Session 2 A Daily Pursuit
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Background
Background
What do we know about the circumstances surrounding Paul’s letter to the Philippian church?
Paul wrote this letter from prison (likely in Rome) around 60AD
He was thankful for the support from the church of Philippi, a church he planted during his second missionary journey
Philippi was a strong Roman colony, followers of Christ were not popular
This letter is about remaining steadfast in the faith and joy of the gospel despite life’s circumstances
If I say the phrase, “Strength through Weakness”, what does that mean to you?
Let’s start with
4 Rejoice in the Lord always; again I will say, rejoice. 5 Let your reasonableness be known to everyone. The Lord is at hand;
The challenges of the Philippian church:
PERSECUTION
27 Only let your manner of life be worthy of the gospel of Christ, so that whether I come and see you or am absent, I may hear of you that you are standing firm in one spirit, with one mind striving side by side for the faith of the gospel, 28 and not frightened in anything by your opponents. This is a clear sign to them of their destruction, but of your salvation, and that from God. 29 For it has been granted to you that for the sake of Christ you should not only believe in him but also suffer for his sake, 30 engaged in the same conflict that you saw I had and now hear that I still have.
Philippians 1;27-30
DISSENSION
2 complete my joy by being of the same mind, having the same love, being in full accord and of one mind. 3 Do nothing from selfish ambition or conceit, but in humility count others more significant than yourselves.
Philippians 2:
2 I entreat Euodia and I entreat Syntyche to agree in the Lord. 3 Yes, I ask you also, true companion, help these women, who have labored side by side with me in the gospel together with Clement and the rest of my fellow workers, whose names are in the book of life.
FALSE TEACHING
Look out for the dogs, look out for the evildoers, look out for those who mutilate the flesh.
18 For many, of whom I have often told you and now tell you even with tears, walk as enemies of the cross of Christ. 19 Their end is destruction, their god is their belly, and they glory in their shame, with minds set on earthly things.
pHILIPPIANS 3:2
How does and tie in to this and how can we apply it in our lives?
Paul felt real joy whenever he thought of these close friends who, more than any other church, had supported him and his ministry. Because of their partnership, it pained him greatly to learn of the hardships they were enduring—persecution (1:27–30), dissension (2:1–18; 4:2–3), and false teaching (3:2, 18–19). Still, Paul perceived the hand of God at work among these people and was confident of their commitment to Christ, so he could begin his closing admonitions with yet another call to joy: “Rejoice in the Lord always. I will say it again, ‘Rejoice!’ ” All of Paul’s other injunctions flow from this one, for joy makes each of the others possible. Every circumstance in life can be greeted with joy, but only “in the Lord,” given that many situations are, in themselves, anything but joyous. Note the emphasis on rejoicing always. This reflects James 1:2: “Consider it pure joy … whenever you face trials of many kinds.” Paul rejoiced even when he was opposed by other preachers, so long as they were proclaiming the gospel (1:18). When that joy in the Philippian church was endangered by conflict, he could say, “Make my joy complete” (2:2). Even if he were to lose his life for the cause of Christ and for the Philippians, he would call on them to rejoice with him (2:17–18).
Count it all joy, my brothers, when you meet trials of various kinds,
And we know that for those who love God all things work together for good, for those who are called according to his purpose.
romans 8:28
The Lord is in charge and is overseeing each circumstance to bring about good in the end. It is not our situation but the presence of God that determines the joy we feel. Temporal vs. eternal
We must recognize once again that while Paul was penning these words he likely was chained to a Roman guard, awaiting word as to whether he would live or die. Another time he was in prison, in Philippi itself, he and Silas had been beaten severely and chained to a filthy wall, yet they had responded not with groans and curses but with hymns and praise songs (Acts 16:22–25). In any and every situation, the presence and involvement of the Triune Godhead calls for joy, because the Lord is in charge and is overseeing each circumstance to bring about good in the end (Rom 8:28). It is not our situation but the presence of God that determines the joy we feel. Like Paul, we are called to greet all the vicissitudes of life not with a weary sigh (though sometimes we just can’t help it!) or an angry shout, but with songs of joy—for no matter the situation, we are “in the Lord,” and all will be right in the end.
