The Pastoral Epistles

Paul's letter to Timothy is the first of three pastoral letters preserved in the New Testament. The term "pastoral" (first used in the eighteenth century for I & II Timothy and Titus) identifies these letters as written to young men active in Christian ministry.  The letters are intimate and personal, written from an experienced senior to young men with whom he has spent months and years.  Although personal letters, the writings also give ministry advice, laying out some of Paul's principles of ministry.

Wikipedia has this page on the pastoral epistles.

Paul's first letter to Timothy is primarily advice to a young man committed to representing Christ in Ephesus.  Timothy apparently leads a church (or "assembly" of Christians) there.  Paul's letter describes two types of church leaders, "episkpoi" (bishops, elders) and "diakonoi" (servants, deacons.)  It also has a segment concerned about errors and deception, particularly errors to come in the future.

Paul's second letter to Timothy seems to be much later and has an air of finality as Paul appears to prepare for death.  Paul asks for some aid from Timothy and is aware he is giving some final advice.

Paul's letter to Titus (in Crete) also deals with church structure and the spiritual life of a minister.

OverviewBible has some nice summaries of the three epistles here: 

1. I Timothy
2. II Timothy
3. Titus

These three letters consist of a total of 13 chapters in our modern New Testament so we will cover them in just over two weeks.  The chapters are relatively short, less than 20 verses per chapter on average.

Philemon, Reconciling a Former Slave

As we end our study of Paul's letter to the church in Colossae, it is appropriate that we look at another letter of Paul's, sent to Colossae, but sent to an individual names Philemon.  The letter was apparently written about the same time as Paul's letter to the Colossians as the carrier (and subject) of this letter is the same individual, Onesimus, who carries Paul's letter to Colossae.

The letter to Philemon usually appears in the New Testament at the end of a sequence of personal letters of Paul addressed to individuals, after the letters to Timothy and Titus.  

This is an interesting letter, steeped in the first century culture, indicative of Paul's emphasis on the gospel over all things, but making clear his wishes regarding a certain escaped slave. (Wikipedia has an interesting article on this letter.)

Philemon 1-3, Greeting
Paul, a prisoner of Christ Jesus, and Timothy our brother, To Philemon our dear friend and fellow worker, to Apphia our sister, to Archippus our fellow soldier and to the church that meets in your home: Grace to you and peace from God our Father and the Lord Jesus Christ.

Archippus is mentioned in the letter to Colossae; presumably the church mentioned here is the church in Colossae.  If so, one might note that these churches were relatively small at the time.

Philemon 4-7, May your faith continue to grow!
I always thank my God as I remember you in my prayers, because I hear about your faith in the Lord Jesus and your love for all the saints. I pray that you may be active in sharing your faith, so that you will have a full understanding of every good thing we have in Christ.

Your love has given me great joy and encouragement, because you, brother, have refreshed the hearts of the saints.

This paragraph is one of both prayer and confidence, typical of Paul.

Philemon 8-10, An appeal to Philemon
Therefore, although in Christ I could be bold and order you to do what you ought to do, yet I appeal to you on the basis of love. I then, as Paul--an old man and now also a prisoner of Christ Jesus--  I appeal to you for my son Onesimus, who became my son while I was in chains.

Onesimus apparently means "useful".  But it is most likely a proper name here.

Philemon 1-3, Greeting
Formerly he was useless to you, but now he has become useful both to you and to me. I am sending him--who is my very heart--back to you.  I would have liked to keep him with me so that he could take your place in helping me while I am in chains for the gospel.  But I did not want to do anything without your consent, so that any favor you do will be spontaneous and not forced.

Paul is playing on the word "Onesimus" or "useful."  Now Onesimus, a Messiah-follower and hopefully soon freed, is useful.  Formerly as a slave and pagan he was not.

Philemon 15-16, Please recognize Onesimus as a (free) brother!
Perhaps the reason he was separated from you for a little while was that you might have him back for good-- no longer as a slave, but better than a slave, as a dear brother. He is very dear to me but even dearer to you, both as a man and as a brother in the Lord.

Paul's request is clear.  But it is a request, not a command.

Philemon 17-18, Restitution
So if you consider me a partner, welcome him as you would welcome me. If he has done you any wrong or owes you anything, charge it to me.

To press his case, Paul offers to cover any debts (financial or otherwise) carried by Onesimus.

Philemon 19-21, Greeting
I, Paul, am writing this with my own hand. I will pay it back--not to mention that you owe me your very self.

I do wish, brother, that I may have some benefit from you in the Lord; refresh my heart in Christ. Confident of your obedience, I write to you, knowing that you will do even more than I ask.

In most of his letters, Paul has a scribe (amaneusis) write out his letters.  Then, towards the end of the letter, he signs it, writing in his own hand.  If Paul had eye problems, he presumably wrote this part rather largely on the expensive papyrus page. Most likely Timothy is the scribe here.

Philemon 22, Allow me to stay with you
And one thing more: Prepare a guest room for me, because I hope to be restored to you in answer to your prayers.

Paul presses his case even further by asking to stay in Philemon's house.  

Philemon 23-25, Other greetings
Epaphras, my fellow prisoner in Christ Jesus, sends you greetings. And so do Mark, Aristarchus, Demas and Luke, my fellow workers.

The grace of the Lord Jesus Christ be with your spirit.

