Week 2 // 1:1-11 // Partners in the gospel

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Week 2 // 1:1-11 // Partners in the gospel by Mind Map: Week 2 // 1:1-11 // Partners in the gospel

1. J.R.R. Tolkien’s Fellowship of the Ring rides upon this reality. The fellowship of the Ring is made up of individuals of disparate origin and ridiculous diversity that exceed any of our ethnic or social differences: four hobbits, tiny beings with large, hairy, shoeless feet — Frodo Baggins and his friends Merry, Sam, and Pippin; two men, warriors of the first rank always dressed for battle — Boromir of Gondor and Aragorn, son of Arathorn II, King of Gondor; one wizard, Gandalf the ancient nemesis Hughes, Kent R.. Philippians: The Fellowship of the Gospel (Preaching the Word) (Kindle Locations 311-315). Good News Publishers. Kindle Edition.

2. About the book

2.1. Historical background

2.1.1. Church founded in 51 or 52 AD

2.1.2. Letter written in AD 61

2.1.3. Likely in Rome in prison

2.1.3.1. 4 times mentioned - 1:7,13,14,17

2.1.4. 1st imprisonment

2.1.5. all 4 names we know of hte early church, 3 are greek (Lydia, Euodia, Syntyche) and one Roman (Clement)

2.1.6. Broad range

2.1.6.1. Lydia - merchant class

2.1.6.1.1. Likely Euodia and Syntchce part of the group of ladies or par tof Lydia's household

2.1.6.2. Jailer - artisan class

2.1.6.3. young girl - slave class

2.1.7. visited 2 other times before this and after Acts 16

2.2. Paul left

2.2.1. cast out demon, imprisoned, beaten, foudn out Paul was a roman citizen

2.3. Themes

2.3.1. Unity

2.3.1.1. Stand firm 1:27-2..

2.3.2. Suffering

2.3.2.1. 1:27-30

2.3.3. opposites

2.3.3.1. Joy and suffering

2.3.3.2. God's sovereingty and Man's working

2.3.3.3. Living in the now and waiting of the day

2.3.3.4. life and death

2.3.3.4.1. 2:26-8

2.3.3.5. partnerships and unrest

2.3.3.5.1. Unrest in prachign the gospel, between two leading ladies, the dogs are coming - Paul calling for unity

2.3.3.5.2. partnership - with Paul!

3. 1-8

3.1. v3

3.1.1. Paul's Thanksgiving for the Philipians

3.1.1.1. For their love and rememberance of him

3.1.1.1.1. Some think it says "I thank my God every time you remember me"

3.1.1.2. Because of their partnership in the gospel

3.1.1.3. Because of confidnece God will complete their salvation

3.1.2. Most believe the rendering is actually "I thank my God for all your rememberance of me"

3.1.2.1. Phrase here is causative, not consequential - meaning the reason he prays is their love for him, not he his thankful as he prays

3.1.3. "I thank my God"

3.1.3.1. Hellenistic letters always started off with a thanksgiving to the pantheon of Gods. it was the basis of life and fortune, and while Paul agrees with the premise, he is here pressing for the personal - MY GOD. Not just God.

3.2. v4

3.2.1. Partnership

3.2.1.1. "Fellowship" - koianaia

3.2.1.2. ex. In common use “fellowship” has become somewhat debased. If you invite a pagan neighbor to your home for a cup of tea, it is friendship; if you invite a Christian neighbor, it is fellowship. If you attend a meeting at church and leave as soon as it is over, you have participated in a service; if you stay for coffee afterward, you have enjoyed some fellowship. In modern use, then, fellowship has come to mean something like warm friendship with believers. -Carson, D. A. (1996-04-01). Basics for Believers: An Exposition of Philippians (Kindle Locations 101-104). Baker Publishing Group. Kindle Edition.

3.2.1.3. "The heart of true fellowship is self-sacrificing conformity to a shared vision" Da Carson

3.2.1.3.1. This implies at least that mission is neccessary. Fellowship is a partnership in risk.

3.2.1.3.2. 1st century usuage had commercial overtones - you enterned into parntership business together - fellowship. Goverened by a vision that bound you together.

