Comments for October 8

25:1 - It is interesting that the service that these musicians made was described as 'prophesying' with their instruments. I wonder why.

24:7-17 This ordering of the priests for worship at the Altar that David had set up becomes the basis for the ordering of priests in the temple which Solomon later built.

25:1-6 This ordering of the singers must have pleased David, the sweet Psalmist of Israel. 2 Samuel 23:1 However we should not presume that David did this because he liked music. it was part of his service to His God. Likewise our singing should not be for our benefit but should be to the glory of the father.

Chapter 24
:1-19 David sets in order the twenty four courses of priests of the sons of Aaron, the sons of Nadab Abihu Eleazar and Ithamar for the work of the temple
:20-31 David sets in order the rest of the sons of Levi.

So we see that whilst the twenty four courses were taken from the sons of Aaron's sons the other sons of Levi's son also had their part to play.

Chapter 25
:1-7 The singers
:2 Of Asaph
:3 Of Jeduthan
:4 Of Heman
:8-31 The division of the singers into twenty four courses.

Having set out the twenty four courses of priests to officiate in the temple twenty four courses of priests are ordered for the purpose of making music in the temple.

25:1 Prophesying (uttering the inspired word) was done with music as well as without. The psalms, for example (the greater part written by David), were set to music. The instrumental and vocal musicians were set up expressly by David to accomplish prophesying in this manner.

Our brethren in the first century did the same thing (Matt. 26:30; Eph. 5:18: Col. 3:16).

We do likewise through our hymns (although not all quote the scripture verbatim). Perhaps better examples are the recent compositions by brethren available on various CDs that have taken the scriptural text and set it to music.

24:10 Abijah was the family from which Zacharias came (Luke 1:5)

ch 25 - Just as the priests served by course so did the singers. So they would have been on duty for one month in Jerusalem and eleven months they would be back in their home town ministering in their office as priests. There would be two courses at any one time.

24 In recording the divisions of the priests that David set up we are now moving back in time to the time when David set the ark in the tent that he had pitched for it. David set up a system of worship which passed into the way things were done in Solomon's temple but which started when the ark was in Zion.

25:8-9 Whilst David was planning the way in which there would always be singers to praise God in the temple he realised that the work was of God, hence they cast lots (Prov 16:33)

25:5 The daughters are mentioned, solely because of their musical taste and talents; they would have been part of the choir. Psa 68:25 provides us with an example of the damsels playing their musical instruments.

1Chron 25:5 has a lovely expression. "And God gave to Heman fourteen sons and three daughters."  The gift of many children is not something many of us in the modern West recognise as a gift from God. Perhaps we have changed for the worse. It's only about 100 years ago when many large families were brought up in England.  The writer of Psa 127:4,5 certainly recognised this gift from God.

24:1 It might be thought that the mention of Aaron might be confusing, after all we are now in the days of David – many years after Aaron had died. However we should appreciate that the mention of Aaron is to mark the point that these men had the right by descent to do the job they were doing.

24:31  Whilst these men were appointed because of their birth they ‘cast lots’ as if to mark the point that even though they were called they left the specific order in which they were to work to God.

25:5 Hemas was not the only "seer " identified as being David's seer, we read the other day that Gad was also David's seer (1Chron 21:9). Samuel is also identified as a seer, but not as David's seer. (1Chron 29:39)

25:5 Heman is called the king's seer.  We see that Gad was also called a seer, while Nathan was called a prophet (29:29).  What is the difference?  The Hebrew word for prophet is naby which means inspired man; while the Hebrew word for seer is chozeh which means one who holds vision (gazer). 

In Samuel, we are told that the term prophet had superseded the term seer (1Sam 9:9). However, here the Hebrew word for seer is ra'ah which has a multiplicity of meanings, including an application of visions.  Perhaps, at one time seers and prophets had different applications, but it is unclear that this is now the case.

24:3 So David continues to organise things for the time when Solomon had built the temple – focusing again on matters to do with worship, not warfare.

25:8 Notice that the lot was cast for all matters. There was nothing too small for God to be involved in. Is this how we view our lives? Or do we think some things are too trivial for us to involve God in?

25:2 How was prophesying accomplished through using a musical instrument?  Perhaps one answer lies with Elisha.  Elisha needed counsel from Yahweh but was disturbed by the presence of Jehoram, the son of Ahab (2Kin 3:14).  Elisha called for a minstrel, and through the calming action of music he was able to receive Yahweh’s advice (2Kin 3:15). 

One cannot have communication with Yahweh (or vice versa) if the mind is not calm. Remember how Yahweh communicates with His people (1Kin 19:11,12).

We know the calming action of music from David’s dealings with Saul (1Sam 16:23). The power of music was recognized by such writers as William Congreve (1670-1729) who penned:  

Music hath charms to soothe the savage breast,                                                                                                                                                        To soften rocks, or bend a knotted oak.

More likely, though, the prophesying of David’s musicians consisted only of praying and singing to music.

25:5,6 Notice that Heman’s daughters were also employed as singers.  This was an area of temple service in which women could participate.  The same opportunity is available to sisters in today's ecclesial service.

25:8 Impartiality was important in the selection of teachers and students for respective divisions.

25:1 This work of Asaph with David is still seen being implemented in the days of Josiah – 2Chron 35:15

1Chron 25:5 - "to lift up" [Heb. "rum" (7311) means "exalt, to lift up, be lofty, bring up, to rise, to raise up, to lift up on" etc.], "the horn" [Heb. "qeren" (7161) means "figuratively refers to power, literally refers to a horn, flask, cornet, a shape like an elephant's tooth, a ray (of light)" etc.].

24:18 That there were 24 courses of the priests is the basis for the 24 elders in Rev 8

24:19  Whilst it seems that David did the organisation the record makes it clear that the ordering was according “as the Lord … had commanded him”. David is fulfilling God’s will, not his own, here.

25:8    Whilst I do not advocate the casting of lots to select individuals to do the work of God there is a principle here.  In David’s day there would have been those who could have reasoned that one was more suited than another to perform a task. However human preference was passed over and things left in God’s hands. What criteria do we use when selecting those to work in the church?

25:9-30       24 groups were ordained by David for work in the temple. However the majority, if not all, of them are never mentioned again.  This contrasts with some who figure prominently in the reign of Solomon. We might forget those who seem insignificant in their activities, However God does not. David sees fit to organise and plan the use of these people. Do we give such attention to lesser known fellow workers for God?

