To Live Is Christ: A Study of the Book of Philippians

2. Paul’s Perspective as a Servant (Phil. 1:1-2)

Introduction

Over the nearly 30 years that I have preached the Bible, I have observed that while I am preparing my messages, God is often preparing me. This past year I traveled to Indonesia, where I taught in a church for five weeks. This trip taught me several important lessons that have enabled me to better identify with the Apostle Paul as he was writing this Epistle to the Philippians. First, I was able to identify with a man who was far removed from a body of believers that he loved greatly. I was far away from home and could not be in personal (eye-to-eye) contact with friends and fellow-believers back home. It was during this time away that I learned one of my brothers in the Lord in our home church had been diagnosed with a very serious form of cancer. I felt helpless and removed, and there seemed little that I could do from so far away.

Second, I was the beneficiary of a generous and sacrificial gift from Christian brothers and sisters who wanted to participate in my ministry to Indonesia. For a long time I have been associated with a wonderful organization that seeks to plant churches in the urban centers of the United States.⁸ Many of the staff and board of this fine organization are African Americans, some of whom I have known and served with for many years. My wife and I have gladly supported this ministry for years. When the time for me to leave for Indonesia drew near, one of my dear Christian brothers, the pastor of a predominantly African American church, took me aside and presented me with a gift from his church to help me on my way. This generous gift, graciously given by a church with needs of its own, helped me to identify with Paul, and the deep bond which he felt with the Philippians, because of their tangible participation with him as he went about preaching the gospel.

Third, it was this trip to Asia that gave me a deeper insight into the mindset of a servant. The home where I stayed in Jakarta had a maid. In biblical terms, this woman was a servant. I must confess that I felt very uneasy being constantly served by someone. She made coffee and tea whenever I wanted it. She brought my food to me and cleaned up after me. She washed and ironed my clothes. I felt guilty, not doing any of these things for myself, and so I attempted to help by clearing the dishes from the table and taking them to the kitchen. And yet when I did so, I realized it distressed her. She was uncomfortable when I prevented her from serving me, more uncomfortable than she was serving me. In her mind, and in her culture, serving was “her place,” and I struggled to accept that. I was amazed by her attitude toward her service. It was not just her place to serve, it was her honor to do so.

I finally realized that for me to refuse or circumvent this woman’s service was depriving her of her honor. I was uneasy with the appearance of being on a higher level than she, and she was most uneasy being treated as though she were on the same level. I still have not worked out this matter of social structure to my own satisfaction and comfort, but thanks to this very lovely older woman I have come to understand the “servant spirit” much better. It is the “servant spirit” Paul emphasizes and exemplifies in his Epistle to the Philippians.

As we approach the first two verses of Philippians, it will be helpful for us to consider the structure of the entire epistle. As this brief outline suggests, the conclusion of Philippians is very closely related to the introduction. Both reveal Paul’s personal perspective on his present circumstances and on his relationship with the Philippian saints. What is not as evident from this brief outline is the way that verses 1-11 introduce the major themes that Paul will develop much more fully in this brief letter. In very general terms, we may outline the structure of Philippians as follows:

Overview of the Structure of Philippians

1:1-2	Paul’s Greeting
1:3-26	Paul’s perspective as he commences this epistle
1:27-4:9	The Body of Paul’s Epistle to the Philippians
4:10-20	Paul’s perspective as he closes this epistle
4:21-23	Paul’s Farewell

The Book of Philippians deals with some of the greatest doctrines of the faith. These doctrines are not introduced so that the Philippians may write them down in their notebooks or merely arrange them in their heads. These doctrines are introduced so that throughout the history of the church the saints who read them may be transformed in terms of their perspective and their practice. Throughout this epistle, the reader is challenged to know Christ more fully, and then to live Christ. This happens when one has the same perspective, the same priorities, and the same practices of the Master. In Paul’s words, “For to me, to live is Christ” (Philippians 1:21). This is why he writes, “You should have the same attitude toward one another that Christ Jesus had” (Philippians 2:5).

For Paul, life is the opportunity to live out, to incarnate, so to speak, Christ in our own lives, in our attitudes and our actions. The perspective which Paul seeks to promote in this epistle is not just his own, but it is also—and most importantly—that of his Master, Jesus Christ. It is this perspective that we are to embrace as our own and to live out in our lives so that for us, as well as Paul, “to live is Christ.”

Paul’s Greeting
(1:1-2)

1 From Paul and Timothy, slaves of Christ Jesus, to all the saints in Christ Jesus who are in Philippi, with the overseers and deacons. 2 Grace and peace to you from God our Father and the Lord Jesus Christ!

I don’t know how many “mail merge letters” my wife and I have received in recent years, but there have been many. Such letters appear to be personal, but we know they are not. My experience with computers over the years has taught me how such letters are written. One general letter is written, which will be sent to a large number of people. But there is a special technique used to make the letter appear as though it were written just to you. At certain points in the letter, such as the place for the recipient’s name, blank spaces or “fields” are left open. From a list supplied to it, the computer then fills in these blanks, so that the letter that comes to our house begins, “Dear Bob and Jeannette.” Thus, the letter looks personal, but it is really a mass mailing. (I confess, I always look at the postage on the envelope, and I usually find that my “personal letter” was sent bulk mail.)

Paul’s letters followed the standard format of his day, but they were by no means “bulk mail,” and they most certainly were not “mail merge” correspondence. Students of the correspondence of Paul’s day recognize that Paul’s greeting to the Philippians is expressed in the standard form for that day, but his content is far from standard fare. In this lesson, I would like to give special attention to Paul’s greeting, and to particularly focus on those elements that are unique, both in his day and our own. In addition to calling attention to those ways in which Paul’s greeting stands apart from the greetings of other ancients, I would also like to stress the ways in which this introduction differs from the introductions of Paul’s other epistles.

Paul’s greeting here is unique in referring to “the overseers and deacons.” In no other New Testament epistle does Paul or any other apostle begin his greeting with a reference to the elders (or overseers) and the deacons of that church. I should add the further observation that neither here in Philippians, nor anywhere else in the New Testament epistles, does anyone ever refer to a person as “the pastor” of the church.⁹ I know it is quite common for commentators and preachers to say things like: “Paul wrote 1 Timothy to Timothy, who was the pastor of the church at Ephesus.” When anyone says this, they are inferring something that has no basis in Paul’s own words. No one man is ever addressed as the “head” of the church, for this is the proper domain of our Lord Himself. Pastoring or shepherding is the responsibility of all the elders of the church, and the function of certain individuals gifted in this way (Ephesians 4:11). In the New Testament church, pastoring is a function, not an office, and so no one is ever addressed as “the pastor” in any New Testament book.

When we combine the observation that no one is ever referred to as “the pastor” of a New Testament church with the fact that Paul here addresses the “elders and deacons” of the church in Philippi, we see how the New Testament churches were led. They were led by a group (note the plural, “overseers,” “deacons”) of overseers and deacons. The elders were responsible for leading the flock and were assisted by the deacons. It would also seem that the churches in New Testament times had several men who were gifted at teaching and shepherding the flock. They were men gifted as pastors and teachers (or, as some would have it, “pastor-teachers”).

Paul’s greeting to the Philippians is unique in that it addresses the church corporately, rather than the saints individually.¹⁰ Letters are frequently addressed to individuals, but not this letter to the Philippians. While Paul’s reference to “the overseers and deacons” is valuable to us as an insight into the structure of the New Testament churches, I don’t believe that this was his primary reason for including these church leaders in verse 1. Why did Paul feel it was necessary to specifically mention the “overseers and deacons” of the church at Philippi, when he never did so when writing to any other church? What was Paul saying to the Philippians by this reference to their leaders?

To begin with, by specifically including the church’s leaders in his greeting, Paul was endorsing their leadership. In his final words to the Ephesian elders, Paul warned that some of them would go astray and seek to lead others into error:

28 Watch out for yourselves and for all the flock of which the Holy Spirit has made you overseers, to shepherd the church of God that he obtained with the blood of his own Son. 29 I know that after I am gone fierce wolves will come in among you, not sparing the flock. 30 Even from among your own group men will arise, teaching perversions of the truth to draw the disciples away after them. 31 Therefore be alert, remembering that night and day for three years I did not stop warning each one of you with tears. 32 And now I entrust you to God and to the message of his grace. This message is able to build you up and give you an inheritance among all those who are sanctified (Acts 20:28-32, emphasis mine).

When Paul corresponds with the church at Corinth, one gets the impression that some of its leaders are corrupt. This is not so at Philippi. The leaders are acknowledged by Paul, an indication of his approval and support of their leadership. If Paul were to be found guilty and were to be executed, this church at Philippi would be in good hands, those of their leaders, and most important of all, the hands of God (Philippians 1:6).

Beyond this, I believe that throughout Paul’s introduction in verses 1-11 (and indeed throughout the entire epistle), the apostle is seeking to underscore the unity of the church as a body of believers. We know that by the time Paul writes this Epistle to the Philippians he has already written both 1 and 2 Corinthians. The church at Corinth was plagued with various factions (see 1 Corinthians 1:11ff.) and had a serious problem with unity. They were even taking one another to court (1 Corinthians 6:1-8). Paul seems to have written Ephesians just before Philippians, and here he spends considerable time on the matter of maintaining Christian unity (see Ephesians 4:1ff.).

If you stop to think about it, the saints at Philippi were a very diverse group. There was at least one Jewish woman in the church (Lydia), and probably others. It is possible that there were at least a few Jewish men who had also come to faith in Philippi. Then there were the Gentile saints, folks like the jailer, and perhaps some of the inmates who may have come to faith when Paul and Silas were imprisoned. In Philippi, as elsewhere, it was important for Paul to underscore and undergird the unity of the church, the body of believers in a particular place. Later in this epistle, Paul will deal with Euodia and Syntyche, between whom there was some kind of rift (Philippians 4:2-3). So at the very outset of this epistle Paul makes it clear that he is writing to all of the saints, which includes the overseers and the deacons. No one is omitted. This is a letter for the whole church, with no exceptions.

I want to pause here for just a moment and share something to preachers, from a preacher. Years ago, a good friend gave me this advice: “Bob, be very careful not to preach to the elders.” What he meant was that there was a danger that I might work so hard to win the approval of the elders that I would preach over the heads of everyone else. The opposite danger—which I think is just as real—is to overlook the elders and leaders, often times out of fear that in preaching to them you might make them mad. I have known of men who were great preachers, but who would tense up when a great preacher came into the room and sat down to listen. I must confess that this is one thing that has not troubled me greatly. I believe that the Word of God speaks to everyone, including great leaders and preachers. And so when I preach, I look those who are better preachers than I in the eye, as if to say, “Listen up! You need this as much as anyone else.” I believe this is what Paul was doing in his greeting. He was letting everyone know that he was speaking to them all, without exception.

I fear that we fail to appreciate the “corporate emphasis” that prevails in Paul’s epistles, not to mention the rest of the New Testament. I think I can understand why most Americans would be inclined to miss this corporate aspect of the truth. I came to grips with this in my recent trip to Indonesia this past year. A fellow believer was my host for a week, and he shared this insight with me about the Asian culture of Indonesia. He said that in the United States, you often see people jogging alone. This never happens in Indonesia, he informed me; when people jog there, they jog in groups. In fact, they do almost everything in groups.

My friend explained the “corporate dimension” of Indonesian culture in yet another way. He used the analogy of a number of nails that have been pounded into a board. If the head of one nail is not pounded into the board as deeply as the others, so that it sticks up above the others, the people of that culture feel obliged to “pound it down,” so that it conforms with all the other nails.

How different that is from our highly individualistic culture. In America, competition is much more the norm, rather than cooperation. Everyone seems to feel compelled to stand out from the rest, to be different. It is almost humorous to watch this in the youth culture, where the youth all attempt to stand out (from the adults), but in so doing, they all act alike (conforming to their peers). This is apparent in pierced body parts, in rings protruding from all sorts of places, in various tattoos, in certain styles of clothing, in hairstyles, and (sigh) in music.

I believe there is a time to “stand alone” and to refuse to succumb to peer pressure. Is this not what the Bible speaks about when it warns us about “loving the world” and being conformed to it (1 John 2:15)? But there can also be too much independence—to the point that there is no corporate identity, no sense or expression of community. This not only happens in the unbelieving world, it happens in the church. We individualize everything, from our teaching and our fellowship to our worship. We make it possible for people to practice “drive-in worship,” where our individual needs are supposedly met, but divorced from any true corporate expression. We have classes for certain ages, and for certain interests, and even certain conditions (single, widowed, divorced, etc.). I’m not saying that this is bad, necessarily, but we have become so individualized that we often think only in terms of those in our categories.

Have you noticed how many different kinds of Bibles there are today? I am not saying that there are many different translations of the Bible, though there are. I am saying that rather than finding one kind of Bible in the bookstores, there are more and more types, each aimed at a specific market niche. I decided to do a search on the Internet, to see how many different “individualized” Bibles I could find. These are among the titles I discovered:

Kid’s Application Bible
African-American Devotional Bible
Woman’s Study Bible
New Believers Bible for Evangelism
Praise and Worship Study Bible
Self Help Bible
Jewish Bible
Jewish New Testament
The Teacher’s Bible
Teen Study Bible
Extreme Teen Bible
Living the Spirit Filled Life Bible
Living the Spirit Filled Life Revised Genuine Bible
The Forgiving Heart Bible
Prophecy Study Bible
Dreamsicles Bible
Woman Thou Art Loosed Bible

People in some parts of the world are willing to risk death or imprisonment to obtain even a fragment of the “Holy Bible,” but folks in our part of the world have their bookshelves lined with numerous “individualized” Bibles. I am not saying that all these Bibles are a bad thing, in and of themselves. My point is that everyone wants the Bible tailored to their felt needs, to their specific situation in life. We have become so accustomed to “having it our way,” of having everything tailored to us individually. If a sermon that is preached does not have an application which is immediately relevant to my situation, I consider it merely an intellectual exercise, a second-class sermon. We see the same individualism in Bible studies. “What does this passage mean to you?” we are asked, as though the interpretation of a given passage of the Bible should be individualized, too.¹¹ Paul will have none of this rugged individualism. When he writes to the Philippian saints, he writes one message to the whole church, including its leaders.

To most Christians in America, Paul’s greeting is unique because it speaks of only one church in Philippi. Our church is located in the Dallas Metroplex, where there are literally hundreds of churches, many of which are good churches that preach Christ. Due to physical distance, language, and other factors, it is not possible for all the saints in this large city to worship together in one place. I am not suggesting that we should. But I would point out that “the church” in Dallas is bigger than Community Bible Chapel, bigger than any one church, bigger than the churches of any one denomination. Just as we tend to think individually as Christians, we also tend to think narrowly as a church. Our church may not be the only church in town, but we may think it surely is the best church. We tend to ignore the fact that the “church in Dallas” encompasses all true believers in our Lord in this Metroplex. If we are to view the church in our city as Paul would, then we must think of the church in terms of all the believers in the place where we are, or with which we are corresponding.

While there is nothing unique to the expression “grace and peace” in Paul’s greetings in his epistles, Paul’s meaning here may be unique to us as we read the words of his greeting. I have already indicated that Americans are individualistic. I would now suggest that most of us read Paul’s greeting to the church at Philippi in an individualistic way. What comes to your mind when you read the words, “Grace and peace to you from God our Father and the Lord Jesus Christ!”? I must confess that I tend to read these words this way:

“May each of you who has personally experienced God’s grace through trusting in the saving work of Christ continue to experience His grace in many other ways in your life. And, may you continue to experience a deep inner peace in your life, a peace that commenced with your salvation, and continues throughout the rest of your days.”

This is an individualistic reading of Paul’s words. I do not wish to negate this meaning, but I fear that this paraphrase, with its individualistic perspective, does not capture the primary thrust of Paul’s intended meaning. If you were to grant the premise that Paul is addressing the church corporately, then how would you read verse 2 in a corporate way? I would suggest that Paul’s meaning might be paraphrased something like this:

“May you, a group of saints who have experienced the grace of God in salvation, now experience and express that grace toward one another in a corporate way. May you be gracious in your dealings with one another, especially when you disagree. May your words and actions bring grace to the rest of the church. And may the peace that you have come to experience in a personal way (through faith in Jesus Christ) now work itself out in the church corporately. May dissention and strife not be found among you, and may you be at peace, one with the other.”

I believe that this general benediction will soon be focused on a specific area of contention between Euodia and Syntyche in Philippians 4:2-3. What a wonderful truth the doctrine of “grace” is, but the sad fact is that some Christians seem more zealous to fight about the doctrines of grace than to practice the reality of grace. I think this is why Paul has written these words.

Paul’s greeting is unique in that he speaks of himself and Timothy as slaves or bondservants of Christ. It is not uncommon to find an apostle referring to himself as a slave of Christ in the New Testament. Paul did so (Romans 1:1; Galatians 1:10; Philippians 1:1; Titus 1:1), as did James (James 1:1), Peter (2 Peter 1:1), Jude (Jude 1:1), and John (Revelation 1:1). But to actually possess the mindset and the perspective of a servant is truly unique.

In Paul’s culture, slavery was not desirable; slaves were eager to change their status (cf. 1 Corinthians 7:21-22), so much so that some ran away from their masters (Philemon 1:8-20). But in contemporary American culture, slavery is considered an out-and-out evil. It is not difficult to see why this would be the case. The evils associated with slavery and slave trade in our history are such that few would dare to try to justify any of it.

It was my recent trip to Indonesia that provided me with significant insight into the “bondservant” mindset of the apostles. In that part of the world there are many “servants.” As mentioned in my introduction to this sermon, the Indonesian servants I encountered seemed to perceive that “servanthood” was their place, their lot in life, and thus something that could not and should not be changed. After some time, it began to dawn upon me that they also looked upon their role as a servant as a place of honor. Americans find this almost impossible to fathom. We think in terms of entitlement. We assume that we deserve certain things: a particular standard of living, a certain level of education, happiness, and so on. A servant, on the other hand, thinks in terms of his duties. A servant is a debtor, so to speak, to his master; we Americans (and many others) think of ourselves as masters. No wonder Paul’s words to us in these verses are so foreign to us.

Because “servanthood” is such a fundamental element in our relationship to Jesus Christ and to His church, I want to devote the remainder of this lesson to this subject of slavery in the Old and New Testaments. I will attempt to demonstrate how the servant spirit should impact our lives in very practical ways. Consider the following biblical texts and their instruction concerning servanthood:

A Slave Thinks in Terms of Stewardship, Not Ownership
(Genesis 39:4-10)

4 So Joseph found favor in his sight and became his servant; and Potiphar appointed him over his household, and all that he had he put in his care. 5 From the time he appointed him over his household and over everything that he had, the LORD blessed the household of the Egyptian on account of Joseph. And the blessing of the LORD was on everything that he had, both in the house and in the field. 6 So he left everything he had in the care of Joseph; and he did not take charge of anything except the food he ate. Joseph was very handsome, a fine figure of a man. 7 And soon after these things the wife of his master cast her eyes on Joseph, and she said, “Lie with me.” 8 But he refused, saying to his master’s wife, “Look, my master does not take charge of his household with me here, and everything that he has he has put into my care. 9 There is no one greater in this household than I, and he has withheld nothing from me—except you, because you are his wife. So how can I do this great evil and sin against God?” 10 And even though she spoke to Joseph day after day, he did not respond to her to lie beside her or to be with her (Genesis 39:4-10).

