christ-mindedness will only come at His return:&nbsp; It has been observed of Paul here: “In Philippians 3 he concludes a fundamental statement of his own Christian conviction by commending his opinion: ‘So let those of us who are mature think in this way. And if in any way you think differently, this too will God reveal to you. Only we must stand by that conclusion which we have already reached’ (3:15,16). That is: I am sure that mine is a correct, mature, Christian view, and I believe that in God’s time, you will in the end share it. But what matters is that you honestly maintain and live by the position you have at present reached”. "Rule" translates&nbsp;<em>kanon</em>, a line or boundary. And yet we will each have different lines or boundaries. It is this question of drawing lines and establishing boundaries which tends to divide believers, especially once they are written down as 'canon', as documents such as statements of faith and definitions of behaviour. All this is an attempt to impose the understanding or maturity of one upon another. We are to each individually walk according to the&nbsp;<em>kanon</em>&nbsp;which we have come to understand, realizing that we will likely have other aspects revealed to us as the Spirit transforms us towards full understanding or knowing of the Lord Jesus (:15). We simply cannot impose our&nbsp;<em>kanon</em>upon another. The fact the wider church has spoken of 'canon law' is the tragic opposite of what Paul is teaching here.</p>


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<p>3:17&nbsp;<em>Brothers, join in following my example, and note those who so walk, as you have us for a pattern</em>- The example in view may specifically refer to the attitude expressed in the notes on :16. They were to be 'co-followers', bound together by a common attempt to walk as Paul did. The 'walking' in view is surely that just spoken of in :16, of walking according to our present state of understanding of the Lord Jesus. Paul's tolerance of others, of meeting them where they stand and going further with them, is to be our pattern. And yet it is also clear from <em><a href='B:610 1:16'>1Ti 1:16</a></em> that Paul saw himself as "a Christ appointed model" (Robert Roberts).</p>


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<p>3:18&nbsp;<em>For many walk, of whom I told you often and now tell you even weeping, that they are the enemies of the cross of Christ</em>- The 'walking' is that of :16, walking according to our current understanding of the mind of Christ, and open to being taught further of Him (see on :15). Those who did not walk like that, in the context of this chapter, were the legalistic Judaizers. Legalism requires that all jump the same bar; the idea of each individual being on a personalized journey, being progressively led by the Spirit ever closer towards the full mind of Christ, is all anathema to legalism. Such Judaizing requires that each have an identical understanding and position at the same moment. Growth is thereby disallowed. And Paul wept tears on the parchment, as it were, because he saw that such attitudes were robbing the cross of Christ of its power in men.</p><p>The cross of Christ is personified here as if to show that the Lord's whole being and life was crystallized in His cross. He could take the bread and wine with the comment that&nbsp;<em>right then</em>&nbsp;His body was being broken and His blood shed (note the present tenses).<br/>We can be active&nbsp;<em>enemies</em>&nbsp;of the Lord's cross unless we carry it, no matter how soporific and unaggressive our lifestyles may be. &nbsp;</p>


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<p>3:19&nbsp;<em>Whose end is destruction, whose god is the belly and whose glory is in their shame, who mind earthly things</em>- The Judaizers in view (see on :18) were not actually bringing people closer to God by their insistence upon a common obedience to the same set of legislation. They were glorying in shameful things, and worshipped their own sensual desires as a god. Again, Paul brings it all down to the state of mind, whether we have the Lord's Spirit or not. And they were minding or thinking of&nbsp;<em>earthly&nbsp;</em>things; for the&nbsp;<em>heavenly&nbsp;</em>calling is to think with the mind / Spirit of the Lord who is now in Heaven (see on :14). We noted on :2 what extreme language Paul uses of the Judaizers. By teaching obedience to a few rules, they were allowing shameful behaviour to be glorified, and sensual desires in other areas to become a god to people. This is why we have noted time and again in expounding Paul's letters that Judaism was so attractive to newly converted Gentile Christians, who didn't want to leave behind the sensuality and shameful behaviour they had once enjoyed. Their "end",&nbsp;<em>telos</em>, is in contrast to the end or perfection / maturity (<em>teleios</em>) of the Spirit filled believer, which is to be immortalized with the mind of Christ at His return. But the end of legalism and these Judaizers at the Lord's return would be destruction; the same word is used of how Jews justified in their own minds by the Law are destined to "destruction" (<em><a href='B:520 9:22'>Rom 9:22</a></em>). The 'enemies' of the Philippians of 1:28 had advance notice of their "destruction" (s:w:); and these opponents were therefore the Judaizers who are here referred to. The Jewish Christians who were drawing back from Christ, rather than reaching forward unto Him (3:13,14), were drawing back unto destruction (<em><a href='B:650 10:39'>Heb 10:39</a></em> s:w:). Peter uses the same word about the end of the Judaizers in <em><a href='B:680 2:1-3'>2Pe 2:1-3</a></em>.</p>


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<p>3:20- see on <em><a href='B:470 6:10'>Mat 6:10</a></em>.</p><p><em>For our citizenship is in heaven, from which we also eagerly wait for the Saviour, the Lord Jesus Christ</em>- When Paul speaks of redemption, he alludes to the practice of manumission, whereby a slave could be redeemed by his master and given the breathtaking gift of the much coveted Roman citizenship. Thus there were slaves who actually became Roman citizens. Hence here he invites all of us to see ourselves as a citizen of a Heavenly state (<em><a href='B:570 3:20'>Phi 3:20</a></em>). We learn from <em><a href='B:510 22:26'>Act 22:26</a></em> that Paul was a Roman citizen from birth. The question therefore arises as to how they obtained citizenship. It would not have been through army service, because they were observant Jews (<em><a href='B:570 3:5'>Phi 3:5</a></em>) and Jews didn’t serve in the army. “The most common origin of this status for Jews outside Palestine was the manumission of Jewish slaves by masters who were themselves Roman citizens. In this case the citizenship was acquired… after one or two generations” Simon Legasse, ‘Paul’s pre-Christian career’&nbsp;in&nbsp;Richard Bauckham, ed:,<em>&nbsp;The Book Of Acts</em>&nbsp;Vol. 4 (Carlisle: Paternoster, 1995) p. 372:. So it seems Paul's father may have been ‘redeemed’ by manumission. And yet he uses the very language of manumission about all who are redeemed and freed in Christ:&nbsp; Roman citizenship was the most coveted thing in the Roman empire. <em><a href='B:570 3:20'>Phi 3:20</a></em> claims that we&nbsp;<em>all</em>&nbsp;have the coveted citizenship of the Kingdom / empire of Heaven. The Judaizers were minding earthly things (:19); but our minds should be full of Heavenly things. We are pressing towards the goal of being made fully like the Lord Jesus (:10,14), and this pressing towards that is spoken of here as eagerly awaiting the second coming. <em><a href='B:520 8:23'>Rom 8:23</a></em> uses the same word for "eagerly wait" in describing how we who have the spirit / mind of Christ therefore and thereby eagerly await the redemption / manumission of our bodies. And Paul is to speak of this in :21. It is by or on account of the Spirit that we "eagerly await" the Lord's coming (<em><a href='B:550 5:5'>Gal 5:5</a></em>). The Spirit is progressively at work in us, transforming us into His mind- and so due to that work, the work of our lives and hearts, we eagerly await the moment when we shall be fully changed into His image. This is why all who eagerly look for His coming on this spiritual basis shall be saved (<em><a href='B:650 9:28'>Heb 9:28</a></em>; <em><a href='B:620 4:8'>2Ti 4:8</a></em>). We note the connection of thought with <em><a href='B:620 4:8'>2Ti 4:8</a></em>, written by Paul apparently at the end of his life in Rome: "From this time forward there is laid up for me the crown of righteousness, which the Lord, the righteous judge, shall give to me at that day; and not to me alone, but also to all those that have loved his appearing". This would be further reason for thinking that Philippians and 2 Timothy were written at around the same time, at the end of Paul's life and imprisonment in Rome. See on 2:16.</p>


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<p>3:21&nbsp;<em>Who will transform our lowly body-&nbsp;</em>The link between our mortality and humility is brought out in Paul’s description of our present state as being “the body of our humiliation” (<em><a href='B:570 3:21'>Phi 3:21</a></em> RV). Believing we are mortal ought to be a humbling thing<em>:&nbsp;</em>The fact we lose faculties and memory, needing to be cared for by others, is humbling. But it is built into our human experience purposefully, because God's whole game plan with us is to progressively humble us, to bring us down, so that He might exalt us in due time (2:2,5). We must go with the program and not resist it, humbling ourselves under His humbling hand that we might be exalted in due time (<em><a href='B:670 5:6'>1Pe 5:6</a></em>).</p><p><em>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</em>- There is a clear parallel in <em><a href='B:520 8:11'>Rom 8:11</a></em>: "But if the Spirit of Him that raised up Jesus from the dead dwells in you, He that raised up Christ Jesus from the dead shall give life also to your mortal bodies- through His Spirit that dwells in you". The gift of the Spirit given at baptism is the means whereby God is "working" within us. That gift is the guarantee of our eternal salvation (<em><a href='B:540 1:22'>2Co 1:22</a></em>; <em><a href='B:540 5:5'>2Co 5:5</a></em>). The transforming work of the Spirit is leading us through processes which will come to their final term in our body being transformed into the form of His glorified body, at His return. Bit by bit, every part of our lives is being subdued to Him through the internal work of the Spirit. This is the huge significance of our death; that is the point at which we will have been humiliated and subdued unto Him. As noted on 2:2-5, we are called to have the<em>&nbsp;morphe</em>&nbsp;of the mind of the Lord Jesus, especially His&nbsp;<em>morphe</em>&nbsp;in His time of dying. This will be revealed in more physical terms at the second coming by our bodies being "conformed" to His body. This is the end intention of the entire working of the Spirit in transforming our minds now.</p>


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<p>4:1&nbsp;<em>Therefore, my brothers, whom I love and long for, my joy and crown, my beloved, stand firm in the Lord</em>- This longing for each other in Christ was how Paul opened the letter (1:8); and see on 2:26. The joy of the Kingdom will therefore be far greater for those who longed for their brethren, than for they who went off into spiritual isolation from others, seeing only the issues that made them differ rather than what they had in common. There will be differences between us, but we are united by what we have in common in Christ. This again is a case of Paul seeing the cup half full rather than half empty. Paul assumed that at this moment in time, his brethren were in Christ and would be accepted in God's eternal Kingdom at the Lord's return. For to think any other way is to judge / condemn in a way we are unqualified to do. But his earnest desire was that they should "stand firm in the Lord", just as the Lord in John's Gospel speaks of "abiding" in Him. Their abiding in the Lord would mean that Paul's joy and crown in the Kingdom was them. The nature of his eternity was therefore bound up in their endurance in the faith. Our attitude to the endurance or stumbling of others simply cannot be to shrug the shoulders. In2 Tim. 4:8 Paul at the end of his life wrote from prison that he looked forward to receiving "the crown" (<em><a href='B:620 4:8'>2Ti 4:8</a></em>). This would be another indication that Philippians was written around the time of 2 Timothy, at the end of Paul's life. See on 2:16. But that "crown" was the immortality of his brethren for whom he had laboured (<em><a href='B:590 2:19'>1Th 2:19</a></em>). This may be why Peter uses the same image in saying that faithful pastors will receive a crown at the last day (<em><a href='B:670 5:4'>1Pe 5:4</a></em>).</p>


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<p>4:2- see on <em><a href='B:530 14:34'>1Co 14:34</a></em>.</p><p><em>I exhort Euodia and I exhort Syntyche, to be of the same mind in the Lord</em>- This repeats the earlier appeals to have the same mind, that of the Lord Jesus (2:2,5). The appeal is not simply that they should have the same mind about the issues dividing them, but to have the same mind which is "in the Lord" Jesus. Whatever the differences between these two sisters (:3 "these women"), the fundamental issue was that they were not of the mind of the Lord Jesus. We will never have the same mind over many issues; but we can each be devoted to the replication of the mind of Jesus within us, and this of itself will bring about the unity of the Spirit.</p>


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<p>4:3- see on <em><a href='B:470 11:29'>Mat 11:29</a></em>; <em><a href='B:560 1:5'>Eph 1:5</a></em>.</p><h4><em>Yes, I urge you also, true companion, help these women, for they laboured with me in the gospel, with Clement also-&nbsp;</em>The women are Euodia and Syntyche (:2); although as noted on :2 they were not fully of the mind of Christ, yet they laboured with Paul in the work of the Gospel. As explained on 3:15 and :16, we do not fully have the mind of Christ and it is progressively revealed to us where we fail to have it. But this doesn't mean that we cannot work for the Lord or be accepted by Him as we are. We note that again "the gospel" is put for "the work of the Gospel", because the Gospel of itself elicits labour for it. The "help" required from the undefined "true companion" was presumably to help these women to have the mind of Christ, so that they would be united. The anonymity may have been to avoid naming someone in a document for reasons of avoiding persecution; or it could be that&nbsp;<em>synzugos</em>&nbsp;should be read as proper noun, the name of a person, and it should just be transliterated as that. Or it could refer to Epaphroditus. Paul clearly saw those women as just as much his fellow workers as men like Clement; we see here an example of how Paul was so far ahead of his time in considering man and woman equal in Christ, and the work of the Gospel equally open to women as well as men.</h4><p><em>And the rest of my fellow-workers, whose names are in the book of life-&nbsp;</em>Perhaps the idea is that these other fellow workers were already dead, asleep in Christ, and assured of salvation. <em><a href='B:650 12:23'>Heb 12:23</a></em> speak of those who had died faithful as "written in heaven". Our names are written already in that book, but can be blotted out from it (<em><a href='B:730 3:5'>Rev 3:5</a></em>; <em><a href='B:20 32:32'>Exo 32:32</a></em>). Salvation is assured for each baptized believer, but we can lose it if we do not stand fast (:1). All Paul's fellow workers were written in the book of life. And so the feuding sisters of :2 were also written in the book of life, for they were also is fellow workers. Despite their division between each other and lack of the complete mind of Christ (see on :2). This is a comfort when we consider the immaturity of our brethren.</p>


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<p>4:4&nbsp;<em>Rejoice in the Lord always. Again I will say: Rejoice</em>- Such joy is only possible if we are confident of our future salvation; that our names are written in the book of life (:3). If the Gospel is perceived not so much as good news as a list of theological tenets we must believe, then there will be little joy. Faith is not the same as understanding theology; it is faith in the good news that truly I shall be saved because I am in Christ and counted as Him. This is why the call to rejoice is predicated upon being "in the Lord". That status is constant, and so our rejoicing likewise is to be "always", at all times. If indeed Paul is writing this facing death (see on 1:1; 2:16), his repeated focus upon joy is wonderful (3:1). He was indeed achieving his aim of finishing his race with joy (<em><a href='B:510 20:24'>Act 20:24</a></em>).</p>


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<p>4:5&nbsp;<em>Let your gentle attitude be known to all men. The Lord is at hand</em>- The appeal to be gentle is perhaps in the context of the fierce dispute between the two sisters of :2. There was a particular need for this to change because they were involved in the work of Gospel proclamation (:3), and disunity between believers is the biggest disadvertisment for the Gospel. The 'making known to all men' is because "the Lord is at hand". We should preach especially in the last days, knowing that a witness must be made to all nations before the Lord comes; and <em><a href='B:570 4:5'>Phi 4:5</a></em> seems to imply that just because “the Lord is at hand” we should let our “moderation” RVmg. “gentleness” be known unto all men” in the hard world of the last days. "The Lord is at hand" is also how Paul signs off his letter in <em><a href='B:530 16:22'>1Co 16:22</a></em>, although he uses the Aramaic equivalent of this term: "Maranatha".</p><p>However, it is possible to understand "at hand" as meaning near in space rather than near in time. The appeal for gentleness would then be based around the fact that the Lord is present with us, and in His close presence we should be always gentle. In support of this we note that the same Greek phrase is used in the LXX of <em><a href='B:230 119:151'>Psa 119:151</a></em> "You are near, O Lord":&nbsp;</p><p>Forbearance and tolerance are to be characteristic of our attitude to others (<em><a href='B:560 4:2'>Eph 4:2</a></em>; <em><a href='B:570 4:5'>Phi 4:5</a></em>). Paul was aware that on some matters, brethren can quite honestly hold different points of view (<em><a href='B:520 14:5-6'>Rom 14:5-6</a></em>). But there is a difference between tolerance and indifference. The tolerance which is the fruit of the spirit is something hard to cultivate, and it can only spring from love:&nbsp; It's not that we think something doesn't matter::. but rather that in sympathy with the other person, we seek to understand why the other person is thinking and behaving as they do. There is some truth in the saying that to know all is to forgive all. And when false doctrine does have to be challenged, the truth must be spoken&nbsp;<em>in love</em>&nbsp;(<em><a href='B:560 4:15'>Eph 4:15</a></em>). Opponents are to be corrected "with gentleness" (<em><a href='B:620 2:23-25'>2Ti 2:23-25</a></em>; <em><a href='B:670 3:15'>1Pe 3:15</a></em>). It is all too easy, knowing the truth as we do, to win the argument but lose the person. And so often I have been guilty of this.</p>


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<p>4:6&nbsp;<em>In nothing be anxious, but in everything by prayer and supplication with thanksgiving let your requests be made known to God</em>- This surely alludes to the six occurrences of the same word in <em><a href='B:470 6:25-34'>Mat 6:25-34</a></em>. But here Paul explains how concretely we can "take no thought" for our lives. It is by praying consciously for every little thing that you need in secular life, e:g. daily bread. It can be that we take the exhortation to “be careful for nothing” as meaning that we are intended to live a care-free life. But the sentence goes on: “but in every thing by prayer and supplication with thanksgiving let your requests be made known to God”, and a few verses later we read of how the Philippians were “careful” to support Paul’s ministry in practice (<em><a href='B:570 4:6'>Phi 4:6</a></em>; <em><a href='B:570 4:10'>Phi 4:10</a></em>). The idea is surely that we should have no anxiety or care about the things of this life- and the world in which we live is increasingly preoccupied with the daily issues of existence. The same Greek word for “careful” or “anxious” (RV) is repeatedly used by the Lord in the context of saying we should&nbsp;<em>not&nbsp;</em>be anxious (<em><a href='B:470 6:25'>Mat 6:25</a></em>; <em><a href='B:470 6:27-28'>Mat 6:27-28</a></em>; <em><a href='B:470 6:31'>Mat 6:31</a></em>; <em><a href='B:470 6:34'>Mat 6:34</a></em>)- but rather, we should be anxious to serve and hear the Lord in practice. We must “be careful to maintain good works” (<em><a href='B:630 3:8'>Tit 3:8</a></em>), “care for one another” (<em><a href='B:530 12:25'>1Co 12:25</a></em>), “care” for the state of others (<em><a href='B:570 2:20'>Phi 2:20</a></em>). So the NT teaching is that we should not have the anxious care about our daily existence which characterizes the world, but rather, should translate that into a life of anxiety for&nbsp;<em>others:&nbsp;</em>See on <em><a href='B:490 10:42'>Luk 10:42</a></em>.</p><p>Prayer should be "with thanksgiving". Any request we make known to God should be framed within deep gratitude for what He has already done for us. Paul perhaps realized the tendency to make prayer just a list of requests when he commanded his Philippians: "In every thing by prayer and supplication&nbsp;<em>with thanksgiving</em>&nbsp;let your requests be made known unto God". This is what prayer is all about; an opening up of life before God, not specific requests; a conscious casting of our care upon Him (<em><a href='B:670 5:7'>1Pe 5:7</a></em>). The believers of the parable told their Lord of the ungrateful behaviour of their brother (<em><a href='B:470 18:31'>Mat 18:31</a></em>)- they brought the situation before Him, without asking specifically for something to be done.</p>


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<p>4:7&nbsp;<em>And the peace of God, which passes all understanding, shall guard your hearts and your thoughts in Christ Jesus</em>- The peace of God fills the mind simply as a result of making our requests known. Praying alone in the room, kneeling, maybe at the bedside, pressing your little nose into that mattress as you concentrate your thoughts and requests; the very experience of this close communion will&nbsp;<em>of itself</em>&nbsp;enable you to unbend your legs and rise up a new man. But "peace" Biblically refers to peace with God on the basis of having been forgiven. This is the wonderful atmosphere in which we are to live daily life, and which guards our thinking. That peace passes all definition or "understanding" expressed in words. This guarding or keeping of our minds is due to God's action, through the Spirit. We are "kept s:w. "guard" by the power of God" (<em><a href='B:670 1:5'>1Pe 1:5</a></em>).</p>


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<p>4:8&nbsp;<em>Finally brothers-&nbsp;</em>This is the second "Finally::." (3:1). We get the feeling that Paul is writing in a flow of consciousness, albeit under Divine inspiration. I have commented much more about this in discussing the apparent contradictions within Paul's arguments in 2 Corinthians 7-9.</p><p><em>Whatever things are true, whatever things are honourable, whatever things are just, whatever things are pure, whatever things are lovely, whatever things are of good report; if there be any virtue and if there be any praise, think on these things</em>- Again Paul is focusing upon where our thoughts are. We are to have the mind or spirit of Christ, and in practice this means making a conscious effort to think on spiritual things. If we are to achieve spiritual mindedness, we need to surround ourselves with positive influences- Bible verses on the walls, regular Bible reading, not filling our minds with the trash which passes for entertainment; and cultivate a culture of gratitude and appreciation for all in our lives. Too much of our lives can so easily be spent going over the past, reliving old hurts- when our mental space should be taken up with positive spiritual things.</p>


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<p>4:9&nbsp;<em>The things which you both learned and received and heard and saw in me, these things do</em>- Ours isn’t just a religion like anyone else’s; it is&nbsp;<em>real</em>, creative life. There is congruence between belief and action, an honest admission of our humanity, just as there was then, and this yet further compels a response in those who see it. Paul could tell the Philippians to think on whatever&nbsp;<em>things&nbsp;</em>were true, honest, just, pure etc:; and then boldly say that “Those things which he has just listed which ye hath both learned, and received, and heard, and seen in me, these things do” (<em><a href='B:570 4:8-9'>Phi 4:8-9</a></em> RV). What they had learnt and heard from Paul, they had seen in him. He was the word which he preached made flesh, after the pattern of his Lord. Paul could speak of “my ways which be in Christ, as I teach every where in every church” (<em><a href='B:530 4:17'>1Co 4:17</a></em>). His ways, his life, his person, was what he taught- there was congruence between his teaching and himself. And this congruence was consistent- in every place and in every ecclesia, be it in Corinth, Jerusalem or Rome, Paul the person was reflected in the teaching of Paul. The lack of congruence between the message and the life is what is turning people away from the true church in these last days; and yet the opposite is true now as never before. Congruence between life and teaching, to the point that they are one and the same, is powerfully attractive, especially in these days of shallowness of personality, playing out of roles and&nbsp; other forms of hypocrisy. This was why people believed in Jesus.</p><p><em>And the God of peace shall be with you-&nbsp;</em>The God of peace can mean the God who gives peace. In response to their conscious effort to copy Paul in thinking about spiritual things, God would give peace in their hearts.</p>


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<p>4:10&nbsp;<em>But I rejoice in the Lord greatly-&nbsp;</em>Paul's joy, as explained on :1, was in the spiritual progress of others. His joy in this context was that they were showing spiritual fruit by caring for him.</p><p><em>That now at length you have revived your thought for me-</em>&nbsp;In the form of the gift he has just received from them (:18).</p><p><em>I know you did indeed take thought for me, but you lacked opportunity</em>- Paul has rebuked them for not caring for him to the extent that Epaphroditus nearly lost his life (see on 2:30). But as in writing to the Corinthians, Paul puts the best possible slant on their behaviour, saying that they had not had the chance to help as they must have wished to. This is a worked example of the mind which thinks on positive spiritual things (:8) having the love which covers weakness; not in a naive, cup half full way, not papering over disappointment and failure, but genuinely wanting to move on from that which is past and press forward positively, as noted on 3:13.</p>


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<p>4:11&nbsp;<em>Not that I speak regarding want-&nbsp;</em>If Paul didn't really need material help whilst imprisoned, why does he make such an issue about it in 2:30 (see notes there)? It could be that his reasoning is similar to that we find in 2 Corinthians, where he says that the project of donating for the Jerusalem poor, and also temporarily excommunicating the immoral member, was not for the sake of the poor or for the sake of that individual (see on <em><a href='B:540 7:12'>2Co 7:12</a></em>). Rather it was all an opportunity to bring forth fruit for the Lord. He states that specifically in :17: "Not that I seek the gift, but I seek the fruit that accrues to your account".</p><p><em>For I have learned to be content whatever my situation</em>- This is the same word used in :9, where he asks the Philippians to "learn" from him. But he the teacher has also had to learn. He does not place himself above them, but rather as an example of how to learn. "Content" is similar to the word found in <em><a href='B:540 12:9'>2Co 12:9</a></em>, where Paul was taught that the Lord's grace was "sufficient" or content enough for him. If Paul had nothing materially but had the Lord's grace- that was enough. "Whatever my situation" is an attempt to render a strange phrase- literally 'with what I am'. This is a concept far wider than simply his material state. To be content with ourselves, recognizing that we are not perfect nor as mature in the mind of Christ as we should be (see on 3:13,15,16)- but content with how "I am", knowing that we are in the true Name of "I am", Yahweh of Israel.</p>


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<p>4:12 - see on <em><a href='B:490 3:5'>Luk 3:5</a></em>.</p><p><em>I know how to be abased and I know also how to abound. In everything and in all things have I learned the secret both to be filled and to be hungry, both to have plenty and to be in want</em>- Life is littered with examples of people who do not know how to be. They may abound or be abased, but they do not know how 'to be' in that situation. We noted on :11 that Paul was content with 'how I am'. From how he reasons here, we can assume that Paul had experienced wealth. He had "profited" in Judaism, and the word has a distinct financial meaning (<em><a href='B:550 1:15'>Gal 1:15</a></em>). At the start of his imprisonment he had funds to rent a house large enough to entertain a large crowd of visitors in; he was considered wealthy enough to pay a significant bribe (<em><a href='B:510 24:26'>Act 24:26</a></em>), and his family were wealthy enough to send him to Jerusalem to study under Gamaliel. And yet he had to work with his own hands at other times, and needed material assistance ("to be in want" is used of his situation whilst living at Corinth, <em><a href='B:540 11:9'>2Co 11:9</a></em>). He says here that he has experienced actual hunger; and yet he doesn't mean that he has simply experienced those things. He had learned the secret how to be both hungry and filled. This is different from simply experiencing things, for there is no secret to be learned by experience alone. People experience things and yet never learn 'how to be'. He had been "instructed" (AV) by those things, he had learnt from experience rather than simply passed through experience. "To be in want" is a phrase quarried directly from the parable of the prodigal son (<em><a href='B:490 15:14'>Luk 15:14</a></em>), as if Paul felt he had squandered so much opportunity, and had come back to the Lord only "in want". But he had learnt from it all- and therefore didn't need their material assistance for the sake of the assistance in itself.</p>


