ELIJAH

ELIJAH GOES TO SCHOOL

James R. Gray

[Reprinted from our website: www.bereanadvocate.com] 

Elijah stepped into the pages of history from nowhere.  He did so because he was a man with a message.  He gave God’s message precisely and clearly; no rain except by his word.  Now God commands him to go into hiding. The place he was to hide is at a spot by the brook Cherith. The revised International Standard Bible Encyclopedia tells us:

Traditionally this place is identified with Wadi Qelt, which is above Jericho on the west side of the Jordan; but this location is flatly contradicted by the biblical description in 17:3, “the brook Cherith, that is east of the Jordan.”1

The exact location remains unknown.  We do know the region of Gilead, Elijah’s native land, is such a place.  It is east of the Jordan and extends from the Sea of Galilee to the Dead Sea.  It is an unglamorous place with steep mountains, a region loaded with caverns, deep recesses, towering cliffs, and numerous streams that feed the river Jabbok which empties into the Jordan. The brook Cherith may well have been one of the streams.  One thing is for sure: wherever the Lord led Elijah along the brook, it was a lonely, remote piece of wilderness—deserted, except for him, the ravens, and God.

William Petersen observes:

God does things like that. He sends us back home to Cherith when we think we are ready for confrontations on Carmel.  Life is humdrum beside the brook; it’s lonely.  Even God’s sustaining miracles can become commonplace there.  But you learn lessons at Cherith that you can learn nowhere else.2

Cherith was more than a hiding place: it was a place of higher education.  Its classroom was creation; its caretakers were ravens; its teacher, God; its only student, Elijah; but it’s courses were universal. Let us look through the window of the text and see what courses were taught.

GUIDANCE 101

New college students need guidance.  Guidance 101 is a basic course.  Elijah was taught the basic principles of knowing the will of God.  The text clearly reveals these principles:

Principle 1: The Word of God reveals the Will of God.

The Word of God revealed the will of God to Elijah (1 Kings 17:2-3).  The Word of God is a fulfillment of the promise of God to instruct and teach us the way we should go (Psa. 32:8).  The Word instructs us. It clearly reveals the will of God in black and white in many areas of our lives. For example, note 1 Thessalonians 4:3: “This is the will of God…that you abstain from sexual immorality.”  Immorality under any circumstances is not in the will of God.

Yet, even with the many directions and clear-cut commands on moral and social matters given in the Word,  some believers seem to want supernatural visions or voices of verification.  I know of a case where a young lady married an unbeliever because God revealed to her that he would be converted after they were married. When confronted with the Scripture of not being unequally yoked together, she dismissed it on the grounds of what she felt God revealed to here.  The husband was never converted, and her life with him was years of hurt.  The voice she heard was not God’s, but that of her own passions and desires.  God’s guidance will never be contrary to His revealed Will in the Word of God.

Principle 2: The Will of God is revealed progressively.

As you read of the life of Elijah, one thing stands out about the will of God.  It was never revealed to him all at once, but one step at a time (17:3, 9; 18:1).  When Elijah delivered his message to the king, he did not know what was the next step of God’s will for his life.  It was only after he delivered the message that the word came, telling him that he was to hide himself by the brook. Notice also that the next step is not revealed until he takes this step. 

Principle 3: The key to knowing the progressive will of God is obedience.

Theodore Epp brings this principle out clearly when he writes:

With God obedience always comes first; then He reveals the next step.  Too many of us in doing the work of God want to see the end.  But that is not trusting God: that is trusting sight.  Faith does not see—it trusts and obeys.  It was when Elijah had delivered his message to Ahab that the word of the Lord came to him telling him what his next step was to be.3 

If we are to experience the guidance of God in our lives, the first thing we must do is act in obedience to what we know.  We need to obey what we do understand of God’s will.  Then, and only then, more explicit guidance will come.  Obedience is what builds the chain of God’s will for out lives, but only a link at a time.

PROTECTION AND PROVISION 102

The next course that Elijah was introduced to was protection and provision.  God knew that once the message began to be comprehended, Ahab would be determined to find Elijah (18:10). Elijah would be in danger.  Thus, God commanded that he hide and a hiding place was provided. The hiding place was for protection.  However, protection alone was not enough. To stay in the hiding place, Elijah would also need provision.  Protection and provision go together.

This course teaches three important principles:

Principle 1: God’s Protection and Provision are based upon God’s Promise.

God made the promise in verse 4: “I have commanded the ravens to provide for you there.”  God’s will was clearly known by Elijah.  The command was given – go hide.  With the command came a promise –I have provided for you.  Howard Hendricks points out that: “God never gives a command without providing the dynamic to fulfill that command.  He never calls you to a task without providing all the resources you need to accomplish it.”4

Like Ezekiel 1:3, those who hear the Word of God and obey it will feel the hand of God.  The Word instructs; the hand protects and provides.