The term “steward” is closely associated with the term “slave.” A steward is a slave. A steward does not own possessions; he is entrusted with the care of his master’s possessions. When Potiphar’s wife sought to seduce Joseph, she offered him the opportunity to “possess” her. He responded by reminding his master’s wife that he was a slave. He did not own what belonged to his master; he was entrusted with his master’s things. The one thing that was not entrusted to him was Mrs. Potiphar. For him to “possess” Mrs. Potiphar would have been to sin against God and to violate his role as his master’s slave. Joseph acted righteously by acting like the slave that he was. He did not seek to own that which was not his.

It is a common temptation for slaves to wish to “possess” those things that belong to their master. This can be illustrated by Satan’s fall (see Isaiah 14:12ff.; Ezekiel 28:12ff.). Lucifer was not content to “serve” his Master; he wanted to be the master. I believe that this is what he was seeking to tempt our Lord to do at the temptation, but in so doing, our Lord would have submitted to a new “master” (Matthew 4:8-10). Satan successfully tempted Adam and Eve to possess something—the only thing—that was not theirs to possess, the fruit of the tree of the knowledge of good and evil (Genesis 2:16-17; 3:1-7). The wicked slaves of Matthew 21:33-46 were not content to serve their master. They wanted to own what was his. Likewise, the temptation for some church planters is to assume that because they have planted a church in a particular place, they own it. This is not true. It is His church, and not man’s. A slave does not think in terms of what he owns, but in terms of what belongs to his master. At best, he is a steward of his master’s possessions. Slaves should not think in terms of ownership, but in terms of stewardship.

Slaves Do Not Expect to Be Served, But to Serve
(Luke 17:3-10)

3 Watch yourselves! If your brother sins, rebuke him. If he repents, forgive him. 4 Even if he sins against you seven times in a day, and seven times returns to you saying, ‘I repent,’ you must forgive him.” 5 The apostles said to the Lord, “Increase our faith!” 6 So the Lord replied, “If you had faith even as small as a mustard seed, you could say to this black mulberry tree, ‘Be pulled out by the roots and planted in the sea,’ and it would obey you. 7 “Would any one of you say to your slave who comes in from the field after plowing or shepherding sheep, ‘Come at once and sit down for a meal’? 8 Won’t the master instead say to him, ‘Get my dinner ready, and make yourself ready to serve me while I eat and drink; and then you may eat and drink’? 9 He won’t thank the slave because he did what he was told, will he? 10 So you too, when you have done everything you were commanded to do, should say, ‘We are slaves undeserving of special praise; we have only done what was our duty.’”

Jesus is speaking to His disciples about dealing with a brother who sins. He tells them that even if their brother sins against them seven times a day and repents seven times a day, they must forgive the brother each time. The disciples’ response is, “Lord, increase our faith!” It is as though they have said, “Lord, what you are asking is virtually impossible. It would take a miracle for anyone to be able to forgive his brother seven times a day. Nevertheless, if this is your command, then we will seek to obey, but you will have to give us greater faith than what we now have to do this.” Jesus first responds to the request for increased faith in verse 6. He tells them that if they did have greater faith, they could do seemingly impossible things. In other words, Jesus does not rebuke them for asking Him to increase their faith. He encourages them.

But our Lord’s answer does not end at verse 6. I believe that verses 7-10 are our Lord’s follow-up to the matter of forgiveness. The disciples certainly grasped the fact that forgiveness comes hard, but they did not seem to understand why this is so. I believe that verses 7-10 explain why we have such difficulty forgiving others. We believe that others are to serve us, to meet our needs.¹² And so when someone sins against us we feel offended because we expect to be served, not sinned against. Jesus tells His disciples that if they had a “servant’s spirit” they would not expect to be served, but to serve. If they had a “servant’s spirit” toward their sinning brother, they would be eager to forgive. One of the ways we serve others is by forgiving them. Slaves do not expect to be served, but to serve. Slaves eagerly forgive, because they do not expect to be served, but to serve.

Slaves Don’t Pass Judgment On Fellow-Slaves
(Romans 14:1-4)

1 Now receive the one who is weak in the faith, and do not have disputes over differing opinions. 2 One person believes in eating everything, but the weak person eats only vegetables. 3 The one who eats everything must not despise the one who does not, and the one who abstains must not judge the one who eats everything, for God has accepted him. 4 Who are you to pass judgment on another’s servant? Before his own master he stands or falls. And he will stand, for the Lord is able to make him stand.

There were those in Rome and elsewhere who were seeking to impose their personal convictions on other Christians. They were passing judgment on those who did not live according to their convictions. (We should remember that in the context of Romans 14 and 1 Corinthians 8-10, a conviction is really a matter of freedom; it is not something the Bible either commands or condemns. For example, someone might choose to be a vegetarian. This would be a conviction because the Bible tells us that all meats are now clean—Mark 7:19; Acts 10, and 11. The vegetarian should not condemn the meat-eater, nor should the meat-eater condemn the vegetarian.) Paul rebukes those who were condemning each other in matters of conviction and reminds them that it is not the business of one slave to judge another slave. It is the master who judges his slaves, not fellow-slaves. Once again, the temptation for the slave is to think and act like a master, rather than as a slave. Slaves do not judge their brethren in matters of conviction.¹³

Slaves Should Not Expect To Be Treated
Better Than Their Master
(John 15:20-21)

20 Remember what I told you, ‘A slave is not greater than his master.’ If they persecuted me, they will also persecute you. If they obeyed my word, they will obey yours too. 21 But they will do all these things to you on account of my name, because they do not know the one who sent me.”

Jesus made it clear to His disciples that He would suffer greatly at the hands of men. He would be rejected by the Jewish religious leaders, be killed by them, and then He would rise from the dead (Mark 9:31). Our Lord’s disciples persistently clung to the hope that Jesus would immediately establish His kingdom on the earth. In their minds, this meant places of honor, power, and glory for themselves. They even argued about who of their number would be the most important. Jesus taught them that if they were truly His servants, they would be treated no better than their Master. This is why Peter will later write that Christians should not be surprised at their sufferings for identifying with Christ (1 Peter 4). Peter even employed the Lord’s righteous suffering as an example for the saints, His servants (1 Peter 2:18-25).

Today, as in the past, there are those who continue to cling to the false assumption that trusting in Jesus Christ for the forgiveness of their sins is also a guarantee that they will immediately enter into the unrestricted blessings of God. Such folks tend to believe that they need not experience sickness or suffering in this life. They believe that God wants them to be prosperous—to enter into heaven’s blessings—here and now. They fail to understand that those who trust in Christ become His servants, and as His servants, they will enter into His rejection and suffering at the hands of unbelieving men. Servants should not expect to be treated better than their master.

A Good Slave Seeks and Finds Delight
in His Master’s Success
(Matthew 25:20-30)

20 The one who had received the five talents came and brought five more, saying, ‘Master, you entrusted me with five talents. See, I have gained five more.’ 21 His master answered, ‘Well done, good and faithful slave! You have been faithful in a few things. I will put you in charge of many things. Enter into the joy of your master.’ 22 The one with the two talents also came, saying, ‘Master, you entrusted two talents to me. See, I have gained two more.’ 23 His master answered, ‘Well done, good and faithful slave! You have been faithful with a few things. I will put you in charge of many things. Enter into the joy of your master.’ 24 Then the one who had received the one talent came, saying, ‘Master, I knew that you were a hard man, harvesting where you did not sow, and gathering where you did not scatter seed, 25 so I was afraid, and I went and hid your talent in the ground. See, you have what is yours.’ 26 But his master answered, Evil and lazy slave! So you knew that I harvest where I didn’t sow and gather where I didn’t scatter? 27 Then you should have deposited my money with the bankers, and on my return I would have received my money back with interest! 28 Therefore take the talent from him and give it to the one who has the ten talents. 29 For the one who has will be given more, and he will have more than enough. But the one who does not have, even what he has will be taken from him. 30 And throw that worthless slave into the outer darkness, where there will be weeping and gnashing of teeth’” (Matthew 25:20-30).

This parable in Matthew 25 is most interesting. I have always felt I understood one part of the parable, but not necessarily all of it. The “slave perspective” of our lesson now helps me to better understand this parable. It is not difficult to see from this parable that heavenly rewards are distributed in relationship to one’s earthly stewardship. But I never quite understood the last slave, who refused to “invest” his master’s money, and who simply buried it. I think it is safe to say that this slave is the one that receives the most attention in this parable. His master calls him “evil and lazy” (verse 26), as contrasted with the other slaves, whom he calls “good and faithful” (verses 21, 23). He rebukes this one slave for not investing his money (verse 27), and then takes away what was entrusted to him and casts him into outer darkness (verses 28-30).

My attention was drawn to the slave’s attitude toward his master. He told his master that he was “a hard man,” who was very demanding. This was the slave’s excuse for doing nothing. One would have thought that it should have provided strong motivation for the slave to work hard at investing his master’s money. This slave did not love his master, and he found no pleasure or joy in contributing to his master’s success. Consequently, he did nothing with the resources his master had placed in his care.

A “good and faithful” slave is one who loves his master and delights in his success. The reward for these slaves was for them to “enter into the joy of their master” (verse 23). The wicked slave could not do this because he had not identified with his master, in his purposes and pleasures. When I think of “slaves” like Joseph, who served the Pharaoh of Egypt, I see a man who genuinely cared for his master and was committed to his success. In his master’s absence, the wicked slave does little or nothing (Matthew 24:32-51; 25:25), but the faithful slave continues to serve his master, even though he is absent. It was in Potiphar’s absence that Mrs. Potiphar sought to tempt Joseph to do wrong, but it was here that Joseph’s faithfulness to his master was most evident.

I am reminded of Daniel and his service as a slave to Nebuchadnezzar, king of Babylon. When this king described his dream to Daniel, this godly servant was horrified because the dream revealed a time when the king of Babylon would experience God’s discipline. Daniel was horrified when he understood the king’s dream:

19 Then Daniel, whose name is also Belteshazzar, was appalled momentarily; his thoughts were alarming him. The king said, “Belteshazzar, don’t let the dream and its interpretation alarm you.” But Belteshazzar replied, “Sir, if only the dream were for your enemies and its interpretation applied to your adversaries!… 27 Therefore, O king, may my words be pleasing to you. Break away from you sins in acts of righteousness, and from your iniquities by showing mercy to the poor. Perhaps there will be a prolonging of your prosperity.” (Daniel 4:19, 27).

The Babylonians had devastated Daniel’s nation. The Babylonians had torn him away from his family. How easy it would have been for Daniel to find pleasure in the king’s adversity. But Daniel was a “good and faithful” servant to his master. He sought his master’s best interests, even at his own expense. He wanted, if at all possible, to spare his master from the disciplining hand of God.

In the New Testament, I find the “servant spirit” beautifully demonstrated by John the Baptist, who finds both his fulfillment and his joy in the “success” of his Master, Jesus Christ:

22 After this, Jesus and his disciples came into Judean territory, and there he spent time with them and was baptizing. 23 John was also baptizing at Aenon near Salim, because water was plentiful there, and people were coming and being baptized. 24 (For John had not yet been thrown into prison.) 25 Now a dispute came about between some of John’s disciples and a Jew concerning ceremonial washing. 26 So they came to John and said to him, “Rabbi, the one who was with you on the other side of the Jordan River, about whom you testified—see, he is baptizing, and everyone is flocking to him!” 27 John replied, “No one can receive anything unless it has been given to him from heaven. 28 You yourselves can testify that I said, ‘I am not the Christ,’ but rather, ‘I have been sent before him.’ 29 The one who has the bride is the bridegroom. The friend of the bridegroom, who stands by and listens for him, rejoices greatly when he hears the bridegroom’s voice. This then is my joy, and it is complete. 30 He must become more important while I become less important.” 31 The one who comes from above is superior to all. The one who is from the earth belongs to the earth and speaks about earthly things. The one who comes from heaven is superior to all (John 3:22-21).

John was a true slave, who found his joy in serving God and in fulfilling his mission of magnifying Christ.¹⁴

A slave should love his master, and seek as much as possible to embrace his goals, his perspective, and his success. Such a slave will work hard for his master’s success, whether or not his master is present. While employees in America are fortunate that they are not slaves (this is not the case in various parts of the world), Christian employees would do well to seek to develop a “servant’s spirit,” that would motivate them to enhance and enrich their employer, and to do this in obedience to their true Master, which will be an adornment to the gospel:

5 Slaves, obey your human masters with fear and trembling, in the sincerity of your heart as to Christ, 6 not like those who do their work only when someone is watching—as people-pleasers—but as servants of Christ doing the will of God from the heart. 7 Obey with enthusiasm, as though serving the Lord and not people 8 because you know that each person, whether slave or free, if he does something good, this will be rewarded by the Lord (Ephesians 6:5-8).

1 Those who are under the yoke as slaves must regard their own masters as deserving of full respect. This will prevent the name of God and Christian teaching from being discredited. 2 But those who have believing masters must not show them less respect because they are brothers. Instead they are to serve all the more, because those who benefit from their service are believers and dearly loved (1 Timothy 6:1-2).

Conclusion

When I was in India, one of my Indian friends living there had a phrase he frequently used to sum up the religious condition of this great nation: “Too many gods.” He was right, of course. There are “too many gods” in India. More than one is too many, but they have so many gods. If I were to coin a phrase which would characterize evangelical Christianity in America, I would probably say, “Too many masters; too few slaves.” The servant spirit is not natural; it is exceedingly rare. It is contrary to everything the flesh desires. It is, however, the spirit of Paul, and of the other apostles. This is why they proudly identify themselves as “bondservants of Christ.”

In point of fact, must of us like to think of ourselves as being free, and not being slaves to anyone. This was the proud claim of the Jewish religious leaders:

31 Then Jesus said to those Jewish people who had believed him, “If you continue to follow my teaching, you are really my disciples 32 and you will know the truth, and the truth will set you free.” 33 “We are descendants of Abraham,” they replied, “and have never been anyone’s slaves! How can you say, ‘You will become free’?” 34 Jesus answered them, “I tell you the solemn truth, everyone who practices sin is a slave of sin. 35 The slave does not remain in the family forever, but the son remains forever. 36 So if the son sets you free, you will be really free. 37 I know that you are Abraham’s descendants. But you are wanting to kill me, because my teaching makes no progress among you. 38 I am telling you the things I have seen while with my Father, but you are practicing the things you have heard from your father” (John 8:31-38).

Many of us who are Christians are sometimes willing to say that they are slaves, but the real test comes when someone treats us like slaves. We are very independent, self-sufficient people. We do not wish to be dependent upon others, and we most certainly do not wish to serve others. We do not wish to hear about our obligations to others; we want to think in terms of entitlement.

Someone may object to what I am saying, by responding, “We are not to be slaves of men; we are to be slaves of God.” There is a sense in which this is true (1 Corinthians 7:23), but the Word of God makes it clear that we are also to serve one another:

For since I am free from all I can make myself a slave to all, in order to gain even more (1 Corinthians 9:19).

For you were called to freedom, brothers and sisters; only do not use your freedom as an opportunity to indulge your flesh, but through love serve one another (Galatians 5:13).

We are free, free to serve. There is also a sense in which we are no longer “slaves,” but “sons” (John 8:34; Romans 8:15; see also John 15:15), but never in this life do we cease to be “slaves of Christ,” or of our fellow-believers. This is why the apostles so often refer to themselves in this way.

It has taken me a long time to see this truth about slavery and servanthood, but I believe it is true, and so I will share it with you. For a long time I was willing to admit that slavery was the path to honor and reward. Servanthood, I thought, was the price Christians had to pay now so that we could enjoy glory then (in heaven). It is as though one were saying, “To serve is to suffer, and we must suffer (i.e., serve) so that we may someday experience glory.” Several biblical texts have forced me to re-think my position on suffering and glory:

5 You prepare a feast before me in plain sight of my enemies. You refresh my head with oil, My cup is full of wine. 6 Surely your goodness and faithfulness will pursue me all the days of my life, and I will live in the LORD’s palace for the rest of my life (Psalm 23:5-6).

We know this verse from Psalm 23 very well, but it just now occurred to me that while the Psalmist (David) speaks of God’s protection and care, he also speaks of Him serving us at His table, and it is at this table that he know he will sit for all eternity. Imagine the wonder of knowing that God is preparing the table for us, even now!

20 Then the mother of the sons of Zebedee came to him with her sons, and kneeling down she asked something from him. 21 He said to her, “What do you want?” She said, “Permit these two sons of mine to sit, one at your right hand and one at your left, in your kingdom.” 22 Jesus answered, “You do not know what you are asking. Are you able to drink the cup I am about to drink?” They said to him, “We are able.” 23 He told them, “You will drink my cup, but to sit at my right and left is not mine to give. Rather, it is for those for whom it has been prepared by my Father.” 24 When the other ten heard this, they were angry with the two brothers. 25 But Jesus called them and said, “You know that the rulers of the Gentiles lord it over them, and those in high position use their authority over them. 26 It must not be this way among you! But whoever wants to be great among you must be your servant. 27 And whoever wants to be first must be your slave— 28 just as the Son of Man did not come to be served but to serve, and to give his life a ransom for many” (Matthew 20:20-28, emphasis mine).

We might be tempted to conclude that Jesus is teaching us that one must suffer before he can reign, and there is, once again, an element of truth in such a statement (see 2 Timothy 2:8-11). We may be inclined to think that our Lord suffered, so that He might reign. There is truth here, also. But is “serving” part of our Lord’s “suffering,” which He eternally sets aside in heaven? Did He serve then, so that He may be served forever in heaven? These words from the Gospel of Luke should give us pause for thought: “Blessed are those slaves whom their master finds alert when he comes! I tell you the truth, he will dress himself for serving and have them take their place at the table, and he will come and serve them!”(Luke 12:37).

My impression from our Lord’s words is that there is glory in serving; there is greatness in serving. Is this not true to the nature of spiritual realities? The things we disdain and avoid (like serving), God exalts. The things we esteem (like fame, power, and authority), God finds less than impressive. I am saying that a position of servitude is not a position that leads to honor, it is a position of honor. This is why Paul employs the title “servant” or “slave,” in the introduction of his epistle to the Philippians, but not “apostle.”

I have titled this series in the Book of Philippians, “To Live Is Christ.” I believe that we see the truth of this title played out in the first two verses of Paul’s epistle. Paul sees himself as a slave because he looks at and lives life through the eyes of Christ. In Philippians 2, Paul once again employs the word “slave”:

4 Each of you should be concerned not only about your own interests, but the interests of others as well. 5 You should have the same attitude toward one another that Christ Jesus had, 6 who though he existed in the form of God did not regard equality with God as something to be grasped, 7 but emptied himself by taking on the form of a slave, by looking like other men, and by sharing in human nature. 8 He humbled himself, by becoming obedient to the point of death even death on a cross! 9 As a result God exalted him and gave him the name that is above every name, 10 so that at the name of Jesus every knee should bow—in heaven and on earth and under the earth, 11 and every tongue confess to the glory of God the Father that Jesus Christ is Lord (Philippians 2:4-11).

If a slave is “no greater than his master” (John 13:16; 15:20), and if Jesus became a slave, then how can we seek to be anything other than a slave as well? When we can embrace Paul’s words, “For me, to live is Christ,” then we will embrace the perspective and the practice of a slave. And when we do, we live out the life of Christ before a lost and dying world. Slavery is no option for the Christian; it should be our way of life, because it was our Savior’s way. The “Suffering Servant” of Calvary becomes the model and the motivation for our service (see 1 Peter 2:18-25).

One last word. Do not suppose that yours is the choice of whether or not to be a slave. Your choice, and mine, is whom we will serve as a slave. We will be slaves; the question is, “To whom?”

