Week 47: Philippians, Colossians, 1 Thessalonians
Daily Reading for Week 47
Philippians 1-2, Psalm 11
Philippians 3-4, Psalm 12
1 Thessalonians 1-2, Psalm 15
1 Thessalonians 3-4, Psalm 16
1 Thessalonians 5, Psalm 17
Read Scripture Videos: Philippians, Colossians, 1 Thessalonians
What themes do you think of when it comes to
· Living out Christian Faith, being examples to others
1. Read Philippians 2:5-11 and Colossians 1:15-23. What do you learn about Jesus Christ from these two passages?
2. Read Philippians 3:1-4:1 and Colossians 2. What is the way to real spiritual growth? What isn’t?
3. What does it mean to be a Christian after reading these letters?
4. What are some ways or how are some ways Christians spiritually grow?
5. If someone were to say “I don’t know God’s will for my life” or “I don’t know what God wants from me”, what is something you could perhaps suggest we know IS God’s will for us?
6. How does hoping for the future Coming of the Lord help us to live life presently?
7. Any other questions you may have had that you would like to throw to the group?
The chief theme is encouragement: Paul wants to encourage the Philippians to live out their lives as citizens of a heavenly colony, as evidenced by a growing commitment to service to God and to one another. The way of life that Paul encourages was manifested uniquely in Jesus Christ; it was also evident in the lives of Paul, Timothy, and Epaphroditus.
Purpose, Occasion, and Background
The church at Philippi had a special significance for Paul, since it was the first church he founded in Europe (see Acts 16:6–40). The first convert was Lydia, a seller of purple goods, and women continued to have a prominent role in the Philippian church (e.g., Phil. 4:2). Paul and Silas were imprisoned there for exorcising a demon from a fortune-telling slave girl, but God miraculously delivered them, and they proclaimed the gospel to the Philippian jailer. Paul likely visited the Philippians a few times after his initial departure, and they maintained active support for his ministry (4:15–16).
Paul wrote to the Philippians from prison (see above), prompted in part by his reception of their latest gift, sent with Epaphroditus (himself a member of the Philippian congregation). But the letter is far more than an extended thank-you note. Paul wanted to pass along the important news that Epaphroditus had recovered from a serious illness (2:25–30), and that he was sending him along to them with the hope that soon he might also send Timothy for a visit (2:19). Timothy and Epaphroditus were also mentioned because they exemplified the Christ-centered, gospel-focused life Paul wanted the Philippians to live.
Paul himself also wanted to encourage the Philippians in their faith, and his imprisonment meant he could do that only through a letter. Even a house imprisonment (assuming Paul was in Rome, Acts 28:16) could have been a source of great anguish, particularly with the possibility of execution looming, and so Paul wanted to assure the church that he was still in good spirits through his faith in Christ (Phil. 1:12–18). He was also eager to thank them for their continued support: imprisonment carried with it a social stigma, and it would have been easy for the Philippians to turn their back on Paul at this point. But they had remained faithful to him.
Yet Paul’s purpose in writing goes even further. He is above all concerned that the Philippians continue to make progress in their faith (1:25). While there were no doubt conflicts within the congregation (notably that of Euodia and Syntyche, 4:2), the Philippians appear to be a healthy congregation, in contrast to the troubled groups in Corinth and Galatia. Can they then relax and rest? Paul’s answer is an emphatic no. The world is too perilous, and the gospel too glorious, for them to be content with past achievements (3:12–16). They must follow Paul’s example and “press on toward the goal for the prize of the upward call of God in Christ Jesus” (3:14).
Paul explains what spiritual progress will look like. Christian maturity does not come through special mystical insights available to only a few, but rather through the patient practice of the familiar virtues of love and service to others. Paul presents himself as one model for such a lifestyle (1:12–18; 3:17; 4:9), and he commends Timothy and Epaphroditus in similar terms (2:19–30). But the supreme model for progress in faith is Jesus himself, and the centerpiece of Philippians is the magnificent “hymn of Christ” in 2:5–11. Jesus willingly let go of the privileges of divine glory to take up the form of a servant, and even embraced the ultimate humiliation of the cross, in order to liberate the world from sin. He is thus accorded the highest glory, receiving universal worship as God’s Messiah.
Those who follow Christ’s example have the hope that God will also vindicate them on the day of Christ, and thus they can rejoice (1:18; 3:1; 4:4). They can also be confident that God will not leave them alone to make their way through the world as best they can. Spiritual progress involves effort: they are encouraged to “work out [their] own salvation with fear and trembling” (2:12). But they can do so knowing that “it is God who works in [them], both to will and to work for his good pleasure” (2:13).
