Tag: Unity

May 25: 1 John 1:5-7

1 John 1:5-7

A key point of transition between the 1 John prologue (1:1-4) and the first major section of the work (1:5-2:17) is the noun koinwni/a, which I translate as “common-bond”, and which, as a keyword, reflects the ideal of unity among believers (cf. Acts 2:42). It is used at the close of the opening sentence (in verse 3, cf. the previous note), and occurs again in vv. 6-7. Even though the word does not occur in the Gospel of John, nor anywhere else in the Johannine writings, it may be said to express the underlying idea of unity—and of union—both among believers, and between believers and God, which is so important to the Johannine theology.

In the Gospel, these themes feature most prominently in the Last Discourse and the chapter 17 Prayer-Discourse, and, in this context, relate to the Paraclete-sayings; in other words, this unity/union is realized for believers through the presence of the Spirit. I have discussed the (indirect) allusions to the Spirit in the prologue, and will touch on them also here in vv. 5-7. The role of the Spirit is central to the author’s rhetorical approach in 1 John, being a reflection of a distinctive Johannine spiritualism.

The principal thematic emphasis of 1:5-2:17 is established at the beginning, in verse 5:

“And this is the message which we have heard from him, and (which) we give forth as a message to you: that God is light, and there is not (any) darkness in Him, not one (bit).”

The declaration in v. 5b is presented as a message given to his disciples by Jesus (“from him”). This is another element of continuity with the prologue, both in the emphasis on things Jesus said to his disciples (during his earthly ministry), and with the concept of preserving and transmitting that tradition to future believers, utilizing the verb a)nagge/llw (or its parallel, a)pagge/llw).

We do not have any actual saying by Jesus that corresponds to v. 5b; however, it certainly does reflect the teaching in the Gospel, combining two distinctive Johannine themes:

    • The identification of Jesus as the light (fw=$) of God, which shines in the darkness of the world—1:4-9; 3:19-21; 8:12; 9:5; 11:9-10; 12:35-36, 46; cp. 1 Jn 2:8ff.
    • The idea that Jesus (as the Son) reveals God (the Father) to the world (spec. to believers), including His fundamental characteristics and attributes; this theme is particularly prominent in the Last Discourse and Prayer-Discourse—14:7-11, 20-23; 15:8ff; 16:15, 25ff; 17:2ff, 7ff, 12-14ff, 22ff, 26.

The contrast between light and darkness (skoti/a) is an essential component of the Johannine dualism. It is also a most natural and obvious point of contrast, which can be found utilized in many different religious and philosophical systems. One does not need to look much further than the Old Testament and Jewish tradition to find numerous examples (e.g., Gen 1:4-5; Job 12:22; 29:3; 30:26; Psalm 18:28; 139:11-12; Isa 5:20; 9:2; 42:16; Amos 5:18ff). The light-darkness juxtaposition is as much a part of the dualism in the Qumran texts, as in the Johannine writings; cf. for example, the ‘Two Spirits’ treatise in the Community Rule text (1QS 3:13-4:26).

From the Johannine standpoint, light characterizes God, while darkness characterizes the world (o( ko/smo$); and these are entirely opposite and opposed to each other—in particular, the world is fundamentally opposed to God and His truth. This means that the world is also opposed to God’s Son (Jesus) and to all of His offspring (believers). There is nothing at all (ou)demi/a) of the darkness in God or in His children.

The author expounds this light-darkness message in vv. 6-7, giving to it a practical (and most pointed) emphasis:

“If we say that we hold common-bond [koinwni/a] with Him, and (yet) should walk about in the darkness, (then) we are false and do not do the truth;” (v. 6)

This is the first, negative side of the instruction, and refers to false believers (vb yeu/domai, “be false, act falsely”)—that is, those who say they hold common-bond with God (i.e., as true believers), but yet “walk about” in the darkness. This contrast almost certainly relates to the ‘opponents’ of whom the author speaks in the “antichrist” sections (2:18-27; 4:1-6). This contrast between true and false believers informs the entirety of 1 John as a treatise.

The positive side of the instruction, describing the true believer, comes in verse 7:

“but, if we should walk about in the light, as He is in the light, (then) we hold common-bond [koinwni/a] with each other, and the blood of Yeshua His Son cleanses us from all sin.”

False believers walk about in darkness, but true believers walk about in the light. This idiom of “walking about” (vb peripate/w) goes back to Old Testament tradition, with the use of the corresponding Hebrew verb El^h* (“walk, go”, esp. in the reflexive Hithpael stem), to describe a person’s habitual behavior (in an ethical-religious sense). Paul famously uses the verb in Galatians 5:16, where walking about “in the Spirit” is more or less equivalent with the Johannine walking “in the light”; cf. also Romans 6:4; 8:4. The Johannine idiom, using the same verb (in the same sense), is found in 8:12; 11:9-10 and 12:35, which are worth citing (in order):

“I am the light of the world; the (one) following me shall not walk about [peripath/sh|] in the darkness, but shall hold the light of life.”

“if one should walk about [peripath=|] in the day, he will not strike (his foot) against (a stone), (in) that [i.e. because] he sees (by) the light of this world; but if one should walk about [peripath=|] in the night, he does strike (his foot) against (a stone), (in) that [i.e. because] the light is not in [i.e. with] him.”

“(For) yet a little time the light is in [i.e. with] you. You must walk about [peripatei=te] as you hold the light, (so) that darkness should not take you down; (for) indeed the (one) walking about [peripatw=n] in the darkness has not seen [i.e. does not know] where he leads (himself).”

The relation of the author’s instruction to these (Johannine) statements by Jesus will be discussed in the next daily note.

May 24: 1 John 1:3-4

1 John 1:3-4

Following the parenthesis of verse 2 (cf. the previous note), the main syntactical line of verse 1 is picked up in verse 3, repeating the relative clause/phrasing from verse 1: “…that which [o%] we have seen and heard…”, referring to the witness of the first disciples to the person of Jesus (the Son sent to earth by God the Father). The author includes himself as one of these witnesses (“we have seen…”). This has led some commentators to claim that the author was, indeed, one of the first disciples (early tradition identified him with John son of Zebedee).

However, it is more likely that this is part of the author’s conscious rhetorical and apologetic strategy; he aligns himself with the historical (and authoritative) Gospel tradition that goes back to the first disciples (as eye/ear-witnesses) and the earthly ministry of Jesus. At the same time, it is possible that he has the ‘Beloved Disciple’ in mind, who, apparently, had an unusually long life-span, and may have outlived the other early disciples (cf. the tradition in the Gospel appendix, 21:20-23). If the implications of this traditional information is correct, the elders in the Johannine Community (such as the author[s] of 1-3 John) likely would have known the ‘Beloved Disciple,’ prior to his death.

What follows in verse 3 marks the principal clause of the prologue, to which the preceding relative phrases (with their accusative relative pronouns) are subordinate:

“…we even give (it) forth as a message [vb a)pagge/llw] to you…”

If we were to rearrange the phrasing to make a more conventional statement, it would read:

“We give forth that which was from the beginning…as a message to you”
or, alternately:
“We give forth…(this) about the word of life…as a message to you”

What believers give now, in the present, is an authoritative message about the Son (Jesus), identified as the Divine “word of life”. They/we bear witness to Jesus’ identity and to the life that he gives. In the previous note, I discussed the strong reasons for seeing an indirect allusion here to the Spirit in the expression “the word of life”. But what believers give (to others) is not the living Word, or the Life itself, but a message and witness about (peri/) this Life. It is a message that corresponds with the witness of the first disciples, who saw what Jesus did, and heard what he said, during his earthly life.

In the subordinate i%na-clause that follows, and which brings the sentence of vv. 1-3 to a close, the purpose of this witness-message is stated:

“…(so) that [i%na] you also might hold common-bond [koinwni/a] with us; and, indeed, our common-bond (is) with the Father and with His Son Yeshua (the) Anointed.”

The purpose thus is that the author’s readers would be joined, holding things in common, with him (and his circle of adherents). The author clearly identifies his community with the community of true believers, by adding that “our common-bond” is with God the Father and Jesus the Son. This is important for understanding the author’s overall purpose in writing, which he establishes here in the prologue.

