Exegesis Project
Adam J. Sanchez
BC 531: Hermeneutics
August 6, 2016
The Apostle Paul wrote many letters to churches around Asia Minor, or what we commonly refer to as the Mediterranean today. Thirteen of his letters have been canonized, that is they have been spiritually verified through their historical affirmation, genuine apostle authorship, and spiritual guidance by the Holy Spirit. One of these Pauline letters was written to a church in Philippi, a northeastern coastal region in modern-day Greece, sometime around 62 A.D. In the nearly two thousand years that have passed since this letter was originally circulated to churches in Asia Minor, the human condition has remained the same, sin has remained our biggest foe, and the words of the apostle are every bit as vibrant and purposeful today as they were to the original church audience to which Paul so intimately wrote.
Historically speaking, Philippi has a very interesting background. The city of Philippi was named after Philipp II of Macedon, the father of Alexander the Great. This city became famous for the Battle of Philippi that brought about the Roman Empire in 42 B.C. when the forces of Antony and Octavian defeated the forces of Brutus and Cassius, the assassins of Julius Caesar. It was after this battle that Philippi became a Roman colony (cf. Acts 16:12) filled with army veterans, which granted it the same rights as Italian cities, including the use of Roman law, tax exemption, and Roman citizenship for its residents. As a result, the people of Philippi took pride in their Roman citizenship.
The city contained good agricultural land and it was on an important commercial road named Via Egnatia, technically a military road connecting Byzantium with the Adriatic ports that led to Italy. Philippi lies east of Thessalonica by a little more than 60 miles.
Latin was the official language of Philippi, as evidenced by archaeological remains (including civic inscriptions and worship artifacts in praise to Roman gods). Other remains from Paul’s day show a theater, large forum, shops, city gates, sports facility, and pagan temples. Culturally, Philippi modeled itself after Rome in patterns, architecture, and dress. Many religions and cults were represented in the diverse backgrounds of Philippi’s inhabitants, but deep roots in Egyptian mythos undergirded the city. The Egyptian God Isis was labeled the city’s protector after the battle of 42 BC.
Philippi was the first Macedonian town where Paul established a church (Acts 16:12-40), and he wrote this letter to the Philippians while under house arrest in Rome after receiving a monetary gift from Epaphroditus around 62 AD.
Philippians 2:1-11 falls within the larger scope of the letter from Paul to the Philippians. While most scholars agree that Paul is indeed the author, there is considerable debate as to whether it was written as a complete letter or whether it is a compilation of letters from Paul to the church at Philippi. However, there is no external evidence and host of flaws with that proposal. So we will acquiesce that the letter is complete and that though the literary thought may be disjointed, it is simply a matter of the situation surrounding Paul at the time of writing.
Considering the date and place, it is clear that Paul wrote this letter while in prison (1:7, 13, 14) and that his imprisonment could result in either life or death (1:20-24, 30; 2:17). Nonetheless, his imprisonment furthered the advance of the gospel (1:12, 16).
Now, regarding purpose, the NIGTC states that:
The apostle appears to have had a number of purposes in mind as he wrote it, namely to express his gratitude to his Philippian friends for their generosity, to explain why he decided to send Epaphroditus back so quickly, to inform his readers of his present circumstances and how his imprisonment has served to advance the gospel, to indicate his possible future plans including the visit of Timothy and his hopes of visiting them himself, to warn the Philippians of the dangers posed by the Judaizing opponents from outside the congregation, and especially to urge his Christian friends to stand firm for the gospel and to be united in Christian love.
Many other commentators have weighed in, mostly in agreement when coming from similar hermeneutical approaches, since the book is laid out in a fairly clean outline. It is fair to say that Paul desired: (A) to thank the Philippian church for their generosity (4:10-18); (B) to inform the Philippian church of his reasoning for sending Epaphroditus back to them (2:25-26); (C) to inform the church at Philippi of his present situation (1:12-26); (D) to exhort the believers in the church at Philippi toward unity (2:1-2; 4:2); and (E) to warn the church against false teachers (3:1-4:1).
