Philippians, Colossians, Philemon

Understand the Context (Phil 1:1-11)

The Book of Acts, or the Acts of the Apostles, documents the three missionary journeys of the Apostle Paul. His presence and work with the Church at Philippi is documented at Acts 16:6-10. This was the founding of the Church at Philippi and was completed during Paul’s Second Missionary Journey. The founding of the Church at Philippi established a gateway for the future European ministry and included the missionary work already begun within Greece. Philippi was only Paul’s first stop in the Macedonian ministry. The city was named for Philip of Macedon, the father of the well-known Alexander the Great.  

When the sabbath day came, we see that a band of people gathered by a river outside of town for prayer (Acts 16:13). By implication, the Jewish community must have been too small to have set up a synagogue for regular worship. Paul’s company was talking with the women who met there. The first European convert to Christianity came from the band. Her name was Lydia, the seller of purple from Thyatira (Acts 16:14). When she was baptized, she was able to bring her whole household with her. Afterward, she insisted that Paul and his company stay with her at her home. 

Two other notable happenings at Philippi were the testimony of the Philippian Jailer and the apology of the magistrates to Paul and his missionary team.  The stories begin with a lady who was used by her owners for fortune telling.  She was following Paul and his associates, making a loud distraction about them being servants of the Most High God. After a couple days of this, Paul turned and commanded the spirit of divination to depart from her. When her owners discovered she had lost the capability to tell fortunes, they brought charges against Paul and the team for negating their income. As part of the arrest, Paul and Silas were flogged and put in chains in the lowest part of the prison even after they announced they were Roman citizens. 

 Understand the Context (Phil 1:1-11, Cont.)
As they began to pray and sing hymns sometime after midnight, an earthquake caused all prisoners’ chains to be broken and their cell doors opened (Acts16:26). The Philippian Jailor seeing this feared all the prisoners in his charge would escape and he would be killed by his authorities. Verse 27 says he would have committed suicide had Paul not cried out that the prisoners were all still there. Briefly, the jailor and his entire family confessed Christ and were baptized (Acts 16;33).   

The next day the magistrates told the sergeants to release Paul and Silas privately and dismiss their charges. Paul reacted by saying it would not be that easy for them. They had arrested them, flogged them and imprisoned them publicly even after they knew they were Roman citizens, and now they wished to release them secretly (Acts 16:35-38). The sergeants told the magistrates what Paul said and they feared they would be accountable to the senior Romans. 

They went to Paul and apologized.  Paul and the team went their way quietly (Acts 16:40).  But after Paul was imprisoned in Rome, he wrote this letter to the Church at Philippi and sent Epaphroditus to deliver it. Paul used the letter to teach on suffering, unity and contentment, but Paul believed the letter also served as a thank you note from him for their personal financial support during his imprisonment.   

Joy in Prayer (Phil 1:1-2)

Paul was likely the most formally educated of all the writers or participants in the Scriptures. Further, Paul (as Saul of Tarsus) was also the most powerful and highly respected member of the formal Jewish leadership (Sanhedrin) as he carried papers to Damascus to expand his reign of terror against the Way – the Church that Jesus founded. 

This letter starts as many of his letters in a very formal and structured way. While serving in the military, letters were always begun: “From, To, Subject, Date.” Paul’s letters began “From and To.” This letter is from Paul and Timothy who are servants (slaves) of Jesus, the Christ; to the saints of Jesus Christ which are at Philippi, and the bishops (pastors) and deacons (Acts 6:1-6 kind of deacons). Notice that the titles of the senders and the receivers are both fully grounded in Jesus Christ. When it comes to the many identities we might have separate from those in Christ, they just do not compare. I have been a location rug installer, butcher, shoe salesman, student, chemical laboratory technician, airman, sergeant, lieutenant, captain, commander, task lead, project manager, program manager, company founder, vice president, chief operations officer, president, chief executive officer, managing partner, deacon, minister of outreach and evangelism, pastor and many more, but none of these are worthy of mention compared to being a born-again believer in Jesus Christ. The rest will all fade away quickly as my Master says, “Well done, My good and faithful servant. You have been faithful in a few things; I will make you master over many. Enter into the joy of your Lord.” Paul’s letter came from “the servants of Jesus Christ” to “the saints in Jesus Christ.” Perfect identities and totally unambiguous! 

Now that we know who the senders and receivers were, what was the message? Spoken simply, it was and is, “Grace and peace from the Father and His Son.” More lengthy from the Amplified Version, “Grace to you and peace [inner calm and spiritual well-being] from God our Father and the Lord Jesus Christ.”  The Greek for God here is theos, the supreme deity. There are none higher than He. It is the Father, the Creator. Lord is Greek, kyrios: the supreme, supreme in authority, master, sir. Jesus is His name, but that name was somewhat common then as it is today.  But this Jesus is not just Jesus; He is Jesus, the Messiah, Savior, Greek: Christos. Paul offers grace, an unmerited gift of forgiveness and favor, and peace, the peace of God that passes all understanding (Phil 4:7) to the recipients of this message. The message is that this is not a simple letter but one that has brought the sender great joy. 

Thankful Faith (Phil 1:3-8)

Paul is not expressing simple gratitude for what they have done, but rather, gratitude for every thought he has of them. He does not say He prays for them often, but that he prays for them always, every minute. When he makes requests in prayer for those called Philippian believers, Paul finds joy in simply making the requests for them. Paul recalls the beginning of their relationship. He thanks God, prays all the time and experiences joy while making requests to God for them. He remembers their fellowship in the Gospel from the very beginning until now. We get to feel some small part of what Paul feels as we think of those who join us in delivering the Gospel Christ gave him responsibility for, especially the Gentiles. 

The primary thought of fellowship in the Gospel triggers my mind of those who led others to faith in Jesus Christ together with us. It is important to acknowledge that there are no small roles in the work of the Gospel. My memory celebrates a lady whose body was so broken that she did most of her service while confined to her bed. Her body was seldom allowed outside her small room. But she had a telephone, and she had the role of making evangelistic appointments for all our evangelism classes; sometimes as many as eight classes running at a time. And her phone voice was so soothing and captivating. She personally led dozens of prospects to Jesus Christ while making our appointments. She did not have a life many of us would envy, but in that day that she arrived in Heaven, there were dozens, maybe hundreds or more who met her at the gate to say some of the same weighty words Paul was saying here. We understand that God does the calling of every person to Himself, but there are those who have the words that make that call so much more understandable. I look forward to that day when I can sit again with Ms. Pearl and the many who made it to Heaven through her ministry as the Appointments Secretary for the Evangelism Classes at First Baptist Church in Colorado Springs, CO. 