15 What then? Shall we sin because we are not under law but under grace? Absolutely not! 16 Do you not know that if you present yourselves as obedient slaves, you are slaves of the one you obey, either of sin resulting in death, or obedience resulting in righteousness? 17 But thanks be to God that though you were slaves to sin, you obeyed from the heart that pattern of teaching you were entrusted to, 18 and having been freed from sin, you became enslaved to righteousness. 19 (I am speaking in human terms because of the weakness of your flesh.) For just as you once presented your members as slaves to impurity and lawlessness leading to more lawlessness, so now present your members as slaves to righteousness leading to sanctification. 20 For when you were slaves of sin, you were free with regard to righteousness. 21 So what benefit did you then reap from those things that you are now ashamed of? For the end of those things is death. 22 But now, freed from sin and enslaved to God, you have your benefit leading to sanctification, and the end is eternal life. 23 For the payoff of sin is death, but the gift of God is eternal life in Christ Jesus our Lord.

Have you been freed from your slavery to sin and death? The only way this can happen is through faith in the person and work of Jesus Christ:

14 Therefore, since the children share in flesh and blood, he likewise shared in the same as well, so that through death he could destroy the one who holds the power of death (that is, the devil), 15 and set free those who were held in slavery all their lives by their fear of death (Hebrews 2:14-15).

8 I am referring to the Urban Evangelical Mission (UEM), formerly known as Black Evangelistic Enterprise (BEE), with its headquarters in Dallas, Texas. The President of UEM is Dr. Ruben S. Conner, a long-time friend.

9 The closest one might come is the reference to “the angel” or “the messenger” in each of the seven churches addressed in The Book of Revelation, chapters 2 and 3. But it is not clear that this reference is even to a human being, let alone to one who would be called “the pastor” of that church.

10 It is evident that Paul had some very close, personal relationships with individual saints in the various churches. In the last chapter of his Epistle to the Romans, Paul specifically names a number of individuals, and this in a church he had not founded and had not even visited yet. Paul had certainly established some close relationships with some of the saints in Philippi. Paul values personal relationships, but in Philippians he makes it clear that he is writing to everyone.

11 The interpretation of a passage of Scripture should not be individualized. The question is not, “What does this text of Scripture mean to you?”, but “What does this text of Scripture mean in its context?” “What did the author intend for its original reader to understand by these words?” After having answered this question, we can then ask, “How does the teaching of this passage impact my life?”

12 I find it interesting that even in hell the rich man still looks upon Lazarus as his servant. He asks that Lazarus be sent to cool his tongue with water from the tip of his finger (Luke 16:24).

13 I must once again reiterate that the context of Romans 14 concerns personal convictions. I know that there are those who persist in saying, “Judge not…” (see Matthew 7:1). We are not “judging” when we rebuke a brother for disobeying the Word of God. When a brother sins, he is to be corrected (see Matthew 18:15-20).

14 This certainly helps to explain or qualify John’s doubts and concerns, as recorded in Luke 7:18-23. John was concerned because Jesus did not seem to be successful. His mission was beginning to look like a failure. The disciples had their concerns, too, because no one really understood the role of the cross in God’s plan for our Lord. His “apparent” failure on the cross was His triumph, proclaimed by His resurrection.

Biblical Topics:

Passage:

Taxonomy upgrade extras:

Suffering, Trials, Persecution

3. Paul’s Perspective as a Prisoner (Phil. 1:3-11)

Introduction

This past week, convicted murderer Ponchai Wilkerson was executed in Huntsville, Texas. He was apparently a violent man. He was one of those who attempted to escape from death row in the Ellis Unit at Huntsville on Thanksgiving night, 1998. This was but one of his two attempts to escape. Last month, he held a guard hostage during a 13-hour standoff with prison officials. Prior to his execution, Wilkerson declined a last meal, refused to tell prison officials how to dispose of his body, and refused to leave his holding cell near the death chamber. Physical force and additional restraints were required to strap him down to his gurney. In the final seconds of his life, Wilkerson turned his head to the side and—to the amazement of prison officials—spit out a key that was used on handcuffs and leg restraints. One does not know for certain, but it would almost appear that this was his final act of rebellion. A bitter and angry man could certainly find some satisfaction in producing such a key, leaving officials to wonder how he possibly obtained it, and then managed to conceal it until his final breath.

What a refreshing and remarkable contrast the Apostle Paul is to this Texas prisoner. Paul was a prisoner for the cause of Christ. He wrote the letter to the Philippians during his confinement as he waited for the time when he would stand trial before Caesar. From what Paul tells us in chapter 2 of this epistle, one could almost say that he was on “death row.” Consequently, the outcome of his trial was not yet known, but it was apparent that he might be found guilty of treason and thus condemned to death by Caesar. But far from reading the bitter words of a hardened, belligerent prisoner, we find a wonderfully warm and tender man, taking what could be his final opportunity to express his love and concern for the saints at Philippi.

True Confession

I do have a confession to make. I agonized a great deal over this message. I had read a scholarly article on a couple of verses in this text, and I found it appealing. But by embracing this point of view, I could not seem to get a handle on this text. It was then that I remembered a friend who is a preacher in another part of the country. He was struggling with a certain passage of Scripture, and Sunday was bearing down upon him. He could not decide what to do, and so we talked by e-mail. After hearing his dilemma, I wrote this response:

“I think you are suffering from a case of over-scholasticitis. You’ve gotten so entrenched in the details that the big (and, in my mind, rather obvious) picture is getting out of focus. I must say that I often experience the same thing, and when I do, I realize I have to put the technical works (most commentaries fit here) away, read the text repeatedly, and ask myself what the flow of the author’s argument is.…The Bible wasn’t written for technicians (linguistically and literarily speaking); it was written to common, everyday people. If your argument cannot be followed by the person in the pew, reading in their English text, then it’s probably flawed.”

Late this week, I realized I was experiencing the very same problem, and I had to go back through my e-mail messages to find my own advice and read it again, as it applied to this text and this sermon. Our text is not really that difficult at all, but I had made it difficult by getting overly technical and missing the message. You might say I had been “straining gnats and swallowing camels” (see Matthew 23:23-24).

I decided to simply step back from the text and to look at it more broadly. In his so-called “second missionary journey,” the Apostle Paul and his colleagues had been divinely directed to “Come over to Macedonia and help us” (Acts 16:9). Paul and the others traveled to Philippi, where they proclaimed the gospel to Lydia, the Philippian jailor, and others (Acts 16:11ff.). These and others had come to faith, and a church was born. The relationship between Paul and this particular church had been especially close. This epistle is written to the Philippian church some 10-12 years after Paul first came to Philippi. During this interval, Paul has corresponded with a number of other churches. From my reckoning, this would include his Epistle to the Galatians and his two Corinthian Epistles.

As you will recall, there were very serious problems at Corinth and elsewhere that required Paul to speak quite sternly to these saints. I am impressed with how different the spirit (or tone) of this Philippian correspondence is from that of Galatians or 1 and 2 Corinthians. When Paul writes to the Philippians, he tells them that he is eager to come to see them and to minister to them. When he speaks to the Corinthians, he is warning the church that if they don’t correct some of their problems before he arrives, they are not going to like what they see when he arrives personally (2 Corinthians 12:20--13:2).

Paul was a man who deeply cared about the saints, even those who had come to faith apart from his ministry. He had a deep concern, and he agonized over reports of sin and willful disobedience: “Apart from other things, there is the daily pressure on me of my anxious concern for all the churches. 29 Who is weak, and I am not weak? Who is led into sin, and I do not burn with indignation?” (2 Corinthians 11:28-29)

As Paul writes to the Philippians, he is incarcerated in Rome, awaiting trial before Caesar. He is not able to visit this church; all he can do is get reports, either from visitors like Epaphroditus, or by receiving correspondence. He can write, and he can pray, but he certainly is not free to minister as he would prefer.

As I read Paul’s words in our text, I am reminded of these words, penned by Moses and recorded in Psalm 90, a prayer of Moses, the man of God:

1 O sovereign master, you have been our protector through all generations! 2 Even before the mountains came into existence, or you brought the world into being, you were the eternal God. 3 You make mankind return to the dust, and say, “Return, O people!” 4 Yes, in your eyes a thousand years are like yesterday that quickly passes, or like one of the divisions of the nighttime. 5 You bring their lives to an end and they fall “asleep.” In the morning they are like the grass that sprouts up,6 in the morning it glistens and sprouts up; at evening time it withers and dries up. 7 Yes, we are consumed by your anger, we are terrified by your wrath. 8 You are aware of our sins, you even know about our hidden sins. 9 Yes, throughout all our days we experience your raging fury, the years of our lives pass quickly, like a sigh. 10 The days of our lives add up to seventy years, or eighty, if one is especially strong. But even one’s best years are marred by trouble and oppression. Yes, they pass quickly and we fly away. 11 Who can really fathom the intensity of your anger? Your raging fury causes people to fear you. 12 So teach us to consider our mortality, so that we might live wisely. 13 Turn back toward us, O LORD! How long must this suffering last? Have pity on your servants! 14 Satisfy us in the morning with your loyal love! Then we will shout for joy and be happy all our days! 15 Make us happy in proportion to the days you have afflicted us, in proportion to the years we have experienced trouble! 16 May your servants see your work! May their sons see your majesty! 17 May our sovereign God extend his favor to us! Make our endeavors successful! Yes, make them successful! (Psalm 90:1-17, emphasis mine).

No one really knows when Moses wrote this psalm, but it is my opinion that it may well have been written during the time the first generation of Israelites was dying in the wilderness. Moses had invested his life serving these people, and they had often stiffened their necks against God and rebelled. Knowing that the end of his days was near, and that this generation was dying off, Moses became painfully aware of the mortality of man. Men come and quickly go. Moses desired that God would impress him with the brevity of life, and that He would somehow prosper the work of his hands, that his lifetime of ministry would not be wasted.

Can we not see that Paul could have felt the same way? Paul was now under house arrest, and his ministry had been greatly restricted, so far as his freedom to visit the churches was concerned. Paul knew, thanks to Rome, that his days were numbered, and he surely wanted his ministry to have counted for eternity. He wished to be comforted by knowing that those in whom he had invested his life would carry on in his absence.

I believe these early verses in Philippians 1 emphatically declare Paul’s perspective regarding the Philippian saints, their spiritual growth, and their future. In verses 12-18a, Paul discloses his perspective on his present adversity and the response of others to it. Then, in verses 18b-26, Paul will give us his perspective on his future, whether that be life or death. Let us listen well to this great man, so that we may learn to see things as he does, for our good and the glory of God.

Paul, What’s That Smile Doing on Your Face?
(1:3-6)

If there is one thing that is clear in these verses (not to mention the rest of the book), it is that Paul is a happy, joyful Christian. His present circumstances looked less than promising, but Paul was jubilant and joyful. John Piper has written many excellent books, but my all-time favorite is still, Desiring God: The Meditations of a Christian Hedonist. Piper’s thesis is that it is not wrong for a Christian to experience great pleasure in this life, so long as his pleasure is in the right things. To take pleasure in God is good. To take pleasure in one’s fond remembrances of a dearly beloved church is a good thing.

Just what is it, though, that gives Paul such pleasure when he thinks about the saints at Philippi? He tells us in verses 3-6. Note first that Paul’s thoughts of the Philippians are in the context of his prayers for them. When Paul says he “remembers” these saints, he means that he is remembering them in his prayers. Every time Paul uses this term of his remembrances, he uses it in reference to his prayers of remembrance.¹⁵ His prayers for the Philippians are joyful.

Paul gives two reasons for his joyful prayers for the Philippians. First, Paul is joyful because of their participation (fellowship or koinonia) in the gospel from the first day to the present (verse 5). Here is where scholasticitis almost did me in. I read a scholarly article in which the author concluded that the “participation” to which Paul referred was primarily (if not exclusively) the gifts he had received from the Philippians. I would not go so far as to say that Paul completely avoids their gift here, but I am persuaded that this is not his primary meaning.

Jesus taught that money is a little thing (Luke 16:10). Paul would not make a “big thing” out of something that was really not that important.
It is clear that Paul downplays his need for the gift, and any hint that he seeks yet another gift.
Paul leaves the matter of their gift till the last possible moment in this book.
I decided to list all of Paul’s prayers and, in the process, discovered something important. Paul’s prayers consistently begin with praise, and then move to petition. Furthermore, in Paul’s praise, he almost always gives thanks for the faith of the recipients of his letter. He gives thanks, “for your faith,” not “for your check.”
This forces me to conclude that when Paul gives thanks for the “fellowship” or “participation” of the Philippians “in the gospel from the first day till now,” he is referring primarily to their “fellowship” with him by virtue of coming to faith in Jesus Christ. This “participation” in salvation did manifest itself in hospitality and generosity. Both Lydia and the Philippian jailor invited Paul and Silas into their homes once they came to faith. But the thrust of Paul’s joy is that they were saved, and not that they sent him gifts. A study of the fourth chapter of this epistle will make that much more apparent.

Second, Paul’s prayers are joyful because Paul is assured that the Philippian church will persevere and grow, with or without him: “For I am sure of this very thing, that the one who began a good work in you will perfect it until the day of Christ Jesus” (verse 6).

The “good work” here is surely that of salvation, and not the giving of the gifts Paul had received (contrary to the scholarly article I read). Here was Paul, confined to his quarters, accused by Jews of treason, and accused by some of his brethren of wrong doing (Philippians 1:17). If Paul were to be found guilty by Caesar, and his life was cut short, would this church survive? Could these people manage to get along without him? Would God (in the words of Moses) “confirm the work of Paul’s hands”?

The answer is a resounding and confident, “Yes!” First, this was not Paul’s work; it was God’s. This was not Paul’s church; it was God’s. Paul had not begun the work in Philippi; God had. From the Macedonian vision in Troas (Acts 16:8-10) to the meeting with the women by the riverside to the miraculous conversion of the jailor, it was all the work of God. God finishes what He starts. No one was more confident of this than Paul. God initiated the salvation of the Philippians and the birth of the church. God would complete His work, with or without Paul. The Philippians’ security did not rest with Paul, but with God. Whatever Paul’s fate might be, the fate of the Philippians was not at risk.

Paul’s confidence in God’s ability to preserve and prosper His church is seen in another text as well:

9 He is the one who saved us and called us with a holy calling, not based on our works but on his own purpose and grace, granted to us in Christ Jesus before time began, 10 but now made visible through the appearing of our Savior Christ Jesus. He has broken the power of death and brought life and immortality to light through the gospel! 11 For this gospel I was appointed a preacher and apostle and teacher. 12 Because of this, in fact, I suffer as I do. But I am not ashamed, because I know the one in whom my faith is set and I am convinced that he is able to protect what has been entrusted to me until that day (2 Timothy 1:9-12, emphasis mine).

The NET Bible has done an excellent job here, because most translations render verse 12 in a very different way:

For this reason I also suffer these things, but am not ashamed; for I know whom I have believed and I am convinced that He is able to guard what I have entrusted to Him until that day (NASV, emphasis mine).

There is a difference of opinion as to how this verse should be rendered, but I believe the NET Bible is correct. Paul is not just confident about his own salvation; he is confident about his ministry. Those whom God entrusted to the apostle, to serve and shepherd for a period of time, God will surely protect. God cares for His own. What an encouragement this was to Paul, whose future was certainly at risk. He was an endangered species, and he knew it, but the church was not. Here was the basis for Paul’s confidence and joy, in the midst of his adversity.

Religious Affections
(1:7-8)

7 For it is right for me to think this about all of you, because I have you in my heart, since both in my imprisonment and in the defense and confirmation of the gospel all of you became partners together with me in the grace of God. 8 For God is my witness that I long for all of you with the affection of Christ Jesus.

I confess, I borrowed the title “Religious Affections” from Jonathan Edwards, since this was the title of one of his finest works. Verses 7 and 8 are about Paul’s “religious affections” for the Philippians. When you read books like 2 Corinthians or Galatians, Paul comes across like a watchdog, but when you read Philippians and Paul’s Thessalonian epistles, Paul comes across like a lap dog. Paul has a deep, enduring love and affection for the Philippians that is mutual. Paul has deep affections for these folks, and it is right for him to do so. He does have these folks in his heart. In other words, thoughts of them are constantly in his mind, and this is reflected in his prayers for them. The intimacy of their relationship has grown through times of blessing, times of need, and times of adversity.

The word “partners” in verse 7 is a slightly different form of the term “koinonia.” They have become co-partners with Paul in his imprisonment and in his defense of the gospel. Paul’s imprisonment was not about treason, as his Jewish opponents contended; it was about the gospel he preached: Christ and Christ crucified. It was dangerous business to identify with a man charged with treason. They, of course, remained faithful to Paul because they understood his role in defending the gospel. There is a bond which we form with those in the heat of battle or in times of great sorrow or trials. The Philippians had not forsaken Paul, and thus he had them constantly on his heart. He loved these people in Christ. He loved these people like Christ.

Paul’s Prayer For the Philippians
(1:9-11)

9 And I pray this, that your love may abound even more and more in knowledge and every kind of insight 10 so that you can decide what is best, and so be sincere and blameless for the day of Christ, 11 filled with the fruit of righteousness that comes through Jesus Christ to the glory and praise of God.

Paul’s prayer for the Philippians is similar to his prayers for other saints, as you might expect. But this is no “boilerplate prayer” either. Let’s focus on what is unique about the specifics of this prayer. First, take note of the fact that Paul prays for their continued growth in Christ. In verse 6, Paul has just indicated his certainty that God would complete the work He had begun in the Philippians’ lives. In other words, Paul was convinced that they would continue to grow, because God would bring that to pass. But now, Paul prays that they will grow in their faith. It is obvious, is it not, that Paul prays for what God promises? Paul’s certainty regarding the sanctification of these saints was not an excuse for failing to pray toward that end. We pray for what God has promised because He is the One who will bring it to pass. We are to pray because we are instructed to pray, because prayer expresses our dependence on Him, and thus it glorifies Him.

Second, Paul prays that the Philippians will grow as their love grows in knowledge and discernment. One of the most foolish statements I have ever read is, “Love is blind.” Love is not blind! Love does not close its eyes to the truth, to reality, to sin. What a horrible thing it would be if love truly were blind. Christian love must operate according to truth. We are to “practice the truth in love” (Ephesians 4:15). Love has its eyes wide open to how things are, as well as to how things ought to be. Love acts wisely, making choices that are based upon discernment. Love does not always do what the other person wants us to do. Love does not always do what our culture thinks we should do. Love acts wisely to achieve what is in the best interest of the one loved.

Third, Paul’s prayers reveal a heavenly perspective. Paul’s prayers are not that the Philippians might experience “the good life” of peace and prosperity in this world, but that at the coming of our Lord, they might be found pleasing to the Savior. Paul is like the father of the bride, who wants to present the bride to her groom in purity and perfection: “For I am jealous for you with godly jealousy, because I promised you in marriage to one husband, to present you as a pure virgin to Christ” (2 Corinthians 11:2). Paul desires that the Philippians will bear the fruit of Christlikeness, which will bring glory and praise to God. Bringing glory to God should be the ultimate goal of every Christian:

31 So whether you eat or drink, or whatever you do, do everything for the glory of God. 32 Do not give offense to Jews or Greeks or to the church of God, 33 just as I also try to please everyone in all things. I do not seek my own benefit, but that of many, so that they may be saved (1 Corinthians 10:31-33).

I remember very well the first funeral I ever performed. This woman was dying of cancer, and she had come to faith through the witness of her Christian friends. I visited her quite often, and we openly talked about her death and the blessings that were waiting for her. One day, a Christian friend had been there visiting just before I arrived. This dying woman told me that their conversation had not turned to spiritual things, and that it was not a very profitable visit. This woman had her eyes on the goal; she wanted to talk about the Christian’s hope, not about the Dallas Cowboys’ football score. And when she died, her husband went around to those gathered at her grave saying, “She never knew.” I couldn’t believe it. It never occurred to me that she didn’t know she was dying. She knew, and she was heaven-bound. That’s why she wanted to talk about the day of Christ.¹⁶

Conclusion

I can almost hear my readers sighing in relief. This looks like the kind of passage that won’t be too hard on us, doesn’t it? Well, I have to tell you that this text has proven very convicting to me. Let me focus on some areas of application.