John MacArthur provides five reasons that Paul wrote to the Philippians:
First, he wanted to express in writing his thanks for the Philippians’ gift (4:10–18). Second, he wanted the Philippians to know why he decided to return Epaphroditus to them, so they would not think his service to Paul had been unsatisfactory (2:25–26). Third, he wanted to inform them about his circumstances at Rome (1:12–26). Fourth, he wrote to exhort them to unity (2:1–2; 4:2). Finally, he wrote to warn them against false teachers (3:1–4:1).
There are some interesting things to note in a plain reading of chapters 1-4. If you compare 1:7 "partakers of grace" and 2:1 "participation in the Spirit" you see that Paul had a clear thought-flow in comparing the importance of unity both in his desire (1:7) and his charge (2:1-5). The assumption Paul makes is that the readers are indeed saved believers, sharing in the indwelling of the Holy Spirit.
We can also draw a connecting line between Paul's example of desiring to be in heaven and done with this life in 1:21-26, his response in 2:2-4, and his exhortation 2:5. Paul clearly desired to be with the Lord (to live is Christ and to die is gain). He wanted to be in glory, yet he recognized that his life was not his own to experience selfish desires, but to be used by the Lord for His glory, building up His church. Therefore, his example of humility in serving the church at Philippi serves to underscore the exhortation: be humble as Christ is humble. The emphasis on humility is driven from Paul's experiences serving Christ, especially with the Philippian church, beginning when he received the vision to go to Macedonia (Acts 16). Though it was not his plan, he obeyed the Lord and served as a gospel messenger for the Kingdom and not his own benefit. That is especially seen in how he was imprisoned and suffered in his first visit to Philippi, as well as in his condition in Rome at the moment of his writing to the Philippian church in this letter.
Of special note in a plain reading of the text is that there is only one direct OT quotation. The quotation present is from Isaiah 45:23 and corresponds to Philippians 2:10-11, referencing the truth that one day every knee will bow to the Lord and every tongue confess his testimony. In Isaiah 45 it is clear that Yahweh is speaking, and not the Lord God (a common distinction in a Trinitarian reading of the OT), so we must observe that while Paul is specifically referencing Jesus Christ as the one to whom all will bow and swear to, Isaiah’s work focuses on Yahweh as the object of affection for bowing and swearing in the OT.
Moving through the passage, Paul's humility is further seen in 2:17-18 when he acknowledges he is to be "poured out as a drink offering" for the faith of others, and that he, and the church, should rejoice in that suffering for the sake of the gospel. This type of humility is evidenced and promoted when he speaks of Christ’s true humility in 2:6-11. Paul also promotes Epaphroditus, the faithful brother who "nearly died" for the sake of Christ (2:29-30). Again, humility, serving others before self, with Christ being worshiped, is the focus as he praises the service of this dear brother.
In 3:1-11, Paul exposes the lack of confidence that works in the flesh can provide (good "outwardly" deeds). He reminds us that confidence can only be in Christ. It is only through the righteousness of Christ (3:9-10) that one can truly be righteous. Additionally, the reality is that believers will suffer for pursuing His name (3:8-11). If we share in the power of His resurrection, we will share in his death and sufferings. Paul makes it clear here that obtaining the best (life in Christ) means letting go of everything that does not produce life, even things we thought were good, for confidence must rest in Jesus Christ's righteousness and not self-righteousness.
The next passage, 3:12-21, warns of the worship of earthly things and encourages believers towards the imitation of those who imitate Christ, like Paul. He also mentions that the most prized citizenship is that which is in heaven, a pointed reminder to the nationalistic people at Philippi that they not truly "Philippians," but "Citizens of heaven." The same teaching is applicable to believers in any context where they are encouraged to put faith in their country and/or leaders.