When your turn came around

Let's take a peek into the lives of some of the priests and Levites mentioned here. In 1Chron 24:7-18 we have twenty four lots or "courses", which were formed of the family units of the chief elder mentioned in the verse. Any male old enough within that family would join in, and when their turn came around they would head to the Temple, be purified, change their clothes and enter the Temple.

For a period of time (perhaps a week, see 2Chron 23:8) they would do all the jobs in the temple, some of which needed to be done around the clock. There were sleeping and eating quarters built into the sides of the temple to accommodate them (1Kin 6:5-10). When the day of changeover came around, they would carry on their duties while the next group came to be purified, and when this new group were ready they would hand over to them, finally going to their quarters and putting off their priestly robes and changing back into their normal clothes before heading back home.

It would have been an amazing period of time that only came around infrequently (I guess every 24 weeks or even every 2 years). It would have been hard work but a time for wonderful fellowship and especially a time for the younger men to learn from their elders. The women also, being without the men for a week or month, would have to pull together to help each other and to keep the jobs on the farms going. All the boys and men under the age of 25 (or perhaps 20) would have a glimpse of life as heads of the household, as they would have to take the place of their fathers and uncles in positions of authority and to bear the brunt of the hard work.

24:1-2 This detail about the history of the sons of Aaron shows that David wished to confirm that even though the tabernacle was now in its appointed place the system of administration had not changed.  Amidst the changes that had taken place David was keen to state that the same Bible based principles were still in force. It is all too easy, when we encounter or instigate change, to forget the Bible principles which should govern our actions.

1 Chronicles 25

"Moreover David and the captains of the army separated for the service some of the sons of Asaph, of Heman, and of Jeduthun, who should prophesy with harps, stringed instruments, and cymbals."

Notice that these were men taken from the army. It took faith to reduce the strength of the army and divert it into music. These reported directly to the King so that there was no temptation for the army captain to take them back to military duty again (v6). Another point to note is that God had Himself provided these skilled musicians, in the case of Heman giving him numerous children all with the same musical talent:

"All these were the sons of Heman the king’s seer in the words of God, to exalt his horn. For God gave Heman fourteen sons and three daughters." (v5)

This arrangement was built to last, for there were both teachers and students so that the skills of praise and prophecy would be passed on:

"who were instructed in the songs of the LORD... the teacher with the student." (v7-8)

Do we arrange our worship and praise in such an organised and structured way or do we hope to rely on spontaneity? Do we give the skilled musicians and song writers among us the respect they should have? Do we expend serious effort teaching the next generation?

24:2     That Nadab and Abihu’s line died out with their death is a sad comment on the priesthood. Whilst we do not know the ages of the two sons of Aaron when they died their faithless behaviour had a long term impact on how many “sons of Aaron” were available for the service of the tabernacle and temple.

24:10  The “Abijah” here is the one whose line of priests Zacharias, John the Baptists father was from. Luke 1:5

24:4   Rarely do we learn of the numbers of priests involved in each of their appointed tasks. But here we learn that the family of Eleazar has twice as many men of eligible age as the family of Ithamar

25:1that the named men “prophesied” with musical instruments indicates that they taught through the medium of singing. Possibly arranging the singing of Psalms that David and others had written.

25:5 The mention of “three daughters” here might seem to be unrelated to Heman and his singing. However we note – Psa 68:25 – which mentions damsels being involved. A bit like Miriam and the women – Exo 15:20. Whilst the ministering publically is predominantly a male role we should never forget the valuable role female believers can and do play.

24:5 so the appointment was not by the preference of David or any other man. It was of the Lord – Prov 16:33. We see the same point in 1Chron 25:8 emphasising Yahweh’s involvement in setting those in order for worship in the temple.

25:6  It might seem a small point that Heman’s children were “under the hand” of their father. However a principle is being taught. Doubtless there were amongst the “children” some very skillful men and women. However despite this they still honoured their father – Exo 20:12.

25:8-31  David had a plan. He was implanting that plan which he had from his teenage years. But notice there are times when he leaves things in God’s hand – casting lots here is one such time Prov 16:33

v.11-16 contain so many allusions to other parts of scripture, many of which are obvious. What a wonderful picture of care (or even neglect in the first part of today's chapter) the concept of the shepherd is. The ultimate care is in being taken from the very mouth of the enemy, as David did - 1Sam.17:34-35, and as God here says he will do. It is with recent hindsight that we see this fulfilled.

34:4 with force ... ruled them 1 Peter 5:3
34:5 because there was no shepherd Zechariah 10:2 Matthew 9:36
34:8 meat to every beast Deuteronomy 28:26
34:13 'I will bring them' is a recurring message of Jeremiah, who spoke just before the exile and Ezekiel, who spoke to the captives. Jeremiah 16:15 24:6 31:8 32:37 Ezekiel 20:38 here Zechariah  picks up the refrain, speaking to the returned exiles Zechariah 8:8 10:6,10 In order to encourage them.

v.2 We are all called upon to care for the flock of God and this warning therefore is to be heeded by all of us. How often do we justify what we want to do for ourselves by saying we are doing it for someone else?

34:4 Peter (1 Peter 5:3) draws on the language of this verse. So when we recognise the condemnation of the leaders of Israel we should appreciate that we are just as likely to do the same towards our brethren and sisters.

34:2-4 This behaviour of the shepherds of the flock matches the way in which Eli's sons had behaved in their day (1Sam 8). These are but two snapshots of the way in which Israel was ruled by the priesthood most of the time from the beginning to the end of their time in the land.

Being self centred was their main problem. They served themselves before serving God. Do we think we are any better? Are our natural motives any different? The answer clearly is No. It is only to the extent that we absorb the mind of Christ that we will be any different.

34:14  This chapter, which speaks of a good shepherd forms the basis for language Jesus uses (John 6)) when we read of the feeding of the 5,000

V.3 The priests ate the fat (choice part): They fed themselves ahead of the sheep, they clothed themselves with the wool; it appears that they were only there to get out of it what they could. We must always remember that a shepherd thinks about others, has something to offer. A shepherd feeds the sheep what they need, not what the shepherd wants or needs.

Vs.23,24 After the abuse of selfish and greedy leaders, Yahweh promises His people one true leader, Jesus, who will take care of them. 

Vs.25-31 A beautiful picture of the kingdom unfolds where bounty and peace will flow, and Yahweh's sheep will be safe. 