Here is more evidence that this letter is traveling with the more general letter to Colossae: the same people are mentioned at the end of both letters.

One might wonder how Paul's strong request was received.  Did Philemon, recipient of both a personal letter and the more general letter to the Colossian church, agree to Paul's requests?  I am not aware of any documented response but the very existence of these letters today, recopied in the church in Colossae and passed on to history, would indicate that Philemon was eager to agree to Paul and happy to pass on these letters to others.

Paul's Letter to the Colossians

After the letter to the Philippians in the New Testament is Paul's letter to the Colossians.

The city of Colossae was in Asia Minor (modern Turkey), in the region of Phrygia, inland from Ephesus.  There were residents of Phrygia at Pentecost (Acts 2: 5-12) and Paul traveled through Phrygia in Acts 16 (see Acts 16:6) on Paul's second missionary journey, enroute to Greece.

While in prison (probably in Rome?) Paul wrote a letter to the church in Colossae.

The Colossians letter is concerned with a high view of the work of Jesus and with various heresies and philosophies floating around the Gentile churches.

Paul's letter to the Colossians has a lot in common with his letter to the Ephesians. Some (Bob Utley, for example) have suggested that Colossians was written before Ephesians and that Ephesians expands on the themes in the book of Colossians. In both books, Paul lays out a high view of Christ as eternal Creator.  In both he describes his prayer for the readers, emphasizing their growth in understanding their position in Christ.  In both he has a short set of instructions on relationships. There are enough parallels that one can set out a careful list of parallels between the two letters; see here.  A more general exposition on these parallels between the two letters is here.

As for resources for the book of Colossians, I like the material at OverviewBible -- here is their link on Colossians.

At the end of Colossians, Paul explains that Tychichus and Onesimus are carrying the letter to Colossae.  It turns out that Onesimus is carrying another letter, one written to his former slave-owner, Philemon.  In that letter, Paul urges Philemon to free Onesimus. I wonder what Onesimus thought as he carried both letters....  Paul clearly has a high view of Onesimus, and the very fact that we have both letters preserved in the New Testament is evidence that the faithfulness of Onesimus was honored.

Colossians 4, Conclusions and Personal Notes

(I am a day behind on my blogging, so I will use Sunday to catch up! Today we will look at Colossians 4, finishing up the letter to Colossians.  Tomorrow we look at a related letter, Paul's letter to Philemon.)

Paul began a list of relational instructions in Colossian 3:18.  That passage parallels Ephesians 5: 21-6:9.

Colossians 4: 1, Instructions to slave masters

Masters, provide your slaves with what is right and fair, because you know that you also have a Master in heaven.

The modern Christian is repelled by even an admission of the existence of slavery in the New Testament; I want Paul to say, "Masters -- FREE YOUR SLAVES!"  But Paul is not trying to directly shake up the socio-political environment in his letters; he is trying to get people, each in their current station, to submit to the Messiah and join the kingdom of God.  Paul's opinion on slavery will slip out in his letter to Philemon (studied here next week) when he gently requests the Philemon free his slave Onesimus.

Colossians 4: 2-4, Prayer requests

Devote yourselves to prayer, being watchful and thankful.  

And pray for us, too, that God may open a door for our message, so that we may proclaim the mystery of Christ, for which I am in chains.  Pray that I may proclaim it clearly, as I should.

When we pray, how are we to be "watchful"?

Colossians 4: 5-6, Thoughtful actions and conversations

Be wise in the way you act toward outsiders; make the most of every opportunity. Let your conversation be always full of grace, seasoned with salt, so that you may know how to answer everyone.

"Outsiders" are presumably those outside the church, not yet in the kingdom of God.  Paul emphasizes wisdom and grace in actions and speech in friendships with those who do not yet know the Gospel.  

Colossians 4: 7-15, Personal greetings and instructions

Tychicus will tell you all the news about me. He is a dear brother, a faithful minister and fellow servant in the Lord. I am sending him to you for the express purpose that you may know about our circumstances and that he may encourage your hearts.

He is coming with Onesimus, our faithful and dear brother, who is one of you. They will tell you everything that is happening here.

My fellow prisoner Aristarchus sends you his greetings, as does Mark, the cousin of Barnabas. (You have received instructions about him; if he comes to you, welcome him.)

Jesus, who is called Justus, also sends greetings. These are the only Jews among my fellow workers for the kingdom of God, and they have proved a comfort to me.

Epaphras, who is one of you and a servant of Christ Jesus, sends greetings. He is always wrestling in prayer for you, that you may stand firm in all the will of God, mature and fully assured. I vouch for him that he is working hard for you and for those at Laodicea and Hierapolis.

Our dear friend Luke, the doctor, and Demas send greetings.

Give my greetings to the brothers at Laodicea, and to Nympha and the church in her house.

This passage of personal, intimate instructions gives us lots of insight into Paul's letters.  They often have particular individuals in mind, strongly relational.  Although most of Paul's letters develop some type of theological, philosophical viewpoint, their main goal is to strengthen the life of individuals.

There are a number of now famous New Testament characters in this list, two of them authors of a Gospel, Mark and Luke.

The former slave, Onesimus, will also carry a letter to his former owner, Philemon.  That letter is the next in our study of Paul's epistles.

Colossians 4: 16-18, Focus on the things of Christ

After this letter has been read to you, see that it is also read in the church of the Laodiceans and that you in turn read the letter from Laodicea. 