Principle 2: The Protection and Provision of God may be natural, supernatural, or both.

Elijah experienced both natural and supernatural protection and provision.  The natural is seen in the hiding place that had water.  God provided water from nature.  But the place of hiding was not sufficient to grow food.  His food came by a supernatural process.  Here we have one of the first fast food delivery services.  Ravens delivered it.

Although some feel that this was a natural process where Elijah simply ate leftovers from what the birds fed their young, the text indicates it was more than that.  First, the text definitely says that the ravens were “commanded” by God to feed Elijah (17:4).  This suggests not a continuation of something that is normal, but special intervention of the supernatural.  The text also says, “the ravens brought him” food (17:6).  It is personalized.  God’s personal carriers deliver God’s personal promise of provision.  Second, it is doubtful that the natural process of feeding young birds would have lasted long enough.  The feeding of young ravens by their parents lasts only a few weeks.  Elijah was at Cherith longer than a few weeks.  Most estimates place him at the brook for about a year.

Principle 3: Protection and Provision comes in response to Obedience and Faith.

For Elijah to find the protection and provision of God, he had to go to Cherith.  He would not find it anywhere else.  He had to obey by faith and continue there.  Once he obeyed, he had to continue to trust.  Each meal was an exercise of faith.  As Leon Wood declares:

He could not hunt the coney in the rocks, for the animal (i.e. raven) was unclean.  There was no fish in the stream, for the ascent was too steep from the Jordan.  Neither could he plant and raise food, for his possible “garden” was solid rock; and further, there was not rain.”5

COST OF SERVICE 103

Taking a stand means certain cost and consequences.  The cost will affect the person who takes the stand.  You would think that since God was going to protect and provide, the cost and consequences for Elijah would be very little.  That is not the case.  Just as the rivers dried up west of the Jordan, so did those on the east side.  Thus, “the brook dried up, because there was no rain in the land” (17:7).  In fact, being a brook, it dried up faster than the rivers.  Elijah was affected by the message he himself delivered.  This course teaches:

Principle 1: Obedience brings Testing.

God tests His servants.  Hendricks is absolutely correct when he comments: “The moment we take a significant step of obedience, we’re going to be put into the crucible; we’re going to be tested.”6  Testing is a natural result of obedience.  Yet, this testing is never for our determent, but always for our betterment.  It is to make us stronger.  It is to build us up, not tear us down. That is hard to understand when we are in the midst of our brook drying up.  Too often we look at God through the circumstances, instead of looking at the circumstance through God.

Principle 2: Trust and Obey in Spite of Circumstances.

It is one thing to have faith when the blessings are flowing, but another when they begin to dry up.  We must remember God is in control.  The brook dries up for a reason. Too many of us come to depend upon the gifts, instead of the giver.  It is God’s way of producing change in our lives.  The calamity of a slamming window opens a door of blessing.  We must trust and obey in spite of the circumstances of the drying brook.

The key is to avoid bitterness, depression, and disaster.  At such times we need to stop, wait and begin to listen to the voice of God.  Trust in Him, His faithfulness.  Waiting is not easy, but it is necessary.  Trusting is difficult, but needed  until the voice of God speaks again.

The University of Cherith was not an easy school for Elijah, and it is not easy at the school God sends us to.  It gave Elijah a valuable education, as it is for us.  Hendricks warns us:

Don’t despise the educational experience of your drying brook.  Don’t throw in the towel.  Don’t perform an abortion upon the divinely devised process.  Let patience have her perfect work, that you may be mature and complete.  He wants to make you just like His Son.7 ƒÞ

(Footnotes)

1  INTERNATIONAL STANDARD BIBLE ENCYCLOPEDIA, (Eerdmans, Grand Rapids), 1:641

2  William Petersen, MEET ME ON THE MOUNTAIN, (Victor, Wheaton), 37.

3  Theodore Epp, ELIJAH: A MAN OF LIKE NATURE, (Back to the Bible, Lincoln), 26.

4  Howard Hendricks, TAKING A STAND, (Multnomah Press, Portland), 22.

5  Leon Wood, ELIJAH, PROPHET OF GOD, (Regular Baptist Press, Des Plaines), 35.

6  Hendricks, 27.

7  Ibid., 28.

THE TRANSFIGURATION of CHRIST

[This is a reposting from our Website: www.bereanadvocate.com  Because of some renewed interest we are also posting here on the blog] 

One of the major events in the life of our Lord Jesus Christ is the transfiguration.  It is an astonishing event.  Yet, evidently few theologians see much theological significance to the event.  In a search of works on Theology, the vast majority of them never treat it.  Nothing beyond a sentence or two, if any, can be found in theologies of Charles Hodge, William G. T. Shedd, A. H. Strong, Henry Thiessen, Wayne Gruden, Charles Ryrie, or Charles Baker.  I did find some treatment to it in works of J. Oliver Buswell and Lewis Sperry Chafer.  Why is that, especially in the light that it is given in all three of the Synoptic Gospels and in the epistles of Peter? I wish I knew.  It has been mostly left to the task of the commentators to give us the significance of this important event.