HOSPITAL
 
Someone once described the ecclesia as a hospital.  It should be the place people come when they are emotionally hurt, vulnerable, damaged or spiritually sick.  The ecclesia should be a place of healing.  Those of us who are stronger must be the care givers who help the healing process.  As care givers we must support the weak, soothe the pain and bind up the wounds of those who need our care and support.  But all too often the care that is so desperately needed, the compassion, the empathy, and the filling of our hospital with those who are lost, wounded and sick does not happen, and those who have come to be healed either discharge themselves and leave, or die.
 
God likened Israel to shepherds and sheep, a very similar example to the hospital.  His condemnation of them was that the shepherds only cared for themselves and not for the flock.  He said, "You do not take care of the flock.  You have not strengthened the weak or healed the sick or bound up the injured.  You have not brought back the strays or searched for the lost.  You have ruled them harshly and brutally." (Eze 34:3-4)
 
Let's make sure that we ourselves are not selfish doctors or shepherds, but by our caring and compassionate attitude, we care for the sick and wounded, search for the lost and bring them back to God.

As the glory prepares to return we see the responsibilities we have as shepherds. We must always be thinking of others, a shepherd feeds the sheep what they need, not what the sheep want or what the shepherd needs or wants. What is the point of a study beyond the point of the understanding of the sheep

V.2 In this chapter, Yahweh indicts the greedy, self-centered shepherds of His flock. 

The Lord Jesus describes two classes of leaders - hirelings and shepherds (John 10:11-14).  Only true shepherds, like the Lord Jesus, really care for the flock. 

The Pharisees were clearly hirelings as they were only concerned with their public image and not with the welfare of their sheep (Matt 23:23-28). 

We need to evaluate whether we are hirelings or shepherds, either on an ecclesial leadership level or on a personal level.  To be shepherds, we must always put the needs of our brethren ahead of our own.

There are three parts in today’s chapter. Eze 34:1-10 is God rebuking the leaders (shepherds), for their lack of good teaching; Eze 34:11-22 is God saying that He is to become their Shepherd, and will feed His flock. Then in Eze 34:23-31 David, or Jesus, will be their King.

34:17  In speaking of judging between rams and he goats Ezekiel provides the basis for the words of a later prophet – just after the return from Babylon Zechariah uses these words – Zech 10:3

V.4 The lesson here is for all: Every ecclesia, large or small has diseased sheep, some lame, some blind, some lost. All overcome by sin. As a result of not having shepherds an ecclesia can and will go from bad to worse because of the lack of care being administered. We clearly see the responsibilities that those who are shepherds have with in the community of believers.

34:14 Very specifically this chapter speaks of the feeding of the 5,000. Ezekiel speaks of the good shepherd feeding the sheep in good pastures on a high mountain. Those two ideas seem quite contradictory. However they are echoed in the feeding of the 5,000. Comparing John 6:3 and , John 6:10 we see both these elements there also.

V.2 Ezekiel the prophet (Heb. naby) had to speak against the shepherds of Israel. The word shepherds is translated from the Hebrew root ra'ah.  This is the same root as seer in 1Sam 9:9 (see my note above on 1 Chr 24,25).

As the seer had to look out (in vision), the shepherds had to look out (for their flock).  Unfortunately, the shepherds of Israel were not doing their job, and so the prophet had to step in and chide them on behalf of Yahweh.  Again, the power of the prophet (naby) superseded that of the seer (ra'ah).

34:4 That the leaders in Ezekiel’s day did not seek ‘that which is lost’ is seen in stark contrasts with Jesus for whom this was his whole job – Matt 15:24

34:8 That there was ‘no shepherd’ is picked up by Jesus – Matt 9:36 – when he reflected on the situation in his day in Israel.

Eze 34:12-13,25-31 - Israel will be scattered (70 AD), regathered (1948) and ultimately will be blessed and dwell safely in a new world order (with Christ as their shepherd).

Eze 34:23-24 - another messianic prophesy; "David" means "beloved" and Jesus is the good shepherd John 10:11.

GOOD SEHPHERD

Like it or not, we are all shepherds. We all have people in our circle of influence that we can care for, help and guide. In Ezekiel's prophecy about the shepherds and the sheep, he describes the role of a shepherd in terms of what his people were not doing. "You do not take care of the flock. You have not strengthened the weak or healed the sick or bound up the injured. You have not brought back the strays or searched for the lost." (Eze 34:3-4)

From this we learn of six things that should be part of our way of life so that we can become an effective shepherd for the people God has given us.

1. Take care of the flock. We should act in a caring way, showing genuine compassion and love for each other.
2. Strengthen the weak. Encouraging words, words of gratitude and love will help us strengthen each other.
3. Heal the sick. In both spiritual and physical ways we can be healers to the sick. Our prayers and physical help may be just what someone needs.
4. Bind up the injured. Often people are hurt or needy. We can help by listening, supporting and encouraging.
5. Bring back the strays. People close to us and who were close to God can drift. They need to know the way back and that someone loves them.
6. Search for the lost. In any church there are people who have gone out and are lost. A call, a letter, an email, a visit all with encouragement and prayer can help.

Jesus was the good shepherd. Let's be like him.

V.5 Contrast this state of affairs with that under our Shepherd, Jesus (Matt 18:11-14).

V.10 The leaders (teachers) of Christ’s spiritual flock have a great responsibility. Their leadership will be called into question at the judgment, and they will be judged more strictly (James 3:1). And so, any ecclesial leader, teacher, lecturer, or writer had better reflect the Word of Yahweh accurately, or he/she will suffer the consequences.

Vs.11-13 Yahweh has never forgotten His people.  He will always keep a remnant for His Name’s sake (Mic 7:18).  There are some terrible times yet ahead for God’s people, but a remnant will be saved (Zech 14:2,3). The remnant will find peace in the Kingdom (Mic 4:4).

V.17 Between cattle and cattle (KJV) is more accurately translated: between sheep and sheep (ESV).  Yahweh will judge between those who are true and those who are false.  The rams and he-goats are false elements which are subject to punishment.

Jesus reflects the conditions of judgement, similarly in Matt 25:32,33.

V.20 Yahweh’s judgements are equitable.  He will judge both the rich and the poor equally (Acts 10:34).

Vs.23,24 Jesus is that shepherd who shall care for Yahweh’s sheep (Isa 40:11).

V.29 The plant of renown (KJV) is a reference to Jesus (Isa 11:1; Jer 23:5).

34:2 The ‘woe’ that Ezekiel brought from God is for the same reason that Jesus – Matt 23:13 etc – would pronounce woes upon the leaders of Jerusalem in his day. Both occasions, Ezekiel’s here and Jesus’ came before Jerusalem was overthrown

34:1-4 The judgment upon the shepherds continues the message of the slightly earlier prophet – Jer 10:21

34:2-4 The warning about the shepherds – leaders in Israel – is taken up again by the later prophet Zech 11:15. The time in Babylon did not stop the leaders from being self seeking.