At the end of the letter (4:1-9), Paul provides his final exhortations, beginning with the statement that the believers at Philippi are his "joy and crown." Powerfully, Paul acknowledges that part of his heavenly reward is the blessing of being used by the Lord to bring about these believers to genuine faith. This is confidence in the Lord using him for His glory and His kingdom. All believers would do well to think of their crown and joy as those to whom, by the grace of God, they have ministered to and been active in the redemption of their souls.
Paul also honors godly women 4:2 and encourages a proper testimony. We know from passages such as this that women are not looked down upon by God, that they are also made in the image of God, and equally valuable in the kingdom.
The very end of the letter (4:10-23) reminds us to strive for godly contentment. Believers are to find contentment in plenty and in suffering since our ultimate reality is not this earth but the eternal kingdom. No matter the station of life, a believer is to find joy whether they are experiencing blessings or trials, knowing that they should expect to suffer for the sake of Christ. Considering that most of the world lives in what the western world would term "extreme poverty," this principle of godly contentment is very applicable today. Impoverished brothers and sisters need to have a biblical view of contentment and not fall prey to false promises, like those found in the prosperity gospel.
Paul officially ends the letter by personally thanking the church at Philippi for their financial support and for their concern. We can affirm that generosity and compassion are Christ-like attributes. Though Christ has all things and has no need of anything, He freely gives of His great wealth (glory, righteousness) for those in need (every sinner redeemed by grace). This kind of godly concern and generosity is what Paul lauded in his closing remarks to the Philippians. Western culture churches today should be mindful of this teaching; the wealth and comfort of life of the believers in our churches far exceed that of our impoverished brothers and sisters around the world. At the very least, we should consider our generosity for the sake of advancing the gospel to people groups with few if any doctrinally sound churches.
Now, in terms of crossing the bridge from the intended audience to a modern reader of Scripture, we must recognize that there are a few considerations to be made. First, while Paul wrote to the original audience to thank them for their generosity, he is not by extension thanking modern readers. Rather, we can learn from his gratitude that a generous heart from a local church to pastors/missionaries is commendable.
Second, since Epaphroditus was a real person—who existed nearly 2,000 years ago and was a member of the church at Philippi—we must acknowledge that the modern reader has no physical connection with him, but may be able to relate to Paul’s reasoning of sending him back. Epaphroditus came to Paul to deliver a gift from the church at Philippi, but his health was in jeopardy so Paul wanted to send him back so that he could recover. Today’s reader can see that Epaphroditus’ conduct is commendable for he risked his very life for the sake of the gospel (2:25-30), something we would do well to consider even today.
Third, the modern reader could have difficulty reading of Paul's circumstances at the time of his writing, but there is a very clear principle to be learned: the advance of the gospel ought to be prioritized. Throughout all of Paul's explanation of his experience, it is clear he makes it known that all of his trials, his suffering, and his condition is for the sake of the gospel. While the modern reader may not be able to relate to Paul's imprisonment (most likely in Rome), they would be able to see that Paul's circumstances are far from comfortable and yet he is immensely focused on his call to advance the gospel and not personal safety or comfort.
Fourth, Paul’s exhortation toward unity was meant for the believers at Philippi amidst a backdrop of cultural and religious pressure. The church at Philippi would have recognized that Paul’s encouragement toward unity was timely, especially in the midst of false teachers. Today’s readers may have different false teachers and cultural pressures, but the emphasis is the same: the true church must strive for unity. The enemy will constantly work to derail the unity of the church through various means, so the church must be vigilant to put unity as a high value.
The last bridge to cross is in regards to the false teachers Paul mentions in 3:1-4:1. The particular false teachers Paul mentions were specific to the original audience, but the modern reader can be encouraged by his statements as well. Paul emphasizes that asceticism does not make one holy, but that it is Christ’s righteousness, and that the treasures of this world are not worth the treasures of the world to come for those who are in Christ.
