Category Archives: Expositions
Anxiety is not Good for the Believer
“Do not be anxious, but in everything, with prayer and supplication with thanksgiving, let your requests be made known to God.”
(Philippians 4:6)
Are we to suggest that God does not know our needs before we “make them known”? Certainly not! Jesus says that our Father in heaven knows our needs even before we ask him (Matthew 6:8). No, the emphasis on the making our needs known to God is not on informing the omniscient one, the emphasis is on how we present ourselves before the King of the Universe.
Paul writes that we first must not be anxious in our manner. Why not anxious? Why shouldn’t we be worriers over every little thing? The answer is that we are adopted by the God of the universe who knows our needs and has the power to see those needs met. It is the pagan who has the right to worry, for their gods cannot act or move or hear their prayers.
Thus, we take our prayers to God in a way that is not anxious, but trusting in his divine hand, his divine character, and his divine goodness and we lift them before the Lord of heaven. Paul uses the phrase, “prayer and supplication,” which is a common phrase for the Apostle (see Ephesians 6:18;1 Timothy 5:5). Supplication speaks of specific entreaties or pleas for help before God and prayers speaks in a more broad and general way. The key is, that with this humble reliance upon our God, we are to lift our cares before him.
The thing, of course, that many struggle with is the anxiety part. How we often ask God for things in such a way that we would not want our children asking us for a need or a concern that they might have. How often we come across (if we look at our prayers objectively) as if we are doubting God’s goodness or power or both. How often we try and make demands rather than being still and having confidence that God is, well, that he is who he says he is (Psalm 46:10). Beloved, do not worry or be anxious and do not allow that anxiety to become part of your prayer life…instead, let your prayer life be such that it takes away your anxiety because you are assured of the one to whom you speak.
Gentleness
“Let your gentleness be known to all men. The Lord is near.”
(Philippians 4:5)
Paul writes that we are to let our ejpieikh/ß (epieikes) be known to all men (or all people). English translations tend to vary in how they render this word, because depending on context it can mean a variety of things. In principle, though, ejpieikh/ß (epieikes) is the idea that we are not to be overbearing. We are not to be known as bullies or people that demand their own way. Instead, we are to be gentle, mild, meek, and even tolerant (at least in the Biblical sense of the term, for tolerance today is often confused with blind-acceptance of any idea without exercising discernment).
Jesus set the standard for Christian leadership by contrasting the leadership of the Gentiles to the leadership of those who are in the Kingdom of God (see Matthew 20:25-28). He says that the Gentiles take their power and lord it over others. In other words, the gentiles see power as an end unto itself and they use that power to keep themselves overtop of the people (sorry, can’t resist, but sounds a lot like Washington, D.C. today, doesn’t it? Aren’t our politicians supposed to be “civil servants”?). Instead, Jesus teaches, that those who will be great in the Kingdom must be servants of all — those in authority using that authority in humble service is the model that Jesus set, that we are called to strive for in our lives, and is the way we demonstrate our gentleness.
Of course, it is easy to knock the government which has embraced a very secular model in our day and age, but let us never forget that the church in many sectors of our culture has also embraced this secular model of the gentiles. Many pastors use their authority to bully their congregations into getting their way. Many church leaders use their influence as well in the same fashion. And many influential people in the church use their standing to bully the official leadership. And we then wonder why people often discount the church as just a bunch of hypocrites…go figure.
We must understand, though, that being gentle does not mean compromising what is right. It means that when we are right, we don’t bully those around us with that truth. We humbly present the truth for what it is and offer a reasoned defense of what he hold to be true…with humility and gentleness (though Peter uses a different term for being gentle in 1 Peter 3:16).
As we think through this, the notion of gentleness may seem to stand in contrast to the many, very militant, commands given in scripture to tear down the arguments of those who lift their thoughts against the knowledge of God (2 Corinthians 10:4-6). Yet, while we see a contrast, the Bible places both side by side in harmony. And that is because ejpieikh/ß (epieikes) is about an attitude that we take toward mankind while the tearing down is the work we do toward those establishments that raise themselves against the work of God. Thus, we can still tear down the strongholds of the devil in our world and in people’s mind while still being gentle about it in our demeanor.
Paul gives a reason for this attitude… “for the Lord is near.” The term, ejggu/ß (engus) is a marker that speaks of nearness, but the nearness can either refer to nearness in time or nearness in space. The question is, based on the context, which it happens to be. Realistically, either can fit the context. The scripture is filled with the sense that Jesus’ return is imminent. Of course, that is a notion that some people struggle with, but again, for the believer, we are to live with a sense that Jesus is coming soon…but that “soonness” is a matter of God’s timing and not man’s. Thus, Paul could be writing that we are to have a reputation of gentleness amongst men because it will aide our “winsomeness” as we share the Gospel.”
As I read this, I prefer to understand this as a matter of nearness in space. In other words, Jesus is physically near to us as a church and thus we are to behave like he is in our midst. This would also be consistent with the language about prayers and supplications that will follow these verses…we are not anxious because the Lord is with us — he is not a distant and unhearing God.
Finding Joy
“Rejoice in the Lord at all times; again I say, rejoice!”
(Philippians 4:4)
Here we have one of the most quoted verses from this letter. And there is no surprise as to why this is such a beloved statement. Yet how often we find ourselves deserting these words and pursuing our own sources of joy. But notice, that these words are not only valuable for our personal worship and demeanor…they are the solution for the quarrel between Euodia and Syntyche. For the reality is, if you focus your mind on finding joy in Christ it is a corrective for all of the areas of your life because it puts them into perspective.
It has become my conviction that many of our psychological and relational problems can be traced back to a wrong view of worship. We come for many reasons: fellowship, instruction, to be encouraged, etc… But if any one of these reasons is the primary reason you come to worship on Sunday, your motives are lacking. The primary reason must be because you are seeking God and his glory. If your aim is to know God and him alone, all these other things will come into place…but it does not work if we come looking for human things first.
Like children, we often think we know what we want but we are so wrong. Often children will say, “if I just had this toy or that toy I would be happy.” Yet they find that even with those toys they are unsatisfied. Are the toys bad? No. Not in and of themselves at least. But the toys cannot satisfy apart from the love of the parent. As adults, we often tell God what we think we need. But what we most need is to be close to the Father. And if we are close to the Father, finding our joy in Him through the Son, then the other things will fall into their proper perspective. Otherwise, they just aren’t that satisfying.
C.S. Lewis used to argue that there were “First Things” and “Second Things.” First Things are the things of God; Second Things the things of this world. Lewis’ point is that if we pursue Second Things alone, not only will we lose the First Things, but the Second Things will never satisfy. Yet, if we pursue First Things alone, God will also give us the Second Things that we need.
So, beloved, find your joy in the Lord Jesus Christ…and in nothing else in this world. Pursue Him. Adore Him. And allow Him to define your perspective of all of life.
Euodia and Syntyche
“I call on Euodia and I call on Syntyche to be of one mind in the Lord. Yes, I ask you also, true friend, help them who have labored in the Gospel with me and Clement and the my other fellow workers whose names are in the Book of Life.”
