Bible In One Year Day 350 (James 1-2, Philippians 3-4, Proverbs 30: 1-6)

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Day 350: Faith and Works 

 

Agape Bible Study James 1-2 

ADDRESS AND GREETING

James 1:1: "From James, servant of God and of the Lord Jesus Christ. Greetings to the twelve tribes of the Dispersion."

James' Hebrew name and his greeting would have a significant symbolic impact on the Jews listening to him.

Question: James Bishop of Jerusalem shared the same name as what Old Testament Patriarch? What was that man's destiny?

Answer: His Hebrew name is Ya'akov (Ya'akob), which in our English Bibles is translated as "Jacob." Jacob in the Old Testament was the son of Isaac and the grandson of Abraham. The covenant God formed with Abraham continued through his son Isaac and was reestablished in his grandson Jacob who God renamed "Israel", "struggles with God." Jacob/Israel was the father of 12 sons who would become the 12 physical fathers of the 12 tribes that would form the nation of Israel, the name which would be born by the nation created to be God's holy covenant people and the Old Covenant Church.

 

Typology of Ya'akov/Jacob son of Isaac and Ya'akov/James kinsman of Jesus

OLD TESTAMENT JACOB	NEW TESTAMENT JACOB
His name, according to Genesis 25:26 means "he will trip by the heel." His name was prophetically fulfilled when he supplanted his elder brother in receiving the birthright promises and covenant blessings.	Bearing the same name, James/ Ya'akov supplanted his "brother" [in terms of kinship] when as the New Covenant Bishop of Jerusalem his authority made null and void the authority of the Old Covenant Jerusalem High Priest over the people of God. His "brothers" in the Old Covenant received temporal blessings but James' New Covenant blessings were eternal.
This man God renamed "Israel" received a vision of God that transformed his life	This "son" of Israel received a vision of the risen Christ that transformed his life
He became the "father" of the 12 tribes known as the Israelites who formed the Old Covenant Church that would be established in Jerusalem.	He became the "father" of the Israelites who were the "faithful remnant" of the 12 tribes who formed the New Covenant Church in Jerusalem.
He steadfastly stood against opposition from his brother Esau, put his faith in the promises of God, and established his family in the holy land God had promised him and his descendants.	He steadfastly stood against opposition from his Jewish "brothers"/kinsmen, put his faith in God and faithfully shepherded the New Covenant people of the family of God that had been entrusted to him so that they might one day come to the true Promise Land of heaven.

Michal Hunt, Copyright © 2006 Agape Bible Study. Permissions All Rights Reserved.

 

 

St. Ya'akov's/ James' summons to the Israelites that had been scattered into the Gentile nations would have evoked the memory of these promises. They will be restored under the kingship of Jesus the Messiah and His universal Kingdom of heaven on earth in which all of Israel, even those lost Israelites who married into the Gentile clans and tribes, are to be brought back into the family of God with those Gentiles to form one nation and one universal kingdom -the Catholic Church. This is St. Paul's theme in Romans chapters 9-11'that all of Israel will be restored by bringing in the Gentile peoples into whom the lost tribes of Israel have been scattered: "I want you to be quite certain, brothers, of this mystery, to save you from congratulating yourselves on your own good sense: part of Israel had its mind hardened, but only until the Gentiles have wholly come in; and this is how all Israel will be saved." Romans 11:25-26a

James 1:2-11

James 1:2-4: The Privilege of Suffering as a Conduit for Prayer and Spiritual Growth

As the Hazzan of the faith community in Jerusalem, St. James offers sound and practical advice on how to live in righteousness guided by the light of the New Covenant Law of Jesus the Messiah. His major themes will be the righteousness of true religion, true faith, and true wisdom, and he will close his discourse with a warning concerning the Second Advent of the Messiah at the end of time as we know it.

 

James will elaborate on this theme of perseverance in times of trial in James 1:12-15, but here he introduces the concept that although we have been reborn into the family of God we are not yet fully developed in our spiritual life. This is an important teaching. Sometimes crisis for the Christian is not so much from a lack of faith as from a misunderstanding of expectations.  