Additionally, Paul even addresses nationalism, reminding the believer that their citizenship is in heaven. Though different false teachers were originally addressed, the modern reader can recognize that false teachers exist today who promote extremes of improperly denying self (overconfidence in self-attained holiness) and worldly treasures, and who promote allegiance to country over allegiance to God. In this, the modern reader would do well to heed Paul’s warnings and pursue Kingdom citizenship and humble submission to the work of Christ on our behalf, ascribing all worship to him and not to self or to creation.
The main emphasis of this paper is to properly exegete Philippians 2:1-11, a famous passage of scripture quoted most often by pastors and Christians seeking to underscore the need for the Christian to be humble as Christ was humble. To this end, it seems most plain and most correct to ascertain that the basic theological principle of this passage is that believers should exercise care for one another by purposefully remembering all that Christ has humbly endured on our behalf.
We can be sure that Paul’s encouragement to the Philippians in 2:1-11 was intended to endear fellow believers in the church towards one another. Contextually, in Philippians 1:27 Paul makes it clear the believers at Philippi are to be one in spirit and in mind, for this exemplifies their devotion and worship of Christ. The example that follows in verses 2-11 of chapter 2 underscores how humility is the key to unity in mind and spirit. Without a humble disposition toward others, the believers at Philippi would fail to represent Christ in a worthy manner.
Grammatically, verses 5b through 11, which focus on Christ’s humility and ultimate exaltation, are dependent upon the statement in verse 5a, “Have this mind among yourselves…” We learn from the grammatical structure that the emphasis of the passage rests on Paul’s exhortation for the Philippian church in verses 1-4 of chapter 2. Since the statements in those 4 verses are primary clauses we see that Paul intended for the church to focus on practicing humility, considering others as more important self, and in so doing bringing joy to the apostle for their obedience to Christ.
Paul repeats the word τὶς meaning “any” 4x in verse 1 alone. While the meaning of the word is important, repetition evidences an emphasis that the author wants the reader to truly understand and comprehend. In using “any” so many times with thoughts about encouragement, love, participation in the Spirit, and affection and sympathy, Paul appeals to the Philippians’ desire to maintain and pursue biblical relationship with him and with the Holy Spirit of God. Repetition emphasis has been a common teaching method; we are forgetful (decaying minds as a result of the fall of man into sin) so we do well to consistently be reminded of important themes. Especially in cultures focusing more on oral communication, repetition may be the best teaching tool for retention. The Philippian church wouldn’t have books to read (this letter was written in 62 A.D., the printing press wouldn’t come along for another 13 centuries), so they had scrolls which would be read aloud in their public and private gatherings. Paul knew this, so he repeated the importance of having encouragement, love, participation in the Spirit, and affection and sympathy.
The last two qualities Paul mentions in verse 1, which the ESV translates as “affection” and “sympathy,” apply pointedly to the overall principle of humility. Other versions render “affection” and either “compassion” or “mercy.”
Paul knew that the best way to think rightly of oneself is within the context of the gospel, remembering what sinners deserve and yet what Christ has done for sinners. If the Philippians could think rightly about Christ, and rightly about their own self, they would be able to think rightly about one another and serve one another humbly as the Lord has served them. This type of humility would bring about praise for the Lord, recognizing his sacrifice but also his role as the Son of God, the King of kings and Lord of lords, exalted above all.
Theologically, we must comprehend the incarnation and the implications thereof, as well as the nature of the crucifixion. These themes take time to understand and process, but we can summarize that it is important for the reader of this passage to understand that the Lord came to our world in a humble fashion and not with pomp and circumstance—there is much to learn from his example as humans may struggle with desiring more comfortable conditions in this life. The Christian, however, must clearly not expect any more in this brief time on earth than having Christ, who humbled himself in the most obvious way by taking the form of a sinful man (though he himself was sinless, his body was in the same form as that of sinful humanity). Many more lessons can be learned, but humility is the focus of the incarnation in this passage.