The noun koinwni/a is relatively rare in the New Testament, being used primarily (12 of 19 occurrences) in the letters of Paul (e.g., 1 Cor 1:9; 10:16; 2 Cor 6:14; Phil 3:10). It is often translated “fellowship,” but this seems rather too tepid a translation; nor does it properly capture the essential meaning of the word, which denotes something that people hold in common (koino/$). I feel that “common-bond” is a more appropriate rendering, especially since it also touches upon the idea of a covenant (Heb tyr!B=, a binding agreement) between believers and God, just as we see expressed here.

The noun koinwni/a occurs in Acts 2:42, as a characteristic of the first believers (in Jerusalem), reflecting their unity, as well as their sense of community and shared purpose (o(moqumado/n). However, somewhat surprisingly, the word is used nowhere else in the Gospels or Acts, and is not at all part of the vocabulary of Jesus in his teaching (as it was preserved and translated into Greek). It does not occur in the Gospel of John, even where we might most expect it, in the Last Discourse and the great Prayer-Discourse of chapter 17. The strong emphasis on unity in the Prayer-Discourse is similar to what we find here in verse 3 of the prologue; even though koinwni/a is not used in the Gospel, the underlying thought is very much present (esp. in chaps 13-17).

A strong argument can be made that, in the Gospel, the unity between believers and God, and among believers, is realized through the presence of the Spirit. It is through the Spirit that both God the Father and the Son (Jesus) are present in and among believers. Indeed, God’s abiding presence depends upon the Spirit, since He Himself is Spirit (Jn 4:24). Foremost of what Jesus gives to believers is the Spirit (1:33; 3:34; 4:10-15; 7:37-39; 15:26f; 16:7b-11ff; 19:30/20:22), and he continues to be present, communicating to them/us through the Spirit (6:63; 16:12-15; cf. also the other Paraclete-sayings).

In terms of the author’s rhetorical purpose, if his readers will join (in agreement) with him, as he hopes, then they will demonstrate that they share this common-bond, sharing in the Spirit of truth, and are to be considered part of the Community of true believers. Knowing that those who receive and respond to his writing are to be counted among the true believers, possessing a true faith in Christ and the true witness of the Spirit, will bring great joy to the author and his circle:

“And we write these (thing)s (to you), (so) that our joy might be made full.” (v. 4)
Some MSS read u(mw=n (“your”) instead of h(mw=n (“our”), but the first person plural is more likely to be original, and is certainly more appropriate to the context.

The author may have in mind something of the theology of the Gospel Prayer-Discourse (chap. 17), with the idea that unity—the full community of believers—will only be realized once the full number of the elect/chosen ones come to trust in Jesus through the (apostolic) mission of believers (cf. vv. 20-26). However, as will be discussed in the upcoming notes and articles on 1 John (in the series “Spiritualism and the New Testament”), the author’s mission also has the specific focus of achieving (and/or restoring) a certain kind of orthodox unity among the Johannine churches.

Along these lines, in the next daily note, I will be looking at the other occurrences of koinwni/a, in verses 6-7.

January 20: 1 Corinthians 2:16 (cont.)

[This series of notes, on 1 Corinthians 2:10-15, is part of the series “Spiritualism and the New Testament”. See the initial note with links to earlier notes covering 1:18-2:6; cf. also the main article.]

1 Corinthians 2:16

In yesterday’s note, I looked at the first part of this verse, the citation from Isa 40:13 (LXX); today I will examine the second part, with Paul’s concluding declaration:

“…and (yet) we hold the mind of (the) Anointed {Christ}”

There are four components to this statement, beginning with the (emphatic) pronoun h(mei=$ (“we”), to be discussed below. The remaining three elements are:

    • de/ (“and/but”)—a conjunctive particle with an adversative sense, establishing a contrast with what is stated in the quotation of Isa 40:13. There the rhetorical question (“who knows/knew the mind of God?”) carries the obvious (implied) answer of “no one”. For the relation of the context of Isa 40:12-13 with 1 Cor 2:10ff, cf. my discussion in the previous note. Paul’s declaration may be (re)formulated as: “Of course, no one knows (or can have known) the mind of the Lord (God) Himself, and yet we do hold the mind of the Lord (Christ)!”
    • nou=$ xristou= (“[the] mind of [the] Anointed”)—as I indicated in the prior note, many witnesses read “mind of [the] Lord [kuri/ou]”; if original, then Paul is certainly making use of the wordplay involving ku/rio$, which can be understood as “the Lord (YHWH)” or “the Lord (Jesus Christ)”, interchangeably, by early Christians. The expression “mind of Christ” does not occur elsewhere in the New Testament (nor “mind of Jesus”, or anything similar). Perhaps the closest we come is in Philippians 2:5:
      “This (work)ing of (the) mind must (be) in you which also (was) in (the) Anointed Yeshua {Jesus Christ}”;
      though here Paul uses the verb frone/w rather than the noun nou=$. For more on this verse, cf. below. There are a number of points of contact between 1 Cor 1:18-2:16 and Romans 7-8, especially 8:26-27, which has the parallel expression “mind [fro/nhma] of the Spirit”.
    • e&xomen (“we hold”)—the verb e&xw is often translated more generally as “have”, i.e. “hold (in one’s possession)”; however, here it seems useful to retain the more concrete and fundamental sense of holding something. This preserves contact with the basic context of Isa 40:12-13, with its concept of measuring—it is impossible to contain the Spirit/Mind of the Lord in a measuring-vessel, etc, and yet we hold the mind of the Lord (Christ) within (and among) us. That this occurs through the presence and work of the Spirit is confirmed both by the overall context of 1 Cor 2:10ff as well as the parallel expressions mentioned above:
      • “the mind [nou=$] of Christ” (v. 16)
      • “the working of (the) mind [frone/w]…which was in Christ Jesus” (Phil 2:5)
      • “the mind [fro/nhma] of the Spirit” (Rom 8:27)

Paul’s argument in Phil 2:1-5ff is similar to 1 Cor 1:18-2:16, in several important respects:

Finally, something must be said regarding the use of the pronoun “we” (h(mei=$) in v. 16. Often there is a certain ambiguity regarding Paul’s use of the 1st person plural in his letters; it can be understood three ways:

    • As a (rhetorical) reference to Paul himself, essentially = “I”
    • As a (collective) reference to Paul and his fellow ministers
    • Collectively, and generally, of (all) believers

So, when Paul says “we have the mind of Christ”, he could be saying:

    • “I have the mind of Christ” (cf. 7:40, etc), in which case it brings us back to the start of his argument and the autobiographical aspect of 1:14-17; 2:1-5
    • “We (the inspired apostles, etc) have the mind of Christ”, which generally fits the context of 2:1-7 and 3:4ff
    • “We (all believers) have the mind of Christ”

The overall emphasis of 1:18-4:21, in my view, decisively favors the latter interpretation. Recall that the initial emphasis in the narratio (1:11-17) was that believers should not be relying on the status and gifts/abilities of prominent ministers (such as Paul and Apollos, etc), but should rather be trusting in (a) Christ and the message of the Gospel, and (b) the presence and work of the Spirit—these two being closely connected. What follows in 3:1 only confirms this view, as Paul laments the fact that is not able to speak to the Corinthians as ones who are “complete” (2:6)—they are not thinking and acting according to their true identity (in Christ), as those who are “spiritual” (i.e. who have the Spirit).

However, it is possible that there is a progression or development in 2:1-16, which I would chart as follows:

    • “I came to you” (vv. 1-5)—Paul himself, as the founding apostle, proclaiming the Gospel message (“the secret of God”)
    • “We speak…” (vv. 6-9)—Paul and his fellow ministers, those who first preached the Gospel among the Corinthians and worked to establish congregations, etc
    • “To us…revealed…” (vv. 10-12)—transitional, emphasizing the work of God and the giving of the Spirit to believers
    • “We speak these things…” (vv. 13-15)—Believers as ministers, those gifted to speak and interpret the “deep things of God”, especially apostles, prophets and teachers, etc
    • “We hold the mind of God” (v. 16)—All believers, united with Christ, who have received the Spirit of God (and Christ)

The progression is from the (initial) proclamation of the Gospel of Christ (vv. 1-2) to the unity of believers in Christ (v. 16). This point will be touched on further in the next daily note.