Now, Paul makes a statement that requires a little interpretation. Verse 8 speaks of how aware God is of how deeply Paul longs to be a part of the work that church is doing for the ministry of Jesus Christ. In these words, Paul is talking about being a part of the core of the Christian ministry for bringing people to a saving knowledge of Jesus Christ. Words like these spoken by Paul to the people in the pews illustrate the absolute necessity for encouragement to keep them going. The empathy and sincerity of the warrior-minister helps the great army of workers continue to press forward regardless of what Satan throws at them. People search for leaders who have a heart for the work of those who work for Christ through them.  

Understand the Context (Phil 1:12-18)

Our previous study completed Paul’s greetings and descriptions of his special memories of Philippi as he remains in Roman House Arrest. Now he wishes to go further: he wants to dig down to his calling by the Lord into ministry, “for he is a chosen vessel unto me [Jesus], to bear my name before the Gentiles, and kings, and the children of Israel” (Acts 9:15, author’s brackets). Paul wanted to share the latest news of what had happened and is happening in the context of that calling with them. He writes of his excitement about the progress of the Gospel message in the city of Rome. Even the elite guard is responding to his message of the good news of Jesus Christ. So many of the elite guard were converted to Christ that they were now leading others in their number to Christ on their own. The other people see the guards finding Christ, and they begin sharing the Gospel of Christ with great power and conviction, as well. 

Paul’s research into the motivations for sharing the Gospel was both positive and negative. While the training for presenting the Gospel stressed maintaining purity in heart, he found that it was not universally held. Most of the people were sincerely sharing the Good News of Christ for the purposes of being faithful to the calling and keeping a pure heart.  But there were some who were sharing in hope of bringing harm to Paul. Whatever the motives for sharing, Paul was contented knowing that the sharing of Christ was still taking place and people were being won for Jesus Christ all across Rome (Phil 1:15-18). 

Understand the Context (Phil 1:19-26)

But Paul was also dealing with the realities of his imprisonment under house arrest in Rome. He felt the prayers of the people at Philippi and the influence of the Holy Spirit to get the Gospel out to the people regardless of the opposition from any source. And he prayed those things as the opposition was defeated and the Gospel spreading like wildfire. 

Paul’s attitude regarding the threats and the naysayers was “For to me to live is Christ, and to die is gain” (Phil 1:21). So, Paul’s rejoicing in the successful spread of the Gospel of Jesus Christ was the highest blessing whether he was alive to lead it, or dead to enjoy it with the Lord Jesus, watching the progress together.  
 

Open Doors (Phil 1:12-14)

Paul looks at the events led by the opposition are backfiring on them. He sees every action they are taking to shut him down become primary motivations for even more zeal in the Christ followers. And this is a standard across the world. For example, recall that the Communist Manifesto states that the only church under communism is the Communist Party; that no other church is allowed exist. Several years ago (roughly 2005), Baptists all over the United States donated funding for founding the First Baptist Church of Moscow, Russia against all directions not to do so. We were careful not to build the church building too large because of fear that the opening services might look too small. So, the church was built for maximum attendance of about 300 people. The actual attendance was so large that loud speakers were set up in the windows to allow the crowd outside to hear the services. The following week, the church offered three service times to accommodate the crowds.  As of the 2020 census done by the Union of the Evangelical Christians - Baptists (UECB) in Russia, there were 1,674 churches in Russia serving 68,166 openly worshipping members. So, adding to Paul’s confidence, we can say that denying permission for God’s people to worship Him is like throwing gasoline on a bonfire. 

Paul continues in Verse 13 that his bonds in Christ are so widely known that everyone in Rome was hearing the Gospel including the entire palace guard. Further, the believers who heard about his situation waxed even more courageous and showed more confidence in speaking the word of the Gospel fearlessly. Again, any attempt to keep believers down will only intensify their zeal for teaching and hearing the Bible. 

Mission Accomplished (Phil 1:15-18)

In Philippians 1:15, Paul continues the same line of thought by acknowledging to the church that there are some people preaching the Gospel out of jealousy and/or rivalry, while others were preaching Christ out of pure motives. Paul felt the latter group of Christians preached out of love for him and knowledge that he was called to preach the Word unselfishly (1:16).

While the first group did not display pure motives, he continues in Verse 17, they still preached about Jesus Christ. So, Paul feels that even with their bad attitudes and selfish motives, the Gospel of Christ is preached all the more. While intending to make Paul’s prison stay even more painful, they were accomplishing Jesus’ call on Paul’s life even more quickly than any of those ministering to Paul thought possible. Once again, they were proving that God had more control on the spread of the Gospel than any other force, positive or negative, on this planet.

Paul says in Verse 18, that it really does not matter, whether they preach out of misguided motives or they preach with all sincerity, they are still preaching the Gospel of Christ and His message is being proclaimed either way. Paul’s feeling is that he is rejoicing in the results and will continue to do so. Jesus Christ called him to preach His Gospel to the Gentiles, to the kings and to the people of Israel. Here is Paul under house arrest in Rome where his audiences are mostly Gentile. The letter he is writing is a letter to a Gentile Church in Philippi.  Timothy, who is with him, will very soon become the Pastor of the Church at Ephesus. Countless other churches are reaching Jews and Gentiles, alike. Paul is under house arrest awaiting an appointment to speak to yet another king. His entire calling, all three elements as documented in Acts 9:15, is being fulfilled while he is bound behind sealed walls. How great is our God to accomplish all that He called Paul to do while Paul is locked away by foolish people who think they can stop the Gospel of Christ? Again, Paul says he is rejoicing in this and will continue to do so (vs. 18).

God Honored (Phil 1:19-21)

Paul acknowledges in verse 19 that he has known all along that this situation would turn out to be for his advantage. He knew the prayers of the church in Philippi and the awesome power of the Spirit of Jesus Christ were a power that could not be constrained. 