 Tell Archippus: "See to it that you complete the work you have received in the Lord."

I, Paul, write this greeting in my own hand. Remember my chains. Grace be with you.

This letter is not just for the church in Colossae but is to be passed around to nearby communities.

Paul has a final admonition to Archippus, to "hang in there!"  Then, as he did with the letter to the Galatians, Paul takes the pen from the scribe (Timothy?) writing down the letter and adds his own personal signature.

Colossians 3, Following Christ in Community

Paul has warned the Colossians away from heresy which focuses on legalistic regulations.  We are instead to focus on the Messiah, Jesus.

Colossians 3: 1-4, Focus on the things of Christ

Since, then, you have been raised with Christ, set your hearts on things above, where Christ is seated at the right hand of God. Set your minds on things above, not on earthly things. For you died, and your life is now hidden with Christ in God. When Christ, who is your life, appears, then you also will appear with him in glory.

Christianity is (as they say) "a relationship, not a religion."  Citizenship in the kingdom of Christ includes concentrating (meditating, setting our hearts) on His world and His work. As Jesus suggested praying, we are to seek "Your kingdom come on earth, as it is in heaven."

Colossians 3: 5-11, New life

Put to death, therefore, whatever belongs to your earthly nature: sexual immorality, impurity, lust, evil desires and greed, which is idolatry. Because of these, the wrath of God is coming. You used to walk in these ways, in the life you once lived. But now you must rid yourselves of all such things as these: anger, rage, malice, slander, and filthy language from your lips.

Do not lie to each other, since you have taken off your old self with its practices and have put on the new self, which is being renewed in knowledge in the image of its Creator. Here there is no Greek or Jew, circumcised or uncircumcised, barbarian, Scythian, slave or free, but Christ is all, and is in all.

In verse 6 (according to the NIV footnotes) some early manuscripts have "the wrath of God is coming on those who are disobedient."

I have always found it refreshing that Paul has no problem saying, "You used to be that way... but...." It is not who we were that matters, but who we are becoming. Paul wants to emphasize the new life. \ The last few verses in this passage echo Galatians 3: 28-29.

Colossians 3: 12-15, Clothed with compassion and gentleness

Therefore, as God's chosen people, holy and dearly loved, clothe yourselves with compassion, kindness, humility, gentleness and patience.  Bear with each other and forgive whatever grievances you may have against one another. Forgive as the Lord forgave you. And over all these virtues put on love, which binds them all together in perfect unity.

Let the peace of Christ rule in your hearts, since as members of one body you were called to peace. And be thankful.

Christians are a people within community.  So we must practice living out that community within the (silly, frustrating, irritating) body of believers called "the Church"!

Colossians 3: 16-17, Rich joy, rich singing

Let the word of Christ dwell in you richly as you teach and admonish one another with all wisdom, and as you sing psalms, hymns and spiritual songs with gratitude in your hearts to God. And whatever you do, whether in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him.

Paul suggests that following the teachings of the Messiah (including the salvation he offers) leads to praise, gratitude, singing.  Everything should be done to honor him!

Colossians 3: 18-25, Submission to others for the coming kingdom

Wives, submit to your husbands, as is fitting in the Lord.

Husbands, love your wives and do not be harsh with them.

Children, obey your parents in everything, for this pleases the Lord.

Fathers, do not embitter your children, or they will become discouraged.

Slaves, obey your earthly masters in everything; and do it, not only when their eye is on you and to win their favor, but with sincerity of heart and reverence for the Lord.

Whatever you do, work at it with all your heart, as working for the Lord, not for men, since you know that you will receive an inheritance from the Lord as a reward. It is the Lord Christ you are serving. Anyone who does wrong will be repaid for his wrong, and there is no favoritism.

Paul has here a series of short instructions on submission, similar to that found in Ephesians 5: 21-6:9.  (The passage is Ephesians is lengthier.)

Colossians 2, The Riches of the Messiah

Paul has described the spread of the "Good News" about the Jewish Messiah, reaching out to the Gentiles, an event that includes Paul as minister to the Gentiles.

Colossians 2: 1-3, In Christ all treasures!

I want you to know how much I am struggling for you and for those at Laodicea, and for all who have not met me personally. My purpose is that they may be encouraged in heart and united in love, so that they may have the full riches of complete understanding, in order that they may know the mystery of God, namely, Christ, in whom are hidden all the treasures of wisdom and knowledge.

The town of Laodicea, like Colossae, was in Phrygia, in inland Turkey.  Paul communicates his concern and ministry for the people of the region, promoting the riches of the Jewish Messiah.  

It is likely that Paul's letter went first to Colossae and then on to nearby communities.

Colossians 2: 4-5, Don't be deceived.

I tell you this so that no one may deceive you by fine-sounding arguments. For though I am absent from you in body, I am present with you in spirit and delight to see how orderly you are and how firm your faith in Christ is.

Paul is concerned that others will dismiss the Messiah, presenting a gospel of legalism or a return to Pharisaical Judaism (out of which Paul himself has come.) 

This is the first hint in this letter that Paul is concerned about popular teachings that might deceive the Colossians.

Colossians 2: 6-10, In Christ all treasures!

So then, just as you received Christ Jesus as Lord, continue to live in him, rooted and built up in him, strengthened in the faith as you were taught, and overflowing with thankfulness.