First, in our text, we see that Paul lived as though his days were numbered. You will recall that I likened Paul’s circumstances to those of Moses, and his concerns as being similar to those expressed in Psalm 90. Paul had learned to “number his days.” Paul wrote to and prayed for these saints, because he knew that sooner or later he would not be able to minister to them personally.

I wonder how many of us have learned to “number our days.” We act as though tomorrow were a certain thing, but such presumption is sin (James 4:13-17). Our lost friends and relatives are rushing headlong to their eternal destruction apart from Christ. Are you and I living in the light of our departure and of the coming of our Lord?

Second, notice that Paul did not use the sovereignty of God as an excuse for passivity in prayer. It was Paul’s assurance that God would finish the good work He started in the Philippians that motivated Paul to pray (and work) for their growth. God’s sovereignty is the incentive for effort, not our excuse for passivity.

Third, Paul’s words and actions in our text remind us that we don’t have to be physically present to minister. I am reminded of 1 Corinthians 5, where Paul writes to the church concerning their toleration of sin. A man was living with his father’s wife, and the church did nothing about it. Worse yet, some seemed to take pride in this. Paul, though distant, takes action. In effect, he commences church discipline long distance.

In our text, Paul is far removed from the Philippians and is not free to come to them. This does not keep Paul from ministering to these saints. Paul writes this epistle; he will send Epaphroditus and then Timothy, and he persistently and fervently prays for these saints and their growth. Look what Paul did to minister to the Philippians without a mail service, without telephones, without e-mail. Absence is really no excuse for us, either. We can minister from a distance, as Paul did.

Fourth, we can learn much from Paul’s joy. What was it that gave Paul such joy, such pleasure? It was the Philippians themselves, especially their participation in the gospel and their growth in their faith. Paul’s joy was not in receiving gifts, not in comfortable living. Paul’s joy was in having a part in the salvation and growth of lost sinners.

17 But when we were separated from you, brothers and sisters, for a short time (in presence, not in affection) we became all the more fervent in our great desire to see you in person. 18 For we wanted to come to you (I, Paul, in fact tried again and again) but Satan thwarted us. 19 For who is our hope or joy or crown to boast of before our Lord Jesus at his coming? Is it not of course you? 20 For you are our glory and joy! (1 Thessalonians 2:17-19)

Paul’s joy and his reward (crown) was people, specifically people who had been saved from their sins, and who were growing in their faith, love, and knowledge of Him.

I have to ask myself, “What is it that really gives me joy?” Is my joy self-centered, or people-centered? Do I take joy in serving others, when I have to do so sacrificially? Do I really rejoice when others prosper in their faith and walk? Or am I jealous of their success? What gives me pleasure tells me a great deal about myself. Paul found pleasure in giving his life in ministering the gospel to others.

Fifth, we can learn a great deal from Paul’s prayers. If I were honest, I would have to confess that my prayers don’t begin to measure up to Paul’s. Paul’s prayers have a fervency, a frequency, and a focus that mine often are lacking.

Paul’s prayers don’t fit my formulas or the formulas of others. You must now listen very carefully to what I am saying because it would be easy to misunderstand what I am saying. I am not saying that we should not pray to praise God for His attributes, or His gracious acts on our behalf. The Psalms are clear on this matter. But sometimes we superimpose a certain pattern or structure on our prayers or the prayers of others, which cannot be found in Paul’s prayers in his epistles. Here, as elsewhere, Paul’s prayers contain praise and petition. The praise, however, is focused on God’s gracious work in the lives of the saints, and the petitions are also directed toward the growth of the saints in their faith.

I am beginning to see the relationship between verses 1 and 2 and verses 3-11. In verse 1, Paul speaks of himself and Timothy as slaves of Jesus Christ. A slave is one who adopts and embraces the agenda of his master. The slave seeks what his master seeks. The slave loves what his master loves. The slave finds joy in what causes his master to rejoice. Paul, the slave, has the same perspective as his master. Put differently, Paul has the same attitude and affection for the church as Christ.

Our Lord deeply cares for His bride, the church (all those who believe in Him for salvation):

22 Wives, submit to your husbands as to the Lord, 23 because the husband is the head of the wife as also Christ is the head of the church—he himself being the savior of the body. 24 But as the church submits to Christ, so also wives should submit to their husbands in everything. 25 Husbands, love your wives just as Christ loved the church and gave himself for her 26 to sanctify her by cleansing her with the washing of the water by the word, 27 so that he may present the church to himself as glorious—not having a stain or wrinkle, or any such blemish, but holy and blameless. 28 In the same way husbands ought to love their wives as their own bodies. He who loves his wife loves himself. 29 For no one has ever hated his own body but he feeds it and takes care of it, just as Christ also does the church, 30 for we are members of his body. 31 For this reason a man will leave his father and mother and will be joined to his wife, and the two will become one flesh. 32 This mystery is great—but I am actually speaking with reference to Christ and the church. 33 Nevertheless, each one of you must also love his own wife as he loves himself, and the wife must respect her husband (Ephesians 5:22-33, emphasis mine).

Paul cared for the church, the bride of Christ, as Christ did. He sacrificed himself for the salvation of men and for their spiritual growth. His desire was to promote purity and holiness, and to present the bride to Christ without fault or flaw. Paul’s deep love and affection for the church was a picture of Christ’s love and affection for His own.

Paul’s prayers do not (at the moment) dwell upon God, but upon the apple of God’s eye. Paul focuses upon that which God cares most about and toward which He is working. Paul’s praises and petitions are thus people-oriented because God’s delight is in saving and sanctifying lost sinners.

As I was drawing near the end of my study on this text, I came across a startling application. If we took this text seriously, it would transform our marriages. Bear with me a moment. Paul’s prayers and affections are an accurate reflection of the heart of God toward these saints. Paul thus prays and labors to bring about that which God desires (and has purposed to accomplish). Paul’s devotion and his sacrificial ministry is a reflection of our Lord’s sacrificial work on the cross of Calvary.

What would happen if we who are husbands embraced this same perspective of our Lord, as Paul did? And what if we looked upon our wives as Paul looked upon this church? What if we prayed for and sought the same things for our wives that Paul sought for the church? That is precisely what Ephesians 5 commands us to do as Christian husbands!

I am told that there are now more divorces in the church than in the world. I don’t know if this is true or not, but I do know that there are all too many divorces in the church. Why is this happening? I think that in general we can say that husbands and wives are not looking upon their marriage and upon their mates as our Lord looks upon His bride. If Paul’s perspective and practice toward the church were to be our perspective and our practice toward our wives, marriages would be transformed. Instead of looking to our mate to “meet our needs,” we would joyfully sacrifice our selfish interests to promote the best interest of our mate.

A masochist is one who endures pain for the pleasure it brings him. A martyr is one who gladly endures pain for the pleasure and benefit it will bring to others. We need more “martyrs.” We need more folks who love their wives as Christ loved His church, and as Paul loved it too.

We live at a time when churches seek to enhance their size (and sometimes their status) by attracting new members. The way some seek to attract new members is by calling attention to all the benefits they offer. The church thus becomes the place where we go “to have our needs met.” The church is thus not a place to serve, but the place to be served. Sacrifice and servanthood are not very popular elements of church life. People don’t come to “take up their cross,” but to be served. Let us see in Paul that frame of mind that was the mind of Christ:

42 Jesus called them and said to them, “You know that those who are recognized as rulers of the Gentiles lord it over them, and those in high positions use their authority over them. 43 But it is not this way among you. Instead whoever wants to be great among you must be your servant, 44 and whoever wants to be first among you must be the slave of all. 45 For even the Son of Man did not come to be served but to serve, and to give his life as a ransom for many” (Mark 10:42-45).

15 Romans 1:9; Ephesians 1:16; 1 Thessalonians 1:2; 2 Timothy 1:3; Philemon 1:4.

16 Technically, the “day of Christ” may be that day when we will stand before Him (1 Corinthians 3:11-15), but here I am speaking more generally of the day of His return for us.

Biblical Topics:

Passage:

Taxonomy upgrade extras:

Suffering, Trials, Persecution

4. Paul’s Perspective on Pain and Pettiness (Phil. 1:12-18)

Introduction

This week we will be moving from our old church building of 20 years to a newer building, just a few blocks away. We have been planning on this move for more than a year, but in spite of all of our good intentions and preparations, some of our plans are going to change. This past week, I received a moving plan which was titled, “The Final Plan.” There was a note attached which indicated that these plans were now fixed and would not change. The announcement ended with the statement, “God is sovereign.” I had to snicker to myself because I thought, “That’s exactly the point. God is sovereign, and that probably means that He will be sure to remind us of this fact by changing our final plans at least once.”

Even the Apostle Paul’s plans changed. I believe that part of Paul’s reason for writing this letter to the Philippians was to explain to them how God had changed his plans for His glory, and the advancement of the gospel. Let’s briefly review Paul’s original plans, and then take note of how God changed them. We will do so by looking at his Epistle to the Romans (chapters 1 and 15) and the Book of Acts.¹⁷

Paul’s Original Plan
(Romans 1:8-15; 15:14-33)

8 First of all, I thank my God through Jesus Christ for all of you, because your faith is proclaimed throughout the whole world. 9 For God, whom I serve in my spirit in the gospel of his Son, is my witness that I continuously remember you 10 and I always ask in my prayers, if perhaps now at last I may succeed in visiting you in the will of God. 11 For I long to see you, so that I may impart to you some spiritual gift to strengthen you, 12 that is, that we may be mutually comforted by one another’s faith, both yours and mine. 13 I do not want you to be unaware, brothers and sisters, that I often intended to come to you (and was prevented until now), so that I may have even some fruit among you, just as I already have among the rest of the Gentiles. 14 I am a debtor both to the Greeks and to the barbarians, both to the wise and to the foolish. 15 Thus I am eager also to preach the gospel to you who are in Rome (Romans 1:8-15).

14 But I myself am fully convinced about you, my brothers and sisters, that you yourselves are full of goodness, filled with all knowledge, and able to instruct one another. 15 But I have written more boldly to you on some points so as to remind you, because of the grace given to me by God 16 to be a minister of Christ Jesus to the Gentiles. I serve the gospel of God like a priest, so that the offering of the Gentiles may become acceptable, sanctified by the Holy Spirit. 17 So I boast in Christ Jesus about the things that pertain to God. 18 For I will not dare to speak of anything except what Christ has accomplished through me in order to bring about the obedience of the Gentiles, by word and deed, 19 in the power of signs and wonders, in the power of the Spirit of God. So from Jerusalem even as far as Illyricum I have fully preached the gospel of Christ. 20 And in this way I desire to preach where Christ has not been named, so as not to build on another person’s foundation, 21 but as it is written: “Those who were not told about him will see, and those who have not heard will understand.” 22 This is the reason I was often hindered from coming to you. 23 But now there is nothing more to keep me in these regions, and I have for many years desired to come to you 24 when I go to Spain. For I hope to visit you when I pass through and that you will help me on my journey there, after I have enjoyed your company for a while. 25 But now I go to Jerusalem to minister to the saints. 26 For Macedonia and Achaia are pleased to make some contribution for the poor among the saints in Jerusalem. 27 For they were pleased to do this, and indeed they are indebted to the Jerusalem saints. For if the Gentiles have shared in their spiritual things, they are obligated also to minister to them in material things. 28 Therefore after I have completed this and have safely delivered this bounty to them, I will set out for Spain by way of you, 29 and I know that when I come to you I will come in the fullness of Christ’s blessing. 30 Now I urge you, brothers and sisters, through our Lord Jesus Christ and through the love of the Spirit, to join fervently with me in prayer to God on my behalf. 31 Pray that I may be rescued from those who are disobedient in Judea and that my ministry in Jerusalem may be acceptable to the saints, 32 so that by God’s will I may come to you with joy and be refreshed in your company. 33 Now may the God of peace be with all of you. Amen (Romans 15:14-33).

When Paul wrote his Epistle to the Romans, he wrote to saints who lived in a place Paul had never yet visited, and thus where he had never preached. He wrote with apostolic authority to a church that he did not establish. From the final chapter of Romans, it is clear, however, that Paul was well acquainted with a number of people who lived there at the time of its writing. These were people for whom Paul prayed individually and frequently, in addition to his prayers for the church corporately. Paul informed these folks that he greatly rejoiced over their salvation and subsequent growth in the faith. He told them that he had wanted to come visit them for some time, but had not yet been able to do so.

Paul had a plan in mind, a plan that God was soon to revise. His plan, as stated in Romans 15, was to proceed to Jerusalem, where he would present the contribution from the Gentile churches to the (Jewish) leaders of the church in Jerusalem. He then intended to make his way to Rome, where he would spend some time with them, before being sent on his way by them to Spain. He asked the saints in Rome to pray that his ministry to those in Jerusalem might be well received, that he might be delivered from those who opposed him and the gospel, and that he might come to them to be refreshed by them.

Paul’s travel plans remind me of the vacation plans my family had when I was in my teens. We were going to take a trip to Montana, where we would camp in Glacier National Park using a tent and equipment borrowed from my aunt. From Glacier Park, we planned to proceed to visit some of our relatives in Montana. I still have the picture of our family, posing in front of our tent, joyful and optimistic, ready for our first night of camping. A few hours later, it became a very different scene. A mountain storm blew in, with lightning and rain. No one had told us about facing our tent in the right direction, or about pitching it on high ground. And so when the rains poured down, they came in the tent door, and as the water gathered, we found ourselves in an inch or more of water. Our sleeping bags were soaking wet, and we were all wet and muddy. My brother sang Jesus Loves Me at the top of his lungs, and although this gave us comfort, it did not make us warm or dry. Hurriedly, we wadded up the tent and our sleeping bags and stuffed them into the trunk of our car. We made our way to a motel, where we cleaned up and spent the remainder of the night. When we arrived at our relatives’ home, it was not the way we had expected. We were a mess!

That’s rather the way it was with Paul’s trip to Rome. He had hoped for a warm welcome in Jerusalem and then a leisurely trip to Rome. He looked forward to a time of fellowship and refreshment there in Rome, before he set out for Spain. He was eager to preach the gospel in Rome, as well as to minister to the saints who were there. He anticipated being refreshed as they ministered to him as well. Paul did get to Rome, but in a very different way. His trip to Rome was anything but peaceful and enjoyable.

All of this did not come as a complete surprise. When Paul was converted on the road to Damascus, it was revealed to him through Ananias that he would preach to many, including kings, but this would involve considerable suffering for him as well. “15 But the Lord said to him, ‘Go, because this man is my chosen instrument to carry my name before Gentiles and kings and the people of Israel. 16 For I will show him how much he must suffer for the sake of my name’” (Acts 9:15-16).

During Paul’s stay at Ephesus, he determined to press on to Jerusalem, and from there to make his way toward Rome: “Now after all these things had taken place, Paul resolved to go to Jerusalem, passing through Macedonia and Achaia. He said, ‘After I have been there, I must also see Rome’” (Acts 19:21). It was not long, however, before the Holy Spirit began to reveal to Paul and to others what this trip to Jerusalem would entail:

22 And now, compelled by the Spirit, I am going to Jerusalem without knowing what will happen to me there, 23 except that the Holy Spirit warns me in town after town that imprisonment and persecutions are waiting for me. 24 But I do not consider my life worth anything to myself, so that I may finish my task and the ministry that I received from the Lord Jesus, to testify to the good news of God’s grace (Acts 20:22-24).

10 While we remained there for a number of days, a prophet named Agabus came down from Judea. 11 He came to us, took Paul’s belt, tied his own hands and feet with it, and said, “The Holy Spirit says this: ‘This is the way the Jews in Jerusalem will tie up the man whose belt this is, and will hand him over to the Gentiles.’” 12 When we heard this, both we and the local people begged him not to go up to Jerusalem. 13 Then Paul replied, “What are you doing, weeping and breaking my heart? For I am ready not only to be tied up, but even to die in Jerusalem for the name of the Lord Jesus.” 14 Because he could not be persuaded, we said no more except, “The Lord’s will be done” (Acts 21:10-14; see also verse 4).

When Paul arrived in Jerusalem, the leaders of the church in Jerusalem welcomed him. Paul reported to them how God had brought many Gentiles to faith in Jesus. They reminded Paul about the multitude of Jews who had come to faith, and that these believers were still committed to keeping the law. These Jewish brethren had been told that Paul was teaching the Jews who lived among the Gentiles to forsake the law. In order to preserve peace and unity, the elders of the church in Jerusalem proposed a plan of action, which would show those who were skeptical that he had not forsaken his Jewish roots. They counseled Paul to take four of the Jewish young men who were under a vow, and to purify himself and offer sacrifices, along with them, paying their expenses as well as his own. This way, they reasoned, all would see that Paul was still a “practicing Jew,” while at the same time knowing that Gentiles were not obliged to do so (see Acts 17:21-25).

It was not a bad idea. In theory, it would accomplish what they hoped for—it would put to rest the fears that Paul was completely forsaking his Jewish roots. But God had other plans. When Paul accompanied these men to the temple, some Asian Jews who had come there to worship saw Paul and recognized him. Apparently these men had come to know Paul while he, and they, were in Asia. I am assuming that these folks were unbelievers, who were opposed to Paul and to the gospel he preached. When they saw Paul in the temple, they hastily jumped to a false conclusion. Having seen Trophimus the Ephesian (a Gentile) with Paul in the city of Jerusalem, they assumed that he was also with Paul in the temple. From the false assumption that Paul had taken Trophimus with him into the temple, they went on to announce to their Jewish brethren that Paul was seeking to turn Jews from Judaism. Ironically, the false charges they made against Paul were very similar to those made against our Lord (Luke 23:2-5) and against Stephen (Acts 6:12-14).

The Jews were convinced that Paul had desecrated the temple and began to beat him, fully intending to kill him. Had someone not summoned the Roman soldiers, Paul would have been killed. When the Roman troops brought the crowds under control, Paul asked the commander if he could address the mob that had gathered. When he shared the testimony of his conversion, the people listened intently until he spoke these words:

21 Then he said to me, ‘Go, because I will send you far away to the Gentiles.’” 22 The crowd was listening to him until he said this. Then they raised their voices and shouted, “Away with this man from the earth! For he should not be allowed to live!” (Acts 22:21-22).

The Roman commander decided to let the Jewish religious leaders handle this situation, and so Paul was brought before the Sanhedrin. It did not take Paul very long to determine that he would receive no justice from this body, and so he cried out that he was a Pharisee who believed in the resurrection of the dead (Acts 23:6). This divided the Sanhedrin, which was made up of Pharisees, who also believed in the resurrection of the dead, and Sadducees, who did not (23:7-9). A great debate brought this distinguished body to blows, so that the commander had to rescue Paul from their grasp and place him in the barracks for safekeeping.

That night Paul was visited by the Lord in a vision: “The following night the Lord stood near Paul and said, ‘Have courage, for just as you have testified about me in Jerusalem, so you must also testify in Rome’” (Acts 23:11).

Surely this was a divine assurance that Paul’s life would not be taken in Jerusalem, and that he would surely journey on to Rome, where he would testify to the saving grace of God in the person of Jesus Christ. I take it also from the “just as” of this assurance that Paul is being informed that his ministry in Rome will be resisted, just as he was opposed in Jerusalem. He will testify of Jesus Christ in Rome, but accompanied by suffering.