34:28  The assurance that ‘none shall make them afraid’ at the time when God will feed Israel – Eze 34:14 – at the time of the return of Jesus draws on the words of the earlier prophets –Mic 4:4, Zeph 3:13

1. Eze 34:1-10 - judgment on the faithless shepherds:

2. God was the shepherd and Israel His flock but they disappointed Him (Psa 78:52-59).

3. the self-centered rulers, judges, and kings of Israel were supposed to shepherd as God's representatives but the sheep were neglected, destroyed and scattered Jer 23:1-2 - 1Chron 17:6 "feed"<7462>; Psa 78:70-72 "feed"<7462>; "fed"<7462>; Eze 34:2 "that do feed themselves! should not 'the shepherds'<7462> 'feed'<7462> the flocks?" In contrast to the bad shepherds feeding on the flock, Christ feeds his flock (Matt 26:26-28).

4. Eze 34:3-4 - the failure and cruelty of the shepherds of Israel (Matt 25:31-46).

5. Eze 34:5,6 - the Jews were scattered by the Assyrians, the Babylonians, and the Romans as theydidn't have a shepherd and turned from God.

6. Eze 34:8,10 - the self-centered shepherds fed themselves but they will be punished for neglecting the sheep, and no king of the Jews till Jesus (Eze 21:26-27;Mark 6:34).

7. Eze 34:11-16 - Yahweh the true shepherd:

8. Eze 34:11 - God became the Good Shepherd by manifestation in His Son, and searching out the sheep both Jew and Gentile (John 10:11,14;14:9;10:25,27,28,15,16).

9. Eze 34:12-13 - the sheep scattered on a cloudy dark day (Matt 27:45;24:29;Eze 38:9) will be regathered to the mountains of Israel to be fed by God (Eze 34:14-15;Isa 40:2,9,11;Psa 23:1-6;Isa 2:1-5).

10. Eze 34:16 - God will care for the lost, broken and sick, but there will be judgment for the "fat"<8082> and "strong"<2389>.

11. Eze 34:17-22 - the flock, sheep and goats:

12. Eze 34:17 - this may have suggested to Jesus the judgment parable of the sheep and the goats (Matt 25:31-34;John 10:26-28).

13. Eze 34:22 - the sheep are not all faithful, there will be a day of judgment.

14. Eze 34:23-31 - the blessing of the faithful sheep:

15. Eze 34:15,23-24 - the one shepherd is Christ (Psa 23:1-6); "David"(<1732> means "beloved") has application to Christ (John 10:1-18;Luke 1:32-33;Jer 23:3,5-6;30:9); Jesus will perform this future shepherding of Israel as his Father's representative (Mic 5:2-4); prior to Christ's return the elders should be involved in the shepherding of the sheep (1Pet 5:1-4).

16. Eze 34:25 - the covenant of peace between Yahweh and the redeemed flock (John 14:27;Jer 31:31,34;Eze 37:26;Eze 34:25-27;Mic 7:18-20); the 'evil beasts' (refer to the Gentile nations Dan 7:3 with the Gogian host yet to attack) to cease.

17. Eze 34:26 - "my hill" (Mt. Zion Isa 2:2-3;Eze 40:2); "showers of blessing" can be literal rain and/or other figurative showers (Eze 34:27;Psa 72:6;Deut 11:13-14;32:2).

18. Eze 34:27 - freed from bondage (to oppression, sin and death) and delivered (Jer 30:7-8).

19. Eze 34:28 - "they shall dwell safely, and none shall make them afraid" (Eze 28:24-26).

20. Eze 34:29 - "a plant"<4302> "of renown"<8034> would seem to be Christ (as noted by Michael Parry in his 2009 comments) who we remember at the memorial feast (Matt 26:26-28) and who will provide ample spiritual food for the nations (Isa 11:1-4,7,9,10,12;Rev 22:2;Psa 1:1-3,5;John 6:35); they shall no longer be spiritually hungry (Amos 8:11).

21. Eze 34:30 - "the house of Israel are my people, saith the Lord God" - Gentiles can be grafted in to be adopted Jews and heirs of the promises to Abraham (Rom 11:11-26;10:11-13;Acts 10:9-35;Gal 3:26-29;Gen 12:2,3,7;13:14-17;15:4-5;22:15-18).

34:23  The ‘one shepherd’ who is Jesus is a specific fulfilment of the word which were spoken to the wicked king Zedekiah – Jer 23:4

Story comparisons

Here is a great example of how the Bible uses comparisons to make a point. In v1-6 God seems to be speaking about sheep and the way they're looked after. But notice that God starts the passage like this: "a prophecy against the shepherds of Israel". So God is drawing a comparison between shepherds and the leaders of Israel. A comparison like this is helpful because it's very hard for any of us to take criticism. If someone comes up to you or I and says "you're not doing that right", our first instinct is to be defensive and not to listen. But when someone comes to us and tells us a story, we can immediately see the point they're making, and if we're honest we'll make the comparison between the story and ourselves. In this case the leaders of Israel needed telling off for their actions which were having a bad effect on the common people. Keep a look out for more comparisons like this in the Bible -- they appear frequently!

34:8    the way in which Ezekiel speaks of the people  becoming meat to every beast shows that the Babylonian captivity is a fulfilment of Deut 28:26 which is what Ezekiel is quoting.

34:5    speaking of there being no shepherd Ezekiel is saying that Israel has not got a responsible religious leader.  Things were no better some 70 years later when the nation returned from captivity – Zech 10:2

34:4       The way in which Israel’s “shepherds” – religious leaders – did not bind up the broken the “good Samaritan” – Luke 10:4 – actually did.

34:15  The way that God will cause the people to “lie down” contrasts markedly with what Jeremiah said -  Jer 3:25 – where rather than being at rest they were oppressed and in shame.

34:6   The way in which Israel were “lost sheep” and no one looked for them seems to be the basis for Jesus’ question – Matt 18:12

INSIGNIFICANT

Not one person is too insignificant for God to see. But it is a sad fact that often those insignificant people are too small for us to see. We probably don't mean to, but when we push someone's ideas aside as stupid, when we rush right past them to greet our friends, when we don't give people the time of day or ignore them in our prayer life, we are treating them as insignificant. Maybe we even push or shove, gossip about people, or have such a low opinion about them that we wonder why they came and think to ourselves that the world (or the church) would be better off without them. Or maybe you are blind to your insignificant brothers and sisters. Quite likely, it's both.