(Philippians 4:2-3)
We find inserted into Paul’s exhortation a kind of private admonishment. He says that he urges, he calls upon, or he pleads with Euodia and Syntyche to be of one mind in the Lord. We really know very little about these women nor do we know much about their dispute, which has led people to a great deal of speculation. We might infer, perhaps, that these women might have been amongst the women who were praying with Lydia when Paul first went to Philippi (Acts 16:13, but again, that is speculation as we cannot say for sure.
Some commentators have gone on to suggest that these women each represented a faction within the church (perhaps a Jewish one and a Greek one), but again, there is no evidence in the text of such a matter and the names attributed to each are singular. Further, given Paul’s emphasis on the principle that women were not to be teachers of the church (1 Corinthians 14:33-34; 1 Timothy 2:12), it seems hard to believe that Paul would not have addressed the matter of factions in more depth and rebuked their folly (as he does in the Corinthian letters). What is best to presume is that these two ladies ,who were known to Paul (they had been his fellow workers in Philippi), had a quarrel that had separated them from one another’s fellowship. And thus, Paul is calling on them to reconcile and upon the church to help them do so.
Like with of Euodia and Syntyche, we also know little of Clement. There is no evidence that this Clement is the same Clement as who would become a leader of the church of Rome in the late 1st century. Again, we simply do not know for sure. It is possible, but that is speculation.
What we do know about these people is that they are genuine Christians despite whatever disagreement these ladies had. Paul speaks of them as having their names written in the Book of Life. And where such is the case, reconciliation should always be the goal. How sad it is when we find professing believers in our midst that refuse to forgive and to reconcile with one another. Beloved, strive toward reconciliation with those believers from whom you have become separate, you will spend eternity together, you might as well start getting the relationship in proper order in the here and now.
Stand With Conviction in the Lord
“Therefore, my beloved and longed for brothers, my joy and my crown, be firmly committed to the Lord, my beloved.”
(Philippians 4:1)
The message that Paul leaves us with in this verse is simple, but profound. He begins with another display of affection for this church. He speaks of them being the object of his love and of his longing — his desire, as he said before, is to be with them face to face, not at a distance. He calls them his joy and his crown, which may seem a bit odd to us at first, for we usually see Paul applying this kind of language toward Christ, not men. That said, these Christians in Philippi have embraced Christ through the message of the Gospel brought by Paul. In addition, they have been faithful in aiding Paul in his ministry and they are continuing to uphold Paul in prayer. Thus, it should be no surprise that they have earned a special place in Paul’s heart…thus his words of affection. The notion of a crown is that of the garland a runner might earn for running a race well. Paul has done just that as he awaits his execution in prison. Then the verse closes with a reference to the people as beloved (while we could read this final “beloved” as applying to Christ, context seems to dictate that it again applies to the people of Philippi).
We are left with one instruction, then, in this verse. “Be firmly committed to the Lord.” You could render this also as “stand with conviction in the Lord.” Both would convey the same notion. Those things that are right and true and given to us by God are things that we must stand upon and stand for — even fight for when necessary. I am sometimes accused in the broader community of holding too fiercely to those things that I believe to be revealed in Scripture — things that some people would call “Evangelical Truths” in some circles, though the word “Evangelical” seems to be thrown around so often today that I venture that many can no longer define the term. I have sometimes been told that I am too narrow in my position that there is salvation in no other person than in Jesus Christ alone. To those who so challenge me, I ask, what would the Apostle Paul have to say?
So, beloved, be firmly committed to the Lord Jesus Christ and to everything that our Lord has spoken and taught. Further, be committed to everything that our Lord has revealed, which is the entirety of the 66 books of the Bible. Do not back down from these things, for as Peter remarks, Jesus is the only one that has the words of eternal life (John 6:68). If Jesus alone has the words of eternal life, why would we bother listening to others? Stand firm in what is true and do not fear the criticisms of those who would water down the truth. They are of this world and will not listen to us because we are not…our homeland is in heaven.
Subjection Before Christ
“who will change our body of humiliation to be similar to his body of glory according to the act by which he is able to subordinate all things to himself.”
(Philippians 3:21)
Here is the other half of Philippians 2:10-11. Indeed, there will come a time when all will confess that Jesus Christ is Lord, though some will do so under judgment for indeed, in that day when he returns in the air, Jesus will subject all things to himself — even all things in subjection under his feet (Hebrews 2:8). Those who reject Christ will be perfected in that hatred and crushed under the boot of the Lord of Glory, forcing them to admit that which they most hate is true — that Jesus is Lord of all.
Ordinarily we don’t think of our fleshly bodies as “bodies of humiliation,” but what better word could Paul have chosen for what we experience? We are fallen and as such, we suffer all sorts of diseases, ailments, injuries, and ill effects from weather changes, hard work, as well as just overall weariness. We get frustrated at our own limitations as well as with the limitations of others and death is before us all. Add to that those things that are the common lot of living in this fallen world…storms and natural disasters, crime and the presence of the wicked in our midst, accidents and turmoil. The bottom line is that this world is not “okay,” and though we endure, life in this world has a manner of humbling us and wearing us down. As a pastor, I cannot begin to count how many older people I have sat with who have outlived spouses, children, and other loved ones and have simply asked, “Why hasn’t God taken me home yet.” Indeed, this world is not okay and humiliation is as operable a term as any to describe the overall struggles of life.
Yet, we have here, Paul echoing his reminder that we have something to look forward to — glorified bodies made similar to the glorified body of Christ. No, not exactly the same, Paul uses the term su/mmorphoß (summorphos), which means to me remade in a similar form. So, we might not be able to fly or walk through walls, but we will be raised whole from the dead to live forever without the effects of sin in this world. Is that not enough? Is that not more than you can imagine? Is that not the greatest and most marvelous thing? Indeed, how greedy we unworthy beggars are, who have been brought into the household of God. May our souls never cease to give thanks for all that God gives to us.
Colonists Away from the Homeland
“But our country exists in heaven, from which we also eagerly await a Savior — the Lord Jesus Christ,”
(Philippians 3:20)
While many of our English translations will render this, “our citizenship is in heaven,” to do so requires a degree of inference. Literally, Paul writes that “our country” or “our homeland” is in heaven. The language paints a picture of a group of colonists living in a land that is not their own. One must recognize that in Paul’s era, this was a common experience. Rome was expanding its borders and oftentimes Roman citizens would relocate to newly expanded territories for economic reasons and thus found themselves as strangers in a strange land.
Some of our translations, then, infer the language of citizenship to emphasize the permanent connection to where the people of the church belong. This world is not our home. Peter describes us a sojourners (1 Peter 2:11), the author of Hebrews says that we await the permanent city to come (Hebrews 13:14), and Paul contrasts the Jerusalem above with the Jerusalem below (Galatians 4:21-28). Satan is referred to as the prince of the power of the air (Ephesians 2:2 — often used as a reference to this world but also a reference to idolatry — vanity of vanities says the Preacher!). Like Abraham, we are travelers amongst a people who are unlike us.
How are they unlike us? Go to the previous verses. They are those whose end is destruction, who revel in their sin and seek to satiate their bellies. They are those who will not follow the model of Christ but who pursue the things of the flesh. In contrast, we live a different lifestyle, pursuing the pattern of behavior that we have observed in Paul and in other faithful believers before us.