John states in his first epistle, “14 And this is the confidence that we have in him, that, if we ask any thing according to his will, he heareth us: 15 And if we know that he hear us, whatsoever we ask, we know that we have the petitions that we desired of him” (1 John 5:14-15). Jesus says simply, “Ask and ye shall receive” (Matt 21:22 & John 16:24). Paul was called, the church at Philippi prayed, the Spirit of God was present, what more was needed to bring about what was prayed for? Paul goes on to say that it was always his expectation and his hope that as he worked in accordance with God’s will (the call of Jesus Christ), he would never experience shame or disgrace. Rather, Paul could speak in all boldness that Christ would always be magnified, established and proven through his being, whether it be in his life or in his death (vs. 19). Paul acknowledges that it is always Christ’s decision whether He accomplishes His will for our lives through us as we live our lives, or through our legacies, after we die. 

Paul completes this thought with one of his infamous statements, “For to me to live is Christ, and to die is gain” (vs. 21). While he is here, he can live for Christ and try to accomplish what he knows is God’s will for him. But, if he dies, God will still accomplish what He intended through his legacy. Meantime, Paul would be rejoined in physical presence of the Jesus he loved and served throughout his entire life. So, in death, Paul is multiplied in personal nearness with the Lord. Further, his earthly struggles will then be completed: no more prison, no more floggings, no more shipwrecks, no more snake bites, no more persecution by the Sanhedrin. He would certainly be welcomed by the same words we all long to hear, “Well done, my good and faithful servant. You have been faithful in a few things, I will make you ruler over many. Enter into the joy of your Lord” (Matt 25:21, 23). I cannot think of any sweeter words to hear after a lifetime of service down here! 

Understand the Context (Phil 3:1-21)

Just as Paul left his introductory comments in Chapter 1 with the strong reminders that we are to “Live worthy of the Gospel” and “Suffer for Christ’s sake,” he leaves Chapter 2 with the reminder that we must “work out your own salvation with fear and trembling” (Phil 1:27, 29 & 2:12). Each of these three very heavy topics deal with establishing a lifestyle of following Christ that does not stop with our initial salvation (justification) experience which cleanses us from all sin, nor will we spend our lives only looking forward to the day when we experience our final salvation (glorification) as we move from this life to eternity with Christ in His Kingdom. Rather, we are to “work out our own salvation” in between the time we are saved from the penalty of sin (justified) and we are saved from the presence of sin (glorified). The Greek word for “work out” here is katergázomai (kat-er-gad' - zom-ahee) which means to make our walk in Christ more excellent or complete or perfect each day. In the context under discussion, it means the process of moving from our salvation from the penalty of sin (justification) to your salvation from the presence of sin (glorification). The big word for being saved from the power of sin is sanctification. In other words, we develop a lifestyle learning to be more perfect or complete in Christ by reacting positively to the stimuli Jesus places in our lives. 

In Romans 5:1-5, Paul captures the ideas of justification and glorification saying, “1 Therefore being justified by faith, we have peace with God through our Lord Jesus Christ: 2 By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God.” It is in verses 3-5 that Paul tells the Roman Church about sanctification. He says, “3 And not only [so], but we glory in tribulations also: knowing that tribulation worketh patience; 4 And patience, experience; and experience, hope: 5 And hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us.” James captures the same sense of joy in the sanctification process in James 1:2-4 saying, “2 My brethren, count it all joy when ye fall into divers temptations; 3 Knowing [this], that the trying of your faith worketh patience. 4 But let patience have [her] perfect work, that ye may be perfect and entire, wanting nothing.” Both writers celebrate the lifestyle of living in Jesus’ sanctification process as He makes us holy, complete and perfect in Himself. It becomes second nature to follow John’s teaching that “if we call ourselves Christians, we ought to walk as Christ walked” (1 John 2:6).

Understand the Context (Phil 3:1-21, Cont.)

So now, with those foundational concepts established, we move into the context of today’s study in Philippians 3:1-21. Recall at the conclusion of Chapter 2 that Paul had sent Timothy and Epaphroditus from serving him in Roman house arrest to Philippi to help them. Timothy would get a report on the Church to return to Paul while Epaphroditus would be returning home to serve the Church at Philippi. We know Timothy through his travel with Paul on his Second Missionary Journey after he met Timothy in Derbe and Lystra. Timothy was the son of a Greek father and Hebrew mother. Paul, while rejecting the teaching of the Judaizers that Christians must endorse Jewish Law and rituals, had Timothy circumcised to quiet those distractions. Timothy would serve as Pastor to the Church at Ephesus and become the subject of two of Paul’s letters in the New Testament, 1 and 2 Timothy.

We will learn more of Epaphroditus as he was an escaped slave belonging to Philemon, the addressee of a Pauline letter, as well. Paul would be requesting Philemon to forgive Epaphroditus of his crimes when he ran away and release him from bondage as a slave and receive him instead, as a brother in Christ.

So, Paul warns the Church at Philippi about the doctrine of the Judaizers and the completely unnecessary doctrines of following Jewish Law and rituals to become a Christian. (Seems ironic that Paul would send Timothy with that message after having him submit to circumcision on that Second Missionary Journey (Acts 16:1-3).) Paul goes on to testify that he also once believed as the Judaizers before he met Jesus on the road to Damascus. But now he understands that the only source of joy in the Lord is through Jesus Christ, and not of works (Eph 2:8-9). So, the Church at Philippi must reject those teachings as false and move on in the liberty of Christ. Paul stated that his personal history of sanctification only started when he received Christ, not when he was a leader of the Hebrew faith and led the persecution of Christians. Paul emphasizes his focus on growth in Jesus Christ above all and the rejection of any of these distracting documents or rituals (by grace, through faith in Christ only). 

