Philippians: What is the Occasion?<\/b><\/p>\n
The book of Philippians distinguishes itself within the biblical canon as a letter that is abundant with positives.\u00a0 This document overflows with joy, encouragement, and empowerment.\u00a0 Throughout this letter, the writer reveals traits of friendship, love, and appreciation toward his intended readers.\u00a0 In fact, the letter begins with a common salutation (Philippians 1:1-2) and makes a transition to a segment of appreciation and joy for the partnership experienced in the gospel.\u00a0 The writer writes, \u201cI thank my God every time I remember you, constantly praying with joy in every one of my prayers for all of you, because of your sharing in the gospel from the first day until now\u201d[1]<\/a>\u00a0These verses give an indication that a mutual friendship exists between the two parties. Mary Getty adds to this perspective by stating, \u201cThese verses are rich in the beautiful thoughts typical of Philippians.\u00a0 Thanksgiving, joy, solidarity of community in the gospel: these are ideas that reverberate throughout the epistle. Paul\u2019s friends in Philippi give him cause for thanks.\u201d[2]<\/a>\u00a0The opening of this letter sets the pace for the joy, encouragement, and empowerment that the author will continue to unpack throughout the letter.<\/p>\n It is the intention of this document to explore and add to the conversation of the purpose\/occasion for the letter written to the Philippians. In addition, this study will be \u00a0explored in light of a case study of the North side Church of Christ. This study will create an opportunity for critical analysis of the Northside church and offer suggestions for potential and relevant applications.\u00a0 In an attempt to discover the occasion of this letter, this document will explore the historical context, literary function, and the theological implications. This will lead to a concise awareness of the purpose to the letter to the Philippians. Paul in addition to expressing thanksgiving for the Philippians acts of friendship towards him, desired to exhort the Philippians to unity.<\/p>\n The Historical Context<\/b><\/p>\n The Authorship<\/span><\/p>\n The letter to the Philippians begins with a common salutation, \u201cPaul and Timothy, servants of Christ Jesus.\u201d[3]<\/a>\u00a0Paul is the undisputed author of this letter. Scholars have rarely challenged the concept of Paul\u2019s association with this.\u00a0 The few that have challenged the belief question Paul\u2019s full authorship for this letter. C.J. Bahr in his attempt to prove that Paul had a secretary to write parts of his letter to the Philippians declares \u201cWhile Philippians has no specific statement about the hand of Paul, it will now be safe to assume that, as usual, he did write a part of the letter in his own hand.\u201d[4]<\/a>\u00a0The letter however contains several personal pronouns that give some reasonable implications that there is a mono writer. No statements within the letter allow doubt that Paul wrote this.<\/p>\n The letter contains a considerable amount of evidence that permits little room for one to doubt the authorship of Paul.\u00a0 In chapter one, as Paul begins the letter, he expresses an appreciation for their partnership in the gospel of Christ (verses 5-11), and he provides them an update on his present circumstances.\u00a0 He informs them that his imprisonment has been beneficial in his attempts to spread the gospel.\u00a0 He writes \u201cI want you to know, beloved, that what has happened to me has actually helped to spread the gospel, so that it has become known throughout the whole imperial guard and to everyone else that my imprisonment is for Christ.\u201d[5]<\/a>\u00a0\u00a0He speaks of his friends and co-workers (2:19-29).\u00a0 Paul gives an autobiography in chapter 3:1-6 and he acknowledges the gift that the Philippians gave him in chapter 4:10-20.<\/p>\n The letter to the Philippians uses language and style identical to other letters strongly ascribed to Paul.\u00a0 Paul\u2019s mention of false teachers replicates his other writings where he discusses false teachers that were either in the midst or approaching God\u2019s people. Ralph Martin concurs by stating the \u201cPhrases, ideas, and allusions to opposition of false teachers that show up here also appear in letters unquestionably written by Paul (Romans, 1 and 2 Corinthians, Galatians).\u201d[6]<\/a><\/p>\n <\/p>\n Date & Place of Writing<\/span><\/p>\n Within the text, Paul clearly mentions that he is current imprisoned for Christ and while imprisoned, the gospel has become known throughout the entire imperial guard or praetorium.\u00a0 He writes, \u201c\u2026what has happened to me has actually helped to spread the gospel, so that it has become known throughout the whole imperial guard and to everyone else that my imprisonment is for Christ.\u201d[7]<\/a>\u00a0It is safe to conclude that Paul is in prison for the sake of the gospel.\u00a0 Among scholars today there are discussions concerning whether Paul was writing from Rome, Caesarea, or Ephesus.<\/p>\n The date and place of the letter to the Philippians is a contested issue among many scholars.\u00a0 There are several conclusions as to when and where Paul wrote the letter. In addition to the date and place, another topic of concern is if Paul wrote the letter to the Philippians in one setting. \u00a0Some scholars have contested that in chapter 3, where Paul speaks about false teachers and demonstrates that the readers need not consider the accolades of things done in the physical, gives a different style to the entire letter. Some scholars opine that the language and style of chapter 3 is completely different than the remainder of the letter. An on-going discussion between those who embrace the single-letter theory is currently talking place within the field. \u201cThose who argue that Philippians consists of multiple letters claim that this shift in Ton and Stimmung exposes a seam between two originally separate sources. Even those who maintain a single-letter theory recognize the difficulty of this transformation in textual timbre.