It's not just a problem today. It was a problem in Ezekiel's day too. This is what God says: "Behold, I, I myself will judge between the fat sheep and the lean sheep. Because you push with side and shoulder, and thrust all the weak with your horns, till you have scattered them abroad, I will rescue my flock; they shall no longer be a prey. And I will judge between sheep and sheep." (Eze 34:20-22).

Watch out. Maybe the weak and insignificant people to us are actually special to God and we are treating them badly. Let's treat everyone with gentleness, care and respect.

34:5 we should not just see Israel being scattered because there was no shepherd – faithful teachers. The same can be true today. In the absence of faithful teaching God’s children will stray from His truth. So we as we are able should be feeding God’s flock with Godly thinking and words as much as possible.

34:30     “and they shall know that I am the Lord” is a phrase that occurs over 20 times in the prophecy of Ezekiel. This should be our focus all the time – that people learn to recognise that God is supreme. However people will be more disposed to see this if we demonstrate it in our own lives.

34:2-4 There is a characteristic of the “shepherds” spoken of here. They were self-seeking. As long as their own desires were met they were happy. Nay it was worse than that. They would abuse others to achieve their desires. This speaks of the mal-treatment of others by the religious leaders in Ezekiel’s day but extends to all who serve themselves rather than God. It was seen also amongst believers in the first century. Paul warned against those who thought “gain was godliness” –1Tim 6:5. In fact godliness – that which pleases God, including serving the needs of others is where “gain” is found – 1Tim 6:2

34:7-8  The “sheep” are the children of Israel. The “shepherds” were the religious leaders who had not taught correctly. The “beast of the field” was the nations who oppressed the nation. In this case it is the Babylonians.

34:16 The way that God would seek for the “lost” contrasts markedly - :4 – with Israel’s shepherds both in the land and when they had been taken into captivity. In fact no ordinary man could be a good shepherd. God provided His son to be that good shepherd - John 10:11

2 v.1-8 - The degree of humility required here is frightening, and totally contrary to our human desires and feelings. We do well to remember what Paul tells us here (v.5-8) of Jesus' humility in doing his Father's will. He, as always, is our example and should give us renewed determination to continue. Jesus' own teaching adds a great deal of support to this. Matt.11:29, 20:26-28, Luke 22:27, John 13:14-15

1:6 Baptism is the beginning of a journey, not the end. Hence Paul speaks of performing the good work which had begun in the brethren and sisters at Philippi. In reality continuing to hold fast to the things we hold dear and remain enthusiastic is harder than the initial response to the gospel message.

2:12-13 There seems to be a contradiction between 'work out your own salvation' and 'for it is God that worketh in you'. However there is no contradiction. The problem at Philippi was that some brethren and sisters interfered with the lives of others rather than sorting out their own problems. Paul is saying that it is their own responsibility to deal with their own lives knowing that God is involved. Rather like the situation in Rome where they had to be taught that each brother or sister is God's servant. Romans 14:4

1:11 fruits of righteousness - is a phrase found elsewhere in Scripture.

Amos 6:12 Shall horses run upon the rock? will [one] plow [there] with oxen? for ye have turned judgment into gall, and the fruit of righteousness into hemlock:

Hebrews 12:11 Now no chastening for the present seemeth to be joyous, but grievous: nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby.

James 3:18 And the fruit of righteousness is sown in peace of them that make peace.

Philippians 1:11 shows that the fruits of righteousness give praise to the Father whilst Hebrews 12:11 show that the fruits of righteousness will produce blessings in the faithful brother or sister. This demonstrates that there are no losers when the Father is at work in our lives and we respond. Israel should have learnt this (Amos 6:12). We are just as likely to forget as they did.

2:5-8 This can only be achieved by copying the Lord Jesus Christ. He had a higher calling than us. He could have appealed to His rights. He never did therefore God exalted him.

2:10 'name of Jesus ... bow' is quoted from Isaiah 45:23 'things ... earth' is quoted from Exodus 20:4

The blending of Isaiah 45 and Exodus 20 shows that Jesus is the 'image' which Yahweh has made of Himself who should be worshipped.

ch 1 - There is a problem at Philippi. Paul seeks to develop Biblical principles which the whole ecclesia will acknowledge so that when he addresses the problem there would be no dissent. So he speaks of 'strife' (1:15) and 'one mind' (1:27) as principles to be upheld that no one would dispute.

ch 2 - Continuing the issue he will address later there is 'one accord' (2:2) 'one mind' (2:2) no 'strife' (2:3) and 'like minded' (2:20)

1:27 I have been establishing in many of the comments on Philippians for the last few years, that they was a problem in Philippi. In fact it was that there was strife between brethren and sisters, exemplified in the strife between Syntyche and Euodias (4:2). But rather than to 'strive' with each other the brethren and sisters were to strive 'together for the faith of the gospel'.

2:7,9 The exaltation of Jesus was because he humbled himself. This is a clear Biblical principle which is shown as the approach we must take if we want to be exalted in God's sight (1Pet 5:6)

1:20 Paul saw himself as the vehicle of Christ; his work was an extension of Christ's. He was following  sufferings of Christ. Phil 3:10 ; , Col 1:24; , 2Cor 5:20 There was a great need that his witness and defence be irreproachable, as Christ's was before Pilate.

1:23 and 2:6 There are two important doctrinal issues to ponder in these two verses.  In reference to these, please see my comments for Phil 1,2 on Apr. 8th.

1:16 It is difficult to accept that there were those of the household of faith who preached Christ through selfish ambition.  It was so in Paul's day, and so why should we be surprised if it occurs in our day. 

There is a sentiment in the performing arts which says that: the vocal chords are directly attached to the ego.  And so, there is a danger that teachers and lecturers, especially, can fall in love with their own voices and messages.  Thus, we should strive to remain open minded and humble when dealing with the Word (James 4:5,6; 1Pet 5:5,6).

1:14 We might think that if we were a prisoner it would impact upon the effectiveness of our personal preaching. Paul, on the contrary, was as a prisoner a stimulus to brethren who were ‘confident’ because of Paul’s bonds. Now clearly they were not pleased he was in chains, rather his reaction to his circumstances was the encouragement to them.

2:20 The Philippians are styled as caring ‘naturally’ for Paul. However it is not ‘natural’ to care for people. Caring for others is a fulfilment of the commandment of God Gal 5:14. The marginal translation ‘genuinely’ catches the meaning of the Greek more accurately.

