The word Amen has a Hebrew origin and after it has entered Greek through the first century Church, today it is a part for almost every language. Generally speaking, Amen means a strong agreement with something, or a strong affirmation. It can also be translated as “verily”, “truly”, “let it be” or “so let it be.” The use of this word as a part of God’s worship dates back to the times of the Old Testament. This is where today’s Christian use is inherited from – its use in the Hebrew synagogues. Just as back then, today we say Amen at the end of prayers as a symbol of our affirmation thereof, as well as after we have accepted a blessing from an elder or another person, even outside of the context of the church gathering.

For many Christians, however, this small word has lost much of its meaning due to its almost automated daily usage. The question we ought to ask ourselves now is “Do we even think about what we mean by saying Amen, or do we just do it because it’s become a habit?”

In his letters, through his own experience, apostle Paul reveals to us the importance of the correct understanding of the word. And in order to understand the power of this affirmation at the end of prayers we need to listen carefully to the preceding words.

Philippians 4:20: “To our God and Father be glory for ever and ever. Amen” (NIV).
Notice that he does not pray in a selfish way, nor does he seek benefits for his own. Paul’s prayers ending on Amen are not prayers for more money, a newer car, or even an easy and more secure life. No, his prayers are prayers for God’s glorification and the spreading of the Gospel. These are the things that apostle Paul gives his affirmation to.
So, as you pray, instead of Amen, finish with “So let it be!” and you will see yourself the difference. When the use of the word is so automatic as it has become today, it not only loses its meaning, but the words spoken before that can so easily be influenced by the world around us. You can avoid the selfish and wrong prayer as you continually remind yourself of the meaning of Amen. Also, pay careful attention to the fact that God will most likely not give His affirmation to the majority of things from this world that we often desire to pray for.

An Amen at the end of the prayer is also an indicator of your faith. Finishing your prayers with Amen hoping that by some magical and mystical way it will make your wishes come true will not get you far. Yet, praying in God’s will with faith that He alone is the one able to do all things and for Him there is nothing impossible… Then you will see the power of the words “So let it be!” These are not words of doubt or desperation, but words of hope and faith. And namely this is what God desires for your life to have – a sincere hope and faith in Him.
An example for such faith you can find in 1 Peter 5:10-11: “And the god of all grace, who called you to his eternal glory in Christ, after you have suffered a little while, will himself restore you and make you strong, firm and steadfast. To him be the power for ever and ever. Amen” (NIV).
Just a verse earlier Peter is warning about the evil plans of the devil, but his hope for the believers is just as great as his faith in God. Because of this, while knowing that it will be so difficult, he can pray powerfully for you and for me.

So, do you pray properly and with faith? As surprising as it might sound, the answer to this question you will find in the last word of your prayers – Amen.

Besides the thanksgiving Paul also writes about how he (and often the others who are with him) is praying for the recipients of the letter. It is namely this part of the letters that we ought to pay special attention should we want to pray for other Christians – from our own church, but also for believers from far and beyond our area.

Philippians 1:6-11 continues: “… 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. It is right for me to feel this way about all of you, since I have you in my heart; for whether I am in chains or defending and confirming the gospel, all of you share in God’s grace with me. God can testify how I long for all of you with the affection of Christ Jesus. And this is my prayer: that your love may abound more and more in knowledge and depth of insight, so that you may be able to discern what is best and may be pure and blameless until the day of Christ, filled with the fruit of righteousness that comes through Jesus Christ—to the glory and praise of God.” (NIV)

One can learn several important truths about prayer for the other believers – our family in Christ. As you go on, open your heart and mind for God’s Spirit who will help you to apply in your daily living a similar attitude towards all Christians. The Spirit will also help you to pray sincerely for them, so that your prayers will be pleasing to God.

The first truth is simple to recognize – we must pray for other Christians – not only for those from your own country, but also for Christians from throughout the globe. Just as apostle Paul wasn’t satisfied with prayer for the church of one city alone, so should we also have a broader view over God’s body of believers. Daily set aside time for prayer for the believers who are not closely around you – pray for other churches from your town; pray for all churches from your own country; pray for the needs of Christians outside your country.

As you pray for the brothers and sisters in the faith do not pray with some artificial general prayer. Pray sincerely and for specific needs instead. If you do not know what the current needs of those believers are – use Paul’s prayer from Philippians 1:9-11.

Do not forget also to thank God for the Christians that you are praying for. Very often we take the presence of other Christians for granted. This is a serious mistake. My life, as well as yours has been strongly impacted by the lives of those whom we take for granted. Without them our lives would look very different. In addition, one’s faith in God is best expressed among other believers. Praying for these others will encourage you and will open a way for God’s Spirit to plant more and more love for them in you.

Your sincere prayer for the believers will not only lead to unity in God’s body – which is how God wants to see us, but will also fill your life with a daily portion of joy for the fact that God is at work in the lives of so many people… People, that we tend to forget about in the most difficult times. Pray for the saints as you are praying for yourself!

This paper has been written by me in the course of my theological studies at European Nazarene College (www.eunc.edu). You may use this text as a part of your work provided that you give credits to its author – Petar Neychev. If you have questions – please, leave a comment or contact me through the Contact Us page.