\u201d[8]<\/a>\u00a0The question of the composition of Paul\u2019s letter influences when and where Paul wrote this letter.<\/p>\n Scholars who advocate for Paul\u2019s writing from a Roman imprisonment argue that Paul was under house arrest and was able to receive visitation from friends.\u00a0 The fact that Paul mentions the fact he was in the praetorium gives added evidence to the idea that he was in Rome.\u00a0 Although praetorium existed in other places, traditionally scholars viewed that Rome was the more likely place for Paul because of his imprisonment.\u00a0 This then leads to the idea that as Paul was writing to the Philippians he would not have seen his friends at Philippi because of the pending execution.\u00a0 As Fitzgerald points outs, the major rebuttal for those who are not advocates of this theory would look at Rome as being a \u201cgreat distance from Philippi (ca. 800 miles) and the consequent length of time necessary for the occurrence of the number of communications presupposed.\u2026\u201d[9]<\/a>\u00a0Due to the distance and lack of reliable transportation, it would be very challenging for Paul to receive and send messages to the Philippians.<\/p>\n Scholars who are proponents for Paul writing from Caesarea believes that the Paul description of his situation coexist more cohesively with the Luke\u2019s account of Paul\u2019s imprisonment in Acts. Luke says \u201cWhen they came to Caesarea and delivered the letter to the governor, they presented Paul also before him.\u201d[10]<\/a>\u00a0In addition, Paul had a centurion to keep him in custody but still had the opportunity to receive visitors.[11]<\/a>\u00a0This appears to link perfectly especially since Paul is expressing thanksgiving within his letter to the Philippians for sending him gifts.\u00a0 In addition to the sending of the gifts, the Philippians also sent\u00a0Epaphroditus,<\/i>\u00a0which reveals that Paul though imprisoned could receive visitors.\u00a0 This correlates with the conditions of Paul\u2019s imprisonment in Caesarea.\u00a0 The theory, though, is also imperfect in a similar way as the proposed Rome imprisonment.\u00a0 As one writer states, \u201cthe distance from Philippi (some nine hundred to one thousand miles by sea, and farther by land) also mitigates against the location.\u201d[12]<\/a><\/p>\n Scholars who advocates for an Ephesus imprisonment propose that the distance between Ephesus and Philippi would promote frequent communication between Paul and the Philippians. In Acts, Luke records Timothy with Paul in Ephesus opposed to be with him in Rome or Caesarea.\u00a0 This theory supports the notion that Paul was able to send Timothy to them and also share with the Philippians rapid updates concerning the welfare of\u00a0Epaphroditus<\/i>\u00a0as he was sick while on his trip.[13]<\/a>\u00a0 The conjecture also alleviates the concern of Paul desiring to see the Philippians. This no longer would be an issue since an Ephesus imprisonment was an earlier account of his imprisonment than the account of Rome.\u00a0 Although this theory appears to be a more feasible no account in Acts or any statement from Paul that gives evidence of an imprisonment in Ephesus.\u00a0 \u00a0Advocates for this theory consider the riot mentioned in Acts 19:23-41 as having some possible evidence of Paul being arrested and being put on trial.\u00a0 However, no concrete evidence exists that Paul had an imprisonment for any length of time allowing the impression that Paul had time to be in communication with the Philippians.<\/p>\n Each theory of Paul\u2019s imprisonment in Rome, Caesarea, or Ephesus while writing the letter to the Philippians has its strengths and weaknesses.\u00a0 Although it is clear that the letter to the Philippians was written when Paul was in prison, there is not enough evidence to truly figure out which imprisonment Paul was in.\u00a0 From the account of Acts itself, it appears to be impossible to discern which location Paul was in.<\/p>\n The Church in Philippi<\/span><\/p>\n In Acts 16, during Paul\u2019s second missionary journey, Paul accompanied by Timothy and Silas received a vision of a man of Macedonia pleading with him to go over to Macedonia to help them.\u00a0 Paul was convinced that God called them to proclaim the gospel to them.\u00a0 Therefore Paul \u201cand those who accompanied sailed to go to Macedonia.\u00a0 They reached a city by the name of Philippi which was the leading city of the district of Macedonia and a Roman Colony.\u201d[14]<\/a>\u00a0 They dwelled in Philippi for a couple of days and when it was the Sabbath day, they went outside the city to look for a place to pray.<\/p>\n The first converts to Christianity in Philippi were Lydia and her household.\u00a0 Lydia was from the city of Thyatira and sold purple clothing.\u00a0 These garments were expensive. Romans however, loved the color of royalty; therefore, to seal purple clothing in Philippi which was a Roman colony was good for business. Lydia therefore might have had financial means.\u00a0 Lydia being a wealthy woman might also have had a big house for her to invite the missionaries to come and stay at her house. Also some evidence suggests that the church was established in her home.\u00a0 One writer states \u201cto handle such an expensive product Lydia must have been a woman of means. The account in Acts supports this conclusion, for it implies that she had a spacious mansion in Philippi, perhaps a typical Roman town-house of the better class, one that had ample room to accommodate several guests.\u201d[15]<\/a><\/p>\n One day, while Paul and the missionaries were going to a place to pray, they met a slave-girl who had a spirit of divination.\u00a0 This slave girl was good for business for her owners because she was a fortune-teller.