I find it interesting that when I travel, everyone knows that I am an American even before I open my mouth. Perhaps it is the cowboy boots and the blue jeans, perhaps it is the way I carry myself, whatever it is, when I travel it is as if I carry a neon sign over my head that says, “American.” And note that I am not complaining about that reality; I am grateful to have been born in this great nation. I simply make an observation that should carry back to Paul’s language here. By the way we live, the people of this world (unbelievers) ought to recognize that we don’t belong to this world. Sadly, for many professing Christians, that is a stretch.
But Paul does not stop with the idea of belonging to a different country. He also speaks that while we are colonists here in this world, we are awaiting the coming of a Savior — the Lord Jesus Christ — the Prince of Heaven who will return to this world in glory and call all his citizens to himself. Therein lies our hope. Our hope is not in simply returning to heaven in spirit after our death, but it is in the physical resurrection, like Christ’s resurrection, that will come when our Savior returns from the homeland to claim his own people. That is our hope. Sadly, too, it seems that many professing Christians do not have this hope in sight either.
Like Abraham before us, we are sojourners and aliens in a land not our own. Like the Israelites in the wilderness, we are a church moving through the wilderness on the way to the promised land…but we are not there yet. Yet, let our lifestyles reflect the land to which we belong.
What is your God?
“whose end is destruction, whose god is the belly and the glory that accompanies their shame — they are setting their minds on worldly things.”
(Philippians 3:19)
I can’t help but anticipate the contrast with Paul’s language in 4:8 as to what Paul would have believers think upon — that which is true and honorable and righteous and pure… The unbeliever — those who reject the cross of Christ in word and action — they set their minds on the things of this world: wealth and sensuality and vengeance and fame. These two notions could not be further apart…but nor could the two ends…heaven or hell. How often, even as believers, we are tempted to set our minds on things that do not belong to us.
The wording of this verse is a little awkward, which causes a degree of variation in some of our translations. Paul is stringing together some ideas, as he describes those who will not follow the imitation of Christ through his own example, and he is doing so in a quick staccato, much like a preacher might do in a sermon. Even so, as he describes those who reject the cross, they are headed for destruction. He goes on to say that their god is the belly and the glory that accompanies their shame. In other words, in these things they revel.
I expect we have all known those who not only pursue sin, but flaunt that sin. Many in the pro-homosexual movement and in the pro-marijuana movement seem to be doing just that in our American culture today. Yet, we see it all over. People brag because they “get one over” on a business or on another person, people break civil laws and then tell eagerly listening ears of their exploits, and people perform all sorts of immoral behaviors and revel in the shamefulness of their actions. These are those whom Paul is speaking of most directly here, but do not stop there, what Paul is saying is that this kind of thing is the end to which their rejection of the Cross takes them. It is a reminder to us that the notion of a “moral atheist” is little more than a folk-tale. They might start that way, but as one pursues their atheism with integrity and mind set on worldly things, they will speed further and further from that which is good and righteous and pure.
Worldly things pass away, but the Law of God is forever. While the former may be tempting to us, for they can be seductive, the latter will bring lasting peace and joy. Which is more valuable?
Hatred of Christ
“For many are walking — as I frequently told you, and even now tell you with tears — as ones who hate the cross of Christ.”
(Philippians 3:18)
What happens when someone refuses to follow the model of Paul as Paul follows the model of Christ? Sadly, Paul reminds us, that person demonstrates their hatred for the cross of Christ and for the redemption that was achieved on that cross. The Heidelberg Catechism words it that we have a natural tendency to hate God and to hate fellow man.
But why such a strong word? What is someone is just ambivalent? Could there just be a kind of agnostic position where a person is just not interested but is not actively engaging in hatred? The answer is clearly, “no.” Jesus stated very clearly, “If you love me you will obey my commandments” (John 14:15). Jesus further builds on that notion that “whoever has my commandments and keeps them, it is he who loves me…and will be loved by my Father” (John 14:21). In other words, obedience is the mark of one’s love for the Son and if we do not love the Son we will not be loved by the Father. That in itself should be a convicting message.
But why hate? There are some, for example, that will argue that ambivalence is the opposite of love, not hatred. There is something to be said there…but let me suggest a different explanation, as I would argue that ambivalence is a form of hatred…typically expressed in passive-aggressive behavior. Hatred can be lived out either passionately (we might call that enmity) or passively (passive-aggressive behavior, ignoring the person, etc…). Either way it is hatred and in both contexts, obedience is not present.
Jesus tells a parable about two sons (Matthew 21:28-32) and each was asked to work in the vineyard. The first said yes but didn’t (passive-aggressive behavior) and the second said no (active refusal — an expression of enmity) but then repented and went to work. The first clearly represents the priests and the Jewish establishment who committed themselves to obedience in their vows yet didn’t; the second represents the active sinners who had openly rebelled against God and then repented and did what God commanded. Jesus asks the question…which did the will of the Father? Doing the will of the Father is another way of speaking about obedience and thus when Paul looks upon those who are actively or passively in disobedience, he speaks of them as hating Christ.
With this before us, we should be reminded, then, that Paul’s language is not just speaking about those who are outside of the church, but of those who are inside of the visible church but who, by their very actions, demonstrate their hatred for Christ and the cross. Most who are in this group in the church would not like to think of themselves as hating Christ, but if they do not walk in obedience as they live out every corner of their lives, then what does that say about their hearts? What does it say about our own hearts, too, when we choose to be disobedient in small things or in great things in our lives? And no, we don’t get the choice of picking and choosing either…Jesus is the Word of God made flesh, that means that all of Scripture is ultimately what He has commanded and what we are to obey in its proper context. No, we will not get it correct perfectly in this life, but we ought strive in that direction. Will you?
Fellow Imitators
“Become fellow imitators of me, brothers, and pay attention to the ones who walk in this way — according to the pattern you have from us.”
(Philippians 3:17)
So, to whom do you listen? To whom do you pay attention? Whose life do you seek to model your own life after? Is it the rich and famous that you seek to emulate? Or are it the godly that you seek to model your life after? How important this question is for us to answer, but how rarely we get this answer correct.
The Apostle Paul is clear, if you claim to be a Christian, you must emulate the life of mature Christians…namely the example set by Paul himself for Paul seeks to emulate Christ for us (1 Corinthians 11:1). And even Christ sets the same pattern for us as he is the very image of the invisible God (Colossians 1:15). A pattern has been laid out for you and for me; the question is, will we follow that pattern? And, if we intend the follow that pattern, how will we go about following that pattern? Will we simply guess at what we think that Paul or Jesus would do? That practice sounds pretty subjective to me. Or will we immerse ourselves in the scriptures so we know that Paul and Jesus did do — further — so we know what the Father commanded given such things.
Broadly, as I look over the evangelical landscape in America, I am concerned that we have turned Paul’s command here into either a suggestion or into a context that is open to pure speculation. People often live multiple lives in the sense that they behave one way in church and another way in the community. Or they belive that just about anything goes as long as it “feels” spiritual. We find churches even incorporating pagan practices into their worship under the umbrella of being “inclusive” or “culturally sensitive.” Yet, if the Bible is able to prepare us for every good work, why do such churches seek practices outside of the scriptures to guide them?