See to it that no one takes you captive through hollow and deceptive philosophy, which depends on human tradition and the basic principles of this world rather than on Christ. For in Christ all the fullness of the Deity lives in bodily form, and you have been given fullness in Christ, who is the head over every power and authority.

Paul confronts popular philosophies (presumably Greek philosophies) that are attractive yet shallow. In contrast to speculations about the divine, Paul argues that Christ was (is) the visible manifestation of God and represents all that we need.

Colossians 2: 11-15, Resurrected to new life

In him you were also circumcised, in the putting off of the sinful nature, not with a circumcision done by the hands of men but with the circumcision done by Christ, having been buried with him in baptism and raised with him through your faith in the power of God, who raised him from the dead.

When you were dead in your sins and in the uncircumcision of your sinful nature, God made you alive with Christ. He forgave us all our sins, having canceled the written code, with its regulations, that was against us and that stood opposed to us; he took it away, nailing it to the cross. And having disarmed the powers and authorities, he made a public spectacle of them, triumphing over them by the cross.

It is not clear if the Colossian men were physically circumcised, but Paul argues that their hearts have been circumcised, following in Christ's death are resurrections.  He makes a clear salvation promise in this paragraph, laying out the forgiveness provided to Christians by the Cross.

Colossians 2: 16-19, Focus on Jesus, not the shadows

Therefore do not let anyone judge you by what you eat or drink, or with regard to a religious festival, a New Moon celebration or a Sabbath day.

These are a shadow of the things that were to come; the reality, however, is found in Christ. Do not let anyone who delights in false humility and the worship of angels disqualify you for the prize. Such a person goes into great detail about what he has seen, and his unspiritual mind puffs him up with idle notions. He has lost connection with the Head, from whom the whole body, supported and held together by its ligaments and sinews, grows as God causes it to grow.

Some philosophers might preach a religion of spiritual ecstasy and mysticism. Dealers in false religions often emphasize certain ritual practices, controlling what one eats, what religious holidays one follows, and so on.  Paul will have none of this legalism.  (Neither should we.)

Colossians 2: 20-23, Jesus, not Rules

Since you died with Christ to the basic principles of this world, why, as though you still belonged to it, do you submit to its rules:"Do not handle! Do not taste! Do not touch!"?  These are all destined to perish with use, because they are based on human commands and teachings. Such regulations indeed have an appearance of wisdom, with their self-imposed worship, their false humility and their harsh treatment of the body, but they lack any value in restraining sensual indulgence.

Legalism and ascetism look spiritual.  People want spirituality to be hard, to be painful and so are impressed by ascetics who display their sufferings.  Jesus was not impressed and neither is Paul.  Christians should see through this! Instead of focusing on rules, we should focus on the personal Christ!

This focus on the Messiah will continue in the next chapter.

Colossians 1, A Spreading Gospel

After the letter to the Ephesians in the New Testament is Paul's letter to the Colossians.

The city of Colossae was in Asia Minor (modern Turkey), in the region of Phrygia, inland from Ephesus.  There were residents of Phrygia at Pentecost (Acts 2: 5-12) and Paul traveled through Phrygia in Acts 16 (see Acts 16:6) on Paul's second missionary journey, enroute to Greece.

While in prison (probably in Rome?) Paul wrote a letter to the church in Colossae. This letter has some strong similarities with his letter to Ephesus.

Colossians 1: 1-2, Grace and peace

Paul, an apostle of Christ Jesus by the will of God, and Timothy our brother, To the holy and faithful brothers in Christ at Colossae: Grace and peace to you from God our Father.

This is a fairly standard greeting for that time, describing the writer(s) and the intended recipients.

Colossians 1: 3-8, The good news spreads

We always thank God, the Father of our Lord Jesus Christ, when we pray for you, because we have heard of your faith in Christ Jesus and of the love you have for all the saints-- the faith and love that spring from the hope that is stored up for you in heaven and that you have already heard about in the word of truth, the gospel that has come to you. 

All over the world this gospel is bearing fruit and growing, just as it has been doing among you since the day you heard it and understood God's grace in all its truth. You learned it from Epaphras, our dear fellow servant, who is a faithful minister of Christ on our behalf, and who also told us of your love in the Spirit.

Presumably Paul has not yet met the people of this church but instead has heard of their growth and development, as the gospel ("good news") spreads throughout the Mediterranean.  Epaphras is presumably the first person who took the good news of the Messiah to Colossae.  It is possible that Epaphras was a resident of Colossae who met Paul elsewhere, maybe in Ephesus, and took the gospel back to Colossae.

Colossians 1: 9-14, Our prayer for you

For this reason, since the day we heard about you, we have not stopped praying for you and asking God to fill you with the knowledge of his will through all spiritual wisdom and understanding.

And we pray this in order that you may live a life worthy of the Lord and may please him in every way: bearing fruit in every good work, growing in the knowledge of God, being strengthened with all power according to his glorious might so that you may have great endurance and patience, and joyfully giving thanks to the Father, who has qualified you to share in the inheritance of the saints in the kingdom of light.

For he has rescued us from the dominion of darkness and brought us into the kingdom of the Son he loves, in whom we have redemption, the forgiveness of sins.