Providentially, Paul’s nephew learned of a plot to kill his uncle. This plot was reported to the Roman commanding officer who, acting promptly and decisively, sent Paul under heavy guard by night to Caesarea. Here, Paul was to remain two years before he was finally sent on to Rome. It is possible that Paul’s correspondence with the Philippians was actually penned during this time, but I am still more inclined to think that it was from Rome that Paul wrote Philippians. Here in Caesarea, Paul had the opportunity to proclaim the gospel to Felix, and to Festus, his successor. Both men sought to avoid pronouncing a verdict, wishing to appease the Jewish leaders, and in the case of Felix, hoping to receive a bribe from Paul (Acts 24:26). When Festus sought to persuade Paul to return to Jerusalem, to stand trial there, Paul felt he was forced to appeal to Caesar. He knew all too well that the Jews in Jerusalem intended to kill him on his way back to Jerusalem.

Festus had no choice but to grant Paul’s appeal. He had one very serious problem, however—he had no formal charge against Paul. How could he possibly send Paul to stand trial before Caesar without specifying any charge against him? Festus was greatly relieved when King (Herod) Agrippa and his wife Bernice arrived in Caesarea. They knew more about Jewish law and culture; surely they could help him arrive at some kind of charge. It was yet another opportunity for Paul to give his testimony and to proclaim the gospel.

Finally, Paul was sent to Rome, but this journey was not without its difficulties. Paul was taken aboard a ship that was carrying a number of other prisoners. The centurion in charge was named Junius, and over time, he came to respect Paul’s judgment. The storm season was approaching as they came to a place called Fair Havens. Paul urged the captain of the ship and the centurion to winter there and not to attempt sailing any farther. He warned that pressing on might very well bring about great loss and perhaps even the loss of life. The ship’s captain wanted to go on a little farther, to a port better suited for wintering, and he managed to persuade the centurion to press on to the next port. As there was a moderate wind at the moment, going on did not seem that dangerous, and so they put out to sea, hugging the shore of Crete.

A great storm rushed down on the ship, and they were completely powerless. They simply allowed the storm to blow them where it would, casting cargo and even hardware overboard to lighten the ship and keep it afloat. Everyone but Paul had lost hope of surviving this storm. Paul informed his shipmates that God had assured him that he would stand before Caesar, and so everyone on board would be saved, though the ship would be lost. Paul urged everyone to eat to gain strength for what was ahead. Then, the ship ran aground, but in the end all were saved. Not only was Paul the hero of the day for his courage and leadership at this time of danger, he also survived a deadly snake bite and healed many on the island of Malta where they had run aground. By the time Paul reached Rome, he was both a prisoner and a hero. His plans to visit Rome had been realized, but in a way that he would never have imagined.

For some (in Rome, and elsewhere), this change in plans might have raised questions about Paul and about his qualifications for ministry. Were some embarrassed by the fact that Paul was a prisoner, waiting to stand trial before Caesar? Were some tempted to keep a low profile so far as proclaiming the gospel was concerned? Did some conclude that Paul’s imprisonment was a serious blow to the advance of the gospel? Our text in Paul’s Epistle to the Philippians lays such fears to rest. Indeed, his circumstances did not hinder the gospel at all; his circumstances served to advance the cause of Christ. In the early verses of Philippians, Paul tells us how this came about.

Paul’s Joy at the Advance of the Gospel
(1:12)

I want you to know, brothers and sisters, that my situation has actually turned out to advance the gospel.

We must admit that being arrested does not usually enhance the status of a person, and particularly a preacher. His situation in Rome might have shaken the faith of some who had become believers in Christ through Paul’s preaching, or who had been taught by the apostle. His enemies and the enemies of the gospel would surely use this to oppose Paul and the gospel he declared and defended. Even some who were jealous of Paul might have used his incarceration to discredit him and to enhance their own status. Verses 12-18 set the record straight. They inform us how Paul’s situation actually enhanced the cause of the gospel. They also inform us of Paul’s response to adversity and abuse, even when it came from fellow believers.

Paul’s Circumstances and His Prison Guards
(1:13)

The results of this are that the whole imperial guard and everyone else knows that I am in prison for the sake of Christ.

I can tell you from a number of years of experience in prison ministry that there is no one more cynical about a prisoner’s innocence than a prison guard. In their experience, almost no one on the inside thinks they deserve to be there. They also watch inmates “using” religion for self-serving reasons. They “meet Jesus at the gate,” and they leave Him there “at the gate” when they leave. And even during their time in prison, many “talk the talk” in chapel, and fail to “walk the walk” in their cell. I’ve watched a prison guard explode, shaking his finger in an inmate’s face, telling him what a hypocrite he is.¹⁸

Paul tells the Philippians that even the most cynical and hardened group—the imperial guard and many others¹⁹—has come to realize that Paul is no “hardened criminal” or “revolutionary,” as he was charged by the Jewish religious leaders. Surely word of Paul’s conduct—in Jerusalem, in Caesarea, and on board the ill-fated ship—had circulated widely among the imperial guard. They must have taken note of Paul’s prayer life in prison and of those who came to visit him. If his confinement was anything like prison life today, all of his correspondence would have been read. From Paul’s words here, we know that most of the guards realized the charges against him were trumped up and that the issue was really a religious one. From Paul’s later words, we also know that some of those who had contact with Paul in prison came to faith in Christ: “Give greetings to all the saints in Christ Jesus. The brothers with me here send greetings. 22 All the saints greet you, especially those from the emperor’s household” (Philippians 4:21-22).

Certainly Paul’s “good reputation” among the imperial guard and by those who dealt with him enhanced his stature, and thus enhanced the gospel that he proclaimed. Paul’s imprisonment had not damaged his testimony among those who did not believe in Christ; Paul’s imprisonment enhanced his standing in the eyes of unbelievers, and paved the way for the proclamation of the gospel to them.

Paul’s Circumstances Encouraged
Christians to Evangelize
(1:14)

And that most of the brothers, having confidence in the Lord because of my imprisonment,²⁰ now more than ever dare to speak the word without fear.

After I graduated from college, I was a schoolteacher. The way I responded to one student had a great impact on the rest. If a student failed to give a good answer to a question, I could have responded with some very critical and harsh words of rebuke. But if I did, I can tell you that very few hands would have been raised when I asked additional questions. On the other hand, if I responded to a student’s remarks in a very encouraging manner, the other members of the class would be encouraged to attempt to answer my next question.

It is very easy to see how Paul’s incarceration could have silenced some saints. And even those who persisted in speaking openly of their faith might have been tempted to choose their words more carefully, so as not to be as direct in their declaration of the gospel. Paul’s courage in the midst of his suffering for Christ and the gospel encouraged other saints to be bold in their faith as well.

Paul’s Attitude Toward Self-Serving Saints
(1:15-18)

15 Some, to be sure, are preaching Christ from envy and rivalry, but others from goodwill. 16 The latter do so from love because they know that I am placed here for the defense of the gospel. 17 The former proclaim Christ from selfish ambition, not sincerely, because they think they can cause trouble for me in my imprisonment. 18 What is the result? Only that in every way, whether in pretense or in truth, Christ is being proclaimed, and in this I rejoice.

Paul has given us a very general picture of the outcome of his incarceration: (1) the unbelievers with whom he has come in contact have discerned that Paul is not a criminal, and that the issues are religious, not legal; and, (2) that by and large the believers who have been affected by his incarceration have been encouraged to proclaim the gospel more boldly. When one gets into the details of this second outcome, the picture is not quite as pretty as we might wish. Paul divides the second category of true believers into two further categories: (a) those who preach Christ out of love and goodwill toward Paul; and, (b) those who preach the gospel but are motivated by envy and rivalry toward Paul.

Those in the first group genuinely love and appreciate Paul. A number of them may have come to faith in Christ through Paul’s ministry to them. If this were so, they, like many of those at Philippi, would proudly embrace and endorse Paul, not “in spite of his status” but because he was a “prisoner for Christ.” They understood that the charges against Paul came from unbelieving Jews who hated the gospel and Paul, and that the real issue here was Paul’s freedom as a Roman citizen to proclaim the gospel.

Paul’s actions in his day would be something like appealing his case to the Supreme Court in our own times. Suppose, for example, that enemies of the gospel were able to pass a law that forbade preaching the gospel in any public meeting (this would include preaching the gospel in church on a Sunday morning). Paul would undoubtedly have preached the gospel in a very public way, and then would have been arrested for breaking this law. Paul would have appealed his case all the way to the Supreme Court, not just for his own sake, but for the sake of the gospel. In this way, the law forbidding the preaching of the gospel would be tested by the high court, and hopefully it would be declared unconstitutional.

We should remember that when Paul was illegally beaten and thrown into prison in Philippi, the Philippian jailor and his family came to faith, perhaps along with others. But when the authorities sent word the next morning that Paul and Silas were to be released, Paul refused to leave prison without the authorities coming to the prison in person, acknowledging that they had broken the law by the way they had dealt with Paul and Silas. This was not a petty matter of pride on Paul’s part; it was his way of protecting the freedom of others to preach the gospel in Philippi.

Paul’s appeal to Caesar was rightly understood by many of the saints as Paul’s way of defending the gospel. In my opinion, he was not defending the purity of the gospel (as he was in his Epistle to the Galatians, for example), but rather he was defending the freedom to proclaim the gospel. Those who loved Paul were encouraged by his boldness and courage, and prompted to proclaim Christ with greater boldness.

There were others, however, who were not so noble minded. It is primarily these folks whom Paul has in mind in verses 15-18. I believe it is this group of folks who are most misunderstood by Christians today. We need to carefully define this group and to distinguish them from others, with whom they might be confused. Let me begin by pointing out what these folks are not: (a) They are not unbelievers. Unbelievers were dealt with in verse 13. These are “brothers” (verse 14). (b) They are not those who are accused of twisting or perverting the gospel. These are not said to be Judaisers or those who are diluting the gospel. They are said to “proclaim Christ” (verse 17).

These are folks who “preach Christ,” but from impure motivation. They are hostile toward Paul, and they seek to add to his grief while in prison. They hope to gain at his expense, by accusing him of wrongdoing, adding to the number of those who follow them. I fear that they are seeking to regain some of their authority and prominence at Paul’s expense.

I think I have misunderstood this text for a long time, and I’m just now beginning to understand why. Let me suggest two ways that the meaning of this text can be missed.

First, we will err if we assume that the only motivation of these “preachers” is their “envy and rivalry” toward Paul. It has taken me a good while to see this, but I’m convinced that although Paul chooses to focus only on the sinful attitudes of these folks, they have other motivations that are much more noble. It may be easier to make this point by calling your attention first to those who preach Christ from a pure motivation. These folks, Paul has written, preach “from goodwill” (verse 15), “because they know that I am placed here for the defense of the gospel” (verse 16). Paul speaks only of the attitudes of these “godly preachers” toward Paul. Surely we would agree that in addition to their goodwill toward Paul, these folks preached Christ because of their love for Christ, and their love for the lost.

I am trying to say that very few of us act on the basis of a single motive. When we do most anything, we do it for a mixture of motives. For example, I am inclined to believe that Ananias and Sapphira were believers, and that they wanted to obey Christ by giving to the poor. They just did not want to give all of the proceeds of the sale of their land to the Lord. Thus, they were motivated, perhaps, by love for God and for man, but also by greed. Elsewhere Paul writes that the one who gives must do so “with sincerity” (Romans 12:8). The KJV renders these words, “with simplicity.” A number of the translations emphasize generosity, and I think that is part of what Paul is saying. But I also think that the apostle is encouraging saints to act with a simplicity of motivation and not to act with mixed motives. How easy it is to give out of a genuine concern for the poor and a love for God, and the desire to be seen and recognized by others as generous.

My point in all this is that I believe those who are preaching Christ from envy and rivalry are also preaching Christ because they love God and desire to see the lost saved. I am willing to believe that they wanted to be obedient to the Great Commission. In other words, their “envy and rivalry” was definitely a part of their motivation—the bad part!—but it was not their only motivation. It would be very difficult for me to think of anything I have ever done that was “purely” out of love for Christ, or out of a desire to obey His Word. Acting, no doubt, with a certain measure of godly motivation, these “preachers” have also acted out of ungodly motives. We might say that they have preached Christ “in the flesh.”

Second, many Christians err in assuming that those who are in “full-time Christian ministry” cease to have fleshly desires and motivations. I believe that those to whom Paul referred were Christian leaders who were once threatened by Paul’s popularity and influence from a distance, but who are now intimidated by his presence. Many Christians seem to think that this is not possible. As one who has been involved in full-time Christian ministry for a number of years, I am here to tell you that Christians who are “in the ministry” are just as selfish, just as jealous, and just as manipulative as Christians who are not paid for their ministry. Indeed, some Christians in the ministry are more jealous and power hungry than some unbelievers I know.

Over the years, I have watched young people in search of a “significant ministry.” Very often these folks look for employment in churches, in Christian educational institutions, and in parachurch ministries. And more often than I would wish to admit, these folks are badly disillusioned by their experience with such ministries. Until they saw it with their own eyes, they would never have believed that Christian leaders could be so jealous of others in ministry, so threatened by the success of others, and so manipulative and vindictive. Two nationally known speakers at a Bible conference may find it almost impossible to get along with each other, because of rivalry and competition. One speaker may lose his credibility, not because of his speaking, but because he can’t lose on the tennis courts or the golf course. Those of you who are in Christian ministry know that I am not exaggerating, and that what I am saying is true. Some of the most disillusioned people I know are those who were badly “burned” by Christian ministry, or by those in Christian ministry.

Let me be painfully blunt by using a very specific illustration. In the recent past, it became known that Chuck Swindoll had consented to serve as the next president of Dallas Theological Seminary. It was obvious that in order to maintain his excellent radio ministry he would have to continue preaching on a regular basis. Finally, it was announced that Chuck Swindoll would plant a church in the Dallas area. (To his credit, I believe that he did everything possible to avoid sheep-stealing and doing damage to existing churches and their ministries. He chose to start a church as far removed as possible from existing Bible churches, and in a rapidly growing suburb as far to the north of Dallas as possible.) We would be nave to think that every pastor in the Dallas area responded like this:

“Praise God! A wonderfully gifted preacher is coming to Dallas. What a blessing it will be to our city. How grateful to God I am that he is coming! I’m going to pray for Chuck, for his health, for physical strength, and for many new converts through his ministry.”

I am sure that there are many noble-minded pastors in Dallas who responded this way, but I am just as convinced that a disturbing number did not. If one is jealous of or threatened by Chuck Swindoll’s success, it will almost never be couched in honest terms like this: “I’m jealous of Chuck Swindoll and his success, and I regret his decision to come to Dallas. Indeed, I’m going to do all I can to discredit him and his ministry.” Instead, it will be “pietized,” so that our jealous criticism is camouflaged as “concern for pure doctrine,” or “contending for the faith.” We will look for failures in his personal life, in his ministry, or in his methods. We will listen for rumors, and accept them as true. And when we hear of anything negative, we will be sure to let others know, “for their edification,” or as “a matter for prayer,” of course.

I have to say that as I look back over my own ministry, I wonder how much of my criticism of other men and of other ministries was motivated (at least in part) by my own jealousy and ambition. I wonder how many church splits and how many doctrinal battles were really a matter of men’s egos, rather than of a love for the truth. It’s a sobering thought, but if we believe that the heart of man “is deceitful above all things and desperately wicked” (Jeremiah 17:9), it should not surprise us.

What I have said above paves the way for my understanding of Paul’s words in our text and of the circumstances he is describing. The church at Rome had been established through the preaching of men other than Paul, men who are not even named in the New Testament. From many miles away, Paul wrote his Epistle to the Romans, the definitive and authoritative declaration of the gospel, with special emphasis on the relationship between Jews and Gentiles in the gospel. Paul mentions his desire to come to Rome and to have a successful ministry there.

Surely some of those who had established themselves as leaders in the church at Rome were threatened by Paul’s announcement that he was planning on coming to Rome. If these men were those who first preached the gospel in Rome, and also the ones who founded the church in Rome, then they would have been tempted to feel that they “owned” this church. They would have been tempted to look on Paul as an intruder. They knew that when he came, many of the Roman saints would seek his counsel and would ask his opinion on matters of importance. These were some of the very ones who used to rely heavily on the advice and counsel of the church’s founding fathers. It would take great humility for them to welcome Paul and to be willing to step aside from their dominant role, at least for the time that Paul was in Rome. And now, to add insult to injury, Paul was a “jail bird.” The one to whom many would turn for leadership was actually awaiting trial, in a Roman prison (or at least in the custody of Rome).

How opportune it was for such folks that Paul’s arrival came about in a very different way. He did not arrive after a very effective ministry in Jerusalem. He did not come to Rome with an impressive entourage, received by Roman officials as an honored guest. He came as a prisoner to Rome, where he lived under house arrest for two years (Acts 28:16, 30-31). He could not attend their church services nor fellowship with them in their homes. Can’t you see how those who were jealous of Paul and threatened by him could put a “spin” on Paul’s circumstances to make Paul look bad and to make themselves look good? “Well,” they might say with a pained expression, “I wanted to believe the best about Paul, but now that it has come out that he is a trouble-maker, I think it is probably best for the church here to keep its distance from him. We don’t want our testimony to be tainted by such a fellow.”

I would not be surprised at all if some of those who turned against Paul in this way were men to whom Paul had entrusted himself and had invested in them by discipling them. I wonder if any of these folks had actually come to faith through Paul’s ministry? Those who have invested deeply in the lives of Christians who later turn against them can identify with the pain Paul must have suffered from such folks.

How does Paul respond to this underhanded attack from those who know Christ, and who successfully preach Christ? Most of us would be greatly distressed, and perhaps even depressed by this kind of betrayal and opposition. We would probably spend a great deal of time and effort defending ourselves and exposing our opponents. Paul is not disposed to do this. He rejoices. He knows that God is in control. He knows that God will not allow the gospel to be defeated, whether that be by unbelievers who oppose it (for example, the unbelieving Jews who charged Paul with treason against Rome) or by those who profess and proclaim it (such as those who preached Christ with impure motives). He knew that while these folks “meant it for evil,” God “meant it for good” (see Genesis 50:20). Unbelievers were not deceived; they knew that the issue behind Paul’s imprisonment was really the gospel. And regardless of their motivation, the gospel of Jesus Christ was being vigorously proclaimed. Paul was resolved to rejoice in the success of the gospel, even if it was at his expense.

Conclusion

I wish to conclude by pointing out three lessons: a lesson about man, a lesson about Paul, and a lesson about God.

First, let us learn that redeemed men, even those who powerfully preach the gospel, are never completely free from fleshly and impure motivations. No one really wants to admit that when a classmate from seminary publishes a book that is widely acclaimed and becomes a best seller, he feels envious of his brother’s success. He should rejoice in his brother’s victory as his own, because both are members of Christ’s body, the church. But instead, there is—at least for a fraction of a moment—a jealous thought.

Too many Christians are disillusioned when they learn, much to their dismay, that even Christian leaders are prideful and arrogant, jealous, greedy, lustful, or manipulative. It is as though we wish to believe that Christian leaders have reached a plateau of spirituality that places them above the sinful lusts of the flesh. I am here to tell you that Christian leaders have no claim to sinless perfection. There are some Christian leaders who encourage others to think of them as living on a higher spiritual plane, and thus they do not wish to acknowledge their struggle with sin, and they do not wish to make themselves accountable to others. To be viewed (even though falsely) as more spiritual is to have power over others, who know they are not as spiritual as they ought to be.

