Bible Commentaries
Philippians

A COMMENTARY ON

THE New Testament Epistles

BY

DAVID LIPSCOMB

EDITED, WITH ADDITIONAL NOTES,

BY

J. W. SHEPHERD

VOLUME IV

Ephesians Philippians AND Colossians

GOSPEL ADVOCATE COMPANY

Nashville, Tennessee

1974

INTRODUCTION TO PHILIPPIANS.

I. PHILIPPI.

Philippi, one of the principal cities of Macedonia, was his­torically famous in the annals of both Greece and Rome, while to the cause of Christ it is still more of notice as being the first place in Europe which heard the message of salvation from an apostle of Jesus Christ. It stood on the banks of the river Gangites, about ten miles from Neapolis, the seaport town, on a plain to the north of a ridge of hills which connect Mount Pangaeius with the mountainous parts of the interior of Thrace. It was founded by Philip of Macedon, father of Alexander the Great, and called after his own name. In Roman history, Philippi is best known as the scene of the victory (B.C. 42) gained by Augustus and Antony over Brutus and Cassius. It was by Augustus that the city was raised to the dignity among the in­dependencies of the Roman Empire which it enjoyed when it was first visited by Paul.

The Roman colonies were primarily intended as military safe­guards of the frontiers, and as a check upon insurgent provincials. They were part of the great system of fortification by which the empire was made safe. They served also as convenient posses­sions for rewarding veterans who had served in the wars, and for establishing freemen and other Italians whom it was desirable to remove to a distance. The colonists went out with all the pride of Roman citizens, to represent the city in the midst of an alien population. They proceeded to their destination like an army with banners; and the limits of the new city were distinctly marked. Their names were still enrolled in one of the Roman tribes. Every traveler who passed through a colony saw there the insignia of Rome, heard the Latin language, and was ame­nable, in the strictest sense, to the Roman law. Though the colonists, in addition to the poll tax, which they paid as citizens, were compelled to pay a ground tax, yet they were entirely free from any intrusion by the governor of the province. Their affairs were regulated by their own magistrates. These officers took pride in calling themselves Praetors. The primary settlers in the colony were, as we have seen, real Italians; but a state of things seems to have taken place, in many instances, very similar to what happened in the early history of Rome itself. A number of the native provincials grew up in the same city with the govern­ing body; and thus two or three co-ordinate communities were formed, which ultimately coalesced into one, and we have no reason to suppose that Philippi was different from the rest.

Whatever the relative proportion of Greeks and Romans at Philippi may have been, the number of Jews was small. This is sufficiently accounted for when we remember it was a military, and not a mercantile, city. There was no synagogue at Philippi, but only “the place of prayer” by the riverside. Those who met there on the Sabbath consisted chiefly, if not entirely, of women.

ORIGIN OF THE PHILIPPIAN CHURCH.

In the course of his second missionary journey, Paul sailed from Troas, accompanied by Silas, Timothy, and Luke, and on the following day reached Neapolis. (Acts 16:11). Thence they journeyed to Philippi, about ten miles distant Of his experiences there we have a singularly full account. (Acts 16:12-34). On the following Sabbath Paul, accompanied by his fellow workers, went out to the riverside, and there spoke to the women who had come together to pray, “and a certain woman named Lydia” accepted the apostolic message, “and when she was baptized, and her household, she besought us, saying, If ye have judged me to be faithful to the Lord, come into my house, and abide there.” The Lord had said to his apostles: “And into whatsoever city or village ye shall enter, search out who in it is worthy; and there abide till ye go forth.” (Matthew 10:11). The search on this occasion was not difficult Lydia voluntarily presented herself to Paul and his fellow workers, and said to them, earnestly and humbly, that since they regarded her “to be faithful to the Lord,” her house should be their home. She admitted no refusal to her request, and their peace was on that house.

Thus far all was peaceful and hopeful in the work of preaching the gospel to Macedonia. Those who became obedient to the faith met by the riverside; men and women were converted. It was difficult to foresee the storm that was rising over such a promising outlook. A bitter persecution however was unex­pectedly provoked. Paul and Silas were brought into collision with heathen superstition in one of its worst forms, and with the rough violence of colonial authorities. As if to show that the Lord’s work is advanced by difficulties and discouragements, rather than by ease and prosperity. Paul who had been super­naturally summoned to labor in a new field, and was cultivating it with good success, was suddenly called away from it, silenced, and imprisoned. In tracing the life of Paul up to this time we have not seen Christianity directly brought into conflict with heathenism. The sorcerer who had obtained influence over Ser­gius Paulus in Cyprus was a Jew like Paul himself. (Acts 13:6-12). The first impulse of the idolaters of Lystra was to worship Paul and Barnabas; and it was only after the Jews had perverted their minds that they began to persecute them. (Acts 14:8-28). But as Paul traveled farther from the East, and es­pecially through countries where the Israelites were thinly scat­tered, he found pagan creeds in immediate antagonism with the gospel; and not merely pagan creeds, but the evil powers them­selves which gave paganism its supremacy over the minds of men.

In the case at Philippi we have “a certain maid having a spirit of divination”—the property of masters who kept her for the purpose of gain. This case undoubtedly of demon possession was such as frequently occurred in the gospel narratives. The impression that the ravings of a maniac makes on the mind of the ignorant is well known; and we can easily understand the notoriety which the gestures and words of this demoniac would obtain in Philippi; and it was far from a matter of indifference when she began following after Paul and those associated with him, crying out and saying: “These men are servants of the Most High God, who proclaim unto you the way of salvation. And this she did for many days." The whole city must have become familiar with her words. Paul was well aware of this; and could not bear the thought that the credit even of the gospel should be proclaimed by such unholy means. At length he could bear this Satanic in­terruption no longer and “being sore troubled, turned and said to the spirit, I charge thee in the name of Jesus Christ to come out of her. And it came out that very hour.” Her natural powers resumed their course; and the gains of her masters were gone.

Violent rage on the part of these men was the immediate re­sult. They proceeded therefore to take summary revenge. Lay­ing violent hands on “Paul and Silas, and dragged them into the marketplace before the rulers”; but the complainants must have experienced some difficulty in stating their grievance. The slave that had been so lucrative a possession had suddenly become value­less; but the law had no remedy for property depreciated by exorcism. The true state of the case was therefore concealed, and an accusation was laid before the magistrates in the following form: “These men, being Jews, do exceedingly trouble our city, and set forth customs which it is not lawful for us to receive, or to observe, being Romans.” The accusation was false. Paul and Silas were not disturbing the colony; for nothing could have been more calm and orderly than their worship and teaching at the house of Lydia, or at the place of prayer by the riverside. The force of the accusation which was adroitly introduced, that they were Jews to begin with, will be fully understood, if we remember, not only that the Jews were generally hated and sus­pected, but that they had lately been driven out of Rome in con­sequence of an uproar (Acts 18:2), and that it was incumbent on Philippi, as a colony, to copy the indignation of the mother city.

Thus we come to appreciate the feelings which caused the mob to rise against Paul and Silas, and tempted the magistrates to dispense with legal formalities and consign the offenders to immediate punishment. The mere loss of the maid’s supposed prophetic powers, so far as it was generally known, was enough to cause a violent agitation—for mobs are always more fond of excitement than of truth and holiness. And when they learned, moreover, that these strangers were Jews, and were breaking the laws of Rome, their fury became fanatical. It seems that the magistrates had no time to hesitate if they would retain their popularity. So “the magistrates rent their garments off them, and commanded to beat them with rods.” The order was promptly obeyed; for the magistrates gave the prisoners no opportunity to defend themselves, so that even the forms of justice were disregarded. The rods with which they were beaten were those habitually borne in bundles by the lictors, who always attended the Roman praetors; and in order that the beating might be effectually applied, the victims were doubtless strapped, as usual, to the whipping post. After the beating they were con­signed to the prison, bleeding and faint from the rods, the jailer received strict instruction to “keep them safely.” The jailer entered fully into the spirit of the mob, and carried out the orders with utmost rigor. Locking them up in the inner prison would have kept them safely; but to safekeeping he added tor­ture by means of stocks. With their legs locked in these clamps, they could neither sit nor stand without pain, nor could they find relief by a change of position. The pain grew more intense continually.

A few hours had made a serious change from the quiet scene of the riverside to the interior of a stifling dungeon. But they had learned in whatever state they were therewith to be content. (Philippians 4:11). They were even able to rejoice that they were counted worthy to suffer for the name of Christ. Racked as they were with pain, sleepless and weary, they were heard about midnight praying and singing hymns unto God. Such sounds as these were new in a Roman dungeon. When suddenly, as if in direct answer to the prayer of his servants, an earthquake shook the very foundations of the prison, the doors were thrown open, the bars smitten asunder, and the bands of the prisoners loosed. The jailer was awakened in a moment by the earthquake, his first thought was of his prisoners—-and in the shock of sur­prise seeing the doors of the prison open, and supposing that the prisoners were fled—aware that inevitable death awaited him, with the stem and desperate resignation of a Roman official, he resolved that suicide was better than disgrace, and had it not been for the loud exclamation of Paul: “Do thyself no harm: for we are all here,” the rash act would have been committed. With this assurance, he dropped his sword, “called for lights and sprang in, and, trembling for fear, fell down before Paul and Silas, and brought them out and said, Sirs, what must I do to be saved? And they said, Believe on the Lord Jesus, and thou shalt be saved, thou and thy house.” No time was lost in making known to them “the word of the Lord.” All bodily comfort and repose was postponed to the work of saving the soul. “And they spake the word of the Lord unto him, with all that were in his house. And he took them the same hour of the night, and washed their stripes; and was baptized, he and all his, immediately.” The prisoners had now become the jailer’s guests. His cruelty was changed into hospitality and love. “And he brought them up into his house, and set food before them, and rejoiced greatly, with all his house, having believed in God.”

At last the morning broke on the eventful night. In the course of the night the greatest of all changes had been wrought in the jailer’s relation to this world and the world to come. From being a slave of a heathen magistracy be had become the servant of the living God, and the head of a Christian family. A change also had come over the minds of the magistrates themselves. Either from reflecting that they had acted more harshly than the case warranted, or from having a more accurate statement of the facts, they sent new orders in the morn­ing to the jailer. The message conveyed by the lictors was ex­pressed in a somewhat contemptuous form: “Let those men go.” But the jailer no doubt received it with utmost joy. He felt his infinite debt of gratitude to Paul and Silas, not only for the preservation from a violent death, but for the tidings they had given him of eternal life. When, therefore, the lictors brought the order, he went with them to announce the intelligence to the prisoners, and joyfully told them to leave their dungeon “and go in peace.” But Paul, calmly looking to the end of justice and the honor of the cause of Christ, refused to accept his liberty with­out public acknowledgment of the shameful wrong he had suf­fered. He now proclaims the fact that he and Silas were Roman citizens. Two Roman laws had been violated by the magistrates in the scourging inflicted on the day before. And this, too, with signal aggravation. They were uncondemned. They had no form of a trial, without which, in the case of a citizen, any punishment would have been illegal. And it had been done publicly. In the face of the colonial population, an outrage had been committed on the majesty of the name in which they boasted, and Rome had been insulted in her citizens. “No,” said Paul, “they have op­pressed the innocent and violated the law. Do they seek to satisfy justice by conniving at a secret escape? Let them come themselves and take us out of prison. They have publicly treated us as guilty; let them publicly declare that we are innocent”

The lictors returned to the praetors, and informed them of Paul’s demand, and they were alarmed. They felt that they had committed an act which, if divulged at Rome, would place them in utmost jeopardy. They had good reasons for fear even for their authority in the colony; for the people, being “Romans,” might be expected to resent such violation of the law. They hastened, therefore, immediately to the prison, and became sup­pliants of those whom they had persecuted. They brought them at once out of the dungeon, and “asked them to go away from the city.”

They complied with the request of the magistrates; but even in their departure they were not unmindful of the dignity and self­possession which ought always to be maintained by innocent men in a righteous cause. They did not retire in any hasty or pre­cipitate flight, but “went out of the prison, and entered into the house of Lydia: and when they had seen the brethren, they com­forted them, and departed.” (Acts 16:40). It was not deemed wise to leave the infant church at Philippi with the mere remem­brance of their farewell words of exhortation. Two of their num­ber remained behind: Timothy, of whom the Philippians learned the proof that he honestly cared for their state, that he was truly like-minded with Paul, served with him in the furtherance of the gospel; and Luke, whose praise is in the gospel, remained with the church now planted in Philippi.

THE PHILIPPIAN CHURCH.

No other church ever gave Paul more joy and satisfaction. In no other part of the empire were there Christians in whom he found such comfort in visiting, or to whom he had more delight in writing. The Philippians had evidently noble qualities before they became Christians. The Macedonians and the Roman colonists were alike fine types of manhood. They preserved the simpler manner of an earlier time. They were truthful and honest, sane and serious. They understood the sacredness of a promise. They brought their instinct of loyalty into the church. The relation was a new alliance and devotion. It did more than enlighten their understanding, it laid hold of their hearts. They were not very easily impressed, but when they were once moved and won they were absolutely faithful—they stood like a Roman phalanx. From first to last they seem never to have given Paul an anxious thought. No wonder he called them “my joy and crown.” (Philippians 4:1).

He showed his confidence in them by accepting at their hands favors which he received from no other congregation. His rule was to refuse gifts of money for himself, though he spent not a little time in raising gifts for others, especially for the poor saints in Jerusalem. He knew how likely the acceptance of gifts was to be misunderstood. He could not run the risk of appearing to be mercenary. But he made an exception in the case of the Philippians. He felt that they were too noble to think evil. For them it was blessed to give, and he would not deny them the pleasure. Once and again he gratefully received their ungrudged gifts. They made for themselves a name for liberality. (2 Corinthians 8:1-5).

They proved how well poverty and generosity may go hand in hand. To Thessalonica and Corinth they had already come with their bounty. (Philippians 4:16; 2 Corinthians 11:9). But their latest offering was especially grateful to Paul, it came when his need was the sorest. He was a prisoner, he had grown old and his hands once cunning could now do nothing to support him. Epaphroditus made a journey of seven hundred miles over land and sea, exposing himself to great dangers, to bring the gift of the Philippians. In his lonely prison he was deeply moved, and ere long he poured all his feelings of gratitude into the most affec­tionate letter he ever wrote.

TIME AND PLACE OF WRITING.

This epistle was written by Paul while in “bonds” in the Praetorium (Philippians 1:7-13). He sends greetings from Caesar’s house­hold (Philippians 4:21); he expresses expectation of some crisis in his im­prisonment (Philippians 1:20-26); and confident hope of visiting Philippi (Philippians 1:26; Philippians 2:24). All these indications place it in the first im­prisonment of Paul in Rome which we know to have lasted “two whole years” (Acts 28:30), which certainly began in the year A.D. 61. Therefore its date must be somewhere towards the end of the imprisonment, in the year A.D. 63. Epaphroditus had brought the contribution of the Philippians to Paul. He entered into the work there, risking his life and contracting a serious illness; but his life had been spared of Paul and his brethren. Now Paul sends him back to Philippi, though he knows he will be very lonely without him; and he sends with him this letter of acknowledgment of their gifts, filled with commendation and encouragement, gratitude and love.

R.C. Bell Commentary on Philippians

In Acts 16 is found a graphic account of Paul’s founding at historic Philippi, about A.D. 52, the first church in Europe. According to the book of Acts, when Christ attacks one of Satan’s heathen strongholds, Satan bestirs himself in opposition. After unsuccessfully resisting the gospel beachhead on the continent of Europe by trying to have men think that “a maid having a spirit of divination” was in alliance with Paul, he turned to persecution, and beat and imprisoned Paul and Silas. This second method of opposition failed so miserably, however, that Paul’s jailer became a Christian, and probably with Lydia and the maid formed the nucleus of the church in Philippi.

Inasmuch as there can be no alliance or compromise between God and Satan, Paul refused true testimony when it was given by Satan’s instrument. Likewise, Christ rebuked demons when they declared who he was (Luke 4:34-35). Neither Christ nor Paul would suffer such profanation of truth. “The prince of this world,” the father of lies, never speaks truth unless the circumstances are such that God will be dishonored and man duped, for as Christ said, “there is no truth in him” (John 8:44). The adage, “Take truth and good wherever you find them,” because of its strong appeal to human pride and sufficiency, has been disastrously used by Satan from Eden onward. Men cannot discern between fundamental truth and error, between ultimate good and evil. Their only safety lies in following “the good Shepherd,” who can so discern, and in knowing “not the voice of strangers.” “The way of man is not in himself” (Jeremiah 10:23).

Philippians Is Autobiographic

Philippians is more peaceful than Galatians, and more personal than Ephesians. Instead of being largely an answer to questions like 1 Corinthians, or a treatise of theology like Romans, it contains much intimate, personal matter like 2 Corinthians. There is a world of difference, however, between these two letters. In 2 Corinthians, Paul is forced, much against his preference, to talk about himself in order to maintain his apostleship against envious “false apostles” toward whom he has no cause for gratitude, while in Philippians he is pouring out spontaneous, fatherly affection upon his dearest children, upon his kindest and best-loved church; in the two letters, he tells his experience for altogether different reasons. Paul knows that he is God’s spiritual laboratory where greater things are being wrought than any alchemist could ever discover in a physical laboratory. From his Roman prison, therefore, he tells the Philippians by what means he has become the Christian he is, hoping that they also may be moved to try the Christian experiment fully. “Brethren, be ye imitators together of me, and mark them that so walk even as ye have us for an example” (Philippians 3:17) may be called the key verse of the book. O how much we all need Christianity as Paul understood, taught, and lived it!

Blemishes To Be Corrected

Although Paul does less chiding in Philippians than in letters to other churches, he hopes to correct two ugly blemishes in Philippi, the first of which is disunion. In the first chapter, after saluting “all the saints,” he uses the word “all” with the same import several times in such expressions as, "I long after you all,” as if he could not bear to think of them as being divided among themselves. In the same chapter, in order to show that he thinks of them as one in grace and service, he writes: “Stand fast in one spirit with one soul striving for the faith of the gospel.” The second chapter begins with a strong personal plea for unity: “Make full my joy, that ye may be of the same mind.” Then in the last chapter, still more personally and earnestly, he beseeches: “I exhort Euodia, and I exhort Syntyche, to be of the same mind in the Lord.” What can all this mean but that Paul, though likely no doctrinal differences and open breaches existed, looked with anxious eye and grieved heart upon some personal differences that were gnawing at the peace and usefulness of the church?

The second blemish that he hopes to correct is despondency. The church, founded in bitter persecution, has continued “to suffer in his (Christ‟s) behalf” throughout its existence of some ten years—ample time after “the first sprightly running” for an Ephesian drift from “first love” (Revelation 2:4). But Paul exhorts, “in nothing affrighted by the adversaries” (Philippians 1:18). Moreover, Paul‟s long imprisonment and longer absence so depresses them that he is constrained to write: “So then, my beloved, even as ye have always obeyed, not in my presence only, but now much more in my absence, work out your own salvation with fear and trembling”; for though I am absent, God, “who began a good work in you,” is still present and “worketh in you both to will and to work, for his good pleasure” (Philippians 2:12-13); therefore “Rejoice in the Lord always again . . . rejoice” (Philippians 4:4).

The word “all” as the opposite of disunion, and the word “rejoice” as the opposite of despondency are used so repeatedly throughout the book that they may be called keywords. It is said that the devil upon being asked by his imps why he depended so much on despondency as a weapon against God explained that it was easy to discourage Christians, and that when once discouraged and despondent they made his best, especially undercover, workers. And thus the enemy sows “tares also among the wheat.”

Skeletal Outline of Philippians

Theme: Rejoicing in the Lord always.

1. Rejoicing in evangelism and in facing death. Chap. 1.

2. Rejoicing in lowly service and in brotherhood. Chap. 2.

3. Rejoicing in imperfections and in heavenly citizenship. Chap. 3.

4. Rejoicing in anxiety and in privation. Chap. 4.

Christ’s name (not counting pronouns) occurs about fifty times in the 104 verses of Philippians. According to the book, Christ lives in each one of us who can say with Paul, “For me to live is Christ” (Philippians 1:21). In the four chapters, Christ, successively, is our life, our example, our object, and our strength. The rich cream of Paul‟s long personal experience with Christ rises in this prison epistle. May we all remember ever that no faith can live itself out in our lives that is not sustained and renewed by memory, experience, and hope.

The salutation in part reads: “To all the saints in Christ Jesus that are at Philippi, with the bishops and deacons.” Members of the church at Philippi were all saints and Christians (the words are synonymous), for all were called out of the world and set apart, or sanctified, unto Christ. When some of these saints met certain qualifications and manifested special aptitude for spiritual leadership, the church selected and appointed them bishops, or overseers. Others, upon becoming qualified to “serve tables,” were appointed deacons.

Here is the simple organization and government of the local New Testament church. A church may be either too highly or too loosely organized for efficiency. In the former case, power finally centers in one man, which inevitably corrupts, while in the latter case, the potential gifts and powers of members remain undeveloped. Scriptural church polity, properly balancing these two extremes, demonstrates its divine wisdom by encouraging every member of the congregation, up to his measure, to worship, work, and grow.

Retrospective-Prospective Introduction

(Philippians 1:3-11)

R.C. Bell

This opening passage brims with thanks, gratitude, prayer, and joy. Though its author is fast in prison some 700 miles away, uncertain of his earthly future, its recipients must have felt his eager, buoyant, dynamic spirit among them again. As a saint among saints (Paul does not call himself “apostle” as he usually does in his letters), he tells them that he holds them fondly in his heart as joint-heirs of grace and as fellow-workers in his “bonds and in the confirmation of the gospel from the first day until now.” The Philippians, having been taught that, when truth is learned, duty begins, became missionaries immediately and “sent once and again” to Paul’s need in Thessalonica, where he established the second Macedonian church. Later, Paul used the exceptionally liberal giving of these churches as an inducement to move the Corinthians to give. The substantial Macedonians, descendants of the Macedon of Philip and Alexander the Great, and of the Romans, by their being so ready to help him preach the gospel in the spirit of the gospel, appealed especially to Paul’s great evangelistic soul. In “He that began a good work in you will perfect it (God deserts no task till it is finished) until the day of Jesus Christ,” Paul uses the past as a springboard of prayer for the future. After generously giving thanks for the strong things in the church, he prays for their mutual love, the lack of which is probably their greatest weakness. “And this I pray, that your love may abound yet more and more in knowledge and all discernment; so that you may approve the things that are excellent; that ye may be sincere and void of offense unto the day of Christ; being filled with the fruits of righteousness.”

Thus Paul waters his epistle with a prayer of six items. He prays that they may be a loving, knowing, discerning, sincere, inoffensive, fruitful people. Love is the bud that opens out into the others. As one without sight cannot discern color, so one without love cannot be sensitive to the wishes and the rights of his brethren, and “approve the things that are excellent.” Love, illuminating reason to see truly and quickly what hurts or offends the one loved, can heal the disunion in Philippi. With loveless hearts, Christians cannot think lovely thoughts and do lovely deeds. Only by sincere love abounding “yet more and more in all knowledge and discernment,” not by sheer effort of intellect and strength of will, are the deep urges of the natural man to be controlled. From this heavenly prayer, may we not all learn how to pray for and live with our friends? Spiritual dwarfs do not pray that others may become spiritual giants.

The Supernatural in the Natural

As Paul in his Roman prison reviews his strange, dramatic life since his arrest in Jerusalem—the murderous Jews, the “law’s delays” before the Romans, his appeal to Caesar, the perilous shipwreck and deadly viper on Malta; remembers his disappointments, sufferings, and the numerous times it looked as if his career had received a fatal blow—to encourage them he writes: “Now I would have you know, brethren, that the things which happened unto me have fallen out rather unto the progress of the gospel; so that my bonds became manifest in Christ throughout the whole praetorian guard, and to all the rest; and that most of the brethren, being confident through my bonds, are more abundantly bold to speak the word without fear.”

Paul thinks how the soldiers whom he met in prison at Caesarea have helped prepare for his fruitful work in Nero’s bodyguard and “Caesar’s household”; thinks how his bonds have emboldened others, even some with wrong motives, to be more active in the preaching denied him, thus building up the church in general; thinks how divine purpose threads through the tangled affairs of earth, and how God’s providences, like some languages, can be read only backward, and then not in fragments for they all “work together for good.” Thus thinking, he realizes that only God knows when a man in chains will reach farther than if left at liberty, and rejoices that God has trusted him with persecution and sorrow, for what happens to him, if Christ be proclaimed, matters not. He remembers that when the ark of God was captured by the Philistines, Dagon, their god, fell (1 Samuel 5:1-5).

The many cases in the Bible of God’s working in and through men, good and bad—the supernatural in the natural—have nothing to show more illuminating and edifying than the lives of Joseph and Paul. Recall what Joseph suffered through his unnatural brothers, and hear him tell them many years later in Egypt: “As for you, ye meant evil against me; but God meant it for good, to bring to pass, as it is this day” (Genesis 50:20). Unto this day, God’s government has not changed. But only men today who have the faith of Joseph and Paul can have their God. They did not understand it all, even as we do not. But faith fulfilled in experience was sufficient for them, and it must be for us. No man who believes in God, or even observes nature, can ever doubt anything just because its roots reach down into mystery.

This “study” closes with invincible Paul of the evangelistic mind, in spite of everything, triumphantly shouting: “This shall turn out to my salvation, through your supplication and the supply of the Spirit of Jesus Christ . . . in nothing shall I be put to shame.”

As Paul faced possible execution by Rome, he wrote the Philippians: “Through your supplication and the supply of the Spirit of Jesus Christ . . . Christ shall be magnified in my body whether by life or by death.” Paul was so entirely devoted to Christ that he had a holy indifference as to whether he served him by living, or by dying. Greek scholars say that “supplication” and “supply of the spirit” are so intimately related that they are virtually one, as if Paul said, “As your prayers ascend, the Spirit will descend.”