May I simply close with the observation that the phrase above: “pay attention to…” is an imperative in the original Greek text. In other words, what it says and what follows is not a suggestion nor is it just a good thought. It is essential for the believer to submit to and follow. So, beloved, pay attention to those who are truly godly (in a Biblical sense) in the world around you, seek out the model of the Apostle Paul in the scriptures, and seek out the model of Christ. Then apply it to your life and live it out. If you lament the collapse of the church in America today, understand, that if more professing Christians lived out their faith with such intention, that hunger and thirst for righteousness would become contagious and God may very well use our example to point people to himself.
Conforming to the Status
“Nevertheless, in that which we have attained, to it shall we conform.”
(Philippians 3:16)
The principle that Paul is placing before us is that God has brought us out of our sinful estate, yet, having been given that great gift or forgiveness and reconciliation with God, we should strive to conform our lives to the new “status” we have been given. Or, in other words, in salvation we have been brought into the presence of God, pardoned, clothed in the righteousness of Christ, and adopted as sons and daughters of the King. We should now live like it. Our behavior should reflect the new household into which we have been brought and not the old household from which we came.
All too often Christians take a passive attitude toward their own sanctification. They think that it is time to sit back and enjoy the ride. While certainly the power of sanctification comes from God, we also share a role as ones who actively participate in said growth or who resist the work of the spirit in a kind of passive-agressive stance.
But how do we do this? The simple answer is that we actively seek to apply the Law of God to our lives and try to obey it in every area, disciplining ourselves in the hopes of conforming to God’s law. I should note that in our culture sometimes people wrongly label this as a form of legalism. Yet it is only legalism if I judge you with a standard by which I am unwilling to judge myself. When one examines the Law of God one can either use the Law as a sledge-hammer or as a mirror. If we use it as a sledge-hammer to beat one another up for each other’s failings, then we will fall into legalism. If we use the Law as a mirror to examine our own life, then it becomes an effective tool in God’s process of sanctification in our lives…this is what Calvin referred to as the “Third Use” of the Law (first two uses are civil morality and to drive us to Christ as we recognize how far short we fall).
Beloved, let us not conform to the things of this world. Let us be conformed to the standard of God’s Kingdom into which we have been brought by Christ.
Spiritual Maturity…”Think Like this”
“Therefore those who are mature will think thus. And, if you think differently in something, God will also make that known to you.”
(Philippians 3:15)
From a pastor’s perspective, this verse is one that I would love to see painted over every doorpost, placed by every bathroom mirror, and embossed on decorations throughout the homes of my people. This is not the first time that Paul has given such a piece of instruction, but here he is short and succinct. He has spoken of living for Christ and not for self and he has spoken of how (as a believer) he makes nothing of his own work. And then, in the wake of these very powerful Christian teachings, he makes this statement… “Those who are mature will think this way.”
Wham. Right there, we see Paul take the majority of the western church today to the mat. Paul is essentially saying, Do you think that you are mature — then how do you live your life? Are you proud of your own accomplishments? If so, you are not a mature believer. Do you seek to draw attention to yourself? If so, you are immature in your faith. Do you wish to do things your way instead of the way God teaches in the Bible? If so, you are immature in your faith. Are you not studying the Word with the intention of applying the Word to guide your every action? Yep, you guessed it, that is a sign of your immaturity. Do you consider your own needs more important than the needs of others? Yes, you too fall into the category of the immature. Are you willing to sacrifice…not just give of your excess, but really sacrifice…for the wellbeing of the church? If not, you are being childish in your faith…and notice that I said, “childish” and not “childlike.” There is a huge difference. If as a church, you only focus on the “milk” of the Word (that which is easy to swallow and digest), then yes, you too are not mature as a church body.
As a pastor, I often engage with people who are in conflict. And truth be told, after some sermons, that conflict has been directed towards me! My grandfather, who was also a minister, used to say, “if you don’t step on some toes, you are not preaching.” Jesus said that if we belong to him, the world will hate us (John 15:18-21). And yes, Jesus also reminded us that there will be unbelievers (people of the world) who will be a part of the visible institution of the church (Matthew 13:24-30, 36-43). The point being, don’t be surprised when persecution comes from within the church, there are unbelievers mixed amongst the immature…and sometimes the two can be difficult to tell apart.
Yet, in times of conflict, after we have prayed, I typically begin by showing them what the Bible says concerning a given struggle that is being had and what the Bible says about resolving and working towards reconciliation. How often people respond by saying, “I know the Bible says that, but…” And I say, “sorry, there are no ‘buts’ about it.” Paul would say that when people will not submit to the plain teaching of scripture, they are immature. So, where are you this day? Are you making excuses for your spiritual immaturity? Don’t. Instead, apply the word to your life and grow mature. Are you struggling to grow mature but the abuse and discouragement of growing up alongside of the weeds is weighing upon you? Then remember Peter’s words, “God knows how to rescue the godly from trials while keeping the unrighteous under punishment…” (2 Peter 2:9). Be encouraged, you are being refined in the Lord’s hands. Are you a leader in a church surrounded by the spiritually immature? Take the council of the author of Hebrews:
“For everyone who partakes of milk is unpracticed in the word of righteousness since he is an infant. But solid food is for the mature, for those who have been trained in the practice of discernment, distinguishing good from evil. Therefore let us leave the elementary doctrine of Christ and go on to maturity, not again building a foundation of repentance from dead works and of faith toward God.” (Hebrews 5:13 — 6:1).
The Highest Call
“Brethren, as for myself, I do not think it something to attain — but one thing is indeed so, caring nothing about what is past, I stretch forward to that which is ahead — I move decisively toward the goal; to the prize that is the highest call of God in Christ Jesus.”
(Philippians 3:13-14)
If you know me well, you know that one of the things that I emphasize is that in God’s economy, there are no higher or lower callings — no higher vocation. If God calls you to serve him as a carpenter, a mechanic, a teacher, a farmer, a lawyer, an accountant, a musician, a doctor, a pastor, a garbage collector, a cook, or a missionary…whatever moral occupation you might pursue, it is a calling from God and is to be pursued to the glory of your savior, Jesus Christ.
So, what, then, does Paul mean when he speaks of the “higher call” of God? In this context, Paul is not so much speaking about calling in terms of an occupation, but in terms of a calling in life. Here there is a Biblical sense of a higher calling for in this context there are only two callings possible: the higher call of God in Christ Jesus and the lower call of this world and self. In this context, Paul is saying that he pursues the higher calling, making nothing of what has gone in the past…he will not be swerved from the goal.
When I was in school, I was a sprinter on the track team. As a sprinter, one must keep their focus only on the goal ahead. One must forget the crowd, one must forget the athletes that are coming up behind you, and one must ignore the distractions of the field events that are going on during the race. If a sprinter turns his or her head to look at something even for a moment, the straight path that they were traveling is no longer straight, but the runner will deviate from his or her lane because of this simple motion. Paul’s desire is not to run a race where he weaves back and forth all over the track, but to run straight and hard toward the goal. Again, not that he earns the salvation Christ offers, but because Christ has saved him, Paul wants to run in a way that honors his master and that makes the most out of his life. The work has been done for us, but we do affect how we respond to that work, will we labor to the glory of God or will we wobble all over the track?