Sanctification and Christian perfection are the two heavy theology terms that in general lines reflect what Paul is writing about to the Philippian church in chapter 3, verses 10 and 11 of his letter. Well representing Paul’s style, however, this passage does not speak of theology in a commentary style – the same content is there, but it is served to the audience in a much more personal and effective way. A brief discussion on this is what will be presented to the reader in the following lines – what Paul’s message is and why it matters to Christians today.

The short passage on which this paper is focused falls in a significant way in the whole of the letter. Although referred to as a mere “warning against Juzaizers” this passage is a part of the final direct teaching from Paul’s side towards the Philippians, with the exception of a few verses in the beginning of chapter 4. It should not be surprising then that Paul escalates with such a greatness in his argument, with the end being the ultimate purpose for his life. This short passage is so rich of meaning, that it is difficult to select what to discuss and what not, but let us focus mainly on the most important.

The first look at the passage provides us with the observation that within three verses apostle Paul uses twice the root of the verb γινώσκω, which means to know, both times with Jesus Christ being referred to as the subject – in verse 8 and the beginning of verse 10 (another instance can be found in the beginning of the letter – 1:9-11). This would naturally raise the question What does it mean for Paul to know Christ? Moises Silva comments on this question by saying that „Paul appears to define knowing Christ as the believer’s experiencing of Christ’s own death and resurrection“ (Silva 163). He goes on to relate the concept of knowing Christ to the one of being baptized into union with him based on Paul’s writing in Romans 6:3 (Silva 164). Finally, „to know God in the biblical sense is also to be aware of his will and to be willing to obey him“ (Thielman 177).

Having said all this, we can move towards asking the legitimate question What does it take to know Christ? This question first of all leads us to noting the variation in translation of the beginning of verse 10. The modern NIV translates it „I want to know…“, which neglects the connection made so clear in the Greek and represented in NASB – του γνωναι, which means „that I may know“. For Paul it takes considering everything he has had as a profit to him loss for the sake of Christ – ancestral heritage, the covenant-bearing sign of circumcision, training in the Old Testament law… everything he constituted of as a righteous Jew.

This was looking backwards from the passage. Looking forward into the passage, however, brings about three more phrases which are no less complicated. Along with knowing Christ Paul needs to know or experience the power of His resurrection. This δύναμις is first of all what sustains the believers – „the source of power in the lives of believers“ (Hooker 529). Silva reaches the conclusion that Paul actually refers to the spiritual transformation happening with in the believer’s life as they „behold his glory“ (Silva 164). Both interpretations somehow refer to a strong identification with Christ through which this power is experienced.

The importance of clarifying this phrase is revealed when one looks at the next two. Paul adds with an „and“ that the „fellowship of sharing in his sufferings“, as well as „becoming like him in his death“ (Phillipians 3:10, NIV) is also a goal, which subsequently leads to the ultimate aim. Hooker talks about the frist phrase as a requirement for the one before it (Hooker 529), which I do not agree with. The Greek text does not support that with the given sentence structure. Further, the original text does not contain „sharing“. κοινωνία itself carries the meaning of it, but being simply in the fellowship of sufferings is descriptive enough of the level of necessary identification with Christ, as well as of what Christians experience in their life – called to live it in a world which is against them.

Concerning „becoming like him in his death“, I would suggest a relation to v.8b from chapter 2. In the context of this letter, this death does not refer to a physical experience. In the earlier passage of the letter – 2:8 Paul describes what Christ had to become in his death – humble and obedient. I believe this addresses well the notions of disunity among the Philippians. In addition, it makes it clear that without this, the ultimate goal of attaining to the resurrection of Christ is unavailable.

About this ultimate goal commentators have claimed that Paul expresses a specific uncertainty marked by the Greek εἰ πῶς. Knowing that this is clearly Paul’s ultimate goal it is unexpected to hear that he has doubts about it. I agree with Thielman that this uncertainty is more of a prevention for the Philippians from taking God’s mercy for granted, as well as placing God’s role in the process of salvation on a high stand (Thielman 173). Thus it is not to be misinterpreted as a doubt in the attainment of the resurrection from Paul’s side. With this definition of Paul’s ultimate aim, which surely enough lays in the future, our passage concludes, at the same time making a transition to the following one. Not much is necessary to be said as a summary of our brief discussion, but the following sentences can serve as such.

Verses 10 and 11 of chapter three are only a part of Paul’s message on sanctification and Christian perfection. In spite of this, Paul is able to warn his audience that this continuous growth in one’s relationship with Christ cannot take place without a certain price being paid – namely, the price of suffering, as well as dying to oneself for the sake of Christ and others. Paul’s powerful language, however, not only warns the listener of the needed dependency upon God on the way to the final goal, but it also assures them (mind the context of the whole letter, esp. 1:6) of the availability and possibility of getting there. As for the reader today – this passage can only be the highest challenge for humbly and obediently letting oneself to be transformed by the power of Christ distributed through the Spirit in our lives… on daily basis.

Bibliography

Hooker, Morna D., „The Letter to the Philippians,“ in New Interpreter’s Bible, Vol. 11, Nashville: Thomas Nelson, 2004.

Silva, Moises. Philippians. Baker Exegetical Commentary on the NT. Grand Rapids: Baker, 2005.

Thielman, Frank. Philippians. NIV Application Commentary. Grand Rapids: Zondervan, 1995.

The Holy Bible in the following translations: NIV, NASB, Bulgarian 2001, Textus Receptus Greek New Testament from Stephanus 1550 (e-SWORD), Greek New Testament (Majority Text) (e-SWORD)