In the same circumstances and about the same time, Paul wrote Philemon: “But withal prepare me also a lodging: for I hope that through your prayers I shall be given unto you.” Who can think that Paul was in error, or insincere, when he wrote his friends that prayer and the Holy Spirit would effect his courage and imprisonment? Why did he think that God hears such prayer and “supplieth . . . the Spirit?” (Galatians 3:5). He knew that availing prayer and the workings of the Spirit were much older than his Bible. Remember, Paul also wrote the Philippians: “These things which ye . . . heard and saw in me, these things do.”

Life or Death

Some men, balancing the comparative desirability of life and death find difficulty in deciding which is preferable. For a worldling it, sooner or later, is a choice between two evils. Hamlet’s famous soliloquy, “To be or not to be,” is the classic literary example. To Hamlet, the disadvantages of living, or dying, were so evenly matched that he, true to his basic weakness of character, could not decide, and consequently continued to be dominated by circumstances. Voltaire, a French philosopher and skeptic of two centuries ago, said that he hated life and dreaded death. How different from Paul! To him, neither life nor death was evil. Both were so good that in thinking of a choice of either against the other, he was “in a strait betwixt the two.”

To depressed Christians of any time, Paul’s, “For to me, to live, is Christ, and to die is gain,” is a great tonic. Paul was telling the Philippians, if he were freed from prison, he would continue to live a life dead to the flesh in order that Christ might still live in, and express himself through, him; but, if he were executed, instead of serving him on earth in privation and suffering, he would be enjoying him in heaven, which would be “very far better.” Christ’s living in Paul made his life on earth and his life to come in heaven one continuous, undivided life. He was so enlifed with Christ, as a graft with the root, that he was happy serving him on earth, happier in the thought of enduring death that he might go to him beyond death, and happiest in the hope of being with him forever in heaven. To depart was better for him, but since his staying on earth was more needful for them, he, Christlike, was willing to stay. Paul had already been “caught up into Paradise” (2 Corinthians 12:2-4), and his ignorance as to whether or not his body went along is proof that life apart from the body may continue, as a watch continues to run, removed from the case. The passageway from earth to heaven, the outer and the inner mansions of God’s house, is a very short corridor. The great romantic adventure of death is a new stage in the progress of union and communion with Christ. Paul knows nothing of either purgatory or soul-sleeping. To him death, ushering a Christian into the immediate presence of Christ, is comparable to a change of address.

But what can men without the Bible know about death and its gain? Socrates said to the judge who condemned him to death: “If it is true that the souls of just men know felicity after death, let me die, not once, but many times.” One of the last things he said to his friends as the hemlock did its deadly work was: “The time has come for us to part —for me to die and for you to live—but which of us is going to a better thing is uncertain. Socrates, one of the very best pagan minds of all time, died like a philosopher, but without Paul’s living hope and certain gain. The fuel which fed the fire that burned so steadily and brightly in Paul is not to be found among natural men.

Christian Unity

“Only let your manner of life be worthy of the gospel of Christ: that whether I come and see you or be absent, I may hear of your state, that ye stand fast in one spirit, with one soul striving for the faith of the gospel: and in nothing affrighted by the adversaries: which is for them an evident token of perdition” (Philippians 1:27-28). This exhortation consists of three pleas: first, that their conduct be consistent with, and worthy of, the Christian calling; second, that in unity of life, they all stand solidly together, a compact body like the historic “Macedonian Phalanx,” in their fight against the world; third, that they be courageous and fearless of soul, for since both sides cannot win a war, their present success is a Sign of the enemy’s final defeat.

Need it be said that, though all Christians are required to be absolute in their commitment to all fundamental Christian doctrine, conformity and mechanical sameness in secondary matters are not required. Indeed, the manifold diversity of nature and condition found among Christians make such conformity impossible. Furthermore, it is undesirable, because these dissimilarities provide brethren who love each other ideal conditions for mutual study, edification and growth. Christian unity is organic unity in diversity.

Twin Gifts

The close of this chapter throws light on the problem, why do good men like Paul suffer. It teaches that both faith in Christ and suffering for Christ are divine gifts “granted” unto men. That suffering is a privilege and an opportunity is a hard lesson for us. Nevertheless, “Whom the Lord loveth he chasterieth, and scourgeth every son whom he receiveth.” Suffering for Christ makes men patient, kind, compassionate, and neighborly. Had Paul suffered no thorn in his flesh, we would miss the mellowness, the gentle pleading, and the tender wooing that quiver throughout his writings. He, like his adored Master, has a heart as large as his head. In Philippians, as is usual with him, his heart is so full that he cares to keep back nothing. “Blessed are they that have been persecuted for righteousness’ sake.”

By being more specific in the opening of chapter 2 than he was in the general exhortation for unity near the close of chapter 1, Paul discloses what was amiss at Philippi. The nature and fervency of this prolonged exhortation is evidence that legitimate differences about secondary things and personal matters were needlessly disturbing the peace of the church. Their mishandling such things, rather than the things themselves, was the chief trouble.

When Julius Caesar was stabbed to death by Roman conspirators, his friend Mark Antony, bent on revenge, made an oration over the body to citizens in the market place of Rome. As the climax of his politic eulogy, he uncovered the mutilated corpse and feelingly spoke in vivid detail of the many wounds, suffered by Caesar as their benefactor. According to his design, the citizens were aroused to frenzy for vengeance on the conspirators. Does not this illustrate Christ’s strategy of emptying and humbling himself even unto death with pierced and disfigured body? Can you think of anything more profoundly moving than the mangled, bloody body of your best friend who died trying to help you? What a wrench the very thought gives you! Remember Christ did not have to come to earth at all; nor die after he came. And might he not have died in the friendly home at Bethany? Or in any other way he chose? Nay. Only the cross could give him power to subdue and save men.

When men are tempted to question the power of the cross, let them read Paul’s, “We preach Christ crucified . . . the power of God, and the wisdom of God,” to the Corinthians, over whom the power of Grecian rhetoric and philosophy had cast a spell. Or let them try to imagine what the world was before Christ died, or what it would be today if he had never died. Cannot men learn that they at least owe it to themselves to give the cross of Christ a trial by faith, and see what happens. “There is. . wonderworking pow’r in the blood.”

As Antony correctly foresaw Roman reaction to Caesar’s wounds, so Christ by his cruel, vicarious death purposes to kindle men to fiery enthusiasm for him. Wherein lies the fault that not more Christians are so enkindled? Paul was. In gratitude all should be constrained to love, stoop, suffer, serve, and save lest men go unsaved and Christ be disappointed. This is God’s ideal character as fulfilled in Christ, which none can ever attain apart from him.

“Your Own Salvation”

According to the book of Acts, Luke helped Paul plant the church at Philippi, and apparently remained a few years. Paul also revisited Philippi a few times before he wrote Philippians. For a few years before the book was written, however, neither Paul nor Luke had been in the city. In the book the church appears somewhat depressed. Paul affectionately reminds them of their obedience when he was with them that he may more effectively exhort: “Now much more in my absence, work out your own salvation with fear and trembling” (Philippians 2:12).

With all this in view, the conviction that the church was suffering from having depended too much on human help, and that in the absence of Paul and Luke it was taking its opportunities and obligations too lightly, is almost unavoidable. That the church lacked unity and some of the members were quarreling among themselves would lower its efficiency, elders included, and discourage their planning, working, disciplining, praying, paying, and suffering as they should. When personal grievances must be reconciled or difficult decisions made or intricate problems solved in a church, it is always easy to rely too much on noted preachers and teachers. It is God’s will, and therefore to the best interests of a congregation, that congregational matters be handled from within.

Paul wants them to realize that their connection with God is so close and personal that his or Luke’s presence, however desirable and seemingly useful, is not necessary; that when opportunities or difficulties arise in the congregation, since his absence throws them more directly upon God, they should with trembling earnestness and anxiety, lest they fail in duty, assume, not shirk, their responsibilities. He is saying to Philippi what he had already written Corinth: “Watch ye, stand fast in the faith, quit you like men, be strong.” He expects them to feel their direct relationship to God, and that “Each man must bear his own burden” (Galatians 6:5), of opportunity, responsibility, and accountability. To realize that we must account to God individually for what we indifferently fail to learn, to do, and to become is a mighty inducement and encouragement to move us to work out our “own salvation with fear and trembling.”

God Works in Christians

Paul has told the Philippians that God will continue the good work he began in them (Philippians 1:6). In this supplementary verse, “Work out your own salvation with fear and trembling; for it is God that worketh in you,” he puts side by side the divine and the human works of redemption that they may realize how vital their part in this joint work, which God makes possible but not easy for either himself or them, really is. Co-laborers with God! Who would not tremble!

What Paul uses to stir Christians to vehement earnestness, theologians again have turned into a battlefield for theorizers. No theory has ever been advanced that explains the apparent contradiction between God’s predestination and man’s freedom, yet Paul here, and Peter on Pentecost, preach both, not to puzzle men, but to make them humble and earnest. This verse, addressed to Christians, teaches them that they can do nothing toward their sanctification without God, for God first works in what they work out. God works primarily, therefore they can work secondarily. “Apart from me ye can do nothing,” said Christ. On the other hand, God does nothing without the willing cooperation of Christians. However, their work can never supersede or make superfluous God’s perpetual workings.

Giving relatively small things more prominence than they merit, and wrangling over them, always causes weakness and sin in a church. With Christian treatment, many “important things” soon become very unimportant. When saints agree on essentials, let them beware of dissension over incidentals. Moreover, we all need superhuman wisdom in order to distinguish between supplementary and contradictory things. “If any of you lacketh wisdom, let him ask of God . . . and it shall be given him” (James 1:5). Honest study of the Bible and believing prayer are indispensable for a spiritual, functioning church.

Discord at Philippi

In spite of all his troubles, Paul comes through chapter 1 rejoicing, and encouraging the Philippians, “Soldiers of the cross, shoulder to shoulder”; yet his joy is not complete. He writes: “Make full my joy, that ye may be of the same mind, having the same love, being of one accord, of one mind.” (Note how affection delights to repeat and linger). In tenderness he pleads that if their experience in Christ is real and has power to stir the heart and to move the will; if they find love, consolation, fellowship, and compassion; if they can be entreated at all, they do “nothing through faction or vainglory, but in lowliness of mind each counting other better than himself; not looking each to his own things, but each of you also to the things of others” (Philippians 2:1-4). When the Philippians read this, could they fail to see that though the gospel had delivered them from Satan’s dominion, it had not taken them beyond the range of his temptations? fail to see that pride and selfishness were the cause of their disunion and of Paul’s exhortation? Could they fail to realize that the stubborn pride of nature must be broken down before grace can really be received as grace, and that only the lowly-minded can be like-minded? In the beginning man fell through pride, and he must be restored through humility. Christ’s first beatitude is, “Blessed are the poor in spirit (self-renounced); for theirs is the kingdom of heaven.” If love is the summit of Christianity, humility is its foundation. The gate of life is as low as it is narrow. Christian humility springs, basically, from man’s realizing that without the grace of God he is hopelessly lost in time and in eternity. Self-sufficient men cannot live the Christian life. “To be Christless is to be lifeless.”

Christ’s Essential Glory

“Have this mind in you, which was also in Christ Jesus: who, existing in the form of God. . . emptied himself; . . and being in fashion as a man, he humbled himself, becoming obedient even unto death, yea, the death of the cross.” Just before his arrest Christ prayed: “Father, glorify thou me with thine own self with the glory which I had with thee before the world was” (John 17:5). Since Christ retained his essential glory and was still God during his sojourn, on earth, it was only the heavenly glory and divine prerogatives of which he emptied himself. In him met all the attributes of the Godhead and all the perfections of manhood. He was God-man, the first but not the last, of a new order of life in the universe. As God he “emptied himself.”

Christ’s Acquired Glory

“Wherefore God highly exalted him, and gave him a name which is above every name; that in the name of Jesus every knee should bow . . . and that every tongue should confess that Jesus Christ is Lord.” A sketch of Christ’s history runs: essential glory of the Godhead from all eternity, humanity redeemed by his service on earth, and return to his original glory with the Father plus the acquired glory for having saved a lost world. This is the high exaltation of our text. Earned, double exaltation for Christ and undeserved redemption for man! When Christ went back to heaven after his dive down to lowest humiliation on earth, he took mankind, to him a salvaged priceless treasure, on his shoulder with him. This acquired glory is the glory he shares with his bride now and evermore. The grand argument of Hebrews 2 involves this consummate truth.

Since as eternal God, Christ could not be exalted, only as Mediator was his exaltation possible. Therefore his mediatory name, his saving name, “Jesus,” the name Gabriel gave him before his birth to be worn forever, is “the name” that every tongue shall confess as “Lord, to the glory of God the Father.”

Faithless Speculations

Paul knew that discord about secondary things could not exist among the Philippians after they possessed the mind of Christ; he knew that their friction grew out of the fact that some of them were not truly converted from self unto Christ; he knew also that the way to get them actually to give Christ precedence over self, thus becoming able to count others better than themselves, was to hold Christ up before them in all his unselfishness as an example. This explains how this great scripture,, which has caused so much useless and destructive speculation down through the centuries about the divine-human nature of Jesus, got into this informal letter. Probably the opposite extremes of these speculations are Unitarianism and Mariolatry: the former robs Christ of his deity, and the latter ascribes deity to a woman. Paul did not intend these verses to become a battleground, in the realm above human understanding, for theological disputation; he used them as practical, powerful persuasion.

If all Christians could have always divested themselves of the pride of learning, admitted that “without controversy great is the mystery of godliness” (1 Timothy 3:16), and in faith accepted Christ as God-man without trying to explain him, ambitious, divisive heresies about his person could not have arisen. Christianity still suffers from the pride of scholarship and intellectualism.

On the background of self-exaltation and consequent dissension at Philippi, Paul, as we saw in the preceding “study,” throws the portrait of Christ in his extreme self-renunciation and consequent, preeminent exaltation. He paints this picture in order to add power to his great appeal, “Have this mind in you, which was also in Christ Jesus.” As Christ’s deep self-effacement and obedience even unto the cross was the bloody path he trod to glory and exaltation, so men who are to share his triumph must start, paradoxically, downward as he did. They must lose their lives in order to find them.

We also saw that Christians in working out their salvation, since they already have justification as a gift through the merit of Christ’s death, are not working for justification. Rather, in gratitude to him who justified them and in distrust of self to live worthily, they depend on the triune God, who is working in them, to provide “sanctification of the Spirit” as he did justification—blood for sinners and enabling power for saints. God’s workings in men, as in nature, exclude miracles, but include human collaboration. In all respects, men are basically dependent creatures; apart from God, they can do no more to justify or to sanctify themselves than they can to feed themselves bodily. Note that Paul expects to correct the personal, local shortcomings at Philippi by an appeal to the universal, fundamental principles of Christianity—little things to be settled on big principles. He thinks that obedience to God and dependence on God as practiced by Christ will right everything. The essence of human sin has ever been man’s rejection of his creaturehood and his foolish desire to be wise and independent like God (See Genesis 3:4-6). God proposes in Christianity to bring man to a realization of the distance between himself and his Creator that he may be returned to the status of a dependent creature, and live as he was created and conditioned to live.

“The Mind of Christ”

“Do all things without murmurings and questionings; that ye may be blameless and harmless, children of God without blemish in the midst of a crooked and perverse generation, among whom ye are seen as lights in the world, holding forth the word of life” (Philippians 2:14-16). The roots of this passage lie in, “Have this mind in you, which was also in Christ Jesus” (Philippians 2:5). And inasmuch as it is a picture of Christ, it shows what having the mind of Christ means. The language, being unlimited, forbids complaining about anything whatsoever. Instead of questioning life’s mysteries and contradictions, and God’s providences, saints with the mind of Christ pray as he did in Gethsemane, “Not as I will, but as thou wilt.” All murmuring is treason against the mind of Christ. These verses prune personal character that more fruit may be borne. That the church, in a dark and dead world, give light and save life, is its primary purpose and mature fruit. When Christians keep busy “holding forth the word of life,” they have little taste and time for petty quibbling and quarreling. As the color and fragrance of flowers, according to naturalists, are to attract bees that carry pollen to fertilize other flowers, so Christians are beautiful and attractive that the pollen of Christ may fertilize other lives.

Paul— (Philippians 2:16-18)

In the rest of Philippians 2, Paul names and characterizes himself, Timothy, and Epaphroditus as men worthy of imitation because they have the mind of Christ. He wrote the Corinthians: “Be ye imitators of me, even as I also am of Christ” (1 Corinthians 11:1). To these Philippians he writes: “The things which ye saw in me, these things do” (Philippians 4:9). In our immediate scripture his Christ-like self-abnegation is truly amazing. It is as if Christ instead of Paul were doing the living. Indeed, this is the way he explains his life to the Galatians: “It is no longer I that live, but Christ liveth in me” (Galatians 2:20). Humble men do not think meanly of themselves; they just do not think of themselves at all.

Paul here tells them that his sufferings and possible execution are but the drink-offering that forms an insignificant part of their burnt-offering of service. Note the unity in Christ: Paul in Rome and they in Philippi constitute but one sacrifice. They are his “joy and crown,” and should they fail “in the day of Christ,” it would be irreparable loss for him too. The passage closes: “I joy, and rejoice with you all: and in the same manner do ye also joy, and rejoice with me.” This chapter is full of rejoicing in lowly service.

Timothy — (Philippians 2:19-24)

Paul does not know the future, but he hopes that his sending Timothy to Philippi, to be followed soon by his own coming, is in line with the will of God. In all literature, no more elevated friendship than that between Paul and Timothy exists. Their both having the mind of Christ accounts for their selfless likemindedness; each like the Good Shepherd has a true shepherd-heart. On this occasion at least, Paul has no other man to send who has such “small regard for his dinner” and self-advancement, and who can therefore so well heal their diseases. Self so successfully squirms itself into our religion that death to self is still a rare thing. Of how many may, “They all seek their own, not the things of Jesus Christ,” be written today? This, too, is treason against the mind of Christ; he “pleased not himself,” but sought the things of others.

Epaphroditus — (Philippians 2:25-30)

The last of the Christ-like trio is Epaphroditus. The church at Phillippi had sent him, one of their number, to Rome with supplies and “news” for Paul. He had fallen “sick nigh unto death,” but now, through God’s mercy well again and no doubt bearing this letter, is going home. As a devoted son, sick, away from home, is distressed because his mother is grieved on his account, Epaphroditus longs to get back for the comfort of homefolk. Paul writes: “I have sent him . . . that, when ye see him again, ye may rejoice, and that I may be the less sorrowful.” How touching, even unto pathos, that Paul feels he has enough sorrow without being indirectly the cause of sorrow to others. A house, even a hired house, that shelters these three is a veritable hothouse of Christian consideration, tenderness and courtesy. Who can doubt that Paul is reducing his, “Walk even as ye have us for an ensample” (Philippians 3:17), to life for the church at Philippi?

The general theme of the largely autobiographic book of Philippians is rejoicing. Chapter 1 shows Paul’s rejoicing in afflictions occasioned by both woridlings and false brethren; chapter 2 shows his rejoicing in lowly, obscure service, unnoticed by the world; now, chapter 3, which begins, “Finally, my brethren rejoice in the Lord,” shows his rejoicing in spite of imperfection because he hopes to become a perfect man when he receives at Christ’s coming a risen, spiritual body, “conformed to the body of his (Christ’s) glory.”

It may seem odd, near the center of the book, to find the word, “finally.” But the same thing is found in both of the Thessalonian letters. Romans closes with a postscript. Is it strange that a man who could write, “Out of many afflictions and anguish of heart . . . .with many tears” (2 Corinthians 2:4), and “My little children, I am again in travail until Christ be formed in you” (Galatians 4:19), and who warns these Philippians “even weeping,” finds tearing himself loose from his weak, misguided children in the Lord and bringing his letter to an actual close difficult? Tenderness and strength are not incompatible.

No Confidence in the Flesh

Paul teaches in many scriptures that the flesh and the spirit are mutually antagonistic and exclusive. His depraved, self-sufficient “natural man,” who “receiveth not the things of the Spirit of God” (1 Corinthians 2:14) and “the flesh,” which is so corrupt that it must be born again, are equivalents. A Christian cannot carry “the flesh” with him on his pilgrimage through this world. Obviously, Paul in writing, “Beware of the dogs, beware of the evil workers, beware of the concision: for we are the circumcision, who worship by the Spirit of God, and glory in Christ Jesus, and have no confidence in the flesh,” has Judaizers in mind. Some scholars think that this warning rather than the exhortation to rejoice is what he is pleased to teach repeatedly for their safety.

The passage consists, first, of three stern epithets, which characterize legalists: they are profane dogs that tear asunder the body of Christ, carnal evil workers, and their circumcision (“concision”), since the inauguration of Christianity, is no more than heathen gashings and mutilations of the body, forbidden by Moses. Then follows a threefold comparison of Judaizers and Christians: the carnal worship of the former is contrasted with the spiritual worship of the latter; their glorying in the law with the glorying of Christians in Christ, and their “concision” with a “circumcision not made with hands, in the putting off the body of the flesh, in the circumcision of Christ” (Colossians 2:11). How utterly unworthy of confidence is the flesh! “The flesh lusteth against the Spirit, and the Spirit against the flesh; for these are contrary the one to the other” (Galatians 2:17).

Scale of Values Upset

“If any man thinketh to have confidence in the flesh, I yet more.” After making this statement, Paul lists seven of his advantages of the flesh—the first four are hereditary and the others are personal acquisitions. In Galatians 2:14, he writes: “I advanced in the Jews’ religion beyond many of mine own age among my countrymen, being more exceedingly zealous of the traditions of my fathers.” He might have added that he was born a Roman citizen, and that in both Greek and Hebrew learning he was highly educated. If any man could plume himself on his pedigree, native endowments, training, ambition, industry, moral integrity, religious drive, and works, and apart from Christ save himself, it was Paul. “Howbeit . . .I suffered the loss of all things, and do count them but refuse, that I may gain Christ, and be found in him, not having a righteousness of mine own, even that which is of the law, but that which is through faith in Christ.” This passage shows that Paul named his advantages in order to teach what being a Christian means; to teach that having the mind of Christ so upset his scale of values that he counts all his fleshly advantages but refuse. Can words say that meritorious, legal righteousness is incompatible with righteousness by faith in Christ more plainly?

More plainly say that confidence in the ability of the flesh to earn righteousness by keeping law must be surrendered before Christ can save? Since the very flesh itself competes with Christ for the soul’s confidence, it must be crucified. The grossest sins of the flesh are no more contrary to the principles of Christianity than is the spurious righteousness of the flesh. “The mind of the flesh is enmity against God . . . and they that are in the flesh cannot please God” (Romans 8:7-8). The statement is not “do not,” but “cannot,” please God. Who can have confidence in the flesh? And yet, it is much to be feared that some of us Christians are not so truly converted from self to Christ, from flesh to Spirit, as greatly to upset our scale of values. Had Paul not been so upset, what kind of a Christian would he have been?

Paul’s dying to every fleshly ambition and descending from the Pharisees, the popular Jewish sect, to the lowly “sect of the Nazarenes,” of whom probably three-fourths were slaves, is sufficient proof that he possessed the mind of Christ, who descended from highest heaven to lowest earth. With Christ and Paul in view, one might wonder if heaven is not for men who fail on earth.

Letting the World Go By

The statement that the world owes most to those who renounce it, contribute little to its success, participate little in its activities, and reap few of its honors may seem false. But a little study of the Bible with the right key shows it to be true. Of course, Christ is the supreme example of this extraordinary truth. But glance at three men who probably stand next to Christ as mankind’s benefactors— Abraham, Moses and Paul. Abraham lived a full century among the Canaanites in a tent, confessing himself to be a stranger and a pilgrim. Moses apparently renounced the throne of the Pharaohs, forsook Egypt, and lived forty years a forgotten man in training for forty more years of service in the Wilderness. As we have just seen, Paul counted all that the world could offer but “refuse,” and reaped chains and death. Think of the world’s debt to these three! With a fulcrum and a lever long enough, Archimedes said he could lift the earth. But the fulcrum must have been outside the earth. God’s people are always “A people that dwelleth alone, and shall not be reckoned among the nations” (Numbers 23:9)—a peculiar people who are content to let the world go by.

Some twenty-five years after Paul suffered the loss of all things in becoming a Christian, years filled with extreme hardship and drastic ostracism, he did not rue his choice, for he wrote: “I . . . count them but refuse, that I may gain Christ. . . that I may know him, and the power of his resurrection, and the fellowship of his sufferings, becoming conformed unto his death” (Philippians 3:8-10). As Paul progressively learned “the excellency of the knowledge of Christ,” in whom all divine and human virtues, combine, and to whom all sheaves bow, Christ grew in value to him, and he became better and better pleased with his bargain.

Although Paul wrote these words within prison walls, they are remarkable for their freedom and elevation. Later, when he faced certain execution, he wrote for Timothy’s encouragement: “I suffer hardship unto bonds, as a malefactor; but the word of God is not bound.” In his conversion, Paul made his irrevocable choice, which brought him the inevitable assurance of Christ’s companionship, comfort, and compensation for all loss. Before Damascus, he thought that Christ was a grand impostor, but upon his conversion he and the living Christ became such fast friends, with common interests and purposes, that one spirit sufficed for both. More and more, he experienced contact with the live Christ. Paul’s conversion did not consist primarily of a set of new convictions, but, deeper than that, of a new person. With the apostle’s increasing knowledge and appreciation of his new Friend, their friendship ripened into an intimacy, steadfastness, and richness far beyond the range of human friendship. All historic facts and intellectual knowledge about Christ and the Bible that do not bring men to Christ himself are but splendid, delusive ignorance which aggravates their doom (John 5:39-40). To how many pretended friends does Christ say: “I never knew you; depart from me”? No matter what men profess, without personal acquaintance and living experience with Jesus, they gain naught and lose all. With it, though they possess naught besides, they have all.