How often we find ourselves in a very different position than Paul. We do care about the things we have left behind and often our hearts wander back to those things. We want praise and recognition for what we do and for what we say not to give all of that honor to Christ, using our accomplishments solely to point the eyes of others toward Christ as well. We wander all over the track and even sometimes go back to the starting blocks where the race began. Friends, let us not do so, but let us walk in newness of life and run the race that is before us without wavering or becoming distracted by the things of this world that cannot compare to the eternal weight of the glory of heaven. If we really believe that is better, why do we wobble all over the track?
Attaining the Goal…
“Not that I have already received this, nor have I already been perfected, but I pursue it that I might attain it, for I was made to attain it by Christ Jesus.”
(Philippians 3:12)
As we discussed above, the language of “attaining” the goal of the resurrection is not implying a doctrine of merit…that we somehow are able to earn the work of salvation. Instead, the final clause in this verse is the key to understanding the whole…why do we strive forward toward this goal? We do so because Christ has made us to strive forward to this goal. It is God’s work, not ours.
Some of our English translations vary in how they render this final clause. The verb, katalamba/nw (katalambano — “to attain a goal”) is used twice, the first time as an active subjunctive (“that I might attain”) and the second time as passive indicative (“I was made to attain”). This sets up parallel ideas — I run to attain it because Jesus is drawing me irresistibly to this goal.
On a practical note, the question is whether or not we think like this. Do we really think that we are growing in our sanctification because God is working in us? Or, do we fall into the trap of being prideful about our growth in sanctification. Often it is the latter. Often we like to focus on what we have done rather than on what Christ has done in us…and what a colossal difference there is between the two.
Arriving at the Desired Destination
“so that I might arrive at the resurrection from the dead.”
(Philippians 3:11)
It seems that the majority of our English translations do us a bit of a theological disservice when rendering this verse. The phrasing that is typically found in our English Bibles is, “that I might attain the resurrection…”. This implies, in contradiction to what Paul has been writing in the previous verses, that somehow this resurrection is something that we participate in earning for ourselves. And such could not be further from the Truth.
The verb in question is katanta/w (katantao), which can refer to the attaining of a goal, but it also refers to the arrival at a desired destination. In the New Testament, this word is most commonly found in the book of Acts (9 of the 13 uses of the term) and it always refers to the arrival of a person at a given destination.
Why is this significant? It is significant because if our resurrection from the dead is based on our works or even on our personal sanctification, we are all hopeless. Paul has already spoken of his own works as dung…how can we even hope to compare? Will we not fall short every time? Yet, while arrival at a desired destination is something with which we participate, it does not rest fully on our shoulders. How often, in ancient times, we find Paul stepping onto a boat as part of his travels, yet when you are on a boat, while you hope for a particular destination, you are at the mercy of the boat’s crews…and the boat’s crew is even at the mercy of the winds and waves. We know too, as Paul sometimes traveled on land, that God guided the travels, protected him from brigands and other terrors on the roadways. Even today, when I get onto an airplane to travel from place to place, while I have a reasonable assurance that I will arrive at my destination safely, I am in the hands of the pilots and the crew. Ultimately, my trust is in the Lord to guide our plane by his hand of providence so that I might arrive at the destination I seek.
Thus, Paul’s desire is to arrive at the destination…the destination of the resurrection from the dead. Here Paul uses the term ejxana/stasiß (exanastasis) rather than simply to use the more common term, ajna/stasiß (anastasis). This seems to imply a sense of completion — an arrival at more than just the state of being (when it comes to resurrection), but an arrival at the New Creation and a dwelling therein as a resurrected person. For this promise, Paul is willing to let go of anything worldly and to be stripped of anything that would become a stumbling block toward that end.
Our struggle, then, is do we yearn for the destination of heaven so greatly that we care for nothing of this world that might be a stumbling block? I honestly don’t think so. Like Christian, in Bunyan’s classic, Pilgrim’s Progress, we are often distracted by the things of Vanity Fair, the discouragement of the Giant Despair, or the fear of the Valley of Death. Yet, what are these things in comparison to the eternal weight of glory that lies ahead of us as believers? What can this world offer that does not pale in comparison? A hunk of glass might look like a diamond to the untrained eye, but under the inspection of the master its forgery is discovered. Let us not fool ourselves into thinking that the forgery has value.
Entering Into Christ’s Sufferings
“to know him and the power of his resurrection, the fellowship of his sufferings, sharing in the sake kind of death as his —”
(Philippians 3:10)
What does it mean to be “found in Christ”? It means that in the context of his imputation of righteousness to us, we come into relationship with him — we know him — and that knowledge gives us a promise of the resurrection to come. He who was raised from the dead will also raise us that we may indeed experience the power of that resurrection firsthand.
Yet, the power of the resurrection also comes at a cost. Paul writes of a fellowship of suffering and entering into a death that is “like his.” How are we to understand this death? Certainly, one must not die on a cross to enter heaven? So, what does Paul mean by this? As you continue to read the flow of Paul’s language, he explains exactly what he means by this — Paul means the putting to death of his sins and the things of the world that he might boast in. That means suffering, when God calls him to suffer, that he might be found faithful in service and grow more like Christ.
Yet, this notion of suffering is something that often is difficult for us to hear. We have been accustomed to the notion that we are to seek the comforts of life and that suffering is somehow undesirable. Yet, did not our Lord choose to suffer for us? Did not our Lord choose to die on the cross for us? And did not our Lord enter into glory through the pathway of suffering? If it was good enough for our Lord’s entrance into heaven, is it not good enough for us? Is not suffering often the way that God refines those who are most precious to him? As C.S. Lewis wrote in his Problem of Pain, if we ask for less suffering and not more, are we not asking God for less love and not more?
We live in a world where many Christians are dying for their faith. And, these Christian brothers and sisters count it their privilege to “enter into” our Lord’s sufferings. At the same time, in the west, we live in a world where, while there is comfort for those who believe, people and churches are apostatizing faster than can be counted. While it is quite true that the freedoms we enjoy in this western world have been a great and profound blessing to the church, particularly in the realm of discipleship (formation of Christian Schools, Colleges, Seminaries, Book Publishers, etc…), with that freedom there has also been a fertile seedbed for false teachers and lazy believers. Let us be neither, even at the cost of persecution, that we may guide the church in a way that willingly enters into Christ’s sufferings — internally as we put sin to death and externally as we face persecution.
Righteousness from God dependent on Faith
“And that I might be found in him, not having my own righteousness from the Law, but rather through faith in Christ — a righteousness from God that is dependent on faith.”
(Philippians 3:9)
“Therefore, having been justified as a result of faith, we have peace toward God through our Lord, Jesus Christ.”
(Romans 5:1)
This is one of the most theologically significant verses in Scripture when it comes to the nature of the righteousness we have in Christ. Paul is making it very clear that the Christian does have a righteousness … a righteousness that comes not from the works of the individual (for our works are surely dung) but instead that comes from Jesus himself — the works of Jesus imputed to the believer. We might even say, on the basis of this text, that this righteousness is a sign that genuine faith has been given to the believer (a sign of rebirth).