Paul's prayer here is similar to that in his letter to the Ephesians.  The prayer rambles, one long sentence asking that those in Colossae have wisdom, knowledge, patience, joy... as they come to better understand their rescued state and begin to live out their new citizenship.

Colossians 1: 15-19, Messiah-God

He is the image of the invisible God, the firstborn over all creation. For by him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things were created by him and for him.  He is before all things, and in him all things hold together. And he is the head of the body, the church; he is the beginning and the firstborn from among the dead, so that in everything he might have the supremacy.

For God was pleased to have all his fullness dwell in him, and through him to reconcile to himself all things, whether things on earth or things in heaven, by making peace through his blood, shed on the cross.

At the end of Paul's prayer for the Colossians he goes on to describe the Messiah, the Son, as the "image of God", the leader over creation, indeed the one by which Creation occurred.  These are strong statements; the Messiah is eternal, without beginning or end, God-in-human-form, Creator.

Colossians 1: 21-23, Alienation, Reconciliation

Once you were alienated from God and were enemies in your minds because of your evil behavior. But now he has reconciled you by Christ's physical body through death to present you holy in his sight, without blemish and free from accusation-- if you continue in your faith, established and firm, not moved from the hope held out in the gospel. This is the gospel that you heard and that has been proclaimed to every creature under heaven, and of which I, Paul, have become a servant.

The "good news" has, at its roots, a recognition of human selfishness and capacity for evil, followed by an excited declaration of "reconciliation" with God.  It is not just a declaration of human hope and right actions, but of salvation from evil and darkness.

Colossians 1: 24-29, Commissioned to present Christ

Now I rejoice in what was suffered for you, and I fill up in my flesh what is still lacking in regard to Christ's afflictions, for the sake of his body, which is the church.  

I have become its servant by the commission God gave me to present to you the word of God in its fullness-- the mystery that has been kept hidden for ages and generations, but is now disclosed to the saints. To them God has chosen to make known among the Gentiles the glorious riches of this mystery, which is Christ in you, the hope of glory. We proclaim him, admonishing and teaching everyone with all wisdom, so that we may present everyone perfect in Christ.

To this end I labor, struggling with all his energy, which so powerfully works in me.

The devout Jew, Paul, has been appointed ("commissioned") by God, to reach out to the Gentiles, helping lead them into citizenship in the growing empire of the Messiah ("Christ").

Paul continues to describe this citizenship in the next chapter of this letter.

Philippians 4, Joy & Contentment

Paul has emphasized his citizenship in Christ and his eagerness to see the Messiah, once his imprisonment is completed.

Philippians 4: 1, Stand firm
Therefore, my brothers, you whom I love and long for, my joy and crown, that is how you should stand firm in the Lord, dear friends!

Paul's appeal is emotional, one of love and concern.  As one tired and in chains, Paul certainly understands what "stand firm!" means.

Philippians 4: 2-3, Fellowship in humility

I plead with Euodia and I plead with Syntyche to agree with each other in the Lord. Yes, and I ask you, loyal yokefellow, help these women who have contended at my side in the cause of the gospel, along with Clement and the rest of my fellow workers, whose names are in the book of life.

It is not clear in verse 3, where Paul uses the word "Syzygus", if he means a "yokefellow" ("close companion") or if this is the proper name of a particular individual.  (Similarly, in the US, sometimes Buddy is a proper name.)

Paul is specifically urging certain individuals in the church to put their disputes to rest.  That Paul mentions these two feuding women is a reminder that this is a personal letter, not intending to be worshiped as "Scripture."

Philippians 4: 4-7, Rejoice and be at peace!

Rejoice in the Lord always. I will say it again: Rejoice!

Let your gentleness be evident to all. The Lord is near. Do not be anxious about anything, but in everything, by prayer and petition, with thanksgiving, present your requests to God. And the peace of God, which transcends all understanding, will guard your hearts and your minds in Christ Jesus.

Paul repeats his message about "Joy" or "Rejoicing".  Others have pointed out that the peace of God, described here, is a result of presenting one's requests to God.

Philippians 4: 8-9, Concentrate on things that are true and right

Finally, brothers, whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable--if anything is excellent or praiseworthy--think about such things.

Whatever you have learned or received or heard from me, or seen in me--put it into practice. And the God of peace will be with you.

How we think, how we speak, what "voices" we listen to -- these are important decisions for good spiritual health and good mental health.

Philippians 4: 9-13, I am content

I rejoice greatly in the Lord that at last you have renewed your concern for me. Indeed, you have been concerned, but you had no opportunity to show it. I am not saying this because I am in need, for I have learned to be content whatever the circumstances. I know what it is to be in need, and I know what it is to have plenty. I have learned the secret of being content in any and every situation, whether well fed or hungry, whether living in plenty or in want.

I can do everything through him who gives me strength.

Paul can be content in everything, whether poverty and need, or even with a full stomach, because he relies on the Messiah for his mission, goals, needs.  (I suspect some of this wisdom also comes from experience and age.)

Philippians 4: 14-18, Thank-you!

Yet it was good of you to share in my troubles. Moreover, as you Philippians know, in the early days of your acquaintance with the gospel, when I set out from Macedonia, not one church shared with me in the matter of giving and receiving, except you only; for even when I was in Thessalonica, you sent me aid again and again when I was in need.  Not that I am looking for a gift, but I am looking for what may be credited to your account. I have received full payment and even more; I am amply supplied, now that I have received from Epaphroditus the gifts you sent. They are a fragrant offering, an acceptable sacrifice, pleasing to God.

