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.

Bible in One Year Day 349 (Acts 28, Philippians 1-2, Proverbs 29:25-27)

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Day 349:  Holy Indifference 

Agape Bible Study Acts 28

Chapter 28: The End of the Journey

Acts 28:1-10 ~ Shipwrecked on Malta

The traditional site where Paul and his shipmates landed is called "St. Paul's Bay" on the island of Malta. The ancient name was Melita. The native peoples are not Greek, and in the Greek text St. Luke uses the words "the barbarians" [hoi barbaroi] for the natives of the island. Luke is a typical Greek in regarding anyone who cannot speak Greek or who does not practice Greek customs as culturally inferior. Yet, Luke is quick to admit that the people showed them unusually humane treatment.

Question: What does Paul's action in gathering firewood in verse 3 demonstrate about his character?
Answer: Paul did not expect people to serve or wait on him. He was willing to work with his hands in order to serve the needs of others. He demonstrates the true character a servant of Christ as expressed by Jesus in Luke 22:24-27.

Acts 28:11-16 ~ Arrival in Rome

This is their second Alexandrian ship (see 27:6). The Dioscuri figurehead on the ship was an image of the "Twin Brothers," Castor and Pollux, the mythological sons of Zeus and the patron protector of sailors. 

Acts 28:17-29 ~ St. Paul's Testimony to the Jews in Rome

Luke has given a series of three days or months in chapter 28 (28:7, 11 [months], 12, 15, 17).
As has always been Paul's practice, he goes to the Jews to first offer the Gospel message of salvation that had been promised to them by God from the time of Abraham. He is completely open with them concerning his arrest and current situation in Rome. The Jewish community in Rome has heard about the Christian movement, but they have had no letters from the Jews of Jerusalem about Paul and are therefore willing to come to his lodgings and listen to him.

Acts 28:30-31 ~ Conclusion

Acts ends with Paul's arrival in Rome as a captive without giving an account of what became of Paul there. Paul is now nearing the completion of his commissioning to preach the Gospel of salvation in Jerusalem, Judea, Samaria and the "ends of the earth." Rome is the jumping off point to fulfill the last part of his mission. We know that while Paul was in prison he constantly received visitors and taught the Church of Rome during his incarceration; he continued to proclaim the Gospel of Jesus Christ to everyone who came into contact with him (Acts 28:30). Paul described himself as an "ambassador in chains" in his letter to the Ephesians (Eph 6:20, also see Phil 1:7, 13). This is the reason he is given credit along with St. Peter for founding the Church in Rome. He also wrote a number of letters during either his imprisonment in Caesarea or during his first Roman captivity. Those letters that survived and are included in the New Testament canon are called his "Prison Epistles." They include letters to the Ephesians, Philippians, Colossians and Philemon. In 2 Timothy 4:16-17 he wrote about his first imprisonment and how he was rescued from "the lion's mouth," which Paul probably meant literally as well as figuratively since condemned prisoners were often fed to wild beasts in the Roman coliseum. 

It is possible from his last letters and the testimony of the early Church Fathers to reconstruct some of St. Paul's life between his two Roman imprisonments. The letters sent during his last Roman imprisonment to Sts. Timothy and Titus contains several references to places Paul visited that are not recorded in Acts. He apparently had a mission to Crete (Tit 1:5) and traveled to Nicopolis (Greece), and revisited Troas and Miletus in Asia Minor (2 Tim 4:13, 20; Tit 3:12). He wrote to the church in Rome before his final journey to Jerusalem (Letter to the Romans) that he intended on visiting the Roman province of Spain (Rom 15:24, 28). He may have made the journey after being released from his first imprisonment in Rome. Spain was heavily settled by Romans in the first century. Corduba (modern Cordoba) was the home of the philosopher Seneca and his brother Gallio, the proconsul of Achaia who Paul met in Acts 18:12 and several later emperors came from the province of Spain. Gades (modern Cadiz, Spain) was called in ancient literature "the ends of the earth" (Strabo, Geography 3.1.8). Paul may have been called to evangelize there by the Lord Jesus (Acts 23:11) because of Jesus' commissioning of the Apostles in disciples in Matthew 28:19 and Acts 1:8 that the Gospel was to be carried "to the ends of the earth," and the prophecy of the prophet Isaiah in 49:6: I will also make you a light for the Gentiles, that my salvation may reach to the ends of the earth. Commissioned as God's apostle to the Gentiles (Acts 13:47 and 22:21), Paul would have felt compelled to fulfill Jesus' command and the Isaiah prophecy. 