In referring to the event, Matthew and Mark use the term, transfigured, which is the word metamorphoo in the Greek.  The word means to change into another form, or change forms.  It is used four times in the New Testament, two of which are used of this event (Matt. 17:2; Mark 9:2).  The Gospel of Luke how ever uses the word “altered.’” It is the Greek word egeneto heteron, which means to become different. Peter mentions both events in his letters (1 Pet. 5:1; 2 Pet. 1:15-21).  Peter calls himself a “partaker of the glory that shall be revealed,” thus referring to the event by the word glory. At the transfiguration he partook of the glory of Christ that will be revealed to all in the future. And in 2 Peter 1:16 he confirms that he was an eyewitness to His (Christ’s) majesty, which refers to the event of the transfiguration.  The New Testament places great importance and significance to the event.

Luke chapter 9 is centered upon identification of Jesus as the Messiah.  In this chapter, Herod wants to know who Jesus is, he fears him to be Elijah, or even John the Baptist resurrected (9:7-9).  The population commonly entertains these opinions. Edersheim reminds us that “however men differed on these points, in this all agreed…they regarded Him not as an ordinary man or teacher.”1 However, Christ asked his disciples who He was, and Peter makes his great confession that He is the Messiah [Christ] of God. (Luke 9:18-21).   What the masses missed, and the leadership of the nation refused to entertain, Peter knew and professed. This marks the great turning point in the ministry of Christ.  Before this identification, Jesus never taught of his coming death.  Matthew says “from this time forth began Jesus to show unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priest and scribes, and be killed, and be raised again the third day” (Matt. 16:21).  Why is that important?  Because the disciples needed to know who He was before He could teach them what He was to do.  If they saw him just as a great man, then there would be no significance to his death.  He was the “Christ, the Son of the living God” (Matthew 16:16) But He being the Messiah, the Son of the living God, now that is another thing.  A week or so later, Jesus continues to reveal his identification of who He is by showing them His glory at the transfiguration.

The Announcement (Luke 9:27).

At the end of his teaching, Jesus tells them “there are some standing here, which shall not taste of death, till they see the kingdom of God” (Luke 9:27). That is an interesting statement. The announcement entails three things.  First, some, but not necessarily all, of them will be a part of the event. Second, they will not die before that happens.  Third, what they will see is thekingdom of God.  But what is the meaning of this?

The Actual Event (Luke 9:28-36)

All three of the Gospels connect the announcement with the event of the transfiguration. The event took place 6 days later says Matthew and Mark, while Luke places it 8 days later. Some have wondered about the difference, but this is easily explained.  As Baker points out, “There is no contradiction.  The six days are exclusive; the eight are inclusive.”2 In other words, Mark and Matthew count the days between the events, while Luke included the days these things happened in his count.  At that time, Jesus took Peter, John, and James up into a mountain to pray. Thus, this event was limited to some of the Twelve not all of them, for these four were “all alone” (Mark 9:2) upon the mountain.  Their purpose of going was prayer. During this time, several distinguished features took place.

1.      The Glory of Jesus was Revealed (Luke 9:29)

The picture is clear.  Jesus is praying, the disciples are asleep (29-32).  During this time, the Lord was transformed or transfigured.  It must be made clear, as Brock points out, “this is a transformation, not a vision.”3 “The fashion of His countenance was altered, and his raiment became white and dazzling,” declares Luke. Matthew (17:2) adds, “his face did shine as the sun.” The emphasis is on the outward appearance of Jesus. This glory radiated outward from the very essence of His being.  God rolled back the veil of humanity, and allowed the divine glory and splendor of deity to shine forth, revealing Christ in all the majesty of His Messiahship. “This was none other than a revelation of the essential glory of God that belongs to Jesus Christ,” declares Pentecost.4  He is the “brightness” of God’s glory (Heb. 1:3).

2.      The Appearance of Moses and Elijah (29:30-31)

Moses and Elijah appear “in glory” with Christ during this time.  All three Gospels witness to this fact.  Various reasons have been given why these two made their appearance.  Some suggest it shows the unity of the law (Moses) and the prophets (Elijah).5 If this was the case, wouldn’t Isaiah be a better representative of the prophets, since he centers his prophecy on the coming Christ or Messiah?  Others seem to say these two represent that the kingdom will include saints that died (Moses), and saints that did not see death (Elijah).6 This does not seem likely, since the truth of the rapture of the church was not revealed, and had nothing to do with their expectation of the earthly Kingdom.  It seems to me, a better explanation centers around what they discussed with Jesus.  They “spoke of His decease which He should accomplish at Jerusalem.” The Greek word used by Luke and translated decease is the word Exodus!  Why Moses and Elijah?  Because they best represent what Christ was to accomplish upon the Cross.  As the Exodus accomplished redemption and liberty to the nation, so the work of Christ does the same for all the saints. Before the earthly Kingdom could be established the Messiah must suffer and die.  Elijah signifies the hope of the coming kingdom after the death of Christ. The last prophecy of the Old Testament ties the coming kingdom to the appearance of Elijah (Malachi 4:5-6).  Bock notes that Elijah “is consistently a figure of eschatological hope” of end time deliverance.