3.2.1.3.3. For Paul, this fellowship with the vision to see the gospel advanced, disciples made, churches planted, Christ exalted.

3.2.1.4. Ref: 4:15

3.2.2. Always in every prayer of mine for you all

3.2.2.1. So when he prays, e prays with joy!

3.2.2.2. so ti goes with verse 3 - when he remember sthem he gives thanks!

3.2.3. joy

3.2.3.1. 3 Jn 4 I have no greater joy than to hear that my children are walking in the truth.

3.2.3.2. Paul's joy is tied to their perseverance, faith, growth - like John's

3.2.3.2.1. APP: What brings us joy?

3.2.3.3. ref: 1:7 --- it is right for me to feel this way about you, for I have you in my heart

3.2.3.4. 1st of 16 intances of joy in this book

3.2.3.4.1. Might want to write these down - joy over people while in prayer

3.2.3.5. Theme in acts 16 - prison - singing... here paul -in prison, longs for them - joy!

3.2.4. "you all"

3.2.4.1. Repeated over and over again

3.2.4.1.1. 1:3,7,8,25;2:17;4:21

3.2.4.1.2. expresses unity

3.2.5. Oh to be shpaed as paul - in prayer, and prayer for people that is filled with thanksgiving and petition

3.2.5.1. This is the unseen part of Pauls life - he preached, he spoke, he traveled, he wrote - but he PRAYED!!!

3.3. v5

3.3.1. Partnership in the gospel

3.3.1.1. recevied the word!

3.3.1.2. gospel

3.3.1.2.1. It does not take much reading of Paul's letters to recognize that the gospel is the singular passion of his life; that passion is the glue that in particular holds this letter together. 47 By "the gospel," especially in Philippians, Paul refers primarily neither to a body of teaching nor to proclamation. Above all, the gospel has to do with Christ, both his person and his work. To preach Christ (vv. 15-16) is to preach the gospel, which is all about Christ; to preach the gospel is to proclaim God's good news of salvation that he has effected in Christ. As elsewhere, "Christ" and "the gospel" are at times nearly interchangeable. Living "worthy of the gospel of Christ" in 1: 27, therefore, means to live worthy of Christ as he has been made known and proclaimed in the gospel which has him as its focus and content. Thus Paul's joy in prayer is prompted by their "partnership for (the furtherance ofl the gospel." Fee, Gordon D. (1995-07-14). Paul's Letter to the Philippians (Kindle Locations 2699-2706). Eerdmans Publishing Co - A. Kindle Edition.

3.3.1.3. Partnership = koinia =

3.3.1.3.1. More about joint participation than joint commonality. One is active engagement that binds us and the othe ris passive rhetoric

3.3.1.3.2. When theologian Broughton Knox was serving as a young chaplain in the British navy on a ship preparing for D-day and the invasion of Normandy, he noted that the minds of all hands on board, regardless of rank, were focused on the invasion’s success. No one thought of his own interests, but only on how he could help his shipmates in their commonly shared task. He says, “I remember noting in my mind how I had never been happier.”1 After the invasion and return to England, everyone noticed a difference in the atmosphere on ship. It was still friendly because it was a well-run ship. But several of the sailors, sensing the difference, asked the young chaplain why things had changed. Knox reflects, “The answer was quite simple. During those months that preceded and followed D-day, our thoughts had a minimum of self-centeredness in them. We gave ourselves to our shared activity and objective. . . . Once the undertaking was over we Hughes, Kent R.. Philippians: The Fellowship of the Gospel (Preaching the Word) (Kindle Locations 304-308). Good News Publishers. Kindle Edition. Hughes, Kent R.. Philippians: The Fellowship of the Gospel (Preaching the Word) (Kindle Locations 301-304). Good News Publishers. Kindle Edition.

3.3.2. from the first day to now

3.3.2.1. Remember in Acts 16 - the patronage from Lydia and the jailer

3.3.2.2. Then in Thesso

3.3.2.3. In acts 16

3.3.2.3.1. Received the word

3.3.2.3.2. took them in - lydia and the jailer

3.3.2.3.3. supported him in Thessolonoica, Corinth (4:15,16)

3.3.2.3.4. Now sent ephratitus

3.4. v6

3.4.1. Saving faith is persevering faith

3.4.2. The bible is full of examples of those that didd not persevere

3.4.2.1. Jn 2:23 Now when he was in Jerusalem at the Passover Feast, many believed in his name when they saw the signs that he was doing. Jn 2:24 But Jesus on his part did not entrust himself to them, because he knew all people Jn 2:25 and needed no one to bear witness about man, for he himself knew what was in man.