There is evidence in the writings of the Church Fathers that Paul did fulfill his mission to evangelize in Spain. St. Clement of Rome, the Church's fourth Vicar of Christ from St. Peter (reigned 90-100 AD; see the chart the Early Popes of the Catholic Church.htm) wrote that St. Paul reached "the limits of the West" (1 Clement 5:7) which was considered to be the Roman province of Spain. In addition to St. Clement's testimony, the Muratorian Fragment, a list of the books considered canonical by the Roman church written in the mid second century, mentions that the Book of Acts of Apostles does not include "Paul's journey when he set out from Rome for Spain." But Paul's desire to take the Gospel west may have also included Britain, referred to as "the extreme west." Tertullian wrote: The extremities of Spain, the various parts of Gaul, the regions of Britain, which have never been penetrated by the Roman Arms, have received the religion of Christ (Tertullian, Def. Fidei, 179). Sts. Jerome and John Chrysostom, 4^thcentury bishop of Constantinople, refer to Paul taking the Gospel to "the extreme West" and Theodore, Syrian bishop of the 5^th century, relates that Paul "preached Christ's Gospel to the Britons and others in the West" (McBirnie, The Search for the Twelve Apostles, page 228).

After St. Paul's release from his first imprisonment in Rome in 62 AD, three-fourths of Rome was destroyed by fire in 64 AD. The Emperor Nero had petitioned the Senate to give him a portion of the city inhabited by the poor to build a pleasure palace. Nero's petition was denied by the Roman Senate because of the number of people who lived in that section of the city who would have to be relocated. Nero was suspected of starting the fire when it began in the very section of the city he desired to possess; afterward he took control of the devastated area and began to build his Golden Palace. To shield himself from the accusations that he had started the fire, Nero accused the Christians of setting the city of Rome on fire, even though the section most devastated by the fire was largely populated by Christians. This was the beginning of organized Roman persecution of Christians who were rounded up and crucified, burned alive, eaten by lions, or forced to fight wild animals. From this time forward, Christianity is no longer a religion under the shelter of Judaism which is recognized as an "authorized" religion by the Roman state. It became a crime to be a Christian.

According to Bishop Eusebius' Church History, St. Paul had already left Rome and was not martyred during this period of persecution. It was after he returned to Rome in c. 67 AD that he was imprisoned again. Paul writes about that second imprisonment in 2 Timothy 4:6-8. That summer both Sts. Paul and Peter were martyred: Tradition has it that after defending himself the Apostle was again sent on the ministry of preaching, and coming a second time to the same city suffered martyrdom under Nero (Church History, 2.22.2). Nero committed suicide in 68 AD and therefore 67 is accepted as the most likely date.

St. Paul's second letter to St. Timothy was written at the time of his second imprisonment in Rome. Since being a Christian is a criminal act, Paul realized that it was dangerous to be seen association with him and he feels abandoned (2 Tim 1:15ff; 4:10). In the letter Paul writes that only St. Luke is with him (2 Tim 4:11), and that members of the church still in Rome are in hiding because of the persecution (2 Tim 4:21). He hopes that Timothy may still come to see him and that he may bring John-Mark (2 Tim 4:11). He writes that he has suffered greatly from the cold and does not want to spend another winter in prison (2 Tim 4:13, 21). This time Paul is not under a relatively comfortable "house arrest"; even if he hasn't been tired and condemned since he is a hated Christian he is probably being kept in Rome's notorious Mamertine Prison.⁽²⁾ He knows that he is going to die but he is not afraid to die; he also mentions that his Lord is standing by him (2 Tim 4:17-18). He writes to Timothy that his martyrdom is near: For I am already being poured out like a libation, and the time of my departure is at hand. 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 4:6-8). Thanks to God's providence Paul's testimony of Christ and his apostolic legacy lives on in his surviving fourteen New Testament letters through which Paul continues to guide the faithful in every succeeding generation of the Church.