4:4. Again Paul returns to the key theme of this letter: joy. He calls believers to rejoice at all times and repeats the call for emphasis. This includes the bad times as well as the good (compare Jas. 1:2–5). Christians should be known as joyful people. Such joy resides not in circumstances or positive attitudes toward life. Joy reigns in the heart only when Christ is Lord of life. Joy is always in the Lord.
4:5 The Lord is near. May refer to his current presence to help his people (; ) or perhaps to his coming (e.g., ; ; ).
The Lord is near to the brokenhearted
and saves the crushed in spirit.
But you are near, O Lord,
and all your commandments are true.
Alas for the day!
For the day of the Lord is near,
and as destruction from the Almighty it comes.
Be silent before the Lord God!
For the day of the Lord is near;
the Lord has prepared a sacrifice
and consecrated his guests.
4:5. A practical way to have joy is by exhibiting gentleness to all. This lets the church and world see that you belong to the Lord. The Greek word for reasonableness in v. 5, epieikēs, means “yielding, gentle, kind.”
It includes the ability to go beyond the letter of the law in treating others, to provide something beside strict justice. It does not insist on personal rights or privileges.
Why should we surrender personal rights for others? (Define sanctification)
Christ embodied such gentleness in his dealing with all people ( ; compare ; ; . Refer to ; ; ;
When he was reviled, he did not revile in return; when he suffered, he did not threaten, but continued entrusting himself to him who judges justly.
I, Paul, myself entreat you, by the meekness and gentleness of Christ—I who am humble when face to face with you, but bold toward you when I am away!—
not a drunkard, not violent but gentle, not quarrelsome, not a lover of money.
not a drunkard, not violent but gentle, not quarrelsome, not a lover of money.
to speak evil of no one, to avoid quarreling, to be gentle, and to show perfect courtesy toward all people.
to speak evil of no one, to avoid quarreling, to be gentle, and to show perfect courtesy toward all people.
But the wisdom from above is first pure, then peaceable, gentle, open to reason, full of mercy and good fruits, impartial and sincere.
“Blessed are the meek, for they shall inherit the earth.
But the wisdom from above is first pure, then peaceable, gentle, open to reason, full of mercy and good fruits, impartial and sincere.
“Blessed are the merciful, for they shall receive mercy.
“Blessed are the peacemakers, for they shall be called sons of God.
Servants, be subject to your masters with all respect, not only to the good and gentle but also to the unjust.
11 “Blessed are you when others revile you and persecute you and utter all kinds of evil against you falsely on my account. 12 Rejoice and be glad, for your reward is great in heaven, for so they persecuted the prophets who were before you.
A Christian who follows this model will invariably make a huge impact on those around him.
The Lord is near. In both time and space, God is available to us. He is not far removed in heaven but present in our hearts to hear and relate to us. His nearness also means he knows us and what we are. In time, God is near, for he is coming again. Then we will receive our rewards for living like Christ rather than like the world.
Known for Our Gentleness (4:5)
Gentleness couples with joy as the marks that set apart a Christian from the denizens of this world. Notice that our gentleness should be “evident to all”—non-Christians as well as Christians. When word gets out, Paul is implying, all those around us will be drawn to Christ. At my local church, I serve on a committee that focuses on congregational care. Ever since we made this ministry an emphasis ten or so years ago, we have become known as a caring church; every area of ministry has been affected positively by this ministry of caring for all in our congregation who are needy.
The Greek word translated as “gentleness” (epieikēs) is an interesting, multi-faceted term. In the context of how we treat others it means to be kind and gentle, while in relationships it is to be courteous and tolerant, and in legal situations it connotes leniency. When others make demands or mistreat an individual, the gentle person does not demand equity in return but willingly accepts the lesser portion and bears up under persecution, manifesting a longsuffering attitude and returning good to those who are doing evil. This injunction would have had profound meaning for the beleaguered Philippians, and it fits well the example of Christ in 1 Peter 2:23: “When they hurled insults at him, he did not retaliate; when he suffered, he made no threats. Instead, he entrusted himself to him who judges justly.” A Christian who follows this model will invariably make a huge impact on those around him.
“THE LORD IS NEAR???”
Paul is asking these Christians to demonstrate their gentleness and goodness in an evil world, to become known for their steadfast resilience and loving nature, even to those who hated them.