Notes on Prayer: Acts 4:23-31

Acts 4:23-31

The next reference to prayer in the book of Acts is the prayer-speech in 4:23-31. Though it follows the general pattern of the sermon-speeches in Acts (cf. below), it is properly not a speech, but a prayer to God. One might even make the claim that it is the earliest Christian prayer on record. Certainly, to the extent that what the author presents in these verses accurately reflects the historical situation, such a claim would be justified. The prayer-speech in 4:23-31 is, however, a literary work more than it is a stenographic record of what was said at the time. It takes the words, thoughts, and sentiments of the early Jerusalem Christians, and presents them as a single voice. This is appropriate, since the narrative in chapters 1-8 repeatedly emphasizes the unity of believers—how they were all of a single mind and purpose.

This focus on the unity of the early believers is certainly an important theme in the book of Acts, and one that is clearly emphasized in the prior references to prayer (cf. the previous studies on 1:14, 24, and 2:42ff). It is perhaps best expressed by the use of the term o(moqumado/n (“[with] one impulse”, i.e., with one heart, of one mind, in one accord, cf. 1:14; 2:46; 4:24; 5:12; 8:6). This unity of thought and purpose is reflected in the prayer of believers, as indeed it should be for us today.

I have discussed the prayer-speech in 4:23-31 earlier in the series “The Speeches of Acts”. Here I will be focusing specifically on the aspect of prayer. In considering the context of the passage, it is worth considering the narrative structure of chapters 3 and 4, which I outline here below, dividing the overall arc into three distinct narrative sections, each of which contains a speech. 4:23-31 belongs to the third (final) section:

    • Introductory/Core Narrative—the healing Miracle (3:1-10)
    • First speech by Peter (3:12-26), with narrative introduction in v. 11 joining to v. 1-10
    • Narrative Summary (4:1-4)
    • Second Narrative (introduction)—Peter and John brought before the Sanhedrin (4:5-7)
    • Second speech by Peter (4:8-12)
    • Narrative Conclusion/Summary (4:13-22)
    • Third Narrative (introduction)—Disciples gather together (4:23)
    • Speech (Prayer) by the Disciples, addressed to God (4:24-30)
    • Narrative Summary (4:31)

Even if 4:23-31 is properly a prayer to God, it very much follows the same sermon-speech pattern that governs the other speeches in the book, as I have noted above. Here is how the pattern would be applied:

    • Narrative Introduction (v. 23)
    • Introductory Address, with kerygmatic detail (v. 24)
    • Citation from Scripture (vv. 25-26)
    • Exposition and Application (vv. 27-28)
    • Concluding Exhortation (vv. 29-30)
    • Narrative Summary (v. 31)

This confirms the literary character of the prayer-speech, and makes it unique and distinctive among the notable examples of early Christian prayer.

The narrative introduction (v. 23f) establishes the setting of the prayer. It is very much the same setting as for the earlier references in chapters 1-2. The group of believers is gathered together, in a room in Jerusalem—possibly the same room mentioned in 1:13 (also 2:1). Even though many more people have come to trust in Jesus through the initial Gospel preaching (recorded in chaps. 2-4), the episode here probably assumes the same core group of apostles and disciples of Jesus. They continue to be united in thought and purpose (o(moqumado/n), and this unity is manifested (and expressed) through prayer. The new element in this passage is that the prayer is more closely tied to the early Christian mission. The Gospel preaching in chaps. 3-4 (cf. the narrative outline above) led to opposition by the religious authorities in Jerusalem, and this conflict-motif features prominently in the narratives of Acts (especially in chaps. 1-8). Here is how the unity theme is applied to the context of the mission (and the conflict episodes of chaps. 3-4):

    • the disciples are loosed [i.e. set free] from (custody)—the opening participle a)poluqe/nte$
    • they go (return) to “th(eir) own (people)” [tou\$ i)di/ou$]—i.e. their fellow believers, gathered together (implied)
    • they give forth the message (a)ph/ggeilan) regarding what was said and done to them—part of the overall message/proclamation of the apostles

The prayer is introduced in verse 24 and follows the same narrative pattern used in v. 23:

    • “and being loosed from (custody), they went…and announced….” (v. 23)
    • “and (the ones) hearing,… they lifted up voice…” (v. 24)

Neither the verb proseuxe/w, nor the related noun proseuxh/, are used here (but cf. in verse 31), though they are clearly implied in the act of the believers lifting their voice “toward God” (pro\$ to\n qeo\n). When used in the religious context of prayer, proseuxe/w means “speak out toward (God)”, i.e. a prayer addressed to God. Again the keyword of unity, o(muqumado/n (homothymadón), is used— “of one impulse” (or, “of one mind, of one accord”). The bond of unity is only strengthened when the believer hear the report of what happened to the apostles:

“And the(y), (hav)ing heard (this), with one impulse [o(moqumado/n] they lifted (their) voice toward God and said…”

The singular fwnh/ (“voice”) is used, as if to reinforce the sense of unity and the common bond (koinwnia) among believers. There is a two-fold meaning to this single “voice”. On the one hand, the significance is literary: it establishes the basis for the prayer that follows, as if the people spoke it together in unison. At the historical level, of course, it would not have been spoken in unison; the deeper meaning is that the common “voice” reflects their unity in spirit and purpose. They all would have been in agreement with the prayer-speech as the author presents it.

Parallels to this prayer in Isaiah 37:16-20; 2 Kings 19:15-19 (Hezekiah’s prayer) have been noted (cf. also the prayer of Moses in Josephus’ Antiquities 4.40ff), and the author (or an underlying tradition) may have used the OT passage as a pattern; note also similarities of language in Psalm 146:6; Neh 9:6. The title despo/th$ (despót¢s), “master, ruler”, used in addressing God, is somewhat rare in the New Testament, though by no means uncommon (Lk 2:29; 1 Tim 6:1-2; 1 Pet 2:18, etc). For the use of this conventional, ritualistic language for God as Creator elsewhere in early Christian preaching, see esp. Acts 14:15.

This prayer follows the pattern of Jesus’ instruction in the famous Lord’s Prayer—that is to say, God is addressed and honored with praise and theological confession (Matt 6:9-10 par) before any requests for personal or communal needs are made (6:11-13 par). Here in the prayer-speech, the praise and honor to God occurs in vv. 24-28, corresponding to the first sections of the sermon-speech pattern:

    • Introductory Address, with kerygmatic detail (v. 24)
    • Citation from Scripture (vv. 25-26)
    • Exposition and Application (vv. 27-28)

Central to this is the citation from Scripture (vv. 25-26)—taken from Psalm 2 (vv. 1-2), one of the most popular and often-cited “messianic” Psalms in the early Church (see my earlier study on this Psalm), verse 7 being especially applied to Jesus (in Acts 13:33; Heb 1:5; 5:5, and Luke 3:22b [v.l.]). But verses 1-2 also seem early on to have been related to Jesus’ suffering and death, in much the same way that they are interpreted here in Acts 4:25b-26. For more on the use of this Scripture here, cf. my study in the series “The Speeches of Acts”.

The exposition and application of the Scripture (vv. 27-28) echoes the kerygmatic statements in the earlier sermon-speeches (in Acts 3:13, etc). Another important theological point of emphasis, also expressed previously (cf. Acts 2:23), is the idea that the suffering and death of Jesus took place according to the sovereign will, foreknowledge and (predetermined) plan of God (v. 28). There seems to be a precise fulfillment for each of the four groups mentioned in Ps 2:1-2:

    1. The Nations [i.e. Gentiles/non-Jews] (e&qnh)—in v. 27 the e&qnh are principally the Romans (i.e. Roman government).
    2. The Peoples [laoi/], originally synonymous with e&qnh, but in v. 27 clarified as the “peoples [pl.] of Israel” (i.e. the Jewish people collectively, or generally).
    3. The Kings [oi( basilei=$]—here, king Herod (cf. Lk 23:6-12, otherwise Herod does not appear in the Passion accounts).
    4. The Chiefs/Rulers [oi( a&rxonte$]—i.e. the Roman governor Pontius Pilate, who plays a key role in the Passion narrative and early kerygma.