 

James 1:9-11: The curse of the wealthy

 

James 1:9:"It is right that the brother in humble circumstances should glory in being lifted up, and the rich in being brought low."

Death is the great leveler of humanity. Accumulated wealth cannot accompany us to the afterlife as the plundering of the wealth of the tombs of ancient kings has proven. Justice may not be found in this life but God has promised us justice in the next.

 

 Every earthly blessing is a gift from God; this includes one's wealth. It is therefore the obligation of the wealthy to allow the blessing God has given to them to be shared with those who are not so fortunate. The poor are a blessing to the rich because they give the rich the opportunity to let the works of God work through them. To horde wealth and to withhold God's gifts from the less fortunate, is a sin for which the wealthy will be held accountable. Read the parable of Lazarus and the Rich Man in Luke 16:19-31 in which the poor Lazarus is gathered to the abode of the grace for the righteous dead, while the selfish rich man is made accountable for his sins. Also see CCC # 633 concerning the rich man's fate].

 

Agape Bible Study Philippians 3-4 

Chapter 3: The Joy of Knowing Christ

Philippians 3:1-4a ~ Against Legalistic Teachers
1 Finally, my brothers, rejoice in the Lord. Writing the same things to you is no burden for me but is a safeguard for you. 2 Beware of the dogs! Beware of the evil-workers! Beware of the mutilation! 3 For we are the circumcision, we who worship through the Spirit of God, who boast in Christ Jesus and do not put our confidence in flesh, 4a although I myself have grounds for confidence even in the flesh. 

Some commentators consider verse 1 to be the conclusion of Paul's exhortation in Chapter 2. However, the verse might also suggest that Paul is about to bring up a subject, "the same things," he warned them about in previous letters or when he was preaching to them in person at Philippi. The subject is the danger of Jewish-Christian missionaries who are preaching the false doctrine of the continuing necessity of the Old Covenant rite of circumcision (referred to as "mutilation" in verse 2). It is a false teaching that threatens to divide Jewish and Gentile Christians. His purpose in returning to the subject is apparently not to accuse or correct them but to protect them since he does not accuse them of any wrongdoing.

Philippians 3:4b-6 ~ Paul's Connection to the Old Covenant and its Rituals
4b If anyone else thinks he can be confident in flesh, all the more can I. 5 Circumcised on the eighth day, of the race of Israel, of the tribe of Benjamin, a Hebrew of Hebrew parentage, in observance of the law a Pharisee, 6 in zeal I persecuted the church, in righteousness based on the law I was blameless. 

In verses 4b-6, Paul provides his credentials as a Jew, pointing out that, according to the Jews, he had everything he needed for the promise of salvation under the Old Law.
Question: What points does he make concerning his Jewish pedigree?
Answer: 

1. He was born into the tribe of Benjamin of Hebrew parents.
2. He was circumcised on the eighth day of life according to the Law.
3. As a Jew, he observed the Law of Moses in the strict code of the Pharisees.
4. He testifies that in his zeal/commitment, he not only persecuted Christians but was blameless in his observance of Mosaic Law.

We should point out that the Old Law was limited in that it could only promise the hope of salvation. It was the precursor and preparation for revealed Law the New Covenant (CCC 1962, 1964). The Old Law could not obtain for the faithful entrance into Heaven, nor could it provide the indwelling of God the Holy Spirit. These were only gifts of grace provided through Jesus Christ in the New Covenant (CCC 73, 1023, 1026, 1965).

Philippians 3:7-11 ~ Righteousness from Faith in Christ

Paul rejects what gains he made as an Old Covenant Jew. The benefits of being considered a righteous Pharisee under the Law count as nothing compared to the blessings he receives from Jesus (3:8). God's gifts to us in our relationship with Christ Jesus far exceed any good available under the old Law. The New Covenant gives us the supreme good of knowing Jesus as our Lord and Savior and all the eternal benefits from that relationship (CCC 428).