2:13 Yahweh desires to work in us.  That can only happen if we do not allow our human nature to block Him.  And so, the more transparent we are, the more that light will shine through us. 

2:5-8 Paul continues to develop the principles that the brethren and sisters would assent to so that when he deals with the personal problem they will all be in accord with him – the two sisters included.

1:7     The ‘grace’ of Paul which the Philippians shared was the knowledge of the gospel which Paul had preached to them.

1:13  Whilst it might be thought that ‘Caesar’s palace’ was in Rome it could well be that this letter was written by Paul when he was in Caesarea because the word translated ‘palace’ here is also translated ‘judgement hall’ in Acts 23:35.

Let this mind be in you

The "mind which was also in Christ Jesus" (2:5) was lowliness of mind (v3), to esteem others better than himself (v3) and to look out for the interests of others (v4); to have no desire for personal reputation (v7) but to humble himself and be obedient no matter what (v8).

Phil 2:6 - Christ did not claim to be equal to God and is not equal to God John 10:31-36;John 17:21-23. The NIV, in some respects, offers a better translation of Phil.2:6 than certain other versions - John 14:28;Matt 26:39;John 8:54-55;1Tim 2:5.

1:1 Philippi was the capital city of a province in Macedonia. It was named after Philip III of Macedon who fortified the old city of Crenides and called it by his name.  But, this Philippi should not be confused with Caesarea-Philippi. 

Philip the tetrarch was Herodias’ husband (Matt 14:3).  He wanted to dedicate a city to the emperor Caesar.  And so, Philip enlarged the city of Paneas, which was situated at the foot of Mt. Hermon, and called it Caesarea.  But, to distinguish this city from the Caesarea on the coast, he  tacked on his own name and it became Caesarea-Philippi. 

The famous battle that pitted Augustus and Mark Anthony against Brutus and Cassius took place in or near Philippi. Augustus won and the people of Philippi became freemen.

1:11 The fruit of righteousness (KJV) consists of right thoughts; right attitudes; right words; and right actions.

1:15 Those who preached Christ with envy and strife (KJV) were the Judaizers who wanted to impose Mosaic rites on believers.

1:21 While Paul was alive, he represented Christ. But, when he died, he would be relieved of any human burden, and his next waking moment would find him invited into the Kingdom.

2:4 See Gal 6:2.

2:13 Remember that we are here to please Yahweh. 

2:27 The apostles did not have the gift of healing all the time.  It was only at specific times, under specific circumstances that Yahweh allowed the apostles to have the spirit of healing. During the sickness of Epaphroditus, healing power was not available to either Paul or any other apostle.  But, the prayer of faith was (James 5:15).  

1:20  Paul’s prayer was that in nothing would he be ashamed. Here he is speaking of his preaching. We might extend that to all aspects of our lives. Are there things we say, think or do that we would not want our brethren and sisters to know about?

COMPLETING THE WORK

Do you ever have projects that you start and don't quite finish? Sometimes it seems that the finishing off of a project gets taken over by other more important or urgent things, and because it is so close to completion we never get around to getting it done. But God is not like that. When he starts something he always takes it through to completion. This is particularly true in our lives. Once God has started his work in you or I, he will not let go until he has finished it.

As Paul prayed for the believers in Philippi, he said this about them: "Being confident of this, that he who began a good work in you will carry it on to completion until the day of Christ Jesus." (Phil 1:6)

God's work in us it to take us from being dirty, rotten sinners, to become holy and perfect in his sight. He is not going to give up. We can be sure God is working in just the right way in our lives right now to achieve his plan for us.

Probably most of us know someone who seems to have given up on God. But even if they have given up on him, it does not mean that he has given up on them. Nor should we. If God is continuing the work he began in people, we must not give up on them either. It is our job to keep praying for them and encouraging them so that they can return to God.

Let us be renewed in our dedication, and motivated to help others grow, knowing that God will complete the work he started.

It is clear that Paul is in danger of his life (1:20) and that Paul's greatest need is for prayers of deliverance from the brothers and sisters (1:19). Yet he is willing to accept death if it works out better for them and the gospel (1:20, 2:17). It is with this example that he exhorts them to be of the same mind as Jesus, esteeming others better than themselves (2:3-8). Notice how Paul carries this through his whole letter, even calling himself a slave/bondservant (v1) but calling them saints.

1:9     It is interesting to recognise that ‘love’ is to be seen in 'judgement’ (discernment) we often think that there is a contrast between love and judgement.

1:22     The dilemma that Paul is reflecting on in Phil 1:12-24 is resolved by deciding that the course of action he takes is based on Godly thinking. Not the thinking of the flesh. How often, when we have an issue to resolve, do we consciously think ‘what is the spiritually motivated decision?’

Phil 1:15-18.

How is it really possible to "preach Christ" when one is full of envy and strife and pretense? Since Christ was the embodiment of the exact opposite of these characteristics, was Christ truly being preached by those people? If yes, then how?

It looks like at different times and in different places, two contrasting situations existed. One was in Galatia where baptized Christians had been overly influenced by a Judaizing element that had infiltrated the ecclesias. And the so-called "gospel" that some were then preaching was no gospel at all, since the means of attaining salvation had been changed to "works" solely - and those works involved the absolute necessity of keeping the Law of Moses (see Gal 1:6-9; Gal 2:1-5; Gal 3:1).

But here Paul, while being in prison (Phil 1:13) perhaps in Caesarea or Rome, is writing the Philippian ecclesia, but likely describing the situation in the city where he was (and not in Philippi). And so with Paul out of commission, there were some brethren who were preaching the gospel while at the same time exalting themselves and their role as preachers while putting down Paul. It seems hard to imagine in our modern era something like this happening, but it obviously was happening then.

The total unselfishness of Paul can clearly be seen in what he says here. Since the core of the gospel message was still there in the preaching of these brethren, then he would let go anything negative they had to say about him and his work. It was the same kind of attitude as what he showed in regard to what was happening in Corinth with the formation of various factions where some brethren were tying themselves to Peter and others to Apollos instead of to him - whereas he was the first to preach and convert in that city. His take then on that situation was to strongly exhort the brethren to follow Christ and do away with the various cliques that would lead only to divisiveness and not the unity that they should have in Christ (see 1Cor 1:10-17).