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<p>4:13&nbsp;<em>I can do all things in him that strengthens me</em>- The "all things" refer to the attitudes to plenty and want he has just spoken of in :12. The strengthening of Paul was therefore psychological, and that ability to learn and cope with varying life situations is granted by the work of the Spirit in our minds. The same word for 'strengthen' is to be found in <em><a href='B:580 1:11'>Col 1:11</a></em>; <em><a href='B:560 3:16'>Eph 3:16</a></em>; <em><a href='B:560 3:20'>Eph 3:20</a></em> about the strengthening "by his spirit in the inner man". The Lord Jesus strengthening him is exactly how he concludes 2 Timothy (<em><a href='B:620 4:17'>2Ti 4:17</a></em> s:w:), again encouraging us to see Philippians as written about the same time and in the same broad circumstances. See on 2:16.</p>


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<p>4:14&nbsp;<em>However you did well in that you had fellowship with my affliction</em>- Fellowship is not simply an on paper agreement about theological propositions, sharing membership in the same church or fellowship. It means feeling in common with an afflicted brother and therefore doing something in response; or as :15 puts it, a fellowship in giving and receiving. "My affliction" may have specific reference to the "affliction" which had been brought upon the imprisoned Paul by false brethren seeking to create "affliction" for him in prison (1:16 s:w:). The Philippians would have been amongst those who sought to help him out of that situation (see on 1:17). They suffered his afflictions with him, just as he and we all share in the afflictions of the crucified Lord Jesus. If we ask how exactly we do that in concrete terms, the answer is that we fellowship with the afflictions of His body, which is the members of His church.</p>


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<p>4:15&nbsp;<em>And you yourselves also know, you Philippians, that in the beginning of the gospel’s work, when I departed from Macedonia, no church had fellowship with me in the matter of giving and receiving, but you only</em>- As noted on :14, "fellowship" is no theoretical matter, but concerns not just giving to those we have commonality with, but the art of receiving from others too. Paul was not perceived in his lifetime as the charismatic Christian leader whom all tried to support. In his time of need after leaving Macedonia, not one church apart from the Philippians sent him material support. He would have been perceived as a difficult maverick, a pariah figure rejected by conservatives and liberals alike in the church. We note that although the Antioch church sent him forth on the Gospel's work (<em><a href='B:510 13:1-3'>Act 13:1-3</a></em>), they did not support him in his time of material need; when they as his sponsoring church would surely have been the ones who ought to have done so. We can assume there was some falling out between them and Paul. And yet he speaks of their fellowshipping him in "giving&nbsp;<em>and receiving</em>". It is too simplistic to read this as meaning that they fellowshipped him by giving to his material needs; for they fellowshipped in giving "and receiving". This consideration makes attractive the GNB rendition: "You were the only ones who shared my profits and losses". The trading metaphors continue in :17,18: "I want to see profit added to your account. Here, then, is my receipt for everything you have given me::." (GNB).</p>


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<p>4:16&nbsp;<em>For even in Thessalonica you sent often to my need</em>- How are we to square this with Paul's claims elsewhere that he did not receive personal support but was self supporting financially? Maybe the answer is in the way that Paul saw his brethren’s need as his personal need. We see this by studying the apparent contradiction between Paul’s comment that the Philippians sent support to him repeatedly for&nbsp;<em>his</em>&nbsp;necessities (<em><a href='B:570 4:16'>Phi 4:16</a></em>), and the way he boasts to the Corinthians (<em><a href='B:540 11:7'>2Co 11:7</a></em>) and Thessalonians (<em><a href='B:590 2:9'>1Th 2:9</a></em>) that he did not receive personal financial support from others, but worked with his own hands so as to be self-supporting (see too <em><a href='B:510 20:33-35'>Act 20:33-35</a></em>). Yet he wrote those things at roughly the same time as the Philippians were sending him help towards ‘my necessities’. The conclusion seems to be that Paul viewed the necessities of his converts as&nbsp;<em>his</em>&nbsp;personal necessities- hence he can say that the Philippians sent money and support for&nbsp;<em>his</em>&nbsp;necessities, whilst at the same time truly stating that he took no&nbsp;<em>personal</em>&nbsp;support from his converts. Perhaps he is arguing that he took donations to support others, but not for himself.</p>


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<p>4:17- see on <em><a href='B:590 3:12'>1Th 3:12</a></em>.</p><h4><em>Not that I seek the gift, but I seek the fruit that accrues to your account</em>- Paul prayed that others would bring forth fruit (<em><a href='B:580 1:9-10'>Col 1:9-10</a></em>), and he here tells the Philippians how he is willing to accept donations from them, because he wanted them to bear fruit. We can help others please God- by our prayers for them, and by giving them the opportunities to bear fruit. Their 'minus' by giving to Paul's work was a 'plus' in God's accountancy. The cattle on a thousand hills are His, and in that sense nothing can be given to Him (<em><a href='B:230 50:8-14'>Psa 50:8-14</a></em>). And yet, for our benefit, He asks for sacrifice to be given to Him. And Paul realized that it is similar with their giving for him. "Fruit that accrues" is read by some as referring to interest on a deposit paid by a bank. The actual money was given to God, but the interest upon the gift was spiritual fruit, which arises from the process of giving.</h4>


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<p>4:18- see on <em><a href='B:500 12:3'>Joh 12:3</a></em>.</p><p><em>But I have all things and abound. I am filled, having received from Epaphroditus the things that came from you, they were as the odour of a sweet smell, a sacrifice acceptable, pleasing to God</em>- "I have all things" is quoting from Jacob in <em><a href='B:10 33:11'>Gen 33:11</a></em>. Having earlier deceived Esau of the blessing, he asks Esau to now "take away my blessing, for God has dealt with my in grace, and I have all things". Jacob eagerly resigned all the material blessings he once held dear, because God's grace was "all things" to him. The same argument is used to Paul in 2 Corinthians 11, where he is told that having God's grace is sufficient; we need nothing more, because with that we have all things. Paul is reasoning here that he is "filled", his cup is not half full but full; not because of what they have sent in itself, but because that gift was spiritual fruit for them, and a very acceptable sacrifice to God. Paul has earlier written that the sacrifice of his life to God was made upon their sacrifice to Him; he wrote in 2:17 in the conditional tense: "If I be offered upon your sacrifice::. I joy and rejoice with you all". Now he had seen their sacrifice, he was the more ready to be offered himself. And this is why he could speak of his joy at their offering (:10). Again we see how the nature of his eternal salvation was bound up with their salvation; his offering of his life and theirs went together. Truly no man is an island in Christ; we are inextricably linked, both now an eternally, with our brethren.</p>


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<p>4:19&nbsp;<em>And my God shall supply every need of yours according to His riches, in glory in Christ Jesus</em>- This is a tacit recognition that Paul did have material needs, although he discounts them. He understands "riches" to refer to spiritual blessings given through the gift of the Spirit in the inner man (<em><a href='B:560 1:7'>Eph 1:7</a></em>; <em><a href='B:560 3:16'>Eph 3:16</a></em>). The "riches in glory" is the term used in <em><a href='B:520 9:23'>Rom 9:23</a></em> and <em><a href='B:560 1:18'>Eph 1:18</a></em> for our final salvation. The response to such generosity was going to be eternal. This is not to say that we can buy our salvation, but all the same, there will be an eternal outcome of generosity. And in this life too, the gift of the Spirit is given as a foretaste and guarantee of that great salvation in the future. Paul has used the idea of "supply" earlier, writing of "the supply of the spirit of Jesus Christ" (1:19). That supply of the Spirit, that great spiritual richness, would be granted in response to their giving; for grace, giving,&nbsp;<em>charis</em>, the gift of the Spirit, would be God's response to their giving. "Supply" is the same word just used in :18 for "full". As Paul had been filled with their gift, so God would fill them with the Spirit and all its rich blessings. For the same word is in <em><a href='B:560 5:18'>Eph 5:18</a></em>: "Be filled with the Spirit" (as <em><a href='B:520 15:13'>Rom 15:13</a></em> "the God of hope&nbsp;<em>fill&nbsp;</em>you::. through the power of the Holy Spirit).</p>


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<p>4:20&nbsp;<em>Now to our God and Father be the glory forever and ever. Amen</em>- The whole wonderful way of God's working, filling us with grace and His Spirit that we might be saved, our response to that in giving::. all this leads to glory to Him, and not to ourselves. And we shall glorify Him eternally for the wonder of it all, perhaps recalling incidents from this life where His giving and our giving meshed together, to the glory of His grace and gift in His Son.</p>


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<p>4:21<em>&nbsp;Greet every saint in Christ Jesus. The brothers that are with me greet you</em>- "Every saint" is a reminder again that Paul is not writing just to the eldership. Every believer, including the illiterate and the slaves who could rarely attend meetings, were saints in Christ. Likewise in :22, "All the saints::.". Paul saw himself as facilitating person to person communication, real fellowship between ordinary people, and not just high level communication between elders. The brothers with Paul could refer to his fellow prisoners whom he had converted, or the few faithful friends who had come to Rome to minister to him. We note he does not extend greetings from the Roman church, with whom he seems to have parted company; for nobody stood with him at his final trial (<em><a href='B:620 4:16'>2Ti 4:16</a></em>). To die in such isolation from local brethren was a hard thing, but he clearly felt the Lord's personal presence with him compensating for it (<em><a href='B:620 4:17'>2Ti 4:17</a></em>).</p>


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<p>4:22&nbsp;<em>All the saints greet you, especially they that are of Caesar's household</em>- "All the saints" again emphasizes the value of the rank and file believers; see on :21. As noted on 1:13, Paul's witness (presumably via the soldiers he was chained to) had led to conversions within the extended family and slaves of Caesar's palace; although according to Romans 16 there were already some believers there. Through all the hard things that happened to Paul, the Gospel had entered the very elitest centre of the Roman empire. Josephus even suggests that the Empress Poppaea may have been favourably inclined to Christianity. This is an encouragement for all time that even the worst experiences and situations have a role to play in the extension of the Lord's saving way amongst men. And Paul realized that, hence "especially they::.".</p>


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<p>4:23&nbsp;<em>The grace of the Lord Jesus Christ be with your spirit</em>- The gift or&nbsp;<em>charis</em>&nbsp;of the Lord Jesus often refers to His gift of the Spirit to every baptized believer. And that is surely in view here, having alluded to the work of the Spirit so much in this letter. His gift, of Hi Spirit, was to be with&nbsp;<em>your</em>&nbsp;spirit. Paul's greatest wish was that the Lord's spirit would displace our carnal thinking or spirit:&nbsp;</p>


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<p><em><a href='B:580 1:1'>Col 1:1</a></em>&nbsp;<em>Paul, an apostle of Christ Jesus through the will of God</em>- Paul often begins his letters by saying this. But "the will of God" should not be understood by us as it is by Islam, where the will of God is understood as fulfilling anyway in a deterministic sense. The word carries the idea of the intention, the wish or pleasure of God. Paul could have turned down the call to be an apostle. He was not forced into obedience by an omnipotent Divine manipulator. All things were created for God's "pleasure" or will s:w. <em><a href='B:730 4:11'>Rev 4:11</a></em>, but clearly enough "all things" do not all perform God's wish. We pray for the Kingdom age when God's will shall be done on earth- for it is now generally not done. We are best therefore to understood the idea of God's wish, His desire, which of course He labours to see fulfilled. But He does not force or impose; He too deeply respects the freewill of His creatures. The art of Christian life is to willingly align ourselves with His will.</p><p><em>And Timothy our brother</em>- The "our" connects Paul with the Colossians. The rather unusual grammar suggests Paul is identifying himself with his audience. This identity is a vital part of all preaching and pastoral work.</p>


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<p><em><a href='B:580 1:2'>Col 1:2</a></em>&nbsp;<em>To the saints and faithful brothers in Christ that are at Colosse</em>- This doesn't refer to two tiers of believers in Colosse but rather reminds them that every believer is a saint. In both Judaism and paganism there was a tendency to consider some believers to be in a 'super' category. Paul carefully debunks that concept.</p><p><em>Grace to you and peace from God our Father and the Lord Jesus Christ</em>- This is no mere standard literary introduction. God's grace and subsequent peace was willed and prayed for by Paul to come upon his audience, and prayer for third parties indeed makes a difference.</p>


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<p><em><a href='B:580 1:3'>Col 1:3</a></em>&nbsp;<em>We give thanks to God, the Father of our Lord Jesus Christ, praying&nbsp;always for you</em>- Paul tells so many that he is "always" praying for them. His life was a life of prayer for others.</p>


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<p><em><a href='B:580 1:4'>Col 1:4</a></em>&nbsp;<em>Having heard of your faith in Christ Jesus-&nbsp;</em>Perhaps Paul had never visited them nor knew them personally. <em><a href='B:580 2:1'>Col 2:1</a></em> suggests they had never seen his face. But his warmth towards them is remarkable. We must ask what emotions and feelings are called forth in us by news of believers we have never met. The same connection between faith in Christ and love for the others in Christ is made in <em><a href='B:690 3:23'>1Jn 3:23</a></em>. We cannot therefore profess faith in Christ personally and remain in splendid isolation from others in Him. For we are baptized into the body of Christ, which is the church. There are many parallels between the letters to the Ephesians and Colossians, and the parallel here is in <em><a href='B:560 1:15'>Eph 1:15</a></em>, where Paul says again that he has heard of both their faith in Christ and their love to the other believers.</p><p><em>And of the love which you have toward all the saints</em>- Loving other believers is part and parcel of accepting the faith in Christ; this love is the intended outcome of it, the fruit of the Gospel (:6), which can be powerful enough to convert the world by its display.</p>


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<p><em><a href='B:580 1:5'>Col 1:5</a></em>&nbsp;<em>We thank God because of the hope</em>- Paul has spoken of faith and love in :4. The Greek suggests that the love of :4 was elicited by their hope. Faith, hope and love are so often spoken of by Paul together. If we really believe in the Gospel of salvation then we have a sure hope, and the certainty of that hope results in love for others.</p><p><em>Which is laid up for you in the heavens</em>- A specific reward is prepared for each of us, s:w. <em><a href='B:620 4:8'>2Ti 4:8</a></em> a crown of righteousness is laid up for Paul. The nature of each of our battles is unique, and therefore our crowns or rewards / signs of victory are going to differ. In the parable, we will each have different towns we rule over. It's an upward spiral. We have "love toward all the saints, because of the hope which&nbsp;<em>is</em>&nbsp;laid up for you" (<em><a href='B:580 1:5'>Col 1:5</a></em> RV). If we doubt the hope, thinking we don't know if we will be accepted or not… there isn't much inspiration to love our brethren with the similar senseless grace which&nbsp;<em>we</em>&nbsp;have experienced. Note that the hope was 'laid up' in Heaven in the sense of being stored safely there- rather than the hope consisting of being one day in Heaven. For the Kingdom of God shall come on earth. Although Paul had never met these brethren, he strongly assumed they would be saved; this is an assumption which we must make about all believers in Christ. For it is not for us to condemn.</p><p><em>Of which you heard before in the word of the truth of the gospel</em>- The parallel <em><a href='B:560 1:13'>Eph 1:13</a></em> says that the word of truth is the good news of salvation. The ultimate truth is that we shall be saved. This is the good news of the Gospel- no reference is in view to some set of theological propositions which are logically true. The truth is that we shall be saved, not that we have figured out a true set of interconnecting theological explanations which ring 'true' to our own minds- at this point in our lives. We should be able to positively answer the question 'Will I at this point in my life be saved if I die?'. This is the final, ultimate and only truth. We may at some future point change our interpretations of some Bible passages and themes, but the ultimate truth is that we shall be saved. And if we lose that confidence, and only then, we will have 'left the truth'. Departure from some particular interpretation is not necessarily the same as 'leaving the truth', neither should 'the truth' be used as a kind of code word summarizing our association with a particular church or denomination.</p>


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<p><em><a href='B:580 1:6'>Col 1:6</a></em>&nbsp;<em>That Gospel is come to you, even as it has also come to all the world-</em>&nbsp;This is not to be read as a statement that the Gospel had been spread into all the world let alone the entire&nbsp;<em>kosmos</em>- for it had not been. The idea may be that there is something universal about the Gospel, in contrast with the various false religions and gospels of paganism, which tended to have mere local appeal. They offered good news for the local people of a certain city or area, whereas the true Gospel of Christ has universal appeal and relevance and is addressed to all people equally. Colossians appears directed against a particular false 'gospel' which was circulating in Colosse and surrounds.</p><p><em>Bearing fruit and increasing, as it does in you also, since the day you heard and knew the grace of God in truth-&nbsp;</em>Paul enthuses that the Colossians were in the good ground category of the sower parable: the Gospel “<em>bringeth forth fruit</em>::. in you, since the day&nbsp;<em>ye heard</em>” (AV). The important doctrines of the basic Gospel bring forth the fruit of spirituality in the converts (<em><a href='B:580 1:6'>Col 1:6</a></em>). The&nbsp;<em>euangelion&nbsp;</em>is pictured in Colossians 1 as a mighty, personal force working powerfully in the lives of men and women. It produced fruit, i:e. concrete actions (<em><a href='B:640 1:11'>Phm 1:11</a></em>). The Gospel gives "understanding&nbsp;<em>that&nbsp;</em>ye might walk worthy" (<em><a href='B:580 1:9-10'>Col 1:9-10</a></em>). We bear fruit and increase in this "by the increasing knowledge of God" (<em><a href='B:580 1:10'>Col 1:10</a></em> RVmg:). Thus we are to be renewed in knowledge, finding full assurance of our salvation in&nbsp;<em>understanding</em>&nbsp;(<em><a href='B:580 2:2'>Col 2:2</a></em>; <em><a href='B:580 3:10'>Col 3:10</a></em>). The Hebrew word for “understanding” is also that for “certainty”- e:g. <em><a href='B:60 23:13'>Jos 23:13</a></em> “Know for a&nbsp;<em>certainty</em>…” s:w. “understanding”. To understand is to be sure, in God’s language. Understanding, "being filled with the knowledge of his will",&nbsp;<em>does&nbsp;</em>have a place in determining our daily walk in Christ. What and how we understand, and thereby what we believe,&nbsp;<em>does&nbsp;</em>therefore matter.</p>


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<p><em><a href='B:580 1:7'>Col 1:7</a></em>&nbsp;<em>Even as you learned it of Epaphras our beloved fellow-servant, who is a faithful minister of Christ on our behalf</em>- The same as Epaphroditus (<em><a href='B:570 2:25'>Phi 2:25</a></em>; <em><a href='B:570 4:18'>Phi 4:18</a></em>; <em><a href='B:640 1:23'>Phm 1:23</a></em>, which mentions he was a prisoner in Rome at some stage). He was a local Colossian, "one of you" (<em><a href='B:580 4:12'>Col 4:12</a></em>).</p>


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<p><em><a href='B:580 1:8'>Col 1:8</a></em>&nbsp;<em>Who also declared to us your love in the Spirit-&nbsp;</em>Perhaps the Spirit inspired Epaphras to give Paul an inspired account of how they were doing. Or maybe the idea is that their love had been brought forth as a result of the function of the Spirit in their hearts; for love is a fruit brought forth by the Spirit (<em><a href='B:550 5:22'>Gal 5:22</a></em>). This would be the "love of the Spirit", the love brought forth as a fruit of the Spirit, which <em><a href='B:520 15:30'>Rom 15:30</a></em> refers to. God's love is poured out in our hearts through the function of the Spirit within us (<em><a href='B:520 5:5'>Rom 5:5</a></em>).</p>


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<p><em><a href='B:580 1:9'>Col 1:9</a></em>&nbsp;<em>For this cause we also, since the day we heard it, do not cease to pray and make requests for you, that you may be filled with the knowledge of his will in all spiritual wisdom and understanding</em>- Paul wishes that the Colossians would be “filled with the knowledge of his will”, just as at his conversion he had been chosen so “that thou shouldest know his will” (<em><a href='B:510 22:14'>Act 22:14</a></em>). He wanted them to share the radical nature of conversion which he had gone through; the sense of life turned around; of new direction… See on <em><a href='B:510 13:11'>Act 13:11</a></em>. He clearly believed, as we should, that our prayers can affect the internal spiritual condition of others; and that the Lord is willing to fill believing minds. The parallel in <em><a href='B:560 1:22-23'>Eph 1:22-23</a></em> is that the church, the individuals within the body of Christ, is filled with the fullness of Him who fills all in all. This filling can be complete- insofar as we allow it and are open to it. There's nothing more wonderful to behold than the life and heartbeat of a secular man or woman being taken over by the things of the Spirit.</p>


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<p><em><a href='B:580 1:10'>Col 1:10</a></em> - see on <em><a href='B:580 2:1'>Col 2:1</a></em>.</p><p><em>To walk worthily in the Lord fully pleasing him, bearing fruit in every good work; increasing in the knowledge of God</em>- This is wonderful encouragement when we as sinners wonder how we could ever please the Lord Jesus. We can, according to these words,&nbsp;<em>fully</em>&nbsp;please Him. This doubtless is a function of His way of imputing righteousness to us, and the way love has of being thrilled at the slightest move of the beloved towards the lover. This is why Paul goes on to say that we are "suitable" for immortality (:12), and are spotless before Him (see on :22). We are "filled" (:9) so that we might "fully" please Him. The fruit which pleases Him is empowered by the Spirit He grants which brings forth that fruit if we allow it. In this sense we are "strengthened" by Him (:11). "Fully" translates&nbsp;<em>pas</em>, "all", and we find the word again in :11 speaking of the "all" power which strengthens us to be fruitful. We too easily assume that it is circumstance or environment which enables our pleasing of Him; and too many have sold their souls to create wealth, believing that this will enable them to somehow purchase a situation in which they can more fully please their Lord. But here we are told that it is His will that we please Him, and He gives us "all" that is necessary in terms of internal strengthening and attitude. If we are honest, we all know that it is those internal attitudes which are most important, and they are a gift which cannot be bought with wealth or situation.</p>


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<p><em><a href='B:580 1:11'>Col 1:11</a></em>&nbsp;<em>Strengthened with all power-&nbsp;</em>See on :10&nbsp;<em>Fully pleasing him:&nbsp;</em>A play on words, ‘made able with all ability’. It’s the same word as found in <em><a href='B:470 25:15'>Mat 25:15</a></em>, where we read that talents are given to each one “according to his personal&nbsp;<em>ability</em>”; but&nbsp;<em>kata&nbsp;</em>(“according to”) needn’t be translated like this at all, and could mean that the talents given&nbsp;<em>are</em>&nbsp;what results in the personal abilities. This connects with a major theme of Paul’s- that we are&nbsp;<em>made</em>&nbsp;able, rather than having existing abilities which God asks us to use. The parallel <em><a href='B:560 3:16-20'>Eph 3:16-20</a></em> speaks of “the power that works in us” as being far above all we ask or think; and it is exercised within our minds (“strengthened with might by His spirit in the inner man”, <em><a href='B:560 3:16'>Eph 3:16</a></em>). We are given psychological power, strength within, to do what would have been impossible otherwise. Constantly we’re faced with mental situations we feel we can’t endure- the need for continued patience with a difficult person, to keep on keeping on forgiving and showing grace::. The strengthening which Paul has in mind is exactly what we need. It is internal, “in the inner man”. And this is the same context in which Paul speaks here in Colossians 1; for the mighty strengthening we receive enables the mental, internal attributes of patience and joyful endurance (:11). We who were once alienated “in your mind” (:21) are now changed; the Christ formed “in you”, the mind of Christ within, is the basis for our “hope of glory” (:27). <em><a href='B:580 2:2'>Col 2:2</a></em> continues this theme when Paul speaks of his urgent concern for the state of the believers’&nbsp;<em>hearts</em>. Indeed the whole hymn of praise to Christ in :15-18 is in this context; Paul is emphasizing the utter supremacy of Christ because this should lead to Him dominating our thinking. Appreciating the height of His exaltation will lead to Christ mindedness. “He is the head of the body” in the sense that He is the mind of it, the thinking of it. Members of Christ’s body are shown to be in the same body by the fact that they are Christ-minded, they have Him as their “head”. Christ-mindedness is therefore the basis upon which we feel that someone is also in the body of Christ rather than membership of the same denomination, fellowship, church etc. But note that the idea of the Greek word translated "strengthened" is essentially ability, and therefore potential. Nobody is forced against their will. We are given the potential ability, and must use it.</p><h4><em>According to the might of his glory, to all patience and endurance, with joy</em>- This appears to be a reference to the immense and total power which the Lord Jesus now enjoys, as King of the cosmos and prince of the kings of the earth. The idea is that the internal strengthening of the believer is performed by He whose power is unbounded throughout the cosmos. This is encouragement indeed, when we wonder how ever we might be able to change, or rather, be changed.</h4>


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<p><em><a href='B:580 1:12'>Col 1:12</a></em>&nbsp;<em>Giving thanks to the Father</em>- This is a function of the work of the Spirit in us, which Paul has introduced in :9.</p><p><em>Who made us suitable</em>- See on :22. The Greek is clear that the idea is not that we are in process of being made qualified, as if 'making us suitable'. We have been made suitable, in that we attained this new status at baptism into Christ. This is indeed the breathtaking good news of the Gospel.</p><p><em>To be partakers of the inheritance of the saints in light</em>- Paul may well have Angels in mind- we shall become like the Angels (<em><a href='B:490 20:35-36'>Luk 20:35-36</a></em>), who are "Angels of light" (<em><a href='B:540 11:14'>2Co 11:14</a></em>). But he has defined the "saints" in :2 as the believers. We walk now "in light"; insofar as we do, we are experiencing the essence of the future inheritance. The parallel idea in Ephesians is that "You were once darkness, but now are you light in the Lord" (<em><a href='B:560 5:8'>Eph 5:8</a></em>). Our future and present hope is expressed in terms of partaking in something collective, the inheritance of all the saints; no man can therefore be an island in this life.</p>


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<p><em><a href='B:580 1:13'>Col 1:13</a></em>&nbsp;<em>Who delivered us out of the power of darkness-&nbsp;</em>"Who hath delivered us from the power of darkness (cp. Egypt, <em><a href='B:670 2:9-10'>1Pe 2:9-10</a></em>), and hath translated us into the Kingdom of His dear son; in whom we have (now) redemption through His blood::. for by Him were all things created (the new, spiritual creation of believers is finished in prospect) ::. you::. now hath he reconciled:::&nbsp;<em>if</em>&nbsp;ye continue in the faith::. whereunto I also labour, striving::." (<em><a href='B:580 1:13-14'>Col 1:13-14</a></em>; <em><a href='B:580 1:16'>Col 1:16</a></em>; <em><a href='B:580 1:21'>Col 1:21</a></em>; <em><a href='B:580 1:23'>Col 1:23</a></em>; <em><a href='B:580 1:29'>Col 1:29</a></em>). This shows how our comprising the Kingdom in prospect is dependent upon our continued personal effort. The contention is sometimes made in discussion with those who wrongly believe that the Kingdom in its full sense is the church of today that "into" in <em><a href='B:580 1:13'>Col 1:13</a></em> can mean 'for'. However, the Greek preposition&nbsp;<em>eis</em>&nbsp;means 'in the interior, into, indicating the point reached or entered' (Strong). Thus Phillip and the Eunuch "went down both into (Gk:&nbsp;<em>eis</em>) the water" (<em><a href='B:510 8:38'>Act 8:38</a></em>)- from which we correctly argue that baptism is by full immersion into water. However, it is true that at times 'eis' is translated with the idea of 'towards', although this is not its primary meaning. The rest of the quotation from Colossians 1 made above would suggest that we should understand 'eis' here in its normal meaning.</p><p><em>And translated us into the kingdom of the Son of His love</em>- Used of the removing of people from one nation to another, as in the exile of the Jews to Babylon and thence back to Judah. The language of Judah's restoration is so often applied to what has happened to the believers. But the idea presented in :12 is of us receiving the lot or inheritance of the saints- suggesting the allusion is at least equally to the bringing of Israel out of Egypt through baptism, to receive an inheritance in Canaan.</p>


