THOUGHTS ON PARABLES

Thoughts on studying the Parables

The word parable is from the Greek word parabole, meaning a placing one thing by the side of another; a comparison, simile, or similitude.  Hauck says it “compares two things from different fields in order to elucidate [clarify] the unfamiliar by means of the familiar.”[1] Dodd defines it as “…a metaphor or simile drawn from nature or common life, arresting the hearer by its vividness or strangeness, and leaving the mind in sufficient doubt about its precise application to rouse it into active thought.”[2] A parable is not a fable, for it is not trivial or fantasy. It is not a myth in that it is not a creation of folklore. Mickelsen notes that, “Parables by their very nature are the opposite of abstractions.”[3] Zuck simplifies the definition of a parable as “a true-to-life story to illustrate or illuminate a truth.”[4] A parable is a living vehicle of teaching. It paints a picture from life to make or illustrate a point.

My rules for dealing with parables:

1.      Do not go beyond what we are told in the parable.

2.      Search out the basic or main point of comparison which is stressed by the speaker or writer. Give the explicit identification in the parable and context. We are not to overextend the metaphors.

3.      All sub-points in the parable are given to support, define, or clarify the main point. 

Explain the basic and essential truths of the parable and why they are important to the original readers and us today. Stay on point.

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[1]  F. Hauck, THEOLOGICAL DICTIONARY OF THE NEW TESTAMENT; Abridged, 773.

[2]  Quoted by Ramm, Bernard, PROTESTANT BIBLICAL INTERPRETATION, 254. 

[3]  Mickelsen, A. Berkeley, INTERPRETING THE BIBLE, 213.

[4]  Zuck, Roy B., BASIC BIBLE INTERPRETATION,194.

A Study of Philippians 2:1-4

Living Humbly as Servants of Christ (Phil 2:1-11).

Many see unity as the theme of Philippians. Like-mindedness is certainly a key element to the book of Philippians. Paul opens the second chapter with a charge to be unified by the “same mind.” A key to unity is humility of mind. The mind is the key to the Christian life. How one thinks is as important as what one thinks. Thus, the center of attention becomes in this great chapter is the mind—the mind of Christ. C.F. Baker sees the theme of this epistle as “the Mind of Christ which indwells every member of the Body of Christ and is the source of the joy and rejoicing in which the epistle abounds.”^[1]  It is also the key to unity. What is the key element in the mind of Christ? Is it love? Is it Patience? Is it Grace? All are important triads to have. But the key is humility. Note Jesus says that it is the vital element of his essence when he tells us to come to him, for “I am gentle and humble in heart” (Matthew 11:28-30). Micah reminds us of the requirement of God is for man to “do justice, to love kindness, and to walk humbly with your God” (Micah 5:8). Paul portrays this key element as being essential in the life of the believer. A key element of the Mind of Christ is humility. One can not escape it here in this chapter. Paul’s desire for the believers is to be humble as Christ was humble.

The call to Harmony and Humility (2:1-4)

“Therefore” is a word of connection. The Greek oun is resumptive rather than causal.^[2] It connects the present section with what precedes: a worthy walk (1:27-30). This connection is reinforced by the parallel between the two paragraphs:

            Standing firm in one spirit (1:27)                    united in one spirit (2:2)
            with one mind (1:27)                                      being of the same mind (2:2)

Elements of a worthy walk are to be united in one spirit and one mind. This is accomplished by submissiveness or humility. Silva makes an important note on this passage:

Grammatically, vv. 1—4 constitute but one sentence with one main clause, the imperative of v.2a, “make my joy complete.”… To be sure, the main verb of a sentence does not necessarily convey the writer’s main concern. It is plain here that the Philippians’ unanimity of mind, enjoined in the subordinate clauses that follow, and not Paul’s yearnings for joy, is the primary though of the whole passage.^[3]

The incentives for harmony and humility (2:1).