In verses 8-9, Paul writes of "knowing" Jesus as his Lord, but his "knowing" is far more than his experience of Christ on the Damascus Road. The experience with the resurrected Jesus was more than simply an event that brought him to believe in Jesus. The encounter was the beginning of the difference between knowing about Jesus and the beginning of a love relationship with Jesus as his Lord Messiah. In that personal relationship, Jesus fulfilled the promises of the prophets and called Paul to a lifetime of commitment that promised eternal salvation.

Philippians 3:12-16 ~ Forward in Christ

Paul writes in verse 12 that he has not yet attained "perfect maturity" in Christ, but he continues to pursue righteousness in Christ that is a lifetime pursuit (verses 13-14). Once again, Paul refutes the doctrine of eternal security which suggests a simple, one-time profession of faith is all that is needed to attain salvation. It is Paul's goal to faithfully strive his whole life to one day possess Jesus' promise of eternal life in Christ's heavenly kingdom.

Philippians 3:17-21 ~ Righteous Conduct and the Goal

In verse 17, Paul does not deny their progress in "knowing" Christ. It is something he acknowledged in the "thanksgiving" section in the introduction of the letter (1:6). Paul's point is that the Philippian Christians must avoid become complacent and continue to move forward in faith and knowledge of Christ. He asks them to follow his example and others who model their behavior on Christ (1 Cor 11:1; Phil 4:9). Paul is not being arrogant in asking the Philippian community to imitate him. He is entirely dedicated to living a Christ-centered life and humbly offers his life as an example for his friends to follow (1 Cor 11:1; 4:6; Phil 4:9; 1 Thes 1:6; 2 Thes 3:7-9). Taking inspiration from the lives of the Saints is a long-standing tradition in the Church. 

18 For many, as I have often told you and now tell you even in tears, conduct themselves as enemies of the cross of Christ. 19 Their end is destruction. Their God is their stomach; their glory is in their "shame." Their minds are occupied with earthly things.
Paul returns to another topic he raised with them before, warning them against those who do not live in imitation of Christ. These are their enemies because they are enemies of "the Cross of Christ" and His Church.

Question: How does Paul characterize these people? Why does Paul give this warning "with tears"?
Answer: 

1. They are gluttons.
2. They are shameless to the point of taking pride in doing wrong.
3. Their minds and actions are only on earthly things.
4. Their end will be the destruction of eternal death.

Paul gives this warning "with tears" because worldly thinking and fleshly pursuits will keep these people, some of whom may be members of the community, from Heaven and will contribute to their ultimate doom.

20 But our citizenship is in heaven, and from it we also await a savior, the Lord Jesus Christ.
The Romans of Philippi, many of whom are probably members of the Christian community, highly prized their Roman citizenship that gave privileges in the Empire that non-citizens did not have. Paul reminds them that this honor cannot compare to becoming a citizen of the heavenly Kingdom of the Lord Jesus Christ in the company of saints and angels. Paul will write that the faithful have the hope of citizenship in ...the city of the living God, the heavenly Jerusalem and countless angels in festal gathering, and the assembly of the firstborn enrolled in heaven, and God the judge of all, and the spirits of the just made perfect, and Jesus, the mediator of a new covenant, and the sprinkled blood that speaks more eloquently than that of Abel (Heb 12:21-24). 

The Universal Catechism in article 2795 tells us that heaven "...refers us back to the mystery of the covenant we are living when we pray to our Father. He is in heaven, his dwelling place; the Father's house is our homeland. Sin has exiled us from the land of the covenant, but conversion of heart enables us to return to the Father, to heaven. In Christ, then, heaven and earth are reconciled, for the Son alone descended from heaven' and causes us to ascend there with him, by his Cross, Resurrection, and Ascension." And Catechism # 2796 assures us that Christians "... are in the flesh, but do not live according to the flesh. They spend their lives on earth, but are citizens of heaven."

21 He will change our lowly body to conform with his glorified body by the power that enables him also to bring all things into subjection to himself. 
We have Christ's promise that if we persevere in faith, the day will come when He will transform our lowly body to conform with his glorified body. He will make our frail mortal bodies into glorious immortal bodies like His when He completes His work of salvation in His Second Coming (CCC 999). He will accomplish this through His divine power that allows Him to make all things in creation subject to Himself because He is God the Son.