I think that it is worth clarifying a distinction here between Paul’s language in this verse and the language he uses in Romans 5:1…namely the distinction between righteousness dikaiosu/nh (dikaiosune) and justification dikaio/w (dikaio’o). We should note that both are related words, the first being a noun and the second being a verb. They also both deal with a legal standing that one might have before a judge or a court of law. The verb, dikaio/w (dikaio’o) — “to justify” — refers to a pronouncement made by a judge that a person is righteous. The noun, dikaiosu/nh (dikaiosune) — “righteousness” — refers to that actual righteousness that a person has which is the basis for the pronouncement by the judge.
Why is this important? It is argued by some (incorrectly so) that the reason those justified are righteous is because of the pronouncement that they are righteous. Yet, that presumes righteousness to be an adjective and not a noun, and thus a description and not a thing. Yet, when the term dikaiosu/nh (dikaiosune) — “righteousness” — is used in Paul (and also in the LXX), it is a term that refers to the actual righteousness of the one coming under judgment.
Are we splitting hairs here? At first, it might seem like it, but let me explain a little further. If righteousness is something that is based on the declaration of God as judge, then it has been argued by some that the personal nature of salvation becomes something that God does for a group or a body of people — God declares the church to be righteous…further, your standing before God then relies on the standing of the church and not your own standing before God.
While Jesus did establish the church, our righteousness does not come from the church or our relationship to it. What Paul is teaching here is that God pronounces us to be justified because we are righteous. And why are we righteous? Certainly not because of our own works … they are dung … we are righteous through faith in Jesus Christ. God gives rebirth, generates saving faith within us which imputes to us Christ’s righteousness, and then he declares what is so — that we are righteous…not by works of the law, but by the work of Christ. And faith, which Paul writes is the basis on which righteousness stands or falls, comes from and finds its power in Christ.
And folks, that is good news because our works are dung and the church has often misled, falling far short of what Christ instituted it to be. That does not mean that we abandon the church as some in the emergent movement have sought to do, but simply that we recognize that our standing before God is not built on the church. Yet, as people who have been made righteous, we are to work as the church to be salt and light, to disciple the nations, and to tear down the high places that this world has set up to rail against God. We have work to do as the church, work not done in our own strength, but in the strength that comes from the Lord Jesus Christ through the Holy Spirit…and work that is done righteously not because of our own righteousness, but because of the righteousness of Christ imputed to us.
Surpassing Value
“I rather count all things as forfeit because of the surpassing value of knowing Christ Jesus, my Lord. Because of him, I count all things as waste in order that I might gain Christ.”
(Philippians 3:8)
Often, when reading comments that people make on this verse, they begin with the notion of sku/balon (skubalon), which refers to rubbish, waste, or even to human excrement…something that has no place in the presence of the people of God — its only value is to be taken out and burned. And that is a powerful image, but as I reflect on this verse, I would prefer to start with the notion of counting all things as forfeit in exchange for Christ. For, whether your works are of any measurable value or not, the heart of the matter is that you count the relationship you have with Christ as more valuable.
Of course, that is a notion that is far easier said than done. We like to hold on to the trappings and comforts of this life. We like to hold on to the notion that we are doing things our way. We like to hold onto the notion of “our accomplishments” and contributions. We like to think more highly of ourselves than we ought. Such is our fallen state and such is our stumbling block. We might give lip service to the notion that our works are rubbish but rarely do we give heart-service to them. We like the acknowledgement of men no matter how that acknowledgement pales in comparison to the acknowledgement of the Lord.
That is perhaps why I think it valuable to begin with whether we are willing to count all things as loss for Christ. Because if we are not willing to lose all things for Him, we will not be willing to count all things as waste, rubbish, or dung.
And how great is the value of knowing Christ? Is it not everything? Without the knowledge of Christ there is no hope for life beyond the grave. Without the knowledge of Christ, there is no hope of knowing true joy, peace, and happiness. Without the knowledge of Christ, there is no hope in finding meaning in the suffering we experience in this world. Without the knowledge of Christ, there is no hope in truly appreciating the beauty of the world around us — for to fully appreciate the beauty of something, you must also appreciate the skill and mastery of the creator. When you see a piece of artwork, is it not more meaningful when you know the life of the artist behind the piece of art? When you read a novel, does it not become deeper and more meaningful when you have engaged with the life of the author? When you hear a piece of music, does not the composer’s life add depth to what you hear? And the better you know and understand the author’s person, do we not more carefully appreciate the work they have created? If we say this of the works of men, shall we not also say this of God’s works? And since the created order is far surpassing in majesty and beauty anything that man might create, is not the knowledge of God far more surpassing than any human knowledge we might encounter?
Oh loved ones, how often we choose the poorer and shallower thing to pursue. Pursue Christ and do so through his Word and you cannot help to see the surpassing beauty of our redeemer and the surpassing greatness of his person. And you will see that knowledge of him is infinitely more valuable than knowledge of any other thing we might encounter in life.
Forfeit Because of Christ
“Although I have confidence — even in the flesh! If anyone else think that he has confidence in the flesh, I have more: circumcised on the eight day, a descendent of Israel, a Hebrew of Hebrews, a Pharisee according to the Law, a persecutor of the church as to zeal; as to righteousness under the law, I am faultless! But whatever profit was mine, this I regard as forfeit because of Christ.”
(Philippians 3:4-7)
As Paul recounts his Jewish qualifications, what strikes me is how often, as Christian pastors, we fall into arrogance as a result of our qualifications. No, we are usually not worried about bloodline in today’s world (unless we happen to be related to Billy Graham, R.C. Sproul, John Piper, etc…) but we do present ourselves often as having come from the right seminary, having attended the right church, having served on the right Presbytery committees, etc… How quickly we fall into the trap of desiring to be elevated amongst men.
In contrast to our sinfulness, Paul is not using his credentials to point to himself. Instead, he is using the credentials to point to Christ. Paul is essentially saying that if anyone thinks they have impressive credentials, that he can “one-up” them…but further, Paul still counts everything as loss compared to the work of Christ. Jesus is everything; our human works are nothing in and of themselves.
Think of it, as men we make monuments, but God raised the mountains. As men, we struggle to make it off of this rock we call earth, but God created the cosmos. As men, we create art; but God created the flower and the butterfly. As men, we might make sacrifices for one another; Jesus died on the cross as a sacrifice to pay the debt of sin that is owed by all of His elect. Folks, Paul’s point is not only that there is no room for comparison…but it is also, why bother comparing? Everything, Paul says, he counts as loss or forfeit because of Christ.
Does that mean that training, education, seminary, or background is a bad thing? If God is using it for His glory, no, it is not a bad thing at all. If we are using it as a matter of pride and arrogance, it is a bad thing. If we are using it as a measure of personal standing, it is a bad thing as well. If we are not able to say, with the Apostle Paul, that I regard all things as forfeit because of Christ, then even the best credentials can be stumbling blocks. When a mechanic uses tools to repair an engine that is out of tune, one does not praise the tools. One praises the skill of the mechanic. God is the mechanic and we are the tools in his hands. We deserve no praise for he is the one doing the job. We are at his disposal…they key is to be ready for use.