The truth of the Lord’s imminent return is a reminder that God will right all wrongs, vindicate his persecuted people, and bring them to final victory. In other words, it will all be worth it, for he will turn our suffering to glory.
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6 do not be anxious about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. 7 And the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus.
How would you rate your prayer life today?
With all the problems taking place in Philippi, the believers there were naturally anxious about their future.
Tie to these verses
31 What then shall we say to these things? If God is for us, who can be against us? 32 He who did not spare his own Son but gave him up for us all, how will he not also with him graciously give us all things? 33 Who shall bring any charge against God’s elect? It is God who justifies.
Why must we have trials and times of trouble and hardship?
Every trial is intended by God to increase our faith and help us rely on him more completely (“the testing of your faith produces endurance,” ). An active prayer life bathes every situation in God’s empowering presence and enables us to “wait on the Lord” ().
for you know that the testing of your faith produces steadfastness.
1. Every Situation Must Be Covered by Prayer—The problem with trials is their infinite variety. We never seem to have the luxury of enduring them one at a time; they hit from every angle, often completely unexpected. The key to facing them is found in James 1:2–4 and 1 Peter 1:6–7: Every trial is intended by God to increase our faith and help us rely on him more completely (“the testing of your faith produces endurance,” Jas 1:3). An active prayer life bathes every situation in God’s empowering presence and enables us to “wait on the Lord” (Isa 40:31).
but they who wait for the Lord shall renew their strength;
they shall mount up with wings like eagles;
they shall run and not be weary;
they shall walk and not faint.
Our trials serve as a training ground, enabling us to use God’s whole armor () and see his hand at work in our lives.
10 Finally, be strong in the Lord and in the strength of his might. 11 Put on the whole armor of God, that you may be able to stand against the schemes of the devil. 12 For we do not wrestle against flesh and blood, but against the rulers, against the authorities, against the cosmic powers over this present darkness, against the spiritual forces of evil in the heavenly places.
How do you answer, “Why does God allow so much evil?
This doesn’t mean our circumstances will always turn out the way we want; rather, they will turn out the way they should—for the best (Rom 8:28). We might die from an illness or be imprisoned like Paul, but God will bring ultimate victory out of every situation.
Paul instead emphasizes an active dependence on the benevolent God who hears our cries and takes care of us, if not always the way we expect, always in love.
4:6 Do not be anxious about anything. Like philosophers, Paul could speak of an ideal of having no worry; yet love creates concern (2Co 7:5–6; 1Th 3:5), and even most philosophers recognized that they had not attained the ideal. (The Greek term translated “concern” in 2Co 11:28 can also mean “worry,” as in 1Pe 5:7.) The dominant philosophic school at this time, Stoics, recognized that anxiety was counterproductive; Fate, they thought, could not be resisted. Paul instead emphasizes an active dependence on the benevolent God who hears our cries and takes care of us, if not always the way we expect, always in love.
Anxiety or worry doesn’t accomplish anything, but prayer does ().
Therefore, confess your sins to one another and pray for one another, that you may be healed. The prayer of a righteous person has great power as it is working.
In , the Greek word for “guard” is phroureō (φρουρέω). The noun form phrouros (φρουρός) can describe a sentinel in the military—someone who watches in advance.
The verb phroureō appears three other times in the New Testament: ; ; and . How do these passages shape your understanding of ?
At Damascus, the governor under King Aretas was guarding the city of Damascus in order to seize me,
In Philippians 4:7, the Greek word for “guard” is phroureō (φρουρέω). The noun form phrouros (φρουρός) can describe a sentinel in the military—someone who watches in advance. The verb phroureō appears three other times in the New Testament: 2 Corinthians 11:32; Galatians 3:23; and 1 Peter 1:5. How do these passages shape your understanding of Philippians 4:7?
Now before faith came, we were held captive under the law, imprisoned until the coming faith would be revealed.
who by God’s power are being guarded through faith for a salvation ready to be revealed in the last time.
And the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus.
