Paul’s purpose?

Philippians 2.1-2 begins with a therefore, a conjunction which often signifies purpose or result of the previous sentence(s) or paragraphs. What is the purpose of what Paul discusses in 1.8-30? Paul’s joy will be complete if there is any love in Messiah, compassion, mercy, fellowship and unity of thought with the believers in Philippi. Paul rejoices that although they will suffer on behalf of following the Messiah Jesus, they do not abandon Him in envy, bitterness, strife and so forth. The Greek in these two verses contains a few rare words that pack a lot of meaning, which emphasize further Paul’s reocurring message in the letter to the Philippians: to rejoice in Messiah even in the face of adversity and persecution.

Farewell to a decade.

I would like to say farewell to the decade that was 2000 to 2009. I will miss you. We had some good times and definitely some rough patches. I got married, graduated with my Master of Theological studies and was blessed with a daughter. I guess those three items outweigh the bad times….oh happy new year – it is officially 12:00 am in beautiful BC, Canada. The fireworks going off are quite something. Here’s to 2010 – a new decade and new possibilities for the future.

Merry Christmas

Wishing everyone a merry Christmas and a Happy New Year!
I will get back to the blog when the holiday season winds down.

Great song and video.

I’m not huge into the Christian music scene (even though I play for our worship team at my church), I think this is a great song. I found the video yesterday. Good energy from these guys.

Phd question

I am wondering if anyone in the biblioblogosphere has any thoughts about phd models: research based or residence based? I am considering pursuing a phd in either Biblical studies or NT studies (hopefully focusing on narrative criticism and Mark’s Gospel). However, gainful employment is required in order to pay for a phd program .

‘Literal’ misunderstanding – How poor theology encounters reality with dire results

I read this in the Globe and Mail the other day and could only shake my head. Not in disbelief (because this type of thing occurs more often than not), but in sadness at how people take Scripture literally and then attempt to apply their literal interpretation to life. (In addition, how could a father do this to his four year old son?) Read here and judge for yourself. I agree with the judge’s verdict of negligence. Therefore, theology (and hopefully a reasoned understanding thereof) has real implications in one’s life.

Philippians 1:18 ; Simple contrast or Rhetorical Device?

The question posed for this verse is: “What is the meaning of the contrast εἴτε προφάσει εἴτε ἀληθείᾳ?” As the title of this post suggests, is Paul simply contrasting two opposing parties or using a rhetorical device? If this phrase is a rhetorical device, then to what effect is it being employed? However, it is erroneous to categorize this phrase in such black and white terms (i.e., it has to be ‘this way’ or it has to be ‘that way’ and there can be not middle ground or synthesizing of the two ideas). The language here is ambiguous as to whether Paul wants his reader to understand this phrase as either a simple contrast or a rhetorical device. I argue that the language can allow for both.

Paul is expressing two opposites as a rhetorical (or literary) device for a specific reason in the text. Previously, Paul mentions those who seek to discredit Paul because of his chains and have selfish motives (v. 15-16). In verse 18, Paul contrasts those who preach out of false motives and those [who preach] with honorable/truthful motives. Unfortunately, Paul doesn’t mention which conduct is better or worse; Messiah is proclaimed by both parties, despite their internal motives, and Paul rejoices (ἐν τούτῳ χαίρω). He then emphasizes his rejoicing with the contrastive coordinating conjunction Ἀλλὰ (Wallace, Greek Grammar: Beyond the Basics, 657) followed by the future passive indicative 1. singular χαρήσομαι. Paul will rejoice even if the motives of some are unworthy, because Messiah is proclaimed. The internal motives are overshadowed by the proclamation of Messiah.

A second option is that this phrase is a subtle backhanded verbal twist against those with impure motives. Paul implies to his listeners that for all the efforts of the selfish, vain and with false motives are in vain. He deftly brushes aside their feeble attempts to belittle Paul’s imprisonment and equates them with those who preach Christ out of love and truth. Essentially, Paul says that they are of one accord. They preach the same message, which is more important to Paul than his honour or self-esteem.

How would you respond to those who besmirched your ministry, yet preached the resurrected Christ? Like Paul? Some thoughts to ponder as a I contemplate if I should enter into full time ministry.