Paul begins his call to harmony and humility with four incentives. Each clause begins with the word “If.” These are first class conditions, indicating that what is being said is true. In English the word “if” indicates doubt. In Greek usage here it does not. A better English translation to eliminate the element of doubt would be to substitute the word “since there is.” Every translator and translation supplies the verb in these clauses because no verb appears in the Greek text. A variety of verbs have been supplied—there be (KJV); there is any (NASB, NKJV); you have any (NIV)—none of which are in the text.  In the texts after the word “if” are only nouns. Literally the text reads “If consolation/encouragement in Christ.” However verbs must be supplied to smooth the English. These should also be viewed (since they are first class conditions) as statements of fact, not questions. Paul makes this appeal on the basis of “objective realities that have already occurred in their in their own experience.”^[4] The four incentives are the basis or ground upon which harmony and humility are produced.

(1)   “Since [there is] encouragement in Christ” (2:1a) [my translation].^[5]

The main noun found is paraklesis and can mean two different ideas: (1) comfort or consolation; or (2) exhortation or encouragement.^[6]  There is a debate which idea should be used, and there are good men on both sides.^[7] The majority see it in the sense of exhortation. This seems to be supported by the word by Ephesians 4:1, 1 Corinthians 1:10. Most observe that the context favors the meaning of encouraging or helping.^[8] The word encouragement carries the both ideas of admonition and at the same time the tone of consolation, which is encouragement as well. Encouragement implies the idea of stimulus.

(2)   “Since [there is] comfort of love” (2:1b) [my translation]

The word comfort is the Greek word paramythion (found only here) meaning to comfort or console. The background of the word has the fundamental idea of speaking in a friendly way to someone, thus to console or comfort. It is a neuter noun which “indicates the instrument used by the one who is comforting.”^[9] Love is the instrument or generates the comfort. Therefore it carries the idea of love comforting you. This love works in two directions: First, we are comforted by the love of God (Romans 5:8; 1 John 4:7, 16). Second, we are to comfort others by love (1 Corinthians 8:1; Galatians 5:13).

(3)   “Since [there is] fellowship of the Spirit” (2:1c) [my translation]

There is somewhat of a debate as to how we should view “spirit” in this verse. Is it a reference to the spirit of fellowship or to the Holy Spirit? There is no Greek article before the word spirit, thus some understand the phrase as merely kindred spirits—fellowship in spirit.  However, most commentators take it as a reference to the Holy Spirit. The reasons are:^[10] (1) there are other clear references to the Holy Spirit where the article is absent, even the modifier “Holy” is not found (cf. Romans 7:6; Galatians 3:3; 5:16, 18, 25). (2) The word fellowship in the New Testament has the connotation of spiritual fellowship; therefore the modifier of the spirit is unnecessary. (3)  The near parallel of 2 Corinthians 13:14 is so unusually close that few deny that Philippians passage refers to the Holy Spirit. The word fellowship has the idea of communion and participation. It seems best to include both the communion with and by the Holy Spirit, as well as our participation with the Holy Spirit.

(4)   “Since (there are) bowels [affections] and mercies” (2:1d) [my translation].

This is an interesting phrase and difficult phrase to understand, not to speak of being odd to our western and modern ears.  The Greek noun found here is splanchnon and its meaning is the chief intestines, entrails, bowels. Figuratively it speaks of the seat of emotions and passions. Metonymically, is speaks of inward affection or compassion.^[11] The KJV translates it literally as bowels in this verse and earlier in Phil. 1:8, as well as 2 Corinthians 6:12; Colossians 3:13; Philemon 7, 12, 20; and 1 John 3:17.  In Acts 1:18 it speaks directly to literal physical bowels of Judas.  However, it is not consistent and on two occasion translates it as “tender mercies” (Luke 1:78), and “affection” (2 Corinthians 7:15). Since only one reference speaks of the physical inward parts of the body, the rest are used figuratively and metonymically, it is better to translate the word as affections (as in most modern translations). The New Testament world saw the bowels as the seat of emotion and affection.

The word translated mercies is the Greek word oiktirmos means to have compassion on; pity; or mercy. “Oiktirmos is the pity or compassion which one shows for the suffering of others.”^[12]  It is an outward movement toward others because of an inward concern or compassion.