The result—the peace of God (4:7)
The result of an active prayer life is “the peace of God.” We must remember that God variously gives three answers to our prayer requests. The one we hope for is “yes,” but God is in charge, and in his wisdom and knowledge of what is best for us, he will at times say “no” (because what we are asking for is actually not in our best interests) or “wait” (because this is not the best time, but later on will prove just right). When we understand and acknowledge this threefold dynamic, prayer brings a deep peace to our hearts, because we know that our loving Father is involved and that whatever happens will prove best for us in the long run.
The peace of God parallels “the peace of Christ,” which Paul insists in Colossians 3:15 must “rule in your hearts.” Note the contrast here between human anxiety and God’s peace. An earthly peace that is anchored in this sin-sick world will always be uncertain and subject to the vagaries of life. Paul is referring instead to the pervasive peace that characterizes God and comes to us as a divine gift. It is not just the opposite of anxiety, but the solution; God’s peace is like the miracle cleanser that, when sprayed on dirt, just soaks it up and takes it away.
This peace, then, is not just an inner tranquility of soul; it is that and more. It is the Hebrew shalom that includes health, well-being, and prosperity. There is a sense of wholeness to it, a feeling that all is right with the world because God is in it. It begins with a personal relationship with God that extends to all the events that transpire in our lives. Our minds and hearts are filled with his presence, and in that way every trial takes on a different hue so that anxiety comes close to disappearing (though never totally, simply because we are human). This is why Paul says this kind of peace “transcends all understanding.” This description has been understood in three ways: (1) This peace is beyond the ability of human reasoning to comprehend; (2) it is vastly superior to human perception and therefore heals the troubled heart more thoroughly; or (3) it is more effective and accomplishes far more than any human effort could ever attain. Paul’s statement likely includes aspects of all three views, but the idea that this divine peace guards our hearts and minds favors the latter two. The emphasis is on the active working of God’s peace in our lives, and the contrast lies between human effort and the activity of God in our hearts. He overpowers our minds and fills us with the Spirit’s presence.
This peace, then, “will guard your hearts and minds in Christ Jesus.” Paul does not use the regular Greek verb for “keep” or “guard” (phylassō), but instead chooses a military term (phroureō) envisioning a Roman garrison built around a town with a battalion of soldiers standing guard. This would have been a powerful image for Philippi, which as a Roman garrison town was the most secure city in Macedonia. Paul is saying that God’s peace builds a fort around us, with his host of angels as guards to protect us from life’s horrors. He is guarding us, ever vigilant, and we need fear nothing.
This does not mean that nothing bad will ever happen, but that those painful events can never truly defeat us. It is critical to remember this is in light of the promise in verse 5—“the Lord is near.” All of us will pass through the valley of the shadow of death (Ps 23:4), but the point is we will pass through it. God will be with us every step of the way, and through it all we will be “more than conquerors” (Rom 8:37). Then, when life is over, we will be repaid for all that we have suffered and will inherit eternity. As Paul says all throughout these Prison Letters, this is accomplished “in Christ Jesus”—that is, in light of the fact that we are united with Christ and part of his body, the church.
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8 Finally, brothers, whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is commendable, if there is any excellence, if there is anything worthy of praise, think about these things. 9 What you have learned and received and heard and seen in me—practice these things, and the God of peace will be with you.
How many versions of truth are there?
The Christian mindset .
True is that which corresponds to reality. Anxiety comes when false ideas and unreal circumstances occupy the mind instead of truth. Ultimately, thinking on the truth is thinking on Jesus, who is the truth (; ).
Noble refers to lofty, majestic, awesome things, things that lift the mind above the world’s dirt and scandal.
Right refers to that which is fair to all parties involved, that which fulfills all obligations and debts. Thinking right thoughts steers one away from quarrels and dissensions to think of the needs and rights of the other party.
Pure casts its net of meaning over all of life from sexual acts to noble thoughts to moral and ritual readiness for worship. Thinking on the pure leads one away from sin and shame and toward God and worship.
Lovely is a rare word referring to things that attract, please, and win other people’s admiration and affection. Such thoughts bring people together in peace rather than separating them in fighting and feuding.
Admirable is something worthy of praise or approval, that which deserves a good reputation. Pondering ways to protect one’s moral and spiritual image in the community leads away from worries about circumstances and possessions that project a different image to the community and which thinking cannot change.
Which of these is most difficult for you to maintain?