St. Peter was martyred by being crucified upside down by the Egyptian obelisk that now stands in front of St. Peter's Cathedral. St. Paul was beheaded outside the walls of the city on the Roman road called the Ostian way and was buried along the road (Eusebius, Church History, 3.1.2).⁽³⁾Later their bones were collected by Christians and were entombed. The church of St. Paul Outside-the-Walls was built over St. Paul's tomb. The account of Paul's martyrdom is in Eusebius' 4^th century history where he cites the earlier testimonies of Tertullian, a Roman lawyer who converted to Christianity to become priest and Christian apologist (160-225), and Caius, a priest of the church in Rome during the times of Pope Victor and Pope Zephyrinus (early 3^rd century): It is, therefore, recorded that Paul was beheaded in Rome itself, and that Peter likewise was crucified under Nero. This account of Peter and Paul is substantiated by the fact that their names are preserved in the cemeteries of that place even to the present day. It is confirmed likewise by Caius, a member of the Church who arose under Zephyrinus, bishop of Rome. [..] "But I can show the trophies of the apostles. For if you will go to the Vatican, or to the Ostian way, you will find the trophies of those who laid the foundations of this Church." And that they both suffered martyrdom at the same time is stated by Dionysius, bishop of Corinth, in his epistle to the Romans, in the following words: "You have thus by such an admonition bound together the planting of Peter and of Paul at Rome and Corinth. For both of them planted and likewise taught us in our Corinth. And they taught together in like manner in Italy, and suffered martyrdom at the same time."  Eusebius continues, I have quoted these things in order that the truth of the history might be still more confirmed (Eusebius, Church History, 2.25.5-8).

We do not know what became of St. Luke. Some early Church Fathers testify to his martyrdom at the same time as Paul. Other Fathers, however, claim that he survived the Roman persecution of Christians to preach the Gospel in Greece (others say Gaul) and that he died in Boeotia, Greece in year 84 AD.

Agape Bible Study Philippians 1 - 2  

Chapter 1: Paul's Greeting and Report on his Present Circumstances

Chapter 1 of his letter divides into four parts (1:1-30):

1. Paul's greeting and prayer of thanksgiving (1:1-11)
2. Paul's afflictions that promote Christ's Gospel (1:12-18)
3. Paul's afflictions serve to exalt the Lord (1:19-26)
4. Paul's exhortation to those suffering afflictions to persevere (1:27-30)

Paul's letter is in response to material support the Philippians sent him through their emissary Epaphroditus (Phil 2:25; 4:18).¹

Paul's Greeting and Blessing for the Church at Philippi

Philippians 1:1-2 ~ Paul's Greeting

In the majority of St. Paul's letters, his greeting follows a standard form with only slight variations. The three basic elements, also found in this letter, are:

1. Paul's name (along with any co-senders)
2. The name or identity of the addressee
3. The personal greeting and blessing in the name of the Lord.

In his greeting of grace and peace, Paul gives what Jewish-Christians would have recognized as an echo the ancient priestly blessing for God's holy people Israel in Numbers 6:24-26, May Yahweh bless you and keep you. May Yahweh let his face shine on you and be gracious to you [give you grace]. May Yahweh show you his face and bring you peace (NJB). If Paul does intend to echo the priestly blessing, then this is an ecclesial blessing. In that case, "grace" represents God's covenantal grace revealed in Jesus Christ and "peace" is the deep and abiding peace that comes from the indwelling of God the Holy Spirit. It is a blessing that would have appealed to a mixed congregation of Christian Jews and Gentiles who are one Body in Christ.

Philippians 1:3-11 ~ Paul's Prayer of Thanksgiving

St. Paul's joy in this Christian community is the main theme of his letter. The very thought of them brings him joy because they have remained faithful to the Gospel from the day he founded their community (verses 4-5). He writes in verse 7 that they are "all partners with me in grace..." This partnership in defense of the Gospel continues through sufferings and victories, and for the first time, Paul mentions his imprisonment.