\u00a0 When the fortune-teller saw Paul and the missionaries, the bible says that she uttered these words \u201cthese men are slaves of the Most High God, who proclaim to you a way of salvation.\u201d[16]<\/a>\u00a0This slave girl did this for several days until Paul became annoyed and rebuke the spirit to come out of her in the name of Jesus.\u00a0 This caused the slave-girl owners to be furious with Paul and the missionaries.\u00a0 Therefore, the owners seized Paul and Silas and dragged them into the market place before the officials.\u00a0 The crowds joined in the riot and they beat Paul and Silas.\u00a0 They threw Paul and Silas in prison where a jailer watched over them. During the time in prison, Paul and Silas began singing and praying, leading to the conversion of the jailer and his household.\u00a0 The next morning, the city officials released Paul and Silas and asked them to leave the city.<\/p>\n Before departing, they went to Lydia\u2019s home to see and encourage the brothers and sisters that were there.\u00a0 Although distance kept Paul and the Philippians physically separated, Paul and the Philippians maintained their communication.\u00a0 In Philippians 4:15-16, Paul mentions the fact that they were the only ones that supported him while he was in Thessalonica. When the Philippians heard of his imprisonment, they sent a gift with\u00a0Epaphroditus<\/i>, who was one of their members.\u00a0\u00a0Epaphroditus\u00a0<\/i>became ill and nearly died.\u00a0 As Paul writes in Philippians 2:25-30,\u00a0Epaphroditus\u00a0<\/i>regained his health and planned to return to them. In addition, Paul planned to send Timothy and even hoped to visit them again.<\/p>\n Literary Form<\/strong><\/p>\n The letter to the Philippians has a unique style of writing.\u00a0 While the letter as similar language and style to his other letters. The entire letter appears to have has a tone that is different from Paul\u2019s letter to the Corinthians, Galatians, and the Romans.\u00a0 The tone is much milder and pleasant than any other letter Paul wrote within the biblical canon. Scholars have noted that some of the basis rhetoric style within this letter is friendship and the Christ hymn.<\/p>\n Letter of Friendship<\/span><\/p>\n From the beginning of the letter, there are traces of an intimate relationship between Paul and the Philippians.\u00a0 Paul states, \u201cI thank my God in all my remembrance of you, always offering prayer with joy in my every prayer for you all, in view of your participation in the gospel from the first day until now.\u201d[17]<\/a>\u00a0Here Paul states the fact that the Philippians collaborated and co-labored with him in the spreading of the good news of Christ.\u00a0 In the same chapter, Paul gives them updates concerning his circumstances.\u00a0 In addition, in chapter 4, Paul acknowledges the fact they were concerned about his condition.\u00a0 As mentioned before, this letter has a different tone than any other letter Paul wrote within the biblical canon.\u00a0 In discussing the uniqueness of this letter, one writer states,<\/p>\n \u201cFamilial letters and letters of friendship often included reassurances and the writer\u2019s well-being (1:12-26) and expressions of concern for the recipients (1:27-2:18). Paul uses the conventions of friendship not only as a way to reaffirm the relationship he shares with the Philippians, but because his imprisonment and the adversity the congregation faces represent real treats to the Philippians\u2019 embodiment of the gospel.\u201d[18]<\/a><\/p>\n Throughout the letter, Paul makes an ardent on unity.\u00a0 In chapter 1, Paul encourages the Philippians to live life in such a way that it reflects the gospel of Christ.\u00a0 After sharing with his friends an update on his life, and his feedback on those who preach the gospel with the wrong motives, Paul encourages his friends to be good faithful stewards of the gospel. He says, \u201conly, live your life in a manner worthy of the gospel of Christ, so that, whether I come and see you or am absent and hear about you, I will know that you are standing firm in one spirit, striving side by side with one mind for the faith of the gospel\u2026\u201d[19]<\/a>\u00a0From this impetus, Paul exhorts them to be of the same minds reminding them of the blessings they have in Christ Jesus which should lead them to humble themselves to one another.[20]<\/a>Afterwards, Paul paints the perfect picture of the humility by focusing their attention on the humility of Christ. In chapter 4, Paul transitions from a general and broad approach and begins using a more personal approach to exhort them towards unity.\u00a0 Paul states, \u201cI urge\u00a0Euodia<\/i>\u00a0and I urge Syntyche<\/i>\u00a0to be of the same mind in the Lord. Yes, and I ask you also, my loyal companion, help these women, for they have struggles beside me the work of the gospel, together with Clement and the rest of my co-workers, whose names are in the book of life.\u201d[21]<\/a><\/p>\n This is unique of Paul to mention these sisters after exhorting the entire readership chapter in 1 and 2 to be of the same mind. His personal exhortation to these sisters is relatively brief; however, their issue might have caused some disruption to the unity of the community of faith.\u00a0 After Paul\u2019s convincing explanation and appeal for the church to be of same mind in chapter 1 and 2 \u201cthe brevity of this argument can be attributed in part to the fact that Paul assumes that these women will have heard and learned from the earlier appeals for self-sacrificial behavior that produces unity.\u201d[22]<\/a>\u00a0Paul emphasis on unity adds to the discussion on the traces of friendship within the letter. Both the broad and more personal urges reveal that Paul cherished unity and wanted his beloved friends to remember the importance of unity in Christ. Remembering the humility of Christ is the foundation of the unity of the Philippians.