3.4.2.2. Jn 8:31-32 "So Jesus said to the Jews who had believed him, “If you abide in my word, you are truly my disciples, and you will know the truth, and the truth will set you free.”

3.4.2.3. Heb 3:14 For we have come to share in Christ, if indeed we hold our original confidence firm to the end.

3.4.2.4. In the parable of the sower, Jesus depicts some who “hear the word and at once receive it with joy. But since they have no root, they last only a short time. When trouble or persecution comes because of the word, they quickly fall away” (Mark 4: 16– 17).

3.4.3. There is joy in Paul's heart - that what was started there was real, genuine. Remember, in many of the churches it was unsure. Paul planted, but would it take, was it real?

3.4.4. And .. i am sure of this

3.4.4.1. The parallel between his own experience of first day unto now .. he knows God will complete what he began in thier savlation, as they have in their partnership

3.4.5. "sure"

3.4.5.1. ref: 1:15, 25; 2:24;3:3,4

3.4.6. "good work"

3.4.6.1. ref: Php 2:13 for it is God who works in you, both to will and to work for his good pleasure.

3.4.6.2. Paul anticipates the appeal in 2: 12-13: that they "work out their salvation," meaning to live out in Christian community the salvation that Christ has effected, precisely because "God is at work in you, both to will and do what pleases him." 72 Fee, Gordon D. (1995-07-14). Paul's Letter to the Philippians (Kindle Locations 2780-2782). Eerdmans Publishing Co - A. Kindle Edition.

3.4.7. Until the day of the Lord

3.4.7.1. Parousia

3.4.7.2. God is good. He works. He will continue to work!

3.4.7.3. The day of Christ Jesus is teh eschatalogical goal of present life in Christ.

3.4.8. in chrsit because they are by christ

3.5. v7-8

3.5.1. Paul's affection

3.5.1.1. v7 - "feel this way" ... "have you in my heart"

3.5.1.1.1. Important we don't lose this as we persue theology

3.5.1.1.2. Probably this was written against the background of Stoic influence that was cautious about whole-life commitments, especially if they involved the “passions.” Be cool; do not be vulnerable; do not get hurt. But that was not Paul’s way. “It is right for me to feel this way about all of you,” Paul insists, regardless of what the contemporary culture says. “I have you in my heart”: my whole life and thought are bound up with you. Carson, D. A. (1996-04-01). Basics for Believers: An Exposition of Philippians (Kindle Locations 133-136). Baker Publishing Group. Kindle Edition.

3.5.1.2. v8 - I yearn fro you all with the affection of christ

3.5.1.3. “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!” (4: 1).

3.5.2. It is right

3.5.2.1. Paul says I feel these thigns about you - prayer with joy, confidence in their salvation, because you're here, in my heart! Why? Because you stood with me, you defended me, you partook in my defense.

3.5.2.2. Because we shared in grace

3.5.3. Defending the gospel

3.5.3.1. In reference to Roman courts -yes

3.5.3.2. But also in ref to protecting the message

3.5.4. grace

3.5.4.1. saving grace? Perhaps

3.5.4.2. But likely, the grace of permission to suffer, to preach - a gift. note 1:29!!!

3.5.4.3. "for" - their partnership in suffering is a great joy to him

3.5.4.3.1. 2 Tim

3.5.4.4. For - their partnership in sufferin gis a evidence of their salvation

3.5.5. my imprisonment (or my chains)

3.5.5.1. How do they share this with Paul? - they too are suffering (likely 1:27-30)

3.6. v 8

3.6.1. For god is my witness

3.6.1.1. Ok to call this - but make sure it's real!

3.6.2. I yearn for you all with the affection of Christ Jesus

3.6.2.1. yearn = to long for, desire, longs above all

3.6.2.2. Not a good sign if you don't yearn for God's peopel

3.6.3. This verse strenthens and coupels with verse 7

3.7. Summation

3.7.1. A vision that binds is important - The gospel, partnership in it, fellowship in it - is what forms this enduring love for each other. It becomes the common ground. We all have common ground with people, and to the extent that the common ground is important to us, to that extent that relationship is important