We would be remiss if we were not to address the crucifixion which is mentioned in this passage. Crucifixion was seen as a most heinous way to die in the first century, a fact not lost on those who study history. It was reserved for the most despicable criminals; certainly, the Lord, the perfect Son of God, did not deserve death, and especially not one so grotesque. Yet the Lord gave his life as a ransom for many, being humbly obedient to the point of death. Again, the lessons on humility are many yet we can simply state that extreme humility, to a point we do not yet fully understand, was evidenced in the crucifixion of the Lord Jesus Christ. We would do well to consider how obedient Jesus was, and how obedient we are called to be today. If Jesus was humbly obedient to the point of giving up his life, we can be sure that the same encouragement exists for us today: in humility be willing to lay down our life for others.
All of this underscores the theological principle of Philippians 2:1-11: The Christian is to evidence the humility of Christ in striving for unity within the church. It is interesting that Paul says Christ “emptied” himself in 2:7. The Greek word κενόω is translated “emptied,” and has the connotation of destroying, or rendering void. We could correctly say the meaning is to empty oneself or divest of one’s position. This is appropriate as we think of Christ and his ministry to sinners. Though He deserves all honor and praise, He is the extreme example of humility on behalf of others, having sacrificed His life for sinners on the cross.
While we can recognize many practical applications for encouraging the believer to be humble in their interactions with other believers, we must be sure that our reading of the text focuses on the humility displayed through Christ, his incarnation, and his humble obedience to death. His example of humility will shape the humble disposition Christians seek towards one another. Philippians 2:1-11 frames a proper understanding of biblical humility when taken in context with the rest of Paul's letter.
Paul and the Philippians Study
[1] What are the pressures Paul faces?
In Acts 16, Paul and Silas (and Timothy) are ministering in Philippi after receiving a vision to travel to Macedonia. Lydia comes to faith through their ministry, and Paul even commands a demon to leave a slave girl. Unfortunately, this act angers her owners and Paul and Silas are wrongly beaten, and then imprisoned, all without a trial.
In Philippians, we hear that Paul writes from imprisonment, most likely in Rome (1:12-16). This imprisonment, self-stated, is due to his proclamation of the gospel. A clearly unjust punishment.
[2] How do you tend to react to such pressures?
I’ve yet to be beaten or imprisoned due to the gospel. However, I have experienced scorn, disdain, and rejection from loved ones and strangers for proclaiming the gospel. When this happens, I am usually discouraged and frustrated. Experiencing opposition when trying to serve the Lord is difficult.
[3] What are the “positive” parts of Paul’s situation?
Positively, Paul plays a role in Lydia’s salvation (and her family), as well as the Philippian jailer. He is also used by the Lord to remove a demon from a slave girl. Additionally, he is able to continue to rejoice in the Lord while he is imprisoned at Rome for the sake of the gospel.
[4] How do you tend to react to good things?
When these "good things" are in accordance with gospel, I respond with praise to the Lord. However, we may classify "good things" many ways, and in the more general sense, I react to good things with excitement, encouragement, and hope.
[5] How might your instinctive problematic reactions affect the situation?
When my unredeemed instincts inform my reactions, it can exacerbate a situation. Discouragement stems from not thinking rightly about the gospel and true hope, and subsequently, I can think poorly about the ultimate results of a situation, and even discount what the Lord is doing through trials and difficulties. Specifically, this could potentially contribute to more discouragement and wrong thinking about the resolution of the situation. Frustration could also stem from thinking I deserve a better situation, and the outworking of that type of thinking would be bitterness.
Within the scope of Paul’s experiences, my instinctual reaction would find it difficult to rejoice while being imprisoned. While I would hope that by thinking of the gospel I would seek similar opportunities as Paul to minister to others, if unchecked, poor thinking (discouragement) would not give proper testimony of the hope of the gospel.
[6] How does Paul respond and what does he command us to do?
Paul responds to both of his imprisonments with rejoicing. He states that “to live is Christ and to die is gain” (Philippians 1:21), evidencing a hope that is set upon eternity and not temporal situations. In Philippians 1:27 he encourages us to let our lives be worthy of the gospel, and verses 29 and 30 tell us that we will indeed suffer for the sake of Christ.