Christ is Lord over all of creation, including the invisible realm. He has secured redemption for his people, enabling them to participate with him in his death, resurrection, and fullness.
Purpose, Occasion, and Background
The church at Colossae apparently got its start during Paul’s three-year ministry in Ephesus (a.d. 52–55). During this time, a Colossian named Epaphras probably traveled to Ephesus and responded to Paul’s proclamation of the gospel (see Acts 19:10). This new believer returned to his hometown and began sharing the good news of Christ, which resulted in the birth of the Colossian church (Col. 1:7). At the time of this writing, Epaphras is with Paul in Rome and has likely shared the bad news that there was a dangerous teaching threatening the church at Colossae (4:12). Paul writes this letter to respond to this situation and to encourage these believers in their growth toward Christian maturity.
Scholars have long been puzzled over the precise nature of the destructive teaching facing the Colossians. This uncertainty does not, however, hinder accurate interpretation of the letter’s rich theological teaching. A previous generation of scholars thought that the problem at Colossae was Gnosticism, an early heresy that taught that the world was created by an inferior god, that the material world is evil, and (in some cases) that asceticism should be practiced. But an improved understanding of Gnosticism, aided in part by the discovery of Gnostic documents in Egypt, has led most scholars to discount this interpretation. Missing from Colossians is any polemic against the Gnostic view that there is an unknown god who is distinct from the creator God. There is also no discussion of the Gnostic conviction that matter and material existence are inherently evil.
The fact that there are many distinctively Jewish elements to the false teaching (such as Sabbath observance, Jewish festivals, and an interest in angels; see 2:16–18) has led a number of scholars to contend that the competing teaching had something to do with Judaism. Some have suggested that a form of Jewish mysticism had influenced the church, resulting in Colossian Christians engaging in ascetic practices (such as fasting) in preparation for a visionary ascent to heaven where they would join the angels in worshiping God at his heavenly throne (see 2:18). This is a possibility, but it does not provide the most convincing explanation of the “worship of angels” and some of the other elements of the false teaching (2:18).
Others advocate a similar view, contending that the principal problem at Colossae was not a dangerous teaching from within the church but one coming from outside. They suggest that the local Jewish synagogue was mounting a campaign to discredit and denounce the Christian assembly, especially because this group of predominately Gentile believers was now claiming a Jewish heritage in the OT. One of the problems with this view, however, is that the role of the Jewish law is never mentioned in Colossians. It also does not adequately take into account the role of other syncretistic elements from other local religions.
The best explanation for this dangerous teaching is that it comes from the context of the local Jewish and pagan folk belief. A central feature of the local folk belief was a tendency to call on angels for help and protection from evil spirits. This characteristic is well attested in many inscriptions and ancient documents. For instance, a magical stone amulet designed to be worn around the neck for protection from evil spirits reads, “Michael, Gabriel, Ouriel, Raphael, protect the one who wears this. … Flee, O hated one, Solomon pursues you.”
What likely happened at Colossae is that a shaman-like figure within the church had attracted a following and was presenting himself as something of a Christian spiritual guide (cf. “his sensuous mind,” 2:18). This person probably claimed to have superior insight into the spiritual realm and was advising the Colossian Christians to practice certain rites, taboos, and rituals as a means of protection from evil spirits and for deliverance from afflictions. When Paul hears of the spreading influence of this teaching that devalues Christ and fails to appreciate the new identity of believers “in Christ,” he writes this letter of warning and encouragement. He does not minimize the threat presented by the demonic powers but emphasizes the supremacy of Christ over all powers. He asserts the unity of Christians with the exalted Christ, which entails their sharing in his power and authority.
Paul also takes the opportunity to encourage these believers to press on to maturity in Christ by continuing in their battle against sin, pursuing holiness in Christ, and learning to live as distinctively Christian households.
The most prominent theme in 1 Thessalonians is the second coming of Jesus. It is mentioned in every chapter of the book (1:10; 2:19–20; 3:13; 4:13–18; 5:1–11, 23–24). At Jesus’ future coming, the dead in Christ will rise and will be caught up along with the living to meet the Lord in the air (4:15–17). Unbelievers will be subject to his wrath, but Christians will be delivered from this, inheriting salvation instead (1:10; 5:2–4, 9–10). Those who are destined to participate as saints (lit., “holy ones”) in the second coming must be holy and blameless (3:11–4:8; 5:23), and God, who is faithful, will produce holiness in the lives of those whom he calls (5:24).