This application of Psalm 2 is also fundamentally Christological, in that it affirms the identity of Jesus as the Messiah (the royal/Davidic figure-type). In this Messianic context, God promises to stand by the king and secure his rule. The king was anointed (v. 2) and, symbolically, was also God’s son (v. 7)—two titles and expressions which, of course, caused this Psalm to be applied to Jesus from the earliest time.

It is in the concluding exhortation of the prayer-speech (vv.  29-30) that the focus shifts to the needs of the Community. This need relates to the opposition and persecution that believers were beginning to experience (from the Jewish authorities in Jerusalem). As this speech is a prayer, the exhortation primarily takes the form of a request/petition to God: “And now [kai\ ta\ nu=n], Lord, look upon [e)pi/de]…” For the expression  kai\ ta\ nu=n, cf. 2 Kings 19:19 [LXX] and in Acts 5:38; 17:30; 20:32; 27:22; or a similar contextual parallel to the imperative e)pi/de, cf. Isa 37:17 [LXX]. There are two parts to the request:

    1. look upon [e)pi/de] their [i.e. the religious leaders’] threatening (words and action)s
    2. give [do/$] to believers [God’s slaves/servants] so that they are able, with all parrhsi/a… —to speak [lalei=n] God’s word (i.e. God speaking through the believers) —to stretch out [e)ktei/en] God’s hand, in order to bring about healing and for there to be “signs and wonders”

They clearly ask to be made instruments of God’s own work and power, with the emphasis that miracles come to be done “through the name” [dia\ tou= o)no/mato$] of Jesus (cf. Acts 2:21, 38; 3:6, 16; 4:7, 10, 12, 17-18). Note also the references again to Jesus as “holy” [a%gio$] and “child/servant” [pai=$], titles characteristic of early Gospel preaching in Acts.

Two other expressions are worthy of special notice:

    • the term parrhsi/a, “speaking out (with) all (freedom/boldness)”, i.e. “out-spokenness”—a key word in Acts (cf. 2:29; 4:13, 31, and again in the concluding verse 28:31); it implies speaking openly, in public.
    • “speak the word (of God)” [lalei=n to\n lo/gon]—a common theme and expression in the book, cf. Acts 4:29, 31; 8:25; 11:19f; 13:46; 14:1, 25; 16:6, 31; and similarly (with variation) in several dozen other verses. Lo/go$, typically translated “word” is perhaps better rendered “account”, as this emphasizes the descriptive and narrative element central to early Gospel preaching and proclamation.

Both of these details appear together again at the end of verse 31 (the concluding narrative summary):

“And (on) making their need (known) [i.e. making their request], the place in which they were brought together was shaken, and they all were filled (full) of the holy Spirit and spoke the word/account [e)la/loun to\n lo/gon] of God with all (freedom/boldness) of speech [parrhsi/a$].”

This verse echoes the earlier manifestation of the Spirit in the Pentecost narrative (Acts 2:1-4); the common elements are:

    • The disciples are all together (in one place) [2:1, the expression e)pi\ to\ au)to/]
    • The manifestation of the Spirit is accompanied by theophanous elements—in 2:2 there is the sound of a mighty wind and appearance of fire; in 4:31 there is shaking (saleu/w), as of an earthquake.
    • The disciples are all filled with the holy Spirit (2:4)

Clearly, God responds to the believers’ prayer. Apart from historical considerations, this response touches upon two key Lukan themes: (1) the centrality of the Spirit to the Christian mission, and (2) the coming of the Spirit as the ultimate purpose and goal of prayer. The latter point is made quite clear in the section of Jesus’ teaching on prayer in Luke 11 (which includes the Lord’s Prayer, vv. 2-4). The climax of this instruction is the saying in v. 13, where Jesus indicates that it is the Spirit that God the Father will give as the principal response to the disciples’ prayers. In some ways v. 31 here represents a fulfillment of that promise. The Spirit comes (again) upon the believers, strengthening and inspiring them for the task of proclaiming the Gospel.

Indeed, the presence and work of the Spirit goes hand in hand with the proclamation of the Gospel—and both of these, together, are the central components of the Christian mission. Jesus declares this to his disciples, in no uncertain terms, in 1:8, forming a statement that essentially defines the nature of the Kingdom of God on earth (v. 6). That verse also can be viewed as the central thematic statement of the entire book of Acts—a theme that is developed in all of the missionary narratives that follow. Here, in the prayer-speech of 4:23-31, the prayer of believers focuses not only on their unity, but also upon their mission. Indeed, their mission—which is also our mission—of proclaiming the Gospel of Christ and living as inspired vessels of the Holy Spirit, is a fundamental expression of Christian unity.

Notes on Prayer: Acts 2:42-46; 3:1

Acts 2:42-46; 3:1

Following the coming of the Spirit upon the disciples (Acts 2:1-4ff) and Peter’s sermon expounding this event (2:14-40), we find another notice regarding the unity of the first Christians (vv. 42-46). This is very much parallel to the initial narrative summary in 1:12-14 (cf. the prior study on v. 14). Many of the same points and themes are re-stated, but other important details are introduced as well. Here is the main statement in v. 42:

“And they were remaining strong toward the teaching of the (one)s sent forth, and (to) the common (bond), in the breaking of bread and the speaking out toward (God).”

The same verb (proskartere/w) and participle form was used in 1:14, and is a key term for expressing the unity of the early believers. They were “strong toward” each other, being at the same time “strong toward” those very things which are signs and marks of that unity. Foremost of these, in 1:14, was prayer (proseuxh/), literally the “speaking out toward (God)”. Prayer is again mentioned here in 2:42, but in the plural (proseuxai/), implying repeated instances of the Community praying together.

However, the first mark of unity mentioned in v. 42 is attention to the teaching (didaxh/) of the apostles (lit. the ones “sent forth” [by Jesus as his representatives]). The plural a)po/stoloi refers primarily to the circle of the Twelve. As noted in the previous study, the symbolism of the twelve is essential to the early narratives of Acts, as expressed by the key episode of the restoration of the Twelve (1:15-26), which symbolizes the eschatological concept of the restoration of Israel (i.e., the Twelve tribes). This restoration was realized for the author of Acts by the early Christian Community (in Jerusalem) and its missionary outreach into the Nations. The presence and work of the Spirit, along with the proclamation of the Gospel, represent the true fulfillment of the promise of the Kingdom for Israel (1:6-8).

The teaching by the apostles is centered on the proclamation of the Gospel, but also extends beyond it to include instruction for different areas of Christian life and belief. Apostolic teaching also touched upon issues of leadership and management of the Community. Paul’s letters represent an expanded form of this mode of teaching, whereas we have only small pieces of it contained within the narratives of Acts.

Parallel with the teaching (= preaching/proclamation of the Gospel) are the other aspects of unity summarized by the keyword koinwni/a, which is sometimes translated blandly as “fellowship”, but which in the New Testament more properly refers to the “common bond” between believers. The noun is only used here in the book of Acts, even though what it signifies pervades the entire book (especially the early chapters), and may rightly be highlighted as a central theme. The term is used relatively frequently by Paul in his letters (13 times, out of 19 NT occurrences), and 4 times in 1 John (1:3, 6-7). The common-bond between believers is further manifest, in daily life and practice, by two primary activities:

    • “the breaking of bread” —the expression refers to a common meal shared by the Community, but also alludes, most likely, to celebration of the Lord’s Supper. The eucharistic symbolism of the “breaking of bread” is well-rooted in the early tradition (Mk 14:22 par; Lk 24:30, 35; 1 Cor 10:16-17; 11:23ff).
    • “the speaking out toward (God)” —as noted above, the use of the plural here refers to regular times of prayer by the Community, when they are gathered together.