As American Christians, we may not often think of the call to suffer as Paul did, with imprisonments and beatings. However, a plain reading of Paul’s letter to the Philippians teaches that suffering is par for the course when for the sake of Christ. This is not comfortable teaching, for it encourages us to abandon self-preservation and pursue serving Christ at any earthly cost. In this teaching, we affirm that this life on earth is momentary in the scope of eternity and that the true treasure of this life is to know Christ (Philippians 3:8-9).
[7] What good effects does Paul have on his situation?
Positively, in Acts 16 Paul responds to his jailing with singing and prayer, and then God causes an earthquake to open the jail. Paul then has the opportunity to evangelize the jailer because of his concern for the man. He yelled to stop the man from taking his life and then ministered to him. Earlier in Acts 16, Paul's willingness to travel to Macedonia resulted in the salvation of Lydia and her household.
In Philippians, Paul’s imprisonment in Rome, and Epaphroditus' visit led to his encouragement of the Philippian church. Even in prison, Paul saw his purpose as greater than self, for in humility he valued the Philippian church more important than himself. For this, he could rejoice, that he was suffering for the sake of the gospel and that this would build up the faith of the church.
[8] What motives tend to rule the human heart?
Self-idolatry is a primary motivation. This can be seen when we put our own interests before others. Sin seeks to prioritize selfish motivations. As a result of sin, people will think more highly of self than others, be unwilling to help others in need, lack compassion for people in difficult situations, and be disinclined to consider anyone else when in a difficult situation.
We see in Philippians 3 that the human heart can be motivated by self-righteousness as well. Pride in self-worth or self-accomplishment. Even in things we do not earn, like salvation, the human heart can think highly of oneself and not accurately consider reality (that God alone is to be praised for salvation).
[9] What do you see and hear about what God is like?
In Acts 16 we see that God is purposeful. Initially, Paul wanted to go to Asia (Minor) but then the Lord supernaturally interceded and told Paul to journey to Macedonia. We also see in that passage that God is intimately involved in the salvation of individuals. Lydia’s salvation was a direct result of their journey to Philippi. In Acts 16 we also see how God uses people in unexpected ways. On the outset, Paul being jailed unjustly doesn’t seem to make much sense, but then we see how he is able to rejoice in suffering for the sake of Christ and put his opponents to shame. God then supernaturally intercedes again (earthquake) and uses that situation to bring about faith in the jailer.
In Philippians, we see a continuation of many of these characteristics, such as God working in unexpected ways and using difficult situations and suffering to bring about faith and encouragement. Though Paul is jailed, he rejoices in suffering for Christ. God uses that humility to encourage the church and remind them of His Son’s humility on the cross for their behalf.
[10] How is Paul’s life determined by faith?
Paul is consistently motivated by his faith in Christ. First, he travels to Macedonia after receiving a vision. Then, he endures punishment and imprisonment for the sake of the gospel in Philippi. Then, he again endures punishment and imprisonment, this time in Rome, for the sake of the gospel. All the while, his faith in the Lord leads him to evangelize and minister to those around him for their encouragement in the gospel.
In these 5 chapters of Scripture we see Paul’s deep conviction to follow the Lord, no matter the earthly consequence, trusting that eternal salvation awaits him after death.
[11] How does “repentance and faith” work?
In repentance, we recognize our sinful responses and then turn away from those improper motivations towards proper motivations rooted in the gospel of Jesus Christ. Faith involves our trust that the gospel is true. When we encounter difficult situations, we should first affirm that the gospel is true (faith), and frame our thinking with the reality of what we deserve without Christ (eternal damnation), what Christ gives us (eternal salvation), and how we are to respond (worship). Then, we take the inventory of our sinful responses and categorically repent from every sinful response we are aware of, and turn towards a proper response in faith, trusting the Lord.
[12] What have you learned?