Paul tells the Philippian Christians that they will be transformed, and the Church will receive her perfection only in the glory of Heaven, at the time of Christ's glorious return to collect His Bride. Until that day, the Church continues on her pilgrimage, enduring in faith this world's persecutions and encouraged by God's consolations. In her earthly exile, she knows that she is far from the Lord, but she longs for the full coming of Christ's Kingdom when she will be united in glory with her Bridegroom and Divine King.

Chapter 4:1-20 ~ Instructions for Living in the Peace of Christ

Philippians 4:1-3 ~ Paul's Appeal to Avoid Strife and Live in Harmony

In verses 1-9, Paul's series of admonitions look to Jesus' Second Coming (cf. verse 5, the Lord is near) that he mentioned in 3:20-21. His instructions include a plea for unity, joy, prayer, and the Christian outlook on life in general.

Paul refers to the Philippians as "my joy and crown." He used the "crown" imagery in other letters when writing about completing the "race" of one's faith journey and receiving the victor's crown of eternal salvation (2 Tim 2:5). It was the common practice in Hellenistic society to award a wreath-like laurel crown to those who achieved victory in sporting events (1 Cor 9:24). Sts. Paul, James, and Peter wrote that the "crown" is God's gift of salvation for completing one's journey of faith and crossing the "finish line" from death to eternal life:

• Every athlete exercises discipline in every way. They do it to win a perishable crown, but we an imperishable one (1 Cor 9:25).
• I have competed well; I have finished the race; I have kept the faith. From now on the crown of righteousness awaits me, which the Lord, the just judge, will award to me on that day, and not only to me, but to all who have longed for his appearance (2 Tim 4:7-8).
• Blessed is the man who perseveres in temptation, for when he has been proved he will receive the crown of life that he promised to those who love him (Jam 1:12).
• And when the chief Shepherd is revealed, you will receive the unfading crown of glory (1 Pt 5:4). 

Question: What was Jesus' crown in His victory over sin and death? See Gen 3:17-19, Jn 19:2, 5 and Heb 2:9.
Answer: It was a crown of thorns that was His crown of glory and honor in answer to the covenant curse of the earth's thorns and thistles of suffering in Adam's curse after his fall from grace.

Philippians 4:4-7 ~ Living in Joy and Peace
5 Rejoice in the Lord always. I shall say it again: rejoice! ₅Your kindness should be known to all. The Lord is near. 6 Have no anxiety at all, but in everything, by prayer and petition, with thanksgiving, make your requests known to God. 7 Then the peace of God that surpasses all understanding will guard your hearts and minds in Christ Jesus. 

4 Rejoice in the Lord always. I shall say it again: rejoice!
The adverb "rejoice" often signaled the close of Paul's letters (2 Cor 13:1). In this verse, it supports Paul's theme of joy that he expresses throughout the letter.

Keep in mind that Paul is writing from prison, and yet he continues to focus on his joy in Christ and the peace and goodness that comes from serving Him. St. Josemaria Escriva wrote: "for a Christian, joy is a treasure. 

5 Your kindness should be known to all. The Lord is near. ₆Have no anxiety at all, but in everything, by prayer and petition, with thanksgiving, make your requests known to God.
"The Lord is near" may refer to Christ's Second Coming or Parousia (Phil 1:6, 10; 3:20-21; 1 Cor 16:22). However, it can also refer to Jesus' promise of His perpetual presence as He promised the disciples when He said "I will be with you always ..." (Mt 28:20). 

Question: Paul urges the Philippian Christians to submit their lives into the Lord's hands and to communicate their concerns to God in what way?
Answer: He tells them to turn their concerns over to God by prayer and petition and then to have confidence in the Lord's response by offering up their thanksgiving.

7 Then the peace of God that surpasses all understanding will guard your hearts and minds in Christ Jesus. 
The "peace" of God was Christ's special blessing (Jn 14:27; 16:33). When greeting the Apostles on Resurrection Sunday, Jesus said to them "Peace be with you" (Lk 24:36; Jn 20:19, 21). He repeated the same blessing a week later (20:26). It is the same greeting the priest gives us as Christ's representative at the beginning of the liturgy of the Mass.