It isn’t all the fault of those in leadership, either. We want to “idolize” our leaders, but this is wrong. Leaders are to be honored and respected, but not idolized. They are to be imitated, to the degree that they follow Christ; but they are not to be blindly followed, as though they were infallible. This is why the New Testament church was (and is to be) led by a plurality of elders, rather than by one man. This is why every elder is to be subject to the other elders. Let us not be deceived as to the fallibility of those in positions of Christian leadership.

I must say one more thing about leaders and their struggles with the flesh. Just because I have said we should expect leaders to struggle with sin, I have not in any way implied that we should accept sin in the life of a leader, or anyone else. No leader should be exempt from being accountable to others or be considered above rebuke. I have known of too many cases of blatant sin in the lives of leaders which were not dealt with because it was assumed that leaders are untouchable, so far as rebuke and correction are concerned. The Bible does lay down very clear guidelines regarding accusations against leaders (see 1 Timothy 5:19-20), but this is to make sure that leaders are not frivolously accused of wrongdoing.

Second, let us learn from our text that Paul did not allow adversity to rob him of his joy in the Lord. There are times in my own life when I realize that I am “down in the dumps,” discouraged or depressed. And when I seek to discover the source of my lack of joy, I often find that it is caused by some rather trivial matter. In Paul’s case, it was no trivial matter that brought about his incarceration; he was falsely accused by his unbelieving Jewish opponents, and even by fellow-saints. One might think that Paul had good reason to be discouraged, but he was not! Paul was deeply joyful and resolutely determined to continue to be so. He would not allow his circumstances to rob him of his joy.

How can this be? How can Paul remain joyful in such adversity? It all boils down to Paul’s priorities. What is it that Paul most desires, and in which he finds his delight? It is the advance of the gospel, even if that requires sacrifice and suffering on his part. Paul’s joy is not in being popular and being considered a great leader; it is in the proclamation of the gospel, the salvation of lost souls, and the growth of Christians.

The secret to Paul’s joy was having the right goal. Let me illustrate. Suppose that a man plays a game of golf with his friends, and after 18 holes of golf learns that this round of golf resulted in the worst score of his life. If this man’s goal was “winning,” then he would go home discouraged and disappointed, because he failed to achieve his goal. But suppose that this man’s goal was to enjoy the companionship of his golfing partners or to share the gospel with them. If this man achieved his goal, then it would not matter to him whether he won or lost the game. In fact, if doing poorly provided an opening for him to share his faith, he would rejoice in his failure.

This is the way it was with Paul. His goal was not to be admired by everyone or to achieve great fame. He goal was not to live a life of freedom and self-indulgence. His goal was to proclaim the gospel to as many lost sinners as possible. His goal, as indicated by God at the time of his conversion, was to preach the gospel to Gentile kings, as well as to the Jews (see Acts 9:15). That goal was being achieved at the expense of his ease and freedom and self-indulgence, but it was being achieved. Paul was filled with joy in our text because the gospel was being proclaimed, and lost sinners were being saved. Paul gladly sacrificed his “image” as well as his comfort for the cause of the gospel.

Put differently, Paul would not be robbed of his joy because he looked at his life and ministry as his Savior did. In short, Paul had “the mind of Christ.” As we shall soon read in Philippians 2, our Lord was willing to set aside the pleasures of living in the presence of His Father in heaven, so that lost sinners might be saved. As our Lord was willing to suffer, that men might be saved, so was the Apostle Paul. And as the salvation of lost sinners brings joy to our Lord, even though it was at great personal sacrifice to the Savior, so it was with Paul.

Thanks to a friend, I came across this quotation by Jean Nicolas Grou (1731-1803): “The chief pang of most trials is not so much the actual suffering itself as our own spirit of resistance to it.”²¹

I believe it would be proper to turn this excellent statement around, in a way that would explain the joy of the apostle Paul: “The Christian’s joy in the midst of trials is not to be found in the suffering itself (which would be mere masochism), but in the privilege of taking part in the good ends God has foreordained to come about through these trials.”

In our day, when self-indulgence is rampant, what are you and I willing to joyfully forsake for the sake of the gospel?

Third, our text instructs us that in the outworking of His purposes, God is not limited to the rightly-motivated, perfectly-executed acts of sinless saints. I cannot number the times I have heard it said or implied that God can only use people with pure hearts and godly lives to achieve His purposes. It is assumed that those who are most successful in ministry are those who are most spiritual. This is very similar to the legalistic assumption of the Jews of Jesus’ day that those who are rich are the most spiritual, and that those who suffer most are the greatest sinners (see Luke 13:1-5; 16:14-31; John 9:1-3). It is the same mindset that we see in the Corinthian church, where the possession or practice of certain spiritual gifts was viewed as proof of greater piety. Let me remind you that God brought great glory to Himself through the opposition of Pharaoh, the heathen king of Egypt, who refused to heed the words of God through Moses to let the Israelites leave Egypt (see Romans 9:17). It was through the cruel betrayal of Joseph by his brothers that God’s purposes for Israel were furthered (see Genesis 50:20). God can use what wicked men intend for “evil” to accomplish “good.” It was partly through the disobedience of Jonah that salvation came to the sailors on board that ship headed for Tarshish (Jonah 1), and to the people of Nineveh. It was through Balaam that God blessed Israel and revealed the prophecy of the coming of Messiah (Numbers 22-24). It was through the opposition of the Jews to our Lord that God brought about the atoning work of Jesus Christ on the cross of Calvary.

I am so grateful that God’s purposes are not thwarted by my failures, and that God can use even my failures to bring about good, in my life, and for others. In no way should this be misinterpreted to mean that it doesn’t matter whether one sins or not. There are serious and painful consequences for sin; there is a price to be paid for disobedience. But my sin will not prevent even one of God’s promises from being fulfilled. God is glorified not only by the obedience of His saints, but also by the ways He sovereignly transforms our failures to fulfill His purposes. David committed two great sins in his life: (1) he committed adultery with Bathsheba and killed Uriah her husband (2 Samuel 11); and, (2) he numbered the people of Israel against God’s instructions (1 Chronicles 21). These were terrible sins, and both David and the nation suffered because of them. But in spite of this, God turned these “evils” into good. It was through Bathsheba that the Davidic (and thus the messianic) line would continue.²² It was due to the numbering of the Israelites that the land on which the temple was built was purchased (2 Samuel 24).

Praise God that we serve a God Who is greater than all our sins. He is never thwarted by our sins, and often God glorifies Himself and brings about our “good” by using the “evil” of men to achieve His purposes. How foolish it is to resist Him. What joy there is in serving Him! Have you trusted in the death, burial, and resurrection of Jesus Christ? I pray that you have, and if you have not, I pray that you will acknowledge your sin, and your desperate need for His forgiveness through the shed blood of Jesus Christ, which brings the forgiveness of sins and the certainty of eternal life with Him.

17 The reader should recognize that I am assuming that Paul was imprisoned in Rome, as many students of the Bible do. There are those who think Paul was imprisoned elsewhere (Caesarea, Ephesus, or even Corinth), but I don’t find their arguments for this view to be compelling. The next most likely place of writing other than Rome would be Caesarea, the place where Paul was imprisoned for two years before he appealed to Caesar (see Acts 24:27).

18 Gratefully, there are also those who have truly come to faith in prison, and their lives are different. At the beginning of an in-prison seminar, I’ve seen men who would not lift their eyes to meet yours. As some of these men come to grasp the grace of God in Jesus Christ, their eyes lift, and they look you in the face with joy and gratitude. For those who have never experienced serving Christ in prison ministry, I would encourage you to consider this wonderful opportunity to serve our Lord “on the inside.”

19 I think we can safely assume that Paul’s words, “and everyone else,” in verse 13 does not mean “everyone without exception,” but rather, “many others.”

The NASB differs here, rendering instead, “trusting in the Lord because of my imprisonment.” If this is the right rendering, then Paul is indicating that those who love and support him are also those who have come to faith through his imprisonment. Either way, while Paul is indicating that some saints, from pure motives, are preaching Christ more boldly, his main emphasis falls on those who are preaching from less than noble motives.

21 Jean Nicolas Grou, The Hidden Life of the Soul, cited by Christian Quotations of the Day, April 1, 2000, http://www.gospelcom.net/cqod/cqod0004.htm.

22 That is to say, the heir to David’s throne was Solomon, the offspring of David and Bathsheba.

Biblical Topics:

Passage:

Taxonomy upgrade extras:

5. Paul’s Perspective on Life and Death (Phil. 1:18b-26)

Introduction

I am going to do something that I have never done before in more than 25 years of preaching. I am going to dedicate this message to a woman who knows far more than I the meaning and the comfort of Paul’s words in our text. I dedicate this message to Kathie Keathley, who from the founding of the Biblical Studies Foundation has been responsible for preparing thousands of manuscripts for the Biblical Studies Foundation website.²³ Hundreds of these messages have been my sermons from the past 20 years or more. Kathie and her husband Hampton have diligently labored to provide quality materials for students of the Scriptures. At this moment, she appears to be in the final days of her sojourn on this earth, rejoicing in her Savior, and looking forward to being in His presence for all eternity.²⁴ To Kathie and Hampton Keathley, the words of Paul in our text beautifully describe the hope and the joy that the Christian should experience in the face of death. May their comfort be yours as well, as you consider the truths of this great text.

In the providence of God, today is Easter Sunday, and no text could be any more appropriate to Easter and the resurrection than Philippians 1:18-26. If this is not a resurrection passage, I don’t know what is. Paul’s perspective on life and death is founded upon the bedrock certainty of the resurrection of Jesus Christ from the dead, and from that, the certainty that all the dead will be raised—some to eternal life, and some to eternal torment.

From what we read in Romans 15:22-33, we know Paul had long hoped to visit the saints in Rome. This was a city he had not yet visited; it was a church he had not even planted. Nevertheless, Paul knew a number of the saints in Rome, and he knew about many others. He prayed for them by name, and he wrote one of his finest epistles to the church in Rome, the Epistle to the Romans. Paul hoped to visit Rome soon after he completed his ministry to the saints in Judea. He was taking a gift from the Gentile churches to the saints in Jerusalem, who were in great need at the time. Paul knew the dangers involved in returning to Jerusalem, but he hoped for a favorable reception by the saints. He also hoped that those who opposed the gospel would not be successful this time. Paul hoped to visit Rome, to encourage the saints there, and then to press on to places where the gospel had not yet been proclaimed.

Paul did make it to Rome, but in a very different way than he had expected. He arrived in the custody of Roman soldiers, and he was not free to travel about. He was confined in some form of incarceration because he was a prisoner, awaiting trial before Caesar. The Jews in Jerusalem had falsely accused him of treason against Rome. After months of waiting, Paul was virtually forced to appeal to Caesar, and after various difficulties, he arrived in Rome, under house arrest. The Philippian saints had stood behind Paul from the beginning, and they were most interested to hear from the apostle how he was faring in the midst of his incarceration.

In verses 12-18a, Paul described his response to his present circumstances. His guards and those who came into contact with him had watched Paul closely. If anyone were to look upon Paul’s arrest and trial with cynicism, it would be these prison guards. (“Sure, Paul was innocent, just like every other prisoner they had worked with.”) Even though many of them were unbelievers, they realized that Paul was no criminal. They seemed to grasp the fact that the real issue was the gospel itself, and Paul’s freedom to preach about Jesus Christ. Believers, too, were impacted by Paul’s circumstances. They were motivated to proclaim Christ much more boldly. Not all the Christians who preached Christ were prompted by pure motives, however. Some were jealous of Paul and sought to capitalize on his troubles. They used Paul’s incarceration as an opportunity to question Paul’s character, and perhaps to gain a larger following for themselves. Paul did not waste his time or energies agonizing about such innuendoes or allegations. Paul’s great desire was for the progress of the gospel, and whether rightly motivated or not, the gospel was being proclaimed and advanced. And because of this, Paul rejoiced.

But what of the future? While the gospel was making great progress, Paul was imprisoned, soon to go on trial before Caesar, and his future was cause for great concern—for some perhaps, but not for Paul. After Paul presented his case to Caesar, he could be found guilty, and if so, he would be executed. He might also be declared innocent and set free. The mere possibility of death would be enough to send some into a deep despair. In the last part of verse 18, Paul takes up the subject of his outlook on the future. Paul would not only rejoice about his present circumstances, he will now tell us why he is able to rejoice in his future, whether that be life, or death. Let us look carefully at the words of our text and see why Paul has such great joy.

An Uncertain Future, But Certain Joy
(1:18b-20)

18 What is the result? Only that in every way, whether in pretense or in truth, Christ is being proclaimed, and in this I rejoice. Yes, and I will continue to rejoice, 19 for I know that this will turn out for my deliverance through your prayers and the support of the Spirit of Jesus Christ. 20 My confident hope is that I will in no way be ashamed but that with complete boldness, even now as always, Christ will be exalted in my body, whether by life or death.

I found Gordon Fee’s translation of verses 18-20 fascinating and very enlightening:

For I know that through your prayers and God’s supply of the Spirit of Jesus Christ ‘this shall turn out [as with Job] to mean vindication for me,’ which will also be in keeping with my earnest expectation and hope, namely, that in no way will I be brought to shame, but rather that with all openness/boldness—as always so now—Christ will be magnified in my ‘body,’ whether I am released or executed.²⁵

Paul is joyful because he is certain that his present and future circumstances will turn out for his deliverance. The question we must ask and answer is, “What does Paul mean by deliverance?” As a concordance search will indicate, this word can refer specifically to one’s salvation (Acts 4:12; 13:26, 47:16:17; Romans 1:16), but it is also used with a broader meaning of “deliverance” or “rescue” (Acts 7:25), or “preservation” (Acts 27:34). From what Paul will say in verses 20-26, we know that the meaning of the word must be broad enough to encompass anything from his release from prison (due to a verdict of “innocent”) to his release from this life, by his execution.

The key to understanding Paul’s words is (as Fee suggested above) to be found in the Book of Job. We need to understand that the phrase, “this will turn out for my deliverance,” in Philippians 1:19 is identical with Job’s words in Job 13:

12 Your maxims are proverbs of ashes; your defenses are defenses of clay. 13 Refrain from talking with me so that may speak; then let come upon me what may. 14 Why do I put myself in jeopardy, and take my life in my hands? 15 If he slays me, I will hope in him; I will surely defend my ways to his face! 16 Moreover, this will become my deliverance, for no godless person would come before him. 17 Listen carefully to my words; let your ears be attentive to my explanation. 18 See now, I have prepared my case; I know that I am right. 19 Who will contend with me? If so, I will be silent and die (Job 13:12-19, emphasis mine).

This is no accident! Paul intended for his readers to understand that his choice of words was deliberate. He purposely chose to employ the very words of Job, because they applied to his own situation as well. Think about it for just a moment. Job was a righteous man, whose suffering was not due to his sin, but because of his piety (see Job 1 and 2). God was demonstrating to Satan that the righteous worship Him because of who He is, and not simply because God blesses them. Job’s friends then came along and accused him of wrongdoing. In various ways, they told Job that his suffering was the result of his sin, and if he would confess his sin and forsake it, God would once again bless him with prosperity.

In the context of Job 13, Zophar has taken up accusing Job of sin (Job 11:1-20), and in chapter 13, Job responds to Zophar. I wanted to be sure that I was right in assuming Paul was claiming that his suffering, like Job’s, was innocent, and that his accusers were wrong. I consulted one of my old and favorite works, Explore the Book, by J. Sidlow Baxter. Listen to what Baxter has to say about Zophar:

Zophar is less courteous and more drastic than either Eliphaz or Bildad.… Zophar, like the other two, has his distinguishing feature. Eliphaz, as we have seen, bases his view on observation and experience. Bildad rests on tradition. But Zophar is content with mere ASSUMPTION.… He is the pure dogmatist. From beginning to end of his speeches there is not a semblance of reasoning.²⁶

Baxter then goes on to say:

… All these three men are committed to what is substantially the same fixed theory of life, namely, that calamity is always the direct outcome of sin, and that the Divine favour or disfavour is indicated by a man’s material prosperity or adversity. . . They all want to prove that goodness and wickedness are always rewarded and punished in this present life: they are all silent concerning human destiny and Divine retribution in a life beyond this present one. Their philosophy and doctrine have no horizon beyond this earth.²⁷

Job’s response to Zophar (and the others) might be paraphrased this way:

Your accusations that I have sinned and need to confess are empty and without grounds. Be quiet and let me speak. I am ready to face whatever comes my way. Why do I put myself at risk as I do? Because I have entrusted my life and my eternal destiny to God. If He chooses to take my life, that will be fine with me because I believe that I will stand justified before Him. I believe that my circumstances will turn out for my deliverance, whatever form that may take. Ultimately I will stand before Him without fear. And so you had better listen to me, instead of urging me to heed your words. My own defense is clear in my mind, so that no man may shake me with his accusations. If need be, I will willingly die (Job 13:12-19, my paraphrase).

Now, with Job’s situation and response in mind, let us consider how Paul meant for us to see his response to his circumstances and his accusers. In Philippians 1:12-18, Paul wrote about his present circumstances and the various responses others had to his incarceration. He said that even cynical guards had come to see that the real issue was not an offense against the state, but the offense taken by the Jews, because of the gospel Paul preached. Most of the saints were encouraged by Paul’s boldness in proclaiming the faith, and in the advance of the gospel. But some, sad to say, had used Paul’s suffering as a pretext for accusing him of wrongdoing. Are these folks not just like Job’s “friends,” who accused him of wrongdoing?

Paul chose his words very wisely when he borrowed from Job’s own words of defense. Like Job, he knew that he was not guilty of wrongdoing. Like Job, he was ready to die, if necessary. Like Job, Paul was ready and willing to stand before Him and make his defense. Like Job, he knew that somehow God was going to make his circumstances turn out for his deliverance. In the end (if not in time), he would be vindicated, and his enemies would be silenced. In the end, God’s purposes and promises would be accomplished through his innocent suffering.

I believe Paul is clear in verse 19 that his “deliverance” is not his spiritual salvation, but rather his vindication. I say this because Paul’s salvation was not dependent upon the prayers of the saints. He was saved, once for all. The prayers of the saints and the support of the Holy Spirit were those things that strengthened him in his times of adversity, and which gave him courage to stand firm for the gospel. And because of this, he would not be ashamed when he stood before God. His goal was to glorify God in his body, whether this was by life or by death (Philippians 1:20).

Death: Friend, Not Foe
(1:21-24)

21 For to me, to live is Christ and to die is gain. 22 Now if I am to go on living in the body, this will mean productive work for me; yet I don’t know what I prefer: 23 I feel torn between the two, because I have a desire to depart and be with Christ, which is better by far, 24 but it is more vital for your sake that I remain in the body.

Paul’s statement in verse 20 leads to the words of verse 21, which is surely Paul’s life motto, and the key to his boundless joy, even in the face of death. Verse 21 is probably one of the most well known verses of all Paul’s writings. I fear, however, that like John 3:16, it may not be well understood, even though it is well known. For many years, I read Paul’s words in verse 21 something like this: “For to me to be able to live is wonderful, And to die will be better.” I have now come to see it in a different way. Allow me to explain.

I want to first of all show you a picture of what I am about to say. This can be done by thinking of God’s blessings as two circles. The first circle represents the blessings we have in Christ, now, in this present life. The second circle represents the blessings we have in Christ, which we will only receive in eternity, after this life is over:

Christians don’t differ over the fact that we have these blessings, but they do differ greatly over the relationship between these two blessings. There are some who believe that these two circles almost overlap, something like an eclipse:

Many sincere Christians believe that most of heaven’s blessings are intended for us to enjoy now, if we but have the faith to claim them. We know that in heaven there will be no sin, but some saints believe in sinless perfection now. We know that in heaven there will be no sickness, sorrow, or death, but some believe that if they have enough faith, they will be healed of their illnesses now. In short, some folks believe that because there will be no suffering in heaven, there should not be any suffering here, and now, if you are a Christian and have enough faith to claim God’s blessings. Some people call this mistaken viewpoint “triumphalism.” By this, they mean that future blessings are available to Christians now.