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<p><em><a href='B:580 1:14'>Col 1:14</a></em>&nbsp;<em>In whom we have our redemption, the forgiveness of our sins</em>- The Greek for "redemption" definitely refers to a ransom payment. In Christ- through baptism into that "in Christ" status- we were bought out of slavery. This metaphor with all the limitations of any metaphor was used of Israel's redemption from slavery in Egypt, and on :13&nbsp;<em>Translated us</em>&nbsp;I have noted that this image is in view in this chapter. The ransom payment is in that we have been forgiven our sins- which continues the slavery metaphor with the suggestion that we were in slavery because we were hopeless debtors. The Lord Himself used that idea in framing the parable of the unmerciful debtor. It's highly likely that the language and metaphors chosen by Paul here were aimed at deconstructing the heresies about 'redemption' and ransom which were common amongst the incipient Gnosticism of that time and area. But that notwithstanding, the truths he elicits are for all time.</p>


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<p><em><a href='B:580 1:15'>Col 1:15</a></em>&nbsp;<em>Who is the image of the invisible God, the firstborn of all creation</em>- This interprets the creation of a man in God's image as a reference to the resurrection and glorification of the Lord Jesus:&nbsp;<em>This</em>&nbsp;was what the Angels had worked for millennia for, in order to fulfil the original fiat concerning the creation of man in God's image. Even now, we see not yet all things subdued under Him (<em><a href='B:650 2:8'>Heb 2:8</a></em>); the intention that the man should have dominion over all creation as uttered&nbsp;<em>and apparently fulfilled&nbsp;</em>on the sixth day has yet to materially come to pass. The Angels are still working- with us. For <em><a href='B:530 15:49'>1Co 15:49</a></em> teaches that&nbsp;<em>we</em>&nbsp;do not now fully have God's image, but we will receive it at the resurrection. Therefore we are driven to the conclusion that the outworking of the creation directives regarding man in God's image was not only in the 24 hours after it was given, but is still working itself out now. The new creation is therefore a continuation of and an essential part of the natural creation; not just a mirror of the natural in spiritual terms. &nbsp;See on <em><a href='B:540 4:6'>2Co 4:6</a></em>.</p><p>The idea of a new creation is well explained in <em><a href='B:550 6:15'>Gal 6:15</a></em>: "For neither circumcision nor uncircumcision counts for anything. What counts is being a new creation". This seems to parallel <em><a href='B:550 5:6'>Gal 5:6</a></em> "For in Christ Jesus, neither circumcision nor uncircumcision means anything, but faith working through love". Paul's argument so far has been: Faith rather than works results in an identification with the Lord Jesus as the seed of Abraham; for to him were the promises of salvation made, and not through the Law. That faith and identification with Christ is confirmed by the Spirit being sent forth into our hearts (<em><a href='B:550 4:5'>Gal 4:5</a></em>), which results in love as the fruit of the Spirit (<em><a href='B:550 5:22'>Gal 5:22</a></em>). In that way, faith works through love. The parallel to that is that "what counts is being a new creation"; in other words, being created as Christ, being created as a Son of God as Jesus was, with His spirit whereby we also cry out "Abba, Father" just as He did. So the new creation in view is that we are created to be as Christ. Hence if any man is&nbsp;<em>in Christ</em>&nbsp;he is a new creation (<em><a href='B:540 5:17'>2Co 5:17</a></em>). The language of "new creation" need not call up ideas of planets and a new cosmos. The new person created is Christ. Hence "the rule" of the new creation (<em><a href='B:550 6:16'>Gal 6:16</a></em>) is another way of saying "the law of Christ". The Lord Jesus is "the image of every new creation" (<em><a href='B:580 1:15'>Col 1:15</a></em>); we are made / created like Him, by the agency of the Spirit. He is thus "the beginning of the creation of God" (<em><a href='B:730 3:14'>Rev 3:14</a></em>). Hence the Gospel was preached to "every creation" (<em><a href='B:580 1:23'>Col 1:23</a></em>), i:e. every convert. No "creation" is not open to the scrutiny of God's Word in Christ (<em><a href='B:650 4:13'>Heb 4:13</a></em>). Clearly, "creation" was a title for believers in the early church, so common was this idea.</p><p>The creation record in Genesis 2 is not about a different creation from that in Genesis 1; it is a more detailed account of how the Angels went about fulfilling the command they were given on the sixth day. The process of bringing all the animals to Adam, him naming them, becoming disappointed with them, wishing for a true partner need not therefore be compressed into 24 hours. It could have taken a period of time. Yet the command to make man, male and female, was given on the sixth day. However, this may have taken far longer than 24 hours to complete. Indeed, the real intention of God to create man in His image was not finished even then; for as Paul shows here, the creation of man in God's image ultimately was fulfilled in the resurrection of God's Son.</p><p><em><a href='B:580 1:15-20'>Col 1:15-20</a></em> is another poetic fragment which is misunderstood by those seeking to justify the false idea of a personal pre-existence of the Lord; it has been identified as a Jewish hymn which Paul modified (see on <em><a href='B:570 2:6'>Phi 2:6</a></em>). We must remember that Paul was inspired by God to answer the claims of false teachers; and he was doing so by using and re-interpreting the terms which they used. This is typical of those passages which can give the impression that Jesus actually created the earth.</p><p>If this were true, then so many other passages are contradicted which teach that Jesus did not exist before his birth. The record in Genesis clearly teaches that God was the creator. Either Jesus or God were the creator; if we say that Jesus was the creator while Genesis says that God was, we are saying that Jesus was directly equal to God. In this case it is impossible to explain the many verses which show the differences between God and Jesus (see&nbsp;<em>Bible Basics&nbsp;</em>Study 8:2 for examples of these).</p><p>The Lord Jesus was the “firstborn”, which implies a beginning. There is no proof that Jesus was God’s “firstborn” before the creation of the literal earth. Passages like <em><a href='B:100 7:14'>2Sa 7:14</a></em> and <em><a href='B:230 89:27'>Psa 89:27</a></em> predicted that a literal descendant of David would become God’s firstborn. He was clearly not in existence at the time those passages were written, and therefore not at the time of the Genesis creation either. Jesus became “the Son of God with power” by his resurrection from the dead (<em><a href='B:520 1:4'>Rom 1:4</a></em>). God “has raised up Jesus again; as it is also written in the second psalm, You are My Son, this day have I begotten you” (<em><a href='B:510 13:32-33'>Act 13:32-33</a></em>). Thus Jesus became God’s firstborn by his resurrection. Note too that a son standing at his father’s right hand is associated with being the firstborn (<em><a href='B:10 48:13-16'>Gen 48:13-16</a></em>), and Christ was exalted to God’s right hand after his resurrection (<em><a href='B:510 2:32'>Act 2:32</a></em> R:V:mg:; <em><a href='B:650 1:3'>Heb 1:3</a></em>).</p><p>It is in this sense that the Lord Jesus is described as the firstborn from the dead (<em><a href='B:580 1:18'>Col 1:18</a></em>), a phrase which is parallel to “the firstborn of every creature” or creation (<em><a href='B:580 1:15'>Col 1:15</a></em> R:V:). He therefore speaks of himself as “the first begotten of the dead::. the beginning of the creation of God” (<em><a href='B:730 1:5'>Rev 1:5</a></em>; <em><a href='B:730 3:14'>Rev 3:14</a></em>). Jesus was the first of a new creation of immortal men and women, whose resurrection and full birth as the immortal sons of God has been made possible by the death and resurrection of Jesus (<em><a href='B:560 2:10'>Eph 2:10</a></em>; <em><a href='B:560 4:23-24'>Eph 4:23-24</a></em>; <em><a href='B:540 5:17'>2Co 5:17</a></em>). “In Christ shall all (true believers) be made alive. But every man in his own order: Christ the firstfruits, afterward they that are Christ’s at his coming” (<em><a href='B:530 15:22-23'>1Co 15:22-23</a></em>). This is just the same idea as in Colossians 1. Jesus was the first person to rise from the dead and be given immortality, he was the first of the new creation, and the true believers will follow his pattern at his return.</p><p>The creation spoken about in Colossians 1 therefore refers to the new creation, rather than that of Genesis. Through the work of Jesus “were all things created:::thrones:::dominions” etc. Paul does not say that Jesus created all things and then give examples of rivers, mountains, birds etc. The elements of this new creation refer to those rewards which we will have in God’s Kingdom. “Thrones::. dominions” etc. refer to how the raised believers will be “kings and priests, and we shall reign on the earth” (<em><a href='B:730 5:10'>Rev 5:10</a></em>). These things were made possible by the work of Jesus. “In him were all things created in the heavens” (<em><a href='B:580 1:16'>Col 1:16</a></em> R:V:). In <em><a href='B:560 2:6'>Eph 2:6</a></em> we read of the believers who are in Christ as sitting in “heavenly places”. If any man is in Christ by baptism, he is a new creation (<em><a href='B:540 5:17'>2Co 5:17</a></em>). By being in Christ we are saved by His death (<em><a href='B:580 1:22'>Col 1:22</a></em>). The literal planet could not be created by being in Christ. Thus these verses are teaching that the exalted spiritual position which we can now have, as well as that which we will experience in the future, has all been made possible by Christ. The “heavens and earth” contain “all things that needed reconciliation by the blood of (Christ’s) cross” (<em><a href='B:580 1:16'>Col 1:16</a></em>; <em><a href='B:580 1:20'>Col 1:20</a></em>), showing that the “all things:::in heaven” refer to the believers who now sit in “heavenly places:::in Christ Jesus”, rather than to all physical things around us.</p><p>If Jesus were the creator of the universe, it is strange how He should say: “…from the beginning of the creation God made them…” (<em><a href='B:480 10:6'>Mar 10:6</a></em>). This surely sounds as if He understood God to be the creator, not He Himself. And if He literally created everything in Heaven, this would include God.</p><p>That "by him" is a poor translation is readily testified by reliable scholars. Take J:H. Moulton: "for&nbsp;<em>because of him</em>&nbsp;Jesus::." (1); or the&nbsp;<em>Expositor's Greek Commentary</em>: "<em>en auto</em>: This does not mean "by Him"" (2).</p><p>Many of Paul's more difficult passages are understandable once it is appreciated that he is alluding to existing Jewish and Gentile literature which was familiar to his readers. He does this in order to deconstruct it and give the Lord Jesus His rightful place of exaltation. There are a number of connections between <em><a href='B:580 1:15-20'>Col 1:15-20</a></em> and Jewish Wisdom theology concerning Adam and the mystical "heavenly man". The terms "image of God" and "firstborn" refer to Adam; it's as if Paul is showing that Jesus should be afforded the place of all exaltation, and not the mystical "Adam" or "Heavenly Adam" which Judaism then believed in (3). Another possibility, not necessarily mutually exclusive, is that Paul is alluding to and even quoting a "pre-Christian Gnostic redeemer hymn" (4)- and seeking to demonstrate that Jesus is the true redeemer. We may apply the words of a well known song or character to someone we know, in order to show the similarities and bring out the contrasts; but the correspondence isn't 100%. And so with the manner in which Paul quotes Gentile or Jewish literature and terminology about Jesus- not every word must be literalistically pressed into relevance to Him. It's like the idea of types- Joseph was a type of Christ, but not&nbsp;<em>everything</em>&nbsp;about Joseph was true of Christ. We need to be aware that Paul didn't sit down to right theology sitting in an ivory tower university, or because he just felt like delving into these matters for the pure intellectual buzz of it. His letters are all missionary documents, born out of real life situations in his work of preaching and then pastorally caring for his immature converts. He was dealing with attacks upon his tender babes in Christ by Jewish and Gentile false teachers; there was no written New Testament, and the Christian message was in competition with the 'scriptures' of the surrounding religions. So it's hardly surprising that Paul so often alludes to their terminology and literature in order to deconstruct it.</p><p>It should be noted, as a general point, that God the Father&nbsp;<em>alone, exclusively,&nbsp;</em>is described as the creator in many passages (e:g. <em><a href='B:290 44:24'>Isa 44:24</a></em>; <em><a href='B:290 45:12'>Isa 45:12</a></em>; <em><a href='B:290 48:13'>Isa 48:13</a></em>; <em><a href='B:290 66:2'>Isa 66:2</a></em>). These passages simply leave no room for the Son to have also created the literal planet.</p><p>It could also be argued that the hymn to Jesus here in Colossians 1 is speaking of how God views Jesus. “He is “firstborn of all creation”-&nbsp; not in time, but in the Father’s mind” (5). To God, Jesus was the beginning, in everything He was&nbsp;<em>en pasin autos proteuon</em>- in all things He held first place (<em><a href='B:580 1:18'>Col 1:18</a></em>). But where and how? In the Father’s mind. It was God who created the world. But for God, in the context of creation, Jesus His Son was pre-eminent.<br/>James Dunn comments on <em><a href='B:580 1:20'>Col 1:20</a></em>: “Christ is being identified here not with a pre-existent being but with the creative power and action of God…There is no indication that Jesus thought or spoke of himself as having pre-existed with God prior to his birth" (6).</p><p>Notes&nbsp;<br/>(1) J:H. Moulton,&nbsp;<em>Grammar Of New Testament Greek</em>&nbsp;(Edinburgh: T. & T. Clark, 1963) Vol. 3 p. 253.<br/>(2) W:R. Nicoll, ed:,&nbsp;<em>Expositor's Greek Commentary</em>&nbsp;(Grand Rapids: Eerdmans, 1967) p. 504.<br/>(3) This case is made at length in H. Ridderbos,&nbsp;<em>Paul: An Outline of His Theology&nbsp;</em>(Grand Rapids: Eerdmans, 1996) pp. 78-86.<br/>(4) See E. Käsemann, "A Primitive Christian Baptismal Liturgy"&nbsp;in&nbsp;<em>Essays On New Testament Themes&nbsp;</em>(London: S:C:M. Press, 1964) pp. 149-168.<br/>(5) Thomas Weinandy<em>, In the Likeness of Sinful Flesh</em>&nbsp;(Edinburg: T & T Clark, 1993) p. 138.<br/>(6) James Dunn,&nbsp;<em>Christology In The Making</em>&nbsp;(Philadelphia: Westminster, 1980) p. 254.</p>


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<p><em><a href='B:580 1:16'>Col 1:16</a></em>&nbsp;<em>For in him were all things created, in the heavens and upon the earth, things visible and things invisible</em>- See on :15. The theme of the believers being "in Christ" is so major in Colossians and Paul generally that we should have no problem in seeing here a reference to the new creation. But all this has meaning in practice- we who are in Christ are to have Him and not mere abstract ideas as the whole basis of our existence.</p><p><em>Whether thrones or dominions or principalities or powers. All things have been created on account of him and for him</em>- “Thrones… powers” is a Jewish rabbinic term which expressed their idea of “the various gradations of angelic spirits”. But it’s doubtful he believed in this himself. Paul at times quotes from or alludes to popular Jewish ideas with which he may not have necessarily agreed. The lack of quotation marks in New Testament Greek means that it’s hard for us at this distance to discern when he does this – but it seems to me that it’s going on a lot in his writings. Thus he uses the phrase “your whole spirit, soul and body” (<em><a href='B:590 5:23'>1Th 5:23</a></em>), a popular Jewish expression for ‘the whole person’ – but it’s clear from the rest of Paul’s writings that he didn’t see the body and soul as so separate.</p>


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<p><em><a href='B:580 1:17'>Col 1:17</a></em>&nbsp;<em>And he is superior to all things, and in him all things consist</em>- See on :15. The "all things" are those reconciled to God in Christ (:20), and therefore refer to persons rather than the physical creation, which is not morally alienated nor in need of reconciliation with God.</p>


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<p><em><a href='B:580 1:18'>Col 1:18</a></em>&nbsp;<em>And he is the head of the body, the church, who is the beginning, the firstborn from the dead</em>- See on :11,15. A phrase which is parallel to “the firstborn of every creature” or creation (<em><a href='B:580 1:15'>Col 1:15</a></em> R:V:). He therefore speaks of himself as “the first begotten of the dead::. the beginning of the creation of God” (<em><a href='B:730 1:5'>Rev 1:5</a></em>; <em><a href='B:730 3:14'>Rev 3:14</a></em>). Jesus was the first of a new creation of immortal men and women, whose resurrection and full birth as the immortal sons of God has been made possible by the death and resurrection of Jesus (<em><a href='B:560 2:10'>Eph 2:10</a></em>; <em><a href='B:560 4:23-24'>Eph 4:23-24</a></em>; <em><a href='B:540 5:17'>2Co 5:17</a></em>). “In Christ shall all (true believers) be made alive. But every man in his own order: Christ the firstfruits, afterward they that are Christ’s at his coming” (<em><a href='B:530 15:22-23'>1Co 15:22-23</a></em>). This is just the same idea as in Colossians 1. Jesus was the first person to rise from the dead and be given immortality, he was the first of the new creation, and the true believers will follow his pattern at his return.</p><p><em>So that in all things he might have the pre-eminence</em>- The concept of being "in" Christ is so frequent here in Colossians 1 that we must surely interpret the "all things" as a reference to the believers; because of His work, we are to give Him the pre-eminence in our thinking and hearts. And a real person, the Lord Jesus, can more meaningfully have such pre-eminence far more than abstract ideas or even theology as theology.</p>


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<h4><em><a href='B:580 1:19'>Col 1:19</a></em>&nbsp;<em>For it was the good pleasure of the Father that in him should all the fullness dwell</em>-&nbsp;<em>All</em>&nbsp;the fullness of God dwelt in Christ (<em><a href='B:580 1:19'>Col 1:19</a></em>; <em><a href='B:580 2:9'>Col 2:9</a></em>);&nbsp;"and of his fullness have&nbsp;<em>all</em>&nbsp;we received" (<em><a href='B:500 1:16'>Joh 1:16</a></em>). God's fullness, the full extent of His character, dwelt in Christ, and through His Name which speaks fully of that character, that fullness of Christ is reckoned to us. And so, in line with all this, <em><a href='B:560 3:19'>Eph 3:19</a></em> makes the amazing statement. And it is amazing. We can&nbsp;<em>now</em>&nbsp;“be filled with&nbsp;<em>all</em>&nbsp;the fullness of God". Let's underline that, really underline it, in our hearts. We can be&nbsp;<em>filled</em>&nbsp;with&nbsp;<em>all</em>&nbsp;the fullness of God. Filled with all the fullness of God's character. See on <em><a href='B:560 1:23'>Eph 1:23</a></em>. We are counted righteous, counted as if we have the Lord's moral perfection; but as Romans 8 explains, the Spirit is given in order to help us become in reality what we are counted as being by status. The language of 'filling' is used about being filled with the Spirit in our inner person (<em><a href='B:510 13:52'>Act 13:52</a></em>; <em><a href='B:520 15:13'>Rom 15:13</a></em>; <em><a href='B:560 4:10'>Eph 4:10</a></em>; <em><a href='B:560 5:18'>Eph 5:18</a></em>). It is the filling by the Spirit which reveals to us the fullness of God.</h4>


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<p><em><a href='B:580 1:20'>Col 1:20</a></em>&nbsp;<em>And through him to reconcile all things to Himself, having made peace through the blood of his cross- yes, to reconcile all things through him, whether things upon the earth, or things in the heavens</em>- God has reconciled all of us into Himself through the work of Jesus; reconciliation with God is therefore related, inextricably, to reconciliation with each other. The fact that believers in Christ remain so bitterly unreconciled is a sober, sober issue. For it would appear that without reconciliation to each other, we are not reconciled to God. All we can do is to ensure that any unreconciled issues between us and our brethren are not ultimately our fault.</p>


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<p><em><a href='B:580 1:21'>Col 1:21</a></em>&nbsp;<em>And you, being in time past alienated and enemies in your mind in your evil works</em>- Note how the “works” were done “in your mind”; a similar parallel is in <em><a href='B:630 1:15-16'>Tit 1:15-16</a></em>. Paul had fully absorbed the Lord’s teaching that the thought is the action. We live in a virtual world, lived looking at screens. At no other time in history has this perspective been more vital; that sin is in the mind, the thoughts are the works. The parallel <em><a href='B:560 4:18'>Eph 4:18</a></em> speaks of being alienated “from the life of God”. His Spirit, His living, His life and personality, can be given into our minds through the receipt of the Holy Spirit. Refusing that is to be alienated from God. The work of reconciling us with God is therefore fundamentally performed in the mind; for that is where the essential alienation is located. Our thought processes and worldviews are alien from Him; and the work of reconciling that alienation in our minds, in our evil spirit, is performed by the&nbsp;<em>holy</em>&nbsp;spirit of God.</p>


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<p><em><a href='B:580 1:22'>Col 1:22</a></em>&nbsp;<em>Yet now has he reconciled in the body of his flesh through death, to present you holy and without blemish</em>- Yet by our preaching we “may present every man perfect in Christ” (<em><a href='B:580 1:22'>Col 1:22</a></em>; <em><a href='B:580 1:28'>Col 1:28</a></em>). The connection is clear: because we are being presented perfect in Christ through belief and baptism, we preach the opportunity of this experience to others. Likewise the Law often stressed that on account of Israel’s experience of being redeemed from Egypt, they were to witness a similar grace to their neighbours and to their brethren. See on <em><a href='B:720 1:24'>Jud 1:24</a></em>.</p><p><em>And unreproveable before Him</em>- AV “in His sight”. In His view, the way He looks upon us, we will be without sin, faultless before the presence of His glory at the last day (<em><a href='B:720 1:24'>Jud 1:24</a></em>); we will be “made meet” or appropriate to receive the inheritance of the saints (:12). We will be “made” like this. It will be the result of imputed righteousness. Thus the Lord will praise the faithful for all the good deeds they did, which they will be ignorant of (<em><a href='B:470 25:37'>Mat 25:37</a></em>). But there is also a mechanism through which the Lord works to achieve this; for we will be “<em>made</em>” like this (:12). Thus :28 speaks in very similar terms of how at that last day, Paul hoped to “present every man perfect in Christ”. How Christ counts us in status- as complete because we are “in Him”- He also tries to work out in reality by actually changing our minds and hearts through His work. And one of the ways he chooses to do that is through people like Paul. Our efforts for others’ spiritual development will have His every blessing and enablement. Hence Paul moves forward to describe in :24,25 how he suffers with Christ in order to build up the body of believers into the body and person of Christ in actuality.</p>


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<p><em><a href='B:580 1:23'>Col 1:23</a></em> - see on <em><a href='B:490 6:48'>Luk 6:48</a></em>; <em><a href='B:510 2:9'>Act 2:9</a></em>.</p><p><em>If indeed you continue in the faith-&nbsp;</em>We are to continue in the doctrine (<em><a href='B:610 4:16'>1Ti 4:16</a></em>), continue in grace (<em><a href='B:510 13:43'>Act 13:43</a></em>), rather than continuing in sin (<em><a href='B:520 6:1'>Rom 6:1</a></em>). The idea is not simply that we shall doggedly hold to a set of theology we accepted at baptism; but more essentially, that we shall continue in faith in the wonderful grace those teachings reflect, that little me, I myself… shall really and truly live for ever in God’s Kingdom. For the immediate context here is about being presented faultless in His eyes at the last day (:22); and we are to continue believing that wonderful truth.</p><p><em>Grounded and steadfast, and not moved away from the hope of the gospel which you heard, which was preached to all creation under heaven. Of which I Paul was made a servant</em>- Paul says that the certain hope of salvation is what must ground us in life. “Hope” means a certain assurance. The fact it had been preached to all creation doesn’t mean that it is no more to be preached. And “all creation” in the context of this chapter refers to every member of the new creation; for not all of the natural creation had heard the Gospel. And “all creation” is a strange way to refer to “all people”. The idea is that all the current believers at the time of writing, those in whom the work of the new creation had happened, were in that status because of having heard the very same gospel which Paul was preaching. The Colossians had also heard it- they too needed to allow the work of the new creation through that gospel to work in them.</p>


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<p><em><a href='B:580 1:24'>Col 1:24</a></em>&nbsp;<em>Who now rejoice in my sufferings for you, and fill up that which is lacking of the afflictions of Christ in my flesh-&nbsp;</em>It has been perceptively commented: “The work of Christ in one sense is complete, but in another sense it is not complete until all men have known it and been reconciled to God by it. He is dependent on men and women to take it out and to make it known. He who accepts this task of bringing the message of the work of Christ to men may well be said to complete the sufferings of Christ”. Every leaflet we distribute, every conversation we start, every banknote we put to the Lord’s work::. through all this we are extending the victory of the Lord in ways which would otherwise never occur. Thus Paul can say that in his work of preaching and upbuilding, he was filling up the sufferings of Christ (<em><a href='B:580 1:24'>Col 1:24</a></em>). By the cross, all things were reconciled, but this is only made operative in practice&nbsp;<em>if&nbsp;</em>men “continue in the faith”, which Paul suffered in order to enable (<em><a href='B:580 1:20-23'>Col 1:20-23</a></em>). This is the context in which Paul speaks of fulfilling the cross. Thus Paul speaks of filling up “the afflictions of Christ” in his life (<em><a href='B:580 1:24'>Col 1:24</a></em>), but uses the very same word to describe the “afflictions” s:w. which he suffered for his brethren (<em><a href='B:560 3:13'>Eph 3:13</a></em>). The sufferings of the Lord become powerful and continue to bring forth fruit in human lives- through our response to them.</p><p>We too are asked to fill up the Lord’s sufferings in our lives. The idea is that by the end of our lives, we have fellowshipped His sufferings, and finally our death becomes His death, so that His resurrection shall become ours. This perhaps is why old age for believers often entails particular physical or mental affliction which enables us to fellowship aspects of His sufferings which previously we had not fellowshipped. This imparts meaning to the final part of our lives, whereas in secular terms we would be viewed as having daily experiences which have little significance attached to them.</p><p><em>For His body's sake, which is the church-&nbsp;</em>The way in practice we fellowship the Lord’s personal sufferings is through our engagement with the sufferings of others in the church. Paul saw himself as filling up what was lacking in his share in the sufferings of Christ’s body. He uses the idea of Christ’s body in a double sense- the sufferings of Christ’s body on the cross are being replicated in him in the course of his ministry to the body of Christ in the sense of the church. It could also be that Paul has the idea that Christ is suffering now, the cross is in a sense ongoing, and he is suffering with Christ right now for our redemption. All we suffer for the sake of the believers and the preaching of the Gospel in order to develop the body of Christ is in fact a sharing in the crucifixion sufferings of Jesus. The “afflictions” of Christ are inevitable. We were “appointed” to such afflictions (<em><a href='B:590 3:3'>1Th 3:3</a></em>). The parable of the sower suggests that tribulation s:w. “afflictions” come inevitably to the believer in Christ (<em><a href='B:470 13:21'>Mat 13:21</a></em>). We&nbsp;<em>must</em>&nbsp;pass through much affliction or tribulation s:w. to enter the Kingdom (<em><a href='B:510 14:22'>Act 14:22</a></em>). We can therefore glory in such tribulation (<em><a href='B:520 5:3'>Rom 5:3</a></em>). We experience “affliction” as Paul did in concern for our brethren (<em><a href='B:540 2:4'>2Co 2:4</a></em>), in ostracism (<em><a href='B:650 10:33'>Heb 10:33</a></em>) as well as physical deprivation in the generosity of spirit required in the preaching of the Gospel and care for the body of Christ, in which context Paul uses the word many times. There’s a logic to all this, as the same word is used about the “afflictions” to be suffered by the rejected at the judgment seat (<em><a href='B:520 2:9'>Rom 2:9</a></em>; <em><a href='B:730 2:22'>Rev 2:22</a></em>). <em><a href='B:600 1:4'>2Th 1:4</a></em>; <em><a href='B:600 1:6'>2Th 1:6</a></em> speaks of&nbsp;<em>our</em>&nbsp;afflictions now and then uses the same word to describe the afflictions of the rejected in that day. We must suffer- one way or another. Paul consciously sought to experience what Christ did on the cross. He was warned by the Holy Spirit that “afflictions” awaited him if he went up to Jerusalem (<em><a href='B:510 20:23'>Act 20:23</a></em>), but he chose to go up there, he made a determined decision within his own spirit to do so (Acts 19). High challenge as this is, we too should seek to consciously experience the sufferings of Jesus.</p>