<\/p>\n The Christ Hymn<\/span><\/p>\n Philippians 2:6-11, traditionally referred to as the Christ Hymn exposes the foundation of unity, humility. Within this text, Paul paints a beautiful picture of humility and self-denial in the person of Jesus Christ.\u00a0 The context of Paul\u2019s hymn is his desire for his friends to remain united. He commands them to have the same mind in Christ Jesus.\u00a0 Paul exhorts his friends to act in a way that shows genuine care for others, so much so that they should care for others more than they care for themselves.\u00a0 Paul in exhorting them gives them to perfect example of humility for the benefit of others.<\/p>\n The\u00a0mind of Christ<\/i>\u00a0was a tradition that Paul\u2019s audience knew very well.\u00a0 One writer in pointing out the stylistic form of the hymn writes, \u201cThe linguistic and stylistic evidence goes to show that the hymn was both pre-Pauline and a product of a Jewish-Christian community. There are features which make it likely that is was composed first in a Semitic tongue and later translated into Greek.\u201d[23]<\/a>\u00a0\u00a0The first half of the hymn (2:6-8) tells the story of Christ\u2019s incarnation, his denial of self and power, him becoming a slave in human form, him being humiliated, his obedience to God by way of dying a death on the cross. The second half of the hymn (2:9-11) explores the exaltation of Christ because of his humility.\u00a0 He discusses Christ name being above all over names and the universal recognition of his Lordship.\u00a0 Martin gives the indication that the hymn had a Semitic origin by focusing on the arrangement of the hymn having sections of threes.\u00a0 He writes,<\/p>\n \u201cThere are three stresses to a line (actually these is true only in his strophes I-IV), three lines to a strophe, three strophes to each part of the entire composition. The first half contains three steps downwards from the Lord\u2019s heavenly state to His humanity and Servanthood and ultimately the humiliation of death itself. And there is the threefold division of the cosmos in v.10<\/i>.\u201d[24]<\/a><\/p>\n Thus, this familiar hymn recalls the whole story of God\u2019s plan of salvation for the entire world through Christ.\u00a0 The hymn in the context of Paul\u2019s exhortation reminded his readers of the Lordship of Christ over their lives as well as giving them a standard for them to strive to reach in their endeavors to be more humble towards one another.\u00a0 Paul wanted to relay to his friends that the story of Christ is the foundation of unity.<\/p>\n Rejoice<\/span><\/p>\n Another featured theme of the letter is joy and rejoicing. Paul stresses joy revealing the importance of it in his mind.\u00a0 Within the letter, Paul often references to joy and rejoicing. To name a few, in chapter 1, Paul prays with joy for his friends; in chapter 2, Paul tells his friends to fulfill his joy by being of the same mind; in the same chapter, Paul tells his friends that he plans to send\u00a0Epaphroditus<\/i>\u00a0in order that they may rejoice at seeing him again; in chapter 3, he tell them to rejoice in the Lord; in chapter 4, he commands them to rejoice in the Lord always; and as he concludes his letter, he tell them that he personally rejoice because their concern for him was revived. Throughout the letter to the Philippians, Paul demonstrates that joy and rejoicing is foundational to relationships and fellowship. According to Paul, the basis of joy is the relationship with God and one another, and the Philippians needed to embrace the joy that comes through those relationships. Paul\u2019s reveals his own joy came through his relationship with the Philippians and the Lord. One writer in discussing friendship within the letter states,<\/p>\n \u201cPaul had the most delightful ties with his fellow workers. He had foes in plenty, but he also made friends fast and true. In the midst of this epistle Paul talks in a charming way about his plans for communicating with the Philippians, a human touch that breaks the strain of theological argument.\u00a0 This epistle seems to have no formal or logical order. It flows along in the easiest and most natural way ad treats the weightiest topics and the most incidental with equal ease and grace.\u201d[25]<\/a><\/p>\n Robertson points out the fact that the loving fellowship between Paul and the Philippians brought about a tone within this letter that is pleasant and calm.\u00a0 Although Paul needed to address important issues to the Philippians, he was very confident that his friends would take heed to his exhortation, bringing Paul joy.<\/p>\n Occasion and Purpose<\/strong><\/p>\n After considering some of the historical context and the literary form of the letter, what is the purpose for Paul\u2019s letter to the Philippians? Gorden Fee raises a significant question concerning Paul writing this letter.\u00a0 He asks, \u201cWould Paul have written this letter if Epaphroditus were not returning home, having now recovered from his illness?\u201d[26]<\/a>\u00a0Gorden makes the argument that Paul would have continued writing this letter even if Epaphroditus was not able to deliver the letter to them because Paul was already planning to send Timothy ahead of him.\u00a0 Therefore, Gorden believes that \u201cthe real purpose of the letter lies with the phrase \u2018your progress in the faith\u2019 (1:25), which for Paul ultimately has to do with the progress of the gospel, both in their lives and in their city.\u201d[27]<\/a>\u00a0Although Gordon makes comments concerning unity among the Philippians and the opponents of Paul and the Philippians, Gordon places emphasis on the fact that Paul desiring to send\u00a0Epaphroditus<\/i>\u00a0back to them and Paul\u2019s desire to help the Philippians to grow in their faith.<\/p>\n William Hendriksen on the other hand examines the background of the epistle.\u00a0 Hendriksen first considers\u00a0Epaphroditus<\/i>\u00a0and the Philippians gift.