Christianity Spans Two Worlds

Paul had embarked upon an enterprise so vast and awarding that two worlds, time and eternity, are required for its realization. He needed to know Christ, “and the power of his resurrection, and the fellowship of his sufferings,” which would enable him to live while in the flesh worthily of his ambitious undertaking, “becoming conformed unto his (Christ’s) death”—--that is, Christ’s bodily crucifixion would be reenacted in his Christian life by his crucifying “the flesh with the passions and the lusts thereof.” The fact that suffering with Christ is the criterion of real fellowship with him should reconcile us to our sufferings for his sake. Thus far, the passage deals with a Christian in this world. The next verse, “If by any means I may attain unto the resurrection from the dead,” leaps beyond this world. Paul thinks that no suffering for Christ, even unto violent death like Christ’s, can be too high a price to pay for the assurance of getting his body back “in the resurrection of the just.”

Before his imprisonment, Paul wrote Corinth, “I die daily.” He said that his work for Christ and his “bearing about in the body the dying of Jesus” (2 Corinthians 4:10) were killing him. But if he died in service, his death would but speed his race unto perfection, even as Christ was made “perfect through suffering”; and, since death is “to depart and be with Christ” (Philippians 1:23), it would not disrupt his friendship with Jesus. Moreover at Christ’s return, he would come with him and get his risen body, “conformed to the body of his (Christ’s) glory,” to live in again. A Christian’s death is just another step in the progress of a closer union with Christ. A man “in Christ” can suffer no defeat unless Christ suffers defeat. Christ turns dreadful death into gain. “0 death, where is thy sting?“ The attainment of “the resurrection from the dead” is dependent on fellowship with Christ. Fellowship and identity with Christ lead Christians through a life of conformity to Christ’s death, either to being “caught up . . . to meet the Lord in the air” (1 Thessalonians 4:17) at his coming, or to death and resurrection. Either of these weds the two worlds and leaves the warm, fragrant, beautiful friendship with Jesus begun here below to be continued in eternity.

Imperfect, Yet Perfect

“Not that I have already obtained, or am already made perfect: but I press on, if so be I may lay hold on that for which I was laid hold on by Christ Jesus” (Philippians 3:12). Paul understood the nature of his encounter with Christ; he knew that Christ was weaving him into a mighty, far-flung pattern whose importance justified his perpetual best and all by way of cooperation. This is why he counts everything loss for Christ, and why he holds so unflinchingly to his threefold program: “I count not myself yet to have laid hold: but one thing I do, forgetting the things which are behind, and stretching forward to the things which are before, I press on toward the goal unto the prize of the high calling of God in Christ Jesus.” Here is the fixed concentration, the solid contentment over losses and sacrifices, and the quivering, youthful expectancy of a strong, honest man who has perfectly turned away from his dead self to the live Christ.

“Let us therefore, as many as are perfect, be thus minded: for if in anything ye are otherwise minded, this shall God also reveal unto you: only whereunto we have attained, by this same rule let us walk.” Just after protesting his perfection, why does Paul now place himself in a class of perfect Christians? He is but recognizing the difference between his attitude of perfect acceptance of and commitment to God’s purpose in Christ, and his imperfect cooperation in its accomplishment. His reach exceeds his grasp; he sees things he wishes to do, but cannot. God has always done his work through imperfect servants; earth at best is but twilight. Paul’s perfect Christians are therefore perfect in attitude, but imperfect in life and service. They are both perfect and imperfect at the same time.

But some Christians do not have even this perfect attitude. On Christs deep moral principle that, “If any man willeth to do his (God’s) will, he shall know of the teaching” (John 7:17), Paul reminds such Christians that they are dealing with a moral God, who requires moral integrity in his servants; tells them that, if they will be honest with God and continue to obey him faithfully, he will see that they grow into fuller knowledge and implementation of Christianity. No more than do sinners, do Christians have to do everything.

In the first part of Philippians 3, Paul says the goal and prize of his strenuous race is to be dead to the world, as Christ was, that he may attain the Christian resurrection; says nothing the world can offer has any interest for him. Christ, even to Paul, who knows him so well, is as a fabulously rich mine, just opened. That the mine can never be worked unto depletion is a priceless asset, especially to elderly Christians. Whatever a Christian’s progress, he is but a novice. “Nothing can keep old saints out of heaven long.”

Paul thinks his is the correct attitude to which all Christians should aspire. He knows that many do not have it up to his measure, but, since to become Christians without some measure is impossible, he says a Christian is on the right road, and if he but has the will to walk in it, God stands pledged to “reveal,” as he needs them, increasing knowledge and the strength to obey (Philippians 3:15). “Whereunto we (Paul includes himself) have attained, by the same rule let us walk” (Philippians 3:16). This has direct bearing on the lack of unity among the Philippians: since they had reached fundamental common ground in being baptized into Christ, they should learn and grow together harmoniously until all “attain unto the unity of the faith, and to the knowledge of the Son of God, unto a full-grown man . . . grow up in all things into him, who is the head, even Christ” (Ephesians 4:1-15).

May I add a personal note? I have been trying to teach the Bible for more than fifty years. To my knowledge I do not teach anything now that contradicts anything I have ever taught. What I knew at first has been supplemented, but it has been neither discarded nor discounted. Christianity throughout is a self-consistent, expanding, mounting highway that opens out into eternity. No traveler need ever get lost, run into dead ends, remain on the same spiritual level (not even Paul), or be estranged from his brethren. It is the only way without blasted hopes and wrecked careers—the only way of gain.

“Who Mind Earthly Things”

“Brethren, be ye imitators together of me, and mark them that so walk even as ye have us for an example. For many walk, of whom I told you often, and now tell you even weeping, that they are the enemies of the cross of Christ: whose end is perdition, whose god is the belly, and whose glory is in their shame, who mind earthly things” (Philippians 3:17-19). In asking the Philippians to unite in imitating him, Paul alludes to their disunity again, and offers his example as a slip for resetting. Seemingly, this severe language is descriptive of a condition in the church at large rather than of the actual condition in Philippi. Though Paul has often warned them against such a condition, the Philippians are still earthly enough, however, to need a stern warning and this intimate, tearful appeal. In this passage, Paul has in mind both Judaism and Antinomianism. Judaism, declaring itself to be perfected Christianity, was in reality an insidious disease eating out its very heart. Antinomians, arguing, “We continue in sin that grace may abound,” perverted Christian liberty into license, and, “turning the grace of God into lasciviousness,” debauched the church openly. “Whose god is the belly, and whose glory is in their shame” fit, as gloves do hands, the ignorant, wicked boast of nominal Christians who say that God’s grace makes their morality and decency unnecessary. Jewish legalism and Gentile licentiousness were vipers that, had not God raised up Paul to do them heroic battle, would have, humanly speaking, destroyed the church in its cradle. Paul’s campaign against these twins, that perpetually “creep and intrude, and climb into the fold,” restrained, but did not slay them. Ritualism and Carnality, in modern dress, are inexorable foes of the church still, exceedingly strong and perilous.

Can you visualize the weeping Paul in his prison dictating this letter? The emotional content of Paul’s soul is almost frightening at times, as when he writes that he had great sorrow and unceasing pain in his heart because of the Jews’ unbelief, and could wish himself accursed for their sake (Romans 9:2-3). Paul wrote with tears in his pen, and spoke with tears in his tone. Should not his “example” prime our hearts and dry eyes? How good that God, when he made us, did not forget to put in a heart!

Citizens of Heaven

After, in tears dooming worldly Christians to “perdition,” Paul says to true Christians: “Our citizenship is (not shall be) in heaven; whence also we wait for a Savior” (Philippians 3:20). On this subject Christ says to his disciples: “Take heed lest haply your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and that day (his return) come on you suddenly as a snare: for so shall it come on all them that dwell on the face of all the earth. But watch ye . . . that ye may prevail to escape all these things . . . and to stand before the Son of man” (Luke 21:34-36). Either sheep or goats; no neutrality.

Beginning with Abraham, God’s people have always “confessed that they were strangers and pilgrims on the earth,” for while occupied by Satan it cannot be a fit home. Peter’s appeal, “Beloved, I beseech you as sojourners and pilgrims, to abstain from fleshly lusts,” has life in it because it turns on this pivotal truth. Since Christians cannot be heavenly minded unless they are conscious of their heavenly citizenship, that they be right at this point, indeed is pivotal. Instead of sojourners settling down and accumulating property, they send things home and collect them to take back with them. Nor do they when sojourning among savages become savages. Of course, having citizenship in heaven does not make rebels on earth; or make people so heavenly minded that they are of no earthly use. According to Christ, they are the salt and the light of the world.

As Father and Son and Spirit comprise the divine trinity, so “spirit and soul and body” comprise the human trinity, which is to be “preserved entire . . . at the coming of the Lord” (1 Thessalonians 5:23). A Christian cannot lose: if he live till Jesus come, he, his body “changed” into “a spiritual body” (1 Corinthians 15:44-51), is “caught up . . . to meet the Lord in the air” (1 Thessalonians 4:17) to be with him evermore; if he die before Christ return, he, unbodied, goes to a “very better” life with Christ, to await the fashioning anew his body of humiliation like unto Christ’s glorified body. A disembodied spirit is not an “entire” man as God made him, and as he shall be again when his redemption from Satan’s ruin is completed. As Paul’s faith, “he is able,” satisfied him, like faith must satisfy us. Faith is the only coin we have that will buy this knowledge, hope and comfort.

“Wherefore,” the first word in the last chapter of Philippians means that what follows grows out of what precedes. Paul has just assured the Philippians that their acceptance with God was complete when they took Christ as their Savior; that their life as citizens of heaven, seeking “after a city which is to come” (Hebrews 13:12-14), while it would make them alien to earth, would culminate in the perfection of their redemption from Satan’s devastation, at Christ’s coming, by their becoming “able-bodied” citizens with bodies like Christ’s risen, glorious body. From this premise, he draws an eightfold, hortative conclusion: “Wherefore,” be steadfast, be united, be joyous, be forbearing, be prayerful, be thankful, be peaceful, be imitators of “me.” An impressive “Be-hive”!

A Greek wrote before Christ: “Good men weep easily, the better, the easier.” It is not surprising that within five verses Paul weeps over some Christians and rejoices over others. Many are too callous to know much feeling. But Christ sensitizes men and makes them care and feel until, as surroundings dictate, they experience a wide range of emotion. Joy and sorrow are concomitant rather than antagonistic. The “Prince of peace” was “a Man of sorrows.” Paul describes himself as sorrowful, yet always “rejoicing.” That Christians rejoice only, cannot be in this world. Worry, not sorrow, is the kill-joy. The Philippians, “beloved and longed for,” by Paul, his joy and his crown, must not disappoint him, but “stand fast in the Lord.” If more of us preachers and teachers had Paul’s heart and other worldliness, more Christians would say: “Our citizenship is in heaven; whence also we wait for a Savior, the Lord Jesus Christ.”

Unity, Joy, Forbearance

Euodia and Syntyche, possibly baptized ten years before as members of Lydia’s household, and possibly distraught by anxious work for Jesus even as was Martha, are mutually estranged. Women were prominent in this church at first, and, apparently, still are. Does this help account for the excellencies of the church? or for its lack of unity? Prudently avoiding all allusion to the nature of the quarrel, or taking side with either, Paul exhorts them equally to be “of the same mind in the Lord.” To agree religiously out of the Lord would be conspiracy against the Lord. Paul does not mean, of course, that these women try to be alike in gifts and traits of personality, for Christianity does not require mechanical conformity. Too many differences in constitution and circumstances exist between any two people for this to be possible, or even desirable. God cuts each individual after a new pattern. Men as different as John the Baptist and Christ, or as Peter and John, can be “of the same mind in the Lord.”

No doctrinal, just personal disagreement, seemingly, is involved. And yet, their wrangling is so damaging that Paul beseeches an unnamed yokefellow, Clement, and the rest of his fellow-workers “to help these women.” Some heathens may be willing to come into the church after they compose their differences. Had these women known that their names would be put down as sowers of “discord among brethren” in a book to be read around the earth until the end of time, think you they would have been so quick to quarrel, or so hard to reconcile? At best, earth-bound life is a foolish, little thing; it is half ridiculous and half pitiful to see how seriously men take its paltry distinctions and ornaments. Even as we think about Euodia and Syntyche, can you imagine how they now feel about their petty strivings in the long ago? For “all flesh is as grass” (See 1 Corinthians 7:29-31).

“Rejoice in the Lord always: again I will say, rejoice.” Not rejoice some times, but all the time. How easy it would be to obey, if this only read, “groan always: again I will say, groan?“ Some rebel against God, others sulkily resign to him, but only Christians can always rejoice in him. Apart from the Lord, it is useless for thoughtful men even to try to be habitually cheerful. Much easier than reasoning our troubles away is singing and praying them away. As reading small print tires our eyes, so, without counter-working Christian joy and patience, little, nagging irritants wear us down to fussy impatience and jangling tongues. “Then let us offer up a sacrifice of praise to God continually, that is, the fruit of lips which make confession to his name” (Hebrews 13:15). “Let your forbearance be known unto all men.” Do our acquaintances and members of our families know us, in matters of personal opinion and preference, to be forbearing, gentle, reasonable, easy to get along with, and pleasant to have around? Christians should have lovable personalities, and abilities to meet the needs of others. Do not overlook Paul’s discreet precaution in, after naming or identifying several fellow-workers in the congregation, reminding others who might feel slighted that their “names are in the book of life.” None should have felt slighted, of course, but practical Paul knows the weakness of the flesh.

Prayer, Thanksgiving, Peace

It seems that the sentence, “The Lord is at hand,” in this great hortatory passage may be applied doubly as follows: Since Christ stands by and knows all, be steadfast, united, joyous, forbearing; and, since his second coming may occur at any time, being prayerful, thankful, and “patient until the coming of the Lord” (James 5:7-9) will keep you perpetually ready. Thus Paul mightily persuades Christians to be citizens of heaven and pilgrims of earth. “In nothing be anxious; but in everything by prayer and supplication with thanksgiving let your requests be made known unto God. And the peace of God . . . shall guard your hearts.” Prayer is cooperation with God in the spiritual realm as our daily work is in the physical realm. God releases energies from his person into the world through prayer as well as through gravitation. When in live faith Christians contact the live God, things in both nature and religion happen. Dealing with supernatural forces, they may expect supernatural results. In childlike simplicity, Paul actually believes what he writes and is at peace, anxious about nothing. We believe less and are anxious about many things. What a tragedy when the child in us is dead. That you talk to God about small things is evidence of your large faith in him. Christ casts out the unholy trinity of the flesh, fear, worry, and anxiety. Doubt and worry, not sorrow and trouble, cast out peace. Forgetting about the reasons for things, just make your requests to God and leave results, as you do in seeding your field, to him who feeds sparrows and marks their fall. As prayer advances, care recedes. A beautiful and fruitful union is formed when prayer and praise wed.

Being incurably religious by creation and unable to get away from the sense of God, in some way all men pray. The Christian way is for men to pray to their Creator about everything and to be thankful for anything. Christians pray to “the God of peace,” who dispenses peace through his Son, and come to possess “the peace of God, which passeth all understanding.” This peace, transcending all human philosophy, is Christ’s priceless legacy to his apostles and their converts: “Peace I leave with you. Let not your heart be troubled, neither let it be fearful” (John 14:27). Such peace is possible only to men who trust God far beyond their own understanding to make “all things work together for good” (Romans 8:28). No man can be a Christian (or a gardener either) unless he “consents to apprehend much that he cannot comprehend.” To clinch the teaching and exhorting of this book, Paul offers himself again as an example in thinking, teaching and living. This is like setting before a man of poor appetite a dish to make him hungry. Paul names true, honorable, just, pure, lovely, and blameless things as proper subjects for thought. How much do these six adjectives need changing to make them fit our thinking! Had Euodia and Syntyche followed this, would they have fallen out?

Perhaps because the common heathen word for moral excellence was “virtue,” Paul, becoming “all things to all men,” adds: “If there be any virtue, and . . . any praise, think on these things.” Christians need not hesitate to take truth from any man, for it is theirs by right. To the factious Corinthians, Paul had written: “All things are yours; whether Paul, or Apollos, or Cephas; all are yours; and ye are Christ’s; and Christ is God’s” (1 Corinthians 3:21-23). Christians should not wear the name of preachers as the Corinthians were doing, for they belong to Christ, not to preachers. However, since preachers belong to Christians, whatever truth Paul, Apollos, Cephas, Luther, Wesley, or Campbell teaches belongs to all Christians. But who wants other than truth from any man?

Paul’s Contentment

With the arrival of supplies from the Philippians after a considerable interval, Paul’s prison room is fragrant with gratitude and worship as he writes: “I rejoice in the Lord greatly.” How much a simple deed of brotherly kindness means to the great, tender soul! Note his generous spirit and refined courtesy in putting the best possible light on their temporary neglect; and the grace and delicacy with which he lets them know that he has been in want. No matter what else Paul’s character may comprise, he is at least a perfect Christian gentleman.

“1 have learned, in whatever state I am, therein to be content. In everything and in all things have I learned the secret. . . both to abound and to be in want.” Who can believe that this self-drawn sketch of Paul with its transparent sincerity and humility gets into his book through his egotism and vanity? Nay. Rather it is God’s chosen way openly to set forth for Christians of all time what he can make of a self-surrendered man, who wholly yields himself to his making, and suffers the evil spirit of the flesh to be cast out. Paul repeats that he has learned the close secret of contentment. He means that he has come to believe that anything he experiences is by God’s will, and therefore good and usable. Here are the naked bones of Paul’s mature faith and religion. We know him too well to think he means the contentment of indifference and self-complacency. At the time he writes these words, he is content with his body chained to a soldier, for his spirit is at large, ranging the universe. He never writes of doing the best he can “under the circumstances,” he is always on top of circumstances, undiscouraged by the ups and downs of life. Suffering and hunger without despondency, and success and abundance without pride characterize him. Since second causes are but God’s means, he is ready for anything, at any time, from anywhere. The scale of his life is so exactly balanced between want and abundance that the indicator always points straight up. Paul’s contentment must ever be a locked secret to all except those who have his key. When Cicero and Seneca, heathen moralists who had written much on courage and manly virtue, were banished from Rome, they filled the air with complaints and entreaties to be brought home. How incomparably stronger and nobler is Paul.

Paul’s Strength

After Paul rises to the level of the greatest of the naturally great men of earth, he continues to rise. In noble purpose, disinterested service, moral grandeur, living power, and lasting achievement, he rises far above them all. He explains this by humbly saying, “I can do all things in him that strengtheneth me.” He realizes that he is not living merely, or mainly, in his own strength. Without the superhuman aid, probably he would be no stronger than Julius Caesar or others. Whether Paul’s “him” refers to God, Christ, Spirit, or to all three, the practical meaning is the same, for the three are “one Jehovah” (Deuteronomy 6:4). The Trinity, though it transcends human reason, it is not contrary to it.

The Trinity is implicit in the first line of the Bible, for the word “God” is plural. In Genesis 3:15 God promises to send Christ to earth as a man. Isaiah, Joel and others foretell the coming of the Spirit. Christ comes and the Spirit descends upon him at his baptism to abide with him while he stays on earth. During his ministry, Christ has the Spirit without measure (John 3:33), casts out demons “by the Spirit of God” (Matthew 12:28), and tells his disciples that he must go away before the Spirit can come to take his place permanently (“that he may be with you forever”) (John 14:16), as representative of the Godhead on earth (John 16:7-15). In fulfillment of this promise, and according to God’s unfolding purpose, the transfer of the Spirit from Christ to his disciples was effected on Pentecost, and perfected Christianity was inaugurated. Throughout Acts and the epistles, the church is “a habitation of God (and Christ) in the Spirit” (Ephesians 2:22). “If any man hath not the Spirit of Christ, he is none of his” (Romans 8:9).

Paul believes he is the nether link of a five-link chain coming down from God-—God, Christ, Spirit, Word, Paul. If even one link fails, the chain fails. Since Paul is the only link that can fail, and, since his sole aim is that the triune God express himself through his personality (Galatians 2:20), he knows the chain will hold. This is what gives him his invincible confidence, strength, and peace. With respect to standing in grace and moral growth, God treats all Christians alike. Unless the Philippians have access to the power whence cometh his strength and contentment, and can learn his secret, why need Paul to exhort them to imitate him?

We are come to our last “study” in Philippians. The book is eminently Christian because it shows what the Christian religion will do for an earnest man, even when circumstances, humanly speaking, are most unfavorable. The final test of any religion or philosophy is the courage and hope it gives its adherents for the deep needs and heavy burdens of life. It is just to judge both Christianity and idolatry by what they do for men. In this respect Christianity outstrips all other religions and philosophies immeasurably. The book portrays a man, who, instead of being timid, cynical, and despairing as by all human reckoning he should be, is fearless, joyous, ready, and saying, “I can do all things in him that strengtheneth me.” Surely, Paul is the best example of what a man, in the strength that God supplies, can take without becoming discouraged and broken in spirit; surely, the best interpretation of his own doctrine: “God gave us not a spirit of fearfulness; but of power and love and discipline” (2 Timothy 1:7). Paul is ever serene and sober; never gloomy nor gay; always eager and strong. And since he exhorts the Philippians to imitate him, he must know that they have access to the same divine power that sustains him. Need it be repeated that Paul’s miraculous gifts contributed nothing directly to his moral growth and spiritual character? As all Christians have the opportunity of doing, he learned by the experience of fulfilled faith the secret of letting God by his overruling providence, work out for him either want or abundance as he saw good; learned to see that joy or pain, as God willed, would contribute to his life. Who but God can know infallibly whether in a given case apparent success or failure is better for his child and his church? God has non-miraculous, superhuman wisdom and strength for all Christians (and farmers too) who want them, and are willing to cooperate with him. Paul prays for the Ephesians: “That ye may be strengthened with power through his Spirit in the inward man; that Christ may dwell in your hearts through faith” (Ephesians 3:20-21).

A Protest Considered

Some question that the triune God through the medium of, and in conjunction with, his written word gives aid and power to Christians beyond the written word itself, on the ground that they do not see HOW he can do it. If he does not, what is prayer? Does not this protest overlook the truth that “we walk by faith, not by sight” (2 Corinthians 5:7), and take the matter out of the realm of faith altogether? Paul having tested this doctrine in the laboratory of Christian experience for many years, writes the Philippians that he finds it to be true. But he never tries to explain the philosophy of its workings. Indeed, he tells other churches. as he tells the Philippians, that, though it “passeth all understanding” and transcends all human thought, it actually works, and that he knows by verified faith that deliverance, endurance, and strength, according to his need, are unfailingly at hand; that in the thick of battle, he never finds himself unarmed; that his natural strength is always supplemented and strengthened. With the whole Bible contrary to this protest, how can the doctrine of God’s special providence be incredible?

The nature of faith is everywhere the same. Christ’s parables hang by the truth that nature and religion operate on similar principles. The faith of neither scientists nor Christians can be validated by abstract reasoning. Men of scientific faith, acting upon it, find it verified by the response of nature. Likewise, men of Christian faith, acting upon it, find it verified by the response of Christianity. In both realms, progress and assurance come only by way of the “obedience of faith.” In neither do men get beyond faith and hope as fulfilled in experience. In this way Paul learned his “secret,” and found life and peace. He could be happy anywhere; Nero could be happy nowhere.

Christ invites men only to give his way of life a trial, and see if things do not come out all right. Without argument, he throws down the challenge to faith, “Come unto me, all ye that labor and are heavy laden, and I will give you rest.” This takes faith in him. Abstract reasoning and formal logic have great, even fatal, limitations. Paul’s life of verified faith in Christ is the true interpretation, demonstration, and vindication of the faith Christ asks, deserves and expects. Faith is life’s most challenging and wonderful achievement.

Christianity at Work

When Paul’s foes at Corinth accused him of preaching for money, he, knowing that if the church believed this, his influence for good among them was ended, refuted the slander by refusing all money from them (1 Corinthians 9). He thanks Philippi eloquently for repeatedly sending to his “need,” yet in such a manner as to show his own relative unconcern about such, and to give the church a blank check signedly by his rich God (4-19). In the chapter that tells about Paul’s refusing money is his fullest teaching that a preacher of the gospel “should live of the gospel.” In Christian liberty however, lest the gospel suffer harm, he waived this right in Corinth. Paul always preached the gospel in the spirit of the gospel. Preachers especially need to take Paul’s example to heart. They may even use the pulpit, as other men use the bar or the theater, for self-display and gain.

We can understand Paul’s death to the world and his other worldliness only if we understand Christianity. The story of the paralytic in John 5 is a parabolic representation of Christianity at work. After the cripple manifested a willingness to “be made whole,” Jesus said: “Arise . . . and walk.” And behold! when he tried, he found that supernatural power was being communicated, for he actually could walk, the first step in 38 years. This bodily miracle is symbolic of the supernatural change which takes place in the maimed spirits of men when they, despairing of natural means, are willing to be made whole by the creative life and power of God as he touches and impregnates their broken lives. Of course he uses his written word as essential means, but to mistake means for end is to become encased in forms: and this makes Pharisees, not Christians. Men dead in trespasses and sins by cooperating with God always find themselves enabled to “do all things in him that strengtheneth.” John 5 continues the parallel between these healings, calls healing the spirit the greater work, and has Christ saying that not the scripture, but he himself gives life (40). Both creating man in the beginning and recreating fallen man now are God’s own personal work—Person must contact person, Spirit breathe on spirit. Paul was a man of great natural gifts who gave himself greatly to the triune God’s great redemptive movement. Could the church in Philippi after this letter still be divided and despondent?