Verses 44-45 describe still another manifestation of the “common bond” (koinwni/a) between believers. The early Jerusalem Christians lived in a communal manner, holding property and assets in common. Land and possessions were sold, with the profits from the sale placed into a common fund. In many ways, this is a continuation of the lifestyle practiced by Jesus and his followers (Jn 12:5-6; 13:29; Lk 8:2-3). The importance of commitment to this communal approach is illustrated by the episode in 5:1-11. While this communalistic ideal was not maintained for long, nor was it continued to any great degree as Christianity spread out of Jerusalem, many believers have recognized the value of the ideal as a sign of Christian unity and mutual love.

Verse 46 repeats the thematic wording from v. 42 (and 1:14), combining the key terms proskarterou=nte$ (“[remain]ing strong toward”) and o(moqumado/n (“with one impulse,” i.e., with one heart, of one accord):

“and according to (each) day, remaining strong toward (each other), with one impulse, in the sacred (place), and breaking bread according to (each) house (where they dwelt), they took nourishment together in joyfulness and without a stone in (the) heart…”

Expressions of the united spirit of the Community here frame the summary description of the places where the Community gathers; this can be outlined, thematically, as follows:

      • “remaining strong toward (each other), with one impulse”
        • “in the sacred (place)” [i.e., the Temple precincts]
        • “according to (each) house” [i.e., the individual houses of believers]
      • “in joyfulness and smoothness [lit. without a stone] of heart”

The breaking of bread (communal meal and celebration of the Lord’s Supper) takes place in believers’ homes (early form of ‘house churches’), while the Temple continued as an important location for prayer and worship (and teaching) by the Jerusalem Community (cf. the concluding words of the Gospel of Luke, 24:53).

In particular, the reference to the Temple here prepares the way for the episode that follows in chapter 3, as does the statement regarding the miracles performed by the apostles (v. 43). Here is how the episode is introduced in 3:1:

“And (the) Rock {Peter} and Yohanan stepped up into the sacred place [i.e. Temple] upon the hour of speaking out toward (God) [proseuxh/], the ninth (hour).”

Two details are most significant: (1) the location of the Temple precincts, and the fact that the early believers are coming to this location; and (2) the time of the episode, identified as “the hour of prayer”. The association with prayer (proseuxh/) is clearly important, relating to the prayer-references we have been examining (in 1:14, 24 and 2:42). From the standpoint of the Temple ritual, the ninth hour (comparable to 3:00 pm) is the time of the evening (afternoon) sacrifice (cf. Exod 29:39; Num 28:3-4, 8; Ezek 46:13-15; Dan 9:21; Josephus, Antiquities 14.65), when many Israelites and Jews would traditionally devote themselves to prayer.

This is the same time (and general locale) for the Angelic announcement to Zechariah in the Lukan Infancy narrative (Lk 1:8-10ff). Indeed, the Jerusalem Temple serves as an important symbolic location in Luke-Acts. While there was little opportunity for the author to develop this theme within the Synoptic Tradition proper, it features prominently in the Infancy narratives, which are thoroughly Lukan in composition. The Temple-setting features in three different narrative episodes: (1) the annunciation of John’s birth (1:8-23), (2) the revelation by Simeon (and Anna) regarding Jesus’ destiny and identity as the promised Messiah (2:23-38), and (3) the episode of the child Jesus in the Temple (2:41-51), with its climactic declaration (by Jesus) in v. 49.

As most commentators recognize, for the author of Luke-Acts, the Temple serves as an important point of contact (and continuity) between the Old and New Covenant. The old form is filled with new meaning—that is, by the revelation of Jesus (as the Messiah). While the Temple continues to be frequented by the Jerusalem Christians, it is given an entirely new emphasis (and role) for believers. In particular, the importance of the sacrificial ritual is replaced, almost exclusively, by the emphasis on teaching and prayer. This is established in Luke-Acts by the description of Jesus’ activity in the Temple (Lk 19:47; 20:1; 21:37-38 [cf. also the parable in 18:10ff]), and continues with the behavior of believers (Lk 24:53; Acts 2:46, etc). For more on the subject, cf. my article “The Law in Luke-Acts” (Part 1).

The Temple precincts serve as the locale for three important episodes in Acts: (i) the miracle and sermon-speech by Peter in chapter 3; (ii) the following conflict-encounter and speech in 4:1-22; and (iii) and the similar conflict episode in 5:12-42. The Temple also features prominently in the Stephen episode (narrative and speech) in chaps. 6-7. The old form of the Temple is filled by the new message of Christ, manifest through the presence/work of the Spirit (healing miracles, etc) and the proclamation of the Gospel.

The central activity of prayer thus relates not only to the unity of early believers, but also to the early Christian mission. This will be discussed further in the next study, which will focus on the prayer-speech—a variation of the sermon-speech format in Acts—in 4:23-31.

Notes on Prayer: Acts 1:24

Acts 1:24

In the previous study, we looked at the place of prayer in the depiction of the earliest Christian community in Jerusalem. The unity of these first believers was manifest and expressed through prayer (1:14). The setting of this episode—marking the real beginning of the Acts narrative—was the “upper room” in Jerusalem, where the believers were gathered together following Jesus’ departure (ascension) into heaven.

This first community was comprised of Jesus’ closest male disciples (the Twelve), along with a group of his close female followers (cf. Lk 8:1-3), as well as members of Jesus’ family (his mother and brothers, cp. Lk 8:19-21). These believers were united in location (in one room, in Jerusalem), in purpose (o(moqumado/n, “with one impulse”), and in their activity (prayer). The same narrative setting continues in the next episode (vv. 15-26). The community is still gathered together in one place (presumably the same “upper room”), now numbered at around 120 people (v. 15). This number has a vital symbolic importance for the Acts narrative, since 120 = 12 x 10, and so is tied to the concept of the twelve.

We may ask why the author chooses to include the episode in vv. 15-26, devoting attention to the selection of an apostle to take Judas’ place, introducing a person (Matthias) who is never mentioned again in the book of Acts. There are two reasons why the episode is important for the author, and they relate to the symbolism of the Twelve. First is the theme of the unity of believers. This sense of unity requires that the Community be made whole, and this cannot happen until the circle of the Twelve is restored.

The second reason involves the key eschatological theme of the restoration of Israel. There is a clear and unquestionable parallel between the twelve apostles and the twelve tribes of Israel. It is quite possible that Twelve were chosen (by Jesus himself) to represent, at least in part, the tribes of Israel. This is not stated directly, but note Matthew 19:28 (and the Lukan parallel 22:30) and the sending out of the Twelve in Matthew 10:5f. It is possible too, at least in early Christian tradition, that the twelve baskets in the miraculous feeding came to be thought of as symbolic of Israel re-gathered, as well as an image of Church unity (see Didache 9:4 on the Eucharist). In the book of Revelation 21:12-14, the twelve apostles are also identified in terms of the twelve tribes.