Paul appreciates the giving nature of the church in Philippi.  They repeatedly reached out to support him during his travels in Greece.  Not only were their gifts helpful, but they were spiritual acts, sacrifices rising up as if incense to God.

Philippians 4: 19-20, Coda

And my God will meet all your needs according to his glorious riches in Christ Jesus. To our God and Father be glory for ever and ever. Amen.

Just as God as met Paul's needs, he anticipates that the Philippians will also be supported and strengthened.

Philippians 4: 21-23, Fellowship in humility

Greet all the saints in Christ Jesus. The brothers who are with me send greetings.  All the saints send you greetings, especially those who belong to Caesar's household.

The grace of the Lord Jesus Christ be with your spirit. Amen.

Some manuscripts do not have "Amen" at the end of this letter; it is possible that is an addition by a scribe.

Long before the Roman empire took notice of Christianity, there were believers in Caesar's household!

Tomorrow we move on to Paul's letter to the Colossians.

I Corinthians 13, The Most Excellent Gift

Paul's concern about divisions in the church, along with his response to a question on spiritual gifts, converges into a brief description of a "more excellent way" mentioned at the end of chapter 12.

Here, in the climax of his letter, is the most excellent way to live in the guidance of the Spirit of God. As we read this, note the rise in Paul's voice, the passion he expresses for this one characteristic, love, genuine compassionate concern for others.

1 Corinthians 13: 1-3, Love wins
If I speak in the tongues of men and of angels, but have not love, I am only a resounding gong or a clanging cymbal. If I have the gift of prophecy and can fathom all mysteries and all knowledge, and if I have a faith that can move mountains, but have not love, I am nothing. If I give all I possess to the poor and surrender my body to the flames, but have not love, I gain nothing.

(The NIV footnotes stress that everywhere the word "tongues" is given in translation, it could also be translated "languages.")  The languages of men would presumably be the thousands of various languages in use across the globe; the languages of angels is presumably something different altogether!  But none of  these touch the actions of love.

1 Corinthians 13: 4-7, The actions of love
Love is patient, love is kind. It does not envy, it does not boast, it is not proud. It is not rude, it is not self-seeking, it is not easily angered, it keeps no record of wrongs.

Love does not delight in evil but rejoices with the truth. It always protects, always trusts, always hopes, always perseveres.

In verse 5, the phrase is "not easily angered."  It does not say, "Love does not get angry."  There are times (rarer than we might admit) when true love reveals anger.

1 Corinthians 13: 8-13, Love is eternal, transcending time
Love never fails. But where there are prophecies, they will cease; where there are tongues, they will be stilled; where there is knowledge, it will pass away.  For we know in part and we prophesy in part,  but when perfection comes, the imperfect disappears.

When I was a child, I talked like a child, I thought like a child, I reasoned like a child. When I became a man, I put childish ways behind me.

 Now we see but a poor reflection as in a mirror; then we shall see face to face. Now I know in part; then I shall know fully, even as I am fully known.

And now these three remain: faith, hope and love. But the greatest of these is love.

Love is transcendent.  It outlasts prophecies, languages, knowledge.  In that sense, it is a true eternal characteristic of God. If we are tempted into divisive bickering, like the Corinthians, we are to recognize that high above that path is the path of Love and we should seek that path, not the low, bickering path the Corinthians had chosen.

Following this high point, Paul will return to the controversial questions posed on the gift of "tongues".

I Corinthians 12, On Spiritual Gifts

Paul answers questions posed by the church in Corinth regarding spiritual gifts. Throughout his response, Paul continues to hammer away on the importance of unity within the community of believers.

I Corinthians 12: 1-6, One Spirit, one God

Now about spiritual gifts, brothers, I do not want you to be ignorant. You know that when you were pagans, somehow or other you were influenced and led astray to mute idols. Therefore I tell you that no one who is speaking by the Spirit of God says, "Jesus be cursed," and no one can say, "Jesus is Lord," except by the Holy Spirit.

There are different kinds of gifts, but the same Spirit. There are different kinds of service, but the same Lord. There are different kinds of working, but the same God works all of them in all men.

The Holy Spirit has an agenda, that of promoting Jesus. This agenda provides a rough guide to deciding whether some statements come from the work of the Spirit or not.

I Corinthians 12: 7-11, The common work of the Spirit
Now to each one the manifestation of the Spirit is given for the common good.

To one there is given through the Spirit the message of wisdom, to another the message of knowledge by means of the same Spirit, to another faith by the same Spirit, to another gifts of healing by that one Spirit, to another miraculous powers, to another prophecy, to another distinguishing between spirits, to another speaking in different kinds of tongues, and to still another the interpretation of tongues. 

All these are the work of one and the same Spirit, and he gives them to each one, just as he determines.

Paul lists a number of miraculous works of the spirit, along with some less dramatic ones (like faith), all part of a common work.

In verse 10, and throughout this passage, the word translated "tongues"  in the NIV could also simply be translated "languages."  (NIV footnotes.)

I Corinthians 12: 12-18, The body metaphor
The body is a unit, though it is made up of many parts; and though all its parts are many, they form one body. So it is with Christ. For we were all baptized by one Spirit into one body--whether Jews or Greeks, slave or free--and we were all given the one Spirit to drink.

