Author: Jim Cantelon

Key Verse: 1 Thessalonians 2:13 “For this reason we also thank God without ceasing, because when you receive the word of God which you heard from us, you welcomed it not as the word of men, but as it is in truth, the word of God, which also effectively works in you who believe.”

When it comes to religion, we live in a skeptical age, and rightly so. There are more religious systems and philosophies in our world than ever before, all demanding a hearing. There is need for skepticism — a skeptic is someone who says, “I’m not convinced, I’m not sure but I’m open. Convince me.” The main reason for skepticism, of course, is that religious philosophies are, in the final analysis, “the word of men.” And why should we commit ourselves to something that ultimately is nothing other than the machination and construction of some mortal mind? Does that sound arrogant? It is not so in the context of eternal truth. When it comes to the destiny of my eternal soul, I want to be smart. I want to make the right choice.

That is why we need to hear “the word of God.” But how will we know it when we hear it? We’ll know it if I speaks of God made flesh and dwelling among us, “full of grace and truth.” God not only gave us the written word, He gave us the living Word — Jesus Christ, the Son of God, who lived among us, died and was buried, was resurrected the third day, appeared to many eyewitnesses, and ascended to Heaven before witnesses with the promise of His return. And, most God, presented Himself as God’s Son (making Him equal with God), and died for our sin (thereby satisfying God’s wrath). Then He rose again to show us the way to, and the nature of, resurrected life.

We believe in Him. We trust Him. That is why His word “is at work” in us: all because of the Word — Jesus Christ, the Son of God.

Key Verse: 1 Thessalonians 1:3 “We continually remember before our God and Father your work produced by faith, your labor prompted by love, and your endurance inspired by hope in our Lord Jesus Christ.” (NIV)

I don’t think I should be dogmatic about this, but what I see in the key verse certainly gives room for some good constructive thinking. Paul commends the Thessalonians Christians for their faith which has produced “work” (probably referring to moral conduct), their love which has prompted “labor” (probably referring to physical toil), and their hope which has inspired “endurance”.

Any theologian worth his salt will tell you that you cannot have faith in God without it affecting your moral behaviour. As you read the Bible, you see that God places eternal value on the human soul. Because it is so valuable, any activity that separates a should from God is called sin. That’s why His Word has much to say about ordering our private lives according to His will. We obey, mainly because we “fear” Him, but also because we love Him.

Why do we love Him? First of all, because He has created us with a profound need and capacity to love; secondly, because He has revealed His love for us in Christ. We love Him because He first loved us. That’s why we labour in good works — not to gain points, but to share the richness of His love with others. Love compels us, and hope inspires us.

And what is our hope? That “God is, and that He is a rewarder of those who diligently seek Him” (Her.11:6). We trust what He has done in Christ and what He has promised us about the future. He is preparing “a place for us” and Jesus is coming back to take us to that place (John 14:3). We have a Father who loves us and is soon taking us to be with Him forever. That’s why we “endure”. Hanging in there makes a lot of sense.

Key Verse: Colossians 4 “Continue earnestly in prayer, being vigilant in it with thanksgiving.”

Paul had a very strong view on prayer. The Greek verb he uses here was also used by an historian (Polybius) in describing the stubborn persistence of a siege. This powerful imagery is not an overstatement — it is merely consistent with the high view scripture has of prayer: “The effective, fervent prayer of a righteous man avails much” (Jas.5:16). But it’s to be something else too.

Prayer is to be the communication of someone who is “vigilant” (or, “watchful”) and “thankful” (NIV). It’s not just to be the crying out of felt needs, but the intelligent expression of alert observation and grateful dependence.