Based on this symbolism, the restoration of the Twelve represents the idea of the restoration of Israel (the Twelve Tribes). From the standpoint of the book of Acts, the restoration of Israel is realized through the early Christian mission—the proclamation of the Gospel and the manifestation/work of the Spirit among believers. This is made abundantly clear in the answer given by Jesus to the disciples’ (eschatological) question regarding the establishment of the Kingdom (vv. 6-8). Consider also this theme of restoration in light of the Pentecost narrative that follows in chapter 2:

    • The disciples have returned (turned back) to Jerusalem
      • The Twelve have been reconstituted and are gathered together (in Jerusalem) in one place
        • Jews from all nations (the Dispersion) also are gathered together in Jerusalem
      • They again hear the voice (word of God) in the languages of the nations, spoken by the Twelve and other disciples (echo of the Sinai theophany)
    • The disciples go out from Jerusalem into the nations (even to the Gentiles)

Let us now consider the episode in vv. 15-26 and the place of prayer in it. Here is an outline of the episode:

    • Narrative introduction (v. 15)
    • Speech by Peter (vv. 16-22), which the central Scripture citation of Psalm 69:25 (and 109:8)
    • Selection of Matthias to restore the Twelve (vv. 23-26):
      • Presentation of the two candidates (v. 23)
      • Prayer regarding the selection (v. 24-25)
      • Selection of Matthias [by lot] (v. 26)

The importance (and symbolic significance) of the selection of this apostle, to complete/restore the Twelve, made it an occasion for praying to God. In this regard, the mention of prayer in v. 24 continues the thematic association between prayer and the unity of the early Community of believers. They are specifically praying for Divine guidance in establishing (and confirming) this unity. Here is how this is expressed in verse 24:

“And, speaking out toward (God), they said: ‘You Lord, (the) heart-knower of all, may you show (clearly for us) which one you (have) gathered [i.e. chosen] out of these two'”

This is the first occurrence in Acts of the verb proseu/xomai (“speak [out] toward [God],” i.e., pray); the related noun proseuxh/ was used in v. 14. The prayer acknowledges that the actual choice belongs to God, and that essentially He has already made the choice. As the One who ‘knows the heart’ of all people (and all things), God knows who is best suited to fill the apostolic role. The statement is also an acknowledgement that God is already aware of the needs and concerns of the Community, and of the reason why they are praying to him—a point Jesus makes in his teaching on prayer (Matt 6:8). The title kardiognw/sth$ (lit. “heart-knower”) may have been coined by Christians; in any case, it is only found in early Christian writings (Acts 15:8; Hermas Commandments 4.3.4; Clementine Homilies 10:13; Acts of Paul and Thecla 24; cf. Fitzmyer, p. 227), though the underlying idea is expressed in the Old Testament (Deut 8:2; 1 Sam 16:7; 1 Kings 8:39; Psalm 44:22, etc).

Verse 25 emphasizes again the importance of filling the place vacated by Judas, as thus restoring the Twelve and creating a fully unified Community:

“… ‘to take the place of this service [diakoni/a] and being sent forth [a)postolh/], from which Yehudah stepped alongside to travel into his own place’.”

English translations do not always capture the point that is being stressed here: Judas stepped away from his place among the Twelve, going instead to his own place (the adjective i&dio$, “[his] own”, being in emphatic position). This has a double-meaning: (a) it refers simply to the betrayal of Jesus by Judas, by which he departed from his place among Jesus’ circle of disciples, and (b) it also alludes to Judas’ ultimate fate—viz., his death and condemnation (see the parenthetical statement by the author in vv. 18-19).

I have translated the noun a)postolh/ according to its basic meaning of “being sent away” (or sent forth) by someone. It is, of course, related to the noun a)posto/lo$, which is typically transliterated in English as “apostle”. Thus the place that Judas abandoned (and will be filled by Matthias), and the service (diakoni/a) he had performed, was that of an apostle—one sent forth by Jesus to act as his representative and to proclaim the Gospel.

Prayer, as it is depicted in this episode, has special significance, not simply in relation to deciding on leadership roles within the Community (though that is of genuine importance); rather, the specific context of restoring the circle of the Twelve apostles means that it ultimately is tied to the central themes of Christian unity and the mission of believers (to proclaim the Gospel and act as Jesus’ representatives). These two themes remain fundamental to our identity as believers even today, and ought to be, also for us, the focus of our prayers.

References marked “Fitzmyer” are to Joseph A. Fitzmyer, The Acts of the Apostles, Anchor Bible [AB] vol. 31 (Doubleday/Yale: 1998).

Notes on Prayer: Acts 1:14

Acts 1:14

For the remainder of this Spring and Summer, the Monday Notes on Prayer feature will focus on references to prayer in the Book of Acts and the Pauline Letters. We begin with the first reference in Acts, which immediately follows the departure (ascension) of Jesus into heaven (1:9-11). In many ways, the ascension marks the beginning of the book of Acts proper, with 1:1-11 serving as the narrative introduction.

The main narrative of Acts truly begins with the return of the disciples to Jerusalem:

“Then they turned back into Yerushalaim from the hill called (the mount) of Olives, which is near (to) Yerushalaim holding a Sabbath (day’s) journey (away).” (v. 12)

They return to the house and room in the city which the disciples had been using as a gathering place. It is presumably the same place where they were gathered after Jesus’ death and was the locale of his resurrection appearance (Lk 24:33-49; cp. John 20:19ff). It is an upper story (or rooftop) room, much like the one used to celebrate the Passover (Lk 22:12 par). It may be located in the house of Mary the mother of John Mark (12:12). The importance of the location is emphasized in the narrative summary here:

“And when they came in, they stepped up into the room over(head), in which they were remaining [i.e. dwelling]…” (v. 13)

The remainder of verse 13 is a list of the twelve men who made up Jesus’ closest circle of disciples—that is the eleven who remain out of the twelve (minus Judas Iscariot). The list corresponds with the Synoptic tradition in Mk 3:13-19 par [Lk 6:12-16]. However, this is no mere incidental detail. The symbolism of the twelve is of vital importance for the narrative of Acts, and for the author’s portrayal of the early Christian Community and its mission. The early Christian mission cannot begin until the twelve are reconstituted. This relates symbolically to the eschatological idea of the restoration of Israel—i.e., the twelve tribes (= the twelve apostles).

One way that this theme of restoration is expressed in Acts is through the ideal of unity among the earliest believers. Not only were they together in Jerusalem, but they were gathered in the same room. Here is how this is introduced in verse 14:

“These all were being strong toward (each other) with one impulse…”
ou!toi pa/nte$ h@san proskarterou=nte$ o(moqumado\n

ou!toi pa/nte$ (“these all”)—that is, all of the apostles, along with the other believers who are with them (cf. below). The key word here is the adjective pa=$ (“all”). Fundamental to the ideal of early Christian unity is the requirement that all believers are joined together as one.

proskarterou=nte$—this participle is of the verb proskartere/w, which literally means “be strong toward” (someone or something). This emphasizes the strength of the bond between the first believers. The participial form here indicates something active, and which is occurring continuously.

o(moqumado/n—this adverb literally means something like “(with) one impulse”; in English idiom, we would probably say “with one heart” or “with one mind”. It is an important term throughout the book of Acts, being used repeatedly as a characteristic of early Christian unity. It is used again at 2:46; 4:24; 5:12; 8:6; 15:25; and, in a negative sense, for people being united in hostility/opposition against the believers, at 7:57; 18:12; 19:29.

The apostles in the ‘upper room’ are joined with a group of female believers, along with members of Jesus’ family (Mary his mother, and his brothers). This relates to the Synoptic episode of Mark 3:31-35 par, which, in Luke’s version (8:19-21) has a special significance. Mary and Jesus’ brothers wish to see Jesus, but are unable to come into the room where he and his followers were gathered. In the core Synoptic tradition, this reflects a pointed contrast between Jesus’ biological family and his true family (that is, his disciples). Luke gives to this episode a different meaning: Jesus’ mother and brothers are part of his true family (disciples/believers), only they are not yet able to come into the room to join with his disciples.

Now, however, the situation has changed, and we do see them in the same room with Jesus’ close disciples. Among these disciples are a number of women, which is also something that Luke particularly emphasizes (8:1-4, etc). It goes without saying, of course, that Mary (Jesus’ mother) has a special place in Luke’s Gospel as a female follower and believer in Jesus. There are a number of key references to this in the Infancy narratives (1:35-38, 45; 2:19, 34-35, 39, 51).

At the heart of the Christian unity described in verse 14 is prayer. The central wording is:

“…being strong toward (each other) with one impulse in speaking out toward (God) [th=| proseuxh/|]”

This can also be rendered in the sense that the believers were being strong together toward (pro$) their activity of prayer. In conventional English, we might say they were devoted to prayer.

I translate the noun proseuxh/ here quite literally as “speak (out) toward”; the Greek word is frequently used in the religious sense of speaking out toward God—that is, speaking to God in prayer. The unity of the early believers was expressed in prayer.