3.7.1.1. Ex. Family - blood, family unit - to the extent we value family, we find those relationships important

3.7.1.2. ex. Work - if you love your work, you will find those relationships at work very important. If you don' tcare about work, jus ta job to get money, then your relationships there will mean very little

3.7.1.3. ex. if you are a sports enthusiast, soccer, theatre, art - then you will find those relationships important

3.7.1.4. If the gospel is our passion, the spread of the good news of a coming savior, then the relatiosnhips that have that at the center are really important

3.7.1.5. Mission is the key to fellowship

3.7.2. Heart is important in partnership

3.7.3. An eye to see God in each other's lives

3.7.3.1. vs 1-3 is goverened by identity in christ

3.7.3.2. Paul's view of the Philippians in christ -

3.7.3.3. Their view of Paul - implicit in their support of him

4. 9-11

4.1. Paul has said he prays for them, and here we read what he prays

4.2. Parts of the prayer

4.2.1. 9 - "your love may abound more and more"

4.2.1.1. As wonderful as their fellowship and care for him has been, the need is always to grow in this area of love

4.2.1.2. But Paul's view is not just sentamentalism, because paul's prayer for their love is not that there would be more passion but more knowledge and mroe discernment

4.2.1.3. Belief in grace and perseverance is not an excuse to party in status quo

4.2.2. 9 - with knowledge

4.2.2.1. more knowledge of God, God's word and his ways

4.2.3. 9 - ... and all discernment

4.2.4. 10a - SO THAT you may approve what is excellent

4.2.4.1. "choose what is vital" - because Jesus is coming back, live for the vital!!

4.2.5. 10 - so be pure and blameless

4.2.5.1. This is the goal - be holy as I am holy. Be perfect

4.2.5.2. The word translated "pure" 26 appears twice in 2 Corinthians to describe Paul's apostleship as absolutely sincere, without the "mixed motives" he ascribes to his opponents (2: 17). In 1 Cor 5: 7, in a corresponding ethical context, it bears the sense of a pure lump of dough, "unmixed" with leaven. In the present context it most likely refers to purity (sincerity) of motive, in terms of relationships within the community. 27 Likewise, aproskopos 28 is not Paul's regular word for the idea of "blameless." Ordinarily, as in 2: 15 and 3: 6, he uses a form of amemp-tos, 29 a word denoting behavior that is without observable fault. But aproskopos has to do with being "blameless" in the sense of "not offending" or not causing someone else to stumble. Fee, Gordon D. (1995-07-14). Paul's Letter to the Philippians (Kindle Locations 3292-3300). Eerdmans Publishing Co - A. Kindle Edition.

4.2.6. 10 - for the day of the Christ

4.2.7. 11 - filled with righteousness that comes through Jesus Christ

4.2.8. 11 - to the glory and praise of Christ

4.2.8.1. This is the chief end of our aim - God is glorified! But see how it works!

4.2.8.2. Redeemed lives!

4.2.8.3. mission statement - To glorify God thorugh the exaltation of Jesus in the living redeemed lives

4.2.8.4. This all started in verse 3 - giving thanks to God!

4.2.8.4.1. So we see that changed lives, care, partners in the gospel accomplisehs the goal of the gospel - tha tGod be praised.

5. 1-2

5.1. Standard letter format of that time

5.1.1. Format: sender, receiver, greetings

5.1.2. ex. "‘King Nebuchadnezzar to all peoples, nations, and languages that dwell in all the earth; peace be multiplied to you!’ (Dn. 3: 31

5.2. 1 - "servants of Christ"

5.2.1. often times Paul references himself as an apostle, and sometimes "chosen by God". Probelbaly because thsi is one of freindship and exhortantion, not of persuation. In persuation, Paul needs credennce

5.2.2. Here Paul says servants - cause there is no struggle with this church, nor for example with Thessolonica - both which he had a deep affinity with - both he calls his crown and joy

5.2.3. doulous - servants

5.2.3.1. Key cause Christ is important

5.2.3.2. Philipians histoyr

5.2.3.3. Culimation kyrios

5.2.3.4. And we see this - God is winning peopel to jesus - praetorian guards!

5.2.3.4.1. 60+ times referenced in this book!