3.      The Witness of Peter, James, and John (29:32-33)

It is no accident that the disciples woke up during this time.  The appearance and transfiguration lasted long enough for them to become “fully awake,” and see the glory and the two men. They also fully recognized Jesus, Moses, and Elijah.  They saw it in its reality; this was not a vision.  John testifies to that when he writes: “and we beheld His glory, the glory as of the only begotten of the Father” (John 1:14).  Peter testifies He knew the power and coming of the Lord because he was an eyewitness of His majesty, and saw that Christ received honor and glory, when he heard the voice of God upon the mountain (1 Peter 1:16-17).

In fact, Peter on seeing the event suggested they build three tabernacles, one for each person in the transfiguration (29-33).  Pentecost says Peter was suggesting an observance of the Feast of Tabernacles.  For the feasts was a memorial to the Exodus, and it also “anticipated Israel’s final gathering as a nation…under the beneficent rule of the promised Messiah.”8 However, if this is so, Peter himself did not know what he was saying (Luke 29:33).

4.      The Voice from Heaven.

While Peter was making his suggestion, a cloud came and overshadowed them.  As the disciples entered the cloud, they were scared.  At that point they heard the confirmation of God speaking from heaven.  “This is my beloved Son, in whom I am well pleased: hear ye Him,” (Matt. 27:5). God “authenticated both the person and work of Christ.”9 Stein observes that, “In contrast to the Voice at Jesus’ baptism, which was addressed to Jesus…here the Voice is addressed to Peter, James and John.”10 They fell to the ground in worship and reverence.  Matthew says Jesus came and touched them and told them to arise, and upon lifting their eyes. When they opened their eyes they saw only Jesus.  Instantly everything was back to normal.

The Aim of the Transfiguration.

There is great theological significance to the transfiguration; even though most theologies do not deal with the event or significance.  The event was designed to do several things:

       (1) It is a fulfillment of the promise given to the twelve that some of them would not taste death until they saw the kingdom of God. The Gospel writers all connect the promise and the event.  The transfiguration “was a miniature and premature picture of the Second Coming of Christ to established His Kingdom.”11  This was necessary because of the coming postponement of the kingdom because of Israel’s rejection of the King and His Kingdom. However, this postponement was still a mystery and was not revealed until the Apostle Paul revealed Israel’s fall (Rom. 11:25).  It in no way replaces the future of the earthly kingdom in the Millennium, which will be established at the Second Coming of Christ.

(2) It confirms the identification of Jesus as the Messiah.  He is the Messiah that the Law and the prophets foretold.  This event was the heavenly ratification of His Messianic calling and glory, and a foretaste of His kingdom.

(3) It confirmed that Israel’s Messiah would experience a cross and then a crown. The transfiguration, while it revealed His glory, confirmed His work as Saviour, by His death.  His death was necessary for His crown.  His exodus was necessary to accomplish His kingdom. In the plan of God it is clear that the crown (kingdom) would come by the way of the cross (His death). 

(4) It confirms the reality of life after death.  Moses and Elijah both continued to live.  They were present with Christ at this event.  They talked and communicated.  Walvoord points out that “the fact that they both have bodies gives some support to the idea of an intermediate body in heaven prior to the day of resurrection.”12 It is also a testimony to the fact of the resurrection to possess the kingdom.  Death will not prevent the believer from full participation in the kingdom of God.

The transfiguration is vital to the understanding of who Christ is and what He was and is to do. It affirms His deity, glory and Messiahship.  To Israel it speaks of the realization of the coming earthly Kingdom when Christ comes again and rules over them and the world as the prophets has promised. To the saints of this dispensation it affirms the reality of what also awaits us when Christ comes for His Body, the Church, and takes us into “His heavenly kingdom” (2 Tim. 4:18).  For Paul declares that at the rapture, “we shall be changed, in a moment, in the twinkling of an eye…” (1 Cor. 15:51-52.) The word changed is the word “transfigured.” We will have a body like His glorious body. The transfiguration is truly a glimpse of the future!