Paul completes this set of teachings by reassuring the Philippian believers concerning the promise return of Jesus (Phil 3:20-21). Paul correctly reminds the Philippian believers that, while we still reside here, our citizenship is in Heaven with the Lord who paid the price of our redemption on the cross of Calvary. There is no further condemnation of any of us who are inside Jesus’ sin payment (Rom 8:1). All that remains is to make sure we understand which return of Christ Paul is referencing here. His description of that coming in verse 21 is insufficient to determine whether Paul is talking about His coming for us in the Rapture of the Saints, or if Paul means Jesus’ return at His Second Coming (1 Thes 4:18ff or Rev 19:1ff)

Righteousness Gained (Phil 3:8-11)

Verses 3:1-7 are not a part of the focal verses for this study, but they help us understand the discussion starting in 3:8. Paul reveals to the Philippians that they (and we) have good reason to rejoice in the Lord, Jesus Christ. Paul is excited about the subject and wants the Church at Philippi to understand it is not just their salvation from condemnation, but it is also their safety and security. At the same time, he warns them again about false teachers. Here, he specifically mentions those who teach one must be circumcised for belief in Jesus to be saved. Paul not only describes them as dogs and evil workers but goes on to list his credentials in the Hebrew faith. He was more of a Hebrew zealot than any of those gathered against the Philippian Church. Paul, in his role as chief persecutor and prosecutor of Christian believers, demonstrated more Hebrew orthodoxy than anyone could claim. Yet, he says in Verse 8, he counts all those things as lost now that he has discovered the excellency of Christ Jesus. He admits that he has lost everything that matters here on earth, but he could count them as having less value biological waste compared to his discovery of Jesus Christ.

Starting at verse 9, Paul explains why he is so excited about having found Jesus Christ as his Savior and Lord. His first thought is of the required righteousness to be counted worthy of standing with Jesus. Paul says he has no righteousness of his own regardless of the earthly works of his life before meeting Christ. And this grace that God gave him came through faith in Christ Jesus. He explains in Verse 10 that his righteousness is not his own but through Christ is of God by faith. Simply put, Paul is fully dependent on his faith in Jesus Christ to provide a superior righteousness to anything he could gain in any other way. Through this faith, Paul also knows Jesus, of the power of His resurrection, of the fellowship he has in Jesus’ sufferings resulting in His death. This faith Paul experiences is the access he has to the resurrection from the dead (vs. 11). That righteousness is imputed to Paul through faith and is all that is required.

Sanctification Begun (Phil 2:12-14)

Paul reminds us, however, that the acquisition of this saving grace through faith in Jesus Christ is just the beginning of his walk in Him (vs. 12). Therefore, Paul had not already achieved all there was to have through Jesus Crist. While he had been saved from the penalty of sin through his faith, he had not completed the course of had become perfect in it. Paul realized that being saved from the penalty of sin, was not sufficient for day that day of living in Christ. After this justification or saving from the penalty of sin, Paul must acquire the lifelong goal of becoming holy and acceptable God in Christ. Sanctification is salvation from the power of sin and does not end until we are taken home by Jesus Christ. While Paul was attempting to achieve this Christlikeness, he was convinced that Christ was also apprehending himself to give him that Christlikeness. God’s toolkit for causing humankind to grow are the trials and tribulation we are to joyously respond to in order to achieve such growth. 

Verse 14 reveals a major stumbling block for Christians attempting to live for Christ and grow through His stimuli. Somehow, while Christ is placing growth stimuli in front of us, we decide to focus on what has happened in our past. We recall mistakes we made or pain we have caused to others and allow the guilt, shame and sorrow fill our entire existence.  This is a typical tool Satan uses to distract Christians from achieving the growth God has planned for them, substituting instead guilt, shame and sorrow for things that have long since been forgiven by God through Jesus Christ. We easily forget that when Jesus spoke the words “It is finished” from the cross (Greek: tetelestai), it meant He had paid for all sin; past, present and future. Paul reinforces that up by saying “There is now no condemnation for those in Christ Jesus” (Rom 8:1). Nevertheless, we will sometimes allow ourselves to look back instead of ahead. Ask a runner what happens when he looks behind instead of ahead.

Warning Issued (Phil 3:15-19)

Paul uses Philippians 3:15-17 to encourage us to press on toward the goals that God has placed in front of us. When he mentions “the perfect,” he is speaking of those who are spiritually mature; not people who stand without daily error before the Lord – there is no one possessing that level of perfection. Paul encourages us to be like-minded, or in agreement with one another. He states that whenever we find ourselves thinking otherwise, God will reveal the disagreement and the truth. Therefore (verse 17), let us be followers of Christ in unity making note of those who are examples for us. When we feel challenged in things that lead to disunity, we can meet with one or more of those examples for us to resolve issues quickly to restore such unity. However, be careful not to allow the zeal for unity to provide an entryway for false doctrine.

Paul formalizes his warning against the people who purposely seek out disunity (vss. 18-19). Here, Paul describes those he sadly warned of earlier. They are described as being enemies of the cross of Christ. Their end is in destruction, their god is in the lust of the flesh, and they seem to get glory out of the shameful things they have done – earthly things. People who have a habit of yielding to the lust of the flesh, the lust of the eyes and the pride of life are yielded to Satan as he tries to destroy the unity of the faith (I John 2:16). These three areas of attack are typical of Satan, and he even used them to tempt Christ at the end of His 30-day fast in the wilderness (Matt 4:2, Mark 1:13 & Luke 4:2). The lust of the flesh: Jesus was hungry, and Satan tempted Him to turn rocks into bread.  The lust of the eyes: Satan took Jesus to high mountain and showed Him all the kingdoms of the world saying he would give all to Him if he would worship him. The pride of life: Satan took Jesus to the pinnacle of the Temple and tempted Him to jump off to prove He was the Son of God.   If Satan thought he could successfully tempt the Son of God with these things, what makes us feel exempt for a moment?  

Understand the Context (Phil 4:1-9)

The study of Paul’s letter to the Church at Philippi is a study of Christian joy in the Lord. Our weekly studies have been dubbed “Joy in Prayer” (Chap 1a), “Joy of Adversity” (Chap 1b), “Joy Through Humility” (Chap 2), and “Joy in Knowing Jesus” (Chap 3). During last week’s study, we looked at the joy related to trials and tribulations during our service for the Lord. Philippians 3 began with Paul’s exhortation, “Finally, my brethren, rejoice in the Lord” (Phil 3:1).  Paul then described how he was motivated before his Christian conversion by the laws and rituals of the Jewish faith just as the Judaizers practiced.  This week in Chapter 4, he warns the Philippians to disregard the doctrines of the Judaizers. 