\u00a0 Paul was very grateful for the gift the Philippians had sent him.\u00a0 Then, Hendriksen makes some assumptions that upon receiving the gift,Epaphroditus\u00a0<\/i>gave an update to Paul concerning the Philippians.\u00a0 He states, \u201cEpaphroditus must also have brought a Report about conditions that prevailed in the Christian community which he had left.\u201d[28]<\/a>\u00a0Next, according to Hendriksen, the Philippians church was concerned about Paul\u2019s condition.\u00a0 Paul was in prison for preaching the gospel; therefore they wanted to make sure they received updates concerning his well-being so that, perhaps they could meet his needs.\u00a0 Finally, the church might have been concerned about\u00a0Epaphroditus<\/i>\u00a0health since they have heard about him being very ill.<\/p>\n In considering the background of Philippians, Hendriksen shares four purposes for this letter.\u00a0 First, Hendriksen argues that Paul wrote this letter to express his thanksgiving to the Philippians. The Philippians expressed their love to Paul by seeking to provide for some of his physical needs. Secondly, Paul desired to provide spiritual guidance. \u00a0Some opponents to the gospel and division of the Philippians needed addressed.\u00a0 Paul focused on these issues with confidence that his friends would embrace them. Third, Paul desired to fill the hearts and mind of the Philippians with the spirit of joy. Throughout the entire letter, Paul exhorts them to have joy and he even places himself as an example of someone who has joy. Finally, Paul wanted to prepare the Philippians for the arrival of\u00a0Epaphroditus.<\/i>\u00a0The Philippians sentEpaphroditus\u00a0<\/i>to send gifts to Paul and because of his courageous work, he deserved a homecoming from the Philippians.<\/p>\n Peter O\u2019Brien adds to the conversation by stating, \u201cThe apostle appears to have had a number of purposes in mind.\u201d[29]<\/a>\u00a0 O\u2019Brien, unlike Gordon believes that Paul is not just addressing one issue.\u00a0 Paul\u2019s letter to the Philippians is a letter where Paul is free to talk with his friends.\u00a0 Although, there is a structure to this letter, Paul is simply talking to his friends without a mono-purpose. O\u2019Brien like Hendrikson notices four purposes for this letter written by Paul.\u00a0 O\u2019Brien argues that Paul wrote this letter to encourage the church to welcome\u00a0Epaphroditus<\/i>, to provide an update to his friends on his condition, to provide some insights and instructions concerning Paul\u2019s opponent and the false teachers at Philippi, and lastly to encourage his friends to stand fast in the gospel and be unified.<\/p>\n When considering the historical context and the literary form, Paul has several agenda\u2019s in writing this letter. It is emphatically true that Paul desires to share with his friends his current condition, exhort them to rejoice, and be on guard for the dogs that are in Philippi.\u00a0 Paul has however, a specific focus and intention for writing to his friends. Paul\u2019s focus is to exhort Euodia and Syntyche to live in harmony.\u00a0 Throughout the letter, Paul makes general statements concerning his opponents (chapter 1), the need to be of the same mind (chapter 2), and the dogs (chapter 3). However in chapter 4, Paul not only exhorts the sisters to live in harmony, but ask the church to help these women as they have struggled with Paul in the work of the gospel. Although the length of Paul\u2019s exhortation to these sisters is relatively short, Paul had confidence that the letter itself would be enough for them to embrace his commands.\u00a0 For Paul to mention these two women in a letter addressed to bishops, deacons, and members of Philippi [30]<\/a>\u00a0adds to the seriousness of this letter exhortation to unity. Therefore, in addition to writing to express thanksgiving to the church for their generosity, Paul had a strong desire to exhort his friends to unity in Christ Jesus.<\/p>\n Theological Implications<\/strong><\/p>\n Paul\u2019s letter to the Philippians is a letter of encouragement, exhortation, and empowerment. Paul\u2019s agenda is to exhort his friends toward unity on the basis of Christ and his story.\u00a0 The Christ hymn in chapter 2 is Paul\u2019s ultimate method to grabbing the heart, minds, and attention of the Philippians in order for them to strive toward unity.\u00a0 The Christ hymns appears as the glue that ties the entire letter together. Every section Paul writes within the book has a relational tie to the Christ hymns.\u00a0 Paul sharing his updates on his condition and his response to his opponents relates to the Christ hymn. Paul\u2019s exhortations to the Philippians to live according to the gospel and for them to be of the same mind connect to the Christ hymn. Paul\u2019s spiritual guidance for dealing with the false teachers in Philippi ties to the Christ hymn. Paul\u2019s exhortation for them to rejoice and his reflections on him being content is links to the Christ hymn.<\/p>\n Therefore, there is a theological implication springs from this study.\u00a0 The foundational basis of Christian unity is Christ\u2019s humility and Lordship. Disciples of Christ must humble themselves under the Lordship of Jesus Christ.\u00a0 This humility within the heart of the members that will benefit the entire church would cause the members to be self-less.\u00a0 Paul exhorts readers to place others higher than they do themselves. Paul charges them to put their personal preferences second and the desires of others as primary. As Johnson writes,<\/p>\n \u201cThe fellowship of Christians is a unity that issues forth from the Holy Spirit, being expressed through self-sacrifice and self-emptying love toward the other. The friendship of Jesus with God, of Jesus with humans, of Paul with the Philippians, of Timothy and Epaphroditus with Paul, and, finally even of the Philippians with Paul, all illustrate this same pattern: not counting oneself above the other leads to service for others.