This phrase is somewhat ambiguous, especially in light that the preceding phrases are triune in view, since they likely refer to encouragement in Christ, love of God, and fellowship of the Spirit. There is a difference of opinion as to if this phrase refers to God, or to human emotions that are to be displayed by the saints. There can be little question that it can be used either way: It describes God’s character (Rom. 12:1; 2 Cor. 3:1) as well as what we are to display toward others as saints (Phil. 2:11; Col. 3:12).  It is probably best to see these as the affection and mercy of God. O’Brien gives strong reasons for this: (1) The Greek Old Testament’s overwhelming use of the word oiktrimos for the mercy of God; (2) The Pauline use of the term for God’s compassion (Rom. 12:1-2; 2 Cor. 1:3; Col. 3:12);  (3) The tendency of the New Testament to employ both terms to God or Christ; (4) The opening words of each phrase pointing to objective realities rather than something hoped for.^[13]

Products of the incentives (2:2-4).

Paul directs them to “make my joy complete” by using these incentives to produce harmony and humility. They are incentives to put into action three graces that are to be evident in their lives. Hendricksen calls them—Oneness, Lowliness, and helpfulness.^[14] Since harmony and humility center upon attitudes of the mind, I see three types of minds or attitudes that are to be manifested because of these incentives—Unity of mind, Lowliness of mind, and a Concerned mind.

(1)   Unity of Mind (2:2)

“Being of the same mind, maintaining the same love, united in spirit, intent on one purpose” (2:2). The Greek word for mind is phroneo, meaning to think, have a mindset, or attitude. It speaks not only of one’s attitude, emotions, and the will.^[15] It speaks not of the brain, but the action or function of the brain. It is a key word in Philippians appearing 9 times (1:7; 2:2 [twice]; 2:5; 3:15 [twice]; 3:19; 4:2 and 4:10). Unity of mind was one of the characteristics of the early believers. It literally reads: “that you keep on thinking the same thing.” It should be pointed that the unity and uniformity is not the same. Unity comes by having a kindred spirit; uniformity comes from outward pressure. Having the same mind accommodates three things: (1) the same love which speaks of the united emotion of love. Love is a unifying factor. (2) United in spirit or literally “joint souls.” This “underscores the idea that the Philippians are to share one soul, possess a common affection, desire, passion, sentiment for living together in harmony.”^[16] (3) Of same intent of purpose (one mind). It speaks of singleness of purpose.

(2)   Lowliness of mind (2:3).

 Before Paul gives us the next product, he begins with two areas that hinder us from having a correct mindset: “do nothing from selfishness or empty conceit…” (Phil. 2:3). This is a clear prohibition that is absolute, indicating it is binding upon the believer at all times. These things divide and cause discord. They are to be avoided at all cost. First is selfishness. The Greek word is eritheia, meaning strife, selfish ambition, or contention. “It represents a motive of self-interest, mercenary interest.”^[17] It is limited in scope and shortsightedness. It cannot see beyond one’s self. Second, and closely connected, is empty conceit. It is kenodoxia in the Greek, meaning empty pride, vainglory, a desire for praise. It is one who wants to be admired by others. These two elements disrupt unity. Calvin calls them the “most dangerous pests for disturbing the peace of the church.”^[18] They destroy the key elements of harmony and humility.

Harmony must be accompanied “with humility of mind” (Phil. 2:3). The text separates the concepts with the conjunction “but” (alla) which denotes contrast. In this case the contrast is between extreme differences—pride and humility. Humility of mind is extremely different in contrast to pride and selfishness. He describes and instructs “let each of you regard one another as more important than himself” (2:3).  The words “more important” is the Greek word hyperecho, meaning to hold above, or to be prominent. Calvin asks how one who is superior to another reckon the other better? He answers it is one’s perception of God’s gifts and our own infirmities.^[19]  We must not glory in our gifts, and must employ ourselves in correcting and detecting our personal faults.  That is extreme thinking in our world today. “His point,” says Constable, “was that we should view others as worthy of more consideration that we give ourselves.”^[20] That is the mind of Christ.