The location of Paul's imprisonment when he wrote this letter, and therefore, the date of the letter, is uncertain. It is the traditional view that Paul wrote this letter during his first confinement in Rome between 61-63 AD (Acts 28:14-31) since he mentions converts among Caesar's "household." The first imprisonment in Rome fulfilled what the resurrected Christ told Paul when He said it was part of God divine plan for him to go to Rome to preach the Gospel: ...the Lord stood by him and said, "Take courage. For just as you have borne witness to my cause in Jerusalem, so you must also bear witness in Rome (Acts 23:11). Since Paul is a Roman citizen, he is afforded a more comfortable confinement than non-Romans. He appears to be under "house-arrest" since he can receive visitors, some of whom are allowed to stay with him (Acts 28:30).⁴

Paul writes about his imprisonments and sufferings in his second letter to the Corinthians: ...I am still more, with far greater labors, far more imprisonments, far worse beatings, and numerous brushes with death. Five times at the hands of the Jews I received forty lashes minus one. Three times I was beaten with rods, once I was stoned, three times I was shipwrecked ... (2 Cor 11:23-25).

A list of some of Paul's imprisonments:

1. At Philippi (Acts 16:23-24)
2. Confined in Jerusalem before being sent to Caesarea Maritima (Acts 21:33; 22:24-29; 24:23, 31-35)
3. At Caesarea Maritima for two years (Acts 24:27)
4. In Rome for two years (Acts 28:30)

4 I pray always with joy in my every prayer for all of you ... 
In his letter to the Galatians, Paul wrote that joy is a fruit of the Holy Spirit (Gal 5:22). Joy is a Christian virtue intimately connected to works of charity (love in action) and derived as a gift of a soul in the grip of divine grace (Thomas Aquinas, Summa theologiae, 2-2:23.4):

• Joy is a gift that comes from union with God and acknowledgment of His loving providence toward His creation. 
• The peace of God gives Christians the experience of joy in relationships and in all kinds of circumstances. 
• Joy is a work of grace God gives all Christians and which will come to completion on "the day of Jesus Christ" in His Second Advent (verse 6). 

Notice that St. Paul mentions the promised return of Christ twice, in verses 6 ("the day of Christ Jesus") and 11 ("the day of Christ"). It is a future event that should always be on the mind of every Christian.

6 I am confident of this, that the one who began a good work in you will continue to complete it until the day of Christ Jesus.
"The Day of Christ" refers to Christ's gloriousreturn or parousia in Greek. See 1:10; 2:16; 3:20-21; 1 Thess 4:16-17; 2 Thess 1:10; 1 Cor 1:18.Paul expresses confidence that the end of the lives of the Philippian Christians will correspond to the beginning of their rebirth in Christ in the Sacrament of Baptism. The graces of their baptism will lead them to the glory of eternal life. Paul is not suggesting that the Philippians can be absolutely assured of their eternal salvation just because they professed faith and submitted to baptism (the false doctrine of eternal security). God began the process of their salvation in the Sacrament of Baptism and will complete the process so long as they cooperate by striving for holiness in word and deed (Heb 12:14) and working toward their salvation (Phil 2:12). It is the same way Paul writes that he continues "being saved" and "to work out his salvation with fear and trembling" (1 Cor 1:18; Phil 2:12, also see 1 Cor 9:24-27, CCC 1996, 2008-10).

The Progress of the Gospel and Instructions for the Community

Philippians 1:12-18 ~ Paul's Sufferings and Successes Promote the Gospel

Paul's news concerning his imprisonment is that God has turned it into a good. His announcement recalls what he wrote to the Romans several years earlier: We know that all things work for good for those who love God, who are called according to his purpose (Rom 8:28).

The Praetorian Guard was an assembly of elite Roman troops. The Praetorian formed the personal bodyguard of the Emperor (Caesar's household). However, it was also a term that applied to the Roman guard that protected the Emperor's representative governors in the provinces and imperial cities (see footnote 4 and Phil 4:22). Word has spread to the elite guard that Paul is a prisoner but not a criminal. They have become acquainted with and are sympathetic to his cause. According to 4:22, some have even converted as a result of contact with Paul. Paul may be in chains, but Christ's Gospel of salvation continues to spread unhindered by Paul's circumstances, as he testifies in a letter to Timothy (2 Tim 2:9).