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<p><em><a href='B:580 1:25'>Col 1:25</a></em>&nbsp;<em>Of which I was made a servant, according to the plan of God which was given me concerning you, to fulfil the word of God-&nbsp;</em>Knowing the Gospel somehow compels us to testify of it. “The word (<em>logos</em>) of God", a phrase which the NT mainly uses with reference to the Gospel rather than the whole Bible, is sometimes used as parallel to the idea of preaching the Gospel (<em><a href='B:730 1:9'>Rev 1:9</a></em>; <em><a href='B:730 6:9'>Rev 6:9</a></em>; <em><a href='B:730 20:4'>Rev 20:4</a></em> and especially here in <em><a href='B:580 1:25'>Col 1:25</a></em>).</p>


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<p><em><a href='B:580 1:26'>Col 1:26</a></em>&nbsp;<em>The mystery&nbsp;of which has been hid for ages and generations; but now has it been manifested to His saints</em>- Paul is answering the incipient Gnostic claims to hold 'mysteries'. The idea that 'I know something you don't' is very attractive, and is surely one of the reasons why the likes of JWs and other small time Protestant sects with unusual interpretations are at least initially attractive to many simple folks. They claim, as did the Gnostics, that the true mysteries are only to be found within their private meetings. Paul is saying that the mystery is now openly revealed and being shouted from the housetops- quite simply, any who believe in Christ shall be saved.</p>


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<p><em><a href='B:580 1:27'>Col 1:27</a></em>&nbsp;<em>To whom God was pleased to make known what is the riches of the glory of this mystery among the Gentiles- which is Christ in you, the hope of glory</em>- At baptism, the “new man” was created within us; the man Christ Jesus was formed in us, a new birth occurred, the real, essential Duncan or Dave or Deirdre or Danuta became potentially at least ‘Jesus Christ’, “Christ in you, the hope of glory” (<em><a href='B:580 1:27'>Col 1:27</a></em>). This is how important this matter is. Perceiving the Christ-man within yourself is related to your “hope of glory”; this is the assurance of our future salvation, through which we can have all joy and peace through believing.</p>


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<p><em><a href='B:580 1:28'>Col 1:28</a></em>&nbsp;<em>We proclaim him, encouraging every man and teaching every man in all wisdom, that we may present every man complete in Christ</em>- As Christ will "present (us) holy and unblameable" (<em><a href='B:580 1:22'>Col 1:22</a></em>), as a spotless bride (<em><a href='B:560 5:27'>Eph 5:27</a></em>). The relationship between Christ and the ecclesia is to be mirrored within the ecclesia:&nbsp; See on <em><a href='B:560 5:31'>Eph 5:31</a></em>.</p>


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<p><em><a href='B:580 1:29'>Col 1:29</a></em> - see on <em><a href='B:490 13:24'>Luk 13:24</a></em>.</p><p><em>For this purpose I labour, striving according to his power, which works in me mightily</em>- As explained on :11, this power is boundless. And it works through us if we seek to save others and bring them within God's saving purpose. Never therefore need we fear lack of power, resources etc. in performing His mission. Paul can say that he has not yet become complete (<em><a href='B:570 3:10-14'>Phi 3:10-14</a></em>) and yet he seeks to present each of his converts “complete in Christ” (<em><a href='B:580 1:28'>Col 1:28</a></em>). He recognized that he too hadn’t got to where he was seeking to take his converts.</p>


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<p><em><a href='B:580 2:1'>Col 2:1</a></em> - see on <em><a href='B:520 9:3'>Rom 9:3</a></em>.</p><p><em>For I would have you know how greatly I strive for you and for those at Laodicea, and for as many as have not seen my face in the flesh</em>- This striving for others is in the power of the Lord’s spirit, as explained in the preceding verse (<em><a href='B:580 1:29'>Col 1:29</a></em>). His mental effort for those he had never met was and is inspirational. Paul's conflict or struggle was in prayer; for true prayer is a struggle, not a mental muttering of a few thoughts as we drift off to sleep at night, just as Jacob's struggle with the Angel is interpreted as a wrestling with God in prayer (<em><a href='B:350 12:4'>Hos 12:4</a></em>). Paul's attitude in prayer spread to Epaphras, who did the same (<em><a href='B:580 4:12'>Col 4:12</a></em>)- attitudes to prayer are catching, just as the disciples asked to be taught to pray after observing the Lord Jesus in prayer. But the idea of striving in prayer is continuing the figure of <em><a href='B:580 1:29'>Col 1:29</a></em>, where Paul says he strives "according to His working which works in me mightily". This explains why at times we feel moved to pray for situations; we can of course refuse to allow God's work to work in us, but if we are in touch with Him, walking in step with the Spirit, then we will be open to His promptings to pray for situations.</p><p>Appreciating that prayer is so much "in the spirit", we can better grasp why prayer is portrayed as a struggle. Moab would pray in the time of his judgment; "but he shall not prevail" (<em><a href='B:290 16:12'>Isa 16:12</a></em>), as if the prayer process was a struggle. Jacob, by contrast, struggled with the Angel in prayer and prevailed (<em><a href='B:350 12:2-4'>Hos 12:2-4</a></em>). The Romans were to strive together with Paul in prayer (<em><a href='B:520 15:30'>Rom 15:30</a></em>); the Lord's prayers in Gethsemane were a resisting / struggling unto the point of sweating blood (<em><a href='B:650 12:2'>Heb 12:2</a></em>). "I would that ye knew what great conflict I have RV ‘how greatly I strive / struggle’ for you::. that their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding" is parallel to "We do not cease to pray for you::. that ye might be filled with the knowledge of his will in all wisdom and spiritual understanding" (<em><a href='B:580 2:1'>Col 2:1</a></em> cp. <em><a href='B:580 1:9-10'>Col 1:9-10</a></em>). Paul's conflict / struggle for them was his prayer for them. Epaphras likewise was “always striving for you in his prayers” (<em><a href='B:580 4:12'>Col 4:12</a></em> RV).</p>


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<p><em><a href='B:580 2:2'>Col 2:2</a></em>&nbsp;<em>That their hearts may be comforted-&nbsp;</em>The Comforter, the Holy Spirit, can operate in human hearts- but we must allow this to happen. Hence throughout Ephesians and Colossians, Paul prays that the potential activity of the Spirit will be realized in his readership.</p><p><em>They being knit together in love-&nbsp;</em>He who fears the Lord, “him shall he teach in the way that he God shall choose” (<em><a href='B:230 25:12'>Psa 25:12</a></em>). The Father opens up new ways of understanding for us each, of His choosing and according to our individual needs, in response to our living a God-fearing life. If our hearts are knit together in brotherly love, the more we will understand- for true understanding is, in the end, to fathom the depths of God’s love (<em><a href='B:580 2:2'>Col 2:2</a></em>).</p><p><em>And to all riches of the full assurance of understanding, that they may know the mystery of God as it is in Christ</em>- It is true that the deeper we understand, the easier some things are to cope with. But the understanding in view here is of the "mystery", which we saw in chapter 1 refers to the simple fact that those who truly believe in Christ's death and resurrection shall indeed be saved. This is what gives assurance; whereas correct theology of itself gives no assurance when faced with the inevitable demise and death which all men face.</p>


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<p><em><a href='B:580 2:3'>Col 2:3</a></em> - see on <em><a href='B:470 13:46'>Mat 13:46</a></em>.</p><p><em>In him are hidden all the treasures of wisdom and knowledge</em>- "The wisdom of God was in the midst of him" (<em><a href='B:110 3:28'>1Ki 3:28</a></em> AVmg:) is alluded to here in <em><a href='B:580 2:3'>Col 2:3</a></em> - clearly seeing Solomon as a type of Christ.</p><p><em>The idea of being hidden is&nbsp;</em>an allusion to the Colossian heresy of incipient Gnosticism, the idea that truth is hidden in secret writings, known only to the chosen few. The true wisdom is indeed hidden, but hidden in Christ.</p>


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<p><em><a href='B:580 2:4'>Col 2:4</a></em>&nbsp;<em>This I say, so that no one deludes you with persuasive speech-&nbsp;</em>AV "beguile", s:w. LXX <em><a href='B:60 9:22'>Jos 9:22</a></em> of the Gibeonites deceiving Joshua with their words. The implication may be that even false teachers and infiltrators of the flock still have the possibility of salvation, for by all accounts the Gibeonites appear to have repented and to have become fully assimilated into God's people, serving Him with distinction above many Israelites. Clearly the community Paul wrote to were threatened by false teachers whose ideas were attractive- it was "enticing" (AV):&nbsp;</p>


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<p><em><a href='B:580 2:5'>Col 2:5</a></em>&nbsp;<em>For though I am absent in the flesh, I am still with you in the spirit, rejoicing and seeing your order and the steadfastness of your faith in Christ</em>- Perhaps Paul had some Spirit gift of knowledge which enabled him to know their spiritual position. A similar passage in <em><a href='B:530 5:4-5'>1Co 5:4-5</a></em> seems to also imply a supernatural ability to be present with an ecclesia: "I truly, though absent in body but present in spirit, have already judged him that has done this thing, I command you that in the name of our Lord Jesus, when you are gathered together (and my spirit is present with you when you do), with the power of our Lord Jesus::.". But the ideas of flesh as opposed to spirit would more suggest that he was mentally, spiritually 'with' them.</p>


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<p><em><a href='B:580 2:6'>Col 2:6</a></em>&nbsp;<em>Therefore, as you received Christ Jesus the Lord- walk in him</em>- Gk:&nbsp;<em>The</em>&nbsp;Christ:::&nbsp;<em>the</em>&nbsp;Lord- all the emphasis upon Christ's greatness is in the context of warning us to let nothing whatsoever distract us from our focus upon Him as a person. In our generation those distractions may not be arguments of Gnostics and Judaizers- although there are those who fall to such- but rather the host of selfish, laziness-enabling, egocentric distractions of modern culture.</p><p><em>As</em>&nbsp;we received Christ Jesus as Lord at baptism, so we&nbsp;<em>live</em>&nbsp;daily in Him; our baptism experience is lived out throughout daily life (<em><a href='B:580 2:6'>Col 2:6</a></em>). Thus Paul spoke of how he died daily so that he might share in the Lord's resurrection life (<em><a href='B:530 15:31'>1Co 15:31</a></em>). We always bear about in our body the spirit of the Lord Jesus in His time of dying, so that His life might be made manifest in our mortal flesh even now (the use of "mortal flesh" indicates that this is not a reference to the future resurrection). In this way the process of dying to the flesh works life in us (<em><a href='B:540 4:10-12'>2Co 4:10-12</a></em>). See on <em><a href='B:550 3:27'>Gal 3:27</a></em>; <em><a href='B:670 1:23'>1Pe 1:23</a></em>.</p>


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<p><em><a href='B:580 2:7'>Col 2:7</a></em> - see on <em><a href='B:490 6:48'>Luk 6:48</a></em>.</p><h4><em>Rooted and up built in him and established in your faith, even as you were taught, abounding in thanksgiving-&nbsp;</em>Rooting, as of a tree, and being built up, as a building, are two metaphors which occur together in <em><a href='B:560 3:17'>Eph 3:17</a></em>, where we are taught that we are to be rooted and grounded "in love", whereas here we are to be rooted and grounded in Christ personally. A Christ-focused life leads to love. The source of a loving life isn't therefore to be found in psychological gymnastics within our minds, but rather by a focus upon Him personally. And we all, surely, want the answer to the question: 'How can I be more loving?'.</h4>


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<p><em><a href='B:580 2:8'>Col 2:8</a></em> - see on <em><a href='B:470 24:4'>Mat 24:4</a></em>.</p><p><em>Beware lest any man spoil you through philosophy and vain deceit-&nbsp;</em>The Greek for “spoil” means literally to lead away as booty. There were clearly false teachers eager to lead off the Christian converts through deceitful philosophy; and their origin was clearly Jewish.</p><p><em>After the tradition of men, after the elements of the world, and not after Christ</em>-&nbsp;<br/><em>“The tradition</em>” is perhaps a reference to the Jewish Kabbala, 'the received tradition'; “the world” is the Jewish world.</p>


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<p><em><a href='B:580 2:9'>Col 2:9</a></em>&nbsp;<em>For in him, in a bodily form, dwells all the fullness of all that God stands for</em>- Colossians and Ephesians emphasize the reconciling of both Christians and Angels through the death of Christ, perhaps due to the cross taking away the Angel-coordinated Mosaic system which separated man from God and the Angels. "Having made peace through the blood of His cross, by Him to reconcile all things (a phrase which elsewhere includes Angels- e. g. <em><a href='B:650 2:8'>Heb 2:8</a></em>) unto Himself; by Him, I say, whether they be things in earth or things in Heaven" (<em><a href='B:580 1:20'>Col 1:20</a></em>). What are the things in earth and Heaven if they are not Christians and Angels? In Christ "dwelleth all the fulness of the Godhead bodily" (<em><a href='B:580 2:9'>Col 2:9</a></em>)- the fulness of Gentiles, Jews and Angels. "And ye are complete in Him, which is the head of all principality and power (i:e. Angels- <em><a href='B:580 2:15'>Col 2:15</a></em>)"- <em><a href='B:580 2:10'>Col 2:10</a></em>. As Christ is the head of the Angels, so if we are in the body of Christ, He is our head too, and we are therefore with the Angels in the same body. There is thus no need to worship them, nor the Mosaic ordinances they instituted. This seems to be a major theme in Colossians 2 "Let no man beguile you of your reward in… worshipping of Angels::. and not holding the Head (Christ), from which all the body (both Christians and Angels, whose head is Christ, v. 10,15) by joints and bands having nourishment ministered, and knit together (Angels and Christians) increaseth (both of us growing in knowledge of God) with the increase of God. Wherefore if ye be dead with Christ from the elements of the (Mosaic/ Angelic) world, are ye subject to (Mosaic/ Angelic) ordinances::. ?" (v. 18-20). The evident&nbsp; similarities between Colossians and Ephesians invite us to interpret Ephesians 1 in the same way: "In the dispensation of the fulness of times He might gather together in one all things in Christ, both which are in heaven, and which are on earth (Angels and Christians, Jews and Gentiles)… in whom we also (as well as Angels- it is hard to understand why Paul, being a Jew, should speak like this about Gentiles also, as well as Jews, obtaining an inheritance) have obtained an inheritance… (God) raised (Christ) from the dead, and set Him at His own right hand in the Heavenly places, far above all principality and power (i:e. Angels- <em><a href='B:580 2:15'>Col 2:15</a></em>), and might, and dominion (Angels- <em><a href='B:720 1:8-9'>Jud 1:8-9</a></em>), and every name that is named (Christ "hath by inheritance obtained a more excellent name" than Angels- <em><a href='B:650 1:4'>Heb 1:4</a></em>), not only in this world, but also in that which is to come: and hath put all things (literally all things- including Angels) under His feet, and gave Him to be head over all things to the church, which is His body, the fullness of Him that filleth all in all" (<em><a href='B:560 1:10-11'>Eph 1:10-11</a></em>; <em><a href='B:560 1:20-23'>Eph 1:20-23</a></em>). The reference in <em><a href='B:560 3:15'>Eph 3:15</a></em> to "the whole family in Heaven and earth" probably refers to the Angelic and human parts of the family of God in Heaven and earth respectively being united by the sacrifice of Christ. Christ's parables of the lost coin&nbsp;and lost sheep lend support to this. The woman and the shepherd on one level represent Jesus searching for the lost saint, calling together the friends to rejoice on finding him (<em><a href='B:490 15:9'>Luk 15:9</a></em>; <em><a href='B:490 15:29'>Luk 15:29</a></em>). These friends represent Angels, we are told (v. 10). However, those in the ecclesia are also members of God's household; Christ laid down His life for us His friends; "Ye are My friends::. I have called you friends" (<em><a href='B:500 15:13-15'>Joh 15:13-15</a></em>). The parables of Luke 15 were initially directed at the Pharisees, implying that they as the shepherds of the ecclesia should be mixing with the weak of the flock to win them back (<em><a href='B:490 15:2-4'>Luk 15:2-4</a></em>; n. b. "which man of you::."). Thus Jesus also expected the woman, shepherd and friends to refer to members of the ecclesia on earth. Yet He also specifically says that they have reference to the Angelic household in Heaven. Thus both Angels and earthly believers are part of the same "family in Heaven and earth" of <em><a href='B:560 3:15'>Eph 3:15</a></em>. See on <em><a href='B:720 1:6'>Jud 1:6</a></em>; <em><a href='B:650 9:23'>Heb 9:23</a></em>.</p><p><em><a href='B:580 2:8-9'>Col 2:8-9</a></em> reasons that because in Christ dwells all the fullness of God, so far is He exalted, that we therefore should not follow&nbsp;<em>men</em>. A man or woman who is truly awed by the height of the Lord's exaltation simply will not allow themselves to get caught up in personality cults based around individuals, even if they are within the brotherhood.<br/>Many of the 'difficult passages' in the New Testament are only difficult because they are alluding to, and even quoting phrases from, popular contemporary ideas and writings and seeking to deconstruct them. This technique is found throughout the Bible, especially with respect to false yet popular ideas about evil. To take an example: Valentinus taught in the second century that there was a&nbsp;<em>pleroma</em>, a "fullness of the Godhead", comprised of 30 aeons of time. Like most thinkers, he was drawing on ideas that had circulated a century before him, and so it's reasonable to think that the philosophical idea of a "fullness of the Godhead" was around in the first century. And Paul uses just this phrase when explaining how the entire fullness of the Godhead was to be found in the person of Jesus Christ (<em><a href='B:580 2:9'>Col 2:9</a></em>). No need for philosophy and wild guesses at the structure of God. The fullness of the Godhead was and is in the personality of Jesus. However, this isn't Paul's only allusion to this idea. The lowest of the 30 aeons, Sophia, "yielded to an ungovernable desire to apprehend God's nature". And Paul alludes to this in <em><a href='B:570 2:6-7'>Phi 2:6-7</a></em>, saying that Jesus by contrast didn't even consider apprehending God's nature, but instead made Himself a servant of all. As more and more is known of the literature and ideas which were extant in the first century, it becomes the more evident that Paul's writings are full of allusions to it- allusions which seek to deconstruct these ideas, replacing them with the true; and by doing so, presenting the Truth of the Gospel in the terms and language of the day, just as we seek to.</p><p>The fullness of God dwells in the body of Christ- and Paul often uses this idea with reference to the body of baptized believers. Within us and amongst us, over time and space, there will have dwelt (by the time of Christ's return) all the fullness of God's moral perfection and characteristics; one may have His love and grace, another His judgment, etc. This is confirmed by <em><a href='B:580 2:10'>Col 2:10</a></em>.</p>


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<p><em><a href='B:580 2:10'>Col 2:10</a></em>&nbsp;<em>And in him you are made complete. He is the head of all principality and power</em>- “<em>Complete” is</em>&nbsp;Gk. 'made full'. As God dwelt fully in Christ, so He fully dwells in us, the entire body of Christ. However the principalities and powers were perceived, be their hierarchies of Angels or not, the Lord Jesus was the head.</p>


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<p><em><a href='B:580 2:11'>Col 2:11</a></em>&nbsp;<em>In him you were also circumcised with a circumcision not made with hands, in the putting off of the body of the flesh, in the circumcision of Christ</em>- Through baptism, we enter the "in Christ" status, and our flesh is as it were cut off, by status we are in Him and not in the flesh. This is repeated in Paul's argument in Romans 1-8, although there he stresses that our flesh still remains; but from God's perspective, it is cut off. It takes faith to believe this- faith in God's operation, that the circumcision operation was really performed by Him (<em><a href='B:580 2:12'>Col 2:12</a></em>). Baptism is the means by which we become "in Christ" and in spiritual terms cease to be uncircumcised (<em><a href='B:580 2:13'>Col 2:13</a></em>).</p>


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<p><em><a href='B:580 2:12'>Col 2:12</a></em>&nbsp;<em>Having been buried with him in baptism, by which you were also raised with him through faith in the working of God, who raised him from the dead-&nbsp;</em>AV "the operation of God". See on <em><a href='B:580 2:11'>Col 2:11</a></em>. Baptism is effective because we are to believe that God will now work in us to allow the life of the risen Lord to break forth in our mortal flesh. The faith required before baptism is therefore not merely an understanding of past events, but more importantly a belief that God's&nbsp;<em>energeia</em>, His energy, will operate in the transforming of our hearts and lives. The act of baptism alone doesn't save; it saves through our faith in God's operation to save us. <em><a href='B:630 3:5'>Tit 3:5</a></em> speaks of baptism as "the washing of regeneration and renewing of the Holy Spirit"; but we have to believe in that "working of God" as Paul here puts it in Colossians. Baptism is paralleled with circumcision, which was a cutting off of the flesh. Our flesh, the mind of the flesh, will be cut off by God, as an ongoing process, once we make the connection with Christ in baptism. The parallel in Ephesians is <em><a href='B:560 1:19-20'>Eph 1:19-20</a></em>, which speak of how the same unbounded power which raised the dead body of Jesus from the dead will likewise work in the hearts of us who believe.</p>


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<p><em><a href='B:580 2:13'>Col 2:13</a></em>&nbsp;<em>And you, being dead through your trespasses and the uncircumcision of your flesh, God made alive together with him, having forgiven us all our trespasses</em>- This change from the second to the first person, or,<em>&nbsp;vice versa</em>, is common in Paul's writings. He like a truly good teacher admits his own need for forgiveness, and wishes to share his personal experience with us his readers.</p><p>Baptism is to be associated with the ancient rite of circumcision. The Lord Jesus Himself as it were circumcises men at their baptism, cutting off the flesh of their past lives, and thereby inviting them to live in a manner appropriate to what He has done for them (<em><a href='B:580 2:11-13'>Col 2:11-13</a></em>).</p>


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<p><em><a href='B:580 2:14'>Col 2:14</a></em> In the context of baptism and warning believers not to return to the Law, Paul argues “If ye be dead with Christ (in baptism) from the rudiments of the (Jewish) world, why, as though living in the (Jewish) world, (i:e. under the Law) are ye subject to (Mosaic) ordinances:::?” (:20). The Law was “against us::. contrary to us” (<em><a href='B:580 2:14'>Col 2:14</a></em>) – hence it being called an adversary/Satan. The natural Jews under the Mosaic Law, as opposed to the Abrahamic covenant regarding Christ, are called “the children of the flesh” (<em><a href='B:520 9:8'>Rom 9:8</a></em>). Similarly those under the Law are paralleled with the son of the bondwoman “born after the flesh” (<em><a href='B:550 4:23'>Gal 4:23</a></em>). Paul reasons: “Are you now made perfect by the flesh?::. received you the Spirit by the works of the Law?” (<em><a href='B:550 3:2-3'>Gal 3:2-3</a></em>) – as if “by the flesh” is equivalent to “by the law”. Now we can understand why <em><a href='B:650 7:16-18'>Heb 7:16-18</a></em> speaks of “The Law of a carnal commandment::. The weakness and unprofitableness thereof”. Not only is the word “carnal” used with distinctly fleshly overtones elsewhere, but the law being described as “weak” invites connection with phrases like “the flesh is weak” (<em><a href='B:470 26:41'>Mat 26:41</a></em>). <em><a href='B:520 8:3'>Rom 8:3</a></em> therefore describes the Law as “weak through the flesh”. See on <em><a href='B:520 8:3'>Rom 8:3</a></em>.</p><p><em>Having blotted out the bond written in ordinances</em>- Gk. 'to wash out', an allusion to baptism. The same word is used about the blotting out of our sins (<em><a href='B:510 3:19'>Act 3:19</a></em>), of our tears (our lament for our sins, <em><a href='B:730 7:17'>Rev 7:17</a></em>; <em><a href='B:730 21:4'>Rev 21:4</a></em>). Our sins are blotted out in that the law itself has been blotted out. We are saved through being "in Christ", counted as Him- and not on the basis of any legal obedience to any law. This is Paul's argument in Romans; not simply the Law of Moses, but any legal code which is against us has now been taken away. 'Law' in the sense of 'legality', and not only the law of Moses, has been replaced by salvation by faith in grace. But the reality of salvation by such pure grace is not lawlessness and indulgence in sin, but rather being utterly bound by the principle or law of being "in Christ". Our response to such grace will make us in fact more self controlled and consciously obedient to Divine principles than any system of binding laws, resulting in our being judged according to our obedience or disobedience.</p><p><em>That was against us, which was contrary to us, Christ did away with it by nailing it to the cross</em>- Legal terms, reminiscent of the argument in Romans, that the Law stands in court accusing and condemning us by our failure to obey it; but in Christ we are declared in the right. Paul says here that this Law has been taken away, or as he says in Romans, where is now our accuser? He has fled the court room, there is none to accuse us if we are in Christ. Hence "took it out of the way" means literally in Greek to take away from the midst, away from the foreground- from the middle of the courtroom.</p>


