January 2016

Paul's Epistle to the Philippians Part 4: Self-sacrifice is the Way to Life

Here we shall commence with our presentation of Philippians chapter 3. When we had discussed the beginning of this chapter, it is evident that Paul had begun to conclude this epistle, and immediately digressed into a warning concerning trust in the flesh. Many denominational Christians abuse this passage and cite it in order to justify the assumption that the flesh does not matter. However when we compare statements concerning the children of Israel “according to the flesh” which Paul had made in several places elsewhere in his writings (Romans 9, 1 Corinthians 10), it is evident that by repudiating trust in the flesh here in Philippians, Paul was not repudiating the flesh itself. Rather, he had only explained that one should not trust in the flesh for any means of justification, as he had stated in verse 9 of the chapter: “not having … righteousness that is from law, but that which is through the faith of Christ, that righteousness of Yahweh by the faith”.

This is the same conclusion which Paul had come to following a long discussion of the works of the law and the faith in Christ in Romans chapters 2 and 3, where he had written: “28 We therefore conclude by reasoning a man to be accepted by faith apart from rituals of the law. 29 Is Yahweh of the Judaeans only? [referring to the circumcision of the remnant of Israelites in Judaea] And not of the Nations? Yea, also of the Nations, [referring to the dispersions of post-captivity Israel, the people of the nations of the seed of Abraham described Romans chapter 4, which are the “Israel according to the flesh” Paul had mentioned in 1 Corinthians chapter 10] 30 seeing that it is Yahweh alone who will accept the circumcised from faith [the remnant of Israelites in Judaea], and the uncircumcised through the faith [the dispersions of post-captivity Israel]. 31 Do we then nullify the law by faith? Certainly not! Rather we establish the law.” In chapter 2 of that epistle Paul had already commended the Romans for exhibiting the works of the law written in their hearts, as opposed to the works of the law in the Old Testament rituals, showing that they were indeed of the Israelites of the Word of God with whom the New Covenant was made, when He had promised them mercy in their punishment, as it is prophesied in Jeremiah chapter 31.

Paul's Epistle to the Philippians Part 3: In Quest of a Goal: Faith versus Works

In Philippians chapter 1 Paul's purpose for writing this epistle is made evident where he had received correspondence from them, and writes in return to inform them of his testimony before Caesar in the Praetorium at Rome, and the result of that testimony in the spread of the message of the gospel. He sees this as a positive development whether or not those who were discussing his testimony were authentically receptive, or were merely doing so out of contention. So Paul's testimony must have caused quite a stir among those who heard it. In respect of this, Paul had concluded, in part, “that in every way, whether in pretext or in truth, Christ is declared, and in this I rejoice.”

Then, on account of the trial of the faith, Paul encouraged his readers to conduct themselves worthily of the Gospel, and doing so would help them to withstand the opposition without fear. Building on that concept in Philippians chapter 2, Paul further exhorted his readers to have love for one another and to serve one another, following after the model which was continually made by Christ Himself. With that, Paul assured them that if they eagerly did all of the things which the Gospel required of them, which is basically inclusive of keeping the commandments of Christ and caring for one another, that they would be assured preservation in this world, as Paul had also said, remaining “perfect and with unmixed blood, blameless children of Yahweh in the midst of a race crooked and perverted - among whom you appear as luminaries in the Society”.

Paul's Epistle to the Philippians Part 2: Repairers of the Breach

Yahweh, the God of the Old Testament, is a God of love. But the so-called Christians of the denominational churches generally would not understand such a statement, because they focus on the things which that “mean old God of the Old Testament” hates. They also do not understand that hate can be righteous, especially when hate is a matter of defending those things which one loves. In the Old Testament, Yahweh expresses a love for His original Creation, and He expresses hatred for those who would corrupt that Creation: or who themselves are a corruption of Creation. Likewise, Yahweh loves those ideas expressed in His law which allow the maintenance and preservation of His Creation, and Yahweh hates ideas and acts which violate those laws. But bad ideas cannot be destroyed, they can only be accepted or rejected by men. For that reason, Yahweh destroyed Sodom, and not Sodomy, because the Sodomites had put bad ideas into practice. So Yahweh expects His people to love His law, as His law preserves both His Creation and His people.

Yahshua Christ is the incarnation in the flesh of that same Old Testament God, Yahweh. As Isaiah had prophesied, “For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.” For this same reason, in his epistle to the Colossians, Paul also professed that “For in him dwelleth all the fulness of the Godhead bodily.” Yahshua Christ often expressed His Own hatred for those same things which the Old Testament God had hated, but most denominational Christians only know the Jesus of the Sermon on the Mount, and they reject the Jesus of the Apocalypse, whom they are ultimately going to get whether they like Him or not.

Christogenea Internet Radio, Friday January 8th, 2015. Paul's Epistle to the Philippians Part 1: Contending for the Faith

The city of Philippi was established and named after Philip II of Macedon, the father of Alexander the Great. From Diodorus Siculus' Library of History, Book 16, chapter 8, while writing of the time of the Social War between the Athenians and various other Greek states, we read thus:

1 About the same time Philip, king of the Macedonians, who had been victorious over the Illyrians in a great battle and had made subject all the people who dwelt there as far as the lake called Lychnitis, now returned to Macedonia, having arranged a noteworthy peace with the Illyrians and won great acclaim among the Macedonians for the success due to his valour. 2 Thereupon, finding that the people of Amphipolis were ill-disposed toward him and offered many pretexts for war, he entered upon a campaign against them with a considerable force. By bringing siege-engines against the walls and launching severe and continuous assaults, he succeeded in breaching a portion of the wall with his battering rams, whereupon, having entered the city through the breach and struck down many of his opponents, he obtained the mastery of the city and exiled those who were disaffected toward him, but treated the rest considerately. 3 Since this city was favourably situated with regard to Thrace and the neighbouring regions, it contributed greatly to the aggrandizement of Philip. Indeed he immediately reduced Pydna, and made an alliance with the Olynthians in the terms of which he agreed to take over for them Potidaea, a city which the Olynthians had set their hearts on possessing. 4 Since the Olynthians inhabited an important city and because of its huge population had great influence in war, their city was an object of contention for those who sought to extend their supremacy. For this reason the Athenians and Philip were rivals against one another for the alliance with the Olynthians. 5 However that may be, Philip, when he had forced Potidaea to surrender, led the Athenian garrison out of the city and, treating it considerately, sent it back to Athens — for he was particularly solicitous toward the people of Athens on account of the importance and repute of their city — but, having sold the inhabitants into slavery, he handed it over to the Olynthians, presenting them also at the same time with all the properties in the territory of Potidaea. 6 After this he went to the city of Crenides, and having increased its size with a large number of inhabitants, changed its name to Philippi, giving it his own name, and then, turning to the gold mines in its territory, which were very scanty and insignificant, he increased their output so much by his improvements that they could bring him a revenue of more than a thousand talents. 7 And because from these mines he had soon amassed a fortune, with the abundance of money he raised the Macedonian kingdom higher and higher to a greatly superior position, for with the gold coins which he struck, which came to be known from name as Philippeioi, he organized a large force of mercenaries, and by using these coins for bribes induced many Greeks to become betrayers of their native lands. But concerning these matters the several events, when recorded, will explain everything in detail, and we shall now shift our account back to the events in the order of their occurrence.