Philippians 1:19-26 ~ Paul's Afflictions Exalt the Lord

Paul considers that in his current situation that he is in danger of death (1:20-23), but he is not fearful. He professes his belief in eternal salvation, and therefore where some may fear death, he welcomes death as the gateway to eternal life in the company of His Savior.

Paul believes the commitment to the Gospel of Jesus Christ as the key to life and death (verse 21). He is torn, however, between his desire to be united to Christ and his duty to continue to preach the Gospel of salvation in saving souls for Christ and encouraging the faithful like his friends the Philippians (verses 22-24). In 1:25-26, Paul is hopeful that he may be acquitted of the charges against him, and in that case, he intends to visit his friends in Philippi (see 2:24).

Philippians 1:27-30 ~ Paul's Exhortation to Persevere in Steadfastness and Unity in Faith

Paul is hopeful and yet unsure if he can visit them again, but if not, it would comfort him to hear of their continuing unity and faith (verse 27).

Question: In his exhortation, what does Paul urge the Philippian Christians to do?
Answer: He urges them to conduct yourselves in a way worthy of the gospel of Christ as they:

1. Persevere in standing firm in the unity of one spirit as the Body of Christ.
2. Have one mind in proclaiming the doctrinal truth of the Gospel.
3. Are not intimidated by opponents and detractors.

We are purified by our sufferings in dying to self and living for Christ as we become sharers in Christ's work of redemption (see Phil 3:10; 2 Cor 1:5; Col 1:24; 1 Pt 1:6-7). Christians enduring suffering also work to proclaim the Gospel as believers bearing witness to Christ through persecution and even martyrdom (1 Cor 4:9-13; 2 Cor 5:11). St. Paul viewed suffering for Christ as a privilege we should embrace and not simply endure (Rom 8:17).

Chapter 2: Paul's Appeal to the Philippians to Reflect the Mind of Christ in Unity and Humility

Philippians 2:1-4 ~ The Necessary Qualities for a Christian Community

The four "if" clauses do not suggest that Paul doesn't have confidence in the Philippian community:

1. If there is any encouragement in Christ
2. [if] any solace in love
3. [if] any participation in the Spirit
4. [if] any compassion and mercy

Paul has already praised them and gave thanks for the "good work" God began in them, and he acknowledged the joy their partnership in grace gave him (1:5-6). 

Question: Why then does Paul give them this warning?
Answer: Paul wants them to be aware that it is a good beginning, but they must strive to continue until the "day of Christ" when He returns in both glory and judgment.

Philippians 2:5-11 ~ Paul's Christ-Hymn of Jesus' Self-Emptying Love and Service
₅ Have among yourselves the same attitude that is also yours in Christ Jesus, 
₆ Who, though he was in the form of God, 
did not regard equality with God something to be grasped. 
₇ Rather, he emptied himself, 
taking the form of a slave, 
coming in human likeness; 
and found human in appearance, 
₈ he humbled himself, 
becoming obedient to death, 
even death on a cross. 
₉ Because of this, God greatly exalted him 
and bestowed on him the name 
that is above every name, 
₁₀ that at the name of Jesus 
every knee should bend, 
of those in heaven and on earth and under the earth, 
₁₁ and every tongue confess that 
Jesus Christ is Lord, 
to the glory of God the Father. 

₅ Have among yourselves the same attitude that is also yours in Christ Jesus... 
Verse 5 completes the exhortation that began in 1:27 and is a bridge to the Christ-hymn in the next six verses. The "same attitude" as Christ refers to the attitude described in the last four verses. 

Verses 6-11 are believed to be an early Christian hymn in which St. Paul gives a profound exposition of the true nature of Jesus Christ. The passage contains some of the most profound Christological verses in the New Testament. Christology is the branch of Christian theology relating to the person, nature, and role of Christ in salvation history. Paul's other great Christ-hymn is found in Colossians 1:15, 15-20 and expresses many of the same concepts.