5.2.3.5. Through Jesus Christ

5.2.3.5.1. Why? Cause the background of Philippi - colony, self governing - this crown jewel of being in a Roman colony, the emphasis on Caesar

5.2.4. IMplies - Him and Timothy are both at the disposal of their master

5.2.5. This theme will hit again

5.2.5.1. Ch 2 - Jesus humility

5.3. 2 - "saiints" - holy ones

5.3.1. because of "in christ"

5.3.2. Literally - saitns' - holy ones

5.3.3. So literally "To all the holy ones i nPhilipp"

5.3.4. Dedicated to God! Like Jews

5.4. 2 - overseers and deacons

5.4.1. Overseers - elders - pastors

5.4.2. Not addressed like this in any other letter

5.4.3. overseer

5.4.3.1. ἐπίσ oπoς in classical and Septuagint Greek (from Homer on) meant an ‘overseer’, and was used to describe a deity (cf. Job 20: 29) as the one who keeps watch over a country or people. The title was also given to men who held responsible positions in the state, including those with judicial functions, councillors, treasurers, and military strategists, or who were overseers of religious communities, such as temple officials (cf. Nu. 4: 16; 31: 14; Jdg. 29: 8, etc.). This one word described a variety of offices and functions, although the notion of ‘oversight’ appears to have been common to all of them. At Qumran the ‘overseer’ or ‘supervisor’ (m eḇaqqēr) was regarded as the shepherd and spiritual father of the community . Although not a priest, he knew the law and was responsible for all decisions about ‘the camp’ and the full members. He also controlled the community’s welfare funds (CD 13: 7-9; 1QS 6 :12, 20). Some writers have argued that the title corresponds literally to the Greek ἐπίσ oπoς and might have been the model for the NT ‘overseer’. O'Brien, Peter T. (2010-04-12). The Epistle to the Philippians (The New International Greek Testament Commentary) (Kindle Locations 1560-1569). Eerdmans Publishing Co - A. Kindle Edition.

5.4.3.2. Although the exact nature of the work performed by ἐπίσ oπoι is not mentioned, at the heart of it lies the ministry of oversight, supervision, or protective care. O'Brien, Peter T. (2010-04-12). The Epistle to the Philippians (The New International Greek Testament Commentary) (Kindle Locations 1576-1577). Eerdmans Publishing Co - A. Kindle Edition.

5.4.3.3. The climactic use of this title occurs at 1 Pet. 2: 25, where Jesus is described as ‘the shepherd and guardian (ἐπίσ oπoς) of your souls’. O'Brien, Peter T. (2010-04-12). The Epistle to the Philippians (The New International Greek Testament Commentary) (Kindle Locations 1578-1579). Eerdmans Publishing Co - A. Kindle Edition.

5.4.4. deacons - minister

5.4.4.1. originally denoted one who rendered service of a lowly kind, 128 particularly serving at table (cf. Mt. 22: 13; Jn. 2: 5, 9), and was used in a variety of ways in the NT 129 (Mt . 20: 26; 23: 11; Mk. 10: 43; cf. Lk. 18: 26). O'Brien, Peter T. (2010-04-12). The Epistle to the Philippians (The New International Greek Testament Commentary) (Kindle Locations 1580-1582). Eerdmans Publishing Co - A. Kindle Edition.