(Footnotes)

1  Alford Edersheim, THE LIFE AND TIMES OF JESUS THE MESSIAH, (Eerdmans, Grand Rapids, 1965), 2:79.

2  Charles F. Baker, UNDERSTANDING THE GOSPELS, (Grace Publications, Grand Rapids, 1978), 135.

3  Darrell L. Brock, LUKE, (InterVarsity Press, Downers Grove, 1994), 172.

4  J. Dwight Pentecost, THE WORDS AND WORKS OF JESUS CHRIST, (Zondervan, Grand Rapids, 1982), 256.

5  Alan Hugh M’Neile, THE GOSPEL ACCORDING TO ST. MATTHEW (Macmillan, London, 1915), 251.

6  Margaret Thrall, “Elijah and Moses in Mark’s Account of the Transfiguration” NEW TESTAMENT STUDIES, 1970, 305-17.

7  Bock, Darrell L, JESUS ACCORDING TO SCRIPTURE, (Baker, Grand Rapids, 2002), 173.

8  Pentecost, 257.

9  Pentecost, 258

10  Robert H. Stein, JESUS THE MESSIAH, (InterVarsity, Downers Grove, 1996), 172.

11  Pentecost, 256.

12  John Walvoord, MATTHEW: THY KINGDOM COME, (Moody Press, Chicago, 1974), 129.

Preaching and Teaching

Michael Patton, of Credo House Ministries, recently gave these differences between preaching and teaching on difficult passages:

Preaching is exhortation; teaching is education.

Preaching is the discharge of the gospel of hope; teaching is discipleship of the gospel of hope.

Preaching puts wind in the sails; teaching put an anchor in the ground.

Preaching raises our eyes to the things we know with great conviction; teaching helps us to understand what things we can have legitimate conviction about.

Preaching tells you which option is correct; teaching gives you all the options.

REVIEW: CHARTS ON THE LIFE, LETTERS, AND THEOLOGY OF PAUL

CHARTS ON THE LIFE, LETTERS, AND THEOLOGY OF PAUL

Lars Kierspel (Kregel, Grand Rapids, 2012).

This is the second issue of Kregel Charts of the Bible. While books on charts can be limited, this series is the exception. This volume covers a wide range of issues. While the charts are divided into four sections: Paul’s Background and Context; Paul’s Life and Ministry; Paul’s Letters; Paul’s Theological Concepts. In these sections one will find numbers details that will aid any student of the Bible. The charts are timely and deal with up to date issues (even includes a chart on the new perspective, and modern Jewish views). It also has an up to date bibliography, including articles from major journals. It gives good snapshot charts of each of Paul’s epistles. I really appreciate the charts of key words in each epistle.

One weakness of many charts is the lack of explanations, however in this series there is a section on chart comments. I really appreciate this and find it a great help, although brief. What is helpful is that in many of the explanations there are references for more and deeper information.

There are two things I like about this series. First, as a student of the Word, it condenses what you get from wordy commentaries with good summaries; yet lets the student know where to go to find more detailed information. Second, it greatly aids the student, teacher, and preacher with useable and practical charts. Not all of the 111 charts have the same weight or value, especially for the Pastor. However, even those can aid his in study of the Word. It is a time saver. These charts provide a seed to use to help you blossom in deeper study of His Word. It will also stimulate you to deeper study of the subjects that the charts cover. This book is a true aid; not simple charts to show. It is simplistic with profound information what will aid any level of student. It is a valuable resource that should be in every teacher’s and Pastor’s library.

I received a free copy of this book from Kregel Academic in exchange for a fair and honest review.

Philippians 1:3-8 / PAUL'S PRAYER (Part 1)

PAUL’S PRISON PRAYER 1:3-11 (Part 1)

The Philippian salutation is followed by a prayer. Physical ministry to these believers due to his imprisonment, but his prayer ministry is unlimited. We observe the text we see that this section is divided between thanksgiving (v. 3-8) and request (9-11).  The thanksgiving is dominated by the pronoun “I” (v 3, 4, 7, 8, 9), while the request is dominated by the pronoun “you” (v. 9, 10). However, the “I” is always used in conjunction with “you” in this text:

I thank … remembrance of you

My every prayer… for you

I have you…

I long for you…’

I pray that your love

Thus, the “I” is always used in a selfless way, not in a selfish way. The “I” always seeks out the “you” in this passage. “I” designates Paul’s’ action, which cannot be separated from the Philippians. Paul’s action has as its object the believers at Philippi. It is the “I” of humility. “In his most dire need, he was benevolent, altruistic, and other-centered,” observes Gromacki.[1]

Thanksgiving (1:3-8)

“I thank my God” (1:3) opens this first section of the prison prayer. Thanksgiving is the first item of prayers by Paul. His thanksgiving is always directed to God. It is also continual, for he is using the present active indicative tense. In this case he adds the pronoun “my.” It denotes his relationship with God; it is personal, not abstract nor impersonal. It denotes not only a personal relationship, but a vital connection and dependence upon God (cf. Acts 27:23; Gal. 2:20). It expresses intense devotion. It literally reads: “the God of me.” “Gratitude to God is uppermost in Paul’s mind.”[2] Gratitude is an element that drives us closer to God. It is the element of praising and glorifying God. The lack thereof drives us away from God and robs Him of glory (cf. Rom. 3:21).