The True Circumcision
“For we are the circumcision; those who worship in the Spirit of God and who boast in Christ Jesus and who do not trust in the flesh.”
(Philippians 3:3)
Indeed, in Christ’s economy, circumcision is no longer a matter of the flesh, but is a matter of the heart. To take the notion one step further, we should argue that circumcision of the flesh was always meant to be a physical symbol of an inward reality — an inward circumcision. And, as noted above, as the physical symbol changed (circumcision to baptism), the physical cutting is no longer deemed necessary while the inward reality (a circumcised heart) remains the same. Thus not only is Paul of the circumcision (physical and spiritual) the uncircumcised (physically) gentiles who were a part of the church in Philippi are circumcised in the eyes of God (spiritually). If the cutting is done out of ritual or as a sign of works it is an abomination…a mutilation of the flesh; the cutting that takes place in the heart is worked by God and by God alone upon us and is designed to prepare us for glory (as well as to equip us to live out our life in the here and now.
And ultimately, then, what is the visible mark of this inward circumcision? In addition to baptism, it is a life that is lived glorying in Christ and not trusting in the works of the flesh. It is a life marked by worship in the Holy Spirit and not by worshipping in the strength or pattern of the flesh. It is a life that is oriented around serving God (the word in this passage which we translate as “worship,” literally means “to serve in a liturgical or religious manner”).
The question we must set before us is whether or not this is how we live. Is this what we strive for? Do we still take pride in our flesh or is the only thing in which we glory the work of Christ in and over this weak flesh of ours? The former relies on an outward circumcision; the latter relies on an inward. And Paul will shortly remind us that the outward circumcision avails us nothing if we seek to stand upon it. The bottom line is that it is all about Christ, from beginning to end, it is all about Jesus.
My hope is built on nothing less
than Jesus’ blood and righteousness;
I dare not trust the sweetest frame,
But wholly lean on Jesus’ name.
— Edward Mote
Beware!
“Beware of the dogs! Beware of those who work evil! Beware of the mutilators!”
(Philippians 3:2)
Having told the Philippian church to stand on firm ground, he now warns them about predators who will seek to draw them off of that sure ground of scripture. In the larger context, Paul is speaking of the danger of those who would trust in their own works for either glory of salvation. Here, Paul speaks more specifically.
To begin with, Paul warns to beware of the “dogs.” Some commentators understand the reference of “dogs” to be euphemistic for male prostitutes and the sexual activity that would be engaged in during many of the pagan practices of worship. There is some evidence for this, though I would suggest that, given the character of the Philippian church, male prostitution was not a great threat. The term, kuw/n (kuon) in Greek is also used to refer to those who are infamous criminals (again, not a likely threat to the Philippian congregation) and to those who are spiritually unclean. The Didache (an early, second-century manual for the Christian church) refers to those who are unbaptized and not yet ready to commune with the body as kuw/n (kuon). In a young and thriving church, this seems the most likely use of the term as Paul is employing it…essentially to warn them to be cautious and, as new people come into the fellowship, make sure that they are genuine believers before they are embraced entirely into the body.
The second warning is a little more plain. While there are many things that are referred to as evil in the Bible, one seems to be preeminent…that of idolatry. In fact, it can be argued that the other sins that are considered evil also flow out of an idolatrous heart. So, beware, Paul warns the church, of those who would introduce idolatry into the context of worship. One need not examine church history in that much depth to discover that idolatry is a matter that the church struggled with (and still struggles with) through the ages. Early in the life of the church some people started introducing images of Jesus and of the Apostles as “aides” to worship. The images were joined by statues, relics, praying to various saints for blessings, praying to Mary as a co-intercessor with Jesus, teaching that Mary lived as a perpetual virgin and was physically assumed into heaven, and raising up the councils as being of equal authority to scripture. Even in Protestant circles, how often strong personalities are seen to speak with authority not on the basis of content but simply on the basis of popularity. How often pastors take advantage of their congregations, using the people as little more than a stepping stool to achieve their own agendas. We are fallen people; we are prone to fall into idolatrous sin.
Finally, Paul warns to beware of the “mutilators.” In light of the context of verse 3, where Paul speaks of the true circumcision — what he elsewhere calls a circumcision of the heart (Romans 2:29) — it seems that he is speaking of those who would teach a works-based religion founded in the Jewish ritual practices. Those who would insist on physical circumcision (and not spiritual) in the church of Christ would be those who are the mutilators. Does this mean that Paul condemns his own circumcision? Not at all, as you will see (though he does not put weight in it). Circumcision of the flesh was the sign and mark of the people of God, but it was never meant to save. It was simply meant as an outward sign of an inward reality. In Christ, the sign has changed from a bloody sign on the males only to a bloodless sign on males and females both (for their is neither male nor female, but we are one in Christ — Galatians 3:28). If there is no inward reality, the sign avails nothing. And, where the sign has changed (circumcision to baptism), to insist on the physical, bloody sign is simply an act of mutilation (see how Paul speaks of those who so insist in Galatians 5:12).
Thus the warning is offered. The question is whether or not we will apply it, for the same wolves prey about our church doors even today. There is a tendency by many in the church to be broad and shallow in their teaching and, hoping not to offend anyone, no spiritual food of any value is offered. There is a tendency, in the hopes of ministering to everyone, to accept all things as equally valid and to embrace all practices as acceptable in the eyes of God. Beware those who would lead the sheep astray. Flee from the wicked. Flee from those who see ministry as a popularity contest, teaching only those parts of scripture that the people want to hear and not those parts of scripture that the people need to hear. Woe to the shepherd who does not open up the whole counsel of God. Woe to the pastor who is more concerned about his popularity with men than with his popularity with God. And church, beware these wolves, for they are clothed with the fleece of sheep, but exist only to destroy. Flee from them! And if you have been led astray as a shepherd and are guilty of acting this way or of abetting such actions from others; repent for the sake of your soul and for the sake of the souls of those in your charge. Beware those like this, says the Apostle Paul.
Food for the Soul and Guidance for Your Life
“Having said this, my brothers, rejoice in the Lord. For me to write this to you is not something from which I shrink, on the other hand, for you it is firm ground.”
(Philippians 3:1)
This verse is a little bit idiomatic, but should not be too hard to sort through. It begins with the phrase to\ loipo/n (to loipon), which literally means: “the rest.” In other words, Paul is changing gears here with this statement. We are not just at the middle of the book, per say, but it is as if he is saying, “okay, I am done talking about the sickness that Epaphroditus has suffered…it was mentioned because it needed to be mentioned, but now I am getting back to the real reason that I am writing to you, and that is to offer counsel to your souls.” That, at least is the notion that is being conveyed.
So, having said all of this about his sorrows, Paul turns to words of counsel and begins with the statement, “Rejoice in the Lord!” But, Paul, what about all of the sickness and suffering of you in prison and Epaphroditus on the sickbed? Paul is saying to us that while those things are earthly realities, our God is not earth-bound and there is glory waiting for those who are faithful to the end. So, why our long faces? Rejoice!