To be alert in prayer means, among other things, to be in touch with the world. Prayer is not an “eyes-closed-get-in-touch-with-my-inner-needs” kind of exercise. Rather, its a “what’s-happening-in-the-world-and-what-are-my-neighbours-needs” kind of of exercise. That’s not to say we don’t include personal concerns in our prayers from time to time. But it is to say that prayer is to be much more than it is for many of u s in reality; prayer is so often an exclusive petitioning on behalf of one person: ourself. What’s more, that self-absorption is also presumptuous — we presume to give God our agenda, expecting him to perform our will.

That’s why gratitude in our prayer is so important. Gratitude says you acknowledge God’s grace, accept your dependence upon Him, and recognize you’re just one of the millions who have embraced His offer of forgiveness for sin in Christ. Most importantly, gratitude is the context in which which we most naturally pray, “Not my will, but This be done.”

Key Verse: Colossians 3:16 “Let the word of Christ dwell in you richly in all wisdom, teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord.”

These are two ways of interpreting “the word of Christ”. The first is fairly straightforward: the word(s) which Christ spoke — His teaching. The other is a bit more complicated but no less probable: the “word” is the prevalent Greek concept “logos”, which referred to the divine essence imminent in the universe and present in the individual soul. Paul uses this concept but gives it teeth, as it were; he personalizes it and calls it, “the Logos of Christ” or “the Logos, which is Christ” (See John 1:1). But both interpretations apply. Both refer to the “substance” of Christian faith: Jesus Christ and Him crucified; and Christ is to dwell in you richly…” The question is “How”?

Here’s how: “teaching and admonishing one another in psalms and hymns and spiritual songs…” Two things stand out here. One is the assumption of Paul that everyone in the church has a responsibility for the spiritual welfare of his brother and sister in Christ (see 1 For. 12:7). The other is a remarkable comment on the richness and depth of early Christian music. Their music was substantial — it was full of lyrical theology and literally taught the people.

A question we should ask whenever assisting the relative value of Christian teaching and music is not, “Do I like the style?” Your personal taste is not the issue. The question is: “Is Christ the substance of this teaching or music, and is it directed to the Lord?” If the answer is “Yes,” then sing with all your heart.

Key Verse: Colossians 2:8 “Beware lest anyone cheat you through philosophy and empty deceit, according to the tradition of men, according to the basic principles of the world, and not according to Christ.”

In chapter two, Paul confronts the heresy spoken of in the introduction. Its most fundamental flaw is its dependence upon “human tradition” and “basic principles of this world” (NIV) rather than on the finished work of Christ. The “human tradition” referred to, among other things, the rite of circumcision (v. 1), borrowed by the Gnostics from Jewish practice. The “basic principles” or “elemental spirits” (RSV) of the world refer to the elementary constituents of which the physical world is formed (earth, air, fire, and water — in Greek philosophic tradition). The heresy was comprised of a Jewish tradition/Greek philosophy hybrid with a little of Jesus thrown into the mix. As far as Paul was concerned, this mix was bogus. Faith in Christ alone was enough — nothing need be added.

That’s why Paul says, “He [God] has made [you] alive together with Him, having forgiven you all trespasses, having wiped out the handwriting of requirements [the written code — NIV] that was against us, which was contrary to us. And He has taken it out of the way, having nailed it to the cross” (vv. 13, 14). Because the Mosaic Law has been “nailed to the cross”, Paul tells the Colossians not to be intimidated by legalists (v. 16) Legalism kills. Jesus makes us alive (v. 13).

He also tells them not to be intimidated by spritualizers who “delight in false humility and worship of angels” and “[intrude] into those things which [they have] not seen” (v. 18). These mystics, Pauls says, have  “lost connection with the Head (v. 19 NIV). They are full of flapping and flurry, just like a chicken with its head cut off.

Paul’s point is clear: “[in Christ] dwells all the fullness of the Godhead bodily” (v.9). All we need is Jesus; that’s all!

Key Verse: Colossians 1:19, 20 “For it pleased the Father that in Him all the fullness, should dwell, and by Him to reconcile all things to Himself, by Him, whether things on earth or things in heaven, having made peace through the blood of His cross.”