Reflection on Philippians 1:18

this post will have to wait until tomorrow. I need to help my wife with a very unhappy 6 week old daughter. A crying baby – quite the sound!

Mediation verse of the week and reflections

I have been challenged to begin memorizing scripture again. In the church bulletin there is a weekly verse to memorize, which spurned me into meditative action. The only difference is that I am going to make the attempt to begin memorizing passages from the Greek (UBS 4th Revised ed.) This weeks verses are from Mark 1.17-18: καὶ εἶπεν αὐτοῖς ὁ Ἰησοῦς· δεῦτε ὀπίσω μου, καὶ ποιήσω ὑμᾶς γενέσθαι ἁλιεῖς ἀνθρώπων. 18 καὶ εὐθὺς ἀφέντες τὰ δίκτυα ἠκολούθησαν αὐτῷ.
Today’s thought as I reflected (a nicer evangelical term instead of meditation? ) on this passage was the phrase “ἀφέντες τὰ δίκτυα” and I thought ‘what net, or thing, or idea, etc., am I holding on to? What do I need to immediately drop and follow Jesus in my life? This phrase is interesting when contrasted with the response of the disciple in Mt 8:21 who hesitates before following Jesus and wants first to bury his father (κύριε, ἐπίτρεψόν μοι πρῶτον ἀπελθεῖν καὶ θάψαι τὸν πατέρα μου). Then Jesus leaves the crowds with his disciples and gets into a boat. Am I like the sons of Zebedee who drop their nets and immediately follow Jesus, or am I like the disciple who has other things to do before he follows Jesus?

Discussion on Philippians 1:15-17

Several questions arise when one reads this text, particulary Paul’s use of φθόνον καὶ ἔριν (v. 15), θλῖψιν ἐγείρειν (v. 17), ἐξ ἐριθείας (v. 17), and the repetition of the μὲν…δὲ construction in verses 15, 16 and 17. I am following along with some questions that Dr. Larry Perkins has made to assist our breakfast and Greek group in exegeting, analyzing, etc., our way through Philippians. The question that interested me was how does one proclaim the Gospel out of strife, jealousy, and selfish ambition?

Four possible answers come to mind. (NB I haven’t read any commentaries or journal articles at this point; these are my musings; however, I will follow up on them and see what other scholars say. If I’m way off target, then I will rethink my answers accordingly). First, is it possible that there are leaders, (ἐπισκόποις καὶ διακόνοις) who are jealous of Paul’s status as an apostle? Second, perhaps they are Greek Christians ,who with good intentions, don’t like Paul because he’s Jewish or vice versa. Third, are they Jewish Christians who maybe question Paul’s preaching to Gentiles and disagree with him. Fourth, these proclaimers of the Gospel out of jealousy, strife and selfish ambition do so to advance their honour or social status amongst their fellow Christian brothers and sisters. Then Paul contrasts them with those who ‘out of love’ (ἐξ ἀγάπης) know that Paul is appointed in the defense of the Gospel (εἰδότες ὅτι εἰς ἀπολογίαν τοῦ εὐαγγελίου κεῖμα). They respect his status as an apostle, despite his chains, and they don’t find him a threat to their social status or honour. In addition, they do not place him in a status of shame because of his chains for Messiah.

Those who seek to gain from Paul’s imprisonment probably consider Paul’s situation shameful. How could an apostle of the Most Holy God be in chains, especially in the custody of the Romans? What a disgrace, and thus they seek to cause strife and besmirch Paul’s name. Yet, for Paul, he is glad that the Gospel is preached even if it is with bad intentions (Χριστὸς καταγγέλλεται, καὶ ἐν τούτῳ χαίρω, v. 18). So how does this situation apply to our modern context? Can it? HOw is it good that the Gospel is preached when the preacher does so out of selfish ambition or to cause strife or from simple jealousy? I guess, for Paul the fact that the good news of Jesus’ life, death and resurrection and the hope of salvation in Messiah is preached outweighs the motives; therefore, it seems that the motives are irrelevant and Paul continues to proclaim Christ as Lord and leaves the matters of motive to God.

I wonder how this would translate into today? If my motives were out of jealousy (i.e., I was a sessional faculty and was jealous of the Professor of NT studies and did everything to get that position, even cause discord in the academy) but Christ was preached, would that be a good thing?