Philippians and Colossians

 

The Assumption of the Virgin by Francesco Botticini (1475–76) at the National Gallery London shows three hierarchies and nine orders of angels, each with different characteristics. https://en.wikipedia.org/wiki/Assumption_of_the_Virgin_(Botticini)

John Hilton

Philippians 2:6-11

"Paul’s Epistle to the Philippians was written in approximately 60 AD. Many scholars believe that a portion of this epistle was an early Christian hymn or poem. If this is correct, then Philippians 2:6-11 is one of the earliest Christian messages. Anglican scholar N. T. Wright notes that “the poem consists of three three-line stanzas, and the line in the middle, as it were, holds its arms out in both directions. . . . The poem is clearly telling the story of Jesus with the cross at its center.”

https://johnhiltoniii.com/teaching-helps-for-come-follow-me-philippians-and-colossians/

When Enos received forgiveness for his sins, he poured out his whole soul for the welfare of the Lamanites. Harris categorizes this selfless consecration as a form of kenosis, expanding on the traditional Christological definition. Kenosis comes from the Greek word κενόω, “to empty.” In New Testament theology, kenosis primarily refers to a facet of Christology, derived from Philippians 2:5–11, which describes Christ’s condescension into mortality. Kenosis conveys how Jesus Christ, a fully divine being, nonetheless “emptied” himself of certain divine qualities to become like man. This extreme condescension ultimately enabled Christ to become exalted above all. This has led to vigorous debate in Christian history as to the exact nature and extent of this “emptying.” Because Philippians 2:5 invites readers to emulate Jesus Christ in this way, Harris seems to extend the concept of kenosis to any “emptying of power that increases power.”

"Itty Bitty Books with Big Lessons:
Enos, Jarom, Omni by Sharon J. Harris"

Reviewed by Jasmin Gimenez Rappleye

https://journal.interpreterfoundation.org/itty-bitty-books-with-big-lessons-enos-jarom-omni/

Colossians 1:16 “For by him were all things created, that are in heaven, 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:”

“(in traditional Christian angelology) the fifth-highest order of the ninefold celestial hierarchy.” Oxford Reference. https://www.oxfordreference.com/display/10.1093/oi/authority.20110803100346109

Fifth-highest order of the ninefold celestial hierarchy

Highest orders. Seraphim · Cherubim · Thrones 

Middle orders. Dominions · Virtues · Powers 

Lowest orders. Principalities · Archangels · Angels

Jesus certainly participated in the creation of all created things—but He worked with preexisting chaotic materials. The angelic ranks of "thrones, dominions, principalities, and powers" were also created by Christ, for these beings did not assume their angelic status or form without divine creative power, even though some aspect of their "intelligence" pre-dated God's creative acts in their behalf.

https://www.fairlatterdaysaints.org/answers/Question:_Does_Colossians_1:16_teach_that_Jesus_created_all_things_out_of_nothing%3F

Angels are of various types and perform a variety of functions to implement the work of the Lord on earth. They exist as a part of the whole family in heaven. All people, including angels, are the offspring of God. There are several types and kinds of beings, in various stages of progression, whom the Lord has used as angels in varying circumstances. 

Dionysius, who purports the existence of nine angelic orders called choirs, one of which is called archangels. In the literature of the Church of Jesus Christ of Latter-day Saints, an archangel is a chief angel, holding a position of priesthood authority in the heavenly hierarchy. Discussion of specific positions or functions in the celestial hierarchy beyond the scriptures cited above is conjectural.

Angels in Encyclopedia of Mormonism by Oscar W. McConkie.

https://archive.bookofmormoncentral.org/node/534

Colossians 2:4

Paul’s point is that even though the arguments seem to make sense (sound reasonable), they are in the end false. Paul is not here arguing against the study of philosophy or serious thinking per se, but is arguing against the uncritical adoption of a philosophy that is at odds with a proper view of Christ and the ethics of the Christian life. https://www.biblegateway.com/passage/?search=Colossians%202&version=NET

Colossians 2:20-23 - Asceticism 

"Instead, Paul advocated, “put on charity, which is the bond of perfectness. And let the peace of God rule in your hearts, to the which also ye are called in one body; and be ye thankful. Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord” (Colossians 3:14-16). Paul knew that internal conversion would lead to positive external Christian works, while external religion may simply be the manifestation of skin-deep conversion." Thomas Wayment, From Persecutor to Apostle.

Ephesians - Video from Class

 Here is the video shown in class--starting at the 20:24 mark:

Ephesians

We will be holding class next week even though it is October break for the schools. Reading for next week is Philippians and Colossians.