The joy Paul advertised was experienced in the midst of trials and tribulations. He described those tests in Romans 5:3-5 saying, “3 And not only [so], but we glory in tribulations also: knowing that tribulation worketh patience; 4 And patience, experience; and experience, hope: 5 And hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us.” Likewise, James, our Lord’s half-brother, wrote about trials and tribulations this way, “2 My brethren, count it all joy when ye fall into divers temptations; 3 Knowing [this], that the trying of your faith worketh patience. 4 But let patience have [her] perfect work, that ye may be perfect and entire, wanting nothing” (James 1:2-4).  At least some of his joy was brought about by knowing that the trials and tribulations he described were evils brought upon him (and us) to hinder our ministries.  The question frequently asked by those unfamiliar with the supernatural battles between good and evil is how one could ever be glad for enduring such tests. In fact, the tests become badges of honor awarded only to those leading successful ministries. This defines real joy for us!

Paul continues the discussion of joy in Chapter 4 while adding the topic of peace found in having a personal relationship with Christ. The combination of joy and peace found there still inspires us even when the external character of life is in turmoil. Paul exhorts us to “stand fast in the Lord” knowing that our fellow believers are in the same holy and loving relationship with Christ as we are. The fact that our loved ones are in the same body of believers brings a sense of peace, knowing that we are not alone in the testing. 

It brings to Paul’s mind a couple disgruntled members of the congregation who need to be reminded that unity in the fellowship of believers requires that they find a way to jointly put aside their differences and reunite with the rest of that body. In a wider application, Paul gives the same advice to the congregation in general. That is, they should unite under Christ for the sake of God’s truth, moral excellence and praise.  

Stand (Phil 4:1)

Paul opens his discussion of joy through peace by saying that because of our sure salvation in Christ, as presented at the end of Chapter 3 (therefore), those who are of that intensity of faith in Christ, ought to stand or persevere firmly in the Lord. Notice how succinctly and carefully he addresses the intended recipients of the command. First, he calls them “My brethren” indicating that are fellow believers with him in Jesus Christ. This salutation is especially needful because Paul was a noted leader of Jews and this church is mainly Gentile, nevertheless, they are his brothers. Then he calls them “dearly beloved and longed for.” So, they are dearly loved by him and the Lord, and they have a great and joint desire to be where they are, to be with them. 

Further note that after Paul states the message of his thought (stand fast in the Lord), he finishes addressing them by repeating that they are his dearly beloved. Paul shows how important it is to him that this body of believers know that they are affectionately loved and cared for. He wanted them to know that even ten years after he founded the church, he still cares deeply for them and is sincerely grateful for their support to him during his house arrest in Rome. In short, he knows who they are, he loves them dearly and he is aware of and grateful for the support they have been sending.

Unite (Phil 4:2-3) 

This passage begins with Paul issuing both a direct and a combined exhortation to two ladies in the Philippian church. First, recall that the establishment of the Church at Philippi was begun by Paul and Silas going down to the river side on the Sabbath Day and meeting with a group of women who came there for prayer (Acts 16:13). We saw that Lydia, who was a seller of purple, was the first Christian convert there and established the first Christian church in Europe. Lydia’s entire house accepted Christ and were baptized there. Lydia was from the area of Thyatira and Lydia (also a name of a city) that was noted for their making of dyes, hence, “seller of purple” could be a seller of dyes of various colors. The next member of the church seems to be a converted diviner who was a slave and made her owners a considerable amount of money through her demon possession. When Paul casted the demon out, she lost her gift, her owners brought charges on Paul and Silas, and they ended up beaten and jailed. So, women played a major role in the founding of the Church at Philippi. 

Fast forward ten years, and we find Paul opening his address to two ladies within the church who also worked with Paul on the mission field at an earlier date. Paul admonishes these ladies singularly and jointly in verse 2, to start thinking in one mind, focused on the Lord.  We know these are ladies first by seeing that the Greek language specifies their names as female nouns. Second, we see in the next verse that Paul refers to them as “those women which laboured with me in the gospel.” The fact that Paul insists that they be of one mind in the Lord, implies that they were not of one mind, currently. As stated, it sounds like they disagree with each other, but because they worked closely with Paul, Clement and other fellow labourers, they may have been part of the leadership of the Philippian Church.  Jamieson, Fausset and Brown’s ’s Commentary goes so far as to suggest they may have been deaconesses. I agree with them if for no other reason than they commanded such attention in Paul’s letter. For those in leadership in the Church, like-mindedness is essential. Satan will exploit any disagreement in leadership to cause disunity and eventual church splitting. It must be cured or one (or both) of those in disagreement must go to another church. The church is certainly more important than either of the leaders in contention.  True leaders will recognize the fact of disunity and solve the disagreement without intervention. 

Notice that Paul draws attention to the fact that all the people involved in this problem are born-again believers in Jesus Christ (they are written in the Lamb’s Book of Life, vs. 3). Paul’s list of the “fruits of the spirit” dictates that those of us who are Christ’s have crucified the flesh and walk in the spirit. Paul says, “22 But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, 23 Meekness, temperance: against such there is no law. 24 And they that are Christ's have crucified the flesh with the affections and lusts. 25 If we live in the Spirit, let us also walk in the Spirit. 26 Let us not be desirous of vain glory, provoking one another, envying one another” (Gal 5:22-26, KJV).

Pray (Phil 4:4-7)

In these four verses, Paul lists several exhortations for those leading the church (Bishops and Deacons – vs. 1:1). It should not come as a surprise that the first on Paul’s heart is that we “Rejoice in the Lord; and again I say, Rejoice!” (Phil 4:4). Paul claims the idea of joy throughout this letter and multiplies its importance by listing it first in his exhortations. 

Instead, do not care unreasonably for anything you have or see others have (vs. 6). Rather, for everything we have, by prayer and thanksgiving interface with the Lord for what you have, do not have, or want to have. For those who have been blessed with abundance, look around to see who or what cause might be helped through an anonymous gift. For those in need, let your need be known to your Deacon. He will understand how to deal with it discretely to prevent any embarrassment or exploitation of the same. The Lord has ways to have us experience a peace that is absolutely impossible for those outside of the faith to understand. We have that peace with God through Jesus and are commanded to share it (Matt 28:18-20).