In light of this…something that Paul will soon repeat…what I am going to say may very well frustrate some of my Reformed brethren…but they will get over it. Sometimes Christians hear and even affirm this language that we are to rejoice in the Lord, but we hardly communicate that when we gather to worship. We often find ourselves gathering with long faces and somber attitudes, like one would expect at a funeral, not like one would expect at a celebration of the Resurrection (which is every Sunday, by the way!). Even people’s attitudes before they arrive have not been helpful to their demeanor…how many times have we heard, “Do I really have to go to church today?” As if it is a chore!
Folks, don’t misunderstand me…I am not talking about dancing in the aisles or charismatic kinds of things. I am simply saying that when we gather to worship, everything from our thoughts to our actions ought to communicate what a wonderful salvation that we enjoy in Jesus Christ our Lord. Our obedience to God ought to reflect the joy it is to serve the Lord we serve. And when visitors join our midst and see everything done in good order, they should not see that order as a bored routine, but as a glorious way to guide and train our affections toward an attitude of worship…genuine worship in Spirit and in Truth. We should look forward to Sunday worship for indeed, it is meant to be a taste of heaven…or at least practice for heaven. Yet, in how many churches was Mark Twain correct in saying, “They talk about heaven where they will worship God eternally but they dread doing so for an hour a week here on earth” (Letters From The Earth)? So, brothers and sisters, rejoice in the Lord, and again I say, rejoice! But I get ahead of myself.
Finally, Paul begins a transition back to practical points of spiritual counsel. Again, the phraseology is a bit awkward in English, but what it seems to be that Paul is saying is that counsel is something from which he does not shrink. Sometimes it can feel awkward to say, “You need to do this or that,” but Paul recognizes not only that offering such counsel is his calling (so he does so) but that it is also good for the people of Philippi to receive this counsel.
How often professing Christians are faced with such counsel in scripture and act as if it were optional for them. “I can do this or that,” they think, but then they ignore the other things. Yet, Paul is making it clear that this counsel is a solid foundation on which to base their lives. And if it is good for the church in Philippi, it is good for our churches today. Take heed, beloved, to the words of the Apostle (as well as to the words of all the Scripture!) for they are food for your soul and guidance for your life.
Honor
“Therefore, receive him in the Lord with all joy and to such as these show honor, for he came close to death because of the work of Christ, exposing his life to danger in order to fulfill what was lacking in your ministry to me.”
(Philippians 2:29-30)
The question that presents itself to our curiosity is what does Paul mean when he speaks of, “what was lacking”? Is he seeking to rebuke the people for something that they missed? Is he suggesting that somehow Epaphroditus has done something that the people of Philippi have been unable or unwilling to do? No, I don’t think that would be consistent with everything else that we find Paul speaking about when it comes to his affections for the people of the church in Philippi. Instead, I think that of which Paul speaks is a ministry of presence. Truly, Paul yearns for fellowship with the people in the church in Philippi, but it would be nearly impossible for the entire church to pick up and leave to go visit Paul…but not impossible for one man to do…and that one man is Epaphroditus.
There is a power to the notion of a ministry of presence, being able to spend time face to face with another person and not just communicating by letters from a distance. A childhood friend of mine is currently spending time in prison. We write, but those occasions where I can travel to see him are particularly valuable. As a pastor, too, I have found that often my presence alongside a family who is grieving the loss of someone means a great deal. It has nothing to do with me nor does it have to do with anything that I might say or actively do. Yet, to know that someone is just there, with you, during a difficult time, means a great deal. And for Paul who is in prison as he writes this letter, Epaphroditus provided this kind of ministry.
And thus honor should be shown. The Greek word that Paul uses here is e¡ntimoß (entimos), and it is a word that refers to something that is precious or valuable in one’s sight — distinguished and set apart. And Paul is not attributing this word only to Epaphroditus. Note that he says, “and such as these…” So to all, who give of themselves sacrificially, who suffer (even to the point of death) to minister to God’s people, to those who practice the ministry of presence to fulfill that which the broader church is unable to fully do…treat them as the precious gift to the church (and community) that they are. Treat them with honor. Yet, how often the servants of God are taken for granted and not seen as a honored gift from God.
Loved ones, strive to be like Epaphroditus in your service to others. They may not be in prison nor may they be at great distances from yourself. You may also not need to risk your life for them. Yet, strive to bless others with your ministry, even if all you do is just be present with them during their time of trial. And those who serve in your midst, who give of themselves to care for others, seek to recognize them as a good gift from God and worthy of your honor.
Selfless Living
“Therefore I urgently send him in order that you might rejoice in seeing him again and also that I might be free from anxiety.”
(Philippians 2:28)
Now that Epaphroditus has recovered, it is Paul’s desire to return him home…not because Paul no longer wishes this man to minister to him in prison, but because it is clear that he needs to be home and around those who can care for him well in times of sickness. Again, we don’t know exactly the sickness that Epaphroditus had, but we do know that it was grave and that the church “back home” in Philippi was concerned.
Here we find in Paul an illustration of what he was speaking about earlier in this chapter about counting the needs of others as more significant than your own. Though it is clear that he would rejoice to have Epaphroditus stay on, it is better for him and for his church family to return to Philippi and thus he prepares to send Epaphroditus home. How often we fail to intentionally live this way. How often Christians compete with one another for what they want, seeking to take care of “ole number one” first…yet no human is truly “number one.” God and God alone is “number one” and if we will genuinely seek to follow him, making sure his wishes are fulfilled before our own, then selflessly is the way we will live. And I should also note…that when genuinely living selflessly, there is little room for anxiety to raise its ugly head in our lives as well.
Grief
“And he was ill, coming near to death, but God showed mercy on him — but not him alone, also on me so that I might not have sorrow upon sorrow.”
(Philippians 2:27)
As Christians we do not grieve as those who have no hope (1 Thessalonians 4:13). We grieve with a knowledge that those who depart from us in faith are being taken into the presence of Christ and there they will know no end to the fullness of their joy. So, we rejoice for the believer who passes from this shadowland to the presence of the light of the glory of Christ, but we grieve our own loss of fellowship as those whom we love move out of our presence and into Christ’s.
What disturbs me is that I have heard many Christians saying things like: “there is no room for grief when a believer passes away” or that “a funeral is only a time of celebration.” On one level, we do celebrate…a beloved believer has traveled on to glory — that person has moved on from being a part of the “Church Militant” and has become part of the “Church Triumphant.” But is there no room for our own grief? The Apostle Paul reminds us here that there is room for our own grief as we lament what the person who has departed means to us here in this life.
Indeed, it might be said that remaining in grief indefinitely is not healthy for our souls and often distracts us from the calling that God has placed in our lives. Yet we all grieve differently and sometimes we go through seasons that are a kind of “re-grieving” process. These are seasons…it is not that we don’t grieve, we just grieve with hope — hope of joining the departed in the presence of Christ and hope that one day all death will be cast into the lake of fire and it will be no more. So, the next time that someone tells you not to grieve…point to this text where Paul speaks of God sparing him grief while at the same time remembering that while there is a time to rend your garments (a Hebrew expression of grief) there will be time for sewing them back together (Ecclesiastes 3:7).
The Preacher's Study 