Partners In Grace

Philippians 1:1-8

After having a weekend where we can join with our families and give thanks to the Lord for the many rich spiritual and physical blessings that we have in Christ, we are beginning a study of book that is full of joy and thanksgiving. What is particularly interesting about the letter to the Philippians is that the apostle Paul is writing from prison when he writes about the joy and thankfulness he has in the Lord. So while we are in a time of reflection and thankfulness, I would like for us to see what Paul was thankful for as he wrote from prison to the Christians in the city of Philippi.

Thanking God (Philippians 1:1-5)

The letter begins by stating that Paul and Timothy are together as this letter is written to the Christians in Philippi. We must immediately be struck by the fact that Paul does not call himself an apostle but a slave. Paul and Timothy belong to another. Another interesting part of this introduction is that Paul writes not only to the Christians in Philippi, but also particularly to the overseers and deacons of this congregation. We see that this church has scriptural leadership possessing overseers and deacons, whose qualifications are found in 1 Timothy 3. Overseers are described in the New Testament as those who are appointed by the congregation to care for and shepherd God’s people in that local church.

In Philippians 1:3 Paul tells these Christians that he thanks God whenever he thinks of them and thanks God in every prayer he offers. In fact, his prayers are joyful because of these Philippian Christians. Now, do not forget where Paul is at. As we read this letter we will need to continually remind ourselves that Paul is in prison. Yet he says that he is thankful and joyful when he thinks of and remembers these Christians. Why is Paul so thankful for these Christians? Notice Philippians 1:5 : “because of your partnership in the gospel from the first day until now.” He is thankful for their partnership and fellowship in the gospel with him. The picture is that they are partners in the gospel. The picture is that they are in fellowship in the gospel.

Thankful For Fellowship (Philippians 1:5)

Let’s talk about the concept of fellowship because this word has been so misused among religious circles today. Too often people will call having a potluck, “having fellowship.” There is nothing in the scriptures that indicates that fellowship is eating a meal together. The Greek word that is frequently translated “fellowship” in the New Testament is translated “partnership” by the ESV in Philippians 1:5. Other translations read “participation.” Notice what Paul say fellowship/partnership/participation truly is: it is in the gospel. Fellowship is not food. Fellowship is not coffee. Fellowship is not having a barbecue in the front of the church building. Fellowship is our work in the gospel together. Paul has joy and gratefulness because of the Christians in Philippi have been working in the gospel with Paul. Fellowship is working together in the gospel. Fellowship is serving together in the gospel. Fellowship is teaching together in the gospel. We do not have fellowship if we are not working together in the gospel. Pew sitting is not fellowship. Sunday attendance is not fellowship. Sermon listening is not fellowship. Being partners in the gospel together is fellowship. Please consider that the picture is not that we hire one person to do the work for us. We are to working together in the gospel and God calls that our partnership/fellowship. These Christians not only have been financial supporters of Paul as he has gone to other regions preaching the gospel, but they are continuing to do the work of the kingdom in the city of Philippi and Paul has joy in this.

Therefore, joy is not the apostle Paul pretending to have joy. Joy is not putting a happy face on a bleak situation. Paul’s joy comes from the partnership that he has with these Christians in the gospel. The gospel is the center of our relationships with each other. The gospel must be the center of our relationships. Otherwise we simply have a facade of people, pretending to care about each other, but not genuinely bound together. This partnership that we have in the gospel is important because the scriptures tell us that we are to consider ourselves a body that functions together in presenting ourselves as instruments of righteousness. We are members working together in fellowship to accomplish the will of the Lord.

What are we supposed to be doing together? What is the fellowship that we are to have with each other in the work of the gospel? Listen to all the New Testament tells us to do with each other. We are commanded in the New Testament to encourage one another, love one another, bear one another’s burdens, show hospitality to one another, stir up one another to love and good works, live in harmony with one another, instruct one another, have the same care for one another, comfort one another, pray for one another, confess sins to one another, agree with one another, serve one another, be kind to one another, forgive one another, sing to one another, submit to one another, admonish one another, seek to do good to one another, and show humility toward one another. These things are fellowship, not food! Our joy and thankfulness in spite of circumstances comes from this wonderful working together in these things. We have joy in participating in these things together.

Thankful For Sanctification (Philippians 1:6)

Now listen to what Paul says to them in verse 6. After praising them and taking joy in them because of their partnership in the gospel, Paul continues to express his confidence in these Christians. “And I am sure of this, that he who began a good work in you will bring it to completion at the day of Jesus Christ.” Paul says that this is God working in them (a point that he will make a couple of times in this letter). We must not be apprehensive or nervous at this kind of language. You would not be in this partnership in the gospel and doing these good works if God was not working in your life. This is the point Paul is making. God began his work in these people at Philippi on the very first day. From the moment of salvation forward, God is working in them bringing about the good works in them. We will discuss this concept in more detail when we come to Philippians 2:12-13 where the apostle gives us a fuller explanation.

The point that Paul makes at this moment is that he is confident that God will bring to completion at the day of Jesus Christ the good work that was begun in them. Since Paul speaks of the completion of this work being at the day of Jesus Christ, we cannot understand Paul to be merely referring to the financial support these Philippian Christians had provided for him. Paul is speaking more broadly of what God is accomplishing through them. God is working through them and Paul is persuaded that this work will continue until the end. The grace of God is working in them from the beginning and Paul is confident that this will continue to the end. Perhaps a way to express this is the way we see the apostle speak about justification and sanctification. The grace of God not only brings us salvation, but continues to transform our lives until the day Christ comes. Our hope remains in the grace of God to transform our lives into his image. If you give yourself to the Lord, your transformation will continue until it is brought to completion. Paul is confident that this will occur with these Christians.

This teaches us to present ourselves to Lord so that we are transformed by his grace as revealed to us in his word. Are we allowing God to work and change our lives or are we resisting the transformation that he works through the word of the Lord?

Thankful For Partners In Grace (Philippians 1:7)

Listen to what all of this means. Because they are partners in the gospel, working together in the kingdom, and because God is working in their lives which is seen in this work they are doing, Paul says that they are “all partakers with me of grace.” Partnership in the gospel means that they are fellow partakers of grace. This is how we are to consider each other. Notice in verse 8 that this leads Paul to proclaim how he yearns for them with all the affection of Christ Jesus. The gospel is what joins us together. Working together as partakers of grace will generate this affection for one another that we are to have. The scriptures teach us to love one another with brotherly love (Romans 12:10). The apostle John wrote that we were to lay down our lives for one another (1 John 3:16). We are to give our possessions to each other if there is any need (1 John 3:17). How will this love come about? How can we have the affection of Christ Jesus toward one another?

It will not be by sitting in pews for an hour once a week. Rather, we will have this affection for one another by being partners and workers together in the gospel. When we focus our attention on the gospel and do the work that God has given us to do, allowing our hearts to continue to be transformed by grace through his word, we are going to develop the brotherly love and self-sacrificing love that God calls us to have. We must look at each other as partakers of grace. When we are partners in the gospel then we can see each other as partakers of grace, as God is working to transform us into his image.

Conclusion

We are called to be partners in the gospel. God has called us to do far more than simple sit in a church building on Sunday and be friendly. Fellowship is not enjoying each other over a cup of coffee, but growing together as we work together in the gospel. But think about what Paul is saying concerning this fellowship. Our gratitude is rooted in our mutual participation in the gospel. Our joy is found in working side by side for the gospel. What unites us as Christians is not our common interests like politics, sports, hobbies, fashion, culture, or anything like this. The gospel is what glues us together in spite of any of these differences. We love each other and sacrifice for each because we are bound together by the gospel and work together in the gospel.

We are all works in progress. We must remember that we are partakers of grace together. Each of us needs grace. We are sinful. We fall short. We are lacking in many areas. May we open our hearts and lives to allow God to continue to transform us into what he desires us to be. This means we are regularly and consistently opening our hearts to the scriptures, ready for God to teach and change us. May we open our hearts toward each other with brotherly love recognizing that we are works in progress, confident that God will continue to work in each other to bring us to greater holiness.

We are partakers in grace. How will we treat each other if we see each other as fellow partakers in grace? We are spiritual partners. We need each other. God has given us to each other to love and to give ourselves to each other. Let us be thankful always for the grace of God that sustains us when we fail. Let us thank God always that we have each other to support each other and help each other. This is a group of people who care help bear your burdens and assist in your walk with God.

Love Abounding

Philippians 1:9-11

Why is it important to love? When you think about the call of the Christian throughout the pages of the scriptures, we are frequently called to love. Not only this, when the character of our God is described, we are frequently told that God is love. When Jesus was asked what is the great commandment, Jesus responded, “‘You shall love the Lord your God with all your heart, and with all your soul, and with all your mind.’ This is the great and foremost commandment. The second is like it, ‘You shall love your neighbor as yourself.’ On these two commandments depend the whole Law and the Prophets” (Matthew 22:36-40).

Not only this, you will notice in the apostle Paul’s section of thanksgiving and expression of joy for these Philippian Christians, he says that it is his prayer that their “love may abound more and more” (Philippians 1:9). So why is love important? Why is love the building block for a life of faith in Jesus Christ? To consider this another way, we are thinking about what love does and what love looks like in action.

Love Abounding (Philippians 1:9)

First, let us consider the primary point of Paul’s prayer. He prays to the Lord that their love would abound more and more. We are able to grow in love and should desire grow in love. Paul is praying for these Christians that their love would grow and overflow. This teaches us something about love. Love does not happen to you but is a decision. Love is a choice within our control such that the apostle desires for these Christians to have a love that grows and overflows. Love is not merely a feeling that have for others but a choice that we make in our minds and hearts. It is a decision to love the Lord our God with all of our heart. In the same way, it is a decision to love our neighbor as ourselves. It is a decision to love one another. It is a decision to love in marriage. It is a decision to love our children. It is a decision to love our parents. It is a decision to grow in love and abound in love. Please consider love as a work in progress. Love expands and grows as we make the decision to act in the interests of God and the interests of one another.

But notice that Paul does not say that you simply must love more. Rather, Paul makes the point that love must be purposeful and directed. The prayer is that love would grow and overflow with knowledge and discernment. Love must be guided and directed by discerning wisdom. Love must possess with it a knowledge of God and Christ and the things of God. Love must also possess a moral discernment. We must see that according to Paul love does not exclude the mind. How often we may speak like this or hear people speak like this! Love acts in concert with the mind. Our society likes to separate these things. But love is not be to be pitted against discernment. We need wisdom and discernment to know what will be the proper act of love to show. Love is not blind. Love is not foolish. Love is wise, discerning, and judicious. In the scriptures, godly love is never spoken of as following your heart and disregarding your mind. Love must have moral discernment. Love for others must be based on the love of God. Some will try to criticize Christians that they should be loving. Yes, we are to be loving but we are to love with moral discernment and the knowledge that comes from God. We do not just love without discernment, which is the world wants. But that is not what God says. Many times love requires doing hard things, like correcting a fellow believer or disciplining our children or even withdrawing from a person who has turned away from the Lord. Discernment is necessary so that we will actually do what is loving, not what we think is love. So Paul wants love to abound, grow, and overflow but to do so with wisdom. Why does love need to act wisely? Why does love need to be discerning? Why is this important? Paul gives three reasons or three outcomes for love that grows with knowledge and discernment.

Three Outcomes of Love Abounding (Philippians 1:10-11)

You may approve what is excellent (Philippians 1:10).

First, the apostle Paul prays that their love would grow and overflow with the knowledge of God and his ways and with moral discernment so that they will be able to approve what is excellent. We must be able to judge what is right and good. We are called to be discerning people. Love abounding in the knowledge of God and in moral discernment is how we walk in Christian purity. Out of our overflowing love for God we will be able to comprehend the excellent and holy things of God. This is an exciting outcome when we consider the holiness of God which we have studied recently. God is holy and this is the means by which we will able to know judge what is excellent. Not only will we know right and wrong but we will be able to live at a higher level of spiritual devotion and obedience. Growing in our love for God is how we are able to make the right choices spiritually. This is the way to move from spiritual immaturity. Notice that we see this in the rest of the statement in verse 10. We will be able to approve what is excellent, “and so be pure and blameless for the day of Christ.” The NASB, NKJV, and NET read, “sincere and blameless.” I think this carries the right idea. Our actions will come from pure and sincere motives and desires. This is spiritual maturity!

Let us think about this sentence in reverse. You will become what God has called you to be, that is, pure and blameless as you await the day of Christ, by determining what is excellent and having spiritual discernment, which only comes from a deepening and growing love for God. Loving God changes how we evaluate life and make decisions. If you wonder why people make decisions that seem so wrong, so illogical, or so strange, this is one of the primary reasons. Drawing nearer to God changes us so that we will discern what is excellent and make decisions that follow the excellent things of God.

Filled with the fruit of righteousness (Philippians 1:11).

Second, as our love grows for the Lord we will be filled with the fruit of righteousness that comes through Jesus Christ. This is going to lead to explosion of fruit in our lives. I continue to love the imagery of fruit that is found in the scriptures. You cannot make fruit happen. You cannot will fruit to grow. It is like saying that I am going to make my kids grow. I cannot make my kids grow. All that I can do is give the proper care and my kids grow. When growing fruit, all you can do is make the soil ready for planting. Fruit is a natural occurrence. Growing love will result in right living. We do not need to look at the fruit of the Spirit and wonder how to grow in those areas. We must grow in those areas when we draw near to God and abound in love. We cannot help but grow in righteousness. Paul says that we will be filled with righteousness. It is not your working; it is the outcome. Listen to how the psalmist described this idea in Psalms 1.

Blessed is the man who walks not in the counsel of the wicked, nor stands in the way of sinners, nor sits in the seat of scoffers; but his delight is in the law of the Lord, and on his law he meditates day and night. He is like a tree planted by streams of water that yields its fruit in its season, and its leaf does not wither. In all that he does, he prospers. (Psalms 1:1-3 ESV)

The blessed person is the one who takes his delight in the law of the Lord and meditates on God’s word day and night. Now notice that the person who delights in God’s instructions and meditates on the word of God is “like a tree planted by streams of water that yields its fruit in it season.” What did this person do so that fruit is flourishing? He delighted in the law of the Lord. Do you see that this is Paul’s prayer to these Christians? Paul is praying that their love will abound, grow, and overflow because it will result in the fruit of righteousness. We see Paul explicitly say this in verse 11. We will be filled with fruit of righteousness that comes through Jesus. Fruit is not humanly generated by divinely generated, which is what Paul said in verse 6. God is doing this work in you. Fruit will occur when we delight in God’s instructions and meditate on them. Jesus said the same thing to his disciples.

Abide in me, and I in you. As the branch cannot bear fruit by itself, unless it abides in the vine, neither can you, unless you abide in me. I am the vine; you are the branches. Whoever abides in me and I in him, he it is that bears much fruit, for apart from me you can do nothing. (John 15:4-5 ESV)

To the glory and praise of God (Philippians 1:11).

Finally, the goal of the transformed life is that glory and praise are given to God. We see the apostle Paul in the letter to the Ephesians constantly speak of all that has occurred in our rich blessings in Christ is for the praise of his glory. Paul makes the same point here to the Philippians. The purpose of our existence is to be to the glory and praise of God. This is the ultimate reason for our actions. We grow in love which will cause us to be able to choose what is excellent and bear the fruit of righteousness so that God is praised and glorified. We can never pay enough attention to this idea that everything we are doing on this earth is to cause God to be glorified.

Three wonderful results occur when we draw near to God, abounding in love, and delighting in God’s instruction. A transformation will occur in your life. You will be able to discern what is excellent. You will be able to have the spiritual aptitude to choose the right path. You will bear fruit as God desires for you. Your life will be a picture book and monument that brings glory and praise to God. Love the Lord your God and enjoy the rich benefits of a relationship with him.

Don’t Waste Your Suffering

Philippians 1:12-26

Suffering is a great challenge to our faith in our walk with God. We see in the book of Job that Satan uses suffering to tempt us to forfeit our faith and turn away from our Lord. No one is immune from suffering. Everyone has trials. Everyone has difficulties. The apostle Paul was not immune from suffering in this life. Paul writes this letter from prison, likely during his imprisonment that we read about at the end of the book of Acts. So here is the great apostle Paul, who has been imprisoned for over two years in Caesarea and now, after a horrible journey to Rome that included a shipwreck, he is imprisoned in Rome awaiting his trial before Caesar. With this in mind, read Philippians 1:12-26 and listen to what Paul says about his circumstances.

Joy in the Advancing Gospel (Philippians 1:12-18)

Notice that Paul says that his imprisonment has turned out for good because his suffering has served to advance the gospel. Paul describes two ways that the gospel has advanced. First, the gospel has advanced among unbelievers. The whole imperial guard knows that Paul is imprisoned for the cause of Christ. The imperial guard served under the direct command of the emperor and were elite Roman soldiers. Not only this, anyone who has heard about Paul knows that he is in imprisoned in Rome for Christ. So the gospel is being spread in the city of Rome through his suffering and imprisonment.

Not only this, the apostle Paul declares in Philippians 1:14 that believers are becoming confident to proclaim the gospel because of his imprisonment. Other Christians have become more bold to speak because of Paul’s boldness that led to his imprisonment. Paul’s suffering has emboldened others to suffer well.

Consider what the apostle Paul has done. He is not angry about his imprisonment. He is not wallowing in self-pity over his circumstances. It is not the end of the world. It is not the worst thing that has ever happened in his life. He is not shaking his fist at God that he is imprisoned because he is proclaiming the gospel. Paul is able to see the positive in the circumstances he has in his life. Paul is in prison and yet he says that this is advancing the gospel for the believers and unbelievers.

Not only this, Paul describes another situation that is occurring in Philippians 1:15-18. Some are preaching Christ out of envy and rivalry (Philippians 1:15). Some are preaching from selfish ambition (Philippians 1:17). Some are even preaching thinking that what they are doing is going to afflict Paul (Philippians 1:17). They are trying to hurt Paul by what they are doing. We are not told how these teachers think they are afflicting Paul by what they are doing, but Paul says that such is their motive. Even though these people are teaching from the wrong motives, desiring to harm Paul, Paul rejoices because Christ is proclaimed. Again, Paul turns the negative that people are trying to do against him as a positive worthy of rejoicing because Christ is proclaimed. We should note that Paul is not speaking of those who teach a false gospel. We see Paul stand against proclaiming a false gospel in Galatians 1 and those who do so are accursed. These teachers are preaching the truth of the gospel but they do so with impure motives and selfish ambition. You may have encountered such teachers and preachers who proclaim the truth but out of envy, rivalry, jealousy, or selfish ambition. You may have seen people preach and teach in such a way to try to hurt other Christians, as it seems Paul is experiencing. Yet Paul’s joy is that the gospel is being proclaimed and the message of Jesus is being spread.

What we learn is the need to evaluate our lives through the lens of the progress of the gospel, not by our personal comfort. Joy is rooted in the proclamation of the gospel, not personal circumstances as we so often evaluate our lives. We can have joy in suffering because Christ and the gospel is being benefited through our turmoil. Therefore, we must put the advance of the gospel at the center of our aspirations. As Christians, our aspirations cannot be wealth, marriage, children, travel, career, retirement, or anything other than the advancement of the gospel. Our trials and suffering must be used for the advancing of the gospel and not be wasted by forgetting our purpose to proclaim the glory of God.

Joy in Deliverance (Philippians 1:19)

Paul is also able to rejoice in suffering because he knows that this will turn out for his deliverance (Philippians 1:19). Paul has joy because he is able to rely on the prayers of these Christians and the help of the Spirit of Christ. Paul is trusting in the power of prayer and the trusting in the help of the Lord. Now, we need to consider what exactly these Christians are praying for and what help Paul expects from the Lord. It is tempting to read this thinking that Paul is anxious to get out of prison and expects his deliverance from prison because of their prayers and because of the power of the Lord.

However, there are many reasons why we should not read the text this way. First, this word translated “deliverance” by most translations can be used to refer to spiritual deliverance or physical deliverance. However, in the seventeen other times that Paul uses this particular Greek word, he always used it to refer to spiritual deliverance/salvation. Second, you will notice that Paul does not know what the outcome will be of this imprisonment and trial. In Philippians 1:20 all that he knows is that Christ will be honored in his body whether he lives or whether he dies. Third, the apostle appears to be quoting Job 13:16.

Though he slay me, I will hope in him; yet I will argue my ways to his face. This will be my salvation, that the godless shall not come before him. (Job 13:15-16 ESV) When Job says these words, he is also speaking about his spiritual salvation, not physical.

This makes the thrust of what Paul is saying far more powerful. Paul’s faith will be vindicated no matter how his trial turns out. He knows that through the prayers of these Christians and through the strength that comes from the Spirit of Jesus Christ all of this will be for his spiritual salvation. This point that Paul makes is the same point the whole New Testament makes that trials and suffering refine our faith and mold us into what God wants us to be so that we will be faithful to the Lord till we die. Listen to how Peter said this:

In this you rejoice, though now for a little while, if necessary, you have been grieved by various trials, so that the tested genuineness of your faith—more precious than gold that perishes though it is tested by fire—may be found to result in praise and glory and honor at the revelation of Jesus Christ. (1 Peter 1:6-7 ESV)

Paul is applying this to himself, noting how their prayers and the help of the Lord will accomplish his salvation so that his faith is found to result in praise, glory, and honor when Christ comes. You see this in Philippians 1:20. Paul eagerly expects that he will not be put to shame during this imprisonment. Why? Because Paul has completely faith and courage that whatever the outcome, Christ will be honor whether by life or by death. Paul will not be put to shame but his faith will be vindicated whether he lives or dies. This is the second reason we have joy in suffering and how we do not waste our suffering. We see what is happening to us as another way that our faith is strengthen so that it is found to result in praise, honor, and glory. This leads to the third reason for joy in suffering.

Joy in Perseverance (Philippians 1:20-26)

No matter what, Paul’s view of life is that Christ must be honored in his body. No matter what happens to him, Christ will be honored. If that means continuing to live, then Christ will continue to be honored. If that means dying, then he will die so that Christ is honored. This is our liberation during suffering! Our purpose is to make Christ look great, honored, and worthy. How do we make Christ look worthy and honorable? By trading everything, even life, to gain Christ. Christ is seen larger in my life or in my death. Therefore, we are free to pursue Jesus regardless of the cost to us because all that matters is that Christ is glorified in whatever happens to us.

God is glorified when we cherish Christ above life or death. The value of gaining Christ is worth the loss of all things, even life itself. This is what it means for living to be Christ and to die to be gain. This is how we treasure Christ in our lives. The preservation and extension of physical life is not the highest end or goal. The life given to us when Christ comes is all that matters. God expects His Son to be glorified visibly in our bodies. Friends, please consider: what can you do to a Christian whose view of life is that to live is Christ and to die is gain? If you threw Paul is prison, he was rejoicing because his suffering could be used for the advancing of the gospel and refinement of his faith for his salvation. If you killed Paul, he said that this would be the ultimate gain because he would now be able to be with Christ for eternity. Paul saw death as the fulfillment of all his labors in life. Death is the glorious possession of Christ. Life was bearing fruit for Christ. Christians are the only ones who have this perspective of life and death. Our whole perspective of life changes. Death is the goal, not that we hasten death’s arrival. But life is about Christ and death is the fulfillment of all we are looking forward to. Death is not loss, but gain. Friends, the message is not that to live is Christ and to die is loss. Too often we look at life this way. Death is to depart and be with the Lord, which is what we have been laboring for from the moment God saved us.

Paul is not at all proclaiming his desire to be with the Lord because he has a hatred of life. Paul’s attitude is not an escape from the pain of this life. That is not the idea. Rather, Paul has an understanding of life’s goal. Life is ultimately about being with Christ. Paul’s point is that he is ready to serve Christ regardless of the outcome because living is Christ (to serve these Christians further in the gospel) and to die is gain (to be with Christ). Either outcome is self-sacrifice. He has a deep longing for heaven yet a work needs to be done for the Lord on earth. Because he knows that God has a work for him to continue in the advancing of the gospel, Paul is convinced that he will remain and continue the work given to him (Philippians 1:25).

But again, Paul’s evaluation is not for himself. He is not about saving himself and wanting to live longer for selfish reasons. Notice even in Philippians 1:25-26 Paul is convinced he will continue for the progress and joy in the faith for these Christians. His goal is that they will have ample cause to glory in Jesus because that is what life is all about! Paul’s evaluation is not for self, but for the spiritual well-being of other believers. Therefore, we do not evaluate our life alternatives based on what is best for us, but what is best for the kingdom of God, for God’s people locally and globally. Paul put other Christians at the center of his suffering, sacrifice, and self-denial. By doing so, we would not waste his suffering and trials.

Conclusion

Let us not waste our suffering and waste our trials. Use your trials to honor Christ. Use your suffering to advance the gospel. Use your difficulties to encourage other Christians to be courageous in the Lord. Use your pain to grow your faith toward the salvation of your soul. Whatever your circumstances, to live is Christ and to die is gain. Honor Jesus in all things to the world and to one another. Christ is the center of your relationships, the center of your aspirations, the center of your desires, and the center of your self-denial.

Life Worthy of the Gospel

Philippians 1:27 to Philippians 2:2

In the last paragraph the apostle Paul has described his joy in suffering. His joy came from knowing that the gospel was advancing through what he was experiencing. His joy also came from knowing that his faith was only being strengthened to bring about his spiritual deliverance. Paul spoke this way because for him to live is Christ and to die is gain. His whole life is about Jesus and death is the fulfillment of all that this life is about: to be with Jesus. Paul was not a fatalist or desiring to die but understood that the purpose of his life was to serve Christ. But now Paul says that there is one thing that matters. There is one thing that is absolutely important for their walk with the Lord. Turn to Philippians 1:27 to see what this is.