Understand the Context (Col 1:1-23)

This is our first study in Paul’s letter to the church at Colosse. The church was not founded by Paul, directly but rather, by Epaphras after Paul’s second missionary journey about 51 AD. The letter, or epistle as it is more formally known, was written by Paul about 60 AD. If later, the massive earthquake in 61 AD would have been mentioned, but it goes unmentioned here. At the writing of the letter, Paul was under house arrest in Rome pending his defense at the highest levels. 

Paul mentions Timothy as a trusted associate but not a coauthor. Paul addresses the recipients as saints, brothers and sisters just as in Philippians.  They are called “Saints” in the context of those set aside for God in a special way, in this case, as members of the Church of Jesus Christ, not just the local body of believers at Colosse. As such, all born-again believers in Christ are Saints of God. Here, Paul also calls them “Brothers and Sisters” as he did in Philippians. Recall that John said of Jesus, “11 He came unto his own, and his own received him not. 12 But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: 13 Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God” (John 1:11-13). In that sense, all believers are our brothers and sisters regardless of denominational affiliations. The relationship is due to where we stand with Christ, the Church, with a capital “C” as opposed to the church build of bricks, mortar and stained glass. 

Understand the Context (Col 1:1-23, Cont.)

Now, Paul drills down on the purpose of this particular letter. Of course, he begins with gratitude and prayer for those faithful in the work and worship of our Savior, Jesus Christ. He wanted to assure them of his prayers, especially as he received such great reports of their faithfulness to every aspect of service for the Lord. He mentioned faith, hope and fruitfulness in his letter to them. Fruitfulness was especially dear to Paul because of his specific call from Jesus and the fact that only growing churches are lasting churches. He wanted every church to succeed but certainly all that he had directly or indirectly founded. 

Paul referenced Epaphras as a faithful servant and founder of the Church at Colosse (Col 1:7-8 & 4:12). He was there at the beginning of the church and now reports the good news of the church flourishing there. Paul again assures them of his prayers for their ministries and praises the Lord for their growth in the Him and acknowledges their special state in Him. They have been redeemed from the state of lostness they once endured as their penalty for sin. They now enjoy a state of forgiveness from all sin and no longer have any condemnation due them because are under the blood of the Risen Savior. Paul shows no hesitation in reminding them that the same Jesus Christ who saved them is the Supreme Creator of the entire universe and head of all that was, is and will forever exist.  His domain is infinite. He completely satisfied the guilt of all mankind forever by His blood of the cross. Hebrews says, “11 And every priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sins: 12 But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God” (Heb 10:11-12). So, Jesus offered one sacrifice that ended all sacrifice. The Resurrection is the evidence of God’s acceptance of Jesus’ sacrifice. So, through the cross of Jesus, we are forgiven of all sin, saved from the punishment of that sin and reconciled the God through His Son.

Just a quick note that individuals are born again to Jesus Christ. Churches are comprised of those born agins believers in Christ. Membership in a church or any other religious organization does not cause a person to be born again. As Jesus said to Nicodemus, a member of the Jewish religion and leader in their chief council, the Sandhedrin, “Do not be surprised when I say you must be born again” (John 3:7).

Set Free (Col 1:9-14)

Now, into the Scriptures to support the context above. Set Free is the title of the first set of Scripture, Colossians 1:9-14. It begins, “For this cause also” which requires us to go back and find out what the cause was that should sharpen our focus. Verses 4-6 provide the emphasis upon which we can focus our attention and understanding. First, the Good News (or Gospel) of Jesus Christ provides the hope we have laid up for us in Heaven. We also know that it is in complete truth that we have heard it (vs. 5). The Gospel we received is also in the whole world, and it started bearing fruit the first day we heard it because we knew it was the truth of God’s grace to us (vs. 6). Paul says he has not stopped praying for the Colossians that they are filled with the knowledge God’s will, wisdom and spiritual understanding (vs. 9). Further, that this new understanding will cause them to live in such a way that honors and pleases the Lord, and their lives will produce nothing but good fruit (vs. 10). The process of getting the new knowledge, understanding and wisdom will allow them, and us, to continuously grow in knowledge and understanding of God. In simple terms, Paul is praying for the sanctification (becoming holy) of the Colossians.

Is this not exactly how sanctification works? (vss, 9-11). First, we experience sufficient stimuli that drives us to learn what it means to be born again (Rom 1:18-20). At the instant of discovering this truth, we surrender to Jesus Christ, and He fills us with the Spirit of God in the form of His Holy Spirit. Then that same Spirit drives us to learn more about the Gospel of Christ, so we can explain what happened to us in the most understandable terms possible. So, the sanctification cycle is initiated in all those who have been justified by faith in Jesus Christ (for by grace ye are saved through faith, it is the gift of God, lest any of us boast – Ephesians 2:8). Once we have been saved from the penalty of sin (justified), we automatically yearn for deeper knowledge, understanding and wisdom as motivated by the Holy Spirit from within us (sanctification). We strive to better explain what happened to change us, so we can lead others to that same saving grace.  Then as we teach others, we continue learning more and more to better reach others (vs. 11a). It is not forced or threatened; it just happens as naturally as the sun rises on another day. Notice that he does not want us to be frustrated or tempted to resign from delivering the Gospel, rather, he wants us to be “filled with joy and always thanking the Father” (vs. 11b-12a). God has enabled us to become part of the promised inheritance that once belonged only to His people (Jewish believers). We have become a part of those who live in the light of the Gospel.

So, you might ask why has God been so generous to us? He did it to rescue those who were held captive by the kingdom of darkness (Satan’s kingdom) and allow them to be transitioned from condemnation in the kingdom of darkness, to the Kingdom of His own Dear Son – the Kingdom of Light! It was the Son who purchased our redemption with His blood, causing all our sin to be forgiven and moved as far from us as the east is from the west. Paul writes to the Church at Rome that there is now, therefore, no condemnation to those in Christ Jesus (Rom 8:1). And that is the good news of the Gospel of Jesus Christ!