Paul begins his Christ-hymn by describing God the Son as one, Who, though he was in the form of God, did not regard equality with God something to be grasped. Since God is Spirit, the "form" of God is the visible manifestation of His holiness and power through His mighty works that the Old Testament calls God's "glory." The Fathers of the Church interpreted verse 6 in two different ways:

1. It is a reference to God the Son who chose to become incarnate (enfleshed) as a man.
2. It is a reference to Jesus in His human existence who refused to yield to Adam and Eve's temptation to be god-like when He was tempted by Satan (see Gen 3:6).

That Jesus did not regard equality with God something to be grasped supports the traditional view that Paul is referring to Christ's incarnation. Becoming human, the Son of God concealed the glory of His divinity, majesty, and privileges that belong to Him as fully divine. Paul also refers to Jesus' humanity as being the Messiah "in the flesh" in Romans 9:5 and in Titus 2:13 refers to Jesus' divinity calling Him "our great God and our savior Jesus Christ." Also see where Peter quotes Jesus' claim to divinity in Acts 2:34 where Jesus quotes Psalm 110:1 in Luke 20:41-44 and Revelation 5:13 where the host of heaven worship Christ, the slain Lamb standing before the throne of God (Rev 5:6).

Philippians 2:12-18 ~ Obedience and Service in the World

12 So then, my beloved, obedient as you have always been, not only when I am present but all the more now when I am absent, work out your salvation with fear and trembling. 13 

Having presented his Christ-hymn, Paul applies it as a model of Christian living for the Philippian community and himself. He teaches that "working out" our salvation is a gift of God and a communal task. It involves personal sacrifice and is not to be taken lightly.

In verse 12, Paul warns that a confession of belief followed by baptism is only the beginning of one's faith journey to Heaven. The Christian must make the continuing effort to demonstrate the Gospel in their words and deeds and strive to pursue a heavenly reward. The term "fear and trembling" is an Old Testament expression indicating the seriousness of committing oneself to God's service (see Ex 15:16; Judt 2:28; Ps 2:11; Is 19:16). Our initial salvation has nothing to do with our works and is a gift of God's grace (Eph 2:8-9). However, our final salvation depends on:

1. a lifetime of keeping the faith (2 Tim 4:7-8)
2. following the commandments (Mt 19:17; Jn 14:15)
3. persevering in good works (Mt 25:31-46; Rom 8:13)
4. striving for a life of holiness (Mt 5:8-9; Heb 12:14)
5. maintaining a relationship with Christ through prayer (Eph 6:18; 1 Thes 5:17)
6. resisting the forces of evil (Mt 6:13; Rom 13:12; Eph 6:11-12)
7. resisting the selfish and destructive demands of the flesh (Rom 8:13; 13:14; 1 Cor 9:24-25)

13 For God is the one who, for his good purpose, works in you both to desire and to work.
Paul does not want anyone to misunderstand; he is not saying salvation is something people can acquire on their own. It is God working to bring the Philippians to salvation. God moves them spiritually from within to do what is good, and He gives them the desire and energy to complete what He desires. In the next five verses, Paul uses several Old Testament allusions to bring home the points he wants to make.

14 Do everything without grumbling or questioning, 15 that you may be blameless and innocent, children of God without blemish in the midst of a crooked and perverse generation, among whom you shine like lights in the world, 16 as you hold on to the word of life, so that my boast for the day of Christ may be that I did not run in vain or labor in vain.

The Travel Plans of St. Paul and His Associates

Philippians 2:19-24 ~ St. Paul and Timothy

Paul intends to send Timothy to the Philippians to deliver his letter and to offer them Paul's continued instruction and encouragement. Timothy is well-known to the community, and they "know his worth" since he is a spiritual son of Paul (see 1 Cor 4:17), and he was a member of the missionary team that founded the church with Paul (Acts 16). 

Philippians 2:25-30 ~ St. Paul and Epaphroditus 

Epaphroditus is a member of the community and the messenger who delivered their letter and financial aid Paul in his imprisonment. Paul writes that Epaphroditus' stay was prolonged because he had fallen seriously ill but has since recovered. Paul asks the community to welcome him back with joy and esteem because he risked his life in his "work of Christ" to deliver their letter and material support. Their brother Philippian Christian is a living example of the kind of dedication and self-sacrifice in service to Christ that Paul has been writing about in this part of his letter.