5.4.4.2. In Paul the term has special reference to Christian ministry, so that one can speak of a ‘minister of the new covenant’ (2 Cor. 3: 6) or of righteousness (2 Cor. 11: 5), a minister of Christ (2 Cor. 11: 23; Col. 1: 7; 1 Tim. 4: 6), a servant of God (2 Cor. 6: 4), of the gospel (Eph. 3: 7; Col. 1: 23; cf. 1 Cor. 3 :5), and of the church (Col. 1: 25). At Rom. 15: 8 Christ himself is a ‘servant to the circumcision’ (διά oνoς πε ιτoμῆς), while at 2 Cor. 11: 23 and Eph. 3: 7 the apostle is a ‘minister of Christ’. Significantly, in many of Paul’s references it is one of a series of designations (cf. συνε γός, ἀδελφός, oινωνός, and ἀπόoτoλoς) used of his associates in his missionary activity. 130 So Timothy is a minister of God (1 Thes. 3: 2; 1 Tim. 4: 6) and Tychicus a minister of the Lord (Col. 4: 7; Eph. 6: 21), while Epaphras, for example, ministers at Colossae on Paul’s behalf (Col. 1: 8). O'Brien, Peter T. (2010-04-12). The Epistle to the Philippians (The New International Greek Testament Commentary) (Kindle Locations 1582-1590). Eerdmans Publishing Co - A. Kindle Edition.

5.4.5. two ordained offices - overseer and deacons

5.4.5.1. two qualifications - elders and deacons

5.4.5.2. pastor = elder

5.4.5.3. ministry leader = deacon

5.4.6. When they are singled out, as here, the leaders are not "over " the church, but are addressed "alongside of" the church, 48 as a distinguishable part of the whole, but as part of the whole, not above or outside it. Fee, Gordon D. (1995-07-14). Paul's Letter to the Philippians (Kindle Locations 2326-2329). Eerdmans Publishing Co - A. Kindle Edition.

5.4.7. Deacons. This is the more difficult term, because Paul uses it in so many different ways. The word itself (diakonos) means "servant ," and this is its most common usage in Paul. He uses it of Christ (Rom 15: 8), of government officials (Rom 13: 4), of himself (1 Cor 3: 5; 2 Cor 3: 6), and of his co-workers (1 Thess 3: 2; Col 1: 7). In each of these cases, as with "overseer," it is primarily a "functional" term, designating someone who serves others. But in Rom 16: 1 Paul uses diakonos to refer to Phoebe in a way that seems very close to a title as well, which is certainly the case here — and in 1 Tim 3: 8. From our distance it is nearly impossible to know either what their function was or how they are to be distinguished from the "overseers," although it is almost certain that they are. If the functional sense of these terms is also the clue to their titular use, then the "overseers" are probably those who give general oversight to the congregation, while the "deacons" are distinguished by their actual deeds of service. 54 Fee, Gordon D. (1995-07-14). Paul's Letter to the Philippians (Kindle Locations 2342-2349). Eerdmans Publishing Co - A. Kindle Edition.

5.5. Grace and peace

5.5.1. Early church greeted or said good bye by place each other under the grace of God

5.5.1.1. Early Christians were in the habit of placing one another under the grace of God, or of the Lord, as a form of farewell greeting. So members being sent on an important mission were commended to God’s grace (Acts 14: 26; 15: 40), while the elders of a congregation, during a solemn occasion of farewell, were commended ‘to the Lord and to the word of his grace’ (Acts 20: 32). O'Brien, Peter T. (2010-04-12). The Epistle to the Philippians (The New International Greek Testament Commentary) (Kindle Locations 1638-1641). Eerdmans Publishing Co - A. Kindle Edition.

5.5.2. The sum total of God's activity toward his human creatures is found in the word "grace"; God has given himself to his people bountifully and mercifully in Christ. 61 Nothing is deserved, nothing can be achieved. The sum total of those benefits as they are experienced by the recipients of God's grace is "peace," 62 God's eschatological shalom, both now and to come. 63 The latter flows out of the former, and both together flow from "God our Father" and were made effective in our human history through our "Lord Jesus Christ." Fee, Gordon D. (1995-07-14). Paul's Letter to the Philippians (Kindle Locations 2368-2373). Eerdmans Publishing Co - A. Kindle Edition.

6. ILL: Orange - smile!

7. INtro

7.1. ILL: Unity, WWI Christmas

8. Thesis: The gospel binds us together

8.1. This is the greatest sense of this book. Background and general thoughts

8.2. THe gospel shapes our view of each other

8.3. The gospel puts on mission together

8.4. The gospel shapes our affections for one another

8.5. The gospel makes us need each other

8.5.1. Not just like, but need!

9. Redemption helps us to see each other in Christ (Vs 1-2)

9.1. This is the spiritual reality as God see us and now we have the opporutnity to do the same