Manner of Life Worthy of the Gospel of Christ (Philippians 1:27)

This is the one big thing! Nothing must distract us from this objective! “Only let your manner of life be worthy of the gospel of Christ.” The KJV reads “conversation” but this is not what the Greek word means. Rather, the word speaks of living as citizens in a kingdom and the lifestyle you have in that realm. Christianity means living worthy of the gospel. The apostle Paul makes this point in a number of letters to Christians (Ephesians 4:1; Colossians 1:10; 1 Thessalonians 2:12). We learn that Christianity is a way of living, not just a way of thinking or believing. The gospel is the means by which our whole way of living changes. We live a life consistent with God’s revealed word. We are to discharge our duties as servants of Christ and citizens of his kingdom while we live on this earth. This is a beautiful concept that Paul is instructing us to have. When Paul speaks of living in a worthy way, we are living in such a way that shows what we believe is of supreme worth. We live in such a way that Jesus is seen as glorious and honored. We live so that people see that to live is Christ!

Now, realize that Paul is not saying that you need to make yourself worthy of the gospel. We cannot make ourselves worthy of the gospel. We cannot earn the call of the gospel. We do not deserve what God is offering us. We demoralize ourselves if we think about that we have to be worthy of the gospel. We cannot do this. Rather, we live in a way that shows the infinite value and worth (worthiness) of the gospel. So what are our lives to look like if we are to live in a way that shows the worth and value of the gospel? What does it look like to live worthy of the gospel? There are three characteristics of believers who live worthy of the gospel.

Standing Firm In One Spirit (Philippians 1:27)

Paul says that he wants these Christians to walk worthy of the gospel of Christ so that whether he comes to see them or not, he will hear that they have certain traits in them. Walking worthy of the gospel has observable fruit in the Christian life. Before we look at these three characteristics I want you predict what you think Paul will say are the characteristics of a life worthy of the gospel of Christ. Then we will see if your prediction matches what Paul says Christians must do to walk worthy.

The first thing Paul tells them to do is stand firm in one spirit, with one mind striving side by side for the faith of the gospel. The first characteristic Paul points to is unity. Remember that we saw this in Ephesians 4 where Paul called for those Christians to walk worthy of the calling and then described the need to maintain the unity of the Spirit in the bond of peace. The apostle Paul teaches the same thing to these Christians. Living a life worthy of the gospel of Christ is to stand firm together in the same mind. Standing firm gives us the picture that we are under Satan’s attack and under attack from the world, but we are standing side by side together. We are not battling each other. This is a failure and shows we are not letting our life be worthy of the gospel. We are not showing ourselves to be citizens of Christ’s kingdom when we fight each other. Further, notice that we are not to be battling individually. The picture is that we are side by side in this fight, battling together. This life is not a bunch of Christians simply concerned about their own faith. We fight together for the faith. We stand side by side for the faith. We are so joined together in this fight for Christ that it can be described as having one mind. We are united in our thinking, attitude, vision, desires, and ambition. Our singleness of mind comes by focusing only on the gospel. In the last paragraph we saw that Paul’s life was centered on the gospel of Jesus and its advancement. There is not to be division among us but we are operating together in harmony. Therefore we must view one another in this room as a team working together in the fellowship of the gospel for the faith of the gospel.

A divided church is one that stops focusing on the gospel and our partnership in it. We are willing to overlook differences and conflicts because we are side by side in the fight for the faith of the gospel. We are working together to advance the gospel in our community. We are working together to build each other up in the faith. We are working together to provide strength to each other in difficult times. Notice that Paul pictures an outward focus. Paul pictures Christians who are joined together in one mind and attitude because they are looking to advancing the gospel in all people. There must be a focus on this goal. We are not thinking about ourselves but about the gospel. It is awful when the focus on the gospel is lost for the church because people are more concerned about their own problems and what others are doing for them. Take your difficulties and suffering and use them for the gospel. Do not detract from the advancing of the gospel. Do not sit around wondering why no one is holding your hand or calling you. Use that energy to stand side by side to advance the gospel. We have a saying that a chain is only as strong as its weakest link. We cannot be self-centered individuals, draining resources and time away from the fight that is before. Stand firm together with our eyes on the gospel.

Not Frightened In Anything By Your Opponents (Philippians 1:28)

The second characteristic Paul describes for living in a manner worthy of the gospel of Christ is to not be frightened by your opponents. Some translations read to not be intimidated (NET, NLT, NRSV). The scriptures repeatedly tell us to expect opposition for the cause of Christ. In our society today the tide is turning against Christians. Yet this is not a reason for fear or intimidation. This seems counterintuitive. Shouldn’t we be afraid at the opposition? It is highly likely that these Christians in Philippi were enduring great opposition. When we read Acts 16 we see that Paul and Silas were thrown in prison for preaching the gospel. It is not hard to imagine that the same treatment would occur to these Christians. Yet Christians are not to be frightened by the opposition. How?

There are two reasons Paul gives for strength and to continue in the faith during opposition. First, opposition to your faith is a clear sign of their destruction. God has decreed judgment against those who oppress us for our faith in the gospel. Their destruction is certain. The second reason for encouragement in opposition is that this is also a sign of our salvation, according to Philippians 1:28. Just as God has decreed the destruction of the opposition, God has also decreed the salvation of those who live a life worthy of the gospel of Christ. What else would we expect living life worthy of the gospel of Christ would mean than following in Jesus’ steps of suffering at the hands of the wicked world. Therefore, walking worthy means continuing to strive side by side for the faith even when opposed. There is no quitting. We keep striving and standing firm. This kind of fearless faith results from holding on to Christ as our treasure.

Granted To You To Suffer For Christ (Philippians 1:29-30)

Listen to those words in Philippians 1:29. “It has been granted to you … to suffer for his sake.” “Granted” means that we have a new view of trials and suffering. “Granted” means that this was given to you, like a favor bestowed in kindness. The NRSV tries to capture this idea for this word in its rendering: “For he has gracious granted you the privilege not only of believing in Christ, but of suffering for him as well.” This sentence seems to capture the point Paul is making. God is giving you a gift in suffering so that you can live in a manner worthy of the gospel. Suffering is not proof of God’s neglect but proof of God’s grace at work in your life. Oh how difficult this is to think of and hear. But we need suffering to become what God desires and he graciously grants us this privilege. In scriptures, Job showed God to be sufficient for him and to be his everything because he did not quit on the Lord when he lost everything. When it was granted to him to suffer, he did not turn his back on God but showed patient endurance through tribulation.

Now we must think about this: there is no greater privilege than to suffer for the sake of Jesus. We must fix this in our minds. This is why we will not be frightened by our opponents and how we will stand side by side in the gospel: there is no greater privilege than to suffer for the sake of our Lord Jesus. It is a clear sign of our salvation and a clear sign of their destruction.

Conclusion

The first two verses of chapter 2 are the fitting conclusion. So if there is any encouragement in Christ, any comfort from love, any participation in the Spirit, any affection and sympathy, complete my joy by being of the same mind, having the same love, being in full accord and of one mind. (Philippians 2:1-2 ESV)

So be united! Be of the same mind, have the same love, be in full accord, and be of one mind. If Christ means anything to you, then be of the same mind. Let us have the same purpose, same goal, same love, and agree with one another.

We show the gospel of Jesus to be supremely valuable to us when we deny ourselves so that we can be a blessing to others. When we forgo our own way to stand together in the Spirit of Christ, we make the gospel look glorious and we bring God glory. Let us never think individually about our role as citizens in Christ’s kingdom but as people joined together working for the gospel. Only one thing matters! Let your manner of life be worthy of the gospel of Christ.

Have The Mind of Christ

Philippians 2:3-11

The apostle Paul is writing to these Christians so that they will focus on their manner of life being worthy of the gospel of Christ. One of the key characteristics of a life being lived for the gospel is unity and harmony among Christians. Philippians 2:1-2 records Paul’s plead to them that if Christ means anything to their lives, then be of the same mind, have the same love, be in full agreement, and have the same way of thinking. In this next paragraph the apostle Paul is going to teach us how to accomplish this. How can we have the same mind? How can we have the same love? How can we have the same way of thinking?

Nothing From Selfish Ambition or Conceit (Philippians 2:3)

This is a very forceful declaration. The word “do” is not in the original but is supplied to make a proper English sentence. The phrase is: “Nothing from selfish ambition!” Selfish ambition is anything that pushes ourselves forward. Any activity that is self-serving or seeks personal advantage or gain is to be avoid. Unity is destroyed when people push themselves forward. Discord and division are the result of selfish ambition. Conceit is along similar lines of thinking. Conceit is advancing ourselves to enjoy glory from success. We look for personal glory and acclaim thus leading to pride. The connection between selfish ambition and conceit shows that the concern for self-centeredness that seeks credit and praise from what one has done is what is being condemned. The idol of self is an enormous idol in our lives that can be easily ignored. We think that we are due more than what we have received and we are worthy of more honor than we are getting. There is to be nothing in our lives from this kind of thinking. We will not act on those thoughts and we will war against this kind of self-centered thinking.

Count Others More Significant (Philippians 2:3-4)

Humility is the opposition of selfish ambition and conceit. We are going to put self-concern aside. Instead of looking at ourselves, we are going to count others more significant. This word “count” is really important to this sentence. We are going to count, consider, value, think, esteem, and regard others as more significant and more important than ourselves. Notice that it does not matter if the person is more significant or not. It does not matter if the person deserves such regard and consideration. Paul says that you consider them more significant regardless of what they have done or who they are. This command was just as challenging in Paul’s day as it is in our day. Authors in Paul’s time depicted humility as weakness, a lack of freedom, servility, and subjection. People think the same about humility today. Humility is considered weakness today. Successful presidential candidates today are not the humble ones, but the assertive, self-ambitious ones. Humility and counting others more significant than ourselves is not natural and against our self-preserving instincts.

The apostle Paul presses what he means even further into our hearts in Philippians 2:4. Do not just look out for your own. The word “interests” is also not in the original but is supplied to make sense of what Paul is saying. Do not look just to your own things, your own interests, your concerns, your own life and so forth. We must not simply ask what is good for me, like the world tells us to do. We must ask what is good for others. Self-centered consideration of plans, rights, and interests must be replaced by concern for other’s plans, rights, and interests. So how do we do this? Since this is not natural, we need help to change our way of thinking to that we are counting others more significant than ourselves and looking out for the interests of others. Paul gives us the example of Jesus to show us what this life looks like.

The Humbling, Self-Sacrificing Example of Jesus (Philippians 2:5-8)

We are called to have the same thinking that Jesus had. What we read next is the glorious description of the work of Christ. Before we soak in these beautiful words, I want to make sure that we read this is the right context. This paragraph has often been turned into a battleground about the humanity and deity of Jesus. There is much discussion about how the Son of God was God but also human. But this is missing the point of the text all together. This paragraph is not here for a theological argument. Rather, Paul is reminding us about what Jesus did so that we can have the same way of thinking as him.

Philippians 2:6 reminds us of the heights from which our Lord came. Philippians 2:6 says that Jesus was in the form of God. This does not mean that he had a shell of God, like some sort of facade. The point is that Christ is completely God. His substance is God. The NIV gives a good reading of the meaning of this: “Being in very nature God.” His form, his substance, his nature is God. As God, he is worthy of great honor and worship. He is supreme and possesses all authority. Though he is God, he did not consider his deity a reason to operate for his own selfish purposes. He did not cling to his rights. He did not use his deity to his own selfish ambition or personal advantage. The point is that not even Christ was above sacrificing himself. In verse 3 we were told to do nothing from selfish ambition but in humility look to the interests of others. Christ did this as an example for us and his way of thinking is to be our way of thinking. Though the highest, he did not use his rights or position to his own personal advantage or selfishly. What he had as the divine Creator and Lord was used for giving not for grasping.

Rather, he made himself nothing. Some translations read, “He emptied himself.” This is a Greek idiom for giving up all your rights. It is a word that is used elsewhere in the New Testament to speaking of depriving (cf. 1 Corinthians 9:15). Jesus abandoned his rights that he could have demanded as God. Think about that truth in the life of Jesus when people are mocking him, trying to kill him, spit on him, and finally do kill him. Jesus did not exercise his rights and liberties as God. He gave up those rights and privileges. He deprived himself. He embraced insignificance. The text does not say that he was no longer God. Rather, Paul is describing how Christ emptied, deprived, sacrificed himself. He sacrificed himself and gave up his rights by assuming the form of a slave when he became human in external form. Jesus added humanity to himself which by its very nature is limiting and humiliating for God.

So listen to what God did: “He humbled himself” (Philippians 2:8). He showed his humility by being obedient, yielding himself to death, even the most horrible way to die: the death on a cross. Christ died, not for his own advantage, but for our interests. He looked out for the interests of others rather than himself. He counted us more significant than himself, even though he is God. This is what our Lord means when he tells us to in humility count others more significant. This is what that looks like. We give ourselves to others. The interests of others are more important than my own. Jesus showed us how to do it.

God Exalting (Philippians 2:9-11)

Philippians 2:9-11 describe the glorious exaltation of Christ after he sacrificed himself for his creation through his death on the cross. Why is this description here? Did we need the theology about what happened to Jesus after he died? Why are we told that God highly exalted Christ and gave him a name above all names?

Here is the point: Humbling, self-sacrificing lives leads to exaltation from God. Why else is this exaltation included except to teach us that this is our motivation for humbling ourselves and sacrificing ourselves! If you make yourself nothing and no one knows your works, you know that God knows your effort and will reward you. Our problem is that we want the reward now. We want exaltation now, from people, not from God. We want people to pay attention to us. We want people to focus on us. We want people to pat us on the back. We want people to recognize us. The picture is that Christ made himself low (Philippians 2:5-8) and afterward God lifted him high (Philippians 2:9-11). We are to have the mind of Christ and God will exalt us.

Our humility and sacrifice is not to be painful or begrudging. We are to joyfully sacrifice ourselves. The reason we can joyfully sacrifice today and put the interests of others ahead of our own because God has promised to reward and exalt us. Listen to the scriptures which teach this:

For the joy set out for him he endured the cross, disregarding its shame, and has taken his seat at the right hand of the throne of God. (Hebrews 12:2 NET)

Notice that it was for the joy set before Jesus that he endured the cross and disregarded the shame that came with it. The reward that was set ahead of him gave him the reason for joyful obedience and sacrifice. Listen to some other scriptures.

…and if children, then heirs—heirs of God and fellow heirs with Christ, provided we suffer with him in order that we may also be glorified with him. (Romans 8:17 ESV)

The saying is trustworthy, for: If we have died with him, we will also live with him; if we endure, we will also reign with him; (2 Timothy 2:11-12 ESV)

Humble yourselves before the Lord, and he will exalt you. (James 4:10 ESV)

For everyone who exalts himself will be humbled, but the one who humbles himself will be exalted.” (Luke 18:14 ESV)

Conclusion

To live is Christ and to die is gain. We see one facet of the gain: God exalting us! Could there be anything more amazing or shocking or glorious? We cannot begin to comprehend what this looks like. Listen to what Paul said:

For this light momentary affliction is preparing for us an eternal weight of glory beyond all comparison. (2 Corinthians 4:17 ESV)

Underline the word “glory.” We are being prepared for an eternal weight of glory beyond all comparison. This is the joy set before us so that we can endure shame and suffering. This is the joy set before us that we can look at the thinking of Jesus and have the same attitude. This is the joy we have before us so that we can count others as more significant than ourselves and look to the interests of others and not simply my own. We were not worthy of what Jesus did for us. Others do not have to be worthy of our sacrifice and yielding. We are serving God and bringing him glory in our sacrifice. We are showing that Christ is more valuable to us than any recognition and attention we can receive in this life.

Work Out Your Own Salvation

Philippians 2:12-13

Therefore, my beloved, as you have always obeyed, so now, not only as in my presence but much more in my absence, work out your own salvation with fear and trembling, for it is God who works in you, both to will and to work for his good pleasure. (Philippians 2:12-13 ESV)

The apostle Paul is instructing these Christians on how to live their lives in a manner worthy of the gospel of Christ. His desire for them is to have unity, being of the same mind, same love, and same attitude (Philippians 2:2). This unity will only occur when we do nothing from selfish ambition or conceit and count others more significant than ourselves by looking out for their interests. The example of Christ is given to these Christians so that they can see what a humble, self-sacrificing life looks like. Jesus sacrificed himself for our interests, counting us as more significant, doing nothing for his own advantage. By living a humble, self-sacrificing life, God exalted him to the highest place of glory and honor. The example of Christ is to lead us to do the same. We are to live humble, self-sacrificing lives and by doing so God has promised to reward us with “an eternal weight of glory.” It is with this example of Christ in mind that he gives the instructions in Philippians 2:12-13.

Because of what Jesus has done for us in living a self-sacrificing life by putting our interests ahead of his own, we are to continue to obey (Philippians 2:12). Continue in faithful submission to God’s will, just as we see our Lord Jesus Christ doing. What Paul wants them to do is to work out their salvation with fear and trembling because it is God who works in them, both to will and to work for his good pleasure. We noted at the beginning of our study of Philippians that the apostle Paul says something similar in Philippians 1:6. “And I am sure of this, that he who began a good work in you will bring it to completion at the day of Jesus Christ” (Philippians 1:6 ESV).

Have you ever read this sentence in verses 12-13 and thought that this seems to be contradicting itself? This is the reason why many will pay attention to either one side or the other of the sentence. Some will emphasize the personal responsibility of salvation. You must work out your own salvation with fear and trembling. Others will emphasize the other side of the sentence. God is the one who is at work in you, enabling you both to will and to work for his good pleasure. Therefore, you do not do any work because God is doing the work. So people have taken this sentence, pick one side that fit their own theology, and set it against those who hold the other side of the sentence. So I want us to see that we cannot do that. We cannot take one side that we like and deny the other side of what Paul says. These two ideas must work together as Paul declares. So let us study what Paul is saying and include both concepts that Paul is presenting for us and then draw some conclusions.

Work Out Your Own Salvation (Philippians 2:12)

We have a responsibility regarding our salvation. It is important to recognize that we do not come to Jesus by faith and submit by faith in baptism, but then think there is nothing else to do. We cannot think that all that is required of us is to go to church every once in a while. Paul is writing to Christians who have already obeyed the Lord and are already saved. Yet Paul speaks of salvation as a process by which these Christians must continue to obey as they already have and work out their salvation. Coming to Christ by faith is simply the beginning. Baptism is not the end point but the beginning point. Paul tells these Christians that they are running well (“as you have always obeyed”), but must continue to run well all the way to the finish line. To get a sense of what Paul is saying, the Greek word that is translated “work” in Philippians 2:12 is the same word used by Paul in Romans 4:15, Romans 7:8, Romans 5:3, and 2 Corinthians 4:17 where the word is translated “brings, produces, preparing, achieving.” Paul is telling us to bring about or produce our own salvation.

But think about this statement in isolation. If the apostle Paul wrote to us and told us to bring about our own salvation or that we need to produce our own salvation, I hope we would quickly feel dread. If I have to bring about my own salvation, then I have a really big problem. If salvation depends completely upon me, then I am doomed. To add to this, working out my own salvation with fear and trembling brings even greater dread. What a hopeless feeling! All that I am left with is fear and trembling if I need to generate or produce my own salvation from myself. Philippians 2:12 is frightening without Philippians 2:13. I have heard lessons that stopped right here in teaching this command. I have heard this sentence quoted, dropping off the rest of the sentence found in Philippians 2:13, as a sort of battering ram against people telling them that they better obey or they are doomed. Is this the intention of the text? Is Paul’s point to look at the example of Christ, a humble, self-sacrificing life, and we are do the same and if not, then watch out for the wrath of God? We are missing the rest of the sentence. So let’s look at how working out our own salvation with fear and trembling is to come about.

It Is God Who Works In You (Philippians 2:13)

Though we are bringing about our own salvation, there is a way this is happening. Paul says to bring about your own salvation because God is working in you. Work, because God is at work in you. God is doing his work in you to fulfill his purpose when we are active and at work in our salvation. Notice that Philippians 2:12-13 is linked together as effect and cause. Our work is the effect and God’s work is the cause of our work. We work because God works. Or to say this another way: Our work is empowered by God’s work. Paul really emphasizes this in Philippians 2:13 using the word “work” twice. God works in you, to will and to work for his good pleasure. All working out of our salvation on our part is the effect of God working in us.

The scriptures give us this picture many, many times though we may not have noticed it. Let’s beginning by looking at this very letter. Back in Philippians 1:9-11 the apostle Paul taught us that the more love toward God abounds, the more fruit of righteousness is borne. The scripture speak of our work as fruit. We read about the fruit of the Spirit (Galatians 5). We are told to bear fruit and that we will bear fruit if we are the branches attached to Jesus (John 15). Paul said the same to the Colossians:

So as to walk in a manner worthy of the Lord, fully pleasing to him, bearing fruit in every good work and increasing in the knowledge of God. (Colossians 1:10 ESV)

God is doing a work in us which is bringing about fruit in our lives. God is working in us and changing our lives by increasing in the knowledge of God. Think about how Paul said this to the Ephesians.

For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast. For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them. (Ephesians 2:8-10 ESV)

Notice again that God is working so that we are working. God is at work and therefore we are created for good works and walking in good works. The prophets spoke the same about what the Christian life being this way. Listen to Ezekiel.

25 I will sprinkle clean water on you, and you shall be clean from all your uncleannesses, and from all your idols I will cleanse you. 26 And I will give you a new heart, and a new spirit I will put within you. And I will remove the heart of stone from your flesh and give you a heart of flesh. 27 And I will put my Spirit within you, and cause you to walk in my statutes and be careful to obey my rules. (Ezekiel 36:25-27 ESV)

Please notice that God says that he was going to cause his people to walk in his statutes and cause them to be careful to obey his rules. This is the same as Paul’s words that God is at work within us, to will and to work for his good pleasure. How was God going to do that? God was going to cleanse them and give them a new heart so that they would obey him. This is what Paul is saying in Philippians 2:13. God is the will behind your activity of good works. God influences our activities and our will to bring about our working in our salvation. We do good works because of God’s amazing grace in our lives. The more we know God, the more we will desire to walk in God’s ways and obey his rules. Peter said this also.

3 His divine power has granted to us all things that pertain to life and godliness, through the knowledge of him who called us to his own glory and excellence, 4 by which he has granted to us his precious and very great promises, so that through them you may become partakers of the divine nature, having escaped from the corruption that is in the world because of sinful desire. 5 For this very reason, make every effort to supplement your faith with virtue, and virtue with knowledge, 6 and knowledge with self-control, and self-control with steadfastness, and steadfastness with godliness, 7 and godliness with brotherly affection, and brotherly affection with love. 8 For if these qualities are yours and are increasing, they keep you from being ineffective or unfruitful in the knowledge of our Lord Jesus Christ. 9 For whoever lacks these qualities is so nearsighted that he is blind, having forgotten that he was cleansed from his former sins. 10 Therefore, brothers, be all the more diligent to confirm your calling and election, for if you practice these qualities you will never fall. 11 For in this way there will be richly provided for you an entrance into the eternal kingdom of our Lord and Savior Jesus Christ. (2 Peter 1:3-11 ESV)

God, by his divine power, has granted to us all things for life and godliness and has granted to us his precious and very great promises, so that we may become partakers of the divine nature. Therefore, we make every effort to add to our faith. These two things work together so that we will not be ineffective or unfruitful and will not fall. Notice how this happens in verse 3: “Through the knowledge of him who called us to his own glory and excellence.”

Conclusion

So how do we work out our salvation with fear and trembling? We do not work out our salvation by demanding a life of perfection or else we are lost. That is not the point Paul is making. Christians should not feel this weight because that is not how our obedience is to be brought about. God is bringing about our obedience. God is enabling us to will and to work for his good pleasure. We have a responsibility to continue to work and bring about our salvation because God is at work through that work. We do not drift toward godliness or holiness. We have a responsibility regarding our salvation. Therefore we accept this responsibility with fear and trembling. We recognize that we must continue to work out our salvation.

But the point is not that you are left to do this yourself. God is not asking the impossible from us. Paul makes sure we understand that God is working through us and in us when we are working out our salvation. His divine power has given us everything we need for life and godliness. Perhaps Paul offers the best simple summary statement of this concept when he wrote to the Corinthians.

But by the grace of God I am what I am, and his grace toward me was not in vain. On the contrary, I worked harder than any of them, though it was not I, but the grace of God that is with me. (1 Corinthians 15:10 ESV)

We are working hard because God is working in us. God does not do the work for us, like a parent doing the child’s homework. Rather, God has made is possible to obey and bring about our salvation by giving believers access to the power necessary to accomplish this. Do we think about the Christian walk this way? Do we think about obedience to our Lord is this way? We are instruments to accomplish God’s purposes. Our obedience of faith will grow and improve as we allow God to work in our lives and change our hearts toward him, which happens by growing in our knowledge of him.

Dedicate yourselves today, this week, for this year, and for your whole life to grow in the knowledge of God. God will be working in your life and in your heart as you come in contact with God, which will cause you to change your way of thinking and change your activities so that your salvation will be secure as you conform to his image. You are working out your salvation when you lead humble, self-sacrificing lives. You are working out your salvation when you desire and treasure Christ above all else. Your affections and desires will change as you grasp God’s very great and precious promises and as you increase in the knowledge of God. What will you do different this year so that you will be working out your salvation?

Do All Things Without Complaining

Philippians 2:14-16

In Exodus 15 we read about the song of victory that the people sang after God had delivered the people from Egyptian slavery. God had worked a miracle, causing the Red Sea to part and the people walked across on dry land. Not only this, the Egyptian army that was pursuing them was washed away as the Red Sea crashed down upon them. Exodus 15:22 tells us that three days had passed since that great miracle of crossing the Red Sea when they came to Marah, but could not drink the water because it was bitter. The scripture says, “And the people grumbled against Moses, saying, ‘What shall we drink?’” (Exodus 15:24). God solves this problem with another miracle, making the bitter waters sweet. The people depart and grumble against Moses and Aaron again, wishing they had died in Egypt where they had food to eat (Exodus 16:2). We read these events and we are stunned by their grumbling and complaining. How can they complain and grumble when you consider all that God had done for them? Do they really think that God brought them out of slavery only to let them die on the way to the promised land? Do they really think that God would not provide for them?