Finally, in this verse, Paul gets to his point: think on these things. That, joined with prayer will relieve all anxieties and lead one to praise God and live life the way he desires.
The Christian mindset has been another primary theme of the letter, centering on the need for like-mindedness (2:2; 3:15) and for the mindset of Christ (2:5). Paul culminates this motif with these verses. The point is that right thinking (4:8) will lead to right doing (v. 9). When joy (v. 4) and peace (v. 7) fill the heart and mind, both thinking and doing become heavenly operations.
In verse 8 Paul lists eight virtues of the proper mindset; the phrasing here is unusual, with the first six virtues introduced separately with “whatever” and the last two with “if there is any.” Nearly all interpreters agree that it sounds as though Paul is quoting verbatim from a treatise on ethics, such as from a thinker like Aristotle or Seneca. This is evidently not the case, although the verse has all the earmarks of such writing; it seems to combine Hellenistic ethics with Jewish wisdom. It is difficult to discern any particular order, but if we attempt an organization the first four qualities would be inner virtues, while the fifth and sixth deal with external qualities (how others perceive us). These are all plurals, while the seventh and eighth qualities are collective singulars, functioning as summaries of what the virtues should be.
1. “whatever is true”—This is intentionally in the first position, and the other virtues flow out of it. “Truth” is meant comprehensively, beginning with Jesus as “the way and the truth and the life” (John 14:6; compare 2 Cor 11:10). All truth begins with the reality of God and centers on the gospel (Gal 2:5, 14). When we are characterized as true, we discern what is real from what is false and eschew hypocrisy. We are genuine followers of Christ.
2. “whatever is noble”—To be noble is to be filled with dignity and honor, as well as to be worthy of respect. The mind of Christ leads us to orient ourselves toward such people, as well as to be such people. The Greek word translated “noble” (semnos) is used often in Paul’s Pastoral Letters to describe deacons (1 Tim 3:8), older men (Titus 2:2), and godly living (1 Tim 2:2). Paul is saying that our mind should be focused on majestic and honorable things.
3. “whatever is right”—The Greek word dikaios refers to justice and righteousness. Here it means fulfilling one’s obligations to God to live justly—doing that which is right in his eyes. Dikaios language appears in many of Paul’s foundational theological statements, such as Romans 1:17 (“For in the gospel the righteousness of God is revealed—a righteousness that is by faith”) and 3:24 (“all are justified freely by his grace”). On the basis of Christ’s redemptive work on the cross God declares us right (salvation) and makes us right (sanctification), and we respond by living rightly before him (the Christian walk).
4. “whatever is pure”—The Greek term Paul uses here, hagnos, belongs to a word group associated with being “in awe,” “pure,” or “holy”; in the Old Testament (Septuagint), it refers to people or things that had been rendered pure in a cultic sense. Later hagnos came to mean moral purity, and here it refers to a blameless life, untainted by the filth of the world. Paul expresses this idea often in his letters—for instance, the presentation of the saints to God as “a pure virgin” (2 Cor 11:2), the general need to “keep yourselves pure” rather than falling into sin (1 Tim 5:22), and the call for younger women to be “self-controlled and pure” (Titus 2:5). Here in Philippians, he is saying that a Christian’s thought-life must remain centered on godly rather than earthly things.
5. “whatever is lovely”—This is a rare term in the New Testament describing that which is agreeable, pleasant, and attractive to all who see it. Paul says the mind should seek things that give pleasure and bring beauty into the lives of others. This is a wonderful quality, for those who possess it beautify the atmosphere around them; they are highly positive individuals who help the rest of us enjoy the lovely world God has given us.
6. “whatever is admirable”—The idea here is to be “spoken well of,” worthy of admiration and praise. These are qualities, words, and actions that people find appealing and exemplary.
In the final two statements, Paul uses collective singular nouns to sum up the preceding six virtues and stress their comprehensive nature. He expresses these closing points as conditions of fact (“if” should be read to mean “since”), demonstrating just how “excellent” this list is.
7. “if anything is excellent”—Here Paul invokes one of the most important virtues in Hellenistic ethics, using a Greek term (aretē) encompassing all things considered good or excellent, whether human, animal, or even human-made (such as works of art and architecture). In the context of human virtues, this primarily points to moral excellence, which for Paul meant spiritual and ethical excellence in the sight of God.