The peace Christ offers us is the internal tranquility of heart and soul that comes from knowing Him in a personal relationship (Jn 14:27). Paul tells the Philippians (and also speaks across the centuries to us) if we offer up our problems to God and trust Him, He will protect us from the doubts and anxieties that weaken our confidence in His Fatherly care (1 Pt 5:7). Jesus gives us the same assurance in Matthew 6:25-34 (also see CCC 2633).

Philippians 4:8-9 ~ Focus on what is Good
8 Finally, brothers, whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is gracious, if there is any excellence [virtue/arête] and if there is anything worthy of praise, think about these things. 9 Keep on doing what you have learned and received and heard and seen in me. Then the God of peace will be with you. 

The Greek word arete means "goodness" or "moral virtue." The term only appears four times in the New Testament (Phil 4:8; 1 Pt 2:9; 2 Pt 1:3, 5). However, it is found repeatedly in the secular works of Greek philosophers and moralists. St. Peter used the word to describe the wonderful deeds of the Lord: But you are a chosen race, a royal priesthood, a holy nation, a people of his own, so that you may announce the praises [virtues/aretas] of him who called you out of darkness into his wonderful light (1 Pt 2:9). St. Peter also used the word twice to testify that God's power works in us to produce lives of virtue through grace (2 Pt 1:3, 5). See IBGE, vol. IV, pages 538, 626, 633; Ignatius Catholic Study Bible: Philippians, page 22.

Paul uses the word arete in 4:8 to challenge the Philippians to focus on all that is virtuous to drive out every impure and unworthy thought. The way Paul and the other New Testament writers use this word implies a close relationship between contemplation and conduct. The goal is for wholesome meditation/thoughts that can be an inspiration for Christ-like living (see Wis 8:7 and CCC 1803). 

Philippians 4:10-13 ~ Paul can Adjust to all Circumstances
10 I rejoice greatly in the Lord that now at last you revived your concern for me. You were, of course, concerned about me but lacked an opportunity. 11 Not that I say this because of need, for I have learned, in whatever situation I find myself, to be self-sufficient. 12 I know indeed how to live in humble circumstances; I know also how to live with abundance. In every circumstance and in all things I have learned the secret of being well fed and of going hungry, of living in abundance and of being in need. 13 I have the strength for everything through him who empowers me. 14 Still, it was kind of you to share in my distress. 

St. Paul again expresses his gratitude for the Philippians' concern and generosity. He also expresses his joy in his relationship with the Lord and that the community has renewed their relationship with him. They have supported him with their prayers and alms. Someone who was under house arrest and awaiting trial in the Roman court had to provide for his needs out of his resources. They have an opportunity to support Paul financially, and in his present circumstances, the aid they sent was deeply appreciated.
So they will not interpret his comments as a complaint, Paul clarifies his statement in verse 10b. They supported Paul previously, but perhaps he writes they "lacked an opportunity" to send him aid when he was traveling, and they did not know where their aid could reach him.

₁₁Not that I say this because of need, for I have learned, in whatever situation I find myself, to be self-sufficient.
Paul knows that his ultimate security, temporally and eternally, is in Christ Jesus.

12 I know indeed how to live in humble circumstances; I know also how to live with abundance. In every circumstance and in all things I have learned the secret of being well fed and of going hungry, of living in abundance and of being in need.
Paul's ability to accept and adjust to every circumstance comes from his faith and trust in Jesus who Paul knows directs the path of his life's journey.

Philippians 4:15-20 ~ Gratitude for the Philippian's Generosity
15 You Philippians indeed know that at the beginning of the gospel, when I left Macedonia, not a single church shared with me in an account of giving and receiving, except you alone. 16 For even when I was at Thessalonica you sent me something for my needs, not only once but more than once. 17 It is not that I am eager for the gift; rather, I am eager for the profit that accrues to your account. 18 I have received full payment and I abound. I am very well supplied because of what I received from you through Epaphroditus, "a fragrant aroma," an acceptable sacrifice, pleasing to God. 19 My God will fully supply whatever you need, in accord with his glorious riches in Christ Jesus. 20 To our God and Father, glory forever and ever. Amen. 