Paul gives us a very different picture:

In verse 23, Paul amplifies on this word “gain.” Paul says that to die is “better by far.” We do a great disservice to the Scriptures, to the Christian life, and to ourselves when we seek to move future blessings into the present. Paul could look forward to death because the blessings which lie ahead, after death, are vastly greater than the blessings of this life, great as they are.

What does Paul mean, then, by the words, “for to me to live is Christ”? As mentioned earlier, I used to think that Paul meant, “Life is just wonderful!” Well, it is wonderful in many ways. But Paul is saying that for him to live is to live out the life of Christ: “I have been crucified with Christ, and it is no longer I who live, but Christ lives in me. So the life I now live in the body, I live because of the faithfulness of the Son of God, who loved me and gave himself for me” (Galatians 2:20).

Living out the life of Christ means living out the life that Christ lived here on this earth. It does not mean living out the glorified existence of our exalted Lord in heaven. Over and over again, this truth is reiterated in the New Testament. Let me cite a few examples.

In His Upper Room Discourse (John 13-17), Jesus made it abundantly clear that His disciples would experience what He had experienced at the hand of an unbelieving world:

18 If the world hates you, be aware that it hated me first. 19 If you belonged to the world, the world would love you as its own. However, because you do not belong to the world, but I chose you out of the world, for this reason the world hates you. 20 Remember what I told you, ‘A slave is not greater than his master.’ If they persecuted me, they will also persecute you. If they obeyed my word, they will obey yours too. 21 But they will do all these things to you on account of my name, because they do not know the one who sent me. 22 If I had not come and spoken to them, they would not be guilty of sin. But they no longer have any excuse for their sin. 23 The one who hates me hates my Father too. 24 If I had not performed among them the miraculous deeds that no one else did, they would not be guilty of sin. But now they have seen the deeds and have hated both me and my Father. 25 Now this happened to fulfill the word that is written in their law, ‘They hated me without reason’ (John 15:18-25, emphasis mine).

1 “I have told you all these things so that you will not fall away. 2 They will put you out of the synagogue, yet a time is coming when the one who kills you will think he is offering service to God. 3 They will do these things because they have not known the Father or me. 4 But I have told you these things so that when their time comes you will remember that I told you about them.…33 I have told you these things so that in me you may have peace. In the world you have trouble and suffering, but have courage—I have conquered the world” (John 16:1-4, 33, emphasis mine).

How much clearer could our Lord be than He is here, speaking to His disciples? He tells them to expect to be treated as He was. He tells them to expect suffering in this life, because they have identified with Him. He was telling them, “To live (as one of My disciples) is Christ (to experience what I did).”

Peter was a fellow who did not want to hear about suffering. He rebuked our Lord when Jesus began to speak about His suffering:

21 From that time on Jesus began to show his disciples that he must go to Jerusalem and suffer many things at the hands of the elders, chief priests, and experts in the law, and be killed, and on the third day be raised. 22 So Peter took him aside and began to rebuke him, saying, “God forbid, Lord! This must not happen to you.” 23 But he turned and said to Peter, “Get behind me, Satan! You are a stumbling block to me, because you are not setting your mind on God’s interests, but on man’s.” 24 Then Jesus said to his disciples, “If anyone wants to become my follower, he must deny himself, take up his cross, and follow me. 25 For whoever wants to save his life will lose it, but whoever loses his life for my sake will find it. 26 For what does it benefit a person if he gains the whole world but forfeits his life? Or what can a person give in exchange for his life? 27 For the Son of Man will come with his angels in the glory of his Father, and then he will reward each person according to what he has done” (Matthew 16:21-27, emphasis mine).

Peter wanted nothing to do with our Lord’s talk about His own suffering. Jesus rebuked Peter, and then told him that anyone who would follow Him must also take up their cross. His disciples must not seek to spare their lives, but must be willing to lay down their lives. And notice especially verse 27, where Jesus makes it clear that the rewards (the blessings) come then (in heaven), not now.

It is this Peter who will later write these words about suffering in this life for Christ’s sake:

12 Dear friends, do not be astonished that a trial by fire is occurring among you, as though something strange were happening to you. 13 But rejoice in the degree that you have shared in the sufferings of Christ, so that when his glory is revealed you may also rejoice and be glad. 14 If you are insulted for the name of Christ, you are blessed, because the Spirit of glory, who is the Spirit of God, rests on you. 15 But let none of you suffer as a murderer or thief or criminal or as a troublemaker. 16 But if you suffer as a Christian, do not be ashamed, but glorify God that you bear such a name. 17 For it is time for judgment to begin, starting with the house of God. And if it starts with us, what will be the fate of those who are disobedient to the gospel of God? 18 And if the righteous are barely saved, what will become of the ungodly and sinners? 19 So then let those who suffer according to the will of God entrust their souls to a faithful Creator as they do good (1 Peter 4:12-19, emphasis mine).

Paul reiterates this theme of Christian suffering for Christ’s sake over and over in his writings:

18 For I consider that our present sufferings cannot even be compared to the glory that will be revealed to us. 19 For the creation eagerly waits for the revelation of the sons of God. 20 For the creation was subjected to futility—not willingly but because of God who subjected it—in hope 21 that the creation itself will also be set free from the bondage of decay into the glorious freedom of God’s children. 22 For we know that the whole creation groans and suffers together until now. 23 Not only this, but we ourselves also, who have the firstfruits of the Spirit, groan inwardly as we eagerly await our adoption, the redemption of our bodies. 24 For in hope we were saved. Now hope that is seen is not hope, because who hopes for what he sees? 25 But if we hope for what we do not see, we eagerly wait for it with endurance (Romans 8:18-25).

7 But we have this treasure in clay jars, so that the extraordinary power belongs to God and does not come from us. 8 We are experiencing trouble on every side, but are not crushed; we are perplexed, but not driven to despair; 9 we are persecuted, but not abandoned; we are knocked down, but not destroyed, 10 always carrying around in our body the death of Jesus, so that the life of Jesus may also be made visible in our body. 11 For we who are alive are constantly being handed over to death for Jesus’ sake, so that the life of Jesus may also be made visible in our mortal body (2 Corinthians 4:7-11).

From now on let no one cause me trouble, for I bear the marks of Jesus on my body (Galatians 6:17).

10 My aim is to know him, to experience the power of his resurrection, to share in his sufferings, and to be like him in his death, 11 and so, somehow, to attain to the resurrection from the dead (Philippians 3:10-11).

Now I rejoice in my sufferings for you and I fill up—for the sake of his body, the church—what is lacking in the sufferings of Christ (Colossians 1:24).

And so we can see that when Paul says, “to live is Christ,” he means that he has the privilege of walking in the earthly footsteps of his Lord. He, like Christ, is committed to preaching the good news of the gospel. He, like Christ, groans due to the fallenness of man and of creation, yearning for the coming of God’s kingdom. He, like Christ, gives up his life sacrificially in service to others. And he, like his Lord, suffers persecution and rejection for exposing sin and the righteousness of God. Paul is joyful, in the midst of his troubles, because in the course of his suffering for Christ, he enters into a deeper level of intimacy with Him (Philippians 3:10-11). For the Christian, joy is not the absence of suffering and adversity, but the nearness of God in our adversity.

One can see, then, how it is also true that “to die is gain.” To die is to leave behind the suffering and groaning of this life, and the rejection and persecution of unbelievers, and to immediately enter the presence of God, where sorrow, sadness, sickness, and tears do not exist:

12 As a result, death is at work in us, but life is at work in you. 13 But since we have the same spirit of faith as that shown in what has been written, “I believed; therefore I spoke,” we also believe, therefore we also speak. 14 We do so because we know that the one who raised up Jesus will also raise us up with Jesus and will bring us with you into his presence. 15 For all these things are for your sake, so that the grace that is including more and more people may cause thanksgiving to increase to the glory of God. 16 Therefore we do not despair, but even if our physical body is wearing away, our inner person is being renewed day by day. 17 For our momentary light suffering is producing for us an eternal weight of glory far beyond all comparison, 18 because we are not looking at what can be seen but at what cannot be seen. For what can be seen is temporary, but what cannot be seen is eternal (2 Corinthians 4:12-18).

1 For we know that if our earthly house, the tent we live in, is dismantled, we have a building from God, a house not built by human hands, that is eternal in the heavens. 2 For in this earthly house we groan, because we desire to put on our heavenly dwelling, 3 if indeed, after we have put on our heavenly house, we will not be found naked. 4 For indeed we groan while we are in this tent, since we are weighed down, because we do not want to be unclothed, but clothed, so that what is mortal may be swallowed up by life. 5 Now the one who prepared us for this very purpose is God, who gave us the Spirit as a down payment. 6 Therefore we are always full of courage, and we know that as long as we are alive here on earth we are absent from the Lord— 7 for we live by faith, not by sight. 8 Thus we are full of courage and would prefer to be away from the body and at home with the Lord. 9 So then whether we are alive or away, we make it our ambition to please him. 10 For we must all appear before the judgment seat of Christ, so that each one may be paid back according to what he has done while in the body, whether good or evil (2 Corinthians 5:1-10).

God was so gracious He even gave him a “sneak preview” of what lay ahead:

No wonder Paul did not fear death, and even welcomed it, when it was God’s time.

You may be familiar with the expression, “Heads, I win; tails, you lose.” This is just another way of saying, “Either way, I can’t lose.” This was never more true than for the Apostle Paul. No matter what the verdict, no matter what the outcome of his trial, Paul could not lose; he could only gain. If Caesar pronounced his innocence, Paul could continue to live out the life of Christ. If Caesar found Paul guilty and sentenced him to die, then Paul gained even more. He would go to be with his Lord, forever leaving behind his earthly body and all the trials and tribulations of this life. The alternative was not between “bad” and “good,” but between “great” and “far better.”

Paul’s Dilemma
(1:25-26)

25 And since I am sure of this, I know that I will remain and continue with all of you for the sake of your progress and joy in the faith, 26 so that because of me you may swell with pride in Christ Jesus, when I come back to you.

Paul did have a dilemma. It was the same dilemma I would face if you asked me whether I would prefer a BMW or a Lexus. His dilemma was that he had trouble deciding between one good and another. Paul knew, of course, that “to die” was better than “to live,” so far as the benefits for him were concerned. But Paul was like his Lord in that he was a humble servant, who put the interests of others above his own (see Philippians 2:1-30). He sensed that, while death was better for him, if he were to live on, he would be able to continue to minister to the Philippians and others. The choice, then, came down to what was best for him, versus what was best for the Philippians. And being the servant that he was, Paul’s preference was to live on, and thus to continue to serve his Lord and those he loved.

I don’t think Paul was absolutely certain that he would be found innocent, but I do believe this is what he sensed would be the outcome. He did not presume upon God in this matter, but he did prepare for the possibility of his release. Paul’s ambition was not for his own advancement, but for the advancement of the gospel and the spiritual growth of the saints.

In verse 26, Paul speaks of the Philippians “swelling with pride” at his return. Some of the saints had drawn back from Paul, due to his arrest and incarceration. Some may have been ashamed to associate with Paul the prisoner. Not the Philippians! These folks were apparently the first to give and the last to ignore Paul’s needs. They had identified with Paul when it was not the popular (or even safe) thing to do. If Paul were pronounced innocent by Caesar, Paul would return to them in victory. He would have been vindicated of wrongdoing, and he would have proclaimed the gospel boldly to Caesar. The Philippians would certainly be able to hold their heads high in Christ upon Paul’s return to them.

Conclusion

First, let me conclude this message by pointing out an application to this text to which Paul would say, “God forbid.” Every truth is capable of being distorted in its application, and the truth of Philippians 1:21 is no exception. To die is to gain, when death is the result of our faith and godliness. The same cannot be said for death at our own hand—suicide. Years ago, a young man called me, informing me that he was holding a 45-caliber automatic in his hand, and he was trying to decide whether to live or to die. Fortunately, he decided to live. But not long afterward, another young man did take his life. And here is the tragic part of the story. This fellow was kneeling beside his bed, with his Bible turned to Revelation 21. He was a Christian, and his life was in turmoil. He knew that for the Christian, to die was to gain. And so he pulled the trigger as he read the promises of God’s Word about the blessedness of heaven.

The problem is that this fellow did not truly understand what Paul was saying in Philippians 1:18-26. Paul would have been horrified to think that someone would use his words as an excuse for committing suicide. Our text is a strong argument against suicide. If you are suffering for Christ’s sake, then you should also be rejoicing in your adversity. If you are suffering because of your own folly, then you should repent, confess, and seek God’s enablement to turn from your sin to righteousness.

Suicide is sin because it doubts—indeed, it denies—the goodness of God and the blessedness of suffering. Suffering comes from the hand of a loving and sovereign God to strengthen us in our faith (James 1:2-4). We are to call upon God in the time of our need, and He will provide wisdom and all that we need to deal with our troubles (1 Corinthians 10:13; Philippians 4:6-7; James 1:5-8). Our focus is not to be on ourselves, but on others. We should be willing to suffer so that we may be able to minister to others. Suicide doubts and denies the goodness and sovereignty of God, and selfishly seeks to relieve our pain at the expense of others. Paul’s words in our text are no pretext for sin, no excuse for suicide.

Second, on this Easter Sunday, let me remind you that Paul’s words are based on the resurrection of our Lord Jesus Christ, and His promise that He will raise every believer from the dead to enter into our eternal blessings. To die is to gain, because those who are in Christ will be raised from the dead.

13 Now we do not want you to be uninformed, brothers and sisters, about those who are asleep, so that you will not grieve like the rest who have no hope. 14 For if we believe that Jesus died and rose again, so also we believe that God will bring with him those who have fallen asleep as Christians. 15 For we tell you this by the word of the Lord, that we who are alive, who are left until the coming of the Lord, will surely not go ahead of those who have fallen asleep. 16 For the Lord himself will come down from heaven with a shout of command, with the voice of the archangel, and with the trumpet of God, and the dead in Christ will rise first. 17 Then we who are alive, who are left, will be suddenly caught up together with them in the clouds to meet the Lord in the air. And so we will be with the Lord always. 18 Therefore encourage one another with these words (1 Thessalonians 4:13-18).

Third, the resurrection of our Lord is not something we should celebrate annually; it is something we must experience daily. We are commanded to “take up our cross daily and follow Christ” (Luke 9:23). We must die daily (1 Corinthians 15:31). We must come to see that, in our flesh, we can do nothing. So far as practicing righteousness, our flesh is dead:

21 So, I find the law that when I want to do good, evil is present with me. 22 For I delight in the law of God in my inner being. 23 But I see a different law in my members waging war against the law of my mind and making me captive to the law of sin that is in my members. 24 Wretched man that I am! Who will rescue me from this body of death? 25 Thanks be to God through Jesus Christ our Lord! So then, I myself serve the law of God with my mind, but with my flesh I serve the law of sin (Romans 7:21-25).

The good news is that the same Spirit who raised the dead body of our Lord to life (the resurrection we celebrate at Easter) is the One who raises our dead bodies (so far as doing good works is concerned) to life:

1 There is therefore now no condemnation for those who are in Christ Jesus. 2 For the law of the life-giving Spirit in Christ Jesus has set you free from the law of sin and death. 3 For God achieved what the law could not do because it was weakened through the flesh. By sending his own Son in the likeness of sinful flesh and concerning sin, he condemned sin in the flesh, 4 so that the righteous requirement of the law may be fulfilled in us, who do not walk according to the flesh but according to the Spirit. 5 For those who live according to the flesh have their outlook shaped by the things of the flesh, but those who live according to the Spirit have their outlook shaped by the things of the Spirit. 6 For the outlook of the flesh is death, but the outlook of the Spirit is life and peace, 7 because the outlook of the flesh is hostile to God, for it does not submit to the law of God, nor is it able to do so. 8 Those who are in the flesh cannot please God. 9 You, however, are not in the flesh but in the Spirit, if indeed the Spirit of God lives in you. Now if anyone does not have the Spirit of Christ, this person does not belong to him. 10 But if Christ is in you, your body is dead because of sin, but the Spirit is your life because of righteousness. 11 Moreover if the Spirit of the one who raised Jesus from the dead lives in you, the one who raised Christ from the dead will also make your mortal bodies alive through his Spirit who lives in you (Romans 8:1-11, emphasis mine).

Fourth, the truth of this text should transform our perspective about living. It may sound strange, but I’m convinced it is true: It is only when we are free to die that we are free to live. Imagine how one would feel about standing before Caesar if he were afraid to die. One would be completely preoccupied with saying the right thing—the right thing being words that would not offend the emperor. You would not be as concerned with speaking the truth as you would be with speaking that which was acceptable. Not so with Paul, and not so with Christians who are not afraid to die. Paul’s great concern was that he would not be put to shame (Philippians 1:20). Being put to shame would be the result of failing to proclaim the gospel clearly and with conviction. Because death was better than life for Paul, he could speak truth with conviction, having no fear of the outcome.

Christians who embrace the truth of our text can live dangerously. I do not mean to say that we should live foolishly. But we are free to go places, to speak words, and to practice righteousness where it is dangerous to do so. I am reminded of the words of David in Psalm 56:

8 You keep track of my misery. Put my tears in your leather container! Are they not recorded in your scroll? 9 My enemies will turn back when I cry out to you for help; I know that God is on my side. 10 In God—I boast in his promise—in the LORD—I boast in his promise—11 in God I trust, I am not afraid. What can mere men do to me? 12 I am obligated to fulfill the vows I made to you, O God; I will give you the thank-offerings you deserve, 13 when you deliver my life from death. You keep my feet from stumbling, so that I might serve God as I enjoy life (Psalm 56:8-13, emphasis mine).

Fearing God, trusting in His saving grace and resurrection power, we are free to live dangerously.

Finally, the truth of this text is the key to our freedom from the fear of death. Reading a sermon on this text by Steve Zeisler of Peninsula Bible Church,²⁸ I was reminded of a text I have often used, but had forgotten in connection with this text:

10 For it was fitting for him, for whom and through whom all things exist, in bringing many sons to glory, to make the pioneer of their salvation perfect through sufferings. 11 For indeed he who makes holy and those being made holy all have the same origin, and so he is not ashamed to call them brothers and sisters, 12 saying, “I will proclaim your name to my brothers; in the midst of the assembly I will praise you.” 13 Again he says, “I will be confident in him,” and again, “Here I am, with the children God has given me.” 14 Therefore, since the children share in flesh and blood, he likewise shared in their humanity, so that through death he could destroy the one who holds the power of death (that is, the devil), 15 and set free those who were held in slavery all their lives by their fear of death (Hebrews 2:10-15).

I remember all too well how much I feared death as a young boy, before my conversion. In order to get to my grandparents’ house, we had to pass by a very large cemetery. I used to play all kinds of mental games to avoid looking at that cemetery, and seeing those graves. I was afraid to die, and I did everything I could to avoid death, and even the idea of death.