Do All Things Without Grumbling or Disputing (Philippians 2:14)

What have we complained about just today? What do we grumble against God about our lives? Maybe we are not happy in our job. Maybe we are not happy with our marriage. Maybe we are not happy about our family. Maybe we are not happy with where we live. Maybe we are not happy with how much money we make or how many possessions we have. But listen to what the apostle Paul says. “Do all things without grumbling or disputing.” That is a showstopper command. Everything we do must be done without complaining. Tie this back to our context in Philippians 2. Count others more significant than yourself without grumbling or disputing. Put the interests of others ahead of your own without grumbling or disputing. Sacrifice yourself like Christ sacrificed himself without grumbling or complaining. Do your work without grumbling or disputing. Be husbands and wives who yield to the other without grumbling or disputing. Oh, how we criticize and are amazed at the Israelites who are grumbling in the wilderness just days after God had delivered them. Yet we have experienced a far greater deliverance than them and, with all our prosperity and wealth, we may be the most discontent people on earth. We have become so prosperous that we complain and grumble about every little thing that does not go the way we want it to go. We look like spoiled brats, turning our anger against the Lord, because we do not get every desire that comes to our hearts.

We really must consider the poison that grumbling is. First, grumbling is an accusation against God’s provision whether we realize it or not. If a child is complaining about his or her circumstances, this is ultimately an accusation against the provisions of the father. In the same way, being discontent is a declaration against the goodness of God. We are choosing to not be happy with our present circumstances. I hope that we will consider that discontentment is a choice. You and I are choose to not be happy with our present circumstances. We know this is a choice because the apostle Paul later in this letter will say that he has learned contentment (Philippians 4:11). So grumbling is a poison that seeps to infect our minds so that we are not happy with anything in life. Have you ever met someone who seems that he or she cannot be happy no matter what happens? We might be that person that someone in this room is thinking about. Our hearts can become so poisoned that we enjoy complaining. We enjoy being bitter about the good others enjoy and how we think we have been shortchanged. Please consider this question. What exactly does God owe us in this life? What exactly must God do for us while we are on the earth? Does God owe us a good job? Does God owe us wealth? Does God owe us possessions? Does God owe us health? Does God owe us a long life? Does God owe us a marriage? Does God owe us a happy marriage? Does God owe us children? Does God owe us healthy children? Grumbling is saying that God owes us something that he is not presently providing! Grumbling and discontentment is such a poison that it takes us out of fellowship with God. Look at Philippians 2:15.

Be Blameless and Innocent (Philippians 2:15)

God is working these changes in our lives in us so that we can become blameless and innocent, children of God without blemish. Grumbling and disputing shows us to not be blameless and not be innocent. Grumbling shows that we are not children of God. The world is crooked and twisted and they are not children of God which is seen in their grumbling and disputing. We are not to be that. Your Bible may note in the margin that the apostle Paul is quoting Deuteronomy 32:5. Deuteronomy 32 records the Song of Moses after the reading of the law to the people.

The Rock, his work is perfect, for all his ways are justice. A God of faithfulness and without iniquity, just and upright is he. They have dealt corruptly with him; they are no longer his children because they are blemished; they are a crooked and twisted generation. (Deuteronomy 32:4-5 ESV)

God is faithful and upright. However, the people have dealt corruptly and are no longer his children because they are blemished. They are a crooked and twisted generation. Bring this idea to Philippians 2. Paul is telling us that grumbling and disputing means we are no longer his children. We are blemished when we grumble and dispute with God or others. We should listen to this command and take it seriously. Grumbling disqualifies us from being children of God because we are blemished and no longer stand out from this crooked and twisted generation. Faithlessness is the root of complaining and grumbling. Israel grumbled because they did not trust God. Grumbling means we do not trust in God to care for us.

This identification of the world also gives us a proper perspective of this world. The world is crooked, that is, out of line with God’s law. This world is twisted, distorting what is true and good. Peter told the people in Acts 2:40 that they were being saved from this crooked generation. The world is not the light. The world does not provide us the right direction for life. They are in moral darkness. They are in the darkness of unbelief. They are in darkness because they exclude God for their ways. The world distorts the truth. This is what Isaiah said in his prophecy in Isaiah 5:20-21. They regard goodness and truth as evil and proclaim evil to be good.

Rather than belonging to the world and looking like the world, Paul says that we are to shine as lights in the world. We shine by pointing the world to Jesus, who is the true light. Think about what Paul is saying. We are a light to the world when we do not complain or grumble. We are a light to the world when we are not disputing or arguing. Complaining messes up the light that we supposed to be shining in our lives. The world is not the light. We are to be the light shining to them. Remember that Israel was supposed to be light to the nations and be a blessing to the ends of the earth but failed. Isaiah declares that Jesus and those who will belong to him will now be the light to the nations and blessing to the ends of the earth (cf. Isaiah 42:6; Isaiah 49:6; Daniel 12:3).

Holding Fast To The Word of Life (Philippians 2:16)

Further, we bring the light to the world by holding on to the word of life. We cannot be lights if we give in to the ways of the world. We cannot be lights in the darkness if we accept the definitions of truth that the world gives. We must hold tightly to the word of God because this word is life itself. The word contains life and gives life. The world does not have life. You must cling to the word of God because it is life. It is your life. It gives life. It is by clinging and loving the word of life that we will be found acceptable and without blemish before the Lord in the day of Christ.

I want to bring our minds back to the grumbling that Israel did against the Lord after the Lord had rescued them from Egyptian slavery. Listen to what the apostle Paul says about why those things were recorded for us to read.

6 Now these things took place as examples for us, that we might not desire evil as they did. 7 Do not be idolaters as some of them were; as it is written, “The people sat down to eat and drink and rose up to play.” 8 We must not indulge in sexual immorality as some of them did, and twenty-three thousand fell in a single day. 9 We must not put Christ to the test, as some of them did and were destroyed by serpents, 10 nor grumble, as some of them did and were destroyed by the Destroyer. 11 Now these things happened to them as an example, but they were written down for our instruction, on whom the end of the ages has come. 12 Therefore let anyone who thinks that he stands take heed lest he fall. (1 Corinthians 10:6-12 ESV)

Listen to the grave sins that are listed. In verse 7 Paul says that they were idolaters. In verse 8 we read that they indulged in sexual immorality and God killed them. In verse 9 they put the Lord to the test and were destroyed by serpents. In verse 10 they grumbled and were destroyed by the Destroyer. We think of idolatry and sexual immorality as grave sins worthy of judgment. But notice that the apostle Paul puts putting the Lord to the test and grumbling on the same level, receiving the same outcome. These things were written down so that we would not grumble like they did. Be careful because anyone who thinks they stand will fall.

Grumbling is a poison in your life. Reject the urge to dispute and complain. Recognize that we are with blemish and are worthy of blame when we complain about our circumstances. When we grumble, we are failing in our mission given to us by God to be lights in the darkness of this corrupt world. Overcome grumbling and disputing by holding fast to the word of life. Let God’s graciousness and goodness infiltrate your heart and mind so that you will be glad with what God has done for you. Be content. God has been good to us for he owes us nothing but has richly blessed us.

Joyful Sacrifice

Philippians 2:17-30

The apostle Paul has presented to these Christians in Philippi that living a life in a manner worthy of the gospel is a humble, self-sacrificing life. We read that Christians are to in humility count others more significant than themselves (Philippians 2:3). Christians are to look out for the interests of others and not merely their own (Philippians 2:4). Then the apostle wrote that we are to have the same mind that is seen in Jesus who lived a humble, self-sacrificing life. The reason Paul recounted the life of Jesus is so that we would be reminded that he sacrificed himself completely and God glorified him for his sacrifice. But Paul is not done showing us examples of humble, self-sacrificing lives. Christ is our preeminent example and we are to have the same mind and attitude as him. Paul writes so that these Christians will see that this is exactly what Christians do. Living a humble, self-sacrificing life is not a theory. Those who are blameless, children of God without blemish, shining as lights in the world, and hold fast to the word of life are those who practice joyful sacrifice.

Paul, The Drink Offering (Philippians 2:17-18)

Paul begins with his own example for them by describing himself as a drink offering on their sacrifice. This is the concept of a drink offering: after the priest would place the animal on the altar for sacrifice, the priest would take wine and pour it out on the burning sacrifice or in front of the altar. This is the imagery Paul is using of himself. Paul describes the lives of these Christians as the primary sacrifice and himself as the drink offering over top their sacrifice. So he is offering himself on their behalf, on top of their sacrificial service.

But the point is not merely that Paul is the drink offering as he awaits the outcome of his trial while sitting in prison. Listen to what Paul says. Even if he is poured out as a drink offering, “I am glad and rejoice with you all.” Paul is describing his own joyful sacrifice. Not only this, he calls upon these Christians to also sacrifice joyfully. “Likewise you should be glad and rejoice with me.” Paul is glad to sacrifice himself on their behalf. Now Paul does not spend much time on his own sacrifice at this moment. He will return to his own sacrifice for Christ in chapter 3. Instead, Paul wants to describe two others Christians that are important to the Philippian Christians that are joyfully sacrificing themselves.

Timothy, Proven Worth (Philippians 2:19-24)

Since Paul is in his prison, he desires to send Timothy to them. Listen to the character of Timothy. “For I have no one like him, who will be genuinely concerned for your welfare” (2:20). Others seek out their own interests and not the interests of Christ. But Timothy, a son in the faith to Paul, is different, like Christians are called to be. He is genuinely concerned about your welfare. Presently, Timothy is serving Paul in prison in the gospel (Philippians 2:22). Therefore, Paul and these Philippians know Timothy’s proven worth. Why is Timothy valuable? What made Timothy worth in Christ to others proven? Timothy put the interests of others ahead of his own.

It is easy to serve others when we have our own interests in view. We will serve because we have an eye for what we are going to get out of it. I will do something for you and in the back of my mind I am expecting you to do something back for me. Here is a simple example: if you give a gift of a certain dollar amount to another person, perhaps a co-worker or acquaintance, what do you expect back? You probably expect back the same amount on your birthday. It is easy to serve the other person in that moment because you expect to receive the same back. But what do you think when you do not get the same amount back? What if that person forgets your birthday? What do you do next year? You are not going to get that person a gift, right? This is the problem that we are trying to find in our hearts. It is easy to serve others interests when you have your own interests in view. But that is not real service. This is not true sacrifice. We are only giving or serving or sacrificing because we expect something in return of equal value. Paul tells these Christians that Timothy has proven worth to him and to them because he is genuine about his concern for their interests and welfare. Timothy illustrates in his life the commands of Philippians 2:3-5. Timothy is counting others more significant than himself. He is considering their interests over his own. He has the mind of Christ which is the mind of humble, self-sacrifice.

Please notice Philippians 2:21. If you are seeking your own interests, then you cannot be seeking Christ’s interests. If you are seeking Christ’s interests then you are not seeking your own interests. We cannot seek our own interests and think that we are serving and seeking the interests of Christ. This is a disappointing and frightening trend in the evangelical world where churches try to make their services and activities things that match the people’s interests. We have to change our interests away from our desires into Christ’s desires. The things that I want to do are not the things that Christ wants me to do. Timothy’s proven worth is seen in the rejection of his own interests and the seeking the interests of others, which is therefore seeking Christ’s interests.

Epaphroditus, Risking Life (Philippians 2:25-30)

Until Timothy is sent to them and until Paul can come to them, Paul has sent Epaphroditus to them. Listen to how Paul views Epaphroditus. He is “my brother and fellow worker and fellow soldier.” It appears that he was part of the church in Philippi because Paul also calls him “your messenger and minister to my need.” They sent Epaphroditus to Paul as a messenger and minister while he was imprisoned. But Epaphroditus fell gravely ill. Philippians 2:27 tells us that Epaphroditus was near death.

Now what do we do when we fall ill? What is our natural reaction? We want people to serve us and pay attention to us. We want people to dote over us and check in on us. We want people to care for us. We may even do some things to try to manipulate others to pay attention to us. Listen to what the thinking of Epaphroditus is. He is gravely ill, near the point of death. Yet, Epaphroditus is distressed because these Christians heard that he was ill. Even though he was near death, Epaphroditus is more concerned about these Christians than his own physical well being. He does not want them fretting over his condition. He does not want them fawning over him. Listen to the scripture: “He has been longing for you all and has been distressed because you heard he was ill” (Philippians 2:26). He is considering these Christians more significant than himself and is going to return to them to encourage them. He does not sit back in his distress and illness expecting people to run to him. He is upset that people are distressed over him. This is what humble, self-sacrifice looks like. You do not want people paying attention to you. You want to pay attention to them!

Not only this, Epaphroditus is a man who is ready to give his life for the Lord. Philippians 2:30 says that he nearly died for the work of Christ. He risked his life for the gospel and to serve Paul. He put Paul’s interests ahead of his own. Epaphroditus won’t tell them that. He is distressed that they know this. But Paul tells them what is going on. Epaphroditus risked his life to complete his service to Paul on behalf of the Philippians (Philippians 2:30). Philippians 2:29 tells us that these are Christians who are to be received with joy and honor for their faith and sacrifice for Christ.

Key Message

God’s servants live in a manner worthy of the gospel of Christ when they risk it all for Christ. We demonstrate proven worth by showing genuine concern for others, not just when it serves our desires. God’s servants seek the interests of Christ above their own interests. We even risk ourselves in the service of others. We help them because this is how we are serving Christ. We must not reject the opportunities to help and serve one another. The fundamental identity of a servant of God is seeking the interests of others. Friends, this is the very message of Christ and what it means to be his disciple.

And calling the crowd to him with his disciples, he said to them, “If anyone would come after me, let him deny himself and take up his cross and follow me. For whoever would save his life will lose it, but whoever loses his life for my sake and the gospel’s will save it. For what does it profit a man to gain the whole world and forfeit his soul? For what can a man give in return for his soul? (Mark 8:34-37 ESV)

Then Jesus went on to say this:

And Jesus called them to him and said to them, “You know that those who are considered rulers of the Gentiles lord it over them, and their great ones exercise authority over them. But it shall not be so among you. But whoever would be great among you must be your servant, and whoever would be first among you must be slave of all. For even the Son of Man came not to be served but to serve, and to give his life as a ransom for many.” (Mark 10:42-45 ESV)

As followers of Jesus we cannot adopt any other mindset than the one Jesus showed us.

Count Everything As Loss

Philippians 3:1-11

We live in a world that has the need for resumes. If you are going to be a new job, you need a resume. In college they will teach you how to write a resume. A resume is nothing more than a list of achievements. It is a document that you had to someone to show all the things you have learned, all the experiences you have, and all the abilities you have mastered. In high school and college you are encouraged to accomplish certain activities and sign up for certain things so that you can put it on your resume. I have even seen advertisements from churches who are looking for a preacher to submit their resume to that congregation for consideration. We are world that revolves around your list of achievements. Not only this, but you are to accentuate your resume. One of my first jobs in high school was to work at a grocery store where I bagged the groceries. It was a good job. When I went on to my next job interview, my resume did not say, “bag boy.” Rather, it said, “customer service representative.” I am not a Bible hoarder. I am a fine Bible collector and aficionado. We put ourselves forward in the best possible light, listing all of our accomplishments.

This resume idea is not an American thing, but a human thing. The apostle Paul is dealing with people who are stuck in their list of accomplishments. In particular, these Christians have a very big feather in their cap of accomplishments. These people lived in Philippi. Philippi was a special city because it was a Roman colony. A Roman colony had rights and privileges that other cities in the Roman Empire did not have. If you lived in Philippi, you had the very same privileges afforded to you as if you lived in Rome itself. Philippi even had a nickname of “little Rome.” One of the benefits they enjoyed was being free from taxation. One of the powerful rights these people had was that they were Roman citizens. So Paul wants to remind them of something about their resume in regards to being a Christian.

Rejoice In The Lord, Not In Yourself (Philippians 3:1-6)

Paul does not give an empty platitude: “Rejoice in the Lord.” The point of this paragraph is to rejoice in the Lord and not in yourself. Rejoice in the Lord, not in your achievements or your resume. Joy is in the Lord. Ground your life there, not elsewhere.

Now there are a group of Christians running around putting their confidence in the flesh during this time. They are Jewish Christians and they are teaching Gentile Christians that they need to be circumcised and keep the Law of Moses in order to belong in the kingdom (Acts 15:1; Acts 15:4). So Paul is going to write to them about this problem. It is not trouble for him to write to these Christians about these things and is going to keep them spiritually safe from this error.

In Philippians 3:2 Paul gives these troublemakers three descriptions: dogs, evildoers, and mutilators of the flesh. These people are not true followers of Christ. They put their hope and trust in what they have done, that is, circumcision (the works of the Law). Paul tells these Christians that these people are not the true people of God. They are not the true Israel. Paul says that they are the circumcision. Please note that he calls these Gentile Christians “the circumcision” even though they are physically uncircumcised. Paul is speaking about the circumcision of the heart (cf. Romans 2:28-29). Circumcision was the sign of the covenant for those who were the people of God. Paul says that this sign is not physical, but of the heart. What does it look like to be “the circumcision?” What does it look like to be the people of God? Just as these troublers were given a threefold description, so also we have a threefold description. We are the circumcision, “who worship by the Spirit of God, who glory in Christ Jesus, and put no confidence in the flesh” (Philippians 3:3). We worship God the way he commands and desire to worship him the way he commands from the heart. We glory in Christ, not in ourselves or our achievements. We put no hope in ourselves at all. There is no hope in us.

What Paul is telling these Christians to do regarding their achievements is not theory for him. If we are going to bring out the resume, Paul has a lengthy, impressive resume. Paul’s list of accomplishments and achievements can beat anyone who wants to compare them. Whatever you think you have, Paul has more. Paul had every reason to rely upon the flesh and rely upon his resume. In Philippians 3:5-6 he gives his list of reasons for confidence in the flesh. The list that he presents may not mean much to our ears but meant everything in the life of Judaism. But you can appreciate verse 6 that his righteousness and his zeal were unmatched. So is Paul’s resume something that he will stand on for his faith? Listen to what he says about this in Philippians 3:7-11.

Counted As Loss (Philippians 3:7-8)

Notice that Paul says that his resume does not matter. His list of achievements and accomplishments are nothing. Whatever gain that he has in the flesh is counted as loss. This is the Christian perspective. This is what it means to say that to live is Christ and to die is gain. But consider verse 8: “I count everything as loss.” It does not matter what we are talking about regarding who we are, it is all loss. It does not matter what your background is. It does not matter who your parents are. It does not matter what your career is. It does not matter how righteous you are. It does not matter how good you. It does not matter what you think you can put on the list before God. In fact, Paul says that he takes his list of accomplishments and flushes them down the toilet. He hauls them off to the trash can. He counts his resume is garbage and filth. This Greek word is sometimes used to speak of dung. Therefore the KJV and NET read that Paul counts his accomplishments as dung. Listen to Philippians 3:8. It does not matter what it is in his life, he will count it as loss and trash. EVERYTHING is counted as loss by Paul. He will see everything else as trash in this Christian perspective. Why?

The reason is that Christ is the great value. “I count everything as loss because of the surpassing worth of knowing Christ Jesus my Lord.” The reason we count everything else as worthy of putting in the trash can is because there is nothing more valuable than knowing Christ. Knowing Christ is the highest value. The greatest treasure you can have is knowing Jesus. Jesus said this himself.

The kingdom of heaven is like treasure hidden in a field, which a man found and covered up. Then in his joy he goes and sells all that he has and buys that field. (Matthew 13:44 ESV)

In this short parable the person sells all that he has with joy because he desires the treasure that he found. Jesus is the treasure. Everything is counted as loss and is easily and quickly forfeited for the opportunity to know Christ. This is how we are to look at life. There is nothing more valuable and nothing of greater worth than knowing Christ. This is why we pray and read the scriptures. This is why we do not stay home and watch tv instead of worshiping together. This is why we throw work away for Christ. This is why we forfeit even family for Christ. Christ is the supreme treasure. We are not where we must be spiritually if we do not see the surpassing value of Christ! We may be failing in our actions to show this truth but we must recognize this truth. Christ is worth more than anything. He is so valuable that we will count everything else in our life as trash!

The Result of Counting Everything As Loss (Philippians 3:8-11)

Then Paul states the results of counting everything as loss and pursuing Christ. There are three things he longs for: to gain Christ (Philippians 3:8), found in Christ righteous (Philippians 3:9), and to know Christ (Philippians 3:10). First, Paul says that he counts all things as trash in order to gain Christ. This is the new life perspective for the Christian. Every decision we make must be under the calculation of whether this will cause us to gain Christ. Gaining Christ is everything. We want to be with Christ. We want to enjoy Christ.

Second, we want to be found in Christ righteous. But notice that the righteousness that Paul desires does not come from his own achievements. This is not a righteousness that comes from the law. This is not a righteousness that calls for people to look at Paul and his efforts. He wants to be found in Christ having been given a righteousness from him that comes through faith. Putting our trust in Christ is how we will be granted the declaration of righteous by God. This righteousness does not depend on me, but depends on faith. Resumes are not going to work before God. The day of judgment is going to be awful if we are going to try to rely upon ourselves and our works. Our achievements do not impress God. We cannot win the favor of God because we have done some good things. We must depend fully upon the grace of God. We want to depend solely upon Christ as the means for our righteousness. So we count everything as loss so that we can gain Christ.

Third, Paul wants to know Christ and the power of the resurrection. Paul says that he just wants to know Christ. Paul comes back to the point made in verse 8. The value of knowing Christ is far greater than anything else in life. One of the reasons Christ is so valuable is because we want to know the power of his resurrection. We want to experience this resurrection that Christ experienced. We are looking forward to the day when we can fully be with the Lord. But listen to the rest of verse 10. He also wants to share in his sufferings. If it means knowing Jesus, then I want to experience it. Paul wants to share in his sufferings, becoming like him in death, so that by any means possible he can attain the resurrection from the dead. I want to know Jesus, and everything that is entailed with knowing him: suffering and the resurrection. It all comes down to using any means possible to attain the resurrection of the dead. Our hope is fixed on the return of Jesus and the resurrection experienced when he returns.

“I count everything as loss because of the surpassing worth of knowing Christ Jesus my Lord.” This must be the new model for our thinking. This is the lens by which we look at life. We must war with our flesh and teach it that Christ is supremely more valuable than whatever we think is so important or useful. We must war with sin and understand that what we are longing for is Christ and the temptation we are facing will not satisfy. In today’s bulletin I put an article that will give practical help for changing our desires from the flesh to Christ. But this battle goes beyond sinful things. We must teach ourselves that Jesus is more delightful and more desirable than television, movies, entertainment, comfort, hobbies, rest, sleep, eating, work, family, or anything else that is not sinful but so often interferes with our pursuit and love for Jesus. What are we doing to pursue Christ? What are we throwing away from our lives for the surpassing worth of knowing Christ Jesus? What needs to be thrown away? What needs to be counted as loss?

Straining Forward

Philippians 3:12-16

Lately we have seen some strange things in the sports world regarding the athlete’s effort. You may have seen this on television. A University of Oregon runner, Tanguy Pipiot, thought he had the race all locked up. He began to slow down before the finish line, waving to the crowd, getting them excited about his victory. However, he did not see a University of Washington runner quickly coming up behind him. The other runner passed him by and Tanguy lost the race because he let up at the end. He laid on the track in shock and disbelief. All because he celebrated too early. Football players have had an outbreak of this problem. They will slow up in their celebration only to have the opposition tackle the player or cause a fumble from behind. Occasionally I have watched players drop the ball before the goal line to start their celebration, not realizing they had not made it all the way into the end zone yet. We have the temptation to think that we have attained the goal and begin to celebrate and relax before the goal has actually been achieved.

The first words of Philippians 3:12 are, “Not that I have already obtained this.” What is the apostle Paul referring to? In Philippians 3:7-11 Paul has been referring to his resume of accomplishments. He declared that he will count everything in his life and any gains that he may have as loss for the surpassing worth of knowing Christ. The reasons he wants to know Christ so desperately was so that he may gain Christ, be found in Christ as righteous, and know Christ and his resurrection. So Paul is counting everything as loss to know Christ so that, as Philippians 3:11 says, that by any means possible he may attain the resurrection from the dead.

Resolved: Maximum Effort (Philippians 3:12)

What we immediately see with Paul is that he has a proper perspective on where he is in his spiritual journey. He knows he has not attained this yet. He knows that he cannot sit down and say that he has done enough and can spiritually coast to the finish line. Friends, if Paul had not attained it yet, we have not attained to it yet either. So do we give up? Not at all. Listen to the resolve of Paul.

“But I press on to make it my own.” With the proper perspective of our position before God, understanding that we have not attained to knowing Christ and sharing in his resurrection, we press on to make that possible. We press on to know Christ. I want us to see the intensity of Paul’s words and how he looks at pursuing and knowing Christ. He makes every effort to make his goal of knowing Christ and knowing the power of the resurrection possible. The goal is set before him and so he presses for that goal.

We will notice in this paragraph some reasons that Paul gives for pressing on. The first motivation is declared here in Philippians 3:12. He presses on “because Christ Jesus has made me his own.” What a beautiful thought and a powerful motivation. I press on to know Christ because Christ has made me his own. Christ has taken possession of me so that I would take possession of him. Christ has captivated me. He possesses me so I must give all my effort to know him. Living is Christ and dying is gain means that continued spiritual progress is critically important. If we are not pressing forward, we are falling backward. Paul is only satisfied in so much as he has as much of Christ as he possibly can. Listen to how the writer of Hebrews described this pursuit.

Therefore we must pay much closer attention to what we have heard, lest we drift away from it. For since the message declared by angels proved to be reliable, and every transgression or disobedience received a just retribution, how shall we escape if we neglect such a great salvation? (Hebrews 2:1-3 ESV)

Notice that we must pay much closer attention because we will not escape if we neglect this great salvation. The writer does not say they are forsaking the salvation. They are just neglecting it. But neglect is falling way. If we are not paying closer attention then we are drifting away from it. There is no point that we can no longer pay close attention to knowing Christ. So Paul says that he presses on to make it his own.