Take a good long look at verses 15-23. It is a lesson in Christology. Verses 15-18 tells us Jesus is. Verses 19-23 tell its what God the Father has done for sinful mankind through God the Son. These are nine verses worth memorizing.

Who is Jesus? Relative to God the Father, He is “the image of the invisible God” (15a); relative to creation, He is “the first-born over all creation” (15b). Both “image” and “first-born” had great meaning in Paul’s day — they both were titles of sovereignty. Paul’s use of “first-born” has its roots in Israel’s messianic hope (a king born of David’s line who would be called, among other titles “mighty God”) and “the image of the invisible God” refers to the great Revealer of that mighty God to humankind locked in space and time. To “reveal” means “to uncover oneself” — God had to “uncover” Himself from eternity to man living in a limited universe, and He chose to do so in terms man could understand. That’s why He became one of us.

But, at the same time, Jesus is both the means and the purpose for creation (v. 16). He holds “all things” together, even while He pre-exists all things (v.17) — “he is the beginning” (v. 18b). Yet, in the context of our history, He is the “head” of the Church and also the “first-born from the dead” (v. 18a, c).

In God, the Son, God the Father dwells fully (v. 19) and, through His physical blood shed on a wooden cross, Jesus has made peace between sinful man and Holy God — we’ve been reconciled (v. 20). Now, instead of sinful, we are “holy in His sight” and “free from accusation” (v. 22 NIV).

In Christ, we are a new creation, and none who put their trust in Him will be disappointed.

Key Verse: Philippians 4:8 “Finally, brethren, whatever things are true, whatever things are noble, whatever things are just, whatever things are pure, whatever things are lovely, whatever things are of good report, if there is any virtue and if there is anything praiseworthy — meditate on these things.”

This key verse occurs in the context of verses 4-9, which my Day Unto Day New Open Bible has entitle, “Peace with the Lord”. Paul is again addressing the attitude, or the “mind”, that should characterize Christians. And, as was the case in chapter 2, his lofty words on attitude follow reference to petty differences within the church (4:2).

In verse 4 Paul says, “Rejoice in the Lord always. Again I say, rejoice!” It is interesting to note that “rejoice” in Greek was also used as a way of saying “Good-bye”. Paul is about to say “Good-bye”, and uses this double entendre to emphasize what the Christian attitude should generally (indeed — “always”) be: joy.

As verse five reads, this joy was to be expressed in “moderation” (KJV), “forbearance” (RSV), and “gentleness” (NKJV and NIV). The Philippian Christians were surrounded by a heather culture which misunderstood their strange Christians belief and practice. Rather than reaction defensively to misunderstanding and misrepresentation, Paul encourages the Philippians to respond with patience, if for not other reason than that “the Lord is at hand” (5b).

Let’s face it: if we believe “the Lord is at hand” (theologians call this “imminence”), then our attitude, values, and behaviour will be drastically affected. Prayer, thanksgiving, peace (vv.6,7), and excellent thinking (v.8) will naturally follow. Expecting the Lord at any moment has a way of making your day.

Key Verse: Philippians 3:13 & 14 “…forgetting those things which are behind and reaching forward to those things which are ahead, I press toward the goals for the prize of the upward call of God in Christ Jesus.”

Paul had powerful motivation. It was rooted in his belief in Jesus, and its energy was derived from his hope of “the upward call of God.” Paul was a man with a dream, a man who was going somewhere — and he knew who was taking him there. But Paul was also methodical. He very effectively contributed to the upward call by determined effort. Here is how he analyzes his contribution:

1. He forgets the past. If anyone had reason for regretting his past, it was Paul; especially as it related to his earlier treatment of Christians. Paul’s behaviour is recorded in the Book of Acts, “Then Saul, still breathing threats of murder against the disciples of the Lord…”(Acts 9:1). But he chose to forget his past, not because he was callous, but because he had truly repented and knew he’d been forgiven.
2. He dreams a dream (“reaching forward to those things which are ahead”). He chooses to pursue the far horizon, to stretch his mind and challenge his heart. He rejects complacency and embraces vision.
3. He keeps on going (“I press on…”). He had every reason to quit. As we’ve already seen in 2 Corinthians, he had undergone more aggravation, persecution, hassle, and life-threatening situations than all of us put together. He was a doer and no quitter.

