Philippians 1:3-11

“I thank my God every time I remember you. I always pray with joy in my every prayer for all of you because of your participation in the gospel from the first day until now. For I am sure of this very thing, that the one who began a good work in you will perfect it until the day of Christ Jesus. For it is right for me to think this about all of you, because I have you in my heart, since both in my imprisonment and in the defense and confirmation of the gospel all of you became partners in God’s grace together with me. For God is my witness that I long for all of you with the affection of Christ Jesus. And I pray this, that your love may abound even more and more in knowledge and every kind of insight so that you can decide what is best, and thus be sincere and blameless for the day of Christ, filled with the fruit of righteousness that comes through Jesus Christ to the glory and praise of God.”

— ‭‭Philippians‬ ‭1‬:‭3‬-‭11‬‬

One of the best sermons I heard on this was Renaut van der Riet at Mosaic. His waffle illustration at the end will be in next book about serving together in fellowship of the gospel. The background to Philippians doesn’t belong here, but Paul certainly had a close bond with this church. Many of his memories can be found in Acts 16. Some of this most famous stories are found there (e.g., singing and prison doors opening). Philippi was Roman colony, so retired soldiers/politicians settled there. It would have been quite difficult for Christian church to really flourish.

Paul is obviously grateful for these people. You almost lost count of how many times he says love and appreciate in these verses. And apparently the feelings are mutual. Greek is ambiguous whether this is Paul remembering them or them remembering him. Either way, it’s clear that Paul and Philippians had very special relationship. Most likely the former.

Participation in the gospel could be their evangelism and mission, but more likely referring to their financial gift mentioned throughout the letter. They had sent people and money to provide for Paul while he was under Roman house arrest.

V 6 is perhaps another way of saying 4:19. God will supply all your needs after your gifts to me. Not so much financially in this passage, but their outworking of love toward Paul was shown through generosity. This was also a sign of spiritual maturity and growth and God would continue to grow/mature them until Christ’s appearing.

All the “for”s in v 4 and 5 relate back to Paul’s heart of gratitude. It is right for him to be thankful. He is sure of God’s working in their lives. And all this is cause to be thankful. He and the Philippians are partners. They are on the same team. They are working together on mission, and though God is the one working (2:12-13), they are invited into the work. 

Love may abound more and more. But Paul wants discernment and insight to restrict that love so that they invest in what’s best. Maybe restrict is the wrong word. Abounding and restricting seem to be oxymoronic. But Paul does want them to pour love into the best things. Sometimes we can waste time, energy, service into good things and not best things. With limited resources, we can alway use more discernment and insight. 

Fruit of righteousness—guessing this is apposition. Righteousness is the fruit. Probably debate whether this is righteous standing or righteous living. I’m going to guess it’s righteous living. Being just. Being pure. Making wise decisions. In this passage—love and generosity. So that we are giving praise and glory to God. He alone is worthy, not the idols that lead to sin and death.

1 John 1:5-2:2

Walking in the Light 

“Now this is the gospel message we have heard from him and announce to you: God is light, and in him there is no darkness at all. If we say we have fellowship with him and yet keep on walking in the darkness, we are lying and not practicing the truth. But if we walk in the light as he himself is in the light, we have fellowship with one another and the blood of Jesus his Son cleanses us from all sin. If we say we do not bear the guilt of sin, we are deceiving ourselves and the truth is not in us. But if we confess our sins, he is faithful and righteous, forgiving us our sins and cleansing us from all unrighteousness. If we say we have not sinned, we make him a liar and his word is not in us.”

— ‭‭1 John‬ ‭1‬:‭5‬-‭10‬‬

“(My little children, I am writing these things to you so that you may not sin.) But if anyone does sin, we have an advocate with the Father, Jesus Christ the righteous One, and he himself is the atoning sacrifice for our sins, and not only for our sins but also for the whole world.”

— ‭‭1 John‬ ‭2‬:‭1‬-‭2‬‬

First two verses of chapter two complete the first section of 1 John. Per the NET, prologue is vv 1-4, then v 5 is the key theme of the entire book (content of the apostles’ message), then there are three claims (v 6, 8, 10) and counter claims (v 7, 9, 2:2)

Prologue informs the “message” of v. 5, but the author is reaching back to the apostolic testimony/eyewitness about Jesus’ ministry and attempting to persuade believers with how to live. For us, it probably seems weird for the gospel to be as simple as “God is light,” but in this context, it’s what readers need. Why? We always have to keep in mind the opponents, most clearly identified in 2:18-19. Important for this section, John never attacks anything the opponents do. They are not the immoral, filthy, pagan type of heretic. The worst John says about them is they don’t love the believers. Their beliefs fall in line with proto-Gnosticism, similar to Plato’s dualism on many accounts. 