Resolved: A Focused Mind (Philippians 3:13)

Paul declares it again to make sure we hear what he is saying. He has not attained this. He has not made knowing and possessing Christ his own yet. He is pressing on toward that goal. How do we press on? Paul explains and I love how he describes his effort. “But one thing I do!” Here is the one big thing for our lives for pressing on. “Forgetting what lies behind and straining forward to what lies ahead.” What is Paul saying that he is forgetting? Our context indicates that he is forgetting all the achievements he has. He forgets about those things and presses forward. It does not matter what his spiritual success or spiritual accomplishments may be. He forgets those things. Paul describes the need for a focused mind. We need to have a particular mindset and that mindset is not our past accomplishments. If we have been successful in past, we forget what lies behind. If we have been a spiritual failure in the past, we need to forget what lies behind. The past is past. Too many people try to live in the past and dwell in the past. Too many want to talk about the past. It is past. There is nothing anyone can do about the past. What matters is today.

So there is one thing that Paul does. We forgets the past and strains forward to what lies ahead. This pictures the person who keeps stretching and reaching forward. We never stand still but are always reaching forward. We are not running this spiritual journey aimlessly. We run forward, reaching and straining forward.

Resolved: Reaching Toward the Prize (Philippians 3:14)

Where is Paul straining forward toward? In Philippians 3:14 he describes his second motivation for running forward with great effort. He presses on “toward the goal for the prize of the upward call of God in Christ Jesus.” He looks forward to this future hope. Christians must keep their eyes on heaven. Christians must keep their thoughts heavenward. But don’t think of heaven as having tears of sorrow wiped from our eyes, walking streets of gold, having a mansion over the hilltop, eating good food, or riding on clouds. What has Paul described is the reason that he is pressing forward and has his eyes on the heavenly prize? He wants to know Christ fully. Knowing Jesus is Paul’s goal. The prize is Christ. The prize is being with the Lord eternally. The prize is not some sort of selfish physical fulfillment. What made the Garden of Eden in Genesis 3 paradise? God was there! They had unhindered access to God that was blocked when they sinned. As we studied in Leviticus, holiness is what separates us from God. We are so sinful that we cannot be in his presence at all. But knowing Christ, being declared righteous by God through faith in Jesus, and experiencing the power of the resurrection is how we can return to his presence unhindered!

Friends, this is why we must know him now and must desire to know him! What do you think heaven is about? Heaven is knowing Christ. Heaven is being with God. Heaven is seeing him as he is (1 John 3:2). Heaven is not playing tennis all day and never having to work. Heaven is not some physical fulfillment. Heaven is joy in being in the presence of the Lord. This is why I am so troubled by people who claim to be Christians but do not enjoy worship, do not enjoy fellowship with other Christians, do not enjoy studying God’s word, do not enjoy talking to God, and do not enjoy assembling to learn about God. What do you think heaven is going to be! If you do not like it now, you will not be in heaven because that it what heaven is all about. That is the upward call that we have. This is the prize: Christ and knowing him fully. We are looking forward to that time in the future.

If we have the prize of the upward call awaiting us, then that means we have a calling in life right now. So many are looking for a life calling. Some seek for a purpose to their life, wanting to know what their calling is. The upward call is our calling according to Paul. We have a high calling from God, not a worldly, earthly calling. It is a heavenly calling. Align your life to this calling from God.

Resolved: Mature Thinking (Philippians 3:15-16)

Notice verse 15. This is the way mature people in Christ think. This is the way we think about what we are doing here. It is all about knowing Christ and pursuing him. Life is about pressing forward to this goal. Life is about counting everything as loss and pressing on to know our Lord. The mature think this way. The mature understand that they have not attained this. The mature recognize that they are not perfected. They understand that they are not there yet. The prize is not awarded before the race is completed. The prize is for those who finish the course.

Paul goes on to say that if you do not understand this that God will reveal that to you as well. I do not believe that Paul is telling them that if you do not agree with Paul, God will directly intervene and give them this knowledge so that they will know Paul is right. God did not work this way in the New Testament. Rather, the idea is that there are people who are against what Paul is teaching. God is going to reveal their error of their thinking the more they listen to Paul, the apostles, and the rest of the word of God. God will show you through his word that your perspective on life is out of sync with the standard God has revealed through Paul. The word of God is what tells us that our thinking is wrong. The word of God shows us that we are darkened in our understanding and broken in our thinking (cf. Ephesians 4:17-19). We must listen to what God is revealing to us through his word and not ignore it or argue with it. Maturity is having the same attitude that Paul has regarding this spiritual race.

So do not fall backward (Philippians 3:16). Do not drift away from the standard you have been taught and attained to. Hold on to the progress you have already made. Rather than falling back, press on. Strain forward. Keep reaching forward for Christ. Neglect is drifting. Doing nothing is drifting. The current from the world will pull you away from the Lord if you are not straining with every effort to remain with the Lord, diligent to know the Lord because Christ possesses you. Three resolves for your life today: give maximum effort, have a focused mind, and reach forward for the prize of the upward call.

Heavenly Citizenship

Philippians 3:17 to Philippians 4:1

Paul has been writing to the Christians in Philippi about how they must live humble, self-sacrificing lives because they belong to the Lord. In chapter 2 Paul described the humble, self-sacrifice of Jesus. He continued to show that Christians exemplify this behavior, as seen in the humble, self-sacrifice of Timothy and Epaphroditus. In chapter 3 Paul uses himself as the example, who has many reasons for confidence in the flesh. But he counts all of those gains as loss because of the surpassing worth of knowing Christ. He counts everything as loss for the sake of Christ, to know him and gain him. This has been the powerful, singular message of Paul in these last two chapters. Now listen to what Paul says in Philippians 3:17.

Brothers, join in imitating me, and keep your eyes on those who walk according to the example you have in us. (Philippians 3:17 ESV)

What did Paul do that these Christians are to imitate? Everything that was gain in the flesh was counted as loss. Walk according to the example of Paul. Walk according the examples of Timothy and Epaphroditus. Walk according to those examples given to them. Now, what does this look like for these Philippians? We read in Acts 16 that Philippi does not have enough Jews in it to support a synagogue. This is a Gentile city, a Roman colony, and a military outpost. These are Roman citizens who enjoy all kinds of rights and special privileges because they live in Philippi that other cities in the Roman Empire do not enjoy. So what is Paul saying? Just as Paul counted as loss and forfeiting all his privileges and confidence in the flesh that he had in Judaism for the sake of Christ, these Christians must be willing to forfeit their privileges and confidence in the flesh that they have as Roman citizens for the sake of Christ. You must be willing to sacrifice anything to serve Christ. They cannot place value on being Roman citizens and maintaining those privileges over the value of knowing and serving Christ. Their citizenship is going to depend on an allegiance to the Roman Empire and, in particular, to the emperor. That allegiance was going to be in conflict with their allegiance to Christ. So what must they do? Count all their gains as loss for the surpassing worth of knowing Christ. Paul explains this further in the rest of this paragraph.

Unwilling to Count as Loss (Philippians 3:18-19)

With tears Paul proclaims that many walk as enemies of the cross of Christ (3:18). Paul has told these Christians many times painfully that there are many who will pretend to be Christians. But their lives show that they are enemies of the cross. Notice that Paul does not say that they are enemies of Christ. Rather, they are enemies of the cross. They are enemies of what the cross means and represents. The cross represents denying self. The cross represents humble, self-sacrificing lives. This is what Jesus meant when he said that to follow him you must take up your cross (Matthew 16:24). People cannot be Christians and reject the cross in their own lives.

Paul goes on describe what those who are enemies of the cross look like. You might be surprised at what their nature is. The first description is that their end is destruction. These people who are enemies of the cross have a secured outcome for their lives. But it is not an eternity in heaven but a certainty of destruction. Dead faith has eternal destruction coming.

The second description given to them in verse 19 is that their god is their belly. Quite simply, they are idolaters. They obey their fleshly appetites. What controls their lives are their desires. What controls their lives are their impulses. They do what they want to do. This is the opposite of taking up the cross!!! Paul’s concern that he pleads with them in tears over is that there are people who think they are Christians but their belly is their god. When you do what you want to do rather than what God has called you to do, you are an enemy of the cross of Christ and your end is destruction. When you do what you want to do rather than sacrifice as God has called you to do, you are an enemy of the cross of Christ and your end is destruction. I am not sure why we have such a difficulty with this concept. Yet we do. We think we can do what we want and still be Christians. Being a Christian means you do not do what you want but what God wants. You do not do what is good for you but what Christ desires for you to do. I want to drive further the thought that we are not only talking about sinful things. Yes, you must not obey your passions and desires that are sinful. You must subject your body to Christ. When we sin, we are declaring that our god is our flesh. But there are more subtle ways we worship ourselves rather than God. When we refuse to study the scriptures, pray, share the gospel with others, refuse to gather with other Christians, and the like we are showing that our god is ourselves. We will do what we want rather than what God wants. This is why when you do not join with other Christians for worship and study we are concerned. This is a public declaration that your god is your belly. You have other things you want to do rather than sacrificing for Christ. There are not a lot of things that we can see as a public declaration of whether your god is God or your god is yourself. But this is why we are so concerned when we do not see you on Sundays, Wednesdays, Fridays, or any other gathering times. When we do what we want and are unwilling to sacrifice ourselves, we are enemies of the cross of Christ.

The third description for these enemies of the cross of Christ is that they glory in shameful things. By their indulgence they glory in what is shameful. Their glory is not in the Lord. Their joy is not that God is glorified. They glory in their own shameful ways. We are not even ashamed of our decision to not sacrifice for Christ. We publicize and glory in the fact that we are not giving ourselves completely to the Lord. We show the world that God is not the treasure worthy of sacrificing all things for. Instead we glory in the nonsense of this world. This leads to the final description of those who are enemies of the cross.

Finally, the enemies of the cross of Christ have their minds set on earthly things. They show that their joy and life is here on this earth, not in God. Notice again that it is not that they set their minds only on wicked things. Rather, they set their minds on earthly things. Enemies of the cross do not have a single minded pursuit of Christ. Enemies of the cross have their minds on this world. They are concerned about this life. They are concerned about their flesh. They try to find their joy right here, right now.

Citizenship in Heaven (Philippians 3:20-21)

Those who are truly followers of Jesus have their citizenship in heaven. Do you hear the message of Paul to these Philippians who have a powerful and special privilege of being citizens of Rome because they live in Philippi? Their hope is not in Roman citizenship but in heavenly citizenship. We pledge our allegiance to heaven, not to earth. Our eyes are always heaven directed because from it we await a Savior. What are we waiting for in this life? Notice Paul says that Christ followers live awaiting the Savior from heaven. We live in America, but we are from another place where we long to go. When I lived in Kentucky to finish my college education, I had my car tagged with a California license plate and I had a California driver’s license. I did everything I could to keep my car tagged with a California license plate. Why? Because I was not from Kentucky. I had to live in Kentucky. But I wanted nothing to do with Kentucky. I was from California and I wanted to show that I was from California.

In the same way, we live on this earth and we live in America. But we want nothing to do with the ways of this world. We want to show the world that we are from heaven. We know we are citizens of heaven. We desire to do everything we can to show this citizenship and will not entangle ourselves with the worldly nonsense or entangle ourselves with the affairs of this earth. The scriptures make it clear that we are foreigners and strangers on this earth.

Beloved, I urge you as sojourners and exiles to abstain from the passions of the flesh, which wage war against your soul. (1 Peter 2:11 ESV)

These all died in faith, not having received the things promised, but having seen them and greeted them from afar, and having acknowledged that they were strangers and exiles on the earth. (Hebrews 11:13 ESV)

We do not belong here. This world is not our home. We are just passing through. We await a Savior who will transform our lowly bodies to be like his glorious body. This is what we care about. Paul said this back in 3:10-12. Paul counted all things as loss to know Christ and gain Christ so that he may know the power of Christ’s resurrection. We do the same thing. We long for the glorious bodies these bodies will be transformed into when our Savior returns. We keep our eyes heavenward. Our actions are driven by where we are going.

Conclusion: Stand Firm (Philippians 4:1)

With these things in mind, stand firm in the Lord in this way. Do not be enemies of the cross of Christ. Embrace the cross of Christ. Paul said that to know him and experience the power of his resurrection we must share in Christ’s suffering (Philippians 3:10). Let the cross represent your need to sacrifice yourself for the sake of Christ. We will count anything and everything as loss for the surpassing worth of knowing Christ. Join in imitating Paul. Show that your god is the only true God and not your flesh, not yourself. We may live here but our eyes are on Jesus, longing for his return. Live in that knowledge and stand firm in that faith.

Defeat Anxiety

Philippians 4:2-7

It seems that there is so much to be anxious for in life. Work brings anxiety. Life choices bring anxiety. Family brings anxiety. ISIS and terrorism brings anxiety. The world is full of anxiety. Yet the scriptures are going to teach us how we can overcome and defeat anxiety. The apostle Paul is going to show us that the Christian life is a life that knows how to handle and defeat anxiety.

Settle Your Disagreements (Philippians 4:2-3)

First, Paul addresses a problem between two women in the church at Philippi. I want you to imagine what this sounded like in the gathering of these Christians as this letter was read before the whole assembly. “I entreat Euodia and I entreat Syntyche to agree in the Lord.” Both are called upon to work this out and they are called upon by name. Personal conflicts must be resolved. We must live in harmony with one another. We must settle our disagreements and issues that we may have with each other. Remember that Paul has taught us to live humble, self-denying, self-sacrificing lives. Therefore we must work together and solve any dispute.

Further, the apostle calls for the others in the church to help bring resolution. Others are to be peacemakers in this process. The “true companion,” whoever he or she is, was called upon by Paul to help these women. Notice what everyone was to focus upon. Do not focus on the disagreement. Focus on that you are laborers side by side for the gospel, fellow workers, and your names are written in the book of life. We are not going to be on separate sides of heaven with a dividing wall raised from the people we could not get along with on earth. Personal conflicts must be solved and cannot be allowed to drag out, which will cause problems in faith and disturbance and division in the church. One simple way we can defeat anxiety is to simply deal with our issues with others in a self-sacrificing way. Be peacemakers. Look to get along with each other. Do not look to be right. Do not look to win the argument. Do not wait for an apology. Sacrifice yourself and humble yourself to restore the relationship.

Rejoice in the Lord Always (Philippians 4:4)

Joy always. Now remember where Paul is when he writes these words. Paul is imprisoned awaiting a trial, the outcome of which may bring his release or bring his death. Yet Paul commands joy always. In fact, if we doubted the command, Paul says it twice. “Rejoice in the Lord always; again I will say, rejoice!” Whatever you are going through, put your focus on Christ and have joy there. Paul is not saying that life will be enjoyable at all times. But the joy of the Lord is our strength and stabilizes our lives. Focus on your joy in Christ! Do not forget all that God has done for you in Christ. If you have lost a loved one, you can have joy knowing that your loved one stands before a loving, gracious, and just God. You can have joy in any occasion because you know that God is always available to you. Joy is the description of God’s people. There is always joy in reflecting on what the Lord has done.

But I have trusted in your steadfast love; my heart shall rejoice in your salvation. I will sing to the Lord, because he has dealt bountifully with me. (Psalms 13:5-6 ESV)

Be Gentle and Gracious (Philippians 4:5)

Paul continues by teaching that our reasonableness (ESV) must be known to all. Most translations read “gentleness.” Our gentleness and our graciousness is to be known to all people. The BDAG lexicon suggests the translation, “forbearing spirit.” The Greek word is defined as not insisting on every right of letter of law or custom. All of these words help us get an idea of what we are supposed to look like in the Lord. Be gracious. Be gentle. Be reasonable. Be forbearing. We cannot be thinking about ourselves for this to happen.

Do Not Be Anxious About Anything (Philippians 4:6)

Since the Lord is near, do not be anxious about anything. It is not that the Lord is coming soon. We should not take “at hand” or “near” in terms of time. Rather, we should read this as the nearness of the Lord. The Lord is with you. The Lord is near you. The Lord is the first help for anxiety.

The Lord is near to all who call on him, to all who call on him in truth. (Psalms 145:18 ESV)

God is near. God is at work. God is not asleep. God is sovereign. This is why we do not have to be anxious about anything. The Lord is near. God will help. We are trusting that God is in control. Now think about what Paul said. There is not anything to be anxious about. I do not think that Paul is saying that you can never feel anxious or that you will never feel worry. Rather, these are the instructions on what to do to defeat anxiety. Here are the steps you need to take when that worry and anxiety come upon you. Do not be anxious about anything means that we can use these instructions given to us by God any situation and circumstance. So what are we to do.

In every situation talk to God. “But in everything by prayer and supplications with thanksgiving let your requests be made known to God.” Talk to God. How often we will talk to others about our worries but not talk to God! But talking to others is not a solution. God is the solution for he is the one who is able to help. In every circumstance talk to God. Why would we be anxious? How could we be anxious? God just said to tell him what you want! We do not use the word “supplication” in our conversations much. But it is a request or a petition. Ask of God is what Paul is telling us. Is this not mind blowing? Do not be anxious about anything. God is near. Tell him! Pray about everything. Do not be a crisis prayer. Pray for everything!

Notice that our prayers and requests are mixed with thanksgiving. This is our attitude when we come to God in prayer. We are not coming to God complaining, but with gratitude as we ask our God about something else in our lives. Joe Thorn made this beautiful point about suffering well:

“God does not promise to rid your life of affliction and difficulty. He does, however, offer to give you the grace needed to suffer well, and through grace to discover the riches and beauty of the gospel. It isn’t wrong to ask God to relieve you of your pain, but it is more important that in the midst of the pain you rely on the promise of God to work such experiences for his glory and your good — to use these times as a means of perfecting your faith, strengthening your spirit, and transforming your life in such a way that you are becoming more like Jesus.”

Paul had everything to be anxious about as he sits in prison not knowing his future. But Paul did exactly what he is instructs these Christians to do. Go back to Philippians 1:18-19.

Yes, and I will rejoice, for I know that through your prayers and the help of the Spirit of Jesus Christ this will turn out for my deliverance, as it is my eager expectation and hope that I will not be at all ashamed, but that with full courage now as always Christ will be honored in my body, whether by life or by death. (Philippians 1:18-20 ESV)

Prayer with thanksgiving is how to defeat worry and anxious when those feelings strike our hearts. Prayer is the water that extinguishes the fire of anxiety. God is telling us to use our anxieties to drive us to prayer, not to panic. We will attack anxiety with humble, thankful, “help me” prayers. Then, if you are still anxious, pray again. Then pray again and pray again.

Result: the Peace of God Will Guard Your Hearts (Philippians 4:7)

This is where your peace of mind and peace in heart will come. There is no other response that is going to be bring the peace of God to your life. Notice the peace of God is set in contrast to being anxious. Our trust in God’s flawless wisdom and infinite power allows us to be calm in life’s storms. God gives a tranquility of life in the midst of your darkest and hardest days. Peace comes from prayerful trust.

Our culture has a saying right now to “keep calm” and then do something like play volleyball or something like that. I saw one that said “Keep calm and trust Jesus.” But this is not accurate. Paul is saying, “Trust Jesus and then you will be calm.” We do not approach him calmly and then trust him. We run to him with our worries and fears and find the peace of God after we have turned to him.

Now the next thing we want to do is to try to explain how we have the peace of God will guard our hearts and minds. This is why Paul immediately tells us not to do this. The peace of God surpasses all understanding. This is not something that you are going to be able to explain in a step by step formula. This is not about trying to explain how this works. It is just a statement of fact. It is a promise made to those who trust in the Lord.

Open the gates, that the righteous nation that keeps faith may enter in. You keep him in perfect peace whose mind is stayed on you, because he trusts in you. Trust in the Lord forever, for the Lord God is an everlasting rock. (Isaiah 26:2-4 ESV)

Conclusion

The real challenge of Christian living is not to eliminate every uncomfortable circumstance in life but to trust in our wise, sovereign, good, and powerful God in every situation. Sometimes it is said that anxiety is the result of too much thinking. But we should realize that anxiety comes from too little thinking in the direction toward God. Faith is not wishful thinking but a reasoned response to God’s revealed promises. God gives us the hope and confidence we need to carry on with joy even when burdens are heavy. Anxiety can be defeated. The problem is not that we have those feelings but what will we do when we feel anxiety. Will we trust in ourselves? Will we trust in other people? Will we panic? Let us turn to the Lord in prayer and tell him who can give us the peace we need to sustain us through whatever difficulty we are facing.

The Secret To Contentment

Philippians 4:8-23

Contentment is a somewhat ironic concept in our culture today. Everyone is seeking for the one big thing that will make them content. Most people think that they are one acquisition or one life change away from contentment. The irony is that if you are seeking after something then you are not content. But we think that if we had one particular life change then we would be content. If we had a better job, a better marriage, a better family, a better home, a better car, a better entertainment plan, a greater amount of discretionary income and so on, then we would be content. Unfortunately the words of rock singer Sheryl Crow has fallen on deaf ears: “It’s not getting what you want, it’s wanting what you’ve got” (Soak Up The Sun). Can we be content? What is the secret to being content in this life? This is what Paul is going to tell these Christians as he brings his letter to an end.

Think About These Things (Philippians 4:8-9)

Paul begins by teaching that there is the need for proper thinking. The Greek word (logizomai) used here, translated “think about” (ESV, NIV, NRSV, NET),”dwell on” (NASB, HCSB), or “meditate” (NKJV), is a word that means more than just to keep something in mind. The Greek word is used to calculate, to count, and to ponder. These are things to take into account, to reflect upon, and let that reflection cause a change in our behavior. You see this in Philippians 4:9. Verse 8 tells Christians to think about these things and verse 9 says to practice these things that you have learned, received, heard, and seen in Paul. So Paul is not teaching us to “think positive thoughts.” This is another facet of our culture’s new spirituality. How many times the solution that is given to us from our culture is to think positive! This idea is often wrapped into supposed biblical teachings. Many of the televangelists and biblical teachers will try to convince you that you can have a good life now if you would simply think positive thoughts. But this is not at all what Paul is saying. Paul is not saying to think positive. Rather, Paul is teaching us to direct our thoughts to things that are pure, lovely, commendable, excellent, and worthy of praise.

Paul is giving us a helpful guide to assess what we allow to fill our minds. The reason that this is important is because what we set our minds and hearts on inevitably shapes the way we speak and act. Jesus taught that where your treasure is, there your heart will be also (Matthew 6:21; Luke 12:34). If we are treasuring in our minds and hearts things that are pure, lovely, and excellent, then our hearts is going to be attracted to those things as well. We will want to live in the realm of wholesome, pure things. But when we treasure in our minds things that are not pure or lovely, then our hearts are going to be attracted to those sinful things as well. What we set our mind on affects the direction of our lives. This is why the apostle Paul taught the Corinthians:

We destroy arguments and every lofty opinion raised against the knowledge of God, and take every thought captive to obey Christ, being ready to punish every disobedience, when your obedience is complete. (2 Corinthians 10:5-6 ESV)

Our thoughts will either lead us to Jesus or away from Jesus. Therefore we must take every thought captive to obey Christ. We must evaluate what we are thinking about so that our hearts will treasure Christ. So Paul is calling for us to take inventory in our lives. It is time for the spring cleaning of the mind. What movies are we watching? Do those movies promote us to think about things that are pure, lovely, commendable, excellent, and praiseworthy things? What are we reading in books? What are we listening to for music? What are we reading on the internet? What are we watching on television? What are we streaming online? What are we reading on social media? Not only can we not allow these things to drag our minds into the trashcan of sinful, evil things, but we cannot even allow those things to keep us from thinking lovely, pure, and commendable thoughts! For example, Facebook is not sinful in itself but does it cause us to envy, or complain, or be jealous, or make us discontent? Watching the news is not sinful but does it cause us to worry, complain, or lose faith in our sovereign God, or do other damage to our faith? I want us to see the calculation for our minds is not simply, “Is it sinful?” This is a very important calculation. Too many people who claim to be followers of Christ are watching, reading, and looking at too many sinful, sexual images. Such viewing must stop for the Christian. But even more, what else are we doing that is damaging our faith because it is not drawing us closer to the Lord? We are to take our thoughts captive and think about things that draw us closer to the Lord.

Learned To Be Content (Philippians 4:10-20)

In verse 10 the apostle Paul expresses his appreciation for these Philippian Christians who have shown their love and concern for Paul. These Christians have been taking care of Paul financially and he thanks them for their continued help. In verse 14 Paul is grateful that these Christians were kind enough to share in his troubles. They were the only church to financially help Paul when he left Macedonia to continue preaching the gospel (Philippians 4:15). They sent more to Paul while Paul was in Thessalonica (Philippians 4:16). This generous giving to Paul was a credit to these Christians (Philippians 4:17) and Paul is well supplied because of all the gifts they continue to send to him (Philippians 4:18). What a beautiful picture of the kind, generous heart that the Christian is to have for each other, especially those who are proclaiming the gospel.

But Paul does not want them to misunderstand his own situation and what these Christians were doing for him. Listen to Philippians 4:11.

Not that I am speaking of being in need, for I have learned in whatever situation I am to be content. (Philippians 4:11 ESV)

Paul tells them that he is not in need because he has learned to be content in whatever situation he is in. Paul says that he can be fine in any circumstance. Stop and think about this for a minute. Could we say the same thing? Paul’s joy did not depend on the alleviation of his physical discomfort. His joy was not in his paycheck. His joy was not in how much money he made. It did not matter if he had nice things. It did not matter if he did not have a nice donkey to drive. Paul was content. Paul had God-sufficiency, not self-sufficiency. Contentment is being satisfied in Christ. But I want you to notice something in what Paul says. Contentment is not natural. Contentment is learned. Paul says that he learned to be content in whatever situation he was in. It was not natural. He learned it. Contentment is being satisfied in Christ because we have learned that nothing else satisfies. This is what the message of the book of Ecclesiastes is about. Nothing in life will satisfy you. Only God can satisfy. Contentment must be learned and what we are learning is that only Christ is satisfying. We are only sufficient and whole in Christ.