By Christ (Col 1:15-20) 

Paul continues that it is in Him, Jesus Christ, who is in the image of the invisible God (because God is Spirit – John 4:24). When spoken of by Paul, the pre-existent Son of God was already manifested as the Messiah (Hebrew) and Christ (Greek). Prior to the birth of Jesus of Nazareth, the Son had existed as the second person of the Trinity from the beginning of everything. “In the beginning, God (Hebrew; Elohim) created the heaven and the earth” (Gen 1:1).  The word Elohim is a plural of three or more of the plural Eloah which is a plural of the singular El. This is important because if El was used here, it would have meant an individual, if Eloah was used, it would have meant a duality, but Elohim was used signifying a plural of three or more. But, Elohim can only mean more than three when accompanied by the number. Without number, Elohim means specifically three. So, the Father, Son and Holy Spirit existed before the beginning took place; they existed in infinity before anything existed. Verse 15a tells us that the Son was the exact reflection of the Father; everything that the Father was, was in the Son. Not only is Jesus the Son, but He is the same as the Father in every detail. Jesus asked Philip, “…Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Shew us the Father?” (John 14:9). 

The second half of verse 15 tells us that the Son, the exact image of the Father, was the firstborn of every creature. In other words, there were none before the Son; no other people, animals, fish or anything else. So the Son, just like the Father and the Holy Spirit, were in the beginning and were the beginning. Nothing came before. Genesis 1:2 says, “And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters.” 

So, the slate was blank before the Creation. Out of that void, Paul tells us the pre-existent Jesus “created all things that are in  heaven” (the skies and beyond, not the dwelling place of God), and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: and he is before all things, and by him all things consist” (Col 1:16-17).  The universally inclusive words chosen by Paul are selected purposefully to drive home two points: First, there is nothing that exists or ever had existed that was not created by God’s hand, and Second, the Son, who is in the exact image of the Father, did the creating. Just to explain the terms, our God (Elohim, Jehovah, Yahweh) is one being who has chosen to reveal or show Himself in three ways: Father, Son and Holy Spirit.  Either or each of the three manifestations (revelations) of God is the same as the others. That is, Jehovah is God, Jesus is God and the Holy Spirit is God. Neither is less than or greater than the other. Just as Jesus asked Philip if they had been together so long and yet he still did not know that if he had seen Jesus, he had seen the Father; Jesus said to the Scribes and Pharisees “Verily, verily, I say unto you, before Abraham was, I am!” (John 8:58). Jesus claimed to have pre-existed Abraham. It is understandable that they wanted to stone Him; He used the same words Moses quoted as God’s words of introduction of Himself to the Pharaoh. They saw that Jesus was unapologetically identifying Himself as God. 

Further, Paul continues, this Jesus “is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have preeminence (vs. 18). Jesus is the head of the church, and the church is His bride (Rev 21:2, 9). Paul provides a more detailed description of Jesus being the firstborn of the dead in his letter to the Church at Corinth saying, “20 But now is Christ risen from the dead, and become the firstfruits of them that slept. 21 For since by man came death, by man came also the resurrection of the dead. 22 For as in Adam all die, even so in Christ shall all be made alive. 23 But every man in his own order: Christ the firstfruits; afterward they that are Christ's at his coming. 24 Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power” (1 Cor 15:20-24). So, Christ is the first part of the First Resurrection, believers in Christ shall be taken up at the Rapture of the Saints as the second part of the First Resurrection and “then cometh the end” when Jesus shall return at His Second Coming and take all Christians on Earth to Heaven in the third part of the First Resurrection (Rev 20:5-6). The word “permanence” in verse 18 is the Greek proteuo which means “the first” or “the top of the choices.” Jesus is the first in rank, privilege and authority. Verse 20 shows that God decided that Jesus shall have the fullness of the Godhead indwelling Him (Col 2:9). 

Verse 20 presents the crowning topic for all of us, the reconciliation between the Creator and the created. Paul says the instrument of that reconciliation was “the blood of his cross.” He speaks of “making peace through that blood” and “reconciling all things unto Himself.” In other words, God used the crucifixion of Jesus as the instrument of reconciliation between Him and all creation. “Reconciliation” means to bring things back together; to make things right. While our sin has destroyed the relationship between us and our Creator, the perfect and sinless blood of Jesus Christ has erased that destruction in favor of a “clean rap sheet” without a need for any further charges against us forever. Paul says it like this, “There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit” (Rom 8:1). Reconciliation in God’s eyes means no accusations, no condemnation, no guilt forever. We have been freed from the bondage of sin and its consequences. Doctor Martin Luther King used to quote the old spiritual song as, “Free at last, free at last! Thank God Almighty, we are free at last!” Notice also that God inspires Paul to write “to reconcile all things to Himself; by Him. I say, whether they be things in earth, or thing in heaven” (vs. 20). This reconciliation with God which we have received is universal!

Understand the Context (Col 3:1-17)

At this point, Paul’s letter to the saints at Colosse is more easily described relative to all four chapters than in pieces. Chapter 1 presented the power of the Gospel to emancipate and transform repentant sinners. The word “emancipate” leans toward freeing those held in bondage; i.e., President Lincoln’s Emancipation Proclamation is that document freeing those in slavery in the early history of our country. Colossians refers to those caught in bondage or slavery to sin. But here, setting us slaves free from sin is not enough in itself. There must be some tool or power that takes us from the freedom from the penalty of sin to some new existence which prevents us from falling back into that slavery. That is where the word “transformation” plays a role. Paul makes it easily understood in his letter to the believers at Rome when he says, “1 I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, [which is] your reasonable service. 2 And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what [is] that good, and acceptable, and perfect, will of God” (Rom 12:1-2). As we turn from conforming to this world by continuing in servitude to the sin habits, we experience the transforming power of the Holy Spirit by His new presence and power inside of us. So, we can be freed from sin to be transformed by renewing our minds in Jesus Christ.