This is why John talks in absolutes so much. We like this picture of God as light—signals His purity, holiness, etc. But we get in trouble when we try to categorize all that exists as light or dark. Not every decision is right/wrong. (Thus, wisdom literature). But John has a distinct purpose, and he needs to argue against this idea that living in sin isn’t really so bad. Why would they say this? Because it’s probable they believed something like all that matters is the soul. Body is part of this earth/creation. It will die/decompose, so whatever we do with it/in it doesn’t matter. 

If we say: so clearly trying to point out the hypocrisy and deceit in this lifestyle. We are lying, because we cannot have fellowship with light while walking in darkness. Think of Paul in 2 Cor—what fellowship has light with darkness?

“Walking” makes clear here—and leads to chapter 3, that this is lifestyle stuff. Habitual sinning without any concern for consequences. 

Walk in light—wise decisions. Pure choices. Again, also not a one time thing but a lifestyle. Notice John brings in fellowship not only with the Light, but also with other believers. Sin alienates us from others, too. Perhaps there was some dissension in the church over how to treat these opponents.

Blood of Jesus cleanses us. Obviously referring to His death. People try to distinguish pre-conversion and post-conversion sins. Sometimes they point to the singular or plural for sin(s). Passages don’t always allow for clean cut distinction. In this passage, John seems to be discussing those in the church, so initial conversion has probably happened. The truth remains, though, that Jesus’ blood offers cleansing from all sin—all time.

2nd claim: Bearing the guilt of sin. Special construction of the word to “have” + sin. Only used in John’s writings. There are places where “have” is used with another abstract noun, which supports NET’s translation. Talks about being in a state of something. Again, opponents were probably saying sin wasn’t that big of a deal. Probably not to the point of Paul’s argument in Rom 6 that we can do whatever we want because of grace, but that sin doesn’t really affect fellowship with God.  John again says this is deception. It’s not true.

Much better to confess sin. It restores fellowship. God is faithful and righteous/just. The following participles explain what flows from those characteristics—forgiveness. This word for “cleansing” is also the same as John 15 when God cleans branches so they bear more fruit.

3rd claim: Now we say we haven’t even sinned? It’s getting worse for these opponents. Of course, this is a lie, but it makes Christ a liar. The gospel/message/word does not live in us. We can’t have truth and untruth in us at the same time. 2:2 is probably the best counterclaim. But if we sin, we have an advocate. Jesus is on our side, defending us. Because of His sacrifice, fellowship is restored. Throughout this whole section, we see emphasis on His death, but we have to be honest about the situation.

Atoning sacrifice is debated term, whether propitiation, expiation, mercy seat. Deals with whether this is just satisfying wrath or just atoning for sins. The problem is the word can speak to both ideas. In some cases, “mercy seat” is used —see Hebrews—because the location signifies the importance of what Jesus did. Definitely like the idea of sacrifice for “us” and whole world. 

More debate about “whole world.” Could be taken as universalism. Definitely the one verse that argues against Jesus only dying for “elect.” There are other verses that support that idea, but hyper-Calvinists have to wrestle with this verse. Comes down to who “we/us” is. Probably not Jews, so whole world is Gentiles. John is usually connected to Ephesus, so Gentiles were probably already in this church. “Us” may just be this church, and “whole world” is what is means. The problem then is how effective is the death of Jesus. 

If He died for all—serving as propitiation for their sins—then we do reach a universalist position. It may not be logical, but it does limit the power of the atonement to make it depend on people’s choice. I’m not saying that’s wrong, but this is a good example of where theological categories don’t always line up with what the authors are trying to say.

Πρός + Accusative

Prepositions are some of those tiny words that are incredibly meaningful to a text/passage. The danger is heading to a lexicon (dictionary), seeing the 10-15 possible meanings and randomly selecting one that best fits our idea of what the word should mean. 

By looking at a preposition's more likely meaning when paired with a particular case (i.e., with its object), the number of options dwindle significantly. Furthermore, the semantic range of main verbs (or head noun) often limits the scope of the preposition as well. 

Wallace also notes how whether a verb is transitive, intransitive, or stative can affect the function of the preposition (Grammar, 359).