(3) A Concerned Mind (2:4)

Harmony and Humility are preserved by a concerned mind. The concern is not directed to self, but toward others. “Do not [merely] look out for your own personal interest, but also for the interest of others” (2:4). In this verse let us note three things: First, it deals with our life focus. The word look is the Greek word skipeite, means to look attentively, watch, observe, focus, or to contemplate. It is the basis of the word “scope” in English. Thus it speaks of a mind that is directed or focused on concern. Second, the primary focus is not to be selfish—not merely for your own personal interest. The phrase certainly indicates that it is not to be disregarded, but it is not to be primary or exclusive. Third, but we are “also” to be concerned about the need of others. 1 Corinthians 10:24, exhorts that one should not “seek his own [good], but that of his neighbor.” 

To be continued...

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[1] C.F. Baker, UNDERSTANDING THE BODY OF CHRIST: A PAULINE TRILOGY, 69.

[2] Moises Silva, PHILIPPIANS, 99.

[3] Ibid, 100.

[4]  Peter T. O’Brien, NIGTC: PHILIPPIANS, 167.

[5]  To capture the tone and essence of the first-class condition I have translated them as statements. Admittedly this is somewhat a free translation.

[6]  Gerald F. Hawthorne, WBC: PHILIPPIANS, 65.

[7]  See O’Brien, 168-170; J.B. Lightfoot, PHILIPPIANS 107; Silva, 103; Hawthorne, 65.

[8]  I-Jin Loh and Eugene A. Niga, A TRANSLATORS HANDBOOK ON PAUL’S LETTER TO THE PHILIPPIANS, 48.

[9]  Spiros Zodhiates, THE COMPLETE WORD STUDY DICTIONARY: NEW TESTAMENT, 1111.

[10]  Hawthorne, 66.

[11]  Zodhiates, 1307.

[12]  Ibid, 1034.

[13]  O’Brien, 175-176.

[14]  William Hendricksen, NTC: PHILIPPIANS, 99.

[15]  Hawthorne, 67.

[16]  Ibid, 68.

[17]  Zodhiates, 654.

[18]  John Calvin, CALVIN’S NEW TESTAMENT COMMENTARIES: Galatians, Ephesians, Philippians and Colossians, 245.

[19]  Calvin, 246.

[20]  Thomas Constable, NOTES ON PHILIPPIANS, 28. 

OLDER COMMENTARIES ON THE GOSPEL OF JOHN

OLDER COMMENTARIES ON THE GOSPEL OF JOHN NOT TO BE OVERLOOKED

While most articles center upon modern commentaries, many have a tendency to overlook the older commentaries. Here are commentaries that are at least 20 years old, but still in print.

The student or Pastor should not overlook these commentaries on JOHN.

Leon Morris, NICNT: GOSPEL OF JOHN, Eerdmans, Grand Rapids, 1981. Just because this has been replaced it the NICNT series, do not overlook this volume. It is still one of the best on John.

Merrill Tenney’s JOHN: THE GOSPEL OF BELIEF, Eerdmans, Grand Rapids 1948. It is a great work that centers upon the conflict of belief and unbelief. Readable and understandable. Tenney was a master of John’s Gospel and knew how to communicate it. 

IMPORTANT FACTS ABOUT FAILURE

Failure doesn't mean that you are a failure; it does mean you haven't yet succeeded.

Failure doesn't mean that you have accomplished nothing; it does mean that you have learned something.

Failure doesn't mean that you have been a fool; it does mean you have a lot of faith.

Failure doesn't mean that you have been disgraced; it does mean that you were willing to try.

Failure doesn't mean you don't have it; it does mean you have to do something in a different way.

Failure doesn't mean you are inferior; it does mean you are not perfect.

Failure doesn't mean you've wasted your life; it does mean you can start afresh.

Failure doesn't mean you should give up; it does mean you must try harder.

Failure doesn't mean you will never make it; it does mean it will take a little longer.

Failure doesn't mean God has abandoned you; it does mean God has a better way.

- Author unknown

OLDER LUKE COMMENTARY NOT TO BE OVERLOOKED

The student or Pastor should not overlook this commentary on LUKE.