The question still remains as to why these brethren would feel the need to put Paul down in this way. I don't know the answer to that, but one possibility - and this is just a guess - is that they had heard about Paul's history in persecuting the early church and therefore felt that there must be something inferior about him and his ministry that they felt needed to come out as they preached. If (and that is a big "if") that was the case, then they really did have a lot to learn about God and Jesus and forgiveness. {I have a hard time picturing anything similar happening today when first principle classes are being conducted. It is true that at times, it seems necessary to state what we don't believe and why we don't (e.g. in regard to the trinity or immortal soul, etc.), but it is always with the goal in mind of showing what we do believe the Bible really does teach on fundamental doctrines.}

2:4       Human nature is self centred. The gospel should cause us to be God centred. If we are God centred our own needs are secondary to the needs of others – or that is how it ought to be in our lives. When the world teaches us that we should think of our own needs we see a marked contrast with what the Scriptures teach us. Surely a warning as to where we should be focusing our time.

2:12    In telling the believers in Philippi to “work out their own salvation” he is not saying that each individual can believe what they want. But rather Paul is encouraging them to rely on their own reading of Scripture rather than be swayed by the Judaising influence of people in Philippi. 

Phil 1

If we could change one thing in our life, what would it be?

The apostle Paul commands all the Philippian believers to live a life worthy of the gospel of Christ (v. 27), and this command applies to all believers who follow the Lord Jesus Christ throughout the Ages.

We live in a world where pain, suffering, stress, tensions, burdens, are an everyday occurrence. We all experience it. How we handle difficult circumstances makes a world of a difference. We may respond to our trials in anger and discouragement, or we may look at our situation, no matter what it is, and ask ourselves, “What good can come out of it?”

All of us have at some point reached that fork in the road. We can choose the right road even in the midst of pain, or we can choose the wrong road, blame God, and seek the easy way out. Socrates wrote: “He is a man of courage who does not run away, but remains at his post and fights against the enemy.” Our enemy is sin. While our circumstances may change from time to time, Divine principles do not.

Life’s tribulations made who the apostle Paul was. Pain and suffering moulds and builds character if we allow it to. The key is to focus on God and Christ, not on our problems. When we do this, our heart is encouraged, the pain eases; our hope, our faith, our endurance, and our patience will become stronger because of our love for our Heavenly Father and our Saviour (cf. Rom 5:1-5,11; James 1:2-4).

Paul tells us in Phil 1:18; Phil 2:18; Phil 3:1; Phil 4:4, to “rejoice.” Why? Because, every tribulation is an opportunity for us to grow spiritually, and we must not let this opportunity slip. We must keep in mind what God has in store for us – that His will and His purpose in our lives may be fulfilled. We must view our pain from God’s perspective and move forward in faith. The book of Philippians is about changing our mind. Words related to the mind, to thinking, and to remembering occur almost three dozen times!

Our life worthy of the gospel is marked by maintaining unity in striving together, side-by-side with other believers, perseverance, courage, and suffering. Will we persevere, or will we quit? Will we live in fear or live by faith? Are we willing to suffer loss, never seeking it, but willing to experience it? Are we willing to do it all for Christ? To respond in the affirmative is to model the gospel. Changing our attitude toward our trials and tribulations is the one thing we ought to pray for in turning our life around.

Victor Frankl, a Jewish psychologist, lived during the Holocaust and was a prisoner in a Jewish concentration camp during WWII. He observed that those individuals who could not accept their fate and not make their present sufferings fit with their faith, who could not find its meaning, despaired, lost hope, and eventually gave up and died. Those prisoners who found meaning from their faith, were able to find hope for a future beyond their present sufferings, and could accept what they were enduring as part of their existence. These prisoners survived. It truly is a matter of life and death in staying focused on God and Christ, and not on our circumstances even in the midst of our pain. What governs our thoughts reveals what governs our relationship to God and Christ who love and care for us (cf. Isa 43:2). 

1:28-29         Naturally speaking we like to have a trouble free, easy life. However Paul encourages the Philippians by telling them that God is working in their lives through the problems they encounter. Do we see life this way? Or are we rebellious when things do not go as we would like them to go?

2:5-8  There are many aspects of the mind of Jesus that we might feel it important to develop. However unless we develop the mind of a servant none of the other elements of his mind will be able to develop. It is all too easy to know a lot about Jesus and his use of the Old Testament. But unless we are a servant first the knowledge is of no value.

1:6-7     Paul is saying it is appropriate – “meet” – for him to think that God is working in the believers in Philippi. Do we always think good of our fellow believers?

1:7     Paul uses similar language “in my heart” when he wrote to the Corinthians – 2Cor 3:2, 7:3

Phil 2:9,10

“Wherefore God also highly exalted him, and given him a name which is above every name.” That at the name of Jesus, every knee should bow…”

Those who claim Christ’s name is above God’s name, miss the fact that this verse implicitly excludes the Father (1Cor 15:27). Names serve primarily to identify and distinguish one person from another. The Name of Jesus, does more - it stands for the person. There is no one like him that has not committed sin; there is not one person that can save us, but him. Some will refuse to use the name Jesus because in the Hebrew language his name is Yahoshua or Jehoshua, or Yashua or Jeshua/Yeshua, or Yahusha, or Yahuah, Yahushua, or Yahawashi, Yahvah, Yahveh, Yahovah, Jehovah, depending on who you talk with. We can see how linguistically confusing this gets!

The name Jesus as used in the English language originates from the Latin form of the Greek name, Iesous, a rendition of the Hebrew Yeshua, having the variant, Joshua. The ancient Latin transliteration of Iesous is Iesvs (the v sounds like u) and pronounced Jesu, and Jesu became Jesus in English. A transliteration simply means that the letters in one language are swapped for letters in another language that make the same sounds; the "I" and "J" sounding like "Y". The names differ, the pronunciations differ, but the name still refers to the same person. A person with the French name Francois may be called Frank in English; in French, Jean, is John in English. The names differ and the pronunciations differ with the language, yet it identifies one and the same person.

The Biblical Joshua’s real name was Oshea, or Hosea, or Hoshea. In the Greek its, Osee, also written as Ause (LXX), but Moses changed it to Jehoshua (Num 13:16), for which the LXX has Joshua. Then in Neh 8:17, we read, “Jeshua, the son of Nun,” Jeshua is the abbreviated form of Jehoshua, but the Greek Septuagint reads, “… for the children of Israel had not done so from the days of Jesus the son of Naue until that day…” – here Oshea, aka, Joshua, is called Jesus - the person spoken of being the same with the Greek Iesous translated into English, Jesus! So it is with the New Testament wherein the name Jesus conveys the same meaning as Joshua or Jeshua, as evidenced by comparing it in the Septuagint, which reads, "... the Lord spoke to Joshua the son of Naue..." (Josh 1:1).