He forgets, he dreams, and he keeps on plugging. Why? Because he valued the upward call more than life itself. What’s more, he trusted Jesus — “for I know whom I have believed and am persuaded that He is able to keep what I have committed to Him until that Day” (2Tim.1:12).

Key Verse: Philippians 2:5 “Let this mind be in you which was also in Christ Jesus…”

At first reading in the context, it looks a bit like over-kill. Paul was concerned about petty personal quarrels which were disrupting the Philippian church (2:1-4). He certainly needed to give a fatherly word of correction. Instead, he breaks forth into one of the most eloquent and powerful bursts of theological poetry in all of written work. Why? Maybe because, in Paul’s thinking, attitude was vital to Christianity. It wasn’t enough just to think correctly about Jesus, you also had to think the way He thought. And Jesus thought in a radical way — He thought in terms of downward mobility. Jesus was disturbingly and refreshingly self-forgetful.

A discussion of the theological implications of this passage is far beyond the scope of this little commentary. I wish only to make a few brief observations. First of all, verse 6 speaks of Jesus in His pre-incarnate state: “being in the form of God.” or, as the NIV translates, “being in very nature God.” Greek thought saw “form” in two ways: 1. shape and appearance, as when a shadow takes the form of a monster on a child’s bedroom wall; 2. the expression of what really is essentially and substantially divine — He shared the divine nature. Secondly, in verse 7, Jesus “made Himself nothing” (NIV), that is, He unilaterally limited or emptied Himself of His divine prerogatives. Only power has the power of self-limitation. In Jesus’ case, He limited himself to the point of death as a human on a wooden cross (v.8). He became, literally, a “slave” (v.7).

Remember the context. Paul is addressing pettiness in the Philippian church. He is challenging his readers to rise above feuds and jealousies. The inference is that a desire for the upper hand, for ascendency, is at the root of these squabbles. Paul is saying, “rise above littleness and drive to serve rather than command.” Follow Jesus’ example. Be downwardly mobile!

Key Verse: Philippians 1:9 “And this I pray, that your love may abound still more and more in knowledge and all discernment…”

There is a remarkable observation made by Paul in Romans 10:2. He is talking about his fellow Israelites when he says, “For I can testify about them that they are zealous for God, but their zeal is not based on knowledge.” They were zealous but poorly informed; this sounds like a lot of present-day Christians. We’re not talking about baby Christians here, but about Christians who’ve been believers for years but insist on staying in the playpen. Worship for them is feeding enthusiasm instead of feeding faith — swelling the heart and starving the mind.

Paul is alluding to the same phenomenon here. In this case, he’s praying for the Philippians, that their love for God will grow in terms of more knowledge. He wants them to learn more about Jesus, more about righteousness, and more about purity (vv.9-11), in order to strengthen their ability to discern not just what is good but what is best (“excellent” v.10).

The apostle Paul emphasized the same point when he said “But grow in the grace and knowledge of our Lord and Saviour Jesus Christ” (2 Peter 3:18). To grow in grace means to grow in understanding and appreciation of what the grace of Christ is and its implications, not only in terms of personal faith, but evangelism. And, as is obvious, to grow in grace requires growth in knowledge. The heart may start the engine, but it is the mind that determines the car’s direction and supervises its maintenance.

The more we know about God, the smarter we become. That’s why Paul links knowledge with discernment. The heart may do the loving, but the mind tells the heart why God should be loved.