Πρός is pretty much only used with the accusative case (once with genitive and six times with dative) (Keep in mind, the reader should look for the main verb to help narrow down the following options when the preposition is found in a text)

For more detailed discussion of this preposition and case, see Wallace, Grammar, 380-82

1.    Purpose: Provides the goal or intended result of the main action

2.    Spatial: The location where an action is headed (moving in a direction)

3.    Temporal: Usually a duration of time or moving towards a time period

4.    Result: Offers the natural result of the main action (distinguishing between purpose and result can be difficult in some contexts)

5.    Opposition: Someone is acting against someone else

6.    Association: Someone is acting in company or unison with someone else (usually with stative verbs)

See my post on Revelation 3:20, where this preposition is used. Yet, many students, readers, and pastors/teachers continue to translate and understand the preposition as "into him." Πρός as a spatial preposition implies motion/direction, not location. There are other prepositions that could indicate this idea of entering something or somebody (eis, en). A similar phrase occurs eight times in the NT, and it's always to enter a house/building to be in the presence of someone else.

This cannot be an offer of salvation to the Laodiceans, because the letter already says that God loves them. He is disciplining them as a result. We are not sure exactly what Christ is offering here (probably restored fellowship, as pictured around a table) and a reminder that Christ is Lord of their church.

Grammar helps us see a more accurate reading even in a tiny word like a preposition.

Revelation 3:14-22

““To the angel of the church in Laodicea write the following: “This is the solemn pronouncement of the Amen, the faithful and true witness, the originator of God’s creation: ‘I know your deeds, that you are neither cold nor hot. I wish you were either cold or hot! So because you are lukewarm, and neither hot nor cold, I am going to vomit you out of my mouth! Because you say, “I am rich and have acquired great wealth, and need nothing,” but do not realize that you are wretched, pitiful, poor, blind, and naked, take my advice and buy gold from me refined by fire so you can become rich! Buy from me white clothing so you can be clothed and your shameful nakedness will not be exposed, and buy eye salve to put on your eyes so you can see! All those I love, I rebuke and discipline. So be earnest and repent! Listen! I am standing at the door and knocking! If anyone hears my voice and opens the door I will come into his home and share a meal with him, and he with me. I will grant the one who conquers permission to sit with me on my throne, just as I too conquered and sat down with my Father on his throne. The one who has an ear had better hear what the Spirit says to the churches.’””

‭‭Revelation‬ ‭3‬:‭14‬-‭22‬ ‭NET‬‬

Sometimes, we grow up hearing a verse out of context over and over and over and over and think it can be applied one way, when really that verse doesn’t even mean close to how we’ve heard it, and when we look at it in context, it has a much more powerful meaning, and its application is even better. In reality, John 3:16 cannot be understood properly outside of the context of John 3.

Usually, the goal of taking a group of people, not just teenagers, on a retreat or a missions trip is to escape from routine life and to refocus on God and possibly to encounter God in a new way and when that happens, there’s a stirring in one’s soul, and it catches fire, right? Then when one individual is stirred, the whole group returns “on fire for God” and there’s no telling how long it lasts. Why does it have to fade? Where do we get this idea of being hot or on fire? Is that biblical? Rev. 3 most likely.

The other issue we see is really in v. 20. Question: Who lives inside of you? Jesus? Holy Spirit. But so many sermons are going to see v. 20 as evangelistic and as someone getting saved, especially when we present the gospel to little children. I hate to be the bearer of bad news. But God doesn’t have a body, and Jesus doesn’t live inside your heart. 

What’s the big deal? Well, I’m not trying to pick battles here or frustrate anybody. But this passage has a truth far greater than these things.

So let’s start at the beginning. In verse 14, we learn that John is commanded to write to his seventh and final church, located in Laodicea. Jesus is the One who has messages for all these churches. He is described in chapter one in a majestic vision—terrifying actually. John redefines Jesus here for this church specifically as the Amen, the faithful and true witness, the beginning of God’s creation. These things speak directly to the needs of this church. Jesus does not lie. He has authority. He reigns supreme, and when He speaks, you had better listen.

Ok, I’m listening. 

        Now, Laodicea. V. 15. I know your works. Well, that’s kind of cool. If you compare this with all the other letters, for example, Jesus said the same thing to Ephesus in 2:2. To Thyatira in 2:19. To Philadelphia in 3:8. This could be very encouraging. An open door which no man can shut. Wow! Isn’t that comforting that when no one else notices your service or when no one else encourages you, Jesus is keeping track. And so Laodicea comes up to the podium for her annual review. Laodicea, I know your works, too. Go on… 

        V. 15b-16. Tell me how you really feel. 

So this is obviously where we get the different temperatures, but what do they mean? We can kind of get the hot one. That’s burning, passionate, pursuing God. Then lukewarm is how we always get yelled at for being stagnant, indifferent, not really caring about God, more like going through the motions. I can kind of get that. But then what does that leave for cold? Being anti-God? Outright rebellion against God? Hating God even? Because Jesus says I know your works, and they are not really passionate in either direction, and I really wish they were. Would Jesus really say, I wish you were at least not indifferent to the point of living in rebellion to me? I mean, I know He speaks in hyperbole sometimes, but that just doesn’t make sense. I don’t think Jesus would wish for us to sin. Right? Like, c’mon.