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<p><em><a href='B:580 2:15'>Col 2:15</a></em> - see on <em><a href='B:490 11:22'>Luk 11:22</a></em>.</p><p><em>Having despoiled the principalities and the powers, he made a show of them openly, triumphing over them in it</em>- S:w. <em><a href='B:650 6:6'>Heb 6:6</a></em> about the "open shame" of the crucified Christ. One reason for the cross was to publicly declare that all the laws which we break, our sins, are once and for all publicly declared in all their shame- and rendered powerless, lead away in Christ's triumph (<em><a href='B:540 2:14'>2Co 2:14</a></em>). Disarmed NIV- an allusion to <em><a href='B:90 17:51'>1Sa 17:51</a></em>.</p><p>The binding of the strong man in the parable was done by the death of Christ. One of the spoils we have taken from his house is the fact we don't need to keep the Mosaic Law (<em><a href='B:470 12:29'>Mat 12:29</a></em> = <em><a href='B:580 2:15'>Col 2:15</a></em>).</p>


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<p><em><a href='B:580 2:16'>Col 2:16</a></em>&nbsp;<em>Let no one therefore judge you in food, or in drink, or in respect of a feast day or a new moon or a Sabbath day</em>- But people do judge us. We can only not allow them to judge us by not letting their judgments affect us. This is a valuable principle; for the judgment of others seriously impacts upon our emotional and spiritual state. We are not to allow the judgments of others to do this, because we believe that there is only one final judge. Believing that God and His Son are our only judges is therefore of immense practical import. A similar situation is to be found in <em><a href='B:610 4:12'>1Ti 4:12</a></em> (cp. <em><a href='B:530 16:11'>1Co 16:11</a></em>), where Timothy is told to let nobody despise him. People did despise him- but he is told to disallow them from doing so by not taking it to heart, holding on to his value before God. And Paul tells Titus the same (<em><a href='B:630 2:15'>Tit 2:15</a></em>). Likewise in <em><a href='B:690 3:7'>1Jn 3:7</a></em> we are told to let no man deceive us- although they will try, for as John notes, there are many deceivers in the world. Here in <em><a href='B:580 2:18'>Col 2:18</a></em>, the same is taught- the Colossians were not to let anyone deceive them.</p>


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<p><em><a href='B:580 2:17'>Col 2:17</a></em>&nbsp;<em>They were a shadow of the things to come, but the real object is Christ</em>- Bible students have long recognized a 'prophetic perfect' tense in Hebrew, whereby the future is spoken of as having already happened. This not only reflects the utter certainty of God's words coming true, it also reflects God's way of looking at issues without time, in the sense that God is beyond time. Thus when He told Abraham that He&nbsp;<em>had made him&nbsp;(</em>not 'will make you') a great nation, this reflected the way that God already saw Abraham as a father of many. Things which don't yet exist for us do&nbsp;<em>actually</em>&nbsp;exist for God (<em><a href='B:520 4:17'>Rom 4:17</a></em>). The Law was a&nbsp;<em>shadow</em>&nbsp;of Christ (<em><a href='B:580 2:17'>Col 2:17</a></em>) even when Christ didn't physically exist. Yet a shadow implies the real existence of the object. The Law reflected God's knowledge of the Lord Jesus; to Him, the Lord did in that sense pre-exist, although we know that literally He didn't. Likewise Levi was seen by God as paying tithes whilst he was still as it were within Abraham's body (<em><a href='B:650 7:9-10'>Heb 7:9-10</a></em>), and the dead believers are likened to spectators in a stadium, cheering us on as we race the race of this life (<em><a href='B:650 12:1'>Heb 12:1</a></em>).</p><p>Paul’s statement that God has made public display for ridicule (<em>edeigmatisen en parrêsia</em>) of the “rulers and authorities” is alluding to a phrase which occurs in the Jewish writings about the supposed Satanic rulers of this present world. But Paul says that God displays them for what they are and thereby holds them up to ridicule (<em><a href='B:580 2:17'>Col 2:17</a></em>), rather like Elijah mocking the non-existence of Baal. In <em><a href='B:580 2:8'>Col 2:8</a></em>; <em><a href='B:580 2:20'>Col 2:20</a></em> and <em><a href='B:550 4:3'>Gal 4:3</a></em>; <em><a href='B:550 4:8-10'>Gal 4:8-10</a></em>, Paul says that believers are no longer subject to the “elements of the cosmos” (<em>ta stoicheia tou kosmou</em>) – again, a term the Jews used to describe supposed sinful Angels ruling the cosmos. He’s deconstructing these ideas rather than supporting them.</p>


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<p><em><a href='B:580 2:18'>Col 2:18</a></em>&nbsp;<em>Let no one rob you of your prize by a false humility and worshiping of the angels, keeping on about all the things which he has supposedly seen in visions, vainly puffed up by his fleshly mind</em>- If we let ourselves act against our conscience, we are&nbsp;<em>now&nbsp;</em>condemned (<em><a href='B:520 14:23'>Rom 14:23</a></em>). If we judge another, "thou condemnest present tense thyself" (<em><a href='B:520 2:1'>Rom 2:1</a></em>). We must not let false teachers "judge against you" (<em><a href='B:580 2:18'>Col 2:18</a></em> AVmg:) in the sense that by following them we can let them as it were pass the verdict of condemnation upon us, here and now.</p><p>Seeking to cut off the flesh by steel willed obedience to laws is in fact fleshly. Likewise in <em><a href='B:580 2:23'>Col 2:23</a></em> Paul argues that obedience to laws isn't any benefit in cutting off the flesh; this is done by God in Christ through our baptism into Him and being counted as Him.</p>


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<p><em><a href='B:580 2:19'>Col 2:19</a></em>&nbsp;<em>And not holding fast the Head, from whom all the body, being supplied and knit together through the joints and bands, increases with the increase of God</em>- The Lord Jesus, as the Head,&nbsp;<em>ministers</em>&nbsp;nourishment to the body (<em><a href='B:580 2:19'>Col 2:19</a></em>). But how? The same word is used in the parallel <em><a href='B:560 4:16'>Eph 4:16</a></em>: every joint of the body&nbsp;<em>supplies</em>(s:w:) the rest of the body with nourishment. The Lord’s work of ministering to us is articulated through us His servants. This is why faith can die in individuals and ecclesias, simply because brethren and sisters are not ministering strength to others. We should seriously consider our words, spoken and written, our motivation, whether or not we challenge a brother or sister over something, the direction of our conversations::. for we can obstruct the grace and nourishment of Christ by our raising of that which pulls down rather than builds up. Likewise <em><a href='B:580 2:19'>Col 2:19</a></em> says that God gives increase to the body; but <em><a href='B:560 4:16'>Eph 4:16</a></em> uses the same Greek in saying how the body makes increase of itself in love. It occurs again in <em><a href='B:560 2:21'>Eph 2:21</a></em>: “all the building fitly framed together&nbsp;<em>groweth</em>&nbsp;unto an holy temple”. This is all so weighty in its implication. Our duty is not merely to retain a correct understanding of certain propositional truths, and ourselves live a reasonable life. The welfare of all others in the body has been delegated to us. Their salvation and perhaps their eternal rejection lays in our hands, to some extent. See on <em><a href='B:560 4:16'>Eph 4:16</a></em>.</p>


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<p><em><a href='B:580 2:20'>Col 2:20</a></em>&nbsp;<em>If you died with Christ from the elements of the world, why, as though living in the world, do you subject yourselves to ordinances?</em>- The aorist tense of “you died” refers to a one time event, surely our baptisms into Christ's death. Likewise <em><a href='B:580 3:1'>Col 3:1</a></em> refers to our one time rising with Christ in baptism. They were ‘subjecting themselves’ to the Jewish ordinances, the legalities of Judaism, “as though” they were living in the Jewish world. Submission to Judaism was inappropriate for those who had died with Christ in baptism. The salvation by faith through grace experienced in Him meant that they had died not only to sin, but to the law which brought about sin.</p>


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<h4><em><a href='B:580 2:21'>Col 2:21</a></em>&nbsp;<em>Handle not, nor taste, nor touch</em>- These legal concerns were about external contamination. But the focus of Colossians has been that the gift of the Spirit affects the human spirit, the mind, the heart. This is the focus of true Christianity. Contamination of the heart cannot occur through eating or touching ritually unclean things. “Touch” in Greek can mean simply ‘association’, having ‘to do with’ someone. In this case, Paul is categorically condemning the whole concept of ‘guilt by association’ which has been the root cause of so much division between believers. Not handling touching nor tasting is alluding to Eve’s perception that she was not to touch nor taste the forbidden fruit (<em><a href='B:10 3:3'>Gen 3:3</a></em>). Eve had put a fence around the command not to eat of the fruit; she had added ‘neither shall you touch it’. And it had not saved her from sin; indeed, her primitive legalism was not mixed with faith in God’s grace, and it led her to spiritual catastrophe. The Judaist legalism and fences around the law were leading them in just the same way.</h4>


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<p><em><a href='B:580 2:22'>Col 2:22</a></em>&nbsp;<em>(All things that perish with the using), after the precepts and doctrines of men?</em>- The idea may simply be that all external things perish, food is touched, eaten and then perishes; whereas the work of the Spirit is in the heart and is permanent. The food laws concerned things which perished permanently; avoiding them was just a temporary way of avoiding legal infringements, whereas the work of the Spirit had permanent effect upon the heart. And it is the Spirit which will be experienced eternally in God’s Kingdom. And in any case, the ordinances of Judaism in view here were “of men”, and not therefore the law of God. This is a pointed attack on the Jewish idea that the teachings of the Rabbis effectively became Divine law.</p>


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<p><em><a href='B:580 2:23'>Col 2:23</a></em>&nbsp;<em>Which things have indeed a false appearance of wisdom in worship and humility and severity to the body, but are not of any real value against stopping the indulgence of the flesh</em>- Paul sees the “real value” of any teaching in spiritual terms. The legalism associated with worrying about food legislation was of no value against stopping us indulge the flesh. What is required is the Spirit, working internally; rather than regulations about external defilement. The “worship” in view is that of Angels (:18). Fasting was not demanded by the Mosaic law, apart from at the day of atonement; but fasting was a major part of Judaism. But all this would not stop the flesh but rather encourage it; what was required was the ministry of God’s spirit within the human spirit.</p>


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<p><em><a href='B:580 3:1'>Col 3:1</a></em>&nbsp;<em>If then you were raised together with Christ, seek the things that are above</em>- Chapter 2 has spoken of baptism as death and resurrection with Christ. If this has happened, then we follow where He went after resurrection, which was to Heaven. Not literally, for heaven going after death is not taught in the Bible; but in our thoughts being with Him there in the Heavens. The structure of Paul's letters shows very clearly the link between doctrine and practice. Colossians 1, 2 are pure theology, the precise, analytical Paul at his most flowing, intellectually devastating and persuasive; but "then::." (<em><a href='B:580 3:1'>Col 3:1</a></em>) we are lead on to another two chapters of the practical implications of this. This theology / doctrinal treatise and the pivotal, crucial then::. therefore::. is likewise the turning point of Romans (<em><a href='B:520 12:1'>Rom 12:1</a></em>), Galatians (<em><a href='B:550 6:1-10'>Gal 6:1-10</a></em>), Ephesians (<em><a href='B:560 4:1'>Eph 4:1</a></em>) and Philippians (<em><a href='B:570 4:1'>Phi 4:1</a></em>). His theology, his doctrine, always ends in an ethical demand (see too 1 Thessalonians 5 and 2 Thessalonians 3). To use pompous words, our orthodoxy (right doctrine) must lead to orthopraxy (right behaviour).</p><p><em>Where Christ is, seated on the right hand of God</em>- Hence the significance of Stephen seeing the Lord&nbsp;<em>standing</em>&nbsp;at the right hand of God in urgent mediation and emotion for him in his sufferings.</p>


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<p><em><a href='B:580 3:2'>Col 3:2</a></em>&nbsp;<em>Set your mind on the things that are above</em>- The same word is used in bidding us to "Let this mind be in you which was also in Christ" (<em><a href='B:570 2:5'>Phi 2:5</a></em>); indeed, Paul uses the word seven times in Philippians. It is Christ who is "above" in that He has ascended to Heaven (:1); so the "things" in view are those of Christ, rather than spiritual, heavenly things generally.<br/><em><br/>Not on the things that are upon the earth</em>- Paul is repeating the great theme of Philippians, to set our mind on Christ rather than be of those who "mind earthly things" (<em><a href='B:570 3:19'>Phi 3:19</a></em>). The appeals in Philippians to be of "one mind" refer to the need to all be focused upon the same mind- Christ. That is the basis of unity, rather than being uniform in all matters of doctrinal interpretation or living.</p>


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<p><em><a href='B:580 3:3'>Col 3:3</a></em>&nbsp;<em>For you died-&nbsp;</em>Continuing the baptism allusions. When we were baptized, we died to the natural life, and therefore the only life we have is the life which we are given by reason of our association with the resurrected Lord Jesus. And therefore our spiritual life must be the central thing in our existence- not a hobby. As I dried myself off after my baptism, I opened my Bible at 'random', and came with marvellous appropriacy to <em><a href='B:240 23:26'>Pro 23:26</a></em>: "My son, give me thine heart". And Paul taught the same: "Ye are dead, and your life is hid with Christ in God" (<em><a href='B:580 3:3'>Col 3:3</a></em>). "The love of Christ controls us, because we are convinced that (Christ) has died for all (believers); therefore all have died. And He died for all (of us), that those who live might live no longer for themselves but for Him who for their sake died and was raised::. therefore, if any one is in Christ, he is a new creation; the old (life) has passed away, behold, the new has come" (<em><a href='B:540 5:14-17'>2Co 5:14-17</a></em> RSV). "I was co-crucified with Christ (Gk:): nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh, I live by the faith of the Son of God, who loved me" (<em><a href='B:550 2:20'>Gal 2:20</a></em>). And "The love of Christ constrains us", it shuts us up with no other real way to move, as the Greek implies.</p><p><em>And your life is hid with Christ</em>- The idea is of treasure in a totally secure place; for Christ is in "the bosom of the Father" (<em><a href='B:500 1:18'>Joh 1:18</a></em>). Our most valuable treasure is our life, who we are, our personality, which is what shall eternally endure. The "life" in view is surely our eternal life. In this we see the supreme, eternal importance of the development of spiritual personality; for it is that which shall last eternally.</p>


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<p><em><a href='B:580 3:4'>Col 3:4</a></em> - see on <em><a href='B:530 15:20'>1Co 15:20</a></em>.</p><p><em>When Christ, our life, shall be manifested, then with him you shall also be manifested in glory-</em>&nbsp; <em><a href='B:690 3:2'>1Jn 3:2</a></em> uses the same word in saying that "what we shall be" has not yet been "manifested". The manifesting of the Lord Jesus at the second coming is therefore our manifestation, because Christ is our life. But we are also individuals;&nbsp;<em>our</em>&nbsp;life and eternal being is involved. So our unique eternal personality is in fact an aspect of Him. The fullness of His personality has been shared out amongst all those in Him; one wired more towards His grace, another more towards His justice, e:g. In another figure, we are each unique parts of the body which is Christ.</p><p>If we believe we really will be there, then we will look more earnestly for the day to come. We can never be truly enthusiastic about the Lord's return if we are unsure about our ultimate acceptance at His hand. Because we are sure that "When Christ… shall be manifested, then shall ye also with him be manifested in glory. Mortify therefore your members which are upon the earth; fornication…" etc. (<em><a href='B:580 3:4-5'>Col 3:4-5</a></em>). We don't control ourselves because we think this will make us good enough to be accepted, but rather because we believe that we have already been accepted. By grace alone.</p>


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<p><em><a href='B:580 3:5'>Col 3:5</a></em>&nbsp;<em>Therefore, put to death what is earthly in you: Fornication, uncleanness, passion, evil desire and covetousness</em>- Gk. 'make a corpse of'. We are alive and yet we are dead, as walking corpses. Putting to death is paralleled with "also put away::." in :8; the idea there is of undressing, of casting away clothes. We are naked corpses, that is the picture being developed. Our real life and being is centered around Heavenly things. The same word is only used elsewhere of Abraham whose body was dead, i:e. sexually impotent (<em><a href='B:520 4:19'>Rom 4:19</a></em>; <em><a href='B:650 11:12'>Heb 11:12</a></em>). The examples now given in the rest of this verse are all sexual. We are invited to see ourselves as Abraham, whose focus was upon the stars above, the promises of Heavenly things. Paul clearly saw that there was a real temptation for his readers to fall into sexual lust; and at the end of chapter 2 he has warned that claiming to abide by Jewish legal regulations was actually a temptation towards lust. The reasoning seems to be that legal obedience tempts a person to think that other areas of sin are therefore quite acceptable. And this would explain the link between Christian legalism and sexual immorality which has so often become apparent.</p><p>Paul saw <em><a href='B:470 5:29-30'>Mat 5:29-30</a></em> in a sexual context (= <em><a href='B:580 3:5'>Col 3:5</a></em>); which fits the context of <em><a href='B:470 5:28'>Mat 5:28</a></em>.<br/>The Colossians still had to "put to death" things like fornication, even though they had put them to death in baptism (<em><a href='B:580 3:5'>Col 3:5</a></em> = <em><a href='B:520 6:6'>Rom 6:6</a></em>). Yet they are described as having formerly lived in those things, as if now, they don't do them (<em><a href='B:580 3:7'>Col 3:7</a></em>). Yet clearly they did still do those things. Again, Paul is saying that they don't do those things by status, in God's eyes, therefore they shouldn't do them in practice.</p><p><em>Which is idolatry</em>- Paul is writing to those attracted by Judaism, for whom avoiding idolatry was an obsession. But he is warning that the real idolatry is not falling down before statues, but the life of the flesh and the hidden lust of the mind.</p>


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<p><em><a href='B:580 3:6'>Col 3:6</a></em>&nbsp;<em>For which things' sake comes the anger of God upon the children of disobedience</em>- The idea of disobedience suggests that the class in view are those who know God's requirements, those responsible to judgment. The similar language of <em><a href='B:520 1:18'>Rom 1:18</a></em> refers to this category of persons. And we can assume there were some in Colosse, as in other New Testament churches, who were justifying serious sexual immorality as perfectly allowable for believers in Christ.</p>


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<p><em><a href='B:580 3:7'>Col 3:7</a></em>&nbsp;<em>Things in which you also once walked, when you lived in these things</em>- The parallel <em><a href='B:560 2:2'>Eph 2:2</a></em> says that "in which you once walked according to the course of this world, according to the prince of the powers of the air, according to the spirit that now works in the sons of disobedience". That 'spirit' is here defined as that of sexual abandon and lack of internal mental control. This arises from within the flesh; and not as a result of some cosmic being controlling us.</p>


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<p><em><a href='B:580 3:8'>Col 3:8</a></em>&nbsp;<em>But now you are to also put away</em>- See on <em><a href='B:580 3:5'>Col 3:5</a></em>&nbsp;<em>Put to death. The commandment to “put away” these behaviours suggests that they were all ongoing amongst the Colossian converts. The same word is used of how Christian converts elsewhere needed to “put off” such carnal behaviour and immorality (</em><em><a href='B:520 13:12'>Rom 13:12</a></em><em>; </em><em><a href='B:560 4:22'>Eph 4:22</a></em><em>; </em><em><a href='B:670 2:1'>1Pe 2:1</a></em><em>). Clearly the early churches were full of quite serious immorality, bad language, blasphemy and even violence. The historical accounts of how some very self-sacrificial behaviour attracted the positive notice of outsiders doesn’t take away from this; and this sad scenario is all witnessed by the New Testament itself. We need to give this internal evidence its due weight. It’s clear that Paul preached and then baptized whoever said ‘yes’ without unduly analysing their motives or morality. Inevitably with so many quick baptisms, the communities which developed would have been characterized by the same spiritual immaturities which were in their native societies.</em></p><p><em>The “also” connects with the list of five forms of sexual sins in :5. Paul now gives another list of five sins which are more internal than external. He may be continuing the theme developed at the end of chapter 2, of needing to focus on the internal and spiritual more than the external.</em></p><p><em>Anger, wrath, malice, blasphemy, filthy language out of your mouth</em>-The idea is that the five gross sexual sins of :5 are no worse than the five more common failures no<em>w&nbsp;</em>listed.</p>


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<p><em><a href='B:580 3:9'>Col 3:9</a></em><em>&nbsp;Lie not one to another</em>- The parallel <em><a href='B:560 4:24-25'>Eph 4:24-25</a></em> explains the significance of "to each other"<em>:&nbsp;</em>"Put on the new man::. Therefore, putting away falsehood, each one of you speak the truth with his neighbour. For we are members one of another"<em>:&nbsp;</em>The function of the one body will be hindered by lying to each other within it.</p><br/><p><em>Seeing you have put off the old man with his doings-&nbsp;</em>This is the language of <em><a href='B:520 6:6'>Rom 6:6</a></em> about baptism. It could fairly be said that Colossians is explaining to baptized believers the implications of their baptisms.</p>


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<p><em><a href='B:580 3:10'>Col 3:10</a></em>&nbsp;<em>And have put on the new self, which is being renewed in knowledge after the image of its creator</em>- Because in status we have 'put on the new man', "put on, therefore::. mercies, kindness, humbleness of mind", i:e. bring forth in yourself the characteristics of Jesus, seeing you have 'put Him on' in baptism (<em><a href='B:580 3:10'>Col 3:10</a></em>; <em><a href='B:580 3:12'>Col 3:12</a></em>). Clothe your personality with Him, submerge yourself within Him, seeing you 'put on' Christ in baptism. We are to live out in practice how the Lord sees us by status.</p><p>The Lord Jesus is set up in so many ways as the example for us to follow- in a way that some cosmic being descending from outer space never could have been. In the same way as Jesus was the image of the invisible God in His character (<em><a href='B:580 1:15'>Col 1:15</a></em>; <em><a href='B:540 4:4'>2Co 4:4</a></em>), so we are bidden put on the image of God (<em><a href='B:580 3:10'>Col 3:10</a></em>), being transformed into His image progressively over time (<em><a href='B:540 3:18'>2Co 3:18</a></em>), through "the renewing of your mind" (<em><a href='B:520 12:2'>Rom 12:2</a></em>), being conformed to the image of Jesus our Saviour (<em><a href='B:520 8:29'>Rom 8:29</a></em>; <em><a href='B:530 15:49'>1Co 15:49</a></em>). Thus the process of our redemption, through the perfect character of Jesus, becomes in turn a personal pattern for each of us who have been saved by that process. And it was only through the successful completion of that work of redemption that Jesus was "made" Lord of all (<em><a href='B:520 1:4'>Rom 1:4</a></em>; <em><a href='B:510 2:36'>Act 2:36</a></em>). This is a different picture to the Gnostic-Trinitarian idea of a pre-existent Lord of all descending to earth which was apparently troubling the Colossians. Further, their theory gets somewhat confused when they claim that the Angelic appearances on earth in Old Testament times e:g. the Angel with Israel in the wilderness were actually appearances of Jesus on earth. If this is so, then when did Jesus come to earth to save men? Did He make several visits:::? Why couldn't each of these visits have been enough for human salvation? The idea that the Lord Jesus was an Old Testament Angel is simply unsustainable in Scripture and needs to be rejected, along with all Gnostic-influenced views of Him. We know from <em><a href='B:510 14:11'>Act 14:11</a></em> that there was a strong tendency in the first century to believe that the gods could come to earth in the likeness of men; and Trinitarianism simply reflects the fact that weak Christians in the early centuries sought to accommodate Christianity to their existing beliefs.</p>


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<p><em><a href='B:580 3:11'>Col 3:11</a></em>&nbsp;<em>Where there cannot be Gentile and Jew, circumcision and uncircumcision, barbarian, Scythian, slave, freeman- but Christ is all and in all</em>- In the "new man" whom we have "put on", i:e. Christ, "there cannot be Greek and Jew" etc (<em><a href='B:580 3:11'>Col 3:11</a></em> RV). But we have to do something in order to bring this about- mere baptism isn't enough. Paul continues: "Put on therefore::. a heart of compassion, kindness, humility, meekness, patience" (<em><a href='B:580 3:12'>Col 3:12</a></em>). If we are "in Christ", there "cannot be" division in that body- if there is, from our perspective, then surely we are proclaiming ourselves to be not of that body. But in order to actualize being "in Christ", we have to therefore show kindness, humility, patience etc. in order that there will not be division. We have to live out in practice the status which we have been given at baptism, of being "in" the undivided, indivisible Christ. "Christ is created in all who believe and in all places of the world" (<em><a href='B:580 3:11'>Col 3:11</a></em> Bullinger). It is the common experience of this new creation which binds us together as one body and spiritual nation world-wide.</p>


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<p><em><a href='B:580 3:12'>Col 3:12</a></em>&nbsp;<em>Therefore, as God's elect</em>- The language of Old Testament Israel, and also of the Messiah. The new Israel are characterized and identified by their spiritual attributes, as the children of Abraham by the spirit, rather than fleshly identity. We again note that the false teaching plaguing Colosse and its surrounds was connected with a return to Judaism. But the main reference is I believe to us being as Christ, the elect.</p><p><em>And beloved</em>- A title of Christ, whose titles and personality is now counted to all of us in Him (<em><a href='B:470 12:18'>Mat 12:18</a></em>; and the clear parallel in <em><a href='B:560 1:6'>Eph 1:6</a></em> is that He "has made us accepted by being in the beloved").</p><p><em>Put on</em>- We cannot just sit down and acquire the listed characteristics. But insofar as we are in Christ, we have clothed ourselves with Him, and these characteristics of His personality are counted to us by grace. We have "put on s:w. the new man", Christ (:10), who according to Isaiah's servant songs was "the elect". The faith that that is indeed so leads us to naturally be the persons we are counted to be by status.</p><p><em>Sensitivity, kindness, humility, meekness, longsuffering</em>- These five characteristics are the antidote for the lists of five sins in :5 and :8.</p>


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<p><em><a href='B:580 3:13'>Col 3:13</a></em><em>&nbsp;Forbearing one another and forgiving each other, if anyone has a complaint against another, even as&nbsp;the Lord forgave you, so also forgive-&nbsp;</em>He forgives us on account of our status in Christ, forgiving therefore without demanding specific repentance for every sin. And we are to operate a similar policy with others in Christ. This is the force of the little word "As::.". Forgiveness without requiring repentance frees us from so much legalism and bearing of records of wrongs against others. Every "complaint" needs to be gone into, and a judgment reached as to whether the event really happened, or happened as the aggrieved party says it did; and whether there has been real repentance. And there is no ultimate ombudsman or judge on earth who can reach the ultimate truth of the situations. Every judge and jury, within or outside the church, formal or informal, will decide differently. In many cases, mitigating or unconsidered factors will keep on coming out of the woodwork. All this is a recipe for interpersonal strife and division. To forgive without demanding repentance, including forgiving perceived issues, is the way to peace and harmony, both within ourselves and within the believing community.</p>