A COMMENTARY ON THE GOSPEL OF ST LUKE by Frederic Louis Godet. An exhaustive exegetical work written in 1870, but has stood the test of time. Conservative and technical. Some knowledge of Greek is necessary. Very worthwhile and deserves shelf space. Godet upholds the fundamentals of the faith. Do not overlook any of his works—Commentaries on JOHN, ROMANS, 1 CORINTHIANS. Each deserves use and shelf space. 

PHILIPPIANS 1:27-30

EXHORTATION TO WORTHY CONDUCT (Philippians 1:27-30)

Until now the attention has been on Paul and his circumstances and choices. Now Paul turns away from himself to his readers. The word “only” is transitional,[1] indicating a new direction away from himself to his readers. No matter what happens concerning himself, the readers are responsible to keep the faith. This section must be seen in the light of what follows in Philippians. There is a coherence of 1:27-2:28 that must not be overlooked. The clear theme of the whole section is obedience. Paul gives the believers at Philippi one exhortation here, for Philippians 1:27-30 is one sentence, having only one verb—conduct.[2]    

Live Worthily (1:27)

“Only conduct yourselves in a manner worthy of the gospel of Christ” (1:27a). This is a common exhortation by Paul (Eph. 4:1; Col. 1:10; 1 Thess. 2:12). The word conduct is the Greek word politeuo used in the middle voice indicating one’s conduct, or behavior as a citizen. It speaks of taking an active part in one’s citizenship. The word preserves the nuance of citizenship and its responsibility.[3] Being in the middle voice indicates the action is upon the subject to produce the results of the action. Thus, emphasis is placed on the idea of our responsibility as citizens. In other words the readers are to fulfill the exhortation. We are responsible to conduct ourselves in a worthy manner. A worthy walk is the responsibility of the believer which he is to fulfill as a citizen of heaven. To be a citizen is not merely having rights and privileges of citizenship, but also duties and responsibilities. It is the responsibility and duty of citizenship that is the heart of this exhortation.

We are citizens of heaven living in a foreign land. Thus we are Christ’s ambassadors in a foreign land. (2 Cor. 5:20), representing His message: the gospel. We are “separated unto the gospel of God” (Rom. 1:1). The gospel is that of power (Rom. 1:16), grace (Acts 20:24; Rom. 3:23-24; Eph. 2:6-10; Titus 3:4-7), and faith. To fulfill our responsibility to conduct ourselves worthy of the gospel means we walk by and in His power, by and in grace, and by and in faith. We are to represent the gospel by our presence, influence, speech, and actions.

“A good citizen will behave properly, with or without supervision” observes Gromacki.[4] This is seen in Paul’s reference: “so that whether I come and see you or remain absent” (Phil. 1:27). One must be faithful “in season and out of season” (2 Tim. 4:2). Consistent Christian living is a necessity for a worthy conduct in the gospel.

The Strategy for a worthy walk (1:27-28):

(1)   “Standing firm in one spirit” (1:27). The word standing is used many times as an exhortation. It is a term used for steadfastness, and speaks of a defensive posture. If one is walking or conducting oneself worthy of the gospel, one needs to be steadfast, holding one’s ground. The word stand “conveys the idea of firmness or steadfastness, or unflinching courage like that possessed by soldiers who determinedly refuse to leave their posts irrespective of how severely the battle rages.”[5] That is a part of walking worthy. The idea of standing fast is demanded  in the midst of trouble, opposition, struggle, and suffering. This steadfastness is supported by unity—“in one spirit.”  There are two possible interpretations of this phrase. First, some take it as a reference to the Holy Spirit and seek support from Ephesians 2:18; 4:4; and 1 Corinthians 2:13. Others hold that it refers to the human spirit. This makes the most sense from the context with its strong appeal to unity. This is supported by the explanatory phrase “with one mind” (literally: with one soul), indicating the two phrases are speaking of the same thing (Acts 4:32). The textual pattern also indicates the one spirit speaks of unanimity:[6]

A.     You are standing firm
      B. in one spirit
      B. with one soul

A. Contending together

           

Unity must of necessity be a production of the Holy Spirit, however, in this context it is not the source, but the result that is stressed.[7] Thus, the two views are closely linked. However, in this context it is not an explicit reference to the Holy Spirit.