This isn’t talking about our spiritual temperature, but if we knew the cultural context, we may have a better idea. Laodicea did not have its own water supply, but it was close to two other cities that supplied water for Laodicea. One city was famous for a natural hot spring, used for bathing and medicinal purposes. The other city had rivers and other springs with cool water used for drinking and other things. Both hot and cold water are positive things and necessary for civilization to flourish. But, by the time the water traveled to Laodicea, the hot water had cooled, and the cool water had warmed, and so both had pretty much leveled off, and so Jesus compares the church to the situation. They are not providing spiritual healing or refreshment to those around them. This is a condemnation of the church for their lack of witness and works to the community. They are lukewarm, in that in the midst of chaos and tribulation in the broken and fallen world of the Roman Empire, they have lost their impact. We’ll see that they have chosen materialism. They have chosen impurity. And they are not being faithful to the Lord. 

So what does Jesus say? VV. 17-18. This is what I just said. They consider their situation to be perfectly fine. They have all that they need. They are rich physically, but Jesus has a different perspective. The refined gold and white garments speaks of purity of lifestyle. He says, Church, wake up. You are blind to how the people outside the church are able to see your life and notice impurity. This is by far the harshest letter written to the seven churches. Jesus gives no encouragement, no commendation of anything good they’ve done. They have a terrible witness, and yet, He does not leave them stranded. He gives them hope.

V. 19. I’m not yelling at you, because I’ve already spit you out and left you to fend for yourself. There’s still time to correct this, church. You can still impact your community. You can still go good works. You can still provide healing and refreshment to your community. But, right now, you need to repent. 

Then we get to v. 20. So often, we think of this as Jesus standing at the door to someone’s life, and for children the door to someone’s heart, and He’s out there knocking, and if we let Him in, He will come into us, and we can begin a relationship with Him. But in context, who is Jesus talking to? The church. People who already have a relationship with Jesus. So what is this talking about? 

Well, first we have to have a little English lesson, too. If you read v. 20 closely, you’ll read all the way to “hears my voice, opens the door, I will come in to.” See that? Perhaps the most important part of the entire verse is that little gap between the n and the t there. Did you notice that there are two words there and not one? Do you think there’s a difference between “into” and “in to”? What is it? Yes, I can come into or enter a room. I can come into my car. And I guess I can metaphorically enter into a relationship. But what does coming in to something mean? 

        See, the “in” part is already covered. So the “to” part means something about the purpose or location of the “him.” Jesus is not entering “him.” He is entering the house (or perhaps the church) and standing in front of the person or entering the house for the purpose of being with the person. And that little gap that changes “into” to “in” “to” tells us that. (And the Greek preposition confirms this. Though it could be taken both ways, it more often is used as a sense of direction, not location). 

In addition, why is Jesus entering the house? To eat with him. Fellowship is restored. So the lukewarm, not caring, even sinful church of many members—if they choose to repent, if they choose to hear Jesus knocking, can turn from their lifestyle, can heed His discipline, and can realize that their tale is not over. They can have restored fellowship once again. Whoever chooses to humble themselves to God’s discipline as a sign of mercy and love can sit down at dinner with Jesus. 

Because let’s face it. The rest of the book is about terrible trials and tribulation. No matter whether you believe the church will be here during the Great Tribulation or not, even during these three chapters, the theme is present that the church faces terrible things now (at least during the Roman Empire, and we’ve seen in throughout history). And the next two verses talk about enduring and conquering, and the only way that’s going to happen is by maintaining a relationship of fellowship with the Savior. It’s not going to happen by thinking I’m rich. I don’t need anything. And if I sin a little bit along the way, that’s ok. No! Repent, don’t be useless water that has no witness for those around you. 

But that can only happen when your heart is yielded to the rebukes of God, willing to hear His voice, willing to open the door and have fellowship with the Savior again. He disciplines the ones that He loves. He knocks on the door of those whom He loves, asking for a restored relationship. Don’t be so proud to (1) think you never need a divine rebuke and (2) to despise it when it comes. All He desires is for His children to have strong fellowship with Him, so that they can have a powerful testimony to the world. When the first is broken, the second can’t happen.  

As v. 22 says, If you have ears, hear what the Spirit says to the churches.