In verse 15, Paul's reference to "the beginning of the gospel" refers to his first visit to Philippi when he founded the community (Acts 16:11-17:15). He preached in Philippi before moving onto Thessalonica and Beroea, also in Macedonia. He credits the Philippian Christians as the first to send him aid. However, later the other churches also made contributions to Paul's missions (2 Cor 8:1-5).

Philippians 4:21-23 ~ Paul's Farewell
21 Give my greetings to every holy one in Christ Jesus. The brothers who are with me send you their greetings; 22 all the holy ones send you their greetings, especially those of Caesar's household. 23 The grace of the Lord Jesus Christ be with your spirit.

The brothers who are with him include Timothy and Epaphroditus, and they may also include the same brothers Paul names in his letter to Philemon: Epaphras, Mark, Aristarchus, Demas, and Luke (Phlm verse 23):

1. Epaphras founded the church at Colossus and also perhaps the churches in Laodicea and Hierapolis (Col 1:7; 2:1; 4:12-13).
2. Aristarchus was a native of Thessalonica and missionary companion of Paul's (Acts 19:29; 20:4; 27:2).
3. Mark was Barnabas' relative and the son of the Jewish-Christian Mary of Jerusalem and a Roman father (Acts 12:12-16; Col 4:10). He accompanied Paul and Barnabas on their first missionary journey (Acts 13:13) and accompanied Barnabas on a mission to Cyprus (Acts 15:39). Bishop Eusebius records that Mark became St. Peter's secretary in Rome (1 Pt 5:13; Church History, 2.15; 3.39), and the Church Fathers unanimously testify that Mark is the writer of the Gospel of Mark. In Rome, he was reunited with Paul and stayed with him in prison (Col 4:10; 2 Tim 4:11; Phlm 24). Later, St. Mark was sent to Alexandria, Egypt and was the first bishop of the Church in Alexandria (Eusebius, Church History, 2.16, 24) where he suffered martyrdom.
4. Demas was a resident of Thessalonica and a disciple of Paul's (Phlm 24; Col 4:14) until he abandoned Paul. He was apparently afraid he would share Paul's fate in martyrdom (2 Tim 4:10).
5. Luke is Paul's "beloved physician," a Gentile convert, a missionary companion, and the writer of the Gospel of Luke and Acts of Apostles (Col 4:11, 14; 2 Tim 4:11; Phlm 24. Eusebius records that he was born in Antioch, Syria that was Paul's home church (Church History, 3.4). The Church Fathers unanimously attribute the Gospel of Luke and Acts to St. Luke.

In verse 22, Paul includes the exciting news that even members of the servants in the Emperor's household, or perhaps civil servants in his government, have accepted the Gospel of Jesus Christ. Paul already mentioned the Gospel was gaining influence among Caesar's elite guard (1:13). This comment supports the view that Paul is writing from Rome. Hearing about the advance of the Gospel in this part of Roman society would have greatly encouraged the Christians of Philippi.

23 The grace of the Lord Jesus Christ be with your spirit.
Paul's benediction for the Philippian Christians is almost identical to his benedictions in his other letters ( 1 Cor 16:23; Gal 6:18; 1 Thes 5:28; 2 Tim 4:21; Phlm 25). However, in this letter there is an echo of the confession of faith that ends the Christ-hymn in 2:11, ...and every tongue confess that Jesus Christ is Lord, to the glory of God the Father. 

The "your" in "your spirit" in verse 23 is plural, suggesting that Paul is asking for God's blessing on the inner spirit of each individual in the beloved Philippian community that has a special place in Paul's affections. The Christians of Philippi never forgot their love for St. Paul. As soon as the Roman Emperor, Constantine the Great (306-37), declared Christianity an officially recognized religion of the Roman Empire, the Christians of Philippi began work on a basilica. When it was completed, it was dedicated in honor of their beloved founding father as St. Paul's Basilica.