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<p><em><a href='B:580 3:14'>Col 3:14</a></em> - see on <em><a href='B:530 13:11'>1Co 13:11</a></em>.</p><p><em>And above all these things, put on love, which is the bond of perfection-&nbsp;</em>Moses' spiritual pinnacle was characterized by arriving at a profound depth of love. Love is likewise seen by Paul as "the bond of perfection" (<em><a href='B:580 3:14'>Col 3:14</a></em>), the sign of ultimate maturity. He has already begun in Colossians 1 by saying that true faith and hope for eternity will bring forth love. The Greek for "bond" is a medical term, referring to the ligaments of the human body. Paul has just used it concerning the anatomy of the body of Christ, the church, in <em><a href='B:580 2:19'>Col 2:19</a></em>. The completeness of the body is brought about by love, and the context of that "love" is in the command in the preceding verse :13 to forgive as we have been forgiven, i:e. without demanding repentance. But this is the state of "perfection" or spiritual maturity. Those who insist upon repentance before forgiveness are not therefore mature, and the body of Christ will only be completely functional if this policy of forgiveness without repentance is universally accepted and applied.</p>


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<h4><em><a href='B:580 3:15'>Col 3:15</a></em>&nbsp;<em>And let the peace of Christ rule in your hearts- to this you were also called in one body; and be thankful</em>- We are called to the hope of the Kingdom "in one body" (<em><a href='B:580 3:15'>Col 3:15</a></em>); all who receive the call of the true Gospel are in the same one body. There is one body, based around sharing the one faith, one hope, understanding of the one Father and Son, having participated in the one baptism (<em><a href='B:560 4:4-6'>Eph 4:4-6</a></em>). So whoever believes the doctrines of the basic Gospel and has been baptized and walks in Christ, we have a duty (and should have a desire) to fellowship. The need for unity amongst us is so very often stressed (e:g. <em><a href='B:530 1:10'>1Co 1:10</a></em>; <em><a href='B:520 15:5-6'>Rom 15:5-6</a></em>; <em><a href='B:570 2:2'>Phi 2:2</a></em>; <em><a href='B:560 4:31-32'>Eph 4:31-32</a></em>; Col. 3;12-15).</h4>


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<p><em><a href='B:580 3:16'>Col 3:16</a></em> - see on <em><a href='B:670 2:5'>1Pe 2:5</a></em>.<br/><em><br/>Let the word of Christ dwell in you richly. In all wisdom teach and encourage one another-&nbsp;</em>This may well be an allusion to the tradition of learning the Gospel of Mark. How can it richly dwell in us if we do not daily meditate upon those inspired records?</p><p><em>With Psalms, hymns, spiritual songs- singing with grace in your hearts to the Lord</em>- There are connections between praise and forgiveness of sin. <em><a href='B:580 3:16'>Col 3:16</a></em> speaks of communal hymn singing as a means of "admonishing" each other- and the Greek translated "admonish" here means just that (cp. <em><a href='B:630 3:10'>Tit 3:10</a></em>). The connection between praise and confession / forgiveness makes this appropriate. It may be that Paul is writing with his eye on Deuteronomy 32; the Song of Moses spoke of Israel's weakness and proneness to apostasy. Yet they were bidden sing this to each other, in order to inculcate the culture of forgiveness without repentance- see on :13 and :14. Would anything like that get into a Christian hymn book today?</p>


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<p><em><a href='B:580 3:17'>Col 3:17</a></em>&nbsp;<em>And whatever you do, in word or in action, do all in the name of the Lord Jesus, giving thanks to God the Father through him-&nbsp;</em>The doing and acting in view is in the policy of forgiving without repentance, on account of a believer's status in Christ; see on :13 and :14. We do this because we are in Christ, we are acting in His Name, and do so giving thanks to God for our blanket forgiveness which we experience in Him, whereby all our sins are blotted out because of our status in Christ (<em><a href='B:580 2:13'>Col 2:13</a></em>).</p>


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<p><em><a href='B:580 3:18'>Col 3:18</a></em>&nbsp;<em>Wives, be in subjection to your husbands, as is fitting in the Lord</em>- As all in Christ are to be subject to each other (<em><a href='B:560 5:21'>Eph 5:21</a></em>; <em><a href='B:670 5:5'>1Pe 5:5</a></em>). These commands about family life are added in the context of the preceding argument about love and unconditional forgiveness. The Christian family and home is to be the living and supreme example and microcosm of the principles governing church life. This is why church leaders are to be judged more than anything else by the state and function of their own families.</p>


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<p><em><a href='B:580 3:19'>Col 3:19</a></em>&nbsp;<em>Husbands, love your wives and be not bitter against them</em>- I have argued that these commands about family life are exemplifications of the preceding comments about unconditional forgiveness and treating each other as Christ has treated us. The parallel in <em><a href='B:560 4:31-32'>Eph 4:31-32</a></em> supports that: "Let all bitterness and wrath::. be put away from you::. be kind to each other, sensitive, forgiving each other, even as God in Christ also forgave you". Bitterness arises from unforgiveness. Likewise the command in :21 about not provoking others to wrath (AV) must be read in this same context; wrath, according to <em><a href='B:560 4:31-32'>Eph 4:31-32</a></em>, arises from unforgiveness.</p>


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<p><em><a href='B:580 3:20'>Col 3:20</a></em>&nbsp;<em>Children, obey your parents in all things, for this is pleasing to the Lord</em>- Implying there were baptized young people in the ecclesias. The early critics of Christianity mocked it as a religion of children and women. Those not counted as persons in ancient society found their meaning and acceptance in Christ.</p>


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<p><em><a href='B:580 3:21'>Col 3:21</a></em>&nbsp;<em>Fathers, do not provoke your children, in order that they are not discouraged</em>- See on :19&nbsp;<em>Be not bitter</em>. These commandments are regarding believing families. The discouragement in view was presumably in the context of the children growing up encouraged by their fathers to believe and be baptized. But endless provocation of children in domestic life will only discourage them from that path.</p>


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<p><em><a href='B:580 3:22'>Col 3:22</a></em>&nbsp;<em>Servants, obey in all things those that are your masters according to the flesh, not with eyeservice, as men-pleasers, but in singleness of heart, fearing the Lord</em>- The Greek&nbsp;<em>kurios</em>&nbsp;is used here for “masters” rather than the more natural&nbsp;<em>despotes</em>&nbsp;because the idea is being developed that service to human masters can be accepted as service towards the Master- the Lord Jesus.</p>


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<p><em><a href='B:580 3:23'>Col 3:23</a></em>&nbsp;<em>Whatever you do, work heartily, as if to the Lord and not to men</em>- This is in the context of commands to slaves (:22). It would have been so liberating for those in dead end daily situations, similar to those trapped in minimum wage employment today, to realize that their service can be done "to the Lord". He realizes the limitations of human situations in employment, and is willing to accept the toil of the daily grind as done to Him- if we are willing to give it to Him.</p>


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<p><em><a href='B:580 3:24'>Col 3:24</a></em>&nbsp;<em>Knowing that from the Lord you shall receive the reward of the inheritance; for you serve the Lord Christ</em>- The comfort is to first century slaves, and those in the slavery of minimum wage dead end employment in our age, to not look so much to the pittance of salary or reward at the end of each day or month- but to realize that the reward of working as unto the Lord is in fact the inheritance of the Kingdom.</p>


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<p><em><a href='B:580 3:25'>Col 3:25</a></em>&nbsp;<em>But he who does wrong&nbsp;will be repaid for what he has done, and there is no partiality</em>- The context is about slaves and masters, and the reference may well be to believing masters who abused their slaves.</p>


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<p><em><a href='B:580 4:1'>Col 4:1</a></em>&nbsp;<em>Masters, give to your servants what is just and equal. Knowing you also have a master in heaven</em>- Our relationships with others should be governed by our sense of relationship with the Lord Jesus. If we are but His slaves, then we will deport ourselves appropriately in any secular position of authority which may be our lot. The even handed attitude of the Lord Jesus to us, without favouritism, was to be reflected by masters not having favourites amongst their slave; and certainly not giving them unjust compensation for their services. For the Lord's attitude to us is ultimately "just and equal". Indeed, Paul's thought is repeatedly that we are the unjust, but are justified by faith in His grace. Our Master died for us, "the just for unjust" (<em><a href='B:670 3:18'>1Pe 3:18</a></em>). And even if we have to deal with unjust servants, we are to remember that God sends His rain on both the just and the unjust (<em><a href='B:470 5:45'>Mat 5:45</a></em>). This command follows on from the comment in the previous verse that there is "no respect of persons" with the Lord Jesus, and that believing masters who abused their slaves would be judged for this (<em><a href='B:580 3:25'>Col 3:25</a></em>).</p>


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<p><em><a href='B:580 4:2'>Col 4:2</a></em>&nbsp;<em>Continue earnestly in prayer, being vigilant in it with thanksgiving</em>- This is the very language of the earliest church, who are repeatedly set up as our example (<em><a href='B:510 1:14'>Act 1:14</a></em>; <em><a href='B:510 2:42'>Act 2:42</a></em>; <em><a href='B:510 2:46'>Act 2:46</a></em>). The difficulty of prayer is to persevere in it, not making requests as a passing shot, but continuing in prayer. And any requests are to be framed within constant thanksgiving for what the Lord has given us already, not least in His Son. The same word is used about continuing in prayer in <em><a href='B:510 6:4'>Act 6:4</a></em> and <em><a href='B:520 12:12'>Rom 12:12</a></em>. "Vigilant" means 'keeping awake', and is used of the disciples in Gethsemane failing to do this as asked (<em><a href='B:470 26:38'>Mat 26:38</a></em>; <em><a href='B:470 26:40-41'>Mat 26:40-41</a></em>). We can read it quite literally- do not drift asleep whilst praying. For who of us is not concerned about our tendency to do that. The appeal is for mental focus, not allowing prayer to slip into mere ritual, a repetition of the same themes and phrases. And "thanksgiving", deep gratitude for what we have been given already, which will help us in this alertness.</p>


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<p><em><a href='B:580 4:3'>Col 4:3</a></em>&nbsp;<em>Meanwhile praying also for us, that God would open to us a door for preaching the word, to speak the mystery of Christ, for the sake of which I am also in chains</em>- This prayer was indeed answered, because <em><a href='B:570 1:13'>Phi 1:13</a></em>; <em><a href='B:570 4:22'>Phi 4:22</a></em> see notes there report that Paul's witness in chains led to the conversion of people right within Caesar's household. Opening doors is the language of release from prison (<em><a href='B:510 5:23'>Act 5:23</a></em>; <em><a href='B:510 16:26'>Act 16:26</a></em>). So although in prison, Paul felt that his chains would as it were be loosed, he would no longer feel so limited, if he could spread the Gospel. I pray each day to meet the right people, or as Paul put it, for a door to be opened for preaching. Paul had earlier written of how a great door had been opened to him to preach the Gospel (<em><a href='B:530 16:9'>1Co 16:9</a></em>). He may well have prayed for this, for the allusion is to how prayer is a knocking which opens doors (<em><a href='B:470 7:7'>Mat 7:7</a></em>). If we want such open doors, they will be given to us. For to pray for that is surely to pray according to God's will. But all the same, Paul asks others to pray for him in this matter; and his success in prison is a parade example of how this prayer will be answered.</p>


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<p><em><a href='B:580 4:4'>Col 4:4</a></em> - see on <em><a href='B:470 26:35'>Mat 26:35</a></em>.<br/><em>Pray that I may speak boldly, as I should</em>- As noted on <em><a href='B:560 6:20'>Eph 6:20</a></em>, Paul himself admits a tendency not to preach, to hold back from giving his all to fulfil that commission he had received to testify of the Gospel of God's grace (<em><a href='B:530 9:16'>1Co 9:16</a></em>). He asks his brethren to pray that he would be able to "make it manifest" more than he did (<em><a href='B:580 4:4'>Col 4:4</a></em> cp. <em><a href='B:560 6:20'>Eph 6:20</a></em>). As noted on :3, this prayer was powerfully answered in the conversion of slaves and others within Caesar's household. "Speak boldly" is literally 'to manifest'. Paul earlier told the Romans that the Gospel is now made manifest s:w. to all nations (<em><a href='B:520 16:26'>Rom 16:26</a></em>, also <em><a href='B:540 2:14'>2Co 2:14</a></em>; <em><a href='B:630 1:3'>Tit 1:3</a></em>). But this is dependent upon our efforts to make it manifest, and even Paul felt that he was failing in this and needed prayer to achieve what was potentially possible. The Gospel has been made manifest to us (<em><a href='B:580 1:26'>Col 1:26</a></em> s:w:) and we therefore are to manifest it to others.</p>


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<p><em><a href='B:580 4:5'>Col 4:5</a></em>&nbsp;<em>Walk in wisdom toward those that are without, redeeming the time</em>- In a preaching context, Paul tells us to "redeem the time", or "be buying up the opportunity" (<em><a href='B:580 4:5'>Col 4:5</a></em> RVmg:); we are to urgently snap up every opportunity to preach. And walking wisely towards those "without" is a way of witnessing to them. Closer analysis of "redeeming the time" reveals that this is in fact a quotation from the LXX of <em><a href='B:340 2:8'>Dan 2:8</a></em>, where Nebuchadnezzar tells the wise men that they want to 'redeem the time, because you know that the decree for their execution is gone from me'. There are other allusions in Colossians 4 to Daniel: captivity, earnest prayer, thanksgiving, making manifest wisdom to the world as we ought to, walking in wisdom in the eyes of the world. Daniel and his friends urgently devoted every moment of their lives to prayer in order to redeem time, so that they would be delivered; and Paul took as it were a snapshot of their frantic urgency, and applies it to each of us, also living in Babylon. "The days are evil", the world around us is insidious- and therefore we must redeem the time from it (<em><a href='B:560 5:16'>Eph 5:16</a></em>). Or it could be that 'the evil days' refers to the great and special day of evil, at the second coming (<em><a href='B:560 6:13'>Eph 6:13</a></em>, in context; <em><a href='B:230 37:29'>Psa 37:29</a></em>). In view of the coming of that day and the judgment it will bring, we ought to have a deep sense of the future we might miss, and the urgency of our present position; and devote ourselves therefore to redeeming the time. The sure coming of that day is an exhortation to the believer, "that he no longer should live the rest of his time in the flesh to the lusts of men, but to the will of God. For the time past of our life may suffice us to have wrought the will of the Gentiles::. for we shall give account to him that is ready to judge" (<em><a href='B:670 4:2-5'>1Pe 4:2-5</a></em>). Peter's message is that there's no need to spend time living as the world does, tickling the desires of our nature- for we already spent enough of our time doing that. We are men and women living under judgment, and therefore should devote our lives to the service of God's will.</p>


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<p><em><a href='B:580 4:6'>Col 4:6</a></em>&nbsp;<em>Let your speech always be with grace, seasoned with salt, that you may know how you ought to answer each one</em>- "Always" demands consistency; it is easy to talk nicely at times, but to live and speak like this as the atmosphere of our language demands much more. Our experience of grace should empower this consistency, our word choice and intonation will reflect the grace we have received. Living in this atmosphere or spirit of thinking will mean that we somehow naturally find the right words to speak, rather than struggling to respond rightly every time we encounter a provocative conversation. "Each one" presumably refers to "those without" of :5. But it equally applies to our words to our brethren. The command to have salt and therefore peace with each other (<em><a href='B:480 9:50'>Mar 9:50</a></em>) is fulfilled, Paul saw, by watching our words (= <em><a href='B:580 4:6'>Col 4:6</a></em>). Salt was a symbol of covenant relationship with God (<em><a href='B:30 2:13'>Lev 2:13</a></em>); yet in the NT this salt stands for love, peace and kind speaking the one to the other (<em><a href='B:480 9:50'>Mar 9:50</a></em>; <em><a href='B:580 4:6'>Col 4:6</a></em>). This is the result of true membership in covenant relationship; a true and abiding love for all others in covenant.</p>


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<p><em><a href='B:580 4:7'>Col 4:7</a></em>&nbsp;<em>All my affairs shall Tychicus make known to you, the beloved brother and faithful minister and fellow-servant in the Lord</em>- In an age where communication was very limited, "the messengers of the churches" travelled around the known world taking messages and news (<em><a href='B:540 8:23'>2Co 8:23</a></em>). We should be making the same effort to be bound together with others within the Lord's body, and surely the age of easy communication has arisen in order to allow us to do just that. Let us not abuse it but use it for the purpose the Lord intended.</p>


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<p><em><a href='B:580 4:8'>Col 4:8</a></em>&nbsp;<em>Whom I have sent to you for this very purpose, that you may know our state and that he may comfort your hearts</em>- The sole reason Tychicus was sent all the way from Rome to Colosse was to carry news of how Paul was faring in prison; see on :7. Paul assumed that the Colossians were desperately worried about his state in prison, and "for this very purpose" sent Tychicus to comfort them.</p>


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<p><em><a href='B:580 4:9'>Col 4:9</a></em>&nbsp;<em>Together with Onesimus, the faithful and beloved brother, who is one of you, they shall make known to you all things that are done here</em>- As the Lord sent out the disciples in pairs, so it would seem that Tychicus and Onesimus were sent together. Onesimus was "one of you", originally from Colosse and known to them. "All things that are done here" presumably refers to the kind of regime Paul was experiencing in prison, as well as the real state of things under Nero's terror against the Christians. Paul has to emphasize that Onesimus is faithful, because he would have been known only as the runaway slave. He is again called "the beloved brother" in <em><a href='B:640 1:16'>Phm 1:16</a></em>. Paul would therefore have been writing the letter to Philemon at the same time as he was writing to the Colossians. As noted on <em><a href='B:570 1:1'>Phi 1:1</a></em>, a fair case can be made that the prison epistles were all written quite close to each other, when Paul was no longer dwelling in his own hired house in Rome but was suffering the results of Nero's persecution of the Christians. In this case we note all the more his focus upon the spiritual wellbeing of others, when he was himself in such a time of crisis.</p>


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<p><em><a href='B:580 4:10'>Col 4:10</a></em>&nbsp;<em>Aristarchus my fellow prisoner greets you, with Mark the cousin of Barnabas (about whom you received instructions: if he comes to you, welcome him)</em>- Aristarchus is called Paul's fellow worker when he writes about this time in <em><a href='B:640 1:24'>Phm 1:24</a></em>. The prisoners saw themselves as actively working for the Lord despite their apparently reduced freedoms. It's all a great encouragement to us, that no matter that the ties that bind, we can actively labour for the Lord. "Mark" is likely the "Marcus" of <em><a href='B:640 1:24'>Phm 1:24</a></em>; another hint that the letters of Philemon and Colossians were written about the same time and may well have been carried together to Colosse by Onesimus. If Mark was the relative of Barnabas, we can better understand why Barnabas found a patience with him which Paul apparently didn't. Paul was aware that he had fallen out with Barnabas over Mark, who had 'departed from' Paul and returned to the Jerusalem church- all language which suggests a spiritual division between them, perhaps because Mark couldn't cope with the mass appeal to the Gentiles which Paul was making. But now towards the end of his life, Paul urges them to forget all that and accept him amongst them. For Mark now is with Paul, apparently also his fellow prisoner. All tensions between brethren over interpretation and acceptance of third parties are all somewhat irrelevant once both of them are sitting together in prison for Christ. We too need to focus as far as possible on what we have in common, which is so much, indeed, "all things".</p>


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<p><em><a href='B:580 4:11'>Col 4:11</a></em>&nbsp;<em>And Jesus who is called Justus, who are of the circumcision. These only are my fellow-workers to the kingdom of God, men that have been a comfort to me</em>- Paul graciously speaks of some brethren "who are of the circumcision party" as his "fellow workers unto the Kingdom of God", noting that they are "men that have been a comfort unto me" (<em><a href='B:580 4:11'>Col 4:11</a></em> RV). The circumcision party understood things very differently to Paul- he is ever arguing against their position, showing that circumcision profits nothing. And yet these brethren whom he here refers to were still acceptable to him as fellow workers, and he even took "comfort" from their fellowship. I find that a beautiful example of how tolerance can be practiced; despite the fact Paul was right and they were wrong, the simply reality that they were mistaken on this point, he could still work with them and be encouraged by them. He didn't reason: 'If you don't agree with me on this point, well, we're not working together, that's it, goodbye, I can take nothing positive from you by way of fellowship or encouragement'. In fact we could read the AV translation as implying that although Paul had many fellow workers, out of them all, the ones who were a personal comfort to him were these brethren who were of the circumcision party: "Aristarchus::. Justus, who are of the circumcision, these only are my fellow workers::. which have been a comfort unto me". Justus was in common use among Jews and proselytes, as “denoting obedience to the law". Yet Paul the apostle of grace and the end of the Law found great comfort in him, and worked together with him "to the Kingdom". The Kingdom of God is not now literally established upon earth, but we as believers are under God's kingship. We are therefore His Kingdom. Paul and his brethren in prison were workers within and towards the Kingdom. There is nothing better than when man has an end in view for his labour; and that end for us is glorious, nothing less than men and women entering God's Kingdom at the last day.</p>


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<h4><em><a href='B:580 4:12'>Col 4:12</a></em> - see on <em><a href='B:580 2:1'>Col 2:1</a></em>.<br/><em>Epaphras, who is one of you, a servant of Christ Jesus, greets you, always striving for you in his prayers, that you may stand perfect and fully assured in all the will of God</em>- Perhaps Paul had watched Epaphras on his knees in the same prison cell, 'wrestling' as Jacob did in prayer, for the perfecting and assurance of his home church back in Colosse; for he too "is one of you". Prayer is no bedtime lullaby; it is a real wrestling, not just on occasion, but "always". Faith is a certain hope that really, we shall be saved and live eternally in God's Kingdom. He prayed that they would 'get it', and be fully assured that this was indeed God's will for them. For our salvation is so often linked with the will of God. Epaphras was following Paul's example, who constantly prayed that they would be filled s:w. "fully assured" with the knowledge of God's will (<em><a href='B:580 1:9'>Col 1:9</a></em>). If these brethren were sharing the same prison accommodation, we can understand how attitudes to prayer would be so contagious. Knowing God's will doesn't have to mean that we know the will of God for us in every situation. It is part of the journey of faith and trust that we do not. But His will is for our salvation in His Son; this we can know and experience:&nbsp;</h4>


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<p><em><a href='B:580 4:13'>Col 4:13</a></em>&nbsp;<em>For I bear witness that he has worked hard for you and for those in Laodicea and for those in Hierapolis</em>- On :11 we noted that Paul considered these brethren, along with himself, to be 'working' for the Kingdom's cause whilst incarcerated. In :12 he observes how Epaphras was always striving in prayer "for you". I suggest therefore that the hard work AV "great zeal" in view refers to the work of prayer. And he also prayed not only for Colosse but for those he knew in Laodicea and Hierapolis.</p>


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<p><em><a href='B:580 4:14'>Col 4:14</a></em>&nbsp;<em>Luke, the beloved physician, and Demas greet you</em>- Luke's loyalty to Paul had led him to accompany Paul on the journey to Rome, including the shipwreck; and perhaps he remained in Rome as Paul's personal physician. Luke was with Paul at the very end of his life (<em><a href='B:620 4:11'>2Ti 4:11</a></em>). We could therefore conclude that Colossians was written at around that same time. I have argued the same for Philippians (see on <em><a href='B:570 1:1'>Phi 1:1</a></em>). In this case, Paul ended his days with desperate appealing to others to see the reality of the great hope he had; his focus was outward, not upon himself, but upon the spiritual welfare of others. However, <em><a href='B:620 4:10'>2Ti 4:10</a></em> contrasts the faithful Luke with the less faithful Demas, who left Paul, "having loved this present world". Colossians would therefore have been written slightly earlier than 2 Timothy. But the fact both Luke and Demas are mentioned together suggests the time gap was not that great.</p>


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<p><em><a href='B:580 4:15'>Col 4:15</a></em>&nbsp;<em>Greet the brothers that are in Laodicea, and Nymphas, and the church that is in their house</em>- This could mean that the church in Laodicea met in the home of Nymphas. For Laodicea is the context both before and after this mention of Nymphas some manuscripts offer Nympha, a female name, and read "her house". We tend to assume that the size of 'churches' today was the same in the first century; but there is no archaeological evidence for dedicated Christian meeting places in the first century, although there is ample for the existence of house churches. The perversions which the Lord later criticizes in the church at Laodicea would likely have all occurred in the lounge or side rooms of a large house. Nymphas may well have been "the angel of the church" to whom the Lord's letter to Laodicea was addressed (<em><a href='B:730 3:14'>Rev 3:14</a></em>).</p>


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<p><em><a href='B:580 4:16'>Col 4:16</a></em>&nbsp;<em>And when this letter has been read among you, take steps to have it read also in the church of the Laodiceans; and you also read the letter from Laodicea</em>- The letter&nbsp;<em>from</em>&nbsp;rather than&nbsp;<em>to</em>&nbsp;Laodicea may refer to a circular letter which was being passed around the churches, and was to come from Laodicea to Colosse. The letter in view may well be Ephesians (see on <em><a href='B:560 1:1'>Eph 1:1</a></em>). The wish for letters to one church to be read to another indicates that we are wrong to think these letters are merely Paul writing to one specific church, and that the principles have no relevance to us. They clearly do, for even originally the letters were to be read to other churches for their instruction.</p>


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<p><em><a href='B:580 4:17'>Col 4:17</a></em> - see on <em><a href='B:510 12:25'>Act 12:25</a></em>.<br/><em>And say to Archippus: Take heed to the service which you have received in the Lord, that you fulfil it</em>- Archippus was part of the house church of Philemon (<em><a href='B:640 1:2'>Phm 1:2</a></em>; possibly the son or relative of Philemon). His ministry "service" was perhaps to minister there whilst Epaphras and others from there were away in Rome. This would suggest that the Colossian church met in the home of Philemon. if we are "in Christ", then we receive a ministry; receiving the ministry is predicated upon being in Christ, and therefore every baptized believe into Christ has a ministry, something to do; but we must "take heed" that we "fulfil it". To "receive" Christ (s:w. <em><a href='B:580 2:6'>Col 2:6</a></em>) is to also receive a unique role in His body, a ministry, a path of service.</p>


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<p><em><a href='B:580 4:18'>Col 4:18</a></em>&nbsp;<em>I Paul write this salutation with my own hand. Remember my bonds</em>- As he signed the letter, Paul would have been aware of this chain. There is here the stamp of circumstantial evidence that what we read in the Bible is authentic; for signing a letter would lead to reflection on the chain.</p><p><em>Grace be with you</em>- The<em>&nbsp;charis</em>&nbsp;or gift of the Spirit was what Paul so wished to be experienced by all believers. And he often prays for this. We cannot therefore read this as a standard ending to a letter, which in any case would more likely have read "I wish you peace". Paul really felt that his prayerful wishes for them would have effect in practice. &nbsp;</p>