Purpose, Occasion, and Background
Thessalonica was the proud capital of the Roman province of Macedonia and had a population of over 100,000. Its natural harbor and placement on the busy east-west Egnatian Way as well as key north-south trade routes meant that it was a flourishing center of trade and philosophy. It was a free city and was governed by local officials called “politarchs” (cf. Acts 17:6, 8). Religiously, the city was committed to the Greco-Roman pantheon and the imperial cult; Egyptian cults were also prominent. There was a sizable population of Jews in Thessalonica (Acts 17:5).
Paul, Timothy, and Silas preached in the Thessalonian synagogue over three Sabbaths, and a number of Jews and God-fearing Gentiles believed (Acts 17:4). First Thessalonians 1:9–10 suggests that Paul subsequently spent some weeks ministering fruitfully to pagan Gentiles. However, rioters instigated by Jewish opponents dragged Jason (Paul’s host) and some other Christians before the politarchs and charged them with sedition against Caesar (Acts 17:5–8), forcing the missionaries to leave Thessalonica prematurely (Acts 17:9–10). Paul was concerned for the new Christians, and therefore a few months later he sent Timothy back to Thessalonica (1 Thess. 3:1–2, 5; see note on Acts 17:15). Catching up with Paul in Corinth (Acts 18:5), Timothy updated him on the Thessalonian church (1 Thess. 3:6).
Timothy reported that generally the church community was doing well. However, not everything at Thessalonica was rosy. Some members of the church had died (4:13), and because they were not fully informed about what would happen to deceased Christians at Christ’s return (3:10; 4:13), some apparently thought that those who had died would miss out on the second coming, and they had plunged into hopeless grieving for them (4:13).
In addition, Timothy related to Paul a Thessalonian question about the timing of the day of the Lord (5:1–2). A number of scholars believe that the query reflected restless impatience or a false sense of security, but this view is countered by Paul’s repeated assurances in 5:4–5, 9, along with the lack of threat or warning in 5:1–11. Paul reassures the Thessalonians that they are destined not for wrath but for salvation on the day of the Lord. Some think that the Thessalonians were concerned that they would be unprepared for Jesus’ return, but 4:3–8 suggests that they were not concerned enough about holy living. Perhaps the simplest explanation is that these new Christians were questioning their own final salvation in view of the recent unexpected deaths (4:13). They may even have wondered whether the deaths were an expression of divine disapproval.
Whatever the specifics, clearly the Thessalonians needed reassurance about those who had died (4:13–18) and about their own destiny at the second coming (5:1–11).
The Thessalonians seem to have been vulnerable in other ways too. They had not expected the initial persecution to continue unabated for so long (3:3–4; cf. 2 Thess. 1:5–7). Moreover, they missed Paul, apparently disappointed that he himself had not yet returned to see them (1 Thess. 3:6–10).
Yet another problem in Thessalonica demanded Paul’s attention: some Christians were bringing the church into disrepute by depending on wealthier Christians to provide for them rather than earning their own living (4:10b–12; 5:14; cf. 2 Thess. 3:6–15). It is possible that this problem was a result of the Thessalonians’ erroneous thinking about the future. However, it may simply be that some church members were selfishly and lazily exploiting the charity of wealthier members to avoid having to work.
When Paul heard Timothy’s generally positive report, he was filled with joyful relief and was eager to encourage the embattled and discouraged Christians and to answer their questions. So he immediately began composing 1 Thessalonians (1 Thess. 3:6–8). Paul’s main purpose was to repair the hope of the Thessalonian Christians in the wake of the unexpected deaths of people in their congregation and to reassure them that both the dead and the living were destined to be saved at the second coming (4:13–5:11). Related to this was his desire to reassure the Thessalonians that they were among those elected by God for salvation (1:4; 5:24).
Paul also wished to underline the missionaries’ authenticity as preachers of the gospel of God (1:5; 2:1–12; 2:17–3:10) in the face of real or potential questions relating to his lengthy absence (2:17–3:10), the unrelenting persecution (3:3–4), and the unexpected deaths (4:13). Paul also sought to encourage the Thessalonians by explaining that persecution is normal for the Christian (3:3–4). In addition, Paul is calling the recently converted, predominantly pagan community to sexual holiness (4:3–8) and the idle members of the community to gainful employment (4:9–12).
It also seems that Paul is seeking to undo their heavy dependence on him by urging the church to respect and defer to its own ministers (5:12–13). This can be seen in his forbidding the despising of prophesying (5:19–22), his emphasizing Timothy’s credentials (3:2), and his presenting the missionaries as a team (hence the use of the first person plural through much of the letter).