The occasion of his prayer is “in all my remembrance of you” (1:3).  It is possible to translate this phrase as “in all your remembrance of me,” but is not well supported.[3] However both are valid translations. Paul’s gratitude is most likely based up his memories of them, no doubt from their mutual ministry, fellowship, and friendship in the gospel. Remembrance should spark our hearts to “always offering prayer with joy” (1:4) for those believers we know, as it did in Paul. (Interestingly the word prayer and request in verse 4 of the KJV is the same Greek word).

The reasons for Paul’s thankfulness of the Philippians are threefold:

1. “In view of your participation in the gospel from the first day until now” (1:5). The word “for” as the KJV translates is not a connective, but a preposition (epi) normally translated “upon.”[4] It denotes the basis or ground upon which something is done.[5] It is probably best to translate it as “because.” This verse sets forth three things: First, their common participation or fellowship. The Greek is koinonia meaning to share in; fellowship, communion or participation.  It has a secondary meaning of contribution. Thus, included in this idea of participation/fellowship may be the collection sent for Paul’s ministry. Fellowship results in “tangible assistance.”[6] Paul uses this word twice as often as other NT writers, often as a participant, sharer (1 Cor. 10:18; 2 Cor. 1:7) or a partner (1 Cor. 10:20; 2 Cor. 8:23; Philme 17).[7]  Second, this participation/fellowship was “in the gospel,” as well as grace (1:7), the Holy Spirit (2:1), suffering (3:20), and in giving (4:14-15). It denotes active cooperation in ministry of taking the gospel to the gentiles. The church of Philippi stands above the other churches in participation in the gospel (Phil 4:15). They did so willing and joyfully (2 Cor. 8:2-3). Third, their continual or constant participation/fellowship: “from the first day until now.” This denotes their faithfulness in ministry. It began at the time of their conversion and continued constantly. They met the requirement of stewardship (1 Cor. 4:2).

2. “For I am confident of this very thing, that He who began a good work in you will perfect it until the day of Christ Jesus” (1:6). Paul is confident of both the Philippians and God. If the first reason of thanksgiving centers upon the Philippians, the second centers on the work of God. In verse 5 we saw the perseverance of saints; in verse 6 we see the preservation of God. The two go hand in hand. One cannot persevere without the preservation of God. Paul is confident in the work of God preserving them by his work in them. God will not fail them in the work of ministry and in the gospel. Here is the secret behind their participation in the gospel. First, what God began was the good work. “He who began a good work in you” speaks of God’s personal involvement in their lives and ministry from the very start. It began in salvation. It has been noticed that the personal pronoun is used, and not the name of God. Hendricksen notes that this is often done to emphasize the activity of God,[8] rather than the person of God. God’s preservation includes: an unending faithfulness by God (Psa. 89:33), no separation (Rom. 8:29-30); the sealing of the Holy Spirit (Eph. 1:13-14), and His ability to keep His word (Rom. 4:21). It is not our work, but God working in and through us as the reason we can persevere. It is a co-labor relationship (1 Cor. 3:9; Phil. 2:12-13). Perseverance cannot be created by the Philippians; rather it is the creative work or activity of God, initiated by Him and will be completed by Him through the means of the Philippians. God began the good work and He will finish it. He “will perfect it until the day of Christ Jesus.” The word perfect (epiteleo) means to bring to an end, complete, or realization. It speaks of His faithfulness (cf. 1 Thess. 5:24). It denotes certainty of completion and the assurance of that completion. The time of completion is in the day of Christ Jesus. This speaks of the day in which Christ comes for His church. It involves the resurrection and translation of the saints (1 Cor. 15:51-53; 1 Thess. 4:16-17). Then we shall be what we should be. We will be glorified in His sight (Rom. 8:30).

3. He is thankful for their relationship with one another. “For it is only right for me to feel this way about you all, because I have you in my heart, since both in my imprisonment and in the defense and confirmation of the gospel, you all are partakers of grace with me” (1:7). While scholars see an end of thanksgiving with verse 6,[9] I think verse 7 indicates a new thought or reason for Paul’s thanksgiving for this assembly. Hawthorne notes that Paul “frequently begins a sentence with kathos not followed by outos, and in so doing gives to kathos something of the meaning of “because”…He does that here and thus connects v 7 with vv3-6 to show that his gratitude to God for each one of the Philippians, his joy over them, his confident expectation of their constant fidelity, are feeling on his part that are justly and rightly due them.”[10] It is a reinforcement or confirmation of his feelings and thankfulness for them. His affection for them is a spring to his thankfulness. The object is that they “all are partakers of grace with me.” He was thankful because they were sharers of grace together (with me). They share the grace of suffering (bonds) and the ministry. “Both had been saved by grace, and both were experiencing sustaining grace in the midst of their respective trials” says Gromacki.[11]  It is a reference to God’s sustaining grace working through His people. They shared that grace together. It speaks of the process of His completing His work in them

This affection and thankfulness created in him a desire for them. “For God is my witness, how I long for you all with the affection of Christ Jesus” (1:8). He expresses that God witnesses his desire and longing for them. The text brings out that this longing was a strong intense desire. The object of this desire was them (for you), not their gifts (cf. Phil. 4:1). His desire was wrapped in the affection of Christ. It was an affection that was patterned after (Phil 2:5), and energized by Christ’s love (cf. Gal. 2:20).[12]

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[1]  Gromacki, STAND UNITED IN JOY, 34.