\u201d[31]<\/a><\/p>\n To help give a practical perspective on the idea of Christ being the center of Christian unity, let us use the Northside Church of Christ as an example.<\/p>\n Analysis – Northside Church of Christ<\/strong><\/b><\/p>\n The Northside Church of Christ is a church that resides in suburban North Carolina.\u00a0 Long-time members who have labored in the church many years comprise the majority of this eldership-led church. The church is located twenty miles from a growing metropolitan city named Charlotte. With many changes occurring surrounding the church, the Elders decided to hire a new pulpit minister by the name of John. John\u2019s job as the new pulpit minister was to oversee the growth of the church through preaching and new members outreach. John is a preacher with vision.\u00a0 He has been the preacher for the Northside church of Christ for two years and is responsible for the changes that have occurred.\u00a0 He foresaw the changing climate of the communities surrounding the church.\u00a0 Therefore, he knew what changes the church needed to embrace and implement in order for the church to be relevant within the community.<\/p>\n John, being the visionary and a progressive leader, observed the context the church. John has studied the community and envisioned what the community will look like in the future.\u00a0 John, who the eldership hired to oversee the growth of the church, recognizes that in order for the church to grow numerically, the church must grow out of some traditions and embrace a the contemporary culture.<\/p>\n When there is a need for growth, a leader like John understands that the responsibility of In many religious organizations, when there is a need for change, spiritual leaders typically encounter resistance.\u00a0 The changes within the church resulted in it growing out of a traditional church with an older demographic towards more contemporary setting, attracting younger and more diverse group of people. For this reason, the lifelong members of this church were highly upset and spoke with the Eldership concerning John\u2019s leadership.\u00a0 The senior saints intentionally chose to stagnate the progressive pace of the congregation by going to the elders.\u00a0 These long-time members obstructed the changes in an attempt to stop the fast pace development of the church.<\/p>\n In an elders\u2019 meeting, Mary and Wayne, the voices of the senior saints, brought their trepidation to the elders concerning the changes occurring within the church.\u00a0 The older generation felt uncomfortable with the contemporary songs within worship. These contemporary songs in worship opened the doors for a younger generation to come and meet God from their cultural perspective.<\/p>\n In addition to contemporary songs sung in worship, the church felt uneasy with opening their doors and welcoming a group of people that were not like them. For example, Bill, an Elder saw an African American family in their midst during worship. John explained to all those who were in the elders meeting that he was not targeting any particular people or race, but he would talk with anyone who was willing to engage in dialogue.\u00a0 John was interested in ministering to all kinds of people rather than worry about the color of someone\u2019s skin.\u00a0 Bill, in replying to John, informed him that the Northside Church of Christ is a segregated church and that it would always be one.\u00a0 The attitude of several of the members of the church showed that there were interested in meeting their own needs oppose to participating in the work of God. The attitude of several of the members indicates that there are racial prejudices that are strong enough to hinder the mission of the church to share the gospel with all people.<\/p>\n Theological Proposal<\/strong><\/p>\n Racial tension and discrimination may exist. Racial issues within Christianity have been in existence for many years. Historically, on Sundays, the significance of racial segregation was evident within church buildings. The first century church has racial and ethnic tensions that are similar to racial issues in American history. The Jews, who were God\u2019s people, had to welcome the Gentiles into the family of God. In one instances, the Jews had difficulties accepting the Gentiles as Christians without them first being circumcised. In Acts 15, Apostles and elders met to discuss if Gentiles needed to be circumcised in order for them to be saved. The Apostle Peter, at the conclusion of their meeting profoundly stated, \u201cWe believe it is through the grace of our Lord Jesus that we are saved, just as they are.\u201d[1]<\/a> In addition, those who are saved are a new creation. Therefore, Christians who are a part of the new creation do not view one another from a worldly perspective. Paul states, \u201cSo from now on we regard no one from a worldly point of view \u2026 Therefore, if anyone is in Christ, the new creation has come: The old has gone, the new is here.\u201d[2]<\/a> John, if believes in the newness of life that every child of God currently abides in, he must boldly proclaim this truth. The church must adhere to the new creation in which they currently reside in. The way Christians view one another and the world should be through the lens of the new creation. If the church fails to view God\u2019s creation through the lens of their new creation, then they are still living in their old self. If this proves to be true, then they are living in sin.<\/p>\n Paul, in the book of Philippians makes it very clear that the church is a gathering of diverse individuals who are unified because of Christ. Christ is the aim in which everyone must focus on as they gather together. In Philippians 2:1-4, Paul gives clear instructions to the Philippian church that will foster unity. He then gives them the antidote to these instructions in verses 5-8, by highlighting the fact that Christ had the spirit that was behind the instructions in Philippians 2:1-4. This must be preached by John. If the church continues to allow worldly lens to guide their vision of humanity, the church will not be in line with the mission of Christ. The mission of Christ is for disciples to present the gospel to all men. Christ did not intend for his people to discriminate against anyone who has a different ethnic background.