(2)   “Striving together for the faith of the gospel” (1;27). This speaks of a common struggle for a common purpose. This speaks of an offensive move. No man can fight alone. It is a common struggle. The word striving together is one word in the Greek: synathleo. It means to struggle together; to contend together, and speaks of a joint or unified effort. It is used only in Philippians (here, 4:3). Common purpose calls for common support in times of struggle. It speaks of personal involvement moving as a unit. It is not just the Pastor, elder, of some group in the assembly that is to strive for the gospel. It is the responsibility of every believer to be involved and active in the community of faith. This striving is “for the faith of the gospel” (1:27). In this context it is not talking about a subjective faith, but an objective one—a body of truth. Hawthorne brings out that the phrase indicates three things: First, the term “the faith” had become a technical term for doctrine or creed, that which was believed. Second, it is a dative of interest or advantage, and could be translated “for the faith.” Third, the gospel is a subjective genitive which means the gospel is the source or generative power of the creed or doctrine believed.[8]

(3)   “In no way alarmed by [your] opponents” (1:28). It speaks of a fearless attitude. The word alarmed is the Greek word pturomenoi, found only here in the NT, meaning to be scared, terrified, or intimidated.  It is used of horses that get spooked and stampede uncontrollably. It carries the idea of panic caused by some outside stimulus. However, they are not to be scared of their opponents (cf. Luke 12:4). Do not panic—God is working and you can have victory (cf. John 16:33). Paul does not define these opponents.

Who these opponents were is a hotly debated subject among Bible scholars. Most scholars contend that they are Jewish in nature—Judaizers. Others point to Paul suffering at the hands of the Romans or Gentiles (Acts 16).  Bateman holds that they could be Gentiles who had become Jewish in practice and outlook.[9] We have already seen that Paul was opposed by a group (1:15-17), who wanted to cause harm because of envy and ambition. In Philippians 3:2-3, Paul is more condemning of his opponents calling them dogs, evil workers and mutilators, in contrast to true believers. Then, in Philippians 3:18-19, Paul characterizes them as enemies of the Cross of Christ; whose god is their appetite, and their minds focused on earthly things. Nowhere in Philippians is there enough information to indicate if these are Jewish or Gentile opponents. The debate continues. However, there seems to be indication of the existence of Gentile Judaizers from the writings of Ignatius (98-117 AD). “First, Ignatius' Letter to the Philadelphians states that ‘some (if not all) of the Judaizers were Gentile in origin,’ and second, Ignatius' Letter to the Magnesians suggests that the Judaizers were ‘Gentiles, who formerly (and presently) lived like Jews and expounded Judaism.’”[10] Add to the fact that the Jewish population seems small, and there was no synagogue in Philippi, it seems to point in favor of pagan or possible Gentile Judaizers as the source of opposition. There is no direct evidence, however, one way or another concerning the opponents at Philippi. The opponents were likely outside the church, but exactly who they are is unknown.

The rest of the verse is not easy to interpret. Simply put, the difficulty is a grammatical problem. It centers on the word “which” (1:28b) What is the antecedent? Is it the opposition or is it the faith of the gospel? While some argue strongly for the faith of the gospel.[11] I think it is more natural to hold that the word opposition is the antecedent. In light of the context it is the experience of opposition that is the sign. It is a close parallel to 2 Thessalonians 1:4-8, where persecution is seen as a sign of God’s righteousness and vindication.