8. “or praiseworthy”—This is the basic New Testament term for “praise,” epainos, which usually refers in Scripture to the praise of God (both our praise of him and his praise of us). Here in this list of virtues, Paul likely means anything that leads to receiving praise from people around us. As a summary quality, it implies that we are to exemplify all the listed virtues, since they together enhance our place in society (on behalf of Christ) and draw praise from others.
4:9 Whatever you have learned … or seen in me. Disciples were expected to imitate their teachers.
4:9. Is such noble thinking possible. Paul says, “Yes, it is. Look at my example.” This is not braggadocio or pride. It is the state every Christian should live in, a state of being an example for all who observe you. The example includes Paul’s teaching, the tradition he received from the apostles and passed on, his reputation for Christian living, and the Christian lifestyle they saw him practice. If they obey Paul, God will bless them with his peace (see v. 7; John 14:27; 16:33).
Right Doing—What They Have Learned from Paul (4:9)
Paul uses four verbs here, with the first two (“learned” and “received”) referring to his teaching and the last (“seen”) pointing to his exemplary life; the third verb (“heard”) provides a transition, referring to both his teaching and his life. This statement sums up the earlier material on imitating Paul (3:4–14, and especially 3:17). He had brought the gospel to them, helped it take root in the church, and lived it in their midst.
What the Philippians “learned” refers explicitly to Paul’s teaching; what they “received” involves him handing down the traditions he had received from the apostles and from the Lord himself, as well as in the creedal truths of the church—for example, the words of institution for the Lord’s Supper (1 Cor 11:23) or the tradition regarding Christ’s resurrection and post-resurrection appearances (see 1 Cor 15:3). The gospel teaching stressed the same virtues as did the Hellenistic world in which the Philippians had grown up, but now the presence of the Spirit added significant depth. In this letter Paul passed on to them the hymn/tradition regarding Christ’s incarnation (2:6–11) and shared with them his own personal history (3:4–14).
What the believers “saw” refers back to Paul’s time in Philippi (Acts 16:11–40) and his model of suffering, dedication to the Lord, and love for the Philippian people. What they “heard” was not only his teaching but also other letters he had sent and the reports about his exploits they would have heard from time to time. Paul mentions these ideas earlier in the letter, referring to “the struggle you saw I had, and now hear that I still have” (1:30). In the midst of the persecution these believers were enduring (1:27–30), the privilege of witnessing Paul’s example of perseverance and faithfulness to the Lord proved extremely valuable.
Because Paul embodied these virtues in the midst of extreme suffering, he had a right to instruct his churches to “put [them] into practice.”
This was true discipleship training—the readers learned about right living from Paul, observed him and the other mentors living it out, and now they are challenged to exemplify it in their own lives.
They were called to be Christlike, to pattern themselves after the concrete example of Paul, who continues to show them—even from prison!—what the Christward path is all about.
In verse 7 Paul promises these believers “the peace of God,” and now he assures them “the God of peace” will be with them.
Peace will reign among God’s people when they are one with him and with one another. Peace and harmony are his will for his church.
Everything is present here to equip and enable every saint to live a worthwhile life in the presence of God and to make their Christian walk life-changing.
The commands in these verses are both individual and corporate; Paul is primarily addressing church life, but he expects every member of the church to live out these qualities in their personal walk with Christ.
The corporate cannot exist without the individual.
Application
Application
What changes can you make in your own daily walk to strengthen your relationship with Christ?
The second section (vv. 4–9) contains equally critical principles for church life. We could almost call this a manual for church growth. The more I have pondered this passage the more I see an interrelationship among the points, which fall into three pairings. The first (vv. 4–5) challenges us to pursue joy and gentleness. With joy comes a kind, gentle approach toward others that fulfills the definition of humility in 2:3–4. The second pair (vv. 6–7) shows how life’s anxieties can be dissolved with prayer, resulting in God’s peace protecting us from the pressures and temptations of life. The third pair (vv. 8–9) invites us to carefully consider the virtues that equip us to be overcomers in life and then to act on them, allowing them to guide our conduct. Then the God of peace will take up residence in our lives and make us victors.