The result is what we read in Philippians 4:12. Paul now knows how to be brought low and how to abound. It does not matter what circumstance he finds himself in, Paul is content. Paul has learned the secret of face plenty and hunger, abundance and need. He can handle hardships and handle financial gain. The secret to contentment is full dependence on Christ (Philippians 4:13).

Oh, how verse 13 is ripped out of its context. Philippians 4:13 is not saying that God strengthens me and therefore I can be a success or I can play football or some other idea. This is not about a selfish life pursuit. Rather, we are finding Christ to be supremely valuable and satisfying so that we are content in any circumstance. God sustains me. God gets me through. I am content because I have Christ.

Contentment cannot be learned if we are not setting our minds on the lovely, pure, commendable, and praiseworthy things of Christ. If I am looking at everything else in this world, then I lose contentment. When my eyes are on possessions, then I need new possessions. Now I need new cars, new houses, new clothes, new computers, and the like. But when my eyes are on Christ and I am thinking about him, then I am satisfied. When my eyes are on my reputation and success then I am looking at job, my career choices, my relationships, and the like and I am discontent. But when my eyes are on Christ, then my job is just a job that does not define me. I can enjoy my relationships and not attempt to be the focus of those relationships. I can live a humble, self-denying, self-sacrificing life because my mind is centered on lovely, pure things of Christ. This is the strength God supplies through Christ to be content in all situations. I have Christ and therefore I am content.

Then we have full confidence that God will care for us and give us what we need for life (Philippians 4:19). Again, verse 19 is another verse that is ripped out of its context. Does this paragraph sound like the apostle Paul is proclaiming some kind of health and wealth message to these Christians? Paul just said that he has been brought low in his life, facing hunger and need. The message is not that the more you give to God financially, the more God will give to you financially. Even in hunger and need Paul was content. We must consider what our greatest need is. Our greatest need is not a bunch of money and possessions. God has given us what we need for salvation and life in him.

His divine power has given us everything needed for life and godliness, through the knowledge of him who called us by his own glory and goodness. (2 Peter 1:3 NRSV)

Contentment is seeing our joy in Christ. God will give us what we need. We have enough to be content. The problem is our hearts and our way of thinking. We think we need so much more but we must learn contentment. Contentment is found in Christ. Whether in plenty or hunger, Paul was sufficient because of his relationship with Christ. He’s not looking at his checkbook. He’s looking at Christ! But Paul shows that God took care of him. The Philippians have come through on his behalf, caring for his needs. Because he was not concerned about his finances but was content in every situation, he saw his needs being provided for by God.

Transformation

Our resolve for transformation begins by calculating what our minds are focused upon. Our minds must be set on the glory of Christ if we are going to learn contentment. We are not going to be content if we set our minds on worldly things, on sinful things, or material things. Satisfaction will only be found in Christ. Stop pursuing joy and contentment in the things of this world. You will not find lasting joy and satisfaction in more money, a new man or woman, a new job, a new car, or anything else that is material or earthly. We know this because we have tried it all. We have taken new jobs only to find that it also has problems. We see people divorce and remarry and have affairs online to find that they are still unhappy. We see people move far and near only to still not be satisfied. We see people get financial raises and promotions, but nothing is better in their lives. God made life this way so that we would see that joy and satisfaction are in Christ alone and begin to seek him for that joy.

LESSON 1

GREETINGS FROM A ROMAN PRISON

Philippians 1:1-30

1. Who wrote this epistle? Ans. Philippians 1:1.

2. To whom is it addressed? Ans. Philippians 1:1.

3. How often did Paul thank God for the Philippians? Ans. Philippians 1:3-4.

4. Tell what they had done to cause Paul to be so thankful. Ans. Philippians 1:5.

5. Paul was confident of what? Ans. Philippians 1:6.

6. What caused him to have this confidence in the Philippians? Ans. Philippians 1:7.

7. For what did Paul pray? Ans. Philippians 1:9.

8. Why did he pray for this? Ans. Philippians 1:10.

9. Through whom are the fruits of righteousness? Ans. Philippians 1:11.

10. What did Paul want the Philippians to know? Ans. Philippians 1:12.

11. It was generally known that Paul was a prisoner for what reason? Ans. Philippians 1:13.

12. How had this fact helped other brethren? Ans. Philippians 1:14.

13. Tell how Christ was preached by some. Ans. Philippians 1:13; Philippians 1:16.

14. Why were some preaching insincerely? Ans. Philippians 1:16-17.

15. Paul rejoiced for what reason? Why? Ans. Philippians 1:18-19.

16. What one great desire possessed Paul? Ans. Philippians 1:20.

17. What decision was difficult for Paul to make? Ans. Philippians 1:21-23.

18. What was his decision? Ans. Philippians 1:24-25.

19. Over what could the Philippians rejoice? Ans. Philippians 1:26.

20. Tell how Paul wanted them to live, whether he was present or not. Ans. Philippians 1:27.

21. The fearlessness of the Philippians would be a sign of what to them? To their adversaries? Ans. Philippians 1:28.

22. What were they to do because of their faith in Christ? Ans. Philippians 1:29.

23. Then what would they have in common with Paul? Ans. Philippians 1:30.

LESSON 2

EXHORTATION TO WORK OUT SALVATION

Philippians 2:1-30

1. How could the Philippians make Paul’s joy full? Ans. Philippians 2:1-2.

2. Nothing is to be done in what manner? Ans. Philippians 2:3.

3. how is every Christian to esteem others? Ans. Philippians 2:3.

4. Whose good should we seek? Ans. Philippians 2:4.

5. Give the example of one who sought the good of others. Ans. Philippians 2:5-7.

6. How far did His humbleness go? Ans. Philippians 2:8.

7. Because of this, how highly did God exalt Him? Ans. Philippians 2:9-10.

8. What confession should every one make? Ans. Philippians 2:11.

9. Does confession precede salvation? Ans. Romans 10:10.

10. What did Paul tell them to do? How? Ans. Philippians 2:12.

11. Who inspires the good works of Christians? Ans. Philippians 2:13.

12. How should all things be done? Ans. Philippians 2:14.

13. To the world what are the children of God? Ans. Philippians 2:15.

14. Even if Paul’s life were offered, over what would he find joy? Ans. Philippians 2:16-17.

15. Whom did Paul plan to send? Why? Ans. Philippians 2:19.

16. How did he differ from others whom Paul knew? Ans. Philippians 2:20-21.

17. When would Paul send Timothy? Ans. Philippians 2:23.

18. Paul desired to do what before long? Ans. Philippians 2:24.

19. Whom did Paul send to them? Why? Ans. Philippians 2:25-26.

20. Tell about his sickness and his recovery. Ans. Philippians 2:27.

21. Seeing Epaphroditus would effect the Philippians in what way? Ans. Philippians 2:28.

22. How would that in turn affect Paul? Ans. Philippians 2:28.

23. How were they to receive Epaphroditus? Ans. Philippians 2:29.

24. What had he done? Ans. Philippians 2:30.

LESSON 3

PRESSING TOWARD THE PRIZE

Philippians 3:1-21

1. How did Paul feel about repeating some things to the Philippians? Ans. Philippians 3:1.

2. Of what should they beware? Ans. Philippians 3:2.

3. Who are of the true circumcision? Ans. Philippians 3:3.

4. Those who worship God in the Spirit have no confidence in what? Ans. Philippians 3:3.

5. What could Paul say to any who prided themselves on fleshly advantages? Ans. Philippians 3:4

6. Of what tribe was Paul? Ans. Philippians 3:5.

7. As touching the law, what was he? Ans. Philippians 3:5.

8. What about his zeal and his righteousness? Ans. Philippians 3:6.

9. Under what conditions can zeal avail nothing for one? Ans. Romans 10:1-3.

10, Why did Paul count all these things worthless? Ans. Philippians 3:7-8.

11. Give the difference between the righteousness of the law and the righteousness from God. Ans. Philippians 3:9.

12. Why did Paul desire to gain the righteousness which is from God? Ans. Philippians 3:10-11.

13. Why did he press on? Ans. Philippians 3:12.

14. Tell the one thing he (lid. Ans. Philippians 3:13.

15. What was Paul’s goal? Ans. Philippians 3:14.

16. What attitude should Christians have? Ans. Philippians 3:15-16.

17. Whom should the Philippians imitate? Ans. Philippians 3:17.

18. Paul had told them about what kind of people? Ans. Philippians 3:18.

19. Give some characteristics of the enemies of Christ. Ans. Philippians 3:19.

20. Where is the citizenship of a Christian? Ans. Philippians 3:20.

21. For what are Christians waiting? Ans. Philippians 3:20.

22. What shall happen to our old bodies? Ans. Philippians 3:21.

23. Why must our bodies be changed? Ans. 1 Corinthians 15:50.

24. What will our heavenly bodies be like? Ans. 1 Corinthians 15:49.

LESSON 4

SETTING THE MIND ON NOBLE THINGS

Philippians 4:1-23

1. What did Paul exhort the Philippians to do? Ans. Philippians 4; Philippians 1.

2. What indicates there was disagreement among some members of the church at Philippi? Ans. Philippians 4:2.

3. Why did Paul want these women helped? Ans. Phil. 4: :3.

4. Where was the name of Clement written? Ans. Philippians 4:3.

5. Give two other places where names are mentioned as being written in heaven. Ans. Hebrews 12:23 and Revelation 21:27.

6. What should the Philippians show to the world? Ans. Philippians 4:5.

7. What is your explanation of the sentence, "The Lord is at hand’’, in Philippians 4:5?

8. Instead of being anxious, what should Christians do? Ans. Philippians 4:6.

9. How great is the peace of God? Ans. Philippians 4:7.

10. On what sort of things should a Christian’s mind dwell? Ans. Philippians 4:8.

11. What could the Philippians do to cause the God of peace to be with them? Ans. Philippians 4:9.

12. Tell what the Philippians had done about financial aid to Paul. Ans. Philippians 4:10.

13. What had Paul learned? Ans. Philippians 4:11-12.

14. How could he have strength to do this? Ans. Philippians 4:13.

15. For what did Paul commend them? Ans. Philippians 4:14.

16. Which church was the only one to help Paul in the beginning? Ans. Philippians 4:15.

17. How many times did they send money to him at Thessalonica? Ans. Philippians 4:16.

18. What benefit did they receive from what they gave to Paul? Ans. Philippians 4:17.

19. To what extent had Paul been provided for at the time of writing this letter? Ans. Philippians 4:18.

20. Who had brought these things to him? Ans. Philippians 4:18.

21. What would God do for the Philippians? Ans. Philippians 4:19.

22. Some of the brethren with Paul were members of what household? Ans. Philippians 4:22.

Thanksgiving and Prayer

Philippians 1:1-11

Open It

1. What’s your usual way of saying hello to your friends?

2. In your family, how important are greetings in affirming each other?

Explore It

1.    Who was the author of the letter to the Philippians? (Philippians 1:1)

2.    How did Paul identify himself and his coworker? (Philippians 1:1)

3.    To whom did Paul address this letter? (Philippians 1:1)

4.    How did Paul greet the Philippians? (Philippians 1:2)

5.    When Paul thought about the Philippians, what did he do? (Philippians 1:3)

6.    How were the Philippians in partnership with Paul? (Philippians 1:4-5)

7.    What was Paul confident about? (Philippians 1:6)

8.    How did Paul feel about the Philippian church? (Philippians 1:7-8)

9.    What did Paul report that he prayed for? (Philippians 1:9)

10.    What two results did Paul seek? (Philippians 1:10-11)

Get It

1.     How does your pastor greet church members?

2.     Why is it a good practice to begin a letter with a Christian blessing?

3.     What godly encouragement can you offer other Christians?

4.     Paul complimented the church at Philippi; what positive things can you say about your congregation?

5.     How is Paul’s prayer for the Philippians a good prayer for you to copy?

Apply It

1.    What prayer of thanksgiving can you offer for your church today?

2.    How can you encourage someone in his or her Christian journey this week?

3.    Which Christian brother or sister would be heartened to receive a letter from you this week?

Paul’s Chains Advance the Gospel

Philippians 1:12-30

Open It

1.    How interested are you in the lives of famous people?

2.    How often do you watch TV shows or read articles about celebrities?

Explore It

1.    How was Paul’s ministry affected by his bondage? (Philippians 1:12-14)

2.    Why was Paul being talked about? (Philippians 1:13)

3.    How did Paul’s incarceration affect the testimony of others? (Philippians 1:14)

4.    Why did some people preach Christ out of envy and rivalry? (Philippians 1:15-17)

5.    Why did some people preach Christ in love? (Philippians 1:15-16)

6.    What made Paul rejoice? (Philippians 1:18)

7.    Why did Paul expect to be delivered from his predicament? (Philippians 1:19)

8.    How did Paul expect to be delivered? (Philippians 1:19-20)

9.     What was Paul’s main purpose in living? (Philippians 1:21)

10.     What were Paul’s convictions about living and dying? (Philippians 1:22-24)

11.     Why did Paul think he would remain alive? (Philippians 1:24-26)

12.     What did Paul want the believers to do? (Philippians 1:27-30)

13.     How did Paul tell the Philippians to face opposition? (Philippians 1:27-30)

14.     How did Paul encourage the Christians at Philippi? (Philippians 1:29)

Get It

1.     How did Paul’s notoriety work to his advantage?

2.    How would you like the reputation of being a fearless Christian?

3.    To what degree do you share Paul’s passion for the gospel?

4.    For what do you truly live?

5.    Whom do you know who is suffering for Christ right now?

6.    How is your church different from the Philippian church?

7.    What’s the toughest thing you’ve had to experience as a Christian?

8.    What are you willing to risk to have the reputation of being a fearless Christian?

9.    What about your life-style do you most want to change in your desire to live for Christ?

Apply It

1.    What step toward dedicating every area of your life to Christ can you take today?

2.    What can you do today to encourage someone who is suffering because of his or her faith?

Imitating Christ’s Humility

Philippians 2:1-11

Open It

1.    When was the last time you had a squabble with a family member?

2.    How much of a peacemaker are you?

Explore It

1.    What four qualities mark unity with Christ? (Philippians 2:1)

2.    How can Christians show their unity in Christ in practical ways? (Philippians 2:2)

3.    What did Paul say about self-centeredness? (Philippians 2:3-4)

4.    What did Paul exhort believers to have? (Philippians 2:5)

5.    What did Christ set aside when He became a man? (Philippians 2:6-8)

6.    How did Jesus limit Himself? (Philippians 2:6-8)

7.    How was Christ fully God and fully man at the same time? (Philippians 2:6-8)

8.    How is Christ the best example of humility and unselfishness for us? (Philippians 2:6-8)

9.     Why did Christ take on the limitations of being human even though He was of the same nature as God? (Philippians 2:7)

10.     How did God exalt Jesus? (Philippians 2:9)

11.     How did Christ win sovereignty over all people and over everything? (Philippians 2:10)

12.     What confession will every person make? (Philippians 2:11)

Get It

1.     How does your life show that you count on Christ?

2.     How do petty quarrels hold you back in your Christian walk?

3.     How can Christ help you keep peace with others?

4.    What hinders unity in your church?

5.     What kind of disposition does Christ want us to have?

6.    How does Christ’s example of humility challenge our natural self-centeredness?

Apply It

1.     What practical steps can you take this week to demonstrate humility in your relationships?

2.    For the sake of unity in Christ, what petty squabbles should you clear up right away? How?

Shining as Stars

Philippians 2:12-18

Open It

1.    Would you prefer to explore the universe aboard a spacecraft or looking through a powerful telescope? Why?

2.    What do you most enjoy about the nighttime sky?

3.    What is the most frequent complaint you hear?

4.    Who pointed the way for you in your first job?

Explore It

1.    What did the Philippian Christians need to obey? (Philippians 2:12)

2.    What were the Philippian believers to work out? (Philippians 2:12-13)

3.    How would God help the Philippians obey Him? (Philippians 2:12-13)

4.    What instructions did Paul give in relation to everyday Christian living? (Philippians 2:14-16)

5.    Why were the Philippians not shining "like stars" in their world? (Philippians 2:14-16)

6.    Why did the Philippian assembly need to show a united front to unbelievers? (Philippians 2:14-16)

7.     What would enable Paul to boast about the Philippians? (Philippians 2:14-16)

8.     Whose honor was Paul concerned about? (Philippians 2:16)

9.     How did Paul view his own life? (Philippians 2:17)

10.     How did Paul view the faith of the Philippian believers? (Philippians 2:17)

11.     What did Paul want his friends at Philippi to experience? (Philippians 2:18)

Get It

1.    What does it mean "to work out your salvation with fear and trembling"?

2.    What do you tend to complain and argue about?

3.    What godly qualities make Christians "shine like stars"?

4.     How does shining for Christ encourage others to be drawn to Him?

5.    What Christian leader has personally invested in your growth as a follower of Christ?

6.     How can you help new believers "shine like stars" for God’s kingdom?

Apply It

1.    In what situations this week do you need to make a conscious effort not to complain or argue?

2.    Before whom do you want to shine in your place of work or neighborhood? In what ways can you do so?

3.    What sacrifices can you make for the sake of others today?

Timothy and Epaphroditus

Philippians 2:19-30

Open It

1.    When was the last time you gave a character reference for a friend?

2.    If close friends were to talk about you behind your back, what would they say?

Explore It

1.    Why did Paul plan to send Timothy to the Philippians? (Philippians 2:19)

2.    What was Paul’s opinion of Timothy? (Philippians 2:20)

3.    What was Timothy’s relationship with the church at Philippi? (Philippians 2:20)

4.    In Paul’s view, why did Timothy stand out? (Philippians 2:21-22)

5.    When would Paul send Timothy to the Philippians? (Philippians 2:23)

6.    Why was Paul confident that he would revisit the believers at Philippi? (Philippians 2:24)

7.    Who was Epaphroditus? (Philippians 2:25)

8.    Why did the Philippians send Epaphroditus to Paul? (Philippians 2:25)

9.     How did Epaphroditus feel about his friends in Philippi? (Philippians 2:26)

10.     What happened to Epaphroditus? (Philippians 2:26-27)

11.     How did God spare Paul tremendous sorrow? (Philippians 2:27)

12.     How did Paul demonstrate his selflessness? (Philippians 2:28)

13.     How were the Philippians told to welcome home Epaphroditus? (Philippians 2:29-30)

14.     Why were the Philippians told to honor their messenger? (Philippians 2:30)

Get It

1.    Among your circle of Christian friends, for whom do you have the highest regard? Why?

2.    Why could Paul count on Timothy and Epaphroditus?

3.     What reputation do you have in your church?

4.    In what ways have you proved to be a reliable servant of God?

5.     What risks are you willing to take on behalf of other Christians?

6.    In what ways can you be God’s "courier" to others?

Apply It

1.    How can you be a model of humility and service to other Christians this week?

2.    This week, how can you look out for the interests of the Lord rather than your own interests?

No Confidence in the Flesh

Philippians 3:1-11

Open It

1.    If you were to update your resume today, what recent accomplishment would you want to include?

2.    What do you feel are your most valuable skills and gifts?

3.    How do you feel when someone is better than you at something you do well?

Explore It

1.    What did Paul call on believers to do? (Philippians 3:1)

2.    Why did Paul repeat essential truths to the Philippians? (Philippians 3:1)

3.    What did Paul say about certain false teachers? (Philippians 3:2)

4.    Whom did Paul identify as "true"? (Philippians 3:3)

5.    *What autobiographical facts did Paul give? (Philippians 3:4-6)

6.    In what sense was Paul not boasting, even though he was calling attention to his accomplishments? (Philippians 3:7-9)

7.    Why did Paul view his former accomplishments as "rubbish"? (Philippians 3:8)

8.     What was Paul’s status in Christ? (Philippians 3:9)

9.     What longings did Paul admit to the Philippians? (Philippians 3:10-11)

10.     What hope did Paul express? (Philippians 3:11)

Get It

1.     What sorts of things tend to draw you away from Christ?

2.     What do you usually boast about?

3.     Why do we tend to base our worth as Christians on our performance?

4.     Why should our identity and confidence be in the Lord?

5.    How is the Apostle Paul’s commitment to Christ an example to you?

Apply It

1.     What do you need to start counting as rubbish for the sake of Christ?

2.    When you face struggles this week, how can you remember to rejoice rather than complain?

Pressing on Toward the Goal

Philippians 3:12 to Philippians 4:1

Open It

1.    How physically fit are you?

2.    If you lived in ancient times and participated in sports, would you prefer chariot racing or spear throwing? Why?

3.    How much time do you spend watching or participating in sports?

Explore It

1.    What was Paul’s testimony? (Philippians 3:12-14)

2.    In what ways did Paul’s spiritual life resemble the discipline of a runner? (Philippians 3:12-14)

3.    What was Paul’s view of the past? (Philippians 3:13)

4.    What was Paul’s goal? (Philippians 3:14)

5.    How did Paul call the Philippians to share his view? (Philippians 3:15)

6.    What did Paul hope for the believers who disagreed with him? (Philippians 3:15)

7.    What was Paul’s plea to the Philippians? (Philippians 3:16)

8.     How did Paul want believers to imitate him? (Philippians 3:17)

9.     How did Paul describe God’s enemies? (Philippians 3:18-19)

10.     Where did the Philippian Christians have their citizenship? (Philippians 3:20)

11.     Whom did the Philippian believers eagerly await? (Philippians 3:20)

12.     What characterizes citizens of heaven? (Philippians 3:21)

Get It

1.     What kind of race are you running for Christ?

2.     What prize do you seek?

3.    What kind of opposition do you face in your struggle to live as a Christian?

4.     How can you imitate Paul’s life and example?

5.    How can Christ help you stay on track and reach the goal?

Apply It

1.     What spiritual workout or training this week will help you run your Christian marathon?

2.    In what way can you renew your commitment to press on toward the goal of being like Christ?

Exhortations

Philippians 4:2-9

Open It

1.    How do you tend to respond when things don’t go your way?

2.    What does it take to live at peace with difficult family members or colleagues?

Explore It

1.    How did Paul feel toward the Philippian congregation? (Philippians 4:1)

2.    What did Paul exhort the Philippian believers to do? (Philippians 4:1)

3.    Why did Paul plead with Euodia and Syntyche? (Philippians 4:2)

4.    How had Euodia and Syntyche helped Paul in the past? (Philippians 4:3)

5.    What was Paul’s relationship with Clement? (Philippians 4:3)

6.    How could Paul count on his "loyal yokefellow"? (Philippians 4:3)

7.    What did Paul encourage his readers to do? (Philippians 4:4)

8.    How did Paul tell the Philippian Christians to treat others? (Philippians 4:5)

9.     How should an awareness of Christ’s imminent return affect a person’s attitude? (Philippians 4:5-7)

10.     What did Paul say about anxiety? (Philippians 4:6-7)

11.     What were the Philippians to do instead of worrying? (Philippians 4:6-7)

12.     How can a believer enjoy the peace of God? (Philippians 4:6-7)

13.     What are the qualities of wholesome thoughts? (Philippians 4:8)

14.     What were the Philippians to put into practice? (Philippians 4:9)

15.     How can believers enjoy the presence of the God of peace? (Philippians 4:9)

Get It

1.    How have disagreements between people affected your church?

2.     When have you been involved in helping Christians resolve differences?

3.    How can you have a peaceful spirit?

4.     If you were more thankful, joyful, and gentle, how might your family and friends be affected?

5.    What does it take for you to think worthy thoughts?

6.    What does it mean to live a righteous life-style?

7.    In what areas of your life do you need to follow Paul’s example?

Apply It

1.    What can you do today to reduce your level of anxiety?

2.    *How can you be an effective peacemaker this week?

Thanks for Their Gifts

Philippians 4:10-23

Open It

1.    What experiences bring you the most contentment?

2.    When was a time you felt contentment in the middle of problems or uncertainty?

Explore It

1.    Why was Paul glad? (Philippians 4:10-13)

2.    What lesson had Paul learned about contentment? (Philippians 4:10-13)

3.    Why could Paul handle any kind of circumstance? (Philippians 4:13)

4.    What did the Philippians do about Paul’s troubles? (Philippians 4:14)

5.    How did Paul feel toward the Philippian believers? Why? (Philippians 4:14)

6.    How had the Philippians supported Paul in the past? (Philippians 4:15-16)

7.    What did Paul not want? (Philippians 4:17)

8.    What did Paul want for the Philippians? (Philippians 4:17)

9.     What was Paul’s current financial situation? (Philippians 4:18)

10.     How did Paul respond to the Philippians’ generosity? (Philippians 4:18-19)

11.     How would God reciprocate the believers’ generosity? (Philippians 4:19)

12.     To whom did Paul give thanks and praise? (Philippians 4:20)

13.     Who sent final greetings to the Philippians? (Philippians 4:21-22)

14.     To what did Paul give prominence in closing his letter? (Philippians 4:23)

Get It

1.     How could Paul be so flexible in his approach to life’s circumstances?

2.    How do you handle the unexpected?

3.     What can you learn from Paul about being content?

4.    The Philippian Christians helped Paul when he needed it; how are you able to help others in trouble?

5.     What can you do to be ready for others when they need financial help?

6.    What can your church do to help missionaries with financial needs?

7.    How will God honor a giving spirit?

8.    How can the relationship between Paul and the Philippians help your church in its relationship to those involved in missions?

Apply It

1.    This week, what can you do to help a Christian who needs financial support?

2.    Whom do you know who needs a note of encouragement from you today?

3.    What can you do to develop an attitude of contentment in all circumstances?