This opposition is a sign.  The word for sign is endeixis, meaning manifestation; a token of; a proof. It is a legal term for evidence or proof. This sign is two sided. This is seen in the “them/you” contrast. The word sign is modified by “of destruction” and “of salvation.”[12] First, it is “a sign of destruction for them” (1:28b). By opposing God they are proving they are sign of destruction. The Greek word is apoleias meaning ruin, perdition, waste or destruction. The dative of disadvantage.[13]  It “refers to the state after death wherein exclusion from salvation is a realized fact, wherein man, instead of becoming what he might have been, is lost and ruined.”[14] Second, “but of salvation for you” (1:28c). In contrast, the believer sees such opposition to the gospel as a sign of salvation. It is a sign if the surety of our salvation. For the world will hate and persecute God’s people (John 15:18-19). It will oppose the truth of the gospel. Wallace says the subtleties of the text that is not found in translation is that, “the enemies of the gospel do not possess their destruction, but are the unfortunate recipients of it; but believers do possess their salvation.”[15]

There can be little question that a worthy walk entails mutual harmony, purpose, and united endeavor among the believing community. They must stand together in the defense of the gospel.

Why they are to take courage in walking worthy (1:29-30).

“For” (oti) is a conjunction of reason or explanation. It explains the why they are to take courage (not be alarmed) in the face of opposition (1:28). The reason refers back to verse 28 and indicates the reason for not being intimidated. The reason is “to you it has been granted for Christ’s sake” (1:29). First, it is important to understand that God has freely bestowed certain gifts. These are gifts of grace. The word granted (echaristhe) comes from the root word grace, and means to bestow or grant as a free favor.

This grace is bestowed in two forms: First, it is given as saving grace: “to believe in Him.” Saving grace is a gift (Ephesians 2:8-10; cf. Titus 3:4-7). However, grace is “not only” bestowed in believing, “but also,” secondly, to suffer. Note carefully, it does not say grace in suffering. The text is clear, suffering is the grace. Suffering is the gift. However, it is not simply suffering, but the type of suffering is specified: “suffer for His sake.”  Suffering has different causes. The cause is “for His sake.” Luke qualifies the suffering that is to take place. It is not suffering from sin, mistakes, or from disease. It is suffering for Christ.  Early believers rejoiced because they viewed themselves as “counted worthy to suffer shame for His name” (Acts 5:41). They saw it as an honor to do so. Kent reminds us “that the NT regards suffering as God’s means of achieving his gracious purposes both in his own Son (Hebrews 2:10) and in all believers (James 1:3-4; 1 Peter 1:6-7).”[16] Suffering is evangelistic (Phil. 1:12-14); brings the believer assurance and rewards (1 Peter 4:13-14), and to glory to God (Acts 9:16).

This grace units believers in a common experience: “experiencing the same conflict which you saw in me, and now hear to be in me” (1:30). Both Paul and the Philippians have the same conflict on behalf of Christ. The word conflict (agona) is commonly translated fight or struggle (cf. Colossians 2:1; 1 Thessalonians 2:2; 1 Timothy 6:12; 2 Timothy 4:7; Hebrews 12:1). The common conflict gives us a common experience that is to produce a common unity.  

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[1]  Silva, PHILIPPIANS, 81.

[2]  Hawthorne, Philippians, 55.

[3]  Silva, PHILIPPIANS, 93.

[4]  Gromacki, STAND UNITED IN JOY, 78.

[5]  Hawthorne, Philippians, 56.

[6]  Silva, PHILIPPIANS, 92.

[7]  Homer Kent, Jr, EBC: PHILIPPIANS, 118.

[8]  Hawthorne, WBC: PHILIPPIANS, 57.

[9]  Bateman IV, Herbert W., “Were the Opponents at Philippi Necessarily Jewish?” BIBLIOTHECA SACRA 155, January-March 1998, 39-61.

[10]  Ibid, 57

[11]  Hawthorne, WBC: PHILIPPIANS, 58-59.

[12]  Ibid, 59.

[13]  Daniel Wallace, GREEK GRAMMAR: BEYOND THE BASICS, 143.

[14]  Spiros Zodhiates, THE COMPLETE WORD STUDY DICTIONARY: NEW TESTAMENT, 246.

[15]  Wallace, 144.

[16]  Kent, EBC: Philippians, 11:119. 

The Role of Theology in the Church

Dr John Hannah in the book OUR LEGACY notes the role of Theology in the church:

First, the task of the skilled theologian or pastor is to gather together the knowledge of God available to us with a view to the church’s worship and service

A second function of theology, and here I have in mind historical theology, is to preserve the church from fads and novelty Knowledge of the past keeps the church from confusing the merely contemporary with the enduringly relevant; it distinguishes the transient from the permanent. 