We tend to think of prayer in terms of specific requests we make to God, and of his answer to our requests. Our prayers thus tend to be goal and outcome oriented. Here in Acts, however, the focus is rather different. The emphasis is on prayer as a manifestation of our bond of unity as believers. Our prayer (together) thus reflects this bond, but it also serves to reinforce the bond. It is part of our continuing to “be strong toward (each other)” (vb proskartere/w). This bond is also directed toward our identity as believers, and our relationship to God (through Christ). It is also part of our “common impulse” (o(moqumado/n, cf. above), what drives us to act, speak, and feel as believers.

May the strength of our bond, and our driving impulse, with each other likewise be rooted in the act (and spirit) of prayer.

 

 

October 12: Philippians 2:5

This series of daily notes, to run through October and into November, will focus on the “Christ hymns” in the New Testament—that is to say, the early Christian hymn-like confessions or creedal statement preserved in the Scriptures. The two most notable of these are found in Philippians 2:6-11 and Colossians 1:15-20. We will begin with the famous Christ-hymn in Philippians.

The origin and authorship of Phil 2:6-11 have been much debated by New Testament scholars; this will be discussed in more detail in a concluding note on the passage as a whole. The main argument against Pauline authorship is based on vocabulary—the presence of a number of rare words and expressions which are not found elsewhere in Paul’s letters, or are used in a somewhat different way. As an example, we may note in particular certain key words which occur only in Phil 2:6-11, and nowhere else in the New Testament:

    • morfh/ (“shape, form”, vv. 6-7)—elsewhere it occurs only in the ‘long ending’ of the Gospel of Mark (16:12); it is also rare in the LXX (8 occurrences). Other representatives of the morf– word-group do occur numerous times in the NT (including the Pauline letters).
    • a(rpagmo/$ (“seizing, something seized”, v. 6)
    • u(peruyo/w (“be high over”, v.9)—simple u(yo/w (“be high”) occurs 20 times in the NT, but only once in Paul’s letters (2 Cor 11:7)
    • kataxqo/nio$ (“under the ground”, v. 10)

Such arguments on authorship, based on vocabulary, are far from decisive, especially when dealing with a relatively small data set for comparison. However, they are significant enough that they must be taken seriously. Three main views on the authorship of Phil 2:6-11 are held by commentators:

    • It is a pre-Pauline hymn which Paul has adapted for use within his letter to the Philippians
    • It is a Pauline composition which utilizes traditional language and terminology
    • It is an original Pauline composition throughout, written as he composed the letter

Probably the first view is the one most commonly held by critical commentators today. However one judges the matter, it is of the utmost importance that the “Christ hymn” be studied within the context of its place in the letter. Because of its compelling Christological content, there has been a tendency to read the hymn out of context, as though it were intended as some kind of definitive Christological statement. The best starting point in this regard is to study carefully the wording Paul uses in verse 5, which introduces the hymn. For a brief study of the prior verses 1-4, cf. the recent article in the Monday Notes on Prayer series.

Philippians 2:5

“You must have this mind-set in you, which (was) also in (the) Anointed Yeshua…”

The key word in this introductory statement is the verb frone/w, which is derived from the noun frh/n (pl. fre/ne$), a term itself of uncertain derivation, but used to refer to a person’s inner organs. As such, the noun frh/n came to be used in a figurative sense for the mind—the thought, feelings, and emotions—of a person. The related verb frone/w fundamentally meant “use the mind, think”, but could also be used in the developed sense of “be of a certain mind (or attitude)”, “have a mind-set”, etc. In the New Testament, this verb is virtually a Pauline term, as 23 of the 26 occurrences are in the Pauline letters—most notably 9 times in Romans, and 10 times here in Philippians (also 1:7; 2:2 [twice]; 3:15 [twice], 19; 4:2, 10 [twice]). The occurrences in 1:7 and 2:2 should be used to establish its meaning and significance here in v. 5.

In 1:7, Paul uses the verb to affirm his common bond with the Philippian believers. Even when he is in prison away from them, he still thinks of them, holding them firmly in his mind; this is parallel to the idiom of “holding” them “in (his) heart“. This reflects the unity of believers in Christ—a central theme of the letter. As I discuss in the aforementioned Notes on Prayer study, Paul’s exhortation to the Philippian believers is framed in terms of a prayer-request made to God (1:9ff). His prayer for the Philippians corresponds with their prayers for him (vv. 19ff)—in both instances, the prayers by believers are focused on the needs of others. Such an approach demonstrates the ideal of unity, whereby believers support each other through an attitude of humility and self-sacrifice.

Though this unity of believers occurs fundamentally through the Spirit, the goal is that it should be realized (and demonstrated) in practical terms within the local community, or congregation, as well. Paul understood the challenge of this for local congregations, and so takes great pains to encourage and exhort the Philippian congregations to work toward the goal, with a unity of mind and purpose. This is the emphasis in 2:1-4, as the strong exhortation in vv. 1-2 makes clear; note in particular how the goal is phrased in verse 2:

“…that you should have the s(ame) mind, holding the s(ame) love, like souls (united) together, having one mind.”

Paul uses the verb frone/w twice in this verse, giving special emphasis to a unity of mind and attitude, that believers should share a common way of thinking. And what is this common way of thinking? It involves a willingness to put the needs of others above one’s own self-interest (vv. 3-4). It is this attitude of self-denial and self-sacrifice which Paul has in view in verse 5—an attitude which follows the example of Jesus himself. The force of the imperative fronei=te (“you must have the mind[set]”) is comparative: this (tou=to) mind-set that you should have is that which (o%) Jesus Christ had. The comparison is established by the relative clause: “…which (was) also in (the) Anointed Yeshua” (o^ kai\ e)n Xristw=|  )Ihsou=). The emphatic conjunctive particle kai/ (“and” = “also”) could also be rendered in context here as “even” – “which was even in the Anointed Yeshua” (i.e., within Jesus himself). Since believers are united with Jesus Christ (through the Spirit), it is natural that we would have the same mindset and way of thinking. However, this does not happen automatically; it requires a willingness, a receptivity, on our part, to be guided by the Spirit to live and act in a Christ-like manner. This the reason for Paul’s forceful and carefully argued exhortatory instruction, and helps us understand why he turns to the “Christ hymn” in vv. 6-11 to illustrate his argument.

In the next daily note, we will begin our study of the hymn as it begins in verse 6a.

Notes on Prayer: Philippians 2:1-4

Philippians 2:1-4

Paul frequently uses the language of prayer in the exhortatory sections of his letters, framing the exhortation to believers in terms of a wish or request which he would make to God. The customary verb for prayer in the New Testament is proseu/xomai, a compound middle deponent verb from eu&xw + the prefixed preposition pro/$ (“toward”). Fundamentally, in a religious context, it means “speak out toward (God)”. However, when referring to a specific request made to God, often the noun de/hsi$ is used, even as Paul does at a number of points in his letters—see especially here in Philippians (1:4, 19; 4:6). At 4:6 he uses proseuxh/, related to the aforementioned verb, together with de/hsi$; the former denotes the act of speaking to God, the latter the specific request(s) being made. In 1:9, Paul clearly states that he prays to God on behalf of the Philippian believers, with his specific request—the goal and purpose of his prayer—being:

“…that your love would go over (and above), more and more, in (deep) knowledge and all insight”

This love which is manifest in wisdom and understanding—the true knowledge of God—is characteristic of the believer who is complete; and it is Paul’s fervent wish that all believers would come to be complete in Christ (cf. verses 10-11). It is not just a question of the character and development of the individual believer, but also of believers in community, united together as the body of Christ. This is realized in the Spirit, but the goal is for such unity to be demonstrated within the local community—the congregation or local group(s) of believers—as well. Paul’s experience in founding and guiding congregations, however, had taught him all too well that it can be a most difficult (and at times painful) process to see this ideal of unity in the Spirit realized within the local congregation at a practical level. He very much has this challenge in mind as he begins his line of discussion in chapter 2.