PREDESTINED

“Greek makes no distinction between foreordain and predestine. The two words have taken on nuanced meanings in theological discussions which are foreign to Paul’s writing and Paul uses the word in a sense of preplanning or preparing. These verses (5-6) promote the ideal that God foreordained the saints to follow him in order that they would praise his grace. Although this statement simplifies the complexity of righteousness and a life in Christ, it highlights the importance of grace.

The concept of the administration of the fullness of time refers to the idea that God had a plan for a certain time or age to administer it according to his will.”

Thomas A. Wayment, The New Testament, A Translation for Latter-day Saints, pg 341

 DISPENSATION

“The term dispensation is translated from the Greek oikonomia, which is the common root for our modern term economy. By our standards, economy is generally defined as the ‘management of affairs’ and as such fits nicely with other earlier translations of oikonomia, rendered ‘administration’ or ‘stewardship.’ By understanding the historical meaning of dispensation, we quickly see that Paul’s emphasis was not on a period of time per se but on the economy or administration of a time.

Paul creates a mutual dependence between mysteries and the administration of the fulness of times. In other words, we see that mysteries are revealed for (or by) the administration so all things can be gathered in one.”

“Without the revelation of mysteries, it is apparent that the ‘fulness of times’ could not come to pass. The type of administration that could bring about such unparalleled results is exposed with further review of the term oikonomia. The literal translation of oikonomia is ‘house-distributor’ or ‘overseer.’ Thus, it is by the house- distributor or overseer that the restoration and revelation of all things in the fulness of times will transpire. Throughout the history of man, prophets have been recognized as the Lords servants and overseers.

Thus, the administration that will bring about the fullness of times is through authorized stewards who manage the affairs of Gods house.”

Matthew O. Richardson, Ephesians: Unfolding the Mysteries through Revelation

BELONGING

“Belonging is being part of something bigger than yourself. But it’s also the courage to stand alone, and to belong to yourself above all else.”

Dr. Brené Brown.

Institute is Back!

 

We can’t wait to discuss Paul’s writings with you! See you in two weeks. Same time, same location.

Matthew 19–20; Mark 10; Luke 18

SOURCES:

Brown, S. Kent. “The Rich Young Ruler and the Parable of the Unjust Steward.” The Testimony of Luke. https://www.byunewtestamentcommentary.com/the-rich-young-ruler-and-the-parable-of-the-unjust-steward/#more-1336

Brown, S. Kent. “The Twelve.” The Life and Teachings of Jesus Christ: From Bethlehem through the Sermon on the Mount. Richard Neitzel Holzapfel and Thomas Wayment

Chadwick, Jeffrey R. “What Jesus Taught the Jews about the Law of Moses.” The Life and Teachings of Jesus Christ: From Bethlehem through the Sermon on the Mount. Richard Neitzel Holzapfel and Thomas Wayment

“Disagreements for the Sake of Heaven.” Video. The Padres Center for Judaism and Conflict Resolution. January 7, 2015.

Eubank, Sharon. “A Letter to a Single Sister (and anyone else who is longing to belong).” Ensign Magazine. October 2019. https://www.churchofjesuschrist.org/study/ensign/2019/10/a-letter-to-a-single-sister?lang=eng

Faulconer, James. The New Testament Made Harder. https://scholarsarchive.byu.edu/cgi/viewcontent.cgi?article=1085&context=mi

Smith, Julie M. The Gospel According to Mark. https://www.byunewtestamentcommentary.com/jesus-teaches-about-wealth-mark-1017-31/

Wayment, Thomas A. The New Testament: A Translation for Latter-day Saints.

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Jesus Teaches about Marriage and Divorce 

Matthew 19:3-12

Mark 10:2-12

Footnote, pg. 204: “The KJV use of the word “tempting” in Matthew 19:3 fails to accurately represent the event. The Greek verb in this passage (pierazo) is more properly rendered as “test, try, or prove.” The Pharisees in Matthew 19 had not come to tempt or entrap Jesus. They had come with a legitimate question and wished to assess His position. His immediate, respectful, and detailed response indicates that He took their inquiry seriously.”

Kent Brown.

"Fitting into a Church focused on family can also be challenging. But the reality is that a majority of Church members do not live in perfect family situations. I’m not sure anyone lives in that perfect, ideal family. So why keep the emphasis? Because family is our destiny, and we are on this earth to learn the skills of strong family relationships, no matter what our own situation is.” 

Sharon Eubank.

Beit Hillel and Beit Shammai were two early Jewish schools of thought, or "houses" (beit, from Hebrew bayit, means "house of"), named after Hillel and Shammai, leading sages of Jerusalem in the latter half of the first century bce and in the early first-century ce.