[2] O’Brien, NIGTC: PHILIPPIANS, 56.

[3]  On this see Hawthorne, WBC: PHILIPPIANS, 16. However, O’Brien supports it, 58.

[4]  Gromacki, 38

[5]  Silva, PHILIPPIANS, 50

[6]  Hawthorne, 19.

[7]  William Hendricksen, NTC:PHILIPPIANS, 94.

[8]  Hendricksen, 54.

[9]  O’Brien, 65.

[10]  Hawthorne, 22.

[11]  Gromacki, 42.

[12]  Hendricksen, 58. 

THE SALUTATION, Phil 1:1-2

SALUTATION 1:1-2

As we open the epistle of Philippians, we read the salutation of the epistle. It was Paul’s habit to open most of his epistles with a salutation. The salutation is written in the normal form of a letter in the Hellenistic style.  This included: author, receiver, and greeting/blessing. Instead of signing a letter at the end like we do today, in Paul’s day the author put these items at the beginning of a letter. We have actual letters from the time showing this form. Deissmann gives us an example: Asclepiades, the son of ‘Charmogon, to Portis, the son of Peramis, greeting….”[1]

1. Author (1:1)

“Paul” is the author of the epistle. He is the greeter in the salutation. This is the Apostle of the Gentiles writing to a gentile church. Interestingly, Paul does not in this instance include the fact that he is an apostle, as he does in other letters (cf. Rom. 1:1; 1 Cor. 1:1, 2 Cor. 1:1, Gal. 1:1, Eph. 1:1, Col.1:1).  Why? This is not really known, but most commentators say there was “no need to refer to his apostolic authority”[2] in this letter, evidence of a warm friendly relationship between them.

He also opens the letter by naming Timothy along with himself. He links Timothy with himself which could indicate co-authorship. However, most hold that this is not the case. The letter clearly indicates a single author by the use of the singular pronouns (I, me, and my, are found 51 times) used throughout the epistles, not the plural “we.”  The is a clear indication that only Paul was the author, but Timothy does act as co-greeter. Silva warns us however not to make light of this connection, it is more than just a gesture. He points out the link to give Timothy’s endorsement and influence to Paul’s words.[3] Timothy was well-known to the readers; theirs was a special relationship,[4] so the link would mean something and reinforce the words of Paul to the readers. Some hold that he was Paul’s stenographer.[5]

This special connection and link between Paul and Timothy is seen in the phrase, “servants of Christ Jesus.” Notice the plural—servants or bond-servants. This is a rare occasion, it is normally singular. The term is inclusive and refers to both Paul and Timothy. Both are servants of Christ. Hawthrone suggests that this indicates humble equality among them.[6] This is a good suggestion, since the book itself deals with humility and service is a major emphasis. Gromacki suggests that it was because of their unique relationship since Paul looked upon Timothy as a son. The word used is for served is edouleusen (related to doulos), meaning to serve as a slave. In the ancient world, sons born to slaves were automatically slaves also.[7] So Paul may be using the plural to indicate the closeness of their own personal relationship. Timothy, like his spiritual father, is a servant of Jesus Christ.

The word servant is the Greek word douloi. Paul lifts this word out of contemporary setting as being a repugnant concept, and lifts it to a place of honor. “In Christian parlance it not an insult, but the highest commendation possible” denotes Silva.[8] In the Septuagint it is used as a special term for the God’s ministers and people (Ex. 14:3; Num 12:7; Jer. 25:4; Ezek. 38:17; Zech. 1:6). It denotes being co-labors with God and being His instrument. They are chosen instruments entrusted with a task. While there is still the idea of ownership inherent in the term, it is not the emphasis. Humble service is the emphasis.  

2. Readers (1:1)

The second feature of a letter is that the readers or the receivers are named—the addressees. Philippians is the only letter that Paul addresses to both the congregation and the leadership. They are the identified under two names. First of all he uses the word saints. This word is used in almost every letter to indicate the congregation (cf. saints at Corinth). It is descriptive of all believers; they are saints (hagiazo).  The word means “set apart” or “set apart ones.” Loh and Nida discourage the translation of saints, saying it is misleading and should be rendered “people who worship God” or “people who are related to God.”[9] This completely disassociates the word from its root meaning and therefore I reject it. All believers have been “set apart” by and for God at the time of their conversions and continues throughout their lives. Thus, they are saints (set apart ones).  All believers are saints by calling (Rom.1:7). We are set apart “in Christ Jesus.” This denotes the sphere in which believers are set apart. “In Christ” denotes our position. We are set apart through God’s grace, not through any merit of ours, but because of His merit and work on the Cross. We are baptized into Christ (1 Cor. 12:13). Spiritually these believers are in Christ, but they also are physically in the city of Philippi.

