Charis.Shalom

Paul founded the church at Philippi , one of the first in which there was no synagogue, and thus a relatively small Jewish influence in the work. At that time, the message was really all that Paul could give the people there--no promise of a congregation, or of standing in the community, or a community of congregations which the people could engage with and identify with or beautiful facilities. So all of the promise of what churches would "grow up" to become was there--and that is what he expected the churches to one day become--sound, solid bodies equipping its people about the salvation by grace through Jesus Christ. His personal expectation was driven by his understanding about the work of Christ--something that he learned while away at Arabia (see Galatians)--and perhaps understood better than almost every other person at that time. Just as the other apostle spent 3 years with Christ, he too spent 3 years with Christ in seclusion. And, he anchored this understanding of Jewish things and their fulfillment by Christ with continual prayer for all of the believers he had encountered between Jerusalem and Rome. Paul had a drive and hunger to understand the things of God--he was a Hebrew among Hebrews and a Pharisee who had an understanding of the covenant God had made and kept with Israel--and of the Messiah, who came to establish the New Covenant. We can have what Paul had--but this does require intimate study of God's Word and allowing it to conform us to the image of Christ. God, Who has started a work in us, will be faithful to complete it. Amen.

In the ESV, the word partnership is used twice in Philippians: because of your partnership in the gospel from the first day until now (V1:5) and ..in the beginning...no church entered into partnership with me in giving and receiving, except you only (V4:15). In KJV, the terms fellowship [koinonia (2842): partnership; participation; (social) intercourse; (pecuniary) benefaction--also translated (to) communicate (-ation), communion, (contri-) distribution)] and communicated [koinoneo (2841): to share with others--also translated distribute, be partaker] are used. Throughout the epistle of Philippians, Paul makes multiple remarks referencing himself and the church as Philippi as sharing in a common and mutually beneficial work of the ministry. The congregation at Philippi was the first and most faithful congregation to provide support to Paul. Thus, they did have a vested interest in learning about Paul's work and success--so this book would appear to be, in part, a report to benefactors. It was also a way for Paul to give them assurances that even though he was in prison, the work was continuing--but even more importantly, that he wasn't in chains because he was a criminal but because it was how God was allowing the Gospel to be shared in Rome--to the Roman citizens through the Roman church and to the royal household and the prisons through his presence in prison. As an inspired writing, though, it leaves us a blueprint for missionaries and missionary support for the church. It gives us evidence that our desire to support missions is God-given; that missionary work is a way for the church to vicariously make an impact to areas outside of its normal day-to-day reach; that the work and reward of the missionary is shared to the benefactors; and that the church may expect that missionaries in the field may or will encounter situations that may not look good at the outset but may very well be the working of God. By including this verse here, it also means that missionary work that we are involved in is really just a part of on-going missionary work that started with the start of the church and will continue until the day of the Lord. Beyond financial support, the church learns about missionary work and raises people who can join in supporting missions by going the mission field to aid using personal expertise and ability, on-going prayer for the work; providing transitional re-entry support when missionaries return; serving as a home base for missionaries; and developing sustainable partnerships with the mission field to help them replicate how to support missions in their newly established congregations in furthering the Gospel. It is a means to send agents of the church to do remotely what the Church is doing locally.

In stating that one is a bond slave, that person is saying that theirs is a life of servitude and obedience--that all that they do is at the direction of another. In stating that one is a saint, that person is saying that their life comes vicariously from the one Who has Life to give, that is Jesus Christ. Both say that they live in and for another, He being our Lord and Savior.

Bond(-man) and servant are the words translated from doulos (1401), 'a slave', literally and figuratively, voluntarily and involuntarily, frequently therefore in a qualified sense of 'subjection' or 'subserviency'. Paul utilizes the term in several of his writings to convey his position toward Christ. From my personal understanding, an individual could often be enslaved to another for various reasons and in multiple manners in Jewish society--but many (perhaps all) had a time when freedom could be obtained, either through forgiveness or redemption or as a matter of Jewish law. That person could obligate himself voluntarily, making that person a bond servant, and so denoted by a piercing in the lobe of the ear. I believe that in most cases of slavery, the enslaved is exhausted of most individual rights, so they served at the pleasure of their masters. The master was expected to provide sufficient living conditions for the enslaved, who were considered personal property of the slave masters or owners. Under Jewish law, slaves were afforded the Sabbath rest, as they were a part of the Jewish master's household. As a believer, follower and ambassador of Christ, Paul used the picture of the bond servant to represent how he felt toward the Christ in terms of Him being his Lord, master, provider and protector. In writing to the people at Corinth, Paul would say to them "...you are not your own. You are bought with a price…." (1 Cor 6:19-20), meaning that the free gift of salvation given to us was actually paid for by Christ death on the cross to pay our wages (of death) for us. Paul feels that he owns no less than to become a bond servant to Jesus Christ. Saint and (most) holy (one, thing) are the words translated from hagios (40), 'sacred', physically 'pure', morally 'blameless' or 'religious', ceremonially 'consecrated'. This is a term that is used throughout the New Testament to referred to Christ's followers. From my personal understanding, the term is universally applicable to anyone who accepts Christ's free gift of salvation and makes Christ Lord of his/her life. The term is one referencing an individual's standing with the Lord--not of righteousness through one's own accountability but by Christ's death on the cross as a perpetual payment for our sins. It is a remarkable truth that Christ paid for our past sins, the ones we may be committing in the moment, and any which we will commit in the future until we are freed from the presence of sin of this world.