Third, knowledge of history and theology provide a bulwark against pride and arrogance borne of the thought that any one church or ecclesiastical tradition stands in the exclusive heritage of first century orthodoxy.

Fourth, knowledge of doctrine supports the Bible’s witness to the triumph of the church. Through times of duress and trial the people of God have been preserved and steadfastly have proclaimed the gospel of our Lord Jesus Christ.

John Hannah, OUR LEGACY: THE HISTORY OF CHRISTIAN DOCTRINE, NavPress, Colorado Springs, 2001.

CONTEMPORARY MEANING AND RELEVANCE OF ISAIAH

"Since Isaiah’s message was directed to a sixth-century audience on the verge of national crisis, it only indirectly relates to people today. The key that enables the modern reader to discover an indirect relevance come from (a) understanding the meaning of the prophet’s message to his audience, (b) developing broad theological principles from these specific incidents and teaching, and (c) finding analogies between the Old Testament theological teaching and the modern world today.”

Gary V. Smith, NAC: ISAIAH 1-39, B&H Publishing, Nashville, 2007, p. 23.

WHY THE DISCIPLES ARE TO WAIT AT JERUSALEMA

ACTS 1:4

(An except from the commentary on Acts I am working on)

The Lord tells them to stay in Jerusalem. The reason for staying is “to wait for what the Father had promised” (1:4; cf. Luke 24:49). It was natural for the disciples to want to leave the city. First, their home was in Galilee, not Jerusalem, and it was natural to want to go back home. Second, it was the city that put their Lord to death, and they may have feared for their own well-being. But Jesus commands them to stay and wait for the promise of the Father. He clearly defines what they are to wait for—the baptism of power by the Holy Spirit, or as Jesus put it, to be “clothed with power from on high” (Luke 24:49). 

The promise of the Father relates to the Old Testament and the Messianic kingdom. In Isaiah 64:3 we see the Spirit is to be poured upon Israel’s offspring. Joel 2:28 relates to the restoration of Israel. It marks salvation-historical continuity between Jesus’ ministry and his disciples. This underscores God’s sovereign rule and salvation aimed at the restoration of Israel from where it was to spread to the nations. Therefore the promise of the Spirit is fulfilled as a foretaste of the kingdom and an empowerment of the people of the kingdom.

It not only connects with the Old Testament promise of the Spirit, but concerns Christ as well (cf. Luke 3:16).  It is Christ who will be the baptizer of the empowering Spirit. There is a parallel in Luke’s writings between Jesus’ baptism and the believers at Pentecost.[1]

·         Both are praying (Luke 3:21; Acts 1:14).

·         The Spirit descends, manifested in a physical way (Luke 3:22; Acts 2:3).

·         It takes place before they start their ministry and empowers them for their new ministry (Luke 3:23; Acts 2:4).

At both events the recipients receive Holy Spirit power to fulfill their mission.

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[1]  Craig S. Keener, ACTS: AN EXEGETICAL COMMENTARY, 1:679. 

OLDER MARK COMMENTARIES NOT TO OVERLOOK

While most articles center upon modern commentaries, many have a tendency to overlook the older commentaries. Here are commentaries that are at least 20 years old, but still in print.

The student or Pastor should not overlook these commentaries on MARK.

THE GOSPEL ACCORDING TO ST MARK by C.E.B. Crainfield. Although better known for his work on Romans, this is a valuable exegetical study. He interacts with ancient manuscripts and other Bible scholars. A worthwhile addition to your bookshelf.

THE GOSPEL ACCORDING TO ST. MARK by Vincent Taylor. Good exegetical commentary, although on the critical side. Some knowledge of Greek is needed. Still helpful. (May be out of print).

THE GOSPEL ACCORDING TO ST. MARK by Henry Barclay Swete. At one time it was regarded as one of the best exegetical commentaries. It was first published in 1898 and is more conservative than Taylor. Some Greek knowledge needed.