Though prayer is not mentioned, as such, in 2:1-4, there can be no doubt that Paul’s exhortation here is fully in keeping with the prayer-request expressed in 1:9ff. He re-emphasizes his wish for unity among believers in 2:1-2:

“(So) then, if (there is) any calling alongside in (the) Anointed, if any impulse of love alongside, if (there is) any common bond of the Spirit, if any entrails (of compassion) and (feeling)s of mercy, you must make full my delight, (in) that you should be of the s(ame) mind, holding the s(ame) love, like souls (united) together, being of one mind…”

Paul understood that the sort of unity he desires for believers requires a willingness to sacrifice one’s own interests for the good of others. This kind of self-denial, an attitude of meekness and humility, is part of the active work of the Spirit in and among believers (the “fruit of the Spirit”, Gal 5:22-23ff), but it requires a receptivity on the part of the believer, a willingness to be guided and transformed by the Spirit of God and Christ (Gal 5:16, 25, etc). For this reason, Paul introduces in verse 3 the ideal of a unifying humility among believers in Christ:

“…(with) nothing (done) according to selfish work [e)riqei/a], and not according to (a desire for) empty esteem [kenodoci/a], but with a lowliness of mind [tapeinofrosu/nh] (you should) be (one)s leading (by) holding others over themselves”

The syntax of the last phrase, in particular, is difficult to render literally in English; but the goal clearly is for believers to conduct themselves in a manner that puts the interests of other believers (in the community) over their own. This point is elucidated in verse 4:

“…(with) each (person) not looking at the (thing)s of himself [i.e. his own things], but (instead) each (person should look at) the (thing)s of others.”

How often do we pray in this manner—for the needs of others rather than our own needs? It is, however, a fundamental principle of Christian prayer in the New Testament, as discussed in recent notes in this series. A prayer for the needs of others more properly reflects the Spirit of God at work in us (cf. the previous study on Rom 8:26-27), and we can be confident indeed that such a prayer, under the guidance of the Spirit, will be answered by God.

This brief study on Phil 2:1-4 is preparatory, in certain respects, to a series of daily notes I am now beginning on the famous “Christ hymn” of 2:6-11. I recommend that you follow along with these notes, as they will help to expound and illustrate the teaching and exhortation Paul gives here in vv. 1-4. Verse 5 is transitional in this regard, and this is where the series of critical and exegetical notes on the passage will begin.

July 13: Ephesians 4:1-6

Ephesians 4:1-6

The same theme of Christian unity in the first half of Ephesians (chaps. 1-3) continues in the second half (chaps. 4-6), but with the theological emphasis giving way to the practical. The theological (and Christological) exposition concludes with the praise declaration of 3:20-21, which itself recapitulates the message of chaps. 1-3, through the unifying expressions “in the e)kklhsi/a” and “in (the) Anointed Yeshua” —that is to say, God’s presence and power is manifest among believers (the e)kklhsi/a, those “called out” to assemble as one), who are united together “in Christ”. The central point of unity in all this is the Spirit, as discussed in the previous notes on 2:18-22.

Chapter 4 is written with the message of chaps. 1-3 clearly in view; here is how Paul (or the author) begins:

“(So) then, I call you alongside—I, (the one) held bound in (the) Lord—(urging you) to walk about (in a way that is) brought (in balance with) the calling with which you were called”

The ethical orientation is clear enough, repeating a line of instruction that was widespread among early Christians—to the effect that believers should live and behave in a manner that reflects their identity as holy ones, united with God in Jesus Christ. Such instruction is largely traditional, and doubtless has its origins in the baptism ritual. As baptism symbolized the death of the old, and the beginning of new life in Christ, characterized by the holiness of the Spirit, so believers should continue to live in a like manner. Here the point of reference extends beyond baptism to the calling (klh=si$) of believers, related to the noun e)kklhsi/a in 3:21 (cf. above). God “calls out” his people (believers) to gather together in the bond of the Spirit—a process that begins with the moment a person comes to trust in Jesus, and continues throughout one’s life. The verb peripate/w (“walk about”) is the idiom signifying a person’s daily activity and behavior.

Verse 2 describes the character of this walk, utilizing a simple ‘virtue-list’ format—the Christian attributes (of humility, meekness, and patient endurance) all encompassed under the fundamental principle of love (a)ga/ph). The goal of the believer’s faithful walk is expressed in verse 3:

“…making haste to keep watch (over) the oneness [e(no/th$] of the Spirit, in the bond of peace (we hold) together”

The term e(no/th$ literally means “oneness”, and the expression e(no/th$ tou= pneu/mato$ (“oneness of the Spirit”) effectively summarizes the theme of believers’ unity in the Spirit. The author (Paul) speaks in v. 1 of his being held bound as a prisoner (a de/smio$); now he plays on this terminology to affirm the common bond (desmo/$) believers share in the Spirit—this bond holds us together (su/n, i.e. su/ndesmo$). It is also a bond of peace (ei)rh/nh); on this theme of peace in Christ, cf. 2:14-17 and the prior note on 2:18-22. The ethical instruction of vv. 1ff is framed here in terms of “keeping watch” over (vb thre/w) or guarding this bond we share in the Spirit. As indicated in verse 30, it is possible for believers to bring sorrow (vb lupe/w) to the Spirit through their conduct or attitude. A Spirit-guided life does not happen automatically, but requires faithful attention and devotion from each believer.

This “oneness” or unity of the Spirit is expounded further in verse 4:

“…one [e%n] body and one [e%n] Spirit, even as you also were called in (the) single [mi/a] hope of your calling”

The hope (e)lpi/$) of the believer is the ultimate salvation one will experience after death (or at the end-time), when the new life we experience now, in the Spirit, will transform our entire person and being. The term is fundamentally eschatological for early Christians, and refers primarily to the resurrection that will take place at the future return of Jesus. The presence and work of the Spirit represents the “realized” aspect of this eschatological hope for believers—i.e., it is realized now, in the present, but will be fulfilled and made complete in the future.

The body (sw=ma) that we share in common (“one body”) must be understood in terms of our union with Christ—in Christ all believers form a single body, the “body of Christ”. This is very much a Pauline theme, drawn from the theological principle of being united with Christ’s body—participating in his death and resurrection (cf. Rom 6:6ff; 7:4; 8:10; 1 Cor 10:16; 11:24ff; 15:44-49; 2 Cor 4:10; Gal 2:19-20; 6:17; Phil 3:21; Col 1:22). From this thought developed the ecclesiological principle of believers, collectively, forming Christ’s ‘body’ —Rom 12:4-5; 1 Cor 10:17; 12:12-27ff; Col 1:18, 24. The two principles are closely connected, and go hand in hand, as the juxtaposition in 1 Cor 10:16-17 and Col 1:18-22 makes clear; they are also both realized for believers in the Spirit (rather than sacramentally or through ecclesiastical organization). That is also why “one body” and “one Spirit” occur in tandem here—the expressions are inseparable.

This exposition on unity continues in verses 5-6:

“…one [ei!$] Lord, a single [mi/a] trust, one [e%n] dunking,
one [ei!$] God and Father of all (thing)s—the (One who is) above all (thing)s, and through all (thing)s, and in all (thing)s.”

If verse 4 begins with unity viewed from the standpoint of the bond believers share together in the Spirit, it expands outward in vv. 5-6 based on the identification of the Spirit as both the Spirit of God and the Spirit of Christ. Verse 5 makes clear that the “one Spirit” refers to the “one Lord” (ei!$ ku/rio$), and, in this instance, the term ku/rio$ (“Lord”) unquestionably means Jesus Christ. Our unity is thus “in Christ” (a popular Pauline expression), and the realization of this union with him is two-fold, through (a) our trust in him, and (b) the symbolism of the baptism ritual.

For the Christian, however, union with Jesus (the Son) also means union with God the Father, whose nature as Creator and Sovereign Lord encompasses “all things”. The plural form of pa=$ (“all”) is not neuter, but a masculine form, which could be understood as “all people”; however, the cosmic sense of “all things” is to be preferred, supported by the context that follows in vv. 8-9 (cp. Col 1:15-17ff; 1 Cor 15:27-28). The expression “one God”, of course, is a statement of (absolute) monotheism, which early Christians inherited from the Old Testament and Jewish tradition.