 Now the body is not made up of one part but of many. If the foot should say, "Because I am not a hand, I do not belong to the body," it would not for that reason cease to be part of the body. And if the ear should say, "Because I am not an eye, I do not belong to the body," it would not for that reason cease to be part of the body. If the whole body were an eye, where would the sense of hearing be? If the whole body were an ear, where would the sense of smell be?

But in fact God has arranged the parts in the body, every one of them, just as he wanted them to be.

Paul uses a simple metaphor to make it clear that one cannot separate out the various activities of the Spirit of God.

I Corinthians 12: 19-27, It is ludicrous to separate parts of the body!
If they were all one part, where would the body be? As it is, there are many parts, but one body. The eye cannot say to the hand, "I don't need you!" And the head cannot say to the feet, "I don't need you!" On the contrary, those parts of the body that seem to be weaker are indispensable, and the parts that we think are less honorable we treat with special honor. And the parts that are unpresentable are treated with special modesty, while our presentable parts need no special treatment. 

But God has combined the members of the body and has given greater honor to the parts that lacked it, so that there should be no division in the body, but that its parts should have equal concern for each other. If one part suffers, every part suffers with it; if one part is honored, every part rejoices with it. 

Now you are the body of Christ, and each one of you is a part of it.

As we all know, if a hand hurts or part of our back aches, we are in pain.  It is insufficient to say, "Well, the part that hurts is not that important."  Pain is pain!  With this metaphor Paul emphasizes a need for unity, for a holistic view to the growth of the church.

I Corinthians 12: 28-31a, The various offices
And in the church God has appointed first of all apostles, second prophets, third teachers, then workers of miracles, also those having gifts of healing, those able to help others, those with gifts of administration, and those speaking in different kinds of tongues. Are all apostles? Are all prophets? Are all teachers? Do all work miracles? Do all have gifts of healing? Do all speak in tongues? Do all interpret?

But eagerly desire the greater gifts. 

The study of spiritual gifts leads to a brief description of various church offices and ministries, with a priority on the missional aspect of the church.

I Corinthians 12: 31b, There is something even better
And now I will show you the most excellent way.

Paul's concern about divisions in the Corinthian church and his description of the agenda of the Holy Spirit leads to the climax of the letter, in the next chapter.  In that chapter he will describe "the most excellent way."

Divisions in the Church

On Sundays I deviate from our chapter studies to look at special topics stimulated by recent texts. Given that I Corinthians was written to confront divisions occurring in the church in Corinth, it is appropriate that we look at divisions within "the Church", that is, within Christianity.

The first division in the church occurred fairly early, as the young church welcomed Gentiles into their Messianic branch of Judaism.

In Acts 6:1-7, we see that the Jerusalem church is mistreating the new "Greek" believers. In Acts 10, Peter learns that God accepts the Gentiles and this epiphany culminates in a meeting in Jerusalem described in Acts 15.  This welcoming of the Gentiles is fleshed out in Paul's letter to the Galatians and the Romans, but it is a significant issue during the first three decades of the young church.  Claims that Paul is abandoning Judaism eventually lead to his arrest in Jerusalem and his transfer to Rome, described in the last quarter of the book of Acts.

This division, the acceptance of Gentiles and the rejection of Judaizers, eventually leads, over a century, to the Gentiles dominating this Jewish sect and so (sadly) Christianity and Judaism move apart.

In Corinth it was petty divisions about who to follow.  In other places, there would, of course, have been more cultural conflicts, just as there are today.  Those trained in Greek philosophy wished to impose Platonic views on the church, while those with more Judaic or eastern view world view often had a different perspective.  Some of the early disputes in the first few centuries dealt with the influence and eventual rejection of gnosticism.  There were persistent questions about the deity of Jesus and its meaning.  (If, as the Jews firmly believe, there is only one God, what does it mean for Jesus to be God?)

Some of these early controversies are even visible in the New Testament writings.  In the letter to the Hebrews, Jesus is described (in Hebrews 1:3) as the "exact representation" of God.  (As a mathematician who studies representation theory, I find this an impressive phrasing!)  The first letter of John (I John) is likely written to confront gnostic claims (see docetism) that Jesus was just spiritual, not physical.

Once Christianity became entwined within the politics and power of the Roman empire (ca 380 CE, with Constantine's conversion), religious beliefs and accompanying disputes were much trickier, as they often reflected political machinations instead of spiritual concerns.  I have little to say here regarding the politico-religious machinations of medieval Europe -- or of modern America....

Spiritual divisions, when the occurred, were often driven (originally) by one group's belief that the other group was not truly Christian.  It was one thing to suggest a division within the Church; it is quite another to suggest renewal (reform) away from those perceived to no longer be in the Church. This explains (partially) the Protestant Reformation and even earlier divisions.  It explains, partially, the various divisions within Protestant Christianity today.

However, today, there are a variety of divisive Protestant groups, proud of their separation from other believers.  These divisions, done with arrogance and human pride, are excessive and contrary to the unity of Christ.  I have been a member and leader in a variety of churches, Disciples of Christ, Baptist, Evangelical Free and Presbyterian.  I was confirmed in the Episcopalian Church and I have devout family members who are Catholic.  It has been my experience that the Holy Spirit is at work in believers and disciples in all of these churches and I will be happy to hug, support and pray with anyone who says, in sincerity, "I seek to follow Jesus."  In that manner, I think I can say (with Paul) "I have the mind of Christ."