In addition, Paul singles out “the overseers and deacons.”  Grammatically the phrase can refer either to two different groups, or a single group which are referred to as bishops as well as deacons.[10]  The word “overseer” (bishop-KJV) is the Greek word episkopos which is a compound word epi (over) and skopos (sight), thus literally meaning oversight or overseer. Jesus Christ, of course, is the head overseer of our souls (1 Peter 2:25). Here it refers to one who is a leader in the church. The other term “deacon” is the Greek word diakonois, and primarily means a servant, or one who serves. Serving lies at the heart of this word. They are those who assist in ministry (cf. Acts 6:2-3). It is best to see overseer and deacon as referring to two different leaders. In 1 Timothy, Paul gives the qualifications of bishop and deacons as two separate offices (1 Tim. 3:1-13).  

Bishops are those who are the pastoring and teaching elders within the church. The term is used synonymously and interchangeably with pastor (poimen) and elder (presbuteros) in the New Testament. Paul summoned the Ephesian elders (presbuterous) telling them “Take heed therefore unto yourselves, and to the flock, over the which the Holy Spirit hath made you overseers (episkopous) to feed (poimainein) the church of God” (Acts 20:17, 28 cp. 1 Peter 5:1-2). Thus the term overseer is a term that indicates the general responsibility of an elder or pastor. He oversees the church by being a shepherd and feeding (teaching) the congregation. Elder denotes his official position, oversight is his responsibility, and teaching is his method of feeding the flock. Today we use the shepherding term of Pastor for this person.

It should be pointed out that the reason for singling out the leadership is not that clear in this epistle. The best suggestion is Paul is preparing them for the rebukes and criticism given in the letter.[11] However, this is not done in other epistles that give rebukes and criticism to other churches. So it remains unclear and speculative.  What is clear is that Paul does distinguish them from the congregation, but does not address them over the congregation, but in conjunction with them.[12] The letter is addressed to both equally and intended for the congregation as a whole.  

3. The Greeting (1:2)

The third item in letters of the time, is the greeting or blessing. This is Paul’s standard formula of greeting his readers. This formula is almost a prayer as well and a greeting or blessing. The greeting can be divided into two parts:

Content of the Greeting (“Grace and Peace). The blessing is two-fold: First is grace, which is the unmerited favor of God. Grace always is mentioned first; this formula is never reversed. This is logical because in saving grace, it is always before peace. There are many types of grace. There is saving grace (Eph. 2:8-9), which they have already experienced. Then the sanctifying grace (Titus 2:12); sustaining grace (Rom. 5:2); both which is continual in the life of a believer. They are to grow in the sanctifying and sustaining grace, which is linked with the activity of God. This stresses the daily grace of God in the life of a believer.

Second, is peace. In salvation the believer has peace with God (Rom. 5:1). Peace is the result of grace. However, there is a continual need for the peace of God in the life of a believer. It is the peace of God which guards us as believers (Phil 4:17). We have peace with God through grace; peace with God is the result of God’s sanctifying and sustaining grace.

The source of Grace and Peace (“from God our Father and the Lord Jesus Christ”). The source of this greeting or blessing is from a twofold source: God our Father and the Lord Jesus Christ. Notice there is only one preposition; “from,” which links the two together as a common source. This denotes coordination of God and Christ as the co-source of grace and peace. Christ is as much of the source as God the Father. They work in conjunction and in harmony with one another as the source of grace and peace. They are equals.

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[1]  Deissmann quoted by Gerald F. Hawthorne, WBC:PHILIPPIANS, 2.

[2]  Peter T. O’Brian, NIGTC: COMMENTARY ON PHILIPPIANS, 45.

[3]  Moises Silva, WEC: PHILIPPIANS, 39.

[4]  J.B. Lightfoot, ST. PAUL’S EPISTLE TO THE PHILIPPIANS, 81 calls it as constant and intimate.

[5]  Gene Getz, A PROFILE OF CHRISTIAN MATURITY, 18.

[6]  Hawthorne, 4.

[7]  Robert G. Gromacki, STAND UNITED IN JOY, 23.

[8]  Silva, 40.

[9]  I-Jin Loh and Eugene A Nida, A TRANSLATORS HANDBOOK ON PAUL’S LETTER TO THE PHILIPPIANS, 6.

[10]  Hawthorne, 7

[11]  Silva, 42.

[12]  Hawthorne, 7-8