<\/p>\n Prescription<\/strong><\/p>\n John must preach and teach on passages such as Acts 15, Philippians 2. John must boldly proclaim that God does not cater to anyone in light of racial segregation. John must inform both the elders and the parish that their attitude is sinful and hurtful to the progression of the Kingdom of God. There are no excuses as to why the church should not change for the sake of the gospel. There are no excuses as to why the gospel should not touch the lives of those who are ethnically different from the makeup of the church.<\/p>\n In addition, one of the elders informed John that the church is a segregated church and that the church does not have any plans to change. If this proves to be true, John should resign as the Northside preacher. Racial segregation is not a part of the Kingdom of God agenda. If the Northside church decides to obtain the evil, racial supremacy spirit that has in many ways hurt the Kingdom of God, then John should continue working in the Kingdom at another church that is near the area and has the attitude of the Kingdom of God or plant a church. In Luke 10, Jesus sends his disciples out two by two to proclaim the good news of the Kingdom of God. Jesus informed his disciples that if they are not welcomed in a city, they should dust off of their sandals and move forward. If the Northside church desires to maintain their status quo, John, who has a different vision for the church should not suppress his beliefs for the sake of maintaining a salary. John should move forward in an attempt to be a part of the life and work of the Kingdom of God.<\/p>\n Conclusion<\/strong><\/p>\n If Paul we were to write \u201cthe letter to the Philippians\u201d, Paul might have removed some of the soft tone words he used within the original letter and utilized a stronger tone to exhort the entire church to embrace the Christ hymn.\u00a0 The members of the Northside church must realize that their interest is secondary to not only what others may desire but also to the will and work of God. It appeared that their desires were so strong that it over-shadowed the story of Christ in that he died for all so that all might obtain salvation. The occasion and purpose of this letter would serve as a disciplinary tool for this church. Paul\u2019s desire for the church to embrace the same mind is based on the Christ hymn. The unity among the Northside church and the acceptance of women and men with different personalities and preferences must be predicated on the Christ hymn.<\/p>\n <\/p>\n Bibliography<\/b><\/p>\n \u00a0<\/b><\/p>\n Bahr, G. J. (1968). Subscriptions in the Pauline letters.\u00a0Journal Of Biblical Literature<\/i>,\u00a087<\/i>(1).<\/p>\n Fee, Gordon,\u00a0Paul\u2019s Letter to the Philippians<\/i>. Grand Rapids: William B. Eerdmans, 1995.<\/p>\n Fitzgerald, John T. \u201cPlace and Date of Composition.\u201dPage 322 in\u00a0Philippians, Epistle to the<\/i>. Vol. 5 of\u00a0The<\/i><\/p>\n Anchor Bible Dictionary<\/i>. Edited by David Noel Freedman. New York: Doubleday, 1992.<\/p>\n Garland, David E., Longman, Tremper,\u00a0The Expositors Bible Commentary Vol. 12<\/i>. Grand Rapids:<\/p>\n Zondervan, 2006.<\/p>\n Getty, Mary,\u00a0Philippians and Philemon<\/i>, Wilmington, 1980.<\/p>\n Hawthorne, Gerald F., & Martin, Ralph P. \u201cAuthorship.\u201d\u00a0Word Biblical Commentary: Philippians<\/i>. Vol 43.<\/p>\n Nashville: Thomas Nelson, 2004.<\/p>\n Hendrikson, William,\u00a0New Testament Commentary: Galatians, Ephesians, Philippians, Colossians, and<\/i><\/p>\n \u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0Philemon.\u00a0<\/i>Grand Rapids: Baker Academic, 1962.<\/p>\n Hendrikson, William,\u00a0New Testament Commentary: John, Vol 2<\/i>. Grand Rapids: Baker Academic, 1983.<\/p>\n Johnson, Luke,\u00a0The Writings of the New Testament: An Interpretation<\/i>, 3Rd<\/sup>Ed. Minneapolis: Fortress,<\/p>\n 2010.<\/p>\n Martin, Ralph P.\u00a0The Hymn of Christ: Philippians2:5-11 in Recent Interpretation & in the setting of Early<\/i><\/p>\n \u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Christian Worship<\/i>. Downer Grove: InterVarsity, 1997.<\/p>\n O\u2019Brien, Peter,\u00a0The Epistle to the Philippians: A Commentary on the Greek Text<\/i>. Grand Rapids: Wm.B.<\/p>\n Eerdmans, 1991.<\/p>\n Reed, Jeffrey T. 1996. \u201cPhilippians 3:1 and the Epistolary Hesitation Formulas: The Literary Integrity of<\/p>\n Philippians, Again.\u201d\u00a0Journal Of Biblical Literature<\/i>\u00a0115, no. 1: 63.\u00a0ATLA Religion Database with ATLASerials<\/i>, EBSCOhost<\/i>\u00a0(accessed April 20, 2012).<\/p>\n Robertson, Archibald.\u00a0Paul\u2019s Joy in Christ<\/i>. Nashville: Broadman, 1960.<\/p>\n <\/p>\n Saunders, Stanley P. \u201cChristian Friendship and the story of Jesus Christ\u201d Page 504 in vol. 4 of\u00a0The New<\/i><\/p>\n Interpreters Dictionary of the Bible.<\/i>\u00a0Edited by Katharine Doob Sakenfeld. 5 vols. Nashville: Abingdon, 1992.<\/p>\n Witherington, Ben,\u00a0Friendship and Finances in Philippi: The Letter of Paul to the Philippians<\/i>. Valley Forge:<\/p>\n Trinity, 1994.<\/p>\n [1]<\/a>\u00a0Philippians 1:3-5 (The New Revised Standard).<\/p>\n <\/p>\n [2]<\/a>\u00a0Getty, Mary,\u00a0Philippians and Philemon<\/i>, Wilmington, 1980), pg. 10.<\/p>\n <\/p>\n [3]<\/a>\u00a0Philippians 1:1 (The New Revised Standard).<\/p>\n <\/p>\n [4]<\/a>\u00a0Bahr, G. J. (1968). Subscriptions in the Pauline letters.\u00a0Journal Of Biblical Literature<\/i>,\u00a087<\/i>(1), 38.<\/p>\n <\/p>\n [5]<\/a>\u00a0Philippians 1:12-13 (The New Revised Standard).