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<p>1:1&nbsp;<em>Paul and Silvanus and Timothy, to the church of the Thessalonians in God the Father and the Lord Jesus Christ. Grace to you and peace</em>- Paul and Silas were only "three Sabbath days" in Thessalonica (<em><a href='B:510 17:2'>Act 17:2</a></em>). As many would have been working during the week, and Paul would not have been the only teacher in the synagogue, those baptized there would have had only a few hours instruction in the Gospel. It's not surprising that Paul had to now write to them about apparently basic things such as the Lord's coming and the resurrection. They were really "in God" and in Christ- Paul didn't want them to think that they had merely shown passing interest in some itinerant preacher. It was all for real.</p>


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<p><em><a href='B:590 1:2'>1Th 1:2</a></em>&nbsp;<em>We give thanks to God always for you all-&nbsp;</em>The Old Testament as well as New is written in such a way as to encourage memorization, although this is often masked by the translation. There are several devices commonly used to assist in this. Not least is alliteration, i:e. similarly sounding syllables, and we have an example here:&nbsp;<em>Pantote Peri Panton</em>&nbsp;(<em><a href='B:590 1:2'>1Th 1:2</a></em>);&nbsp;<em>&nbsp;Polymeros&nbsp;kai&nbsp;polytropos&nbsp;</em>(<em><a href='B:650 1:1'>Heb 1:1</a></em>);&nbsp;<em>hautee protee entolee</em>&nbsp;(<em><a href='B:480 12:30'>Mar 12:30</a></em>);&nbsp;a<em>phtharton amianton amaranton</em>(<em><a href='B:670 1:3-4'>1Pe 1:3-4</a></em>).</p><p><em>Making mention of you in our prayers</em>- This means more than just 'mentioning'. To mention before God is a Hebraism referring to actually having real effect upon God's view of the person or situation, just as might make positive mention of someone to a superior. Whilst the Lord Jesus is our only mediator, it is also that because we in Him, we can have influence upon God in regard to others; He is so open to our prayers.</p>


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<p><em><a href='B:590 1:3'>1Th 1:3</a></em>&nbsp;<em>Remembering without ceasing before our God and Father your work of faith, labour of love and patience of hope in our Lord Jesus Christ</em>- "Remembering" is a similar word to "making mention" in :2 (see note there). Paul brought to God's attention, as it were, their faith, hope and love. And we must ask ourselves, as to how much of our prayer time is taken up with telling God the good things about others? Paul says he did this "without ceasing". Quite a challenge to our prayer life, which so easily tends towards selfishness. "Labour of love" is literally 'toil', and is elsewhere translated "trouble" or "weariness". Loving others results in just this- weariness and trouble. But that is what love is about in practice. "Hope" refers not to a hoping for the best, but a solid expectation- in this case, of salvation, because we are in Christ. That hope was 'patient' or enduring; our tendency is to be persuaded of our salvation for a moment and then drift into the mire of mediocrity in that we lose that intensity of vision and expectation. But patient or enduring hope means life lived in the constant belief that we shall be saved. Paul commends them for this- and yet has to explain to them later that those of them who had recently died were not lost, but would be resurrected at the Lord's return. The Thessalonians therefore had a basic faith, that there was hope in Christ, and they endured in that faith; but their understanding of what that hope was remained clearly very hazy. But all the same, Paul commended them in his prayers before God for believing and having the sure hope. So whilst faith must have content, we believe in something, it is also true that basic faith in Jesus is acceptable even if we have details wrong as regards how it shall all work out in practice.</p><p>Note how many times Paul gives thanks for the spiritual progress he sees in others, even though we can be sure he saw clearly enough the spiritual immaturity which there still must have been in his converts. So many times he thanks God in his prayers for what he has seen in others (<em><a href='B:520 1:8-10'>Rom 1:8-10</a></em>; <em><a href='B:530 1:4-9'>1Co 1:4-9</a></em>; <em><a href='B:540 1:3-7'>2Co 1:3-7</a></em>; <em><a href='B:540 9:12-15'>2Co 9:12-15</a></em>; <em><a href='B:560 1:3-23'>Eph 1:3-23</a></em>; <em><a href='B:570 1:3-6'>Phi 1:3-6</a></em>; <em><a href='B:580 1:3-14'>Col 1:3-14</a></em>; <em><a href='B:590 1:2-3'>1Th 1:2-3</a></em>; <em><a href='B:590 2:13-16'>1Th 2:13-16</a></em>; <em><a href='B:590 3:9'>1Th 3:9</a></em>; <em><a href='B:600 1:3-10'>2Th 1:3-10</a></em>; <em><a href='B:620 1:3-7'>2Ti 1:3-7</a></em>; <em><a href='B:640 1:4-7'>Phm 1:4-7</a></em>). Now it follows that if we are to&nbsp;<em>pray&nbsp;</em>like Paul, we must have the heart of love for people that was in him. So often we dwell upon the negative, the scandals, the failures of others. And we can't thank God for those things. Paul's pattern of prayer was of positive praise. And we can only share that if we have a mind that is positively perceptive of signs of response to grace in others.</p><p>Their "work of faith" recalls how James argues that there is no essential difference between faith and works. 'Faith' is not just credulity or a vague feeling of hope, but an active, driving force. There is "the work of faith" (<em><a href='B:590 1:3'>1Th 1:3</a></em>; <em><a href='B:600 1:11'>2Th 1:11</a></em>); faith is something which ought to be 'done', the Lord taught (<em><a href='B:470 23:23'>Mat 23:23</a></em>). Knowledge and faith are paralleled in John's thought (<em><a href='B:500 8:32'>Joh 8:32</a></em> cp. <em><a href='B:500 14:1'>Joh 14:1</a></em>; and <em><a href='B:500 6:69'>Joh 6:69</a></em> cp. <em><a href='B:500 11:27'>Joh 11:27</a></em>)- in stark contrast to this world's emphasis upon works rather than faith. Hence Isaiah's appeals to&nbsp;<em>know</em>&nbsp;and&nbsp;<em>believe</em>&nbsp;Yahweh (<em><a href='B:290 43:10'>Isa 43:10</a></em>); and the Lord's parallel of 'little faith' with little understanding (<em><a href='B:470 16:7-8'>Mat 16:7-8</a></em>):&nbsp;<em>Pistis</em>, one of the NT words for 'faith', is translated in the LXX as both 'faith' (e:g. <em><a href='B:50 32:20'>Deu 32:20</a></em>; <em><a href='B:240 12:22'>Pro 12:22</a></em>) and 'truth' (<em><a href='B:240 12:17'>Pro 12:17</a></em>; <em><a href='B:240 14:22'>Pro 14:22</a></em>; <em><a href='B:300 5:1'>Jer 5:1</a></em>). Indeed, another word used in the LXX is 119 times translated 'truth' and 26 times 'faith'. There&nbsp;<em>is</em>&nbsp;a connection between true knowledge of the Gospel and faith. And this faith is the basis for our works. We don't just learn the propositions of the one faith before baptism, and forget them. The triumphant spiritual life&nbsp;<em>lives them out</em>.</p><p>We note that their "hope" is praised here, but they were seriously deficient in understanding what that hope was in detail, apparently not understanding much about the resurrection. Yet Paul perceived their faith in Christ and firm expectation "hope" of salvation in Him, and praises them for it- even if they were astray or ignorant in their understanding of how it would work out in practice. See on <em><a href='B:590 4:13'>1Th 4:13</a></em>. We can only conclude that not understanding the details of our future hope does not mean we do not have a valid faith in Christ, nor does it hinder the validity of a baptism. But like Paul, we are to seek to fill in the gaps which believers have in their knowledge of these things.</p>


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<p><em><a href='B:590 1:4'>1Th 1:4</a></em>&nbsp;<em>Knowing, brothers beloved of God, your first calling</em>- Paul was sure they had been called because he had preached the Gospel to them (:5). The call is therefore in the Gospel. Those who hear the Gospel are called; those who have been invited to Christ cannot ever claim they were not invited or not called. Paul doesn't want them to be in any doubt about their calling- he wanted them to 'know' it. And yet Paul is so positive about these rather weak Thessalonians when talking to God about them; see on :3. The Lord's mediation for us is similar.</p>


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<p><em><a href='B:590 1:5'>1Th 1:5</a></em> - see on <em><a href='B:550 1:6'>Gal 1:6</a></em>.</p><p><em>How that our preaching of the gospel came not to you in word only, but also in power and in the Holy Spirit-&nbsp;</em>As noted on :4, this preaching of the Gospel was the proof that they had indeed been called to the Kingdom; and they should not stop 'knowing' that they were called. The word they had heard had been backed up by the power of the Holy Spirit. There is no record of any miracles being performed to back up Paul's preaching in Thessalonica (<em><a href='B:510 17:1-10'>Act 17:1-10</a></em>). The confirmation of belief was in the gift of the power of the Spirit in the hearts of all believers after baptism. It was and is not simply accepting a word preached; that word is confirmed by the action of the Spirit. The "power" given can refer to miracles, but there is no record of them in Acts 17; I suggest the reference is&nbsp;therefore to the power of the Spirit within us; the parable of the talents uses the same word, translated "ability", regarding the gifts given to each believer (<em><a href='B:470 25:15'>Mat 25:15</a></em>). It is the gift of the power of the Spirit which enables us to abound in joy, hope and peace- all internal attributes (<em><a href='B:520 15:13'>Rom 15:13</a></em>). This is the "power" (s:w:) with which we are strengthened by the gift of "the Spirit in the inner man" (<em><a href='B:560 3:16'>Eph 3:16</a></em>). This is why Paul assures them that he can thank God for their faith, love and patience (:3); because they were given these things by the work of the Spirit.</p><p><em>And in much assurance-&nbsp;</em>See on <em><a href='B:500 15:26'>Joh 15:26</a></em><em>:&nbsp;</em>As noted above, this could also refer to the gift of the Spirit in their hearts which was an assurance of their future salvation (<em><a href='B:540 1:22'>2Co 1:22</a></em>; <em><a href='B:540 5:5'>2Co 5:5</a></em>). The riches of full assurance (<em><a href='B:580 2:2'>Col 2:2</a></em>) are the same riches given by the gift of the Spirit in our hearts (<em><a href='B:560 3:16-18'>Eph 3:16-18</a></em>). But we can be given the Spirit gift, and yet not be spiritual (<em><a href='B:530 3:1'>1Co 3:1</a></em>). We must allow the work of the Spirit within us, and believe it.</p><p>There was a confidence exuding from the early preachers that they had arrived at Truth. They ‘had the Truth’ in that what they knew and had experienced was enough for salvation. Unlike the surrounding philosophies and religions, they knew whom they had believed; they weren’t going somewhere in vague hope, they had arrived. They had something concrete to offer others. They preached from a basis of personal hope and conviction and experience, quite unlike the more ‘political’ methods other religions used to recruit members. The philosophers and teachers of the 1st century had little conviction about the value or truth of their position. But the Truth came “not only in word but also in power… and with full conviction (Gk:&nbsp;<em>plerophoria</em>)” (<em><a href='B:590 1:5'>1Th 1:5</a></em>). This conviction was not mere dogmatism and self-belief; and likewise our witness must carry with it a “full conviction” that contrasts with the uncertainty about faith, hope etc. which many professing ‘believers’ of other faiths reveal when they are probed in any depth about their positions. Paul preached the seriousness of the issues which there are in the Gospel; and yet people flocked back to hear more (<em><a href='B:510 13:41'>Act 13:41</a></em>). The preaching of truth involves the message of something being exclusive, and compellingly so. In the first century, “no pagan cult was exclusive of any other and the only restriction on initiation into many cults was the expense”.</p><p><em>Even as you know what manner of men we have shown ourselves toward you, for your sake-&nbsp;</em>Paul realized he was "a Christ appointed model" (RR); see on <em><a href='B:610 1:15'>1Ti 1:15</a></em>. And so he framed his life in such a way as it could be usefully imitated, showing himself a pattern "for your sake". There is a fine line between this and posturing / hypocrisy. Paul was only with them for "three Sabbath days" (<em><a href='B:510 17:2'>Act 17:2</a></em>), he had only a few contact hours with many of them. The greatest Christian instruction he could give them was himself. And they imitated him (:6). As many would have been illiterate, the word of the Gospel and of Jesus had to be made flesh, modelled, so that they could follow the pattern. This is not the same as the endless 'Let me tell you about myself' sermons which clutter Christianity today. To be a Christian is to be Christ centered, and Paul realized this; for he goes on to say that their imitation of him was therefore also of the Lord Jesus (:6). He wrote the same to the Corinthians: "Be followers of me even as I also am of Christ" (<em><a href='B:530 11:1'>1Co 11:1</a></em>). He was to imitated only insofar as he was an image of the Lord.</p>


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<p><em><a href='B:590 1:6'>1Th 1:6</a></em>&nbsp;<em>And you became imitators of us and of the Lord-&nbsp;&nbsp;</em>See on :5. The idea of consciously modelling, of having some characters as your heroes, your inspiration towards a closer following of God, was very much in Paul's thinking. Not only does he do it himself, but he encourages others to do it. He doesn't use the word 'modelling'; he uses the word 'mimicking', Greek&nbsp;<em>mimicos</em>, normally translated "follow" in the AV. This Greek word is used almost exclusively by Paul. "You became&nbsp;<em>followers</em>&nbsp;of us and of the Lord:::. you know how you ought to&nbsp;<em>follow</em>&nbsp;us::. an ensample unto you to&nbsp;<em>follow</em>&nbsp;us" (<em><a href='B:590 1:6'>1Th 1:6</a></em>; <em><a href='B:600 3:7'>2Th 3:7</a></em>; <em><a href='B:600 3:9'>2Th 3:9</a></em>; the implication is that in the gap between 1 and 2 Thessalonians, they stopped following Paul as they initially did straight after his conversion of them).</p><p>We all have more influence on each other than we may think. Quite naturally, the Thessalonians imitated the ecclesias of Judaea and also&nbsp;Paul personally (<em><a href='B:590 1:6'>1Th 1:6</a></em>; <em><a href='B:590 2:14'>1Th 2:14</a></em>). And in turn, they became models to all the believers in Macedonia (<em><a href='B:590 1:7'>1Th 1:7</a></em>). Leadership is essentially a process of influence, rather than a brother standing up and lecturing others. But the Lord used images such as salt, yeast and light to describe&nbsp;<em>all</em>&nbsp;who are in Him. They speak of indirect, constant, transforming influence rather than a frontal assault on the unspirituality of others.</p><p>Paul explains to the Thessalonians that he has consciously lived life before them in order to provide them with a template to copy; and their copying of that template in turn became a pattern to those within their circle of contact to emulate. In this we see the power of example, especially in the preaching of the Gospel: "You know what kind of men we were among you&nbsp;<em>for your sake</em>&nbsp;(i:e. Paul consciously lived as an example to them). And you became followers of us::. so that&nbsp;<em>you</em>&nbsp;became examples to all in Macedonia::. so that&nbsp;<em>we</em>&nbsp;do not need to say anything because those who had copied Paul's example were effectively his voice to others::. for&nbsp;<em>they</em>&nbsp;the converts of the Thessalonians, not Paul themselves declare concerning&nbsp;<em>us</em>&nbsp;what manner of entry we had to&nbsp;<em>you</em>&nbsp;i:e. the converts of the Thessalonians were a reflection of Paul's conversion of the Thessalonians::. you, brethren, became imitators of the churches of God which are in Judaea" (<em><a href='B:590 1:6-9'>1Th 1:6-9</a></em>; <em><a href='B:590 2:14'>1Th 2:14</a></em>). This last comment suggests that in imitating Paul, the Thessalonians were imitating the ecclesias in Judaea- perhaps indicating that it was those ecclesias who had initially influenced Paul and been his pattern, and now he was a pattern to the Thessalonians, and they in turn were a pattern to their converts in Macedonia.</p><h4><em>Having received the word in much affliction, with joy of the Holy Spirit</em>- At the point of conversion and baptism, they received joy on account of the gift of the Holy Spirit. <em><a href='B:520 5:5'>Rom 5:5</a></em> speaks of love too being shed forth in our hearts by the Holy Spirit which is given unto us. The outpouring of the Spirit is not only at baptism; we continue to be given it if we are open to it. Hence at <em><a href='B:510 13:52'>Act 13:52</a></em> "the disciples were filled with joy and with the Holy Spirit", and Paul prays that the Roman believers would be "filled with joy::. through the power of the Holy Spirit" (<em><a href='B:520 15:13'>Rom 15:13</a></em>). Life in Christ now is about "joy in the Holy Spirit" (<em><a href='B:520 14:17'>Rom 14:17</a></em>). One of the fruits brought forth by the Spirit in us is joy (<em><a href='B:550 5:22'>Gal 5:22</a></em>).</h4>


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<p><em><a href='B:590 1:7'>1Th 1:7</a></em>&nbsp;<em>In this way you became an example to all in Macedonia and in Achaia that believe</em>- See on :6. The example of the early Christians, especially their deportment under persecution and even death, was what converted others. The Thessalonians were convinced that what Paul taught them was not the word of men but the word of God, because of who Paul was: his life, his self-sacrifice, his caring, convinced them (<em><a href='B:590 2:1-14'>1Th 2:1-14</a></em>). Paul speaks of how they had become examples to all the believers in Macedonia and Achaia; and yet he also notes in the same context how the Gospel has been spread throughout those very same regions, Macedonia and Achaia (<em><a href='B:590 1:7-8'>1Th 1:7-8</a></em>). Their example was associated with the acceptance of the message. Their faith had “gone forth” and so thereby had the word of the Lord “sounded forth” (:8 RV).</p>


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<p><em><a href='B:590 1:8'>1Th 1:8</a></em> - see on <em><a href='B:510 2:46'>Act 2:46</a></em>.</p><p><em>For from you has sounded out the word of the Lord, not only in Macedonia and Achaia but in every place your faith toward God has gone forth; so that we do not need to say anything about you</em>- See on :7. Their following of Paul (:5,6) appears to specifically be a reference to their obedience to the great preaching commission: as if Paul is saying: 'Well done for realizing that the great commission which some of us received specifically, does in fact apply to you too': "You became imitators of us:::&nbsp;<em>for</em>&nbsp;not only has the word of the Lord&nbsp;<em>sounded forth</em>&nbsp;from you in Macedonia and Achaia, but your faith in God has&nbsp;<em>gone forth everywhere</em>". We see from this verse the network of communication which there was amongst the early churches. We read in <em><a href='B:580 4:8'>Col 4:8</a></em> of Tychicus being sent specifically from Rome to Colosse 'just' to share news of how Paul was faring in prison; and there were a whole group of "messengers of the churches" (<em><a href='B:540 8:23'>2Co 8:23</a></em>). Communication was so important within a community which knew itself to be the body of Christ on earth, existent in order to build one another up. And yet with all our ease of communication, so little real communication goes on within the body of Christ relative to the ease of it. Communication then was a real sacrifice, and yet messengers scurried around the Mediterranean basin, in an age when most people never travelled more than 50 km. from their birthplace. And so the faith of those in Thessalonica, who had heard Paul preaching Christ for only three Sabbath days, spread far and wide.</p>


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<p><em><a href='B:590 1:9'>1Th 1:9</a></em>&nbsp;<em>For others report about what kind of reception you gave us and how you turned to God from idols, to serve a living and true God</em>- See on :8. The record in Acts 17 says that Paul preached for three Sabbath days in the synagogue; and yet this verse envisages the Thessalonians as having been previously idol worshippers, and <em><a href='B:590 2:14'>1Th 2:14</a></em> states that the readership were Gentiles. Perhaps Paul preached to Gentiles too, although Acts 17 doesn't record it states that in addition to some Jews, a large group of "religious Gentiles" also responded. We would assume from <em><a href='B:510 17:4'>Act 17:4</a></em> that these were proselytes, or at best the religiously curious who also attended synagogue services. In this case we find great encouragement in our witness; for it can be discouraging to keep meeting people who are religious on a hobbyist level, but who seem unable to come to firm faith in the one true God. These were, it seems, the types Paul converted at Thessalonica, attending the synagogue as well as worshipping idols. Confronted with the truth of the Lord Jesus, they realized that the days of having religion as a hobby were over; this was the truth, and they believed it. They perceived that they were called to actually serve this living God; that He was not just an idea, a theology which they could approve, but a real, live Being who called them not only to intellectually assent to Him, but to actually serve Him. The Lord's parable spoke of all believers being given unique talents, and leaving, as it were, the baptismal waters to go out and use them for Him. This call to service, rather than mere academic assent, is lacking in much of our witness.</p>


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<p><em><a href='B:590 1:10'>1Th 1:10</a></em> - see on <em><a href='B:470 3:7'>Mat 3:7</a></em>.</p><p><em>And to wait for His Son from heaven, whom He raised from the dead, Jesus, who delivers us from the wrath to come</em>- On one hand we are serving God in practice (:9), on the other, we are waiting for the Lord's return. The usage of "Jesus" without any title, such as "Lord" or "Christ", is unusual. "Jesus" was a very common Jewish name at the time. Yet Paul baldly uses it, in purposeful juxtaposition with the fact He is God's Son, raised from the dead, who shall return. Yet Paul along with that emphasizes His utter humanity, having a name as common as Dave or Steve in the Anglo Saxon world. "The wrath to come" may refer to the time of trouble of the last days which Paul clearly expected to come upon that generation; they should not fear it, because it was to be the sign the Lord's return was imminent. He may well be alluding to the prediction that God's true Israel would be delivered by "Michael" from the time of trouble of the last days (<em><a href='B:340 12:1'>Dan 12:1</a></em>). Paul considered both Jewish and Gentile Christians to be part of that new people of God.</p>


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<p><em><a href='B:590 2:1'>1Th 2:1</a></em>&nbsp;<em>Brothers, you know our visit with you, that it has not been found vain</em>- "Our visit" is literally as AV "our entering in", and is the same word used by Paul for the 'entering in' by the Lord Jesus when He began His ministry (<em><a href='B:510 13:24'>Act 13:24</a></em>). Paul clearly saw his ministry as a manifestation and replica of the Lord's. His audiences met Christ insofar as they met him. Therefore Paul’s personal example could hardly be distinguished from the gospel he taught (<em><a href='B:590 2:1-12'>1Th 2:1-12</a></em>)- he was his message, just as the Lord was His word made flesh. This is why ‘authority’ and respect are things which are earned naturally in a community by those who have converted the community. It is hard to impose these things from outside the conversion experience.</p>


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<p><em><a href='B:590 2:2'>1Th 2:2</a></em>&nbsp;<em>As you know-&nbsp;</em>Paul was only with them for three Sabbath days, and yet in his teaching of them he told them what had happened to him in Philippi just days before. The marks of the beatings and the imprint of the chains would still have been on his body. He would have been a living, visible example of what it meant to suffer with Christ, and of the kind of commitment which following Him required. And <em><a href='B:510 17:4'>Act 17:4</a></em> says that a large number of people responded to his preaching.</p><p><em>Previously in Philippi we suffered and were spitefully treated-&nbsp;</em>These are the very words used about the sufferings of the Lord (<em><a href='B:470 16:21'>Mat 16:21</a></em>; <em><a href='B:470 17:12'>Mat 17:12</a></em> etc:); and of His shameful or spiteful treatment on the cross (<em><a href='B:490 18:32'>Luk 18:32</a></em>):&nbsp; Hence Paul could speak of filling up the measure of Christ’s sufferings through what he suffered whilst preaching Christ’s Gospel (<em><a href='B:580 1:24'>Col 1:24</a></em>). Paul was explaining and exhibiting what death and suffering with Him really meant; and people lined up to be baptized in response. They became followers of Paul and of the Lord (<em><a href='B:590 1:6'>1Th 1:6</a></em>). I suggested on <em><a href='B:590 1:9'>1Th 1:9</a></em> that the converts in Thessalonica were religiously curious Gentiles who attended the synagogue. But it was seeing the radical height of the call in Christ which made them snap out of the religiously curious mindset and be willing to sacrifice themselves for the Lord. The height of a demand motivates us to snap out of the mediocre secular mindset and give all for Him. Terrorist groups often find recruits among the uncommitted, religiously curious, secular types- who see in the rhetoric of total commitment something appealing. That rhetoric of total devotion unto death is found in the Lord Jesus, and Paul was a parade example of human response to it. The same word for "suffered" will be used in :14 and <em><a href='B:600 1:5'>2Th 1:5</a></em> of how in turn, the Thessalonians "suffered"- with Christ, with Paul, and as an invitation to others to likewise sign up to the life of suffering and death with Him, that we might live with Him.</p><p><em>But even amid much opposition we were bold in our God to tell you about the gospel of God</em>- Thessalonians tends to speak more about God rather than about the Lord Jesus. This was because they had been persuaded to quit their many gods and accept the one true God (<em><a href='B:590 1:9'>1Th 1:9</a></em>).</p>


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<p><em><a href='B:590 2:3'>1Th 2:3</a></em> - see on <em><a href='B:540 12:7'>2Co 12:7</a></em>.</p><p><em>For our appeal is not of error, nor of uncleanness, nor in deceit</em>- Paul didn't state bald facts and leave it to his audience to make their minds up, which seems to be the tendency of preaching in our age. He&nbsp;<em>appealed&nbsp;</em>for their response. He has to remind the Thessalonians that he isn't preaching because he wants to take money and have relationships with women (<em><a href='B:590 2:3-12'>1Th 2:3-12</a></em>). There were some wealthy women in Thessalonica who accepted the Gospel (<em><a href='B:510 17:4'>Act 17:4</a></em> Western Text), and no doubt gossip spread from this. See on <em><a href='B:610 5:19'>1Ti 5:19</a></em>. It goes with the territory that any preacher of the Gospel is going to suffer gossip and slander, no matter how wisely they deport themselves.</p>


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<p><em><a href='B:590 2:4'>1Th 2:4</a></em>&nbsp;<em>But even as we have been approved of God to be entrusted with the gospel, so we speak-&nbsp;</em>We were "put in trust with the Gospel", literally 'en-faithed' with it, God gave it to us in faith that we would preach it (<em><a href='B:590 2:4'>1Th 2:4</a></em>). The parable of the talents has an element of unreality to it, in that the rich owner gives all his wealth to his slaves and then goes away, leaving them to trade with it and increase his overall wealth. The storyline demands that we see him as having taken a big leap of faith in men and women who were not at all used to operating on their own initiative.</p><p><em>Not as pleasing men but God, who tests our hearts</em>- If we know God's judgments- and this is an ongoing process- then our self-examination will become closer and closer to the real picture of us which God has. It is apparent that God&nbsp;<em>now&nbsp;</em>tries our hearts (<em><a href='B:220 7:18'>Job 7:18</a></em>; <em><a href='B:230 11:4'>Psa 11:4</a></em>; <em><a href='B:230 17:3'>Psa 17:3</a></em>; <em><a href='B:230 26:2'>Psa 26:2</a></em>; <em><a href='B:230 139:23'>Psa 139:23</a></em>), e:g. weighing up our motives in preaching (<em><a href='B:590 2:4'>1Th 2:4</a></em>).</p>


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<p><em><a href='B:590 2:5'>1Th 2:5</a></em>&nbsp;<em>For neither at any time were we found using words of flattery, as you know, nor a cloak of covetousness, God is witness</em>- Usually, itinerant preacher rocked up in a town, taught their ideas, and demanded payment or donation, using flattering words of gratitude. Paul was only two or three weeks in Thessalonica, but he was teaching what he knew to be desperately and urgently and ultimately true. His teaching was no cloak or covering over a covetous desire for money or adulation (:6). It is this desire for money and&nbsp;glory from men which has wrecked Christian leadership and the wider church.</p>