Chapter 2 fills in the blanks of the function of setting us free and transforming us. Forgiveness of sin is the action of God to take this barrier to our relationship to Him out of the way by nailing the charges against us to His own cross. Our debts were deep and very wide, and God fully knew there was no way we could get to the other side of dealing with them unless He intervened. So, in an earth-shaking movement to become man, live a sinless life and offer Himself as the only qualifying sacrifice for all sin, forever; Jesus took the punishment we deserved, taking it out of the by nailing it to His cross (Col 2:14). So, this not only ended our bondage to sin, it also freed us to focus on serving God through Jesus Christ without concern for what terrible payment we owed but could never pay. The chains of sins were destroyed by the only One who was qualified giving us the freedom to serve Him in the innocence of our new birth “Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God” (John 1:13)

So, Chapters 3 and 4 take the massive leap from establishing the doctrine to understanding the operation within us. Put another way, Chapters 3 and 4 move to the living out of what we learned in Chapters 1 and 2. The false teachers and historic legalists were trying to move us from the bondage we just defeated through Jesus Christ into a new slavery to salvation by works, salvation through rituals of the past and/or salvation through new rituals from the Orient or other pagan faiths. Paul teaches that our relationship with Christ cannot be earned through the self-denial or self-disciplining of asceticism. Paul describes an operation that solves sinful desire by focusing on the changed heart God gave us when He removed our sin debt and deposited the Holy Spirit (the Helper/Comforter) inside us to work with us day in and day out to keep our hearts changed for God. The idea God offered us was that He caused the death to sin for anyone who would come to Him. With those chains behind us, we were free to focus on a new life for Christ. These two thoughts or operations form the crux of Christianity and the dominant structure to guarantee the gift of God is delivered and effective in our lives. 

A New Life (Col 3:1-4)

Colossians 2:20-23 finish up a description of our lives as a part of those who are “dead with Christ from the rudiments of the world.” Paul asks the question then, “Why, as though living in the world, are ye subject to ordinances” like taste not and touch not? In Colossians 3, the contrast is shown that not only have we died in Christ, along with any necessity of bondage to those kinds of ordinances, but we are now “risen with Christ” (vs. 1). 

Therefore, we need to “chase after those things which are above, where Christ sits at the right hand of God.”  In other words, since our existence has changed, our mindset ought to change along with it. Stop paying attention to those things that focus on obedience to the ordinances of man and start paying attention to those things that focus on Christ where He is, that is, concentrate on heavenly things. He says specifically, “Set your affection on things above, not on things on the earth” (vs. 2). That is not to say that we should become hard or callused or less sensitive to the happenings around us, but rather, that we no longer find our joy, satisfaction or completion in the things of this world. 

Think about the picture our baptism painted: After we declared our personal belief in Jesus Christ, the minister said (as he laid us down in the water) “Buried with Him in the likeness of His death” (Rom 6:3-4). Then the minister raised us up out of the water and said, “Raised again unto the newness of His life.” Paul finishes his description of that event by saying “For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection” (Rom 6:5)’ He speaks of the detail of it again in 2 Corinthians 5:17 saying, “Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new.” In our rebirth, we focus on living a life for Christ and leave the living of life for self behind. 

Paul says here that since we are dead with Christ, our life has been buried with Christ in God (vs. 3). And, he closes this set of verses saying that when Christ (who is our life) shall appear, then shall we also appear with Him in glory. If we die physically before Christ returns in His rapture of the saints, we shall be in that number that Christ brings with Him when He comes for those believers who are still alive (1 Thes 4:14). Paul continues in verse 16 that the dead in Christ shall rise first. If we are still alive when He returns, we will be a part of those in verse 17, “Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air, and so shall we ever be with the Lord” (1 Thes 4:17). Either way, we shall be a part of the glory of Christ (Col 3:4). And again, in Revelation 19:11-21, when Jesus returns to the earth in His Second Coming to defeat the armies of Satan, put him in chains and consign the Anti-Christ and the False Prophet to the Lake of Fire forever. With these glorious thoughts ahead of us, why should we even be tempted to let our minds dwell on things down here?

Put Off (Col 3:5-9) 

Because we are dead in Christ and alive in His Resurrection, we ought to let the members of our body die to things of the earth and live to newness in Christ. The word “mortify” here is the Greek word nekróōwhich is where we get our English words that use the root word “necro,” like necromancy or things dealing with the dead or a corpse. It drives home the point that we should let the members of our bodies die with Christ; not literally but in terms of having them dead to focus on things of this world. The list of things Paul suggests our members ought to be dead to are fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry (Col 3:5). Paul continues that these are things that caused the wrath of God to come to the children of disobedience (vs. 6). And he reminds us that we also walked in these things when we were alive to them (vs. 7). 

But now, Paul says in contrast, we have put those things off plus anger, wrath, malice, blasphemy and filthy communication out of our mouths (vs. 8). In verse 9, he sets off lying to one another separately as if to emphasize that sin to a level higher than the others. He not only says “we should not lie to each other”, he also provides a reminder of the reason we should not lie. He says it is because “ye have put off the old man with his deeds.” 

Put Off (Col 3:10-11)

This is even more support for the idea of letting the “old man” die and the “new man” come alive, and with that idea, Paul transitions into verse 3:10. This “new man” that we are putting on is renewed in knowledge after the image of Him that created him.

So, the knowledge that guides the “New Man” is the knowledge of the One who has died to the flesh on the cross and was resurrected to a new life when He returned from the dead. Also notice that in this new creation, many of the old prejudices disappear as well. One of the most severe in the context of the time of Paul’s writing this letter would be the prejudices between the Jew and the Greek or the circumcision and the uncircumcision. The church of Colosse was almost entirely Gentile, so these feelings would run very deep before the conversion to Christianity. Gentiles who were not converts to the Hebrew or Jewish faith were considered a different breed of humankind. They were substandard, incomplete, unworthy and frequently treated with disrespect in Jewish circles. God (through Paul) is communicating a different level of consideration for those of different religions, different nationalities (barbarians vs. uncivilized Scythians) and even different parts of the social structure (slaves and free). (Recall the latter as we soon study the letter from Paul to Philemon concerning Philemon’s runaway slave, Onesimus. Paul would ask that Philemon forgive and free Onesimus as a new brother in Jesus Christ.) Here Paul suggests that we consider the measuring stick should be Jesus Christ. In other words, we need to consider every person in the light of Jesus. We are all one in our need for Christ, and we have equal needs of placing ourselves under Christ for saving us from the penalty of sin which is eternal condemnation and separation from God.