<\/p>\n <\/p>\n [6]<\/a>\u00a0Hawthorne, Gerald F., & Martin, Ralph P. \u201cAuthorship.\u201d\u00a0Word Biblical Commentary: Philippians<\/i>. Vol 43 (Nashville: Thomas Nelson, 2004), pg. xxix.<\/p>\n <\/p>\n [7]<\/a>\u00a0Philippians 1:12-13 (The New Revised Standard).<\/p>\n <\/p>\n [8]<\/a>\u00a0Reed, Jeffrey T. 1996. \u201cPhilippians 3:1 and the Epistolary Hesitation Formulas: The Literary Integrity of Philippians, Again.\u201d\u00a0Journal Of Biblical Literature<\/i>\u00a0115, no. 1: 63.\u00a0ATLA Religion Database with ATLASerials<\/i>, EBSCOhost<\/i>\u00a0(accessed April 20, 2012).<\/p>\n <\/p>\n [9]<\/a>\u00a0Fitzgerald, John T. \u201cPlace and Date of Composition.\u201dPage 322 inPhilippians, Epistle to the<\/i>. Vol. 5 of\u00a0The Anchor Bible Dictionary<\/i>. Edited by David Noel Freedman. New York: Doubleday, 1992.<\/p>\n <\/p>\n [10]<\/a>\u00a0Acts 23:33 (New Revised Standard Version).<\/p>\n <\/p>\n [11]<\/a>\u00a0Acts 24:23 \u2013 \u201cThen he ordered the centurion to keep him in custody, but to let him have some liberty and not to prevent any of his friends from taking care of his needs.\u201d (New Revised Standard Version).<\/p>\n <\/p>\n [12]<\/a>\u00a0Garland, David E., Longman, Tremper,\u00a0The Expositors Bible Commentary Vol. 12<\/i>\u00a0(Grand Rapids: Zondervan, 2006), pg. 179.<\/p>\n <\/p>\n [13]<\/a>\u00a0Philippians 2:25-27 \u2013 \u201cStill, I think it necessary to send to you Epaphroditus \u2013 my brother and coworker an fellow soldier, your messenger and minister to my need; for he has been longing for all of you, and has been distressed because you heard that he was ill.\u201d (New Revised Standard Version).<\/p>\n [14]<\/a>\u00a0Acts 16:12 \u2013 \u201cAnd from there to Philippi, which is a leading city of the district of Macedonia and a Roman Colony\u201d (New Revised Standard Version).<\/p>\n <\/p>\n [15]<\/a>\u00a0Hendrikson, William,\u00a0New Testament Commentary: John, Vol 2<\/i>\u00a0(Grand Rapids: Baker Academic, 1983) pg, 332-323.<\/p>\n <\/p>\n [16]<\/a>\u00a0Acts 16:17 (New Revised Standard Version).<\/p>\n [17]<\/a>\u00a0Philippians 1:3-5 (New American Standard Bible).<\/p>\n <\/p>\n [18]<\/a>\u00a0Saunders, Stanley P. \u201cChristian Friendship and the story of Jesus Christ\u201d Page 504 in vol. 4 of\u00a0The New Interpreters Dictionary of the Bible.<\/i>Edited by Katharine Doob Sakenfeld. 5 vols. Nashville: Abingdon, 1992.<\/p>\n <\/p>\n [19]<\/a>\u00a0Philippians 1:27 (New Revised Standard Bible).<\/p>\n <\/p>\n [20]<\/a>\u00a0Philippians 2:1-4 \u2013 \u201cIf then there is any encouragement in Christ, any consolation from love, any sharing in the Spirit, any compassion and sympathy, make my joy complete: be of the same mind, having the same love, being in full accord and of one mind. Do nothing from selfish ambition or conceit, but in humility regard others as better than yourselves. Let each of you look not to your own interests, but to the interests of others.\u201d (New Revised Standard).<\/p>\n <\/p>\n [21]<\/a>\u00a0Philippians 4:2-3 (New Revised Standard Bible).<\/p>\n <\/p>\n [22]<\/a>\u00a0Witherington, Ben,\u00a0Friendship and Finances in Philippi: The Letter of Paul to the Philippians<\/i>\u00a0(Valley Forge: Trinity, 1994), pg. 104.<\/p>\n <\/p>\n [23]<\/a>\u00a0Martin, Ralph P.\u00a0The Hymn of Christ: Philippians2:5-11 in Recent Interpretation & in the setting of Early Christian Worship<\/i>\u00a0(Downer Grove: InterVarsity, 1997), pg. 27.<\/p>\n <\/p>\n [24]<\/a>\u00a0Ralph Martin,\u00a0A Hymn of Christ<\/i>, 40.<\/p>\n [25]<\/a>\u00a0Robertson, Archibald.\u00a0Paul\u2019s Joy in Christ<\/i>\u00a0(Nashville: Broadman, 1960), pg. 88.<\/p>\n <\/p>\n [26]<\/a>\u00a0Fee, Gordon,\u00a0Paul\u2019s Letter to the Philippians<\/i>\u00a0(Grand Rapids: William B. Eerdmans, 1995), pg. 39.<\/p>\n <\/p>\n [27]<\/a>\u00a0Gordon Fee,\u00a0Paul\u2019s Letter to the Philippians<\/i>, 39.<\/p>\n [28]<\/a>\u00a0Hendrikson, William,\u00a0New Testament Commentary: Galatians, Ephesians, Philippians, Colossians, and Philemon,\u00a0<\/i>(Grand Rapids: Baker Academic, 1962) pg, 18.<\/p>\n <\/p>\n [29]<\/a>\u00a0O\u2019Brien, Peter,\u00a0The Epistle to the Philippians: A Commentary on the Greek Text<\/i>\u00a0(Grand Rapids: Wm.B. Eerdmans, 1991), pg. 38.<\/p>\n [30]<\/a>\u00a0Philippians 1:1 \u2013 \u201cPaul and Timothy, servants of Christ Jesus, to all the saints in Christ Jesus who are in Philippi, with the bishops and deacons.\u201d (New Revised Standard Version).<\/p>\n [31]<\/a>\u00a0Johnson, Luke,\u00a0The Writings of the New Testament: An Interpretation<\/i>, 3Rd<\/sup>\u00a0Ed. (Minneapolis: Fortress, 2010), pg. 334.<\/p>\n [1]<\/a> Acts 15:11 (New International Version).<\/p>\n<\/div>\n [2]<\/a> 2 Corinthians 5:16-17 (New International Version).<\/p>\n<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":" Philippians: What is the Occasion? The book of Philippians distinguishes itself within the biblical canon as a letter that is abundant with positives.\u00a0 This document overflows with joy, encouragement, and empowerment.\u00a0 Throughout this letter, the writer reveals traits of friendship, … Continue reading
\ngrowing a church is not solely the job of one man.\u00a0 In order for a church to grow spiritual and numerically, it takes an army of disciples of Christ who live for and work in the Kingdom of God. Witnessing the life of God in the Kingdom then invites the called and commissioned to serve as ambassadors and servants of Christ to accomplish the work of God in community. Therefore, John decided to hire additional individuals to collaborate with him as he helped guide the people of God to the work and life of God in that community.\u00a0 John encouraged the church\u2019s Elder-ship to hire Jack and Bob to serve in different ministries, and because of the additional staff, the worship, demographics, and attitude of the congregation began to change.<\/p>\n
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