Paul’s example of prioritizing the gospel in the midst of suffering and difficult circumstances stood out as a needed reminder. His consistent rejoicing in the midst of his trials, his focus on the gospel and evangelizing the lost, and his persistence in pursuing the good of others was all very encouraging. It seems like there is a great lesson on expectations here. Paul expects suffering so he welcomes his difficult situations with rejoicing. I would do well to remember that we have been called to suffer for the sake of Christ. In having the proper expectation I would be able to better respond with faith and repentance, properly worshipping the Lord and serving others.
[13] What about you?
Current pressures include coursework for the MABC program, work deadlines, an upcoming international trip for work, and stress serving on the elder board.
Reactions to these things vary, including apathy, perseverance, and a sense of great responsibility.
Instinctively, I would be ruled by a sense of self-preservation, where I would focus more on my perceived need for reducing stress than caring for my wife and daughter.
Philippians 4:4-9 is very applicable. Here, Paul encourages believers at Philippi to always rejoice in the Lord and not be anxious. He tells believers to lift their prayers to the Lord with thanksgiving and to think rightly about things that are pure, lovely, honorable, just, and worthy of praise.
To “cross the line” to be ruled by Christ, I would do well to heed Paul’s encouragement in Philippians 4. With these pressures, I should respond by thanking the Lord and asking for Him to help me with my concerns (performing well, serving well, loving well). I should also think of all the things mentioned in Philippians 4:8, not fixating on the potential stresses currently and ahead.
Particularly, I will respond today with praise to the Lord, thanking Him for salvation, and then for all the wonderful blessings even in the midst of the pressures. I will choose to think of things that are praiseworthy and not dwell on the stressful components of the pressures facing me today.
Procrastination has influenced some of the stress for the MABC program, stemming from being overwhelmed and focusing more on enjoyment in the moment (time with friends and family) instead of working on responsibilities. Negatively, it has impacted my time in the past few weeks as I’ve been unavailable for other events. The response of rejoicing has positively impacted my family and friends as I’ve praised the benefits of studying the Word and pursuing greater education in biblical counseling. Many have been encouraged by my rejoicing when they know the pressures being faced.
[14] What about others?
A believing woman in our church was notified last week that her high-paying executive role, at a company she’s worked at for 27 years, will be eliminated along with the rest of her department. She is married, but her husband is limited to work due to a serious injury received a number of years ago. They have four children in college: triplets enrolled as sophomores, and a son soon beginning his senior year. Two of the triplets attend The Master’s College. When she shared this news on Sunday it was obvious she was distraught, but she accurately recognized this as a trial that the Lord is sovereign over. I had the opportunity to encourage her with Philippians 3 and 4, telling her of how discouraged Paul could have been having suffered for the sake of the gospel. How unrighteously he was treated, and yet how he responded with praise. I encouraged her to dwell on proper things, not being anxious about the unknown, and to continue thanking God for all He’s provided, trusting that the God of peace is with her. I encouraged her to read Philippians 1-4, and she thanked me for the encouragement.
Works Cited
Arndt, William, Frederick W. Danker, and Walter Bauer. A Greek-English Lexicon of the New Testament and Other Early Christian Literature. Chicago: University of Chicago Press, 2000, (Logos Edition).
ESV Macarthur Study Bible Bonded Leather, Black/tan, Trail Design. Crossway Books, 2012, ESV Online Edition.
Louw, Johannes P., and Eugene Albert Nida. Greek-English Lexicon of the New Testament: Based on Semantic Domains. New York: United Bible Societies, 1996, (Logos Edition).
O’Brien, Peter Thomas. The Epistle to the Philippians: A Commentary on the Greek Text. New International Greek Testament Commentary. Grand Rapids, MI: Eerdmans, 1991, (Logos Edition).
Silva, Moisés. Philippians. 2nd ed. Baker Exegetical Commentary on the New Testament. Grand Rapids, MI: Baker Academic, 2005, (Logos Edition).
Stanley Porter et al., OpenText.org, The OpenText.org Syntactically Analyzed Greek New Testament Glossary (Logos Bible Software, 2006).