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<p><em><a href='B:590 2:6'>1Th 2:6</a></em>&nbsp;<em>Nor seeking glory of men, neither from you nor from others, when we might have claimed authority as apostles of Christ</em>- Paul turned up in Thessalonica and preached. But he didn't claim any authority to do so, listing his qualifications, explaining that he was an apostle of Christ etc. He simply preached the message. It's rather like the teenage Mormon 'elder' who comes to your door telling you all his qualifications. All that stands for nothing. The message is all important. Paul knew his motives well enough to be able to say that he did not seek glory neither from his converts nor from his audiences generally.</p>


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<p><em><a href='B:590 2:7'>1Th 2:7</a></em>&nbsp;<em>But we were gentle in the midst of you, as when a nurse cherishes her own children</em>- Paul taught from the podium of the synagogue for three Sabbath days in Thessalonica. But he was somehow "in the midst of you", treating them as his babies. This is a challenge for all platform speakers. He was amongst them as a nurse with her&nbsp;<em>own</em>&nbsp;children. This is a touching figure- a wet nurse giving that extra special attention to her&nbsp;<em>own</em>&nbsp;child (as <em><a href='B:590 2:11'>1Th 2:11</a></em> RV a father with his&nbsp;<em>own</em>&nbsp;children); and like children, they mimicked him (<em><a href='B:590 1:6'>1Th 1:6</a></em> Gk:). This was quite different to Paul’s background culture, where “boldness and abusive scolding were considered essential by many of the wandering philosophers if their teaching was to have any impact”:&nbsp; Many a Pentecostal pastor likewise scolds his flock for their lack of faith; but the leaders of our groups shouldn’t be like this. There should be gentleness, an appeal for love’s sake, rather than shouting and criticism. Paul dealt with his converts “as a father with his own children”, encouraging, comforting, ‘dealing with each one individually’ and urging them to live a life worthy of God’s grace (<em><a href='B:590 2:11-12'>1Th 2:11-12</a></em> RV). Note in this context how Paul says that he cares for them as for his own babies, as both the father and mother, and yet reminds them that “We were babes among you” (<em><a href='B:590 2:7'>1Th 2:7</a></em> RVmg:). His appeal to them was on the basis of the fact that although their parent, he was also essentially like them. Only as their spiritual father could he ask the Corinthians whether they wanted him to come to them with a whip or with a loving appeal. He&nbsp;<em>could</em>&nbsp;exercise the discipline of a father, out of his affectionate concern for them; but he chose, wherever possible, a better way. He normally uses the father: child image to show his closeness to them, rather than to impose his authority upon them. And so it should be with the true spiritual father or mother in our groups today. He asks them to copy him; his method of shaping the community was to present himself as the pattern. This was especially necessary amongst largely illiterate converts- one could not direct them merely to independent study of the text of Scripture. Paul even likens himself to a woman breast feeding a child (<em><a href='B:530 3:1-3'>1Co 3:1-3</a></em>; <em><a href='B:590 2:7'>1Th 2:7</a></em>). And yet such wet nursing was considered to be an occupation for the very lowest&nbsp;of women in the Roman world; it was common for even a respectable slave woman to pass her baby over to such a woman to breast feed. But no, Paul himself, as their leader and converter, as it were breast fed them himself. This very nicely shows the link between unashamed, self-abasing&nbsp;humility and true leadership. And again, the Spirit chose ‘shepherd’ as an image of ecclesial leadership, when the surrounding Rabbis despised shepherds as&nbsp;dishonest. It’s just the same as the Lord Jesus describing Himself as the humble King- a very contradiction in the terms of the contemporary culture. There is an intended juxtaposition in <em><a href='B:450 9:9'>Zec 9:9</a></em>: “thy King cometh::. lowly, and riding upon an ass”.</p>


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<p><em><a href='B:590 2:8'>1Th 2:8</a></em>&nbsp;<em>So, affectionately longing for you, we were well pleased to impart to you not only the gospel of God, but also our own lives, because you had become dear to us</em>- As explained on :7, this affection or 'yearning' (Gk:) was because he really considered them to be his own children, for whom he would die. It is one thing to impart the Gospel to someone. It is another to give your soul to them, because you truly love them. I suspect we have all been guilty of merely imparting the gospel, without the heart that bled within Paul. They are two quite different things. Imparting knowledge, inviting to meetings, distributing books… is not the same as giving your soul. The AV of this passage says that Paul was “<em>willing</em>&nbsp;to have imparted unto you… our own souls”. There may be a connection back to <em><a href='B:520 9:3'>Rom 9:3</a></em> (see note there), where in the spirit of Moses, Paul says that he is theoretically willing to give his eternal place in the Kingdom for the sake of his hearers’ conversion- even though he had learnt from Moses’ example that God will not accept such a substitutionary offer. To give your life, to impart a Gospel… is one thing. But to so feel for others that you would let them go to the Kingdom rather than you… this is love. No wonder Paul was so compelling a converter. There was such an upwelling of thankful love and reflected grace behind his words of preaching. The Thessalonians became so "dear to us" over just two or three weeks, and we wonder exactly how many contact hours they had with Paul during that period, given the demands of family and secular life, and Paul's need to work night and day to support himself (:9). But he fell in love with them, and treats them as his beloved babies; despite their weaknesses of understanding and behaviour. For he had to warn them: “Abstain from fornication” (<em><a href='B:590 4:3'>1Th 4:3</a></em>), and he had to teach them that when a believer dies, that is not the end, he will be resurrected at the last day (<em><a href='B:590 4:13'>1Th 4:13</a></em>). <em><a href='B:590 5:14'>1Th 5:14</a></em> clearly states that there were amongst them the “disorderly… fainthearted… the weak”. But moral and doctrinal weakness need not get in the way of a yearning love for our brethren because they all the same are committed to the Lord Jesus. Paul's example with the Thessalonians is a great example of this.</p>


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<p><em><a href='B:590 2:9'>1Th 2:9</a></em> - see on <em><a href='B:570 4:16'>Phi 4:16</a></em>.</p><h4><em>For, brothers, you remember our labour and distress, working night and day, so that we would not burden any of you while we preached the gospel of God to you</em>- Paul was only there with them for three Sabbath days. But he didn't have the cash in hand to support himself and his team for that time; he had to somehow work, presumably doing manual work on a casual basis. He would have had no time to set up a tentmaking business in three weeks; at best he could have only worked for a tentmaker on a casual basis. So he worked nights too, so desperate was he for cash. This makes his love for the Thessalonians the more remarkable, for he twice mentions that there were lazy people amongst them who didn't work (<em><a href='B:590 5:14'>1Th 5:14</a></em>; <em><a href='B:600 3:11'>2Th 3:11</a></em>). And he had only recently been thrown into prison and badly beaten in Philippi, so his health and ability to do manual work was limited. His example is even the more commendable because he knew that he would have been quite justified in asking for basic support. He reminds them again of this in <em><a href='B:600 3:8-9'>2Th 3:8-9</a></em>: "Neither did we eat bread for nothing at anyone's hand; but we ate our bread as the result of our own labour and toil, working night and day, that we might not financially burden any of you. Not because we do not have the right to do so, but to make ourselves an example to you- that you should imitate us". All this also suggests that the number of contact hours he had with the Thessalonians was limited. He worked by night perhaps so he could teach folks by day; but they too had to work, and so they learned the Gospel in a very short time. The power of the most basic ideas of the Gospel, even if one has only a few hours to explain them, is enough to radically turn around the religiously curious into those on fire for Christ, willing to sacrifice all. And it was during the course of his daily work that he won many converts: “You remember, brothers, our work and toil:&nbsp;<em>It was while</em>&nbsp;we were labouring night and day… that we proclaimed to you the gospel of God” (<em><a href='B:590 2:9'>1Th 2:9</a></em> Gk:). People would have been stunned and deeply impressed by this man, as with lash marks on his back he carried water or shifted fruit or building material around the town to support himself::. and it was whilst doing this that he preached and people believed. Celsus claimed that Christianity was attractive “only to the foolish, dishonourable and stupid, and only slaves, women and little children… the Christian evangelists were wool-workers, cobblers, laundry-workers, and the most illiterate and bucolic yokels who enticed … children and stupid women to come along to … the wooldresser’s shop, or to the cobbler’s or the washerwoman’s shop, that they may learn perfection”. This could almost be a quotation from 1 Corinthians 1, where Paul describes the converts as just such people. And yet from out of their ordinary life situations, the witness went forth. Not from specially built halls, but from the workplace. And so it has ever been. This is why Pliny could observe that Christianity “penetrated not only the cities but even the villages and farms”. It was individuals converting individuals. &nbsp;</h4>


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<p><em><a href='B:590 2:10'>1Th 2:10</a></em> - see on <em><a href='B:570 1:10'>Phi 1:10</a></em>.</p><p><em>You are witnesses and God also, how holily and righteously and unblameably we behaved ourselves toward you that believe</em>- "Toward AV "among" you that believe" carries the sense that they now believed, because of Paul's example. It was Paul's behaviour during the two weeks he was with them which left such an impression. All itinerant preachers demanded money; but Paul was to be seen doing manual casual work around the town in order just to get food and lodging (:9), bearing in his body the signs of a recent traumatic lashing and beating. No wonder his own example led people to Jesus. Ideas alone are only meaningful and compelling, especially to the illiterate, when they are made flesh in practice. And this was just what Paul did. See on :9.</p>


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<p><em><a href='B:590 2:11'>1Th 2:11</a></em> - see on <em><a href='B:590 2:7'>1Th 2:7</a></em>.</p><p><em>As you know how we dealt with each one of you, as a father with his own children, exhorting you, encouraging you and testifying</em>- Paul did not just preach to a group, baptize them as a group, and relate to them as a teacher to a class of pupils. He dealt with each of them individually. The language here is appropriate to practical exhortation and encouragement in a way of life, rather than theological instruction. Despite his few contact hours with each of them, he stressed the way of life more than theology (hence the need to teach them in chapter 4 that the dead in Christ are not lost but shall be resurrected at the last day). The Gospel of the Kingdom as taught by the Lord was likewise largely focused upon the way of life in Him rather than theological truths.</p>


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<p><em><a href='B:590 2:12'>1Th 2:12</a></em>&nbsp;<em>To the end you should walk worthily of God, who calls you into His own kingdom and glory</em>- See on <em><a href='B:590 2:2'>1Th 2:2</a></em> for the emphasis on God rather than the Lord Jesus. Note the present tense of "calls you"; God is constantly calling us to the Kingdom through the word of the Gospel, and therefore that word dynamically works in us who believe. The basic Gospel of the Kingdom works in us throughout our lives, calling us daily, beckoning us onwards to the Kingdom. Walking / living appropriately given our calling to eternity, appropriate to the fact the Lord died for us, is a major theme with Paul (s:w. <em><a href='B:520 16:2'>Rom 16:2</a></em>; Ephesians 4; Ephesians 1; <em><a href='B:570 1:27'>Phi 1:27</a></em>; <em><a href='B:580 1:10'>Col 1:10</a></em>). This explains Paul's huge teaching emphasis upon practical issues in his short time amongst them (see on :11).</p>


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<p><em><a href='B:590 2:13'>1Th 2:13</a></em>&nbsp;<em>And for this cause we also thank God without ceasing, that when you received from us the word of the message of God, you accepted it not as the word of men but, as it is in truth, the word of God, which also works powerfully in you that believe</em>- It is the Spirit which works powerfully within believers (<em><a href='B:530 12:11'>1Co 12:11</a></em>; <em><a href='B:560 3:16-20'>Eph 3:16-20</a></em> s:w:). But it would be a mistaken equation to therefore state that the word of God as in the Bible equals the work of the Spirit, as if we can squeeze the Spirit out of the pages of the Bible by extensive study of it. Such study has been impossible for the majority of believers over time, seeing they were illiterate and didn't have Bibles. And the Spirit of God is repeatedly described as a gift, given into our hearts by grace. The "word of God" rarely refers to the whole Bible from Genesis to Revelation; and here we are reading of the<em>&nbsp;logos</em>&nbsp;of God rather than the<em>&nbsp;rhema.</em>&nbsp;It is the Lord Jesus who is "received" and "accepted", as the essential<em>&nbsp;logos</em>&nbsp;of God. The Lord Jesus is He who "works powerfully" in human hearts through His Spirit. But this working is not independent of the word of the Gospel; if we neglect that word, He will never force us. His work in us is related to our willingness for Him to work in us, and such willingness will be reflected in our continued memory and in our generation reading of His word. That basic Gospel message continued to work powerfully within them. Spiritual growth is not so much from discovering new things about the Bible (which can become a mere form of intellectual titillation), but from being persuaded over and over of the wonder and practical implication of the basic Gospel truths.</p>


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<p><em><a href='B:590 2:14'>1Th 2:14</a></em> - see on <em><a href='B:590 1:6-9'>1Th 1:6-9</a></em>.</p><p><em>For you, brothers, became imitators of the churches of God in Christ Jesus which are in Judea. For you also suffered the same things of your own countrymen, even as they did of the Jews</em>- This is a fairly clear statement that most of the Thessalonians were Gentiles, although they had been converted whilst involved with synagogue attendance (see on <em><a href='B:590 1:9'>1Th 1:9</a></em>). What did Gentiles in Thessalonica know about the Jewish churches in Judea? Only what Paul had taught them. And it was he who had persecuted those very churches (<em><a href='B:510 9:31'>Act 9:31</a></em>). Yet Paul was only three weeks at most with the Thessalonians. His teaching of them had involved personal testimony of his own shameful past, and how brave and committed those Judean Christians had been under his own persecution and torture of them. Paul would have been radically different from any other itinerant preacher; this man who worked day and night to support himself and his team (see on :9), with wheal marks on his back from a recent flogging and imprisonment in Philippi::. who admitted to torturing and murdering Jewish Christians, but had changed because he had met the Lord Jesus, and was now urging Gentiles to convert to the Hope of Israel. His stories of those churches he had persecuted gripped the minds of his hearers, and they vowed to follow those brave believers. And somehow there was a credibility in Paul's accounts, a sense that really he was not making this up. They "suffered", using the same word as used for Paul's sufferings and those of the Lord (see on :2). Paul and the invisible Lord he imitated became their template.</p>


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<p><em><a href='B:590 2:15'>1Th 2:15</a></em>&nbsp;<em>Who both killed the Lord Jesus and the prophets, and drove us out, and do not please God, and oppose all mankind</em>- Considering Paul had met the Thessalonian converts in the synagogue, his strong anti-Jewish rhetoric was purposeful. He saw the threat of Judaism and the Judaist campaign against his work as the biggest single problem facing the church. "The prophets" refers to the New Testament prophets, and therefore to martyrdoms which aren't recorded in Acts, which mainly focuses upon the work of Paul and Peter alone. As noted on :2, Paul continually draws a parallel between the Lord's sufferings and his own, and theirs. This principle is true for us; all our sufferings are a sharing in His final suffering, so that His life might be ours too, both now and at the last day (<em><a href='B:540 4:11'>2Co 4:11</a></em>). They "drove us out" refers to how the Jews in Thessalonica had driven Paul out of town and persuaded the town authorities to ban Paul from ever returning (see :18). And contrary to the Judaist claim to be 'God pleasers', they were the very opposite. Judaism would have objected to the claim that they "oppose all mankind", but they did so in that they sought to stop Paul preaching to the Gentiles (:16). This is an example of how the implications of human behaviour are perceived and judged by God:&nbsp;</p>


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<p><em><a href='B:590 2:16'>1Th 2:16</a></em> - see on <em><a href='B:470 19:14'>Mat 19:14</a></em>.</p><p><em>Forbidding us to speak to the Gentiles that they may be saved-&nbsp;</em>Paul had preached in the synagogue at Thessalonica, and from this he had met Gentiles who attended the synagogue who were impressed with his message. But the Jews had forbidden him to preach; and like Peter, he had refused to be obedient. We also see here the huge and eternal significance of preaching; by speaking to men we can lead them to salvation:&nbsp;</p><p><em>By doing so they fill up the full measure of their sins. But God’s wrath comes upon them at last</em>- The Jews forbad or hindered the apostles from preaching to the Gentiles “to fill up their sins… for the wrath is come upon them to the uttermost” (<em><a href='B:590 2:16'>1Th 2:16</a></em>). This is quoting from the LXX of <em><a href='B:10 15:16'>Gen 15:16</a></em> about the Amorites. See on <em><a href='B:500 12:31'>Joh 12:31</a></em>. The religious Jews are being painted as nothing less than the worst of the Gentiles in God's eyes. This was an argument Stephen had used multiple times in his speech of Acts 7 which Paul would have heard and been convicted by. And he now repeats that same basic argument.</p><p>Not only did the Jews crucify God’s Son, but the book of Acts makes it clear that it was Jewish opposition which was the main adversary to Paul’s spreading of the Gospel and establishment of the early church (<em><a href='B:510 13:50-51'>Act 13:50-51</a></em>; <em><a href='B:510 14:2'>Act 14:2</a></em>; <em><a href='B:510 14:5-6'>Act 14:5-6</a></em>; <em><a href='B:510 14:19'>Act 14:19</a></em>; <em><a href='B:510 17:5-9'>Act 17:5-9</a></em>; <em><a href='B:510 17:13-14'>Act 17:13-14</a></em>; <em><a href='B:510 18:6'>Act 18:6</a></em>; <em><a href='B:510 18:12-17'>Act 18:12-17</a></em>; <em><a href='B:510 21:27-36'>Act 21:27-36</a></em>; <em><a href='B:510 23:12-25'>Act 23:12-25</a></em>). Paul speaks of the Jewish opposition as having “killed both the Lord Jesus and the first century Christian prophets, and drove us out; they displease God and oppose everyone by hindering us from speaking to the Gentiles so that they may be saved. Thus they have constantly been filling up the measure of their sins” (<em><a href='B:590 2:13-16'>1Th 2:13-16</a></em>). These are strong words, and must be given their full weight in our assessment of the degree to which the Jews were indeed a great ‘Satan’ to the cause of Christ in the first century. And Paul refers to them like this in :18.</p>


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<p><em><a href='B:590 2:17'>1Th 2:17</a></em>&nbsp;<em>But we, brothers, having been taken away from you for a short time in presence but not in heart, endeavoured more eagerly to see your face with great desire</em>- Often he speaks of his urgent desire to see the face of his brethren (<em><a href='B:520 1:11'>Rom 1:11</a></em>; <em><a href='B:520 15:24'>Rom 15:24</a></em>; <em><a href='B:570 1:27'>Phi 1:27</a></em>; <em><a href='B:590 2:17'>1Th 2:17</a></em>; <em><a href='B:590 3:6'>1Th 3:6</a></em>; <em><a href='B:590 3:10'>1Th 3:10</a></em>; <em><a href='B:650 13:23'>Heb 13:23</a></em>). It has been pointed out by F:F. Bruce that Paul's later letters reveal a marked&nbsp;<em>and progressive</em>&nbsp;fondness for Greek words compounded from&nbsp;<em>syn-</em>, i:e. together / with (e:g:&nbsp;<em>synergos</em>, co-worker; synaichmalatos<em>,&nbsp;</em>co-prisoner). Priscilla, Aquilla, Timothy, Titus, Marcus, Archippus, Luke, Aristarchus, Tychicus, Epaphras, Demas, Epaphroditus, Clement, Philemon, Euodias, Syntyche (the last two being weak in terms of spiritual behaviour) :::all of these are described by Paul with a&nbsp;<em>syn-</em>&nbsp;compound word. It seems&nbsp;that as he matured, Paul&nbsp;<em>needed his brethren</em>, he realized he wasn't so alone and strong-willed as he had once been, he saw the Christ in his brethren. Perhaps Paul's endeavours to see them again refer to how he sought to have his ban from entering Thessalonica reversed; see on :15 and :18.</p>


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<p><em><a href='B:590 2:18'>1Th 2:18</a></em>&nbsp;<em>Because we wanted to come to you, I Paul time and again; but Satan hindered us</em>- As noted on :16, it was the Jewish satan / adversary / opposition which stopped Paul returning to Thessalonica. According to Acts 17, it was the Jews who got Paul driven out of town, which may mean they persuaded the local Roman administration to issue a ban forbidding Paul to ever return there (:15). All efforts to appeal against it had been rejected by Jewish pressure upon the Roman administration there.</p>


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<p><em><a href='B:590 2:19'>1Th 2:19</a></em>&nbsp;<em>For what is our hope, or joy, or crown of glorying? Are not even you, before our Lord Jesus at his coming?</em>&nbsp;- Nearly all references to Paul's "joy" are in the context of his joy at the prospect of others' spiritual development and salvation (<em><a href='B:510 13:52'>Act 13:52</a></em>; <em><a href='B:520 5:11'>Rom 5:11</a></em>; <em><a href='B:520 15:32'>Rom 15:32</a></em>; <em><a href='B:540 2:3'>2Co 2:3</a></em>; <em><a href='B:540 7:4'>2Co 7:4</a></em>; <em><a href='B:540 7:6'>2Co 7:6</a></em>; <em><a href='B:540 7:13'>2Co 7:13</a></em>; <em><a href='B:570 1:14'>Phi 1:14</a></em>; <em><a href='B:570 1:18'>Phi 1:18</a></em>; <em><a href='B:570 2:2'>Phi 2:2</a></em>; <em><a href='B:570 2:17'>Phi 2:17</a></em>; <em><a href='B:570 4:1'>Phi 4:1</a></em>; <em><a href='B:590 2:19-20'>1Th 2:19-20</a></em>; <em><a href='B:590 3:9'>1Th 3:9</a></em>; <em><a href='B:620 1:4'>2Ti 1:4</a></em>; <em><a href='B:640 1:7'>Phm 1:7</a></em>; <em><a href='B:640 1:20'>Phm 1:20</a></em>). See on <em><a href='B:560 1:4'>Eph 1:4</a></em>. Paul could say that his great joy at the judgment would be to see his dear brethren enter the Kingdom (<em><a href='B:590 2:19-20'>1Th 2:19-20</a></em>; <em><a href='B:570 4:1'>Phi 4:1</a></em>; <em><a href='B:540 1:14'>2Co 1:14</a></em>); not just joy for his own personal acceptance. In this moment, "he that soweth and he that reapeth will rejoice together" (<em><a href='B:500 4:36'>Joh 4:36</a></em>)- the letter writers, speakers, writers, travellers::. Hence Paul "held forth the word of life" to his converts at Philippi, "that I may rejoice in the day of Christ (through their acceptance) that I have not run in vain, neither laboured in vain". This explains the intensity of his efforts to strengthen his brethren: "As though God did beseech you by us: we&nbsp;<em>pray</em>&nbsp;you::. be ye reconciled to God" (<em><a href='B:540 5:20'>2Co 5:20</a></em>). And later he could write from prison "Therefore I endure all things for the elect's sakes, that they may also obtain&nbsp;the&nbsp;salvation which is in Christ Jesus" (<em><a href='B:620 1:10'>2Ti 1:10</a></em>). Thus even in this life John could write: "I have no greater joy than to hear that my children walk in truth::. I wish&nbsp;<em>above all things</em>&nbsp;that thou mayest (spiritually) prosper" (<em><a href='B:710 1:2-4'>3Jn 1:2-4</a></em>).</p><p>Paul's "crown", the nature of his eternal reward, was tied up in whether or not his converts made it there. He appeals to the Philippians to "stand fast" exactly because they were his "crown" (<em><a href='B:570 4:1'>Phi 4:1</a></em>). His certainty at the end that he would receive the crown (<em><a href='B:620 4:8'>2Ti 4:8</a></em>) is perhaps a statement that he rejoiced that at least some of his converts would indeed be saved. Our focus likewise must be upon the moment when we shall stand before our Lord Jesus. The joy and crown will be tied up in the acceptance there of others for whom we have laboured. This is not to teach salvation by works; but the quality and nature of our eternity is clearly predicated upon what we do for others. Sitting in splendid isolation, insisting upon our understanding of some curious theological point as an excuse for non engagement with the rest of the Lord's body::. is not going to enable us to share too much joy for others in that day.</p>


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<p><em><a href='B:590 2:20'>1Th 2:20</a></em>&nbsp;<em>For you are our glory and our joy</em>- Paul has stated that their acceptance in the last day before the Lord Jesus will be his glory and joy (:19). We noted on <em><a href='B:590 1:3'>1Th 1:3</a></em> how in prayer before the Lord, he recounted the good things about his Thessalonian brethren; he gloried in them right now in this life, before the throne of grace in prayer. And our attitude in prayer now before the Lord will be our attitude at the last day. In that day too, Paul will be glorying in his brethren, and eternally (:19). All this is a powerful template for us to live by.</p>


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<p><em><a href='B:590 3:1'>1Th 3:1</a></em>&nbsp;<em>Wherefore when we could no longer endure it, we thought it good to be left behind at Athens alone</em>- The "wherefore" references Paul's explanation at the end of chapter 2 as to how his salvation is tied up in theirs; they would be part of his eternal crown. When Paul was imprisoned in Rome, it seems Epaphroditus was a great comfort to him; he didn't want to send him to Philippi, but he "supposed it necessary" (<em><a href='B:570 2:25'>Phi 2:25</a></em>). Likewise, it was only when he "could no longer forbear" (<em><a href='B:590 3:1'>1Th 3:1</a></em>; <em><a href='B:590 3:5'>1Th 3:5</a></em>) that he sent Timothy away from him when he was living at Athens, to strengthen the Thessalonians. Paul came to really need his brethren. We recall how Paul almost pathetically begs Timothy to come to him in Rom (2 Timothy 4); he so valued the company of others. So the sending of Timothy was a huge sacrifice for Paul, but he did so because he so loved the Philippians and was concerned at the state of their faith; for the nature of his eternity was tied up with their salvation.</p><p>Loneliness isn’t at all a bad thing. Paul tells the Thessalonians how desperately he wanted to physically be with them, but God stopped him “time and again”; and so he concluded in the end that it was better for him to be left at Athens alone and send his close companion to them (<em><a href='B:590 2:17'>1Th 2:17</a></em> to <em><a href='B:590 3:1'>1Th 3:1</a></em>). But looking back, we realize that that aloneness in Athens had actually been for his spiritual good, even though he so longed to be with his brethren. And here those who so bemoan understandably their spiritual isolation as they live out their Christian lives in ones or twos can take comfort. It was whilst left alone in Athens that Paul’s conscience was stirred within him and he began an incredibly successful preaching campaign (<em><a href='B:510 17:16-22'>Act 17:16-22</a></em>). The image of that wonderful man standing alone on Mars Hill taking Christ to the masses there for the very first time is inspirational; but he only stood up there and did it because he had been left in Athens alone by a loving Father. His loneliness led to his spirit / conscience being stirred within him by the need of the humanity around him. His loneliness made him see how unique was his relationship with God Almighty and His Son.</p>