“On this issue, too, Jewish opinion was divided. Among the Pharisees, according to the Mishnah (record of the oral tradition), the strict academy of Shammai felt that marriage was so important that a man could utilize the law’s divorce passage only if his wife was guilty of “a matter of sexual impurity”—meaning adultery or other unfaithful acts of physical sexuality. But the more pragmatic academy of Hillel took the usually loose view that a man might divorce his wife for any cause at all, even if she ruined food in cooking it.”

“On this occasion, to the astonishment of His own disciples (since His positions more often paralleled those of Hillel), Jesus’ ruling was nearly identical to the earlier position of Shammai: “Whosoever shall put away his wife, except it be for fornication, and shall

marry another, committeth adultery” (19:9). In His interpretation of the law of Moses on this matter, the Master deliberately emphasized the primary importance of marriage over any pragmatic benefits of a divorce obtained too easily.” 

Jeffery R. Chadwick

Wayment footnote: Matthew 19:10-12 Jesus may have been referring to the Essenes when he said that some have made themselves eunuchs for the sake of the kingdom.

Essenes (Escenes) is a member of an ancient Jewish ascetic sect of the 2nd century BC–2nd century AD in Palestine, who lived in highly organized groups and held property in common. The Essenes are widely regarded as the authors of the Dead Sea Scrolls.

Ascetic - practice of severe self-discipline and abstention from all forms of indulgence, typically for religious reasons.

The Rich Young Ruler 

Matthew 19:16-22 - 

Mark 10:17-31 - 10:21 Mark alone adds that Jesus loved him.

Luke 18:18-30 - Different points of emphasis, such as the connection between perfection and obedience and the departure of the man. Luke records only that the man became sad, but he does not depart from Jesus.

In the economic reality of Jesus’ time, there was no path to wealth except to defraud others: “In the localized zero-sum economy of agrarian Palestine, there was little chance one could become rich without having defrauded people along the way.” It would have been nearly impossible to become wealthy without collaborating with Rome, so Jesus is inviting this man to focus on a different kingdom. Without saying a word, the man’s face falls, and he walks away. His reaction contrasts with Jesus, who looked at him and loved him; he shows his lack of love for Jesus by being unwilling to follow him. He is . . . a wealthy man who attempts to engage in mutual flattery. 

Julie M. Smith

Footnote: John A. Tvedtnes debunked the explanation that the “eye of the needle” was a gate to Jerusalem through which a camel could enter, but only on its knees, by explaining that a camel’s anatomy would not permit this. He suggested one of two possibilities for understanding this verse: either that the word originally used was “rope” or that this was “deliberate hyperbole,” which, he notes, was characteristic of Jesus’ speaking style specifically and of his environment in general. He concludes that “all three possible explanations of Matthew 19:24—the gate, the rope, and the Jewish figure of speech—have been mentioned by prominent Latter-day Saint leaders. In any event, the idea is clear—riches can become a serious stumbling block to a person seeking eternal life.” John A. Tvedtnes, “I Have a Question,” Ensign 15 (March 1985): 29.

Julie M. Smith

Matthew 19:24 - “Many stories have been told to indicate that the “eye of the needle” is a small postern gate that was opened at night when the city gate had been shut and that a camel could get through it provided it had been fully unloaded. It is a nice story but not true in biblical terms. The eye of a needle refers to a surgeon’s needle. In both Matthew 19 and Matthew 23, the point was that the camel was the largest animal with which people of the day were familiar. Jesus was using the term much as we would use the word elephant as the largest creature in our experience. Jesus may also have used the camel as an illustration because it was ritually unclean.” 

James Faulconer

The Persistent Widow and the Unjust Judge

Luke 18:1–8 - This parable is unique to Luke

Wayment: Footnote - The parable and comments on it treat the topic of endurance in prayer. Jesus indirectly confronts the issue of praying without receiving an answer. This parable is unique to Luke. Compare the interpretation of this parable in Doctrine and Covenants 101:81-92.

“Persistence stood as a chief attribute in Jesus’ teachings on prayer. For example, in a series of lessons on praying, Luke drew the obvious conclusion when he wrote that Jesus “spake a parable unto them . . . that men ought always to pray, and not to faint.” Luke 18:1 In the parable that followed, a widow persistently, relentlessly sought proper redress from a judge. She so wearied him with her endless pleadings that he finally took action on her behalf, an illustration of the virtue of persistence (Luke 18:2-7). In addition, in Jesus’ eyes, humility joined persistence as an attribute that moves heaven. 

Kent Brown