Tomorrow we return to our study in First Corinthians.

I Corinthians 11, Hijab, Unity and Communion

In the next chapter, Paul digresses briefly to discuss a topic of that day, "head coverings".  (Think Islamic hijab) and then returns to his emphasis on unity, describing the importance of the communal celebration of the Passover supper, as modified by Jesus.

I Corinthians 11:1, Christ, the Example
Follow my example, as I follow the example of Christ.

This verse might be part of chapter 10, where Paul says, "even as I try to please everybody in every way" (i.e. "Be all things to all people,")

I Corinthians 11:2-10, On headcoverings and male/female roles
I praise you for remembering me in everything and for holding to the teachings, just as I passed them on to you. Now I want you to realize that the head of every man is Christ, and the head of the woman is man, and the head of Christ is God. Every man who prays or prophesies with his head covered dishonors his head. And every woman who prays or prophesies with her head uncovered dishonors her head--it is just as though her head were shaved.

If a woman does not cover her head, she should have her hair cut off; and if it is a disgrace for a woman to have her hair cut or shaved off, she should cover her head. A man ought not to cover his head, since he is the image and glory of God; but the woman is the glory of man. For man did not come from woman, but woman from man; neither was man created for woman, but woman for man. For this reason, and because of the angels, the woman ought to have a sign of authority on her head.

From NIV footnotes, "teachings" in verse 2 could also mean "traditions".

This is a controversial passage as it seems to support clearly defined gender roles, although the Church has historically deviated quite a bit from them (few Christian churches see women in headcoverings) and Paul certainly had women engage in his ministry in leadership type of roles (see the last chapter of Romans, for example.)

There are two ways to approach this passage and the verses that follow.  One can argue that these are Scriptural principles and universal.  (The language in the above verses tends to support that.) Or one can argue that this passage is cultural, aimed specifically at the questions posed by the Corinthian church for living in community in Corinth.  (Some of the specific details, ignored elsewhere in scripture and later ignored by the church, tend to support that.)

I Corinthians 11:11-16, More on hair and headcoverings

In the Lord, however, woman is not independent of man, nor is man independent of woman. For as woman came from man, so also man is born of woman. But everything comes from God.

Judge for yourselves: Is it proper for a woman to pray to God with her head uncovered? Does not the very nature of things teach you that if a man has long hair, it is a disgrace to him, but that if a woman has long hair, it is her glory? For long hair is given to her as a covering.

If anyone wants to be contentious about this, we have no other practice--nor do the churches of God.

Those who argue for a first-century, cultural interpretation of these instructions have markers here in this passage, as Paul begins with an "equality" argument for those "in the Lord" and then rather a rather snippy statement (in my opinion) about what "seems natural" and then ends with a comment, "well, we have no other practice [at this time?]."

I Corinthians 11:17-19, Divisions and church unity
In the following directives I have no praise for you, for your meetings do more harm than good. In the first place, I hear that when you come together as a church, there are divisions among you, and to some extent I believe it. No doubt there have to be differences among you to show which of you have God's approval.

Regarding verse 18: You should see it today, Paul!

 I Corinthians 11:20-22, Unity at the Lord's table
When you come together, it is not the Lord's Supper you eat, for as you eat, each of you goes ahead without waiting for anybody else. One remains hungry, another gets drunk. Don't you have homes to eat and drink in? Or do you despise the church of God and humiliate those who have nothing? What shall I say to you? Shall I praise you for this? Certainly not!

As in chapter 10, the Lord's Supper is used as a unifying event.  It is not a time for gluttony or drunkeness.  Paul chastises the church for eating and drinking too much at what is supposed to be a serious (but joyous) celebration.

I Corinthians 11:23-26, How communion supper should be served
For I received from the Lord what I also passed on to you: The Lord Jesus, on the night he was betrayed, took bread, and when he had given thanks, he broke it and said, "This is my body, which is for you; do this in remembrance of me."

In the same way, after supper he took the cup, saying, "This cup is the new covenant in my blood; do this, whenever you drink it, in remembrance of me." For whenever you eat this bread and drink this cup, you proclaim the Lord's death until he comes.

Paul is describing the last supper of Jesus, in the upper room, before his arrest.  The supper has two components, a loaf of bread symbolizing Jesus's body and a glass of wine, symbolizing his blood. Both are intended to be regularly celebrated, as a way of remembering the death (and resurrection) of Jesus.

I Corinthians 11:27-30

Therefore, whoever eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of sinning against the body and blood of the Lord. A man ought to examine himself before he eats of the bread and drinks of the cup. For anyone who eats and drinks without recognizing the body of the Lord eats and drinks judgment on himself. That is why many among you are weak and sick, and a number of you have fallen asleep.

Let's examine (or "judge") ourselves, before the Lord does.  Treat the Lord's Supper (Communion, Mass) as a serious celebration.

I Corinthians 11:31-34
But if we judged ourselves, we would not come under judgment. When we are judged by the Lord, we are being disciplined so that we will not be condemned with the world.

 So then, my brothers, when you come together to eat, wait for each other. If anyone is hungry, he should eat at home, so that when you meet together it may not result in judgment. And when I come I will give further directions.

In the next chapter, Paul turns to a question about spiritual gifts.