The Septuagint (LXX) is the earliest extant Greek translation from the original Hebrew written between 284-247 B.C. On the cover of the LXX we read, “In general, most of the numerous Old Testament quotations in the New Testament agree with the Septuagint, and the vocabulary of the Greek Old Testament greatly influenced the New Testament writers in their choice of theological terms. Thus, the Septuagint cannot be disregarded if one wants to truly understand the New Testament.” (Please refer to my comments on LXX Matt 23, The Scribes. Thank you).

So much is made of which name is correct and their correct pronunciations that it is enough to make anyone’s head spin! Some will argue till they are blue in the face, that theirs is correct! They miss the point; it is not the name itself that saves, there is nothing magical or mystical about a name. It is all about the person behind the name. Some will argue this point insisting to call Jesus Jeshua is critical, because Jesus is a Pagan, corrupt name coming from the god Zeus!

We know the name, Jesus, was the natural Greek way of rendering the Hebrew name Yeshua at least two centuries before Christ’s birth! The name Iesous, Jesus, is also found in numerous Greek writings outside the New Testament!

It was intended that salvation be extended to the Gentiles, and it is no accident that the Greek rendition of the Hebrew name used is Iesous and so disseminated in the lingua-franca of their day being in Greek, Iesous, in Latin, Iesvs/Jesu, and in Hebrew, Yeshua, "HaYehudim W’Melech HaNazarei Yeshua,” i.e. in English, reading backwards, "Jesus of Nazareth, King of the Jews." These three names were written identifying the one and only Messiah by different names (cf. Luke 23:38; John 19:19,20) in the inspired Holy Oracles, and so went far and wide to every nation, tribe, and tongue on earth (Rev 7:9)! The Spanish, for instance, say Haysus for Jesus. If one wants to use Yeshua, that's OK, but do not judge others, or condemn those who say Jesus in their respective languages. The power in the name is not about its pronunciation, or its language, but in the person to whom it refers and he is in English, Jesus the Christ; in Greek, Iesous Christos; in Latin, Jesu Christi; and in Hebrew, Yeshua Hamashiach - different languages, different nations, different tribes, but the person to whom this name and title applies is one and the same person - Christ, Christos, Mashiach, the “Anointed One,” the Messiah.

Jesus called himself in Greek the “Son [huios] of man" [anthropos, a human being] (Matt 8:20; 26:24; Luke 22:22). He was called a Master/Teacher in Greek, Didaskaios (Matt 8:19; John 3:2), in Hebrew, Rabbi (John 3:2), and King in Greek, Basileus (John 1:49). Jesus did not correct anyone who came to him using Greek not Hebrew, to address him, nor would he if his true disciples came to him using English words, or Spanish words, etc. as long as we come to him in faith. This is what was and is important to him, and it is in this spirit of coming to him in unwavering faith is what will save us, not which language we used related to his name, which is in no way corrupted or connected to Zeus Mythology. There is no connection between the two and is based solely on serious linguistic ignorance.

1:15     Paul returns to the matter of strife again in 2:3 where the focus is that strife is not the basis on which anything should be done.

1:19 At this time there was great expectation that Messiah would appear. The 70 week prophecy of Dan 9:24 has just about run out. Hence the visit to John to check him out.

Phil 2:6

“… who being in the form of God, thought it not robbery to be equal with God.”

“Form,” Greek, morphe, # <3444>, “… the adjustment of parts, shape…” Col 1:15 reads concerning Christ, “who is the image of the invisible God…”Image, eikon, # <1504>, “a likeness… resemblance.” “… Christ, who is the image [<1504>] of God…” (2Cor 4:4).  The LXX has “eikon” – image, in Gen 1:26,27. What this word describes is two-fold; outward appearance and God-manifestation.

THE NEW THAYER’S GREEK-ENGLISH LEXICON, captures the deeper meaning of eikon, that being not just about physical form, but also of, “moral likeness of renewed men to God, Col 3:10; the image of the Son of God, into which true Christians are transformed, is likeness not only to the heavenly body (cf. 1Cor 15:49; Phil 3:21), but also to the most holy and blessed mind which Christ possesses: Rom 8:29; 2Cor 3:18.” (Emphasis added).

Rom 12:1,2 exhorts us to “… be not conformed to this world: but be ye transformed by the renewing of your mind…”  “Living sacrifices” are not conformed to this world (cf. Eph 2:1-3). Transformation can only take place if our mind is renewed. The “mind” is the key here! Transformation, metamorphoo, # <3339>, is “to change, transfigure.” It is the same word used to describe Christ’s transfiguration in Matt 17:2; Mark 9:2. And what does the transfiguration teach us? That our transformation is not about an outward show of good deeds and external avoidance of worldly actions, but a transformation, a complete change, that comes from the inside first, after which it is manifested on the outside (face shone, cf. Dan 12:3); clothes white as light, cf. Rev 3:4)! This kind of transfiguration is possible through the rich indwelling of the Word, for the power is in the Word (Rom 1:16,17; 1Cor 1:18; Heb 4:12).

Christ is in the form of God, not as a second person God-head in a Trinity, but as a transfigured visible manifestation of the invisible God (Col 1:15); the express, or very image of the Father (Heb 1:3). Genuine transformation is to have the mind of Christ (Phil 2:5) which is the mind of God (cf. Rom 8:9; 1Cor 2:11), without which no outward show of good works, piety, and formality, as exhibited by the Scribes and Pharisees,  will commend us to God in that day (cf. Matt 23:27,28).

2:6 Paul, quoting the word that the Jews used to speak of Jesus –John 5:8 – is emphasising that Jesus did not grasp at that status. Jesus focus, even though he was God’s son, sought to be a servant.

1:5 Paul was instrumental in the establishment of the ecclesia in Philippi in challenging circumstances. Shortly after the baptism of the jailor and his family Paul left Philippi. But he did not forget them. Nor did they forget him. We live in a world where so many things are transient – short lived with little commitment. By contrast as brothers and sisters of the risen Jesus we should strive to maintain associations and fellowship, even if separated by distance or circumstance.

1:16     that thing should be done to God’s glory echoes the ideas of the Sermon on the Mount – Matt 5:16.

2:2  How often are we motivated to do or say something so that we might be noticed by our fellow believers?

All that we say and do should be designed to glorify God, not ourselves.

1:16-17 When Paul writes “the one” and “the other” is he speaking of two individuals? We know that there were two individuals in Philippi who were not of the same mind –  4:2. So is Paul setting the background for his later comment.