One of the ways that a Christian is distinguished from the unbeliever is by his attitude toward death. For Paul, death was a promotion. For the unbeliever, death is a terrifying thought. May I ask you, my friend, “How do you deal with death?” Do you seek to avoid it, or to deny it? Then I would suggest that you may need to experience the same conversion that Paul did, as he describes it in Philippians 3. In his case, Paul was a very religious man, zealous about his religious deeds. But he was also very lost. Those whose sins have been forgiven and who are assured of eternal life need have no fear of death. Those who are trusting in their own good works, and who have not come to faith in Christ, have everything to fear:

3 We ought to thank God always for you, brothers and sisters, and rightly so, because your faith flourishes more and more and the love of each one of you all for one another is ever greater. 4 As a result we ourselves boast about you in the churches of God for your perseverance and faith in all the persecutions and afflictions you are enduring. 5 This is evidence of God’s righteous judgment, to make you worthy of the kingdom of God, for which in fact you are suffering. 6 For it is right for God to repay with affliction those who afflict you, 7 and to you who are being afflicted to give rest together with us when the Lord Jesus is revealed from heaven with his mighty angels. 8 With flaming fire he will mete out punishment on those who do not know God and do not obey the gospel of our Lord Jesus. 9 They will undergo the penalty of eternal destruction, away from the presence of the Lord and from the glory of his might, 10 when he comes to be glorified among his saints and admired on that day among all who have believed—and you did in fact believe our testimony. 11 And in this regard we pray for you always, that our God will make you worthy of his calling and fulfill by his power your every desire for goodness and work of faith, 12 that the name of our Lord Jesus may be glorified in you, and you in him, according to the grace of our God and the Lord Jesus Christ (2 Thessalonians 1:3-12).

24 For Christ did not enter a sanctuary made with hands—the representation of the true sanctuary—but into heaven itself, and he appears now in God’s presence for us. 25 And he did not enter to offer himself again and again, the way the high priest enters the sanctuary year after year with blood that is not his own, 26 for then he would have had to suffer again and again since the foundation of the world. But now he has appeared once for all at the consummation of the ages to put away sin by his sacrifice. 27 And just as people are appointed to die once, and then to face judgment, 28 so also, after Christ was offered once to bear the sins of many, to those who eagerly await him he will appear a second time, not to bear sin but to bring salvation (Hebrews 9:24-28).

11 Then I saw a large white throne and the one who was seated on it; the earth and the heaven fled from his presence, and no place was found for them. 12 And I saw the dead, the great and the small, standing before the throne. Then books were opened, and another book was opened—the book of life. So the dead were judged by what was written in the books, according to their deeds. 13 The sea gave up the dead that were in it, and Death and Hades gave up the dead that were in them, and each one was judged according to his deeds. 14 Then Death and Hades were thrown into the lake of fire. This is the second death—the lake of fire. 15 If anyone’s name was not found written in the book of life, that person was thrown into the lake of fire (Revelation 20:11-15).

I urge you, my friend, if you are terrified of death, to find the freedom that only Jesus Christ can give. You must acknowledge your sin and your guilt before God, and trust in the sacrificial death of Jesus Christ on the cross of Calvary. Accept His sacrifice for your sins and His provision of righteousness. It is only through faith in Jesus Christ that you can be delivered from the fear and the power of death.

My Christian friend, ours is a text which should give you great freedom as well, the freedom to face death without fear. This past year I lost a good friend to cancer. I can tell you that some of the sweetest times of fellowship were those that others and I experienced at our friend Bill Humphries’ bedside. His faith enabled him to face death, and to minister to others in the process. Now, another friend, Kathie Keathley, is waging a battle against cancer, and all appearances are that she will soon see our Lord face to face. What a wonderful text this is for her. And what a wonderful commentary her last days have been on this text. She can testify far more forcefully than I the comfort Paul’s words can be. To Kathie, as to every Christian, “To live is Christ; to die is gain.” To God be the glory.

23 http://www.bible.org

24 This sermon was preached on April 23, 2000, but I am finalizing this message in print in mid-September of 2000. Kathie’s health is deteriorating, but her letters are filled with hope and joy and comfort, as she awaits her upward call.

25 Gordon D. Fee, Philippians The IVP New Testament Commentary Series (Downers Grove, Illinois, USA: Inter-Varsity Press, 1999), p. 67.

26 J. Sidlow Baxter, Explore the Book (Grand Rapids: Zondervan Publishing House, 1960), vol. 3, p. 49.

27 J. Sidlow Baxter, vol. 3, pp. 50-51.

28 Steve Zeisler, “Rags, Riches, and Relationships.” http://www.pbc.org/dp/zeisler/3734.html.

Passage:

6. Christian Citizenship: Living Out the Gospel (Phil. 1:27-2:2)

Introduction

At first I was convinced that the church at Philippi (in Paul’s day) and the church in Dallas, Texas (in our own day) had little in common. But I’ve changed my mind about that, and I would like to explain why. In the past year or so, a number of distressing events have occurred in our country. These may not be equally distressing to all, but surely there seems to be a pattern emerging that should cause Christians (and others) concern.

On the front page of newspapers across our country and around the world, we saw the picture of heavily-armed federal officers batter down the front door of a humble home and releasing tear gas in the early hours of April 24. One picture captured the image of a federal officer with a gas mask covering his face, his finger near the trigger of his automatic weapon, ready to fire if necessary. Was this officer involved in a drug bust, where highly armed and dangerous drug dealers were being confronted? No. Was this an arrest of gunrunners or terrorists? No. This raid took place in the early hours of the morning when the residents inside the house would normally have been sleeping. As I understand the events, the door was battered down, and the armed officers stormed in to face a man holding a terrified six-year-old boy. The legality of this action is highly suspect, and the morality of it may be even more in question. This action was apparently ordered by the Justice Department of our nation. And while the current administration seems so eager to “protect the rights” of one boy, they aggressively promote granting a “most-favored-nation” trade status to China, knowing full well that this government flagrantly and shamelessly violates human rights.

More and more bills legalizing euthanasia and physician-assisted suicide are being introduced, and all too many of them are becoming law. We have just seen one state legalize homosexual marriages, and it is possible that others may follow. Christian groups are not granted official status and are sometimes refused permission to meet on college and university campuses, simply because they are a religious group, or because they are a religious group with strong moral values. The Supreme Court is now deliberating a case that may determine whether an organization like the Boy Scouts of America can set moral standards for its leaders. The White House has taken the lead in protecting those who would perform partial birth abortions, one of the most cruel and abominable forms of murder ever known to mankind.

Many Christians have maintained that at the time of its founding, the United States of America was, in fact, a “Christian nation.” I’m not convinced that this was ever completely true. I believe that there were some fine Christian politicians in the days when our nation was founded, but I doubt that we could ever have claimed to be a “Christian nation.” In spite of this, our government has traditionally protected the rights of Christians to worship freely and to proclaim their faith to others. All this seems to be changing rapidly. Many are getting the uneasy feeling that government is now beginning to oppose and penalize Christians, rather than to protect them.

If this is true to one degree or another, as it most certainly seems to be, then we certainly can identify with the saints in Philippi, who at the time of Paul’s writing them, were just beginning to suffer persecution for their faith:

27 Only conduct yourselves in a manner worthy of the gospel of Christ so that—whether I come and see you or whether I remain absent—I should hear that you are standing in one spirit, by contending together with one mind for the faith of the gospel, 28 and by not being frightened in any way by your opponents. This is a sign of their destruction, but of your salvation—a sign which is from God. 29 For it has been granted to you not only to believe in Christ but also to suffer for him, 30 since you are encountering the same conflict that you saw me face and now hear that I am facing (Philippians 1:27-30).

From these words, we learn that persecution against the saints in Philippi is becoming more and more intense. The exact source of this persecution is not clearly indicated, but it is not difficult to determine with a certain measure of confidence. We know that men who were quite clearly Gentiles initiated the initial persecution of Paul and Silas. They carefully differentiated Paul and Silas, who were Jews, from themselves as Gentiles (Acts 16:20-21). The magistrates of Philippi were also a part of the cruel and illegal treatment of Paul and Silas. It would therefore seem that the opposition against the saints in Philippi may have come from several sources.

I am inclined to believe that the persecution of the church at Philippi had a certain amount of official sanction from the governing authorities in Philippi. This may have begun with the civil authorities simply “looking the other way” when persecution occurred. We see that happening today in India, where fundamentalist Hindus are attacking and harassing Christians. We also see it in other parts of the world, where Muslim fundamentalists are persecuting the church in predominantly Muslim nations. In time, however, I believe that the civic authorities at Philippi became more directly involved in the persecution of the church.

The persecution of the church at Philippi may be the result of several factors. The first is the relationship of Christianity to Judaism, and thus to the Jews. The Jews were not even ready to admit that they were a subject nation, under the rule of Rome: “We are descendants of Abraham,” they replied, “and have never been anyone’s slaves! How can you say, ‘You will become free’?” (John 8:33)

The Jews were known for being a stubborn, stiff-necked people, who chafed under Roman rule. The Romans were well aware of the fact that a number of Jews were willing to employ force to overthrow Roman rule if they could. Again and again the Jews caused trouble for Rome, and the Roman rulers were getting tired of it. After all, Claudius had commanded all Jews to leave Rome (Acts 18:2). No wonder Gallio, the proconsul of Achaia, had so little interest in the charges brought against Paul, or in the beating that the Jews were giving Sosthenes before his very eyes (Acts 18:12-17). At best, he would merely “put up with them” (Acts 18:14), and only if they had a real case to present to him.

The gospel was the fulfillment of Jewish messianic hopes, and even Gentile salvation was truly “of the Jews” (see John 4:22; Romans 9:4-5). But unbelieving Jews not only set themselves against our Lord, they also opposed the gospel that was proclaimed by the apostles and the New Testament saints. Nearly everywhere Paul traveled and spoke he met with Jewish resistance. We know, for example, that when the unbelieving Jews of Thessalonica learned that Paul had gone on to Berea to preach the gospel, they followed him there to cause trouble for him (Acts 17:13). The result was that disturbances seemed to follow Paul wherever he went (Acts 17:5-6).

For some time, Roman officials were willing to view Christianity as a faction of Judaism, and thus Christianity received the same protection under Roman law as Judaism. But as Roman officials grew more and more frustrated with Jewish resistance and rebellion, the Gentile saints may have began to suffer because of their identification with Judaism and the Jews.

Second, the church at Philippi may have begun to suffer persecution because of its association with Paul. Because riots and disturbances seemed to follow Paul wherever he went, I believe that at least some Roman officials may have begun to think of him as trouble. How could any unbeliever not be tempted to feel that Paul had caused a great deal of trouble for Rome? He was arrested in Jerusalem for “disturbing the peace.” It was only with great Roman effort and expense that Paul’s life was spared and that he was brought to Rome to stand trial before Caesar. Even his appeal was misunderstood as an unnecessary legal move (see Acts 26:32). How easy it was to jump to the conclusion that Paul was a troublemaker, and that those who followed him were troublemakers also.²⁹

When Paul first came to Philippi, he cast the demon out of the fortune-telling slave girl. The owners of the slave girl were angry because Paul ruined a profitable business venture. Their charge against Paul and Silas is most significant:

19 But when her owners saw their hope of profit was gone, they seized Paul and Silas and dragged them into the marketplace before the authorities. 20 When they had brought them before the magistrates, they said, “These men are throwing our city into confusion. They are Jews 21 and are advocating customs that are not lawful for us to accept or practice, since we are Romans” (Acts 16:19-21, emphasis mine).

This charge is essentially the same indictment the Jews made against Jesus (Luke 23:2), and also that the Jews made against Paul (see Acts 24:5-6, 12). It drew attention to the fact that Paul was a Jew. It also infers that because he was a Jew, Paul was constantly opposing Roman authority, like his fellow countrymen. Paul and Silas, they charged, were advocating practices and customs that were illegal for Roman citizens. What they did not seem to know at the time was that Paul and Silas were both Jews and Roman citizens (Acts 16:37).

Third, Paul had legally embarrassed the magistrates of Philippi, and it may now appear to them that they have finally gained the upper hand. The magistrates of Philippi were too quick to believe the worst about Paul and Silas, and so they hastily condemned these two men and commenced their punishment without giving them “due process of law,” as Roman law guaranteed all Roman citizens. When they sent word to the jailor instructing him to release Paul and Silas, Paul refused to leave without a public acknowledgment of their error. They were the ones who had broken the law, not Paul or Silas. They must have dealt very gently with these two men, and with the church, lest their own transgressions be exposed publicly. We might say that Paul had these magistrates “over a barrel.” But ten years or more has passed, and Paul is now incarcerated in Rome. He may seem powerless to the Philippian magistrates. If there was ever a time when they could expect to get away with persecuting the saints in Philippi, it was probably now.

And so we see that our circumstances are not really that different from the Philippians of Paul’s day. Religious liberties they had once known were quickly eroding, and persecution was clearly on the horizon. They watched Paul suffer from a distance when he first arrived in Philippi; then, they identified with Paul in his preaching and defense of the gospel in other places; now, they are beginning to be persecuted themselves.

Paul has very carefully laid out his case. He begins by describing himself and Timothy as slaves of Christ (1:1-2). He then describes his deep love and affection for the Philippian saints, and his prayers for them for their maturity and growth, especially in knowledge and love (1:3-11). This is followed by a description of Paul’s attitude toward his circumstances, including those brethren who are seeking to gain at Paul’s expense (1:12-18a). Then, Paul speaks of his attitude toward life and death. He indicated that death would be better for him because it would bring him into the presence of His Lord, but he was persuaded that God had purposed for him to remain on earth a while longer, to serve the saints at Philippi and elsewhere (1:18b-26). Paul is now about to challenge his Philippian friends to follow in his steps (1:27—2:4), and more importantly in the steps of the Savior (2:5-11).

So it is that we see Paul’s words turning from himself to his readers, and from a narrative account to imperatives, instructing the Philippians as to how they should conduct themselves in order to live up to the standard of the gospel. In the original text, Philippians 1:27-30 is one long sentence, preparing the way for one of the greatest texts in all of the New Testament (Philippians 2:5-11).

Christian Citizenship
(1:27-30)

27 Only conduct yourselves in a manner worthy of the gospel of Christ so that—whether I command see you or whether I remain absent—I should hear that you are standing in one spirit, by contending together with one mind for the faith of the gospel, 28 and by not being frightened in any way by your opponents. This is a sign of their destruction, but of your salvation—a sign which is from God. 29 For it has been granted to you not only to believe in Christ but also to suffer for him, 30 since you are encountering the same conflict that you saw me face and now hear that I am facing.

Suddenly, Paul has changed the subject from his circumstances, attitude, and conduct to that of the Philippians. The “only” is almost a dividing line between the two matters, pointing out the transition from the one topic to the latter. Paul then gives a clear word of instruction. The translation above, “conduct yourselves” may be a little too generic. It follows the sense of the King James Version, which reads, “let your conversation be.…” I am inclined to embrace the view of A. T. Robertson, who informs us that the verb Paul has employed means,

“…to be a citizen, to manage a state's affairs, to live as a citizen. Only twice in N.T., here and Acts 23:1. Philippi as a colony possessed Roman citizenship and Paul was proud of his own possession of this right. The Authorized Version missed the figure completely by the word ‘conversation’ which did refer to conduct and not mere talk as now, but did not preserve the figure of citizenship. Better render, ‘Only do ye live as citizens.’”³⁰

The word Paul commonly uses when referring to one’s conduct is “walk.” The term we find in our text is found but two times in the New Testament (Philippians 1:27; Acts 23:1).³¹ In both instances, in my opinion, Paul is talking about one’s conduct as a citizen, one’s civic conduct, one’s conduct in relationship to government. We can see from Paul’s writings on this subject that he strongly advocated submission to the governmental authorities (Romans 13:1-7; Titus 3:1-7; cf. also 1 Peter 2:11-17). Jesus was accused of treason against Rome; the Jews were often perceived as rebels against Rome’s authority. Since many disturbances broke out in reaction to Paul’s preaching and ministry, it was vitally important for Christians to be law-abiding citizens. I believe that Paul begins his instruction on Christian conduct by addressing the Christians conduct as a citizen of the state.³²

As well as giving a very specific command to the Philippian saints, Paul also lays down a guiding general principle that can be summarized in this way:

The gospel is the good news of salvation in Jesus Christ; it is the declaration of how God has made it possible for men to obtain the forgiveness of their sins and the assurance of eternal life. The gospel is also a new and higher standard of conduct for Christians that we are commanded to live up to.

In Paul’s Epistle to the Romans, he very clearly sets out the doctrine of salvation by faith in Jesus Christ (Romans 1-5). He concludes this section by indicating that God’s grace is greater and more powerful than sin, so that grace always outruns sin. Paul immediately raises the question, “If my sin prompts God’s grace, and the display of God’s grace glorifies Him, then why should I not continue to live in sin, so that grace may abound?” (Romans 5:20-6:1). Paul’s response is given in chapter 6. When we were saved, we were united with Christ. This saving work of the Holy Spirit (of uniting us with Christ and His work of redemption) was symbolized in our water baptism. Water baptism symbolically declares that we were united with Christ in His death, burial, and resurrection. In Him, we died to sin and were buried. In Him, we were raised to newness of life. If we have died to sin and have been raised to a new kind of life, how can we continue to live in sin? The gospel sets a new standard of conduct.

This has many other dimensions. If we received the forgiveness of sins by grace, how can we refuse, as Christians, to forgive those who sin against us? If we were once alienated from God as sinners, and by the gracious work of Jesus Christ, we have been reconciled to God and to men (see Ephesians 2), then how can we refuse to be reconciled to others, even though they may have sinned against us? The gospel sets a new standard for our conduct, and by His grace, we are to live up to that standard.

Paul urges the Philippian saints to live up to the gospel standard whether he is present with them or not. He does not want their conduct to be determined by the outcome of his trial, by his presence or absence. I understand this very well as a former schoolteacher. When I taught sixth grade, I would sometimes need to leave the classroom, to go to the principal’s office or some other part of the building. I might need to step outside to speak with another teacher or a parent. I wanted my students to learn to behave properly, whether or not I was in the room. (I have to confess, this was not a task that was easily accomplished. Sometimes I would step outside and linger out of sight for a moment, and then suddenly look in the window when it started to get noisy. I would see who was out of their seat and making noise, and deal with them.) Paul wanted the Philippians to “carry on” in his absence, in a way that would be consistent with the gospel, pleasing to God and to him. We know from Paul’s epistles that nothing brought him greater joy than to receive a report that the saints in a particular church were doing well in the Lord (see 2:19).

Paul does not leave the Philippians with merely a general command to live up to the gospel; he immediately provides clarification concerning what he has in mind. His specific instructions concern the civic conduct of the saints in the face of opposition and persecution. From a positive point of view, the Philippians are urged to stand and to strive together for the faith of the gospel. This is a call to unity, with a specific goal in mind: proclaiming the gospel of Jesus Christ to a lost community. The “faith of the gospel” as I understand it is the Christian faith as defined by the gospel. The expression “striving together” implies that this “standing firm” in the proclamation of the gospel will take place in the face of resistance and opposition, and that discipline and perseverance are required. It is striving that must be done together, something like a “tug of war,” where every member of the team must give his or her full effort, in concert with the rest of the team.

Paul’s instruction has a negative element: the Philippians are not to be frightened or intimidated in any way (obviously, Paul sees fear taking many different forms) by the opposition. Americans have almost no grasp of what Paul is talking about here, though we may before too long. Christians in other parts of the world know what Paul means all too well. Men and women who profess faith may well be beaten by those who oppose the gospel, and Christian women are sometimes raped. In some parts of the world, the saints are kidnapped and sold as slaves. Churches and the houses of believers may be burned down, and employment may be forbidden. Prison is a very real possibility for those who preach the gospel in China. In the face of such efforts to defeat and destroy Christianity, the church must stand together and stand tall, not frightened by the evils that may befall them, and most importantly, not being silenced regarding their faith.

Believers need to understand the significance of their suffering. There are some who will say that the suffering of a saint is an indication of sin in that saint’s life. This was the case with Job’s three friends, and it was even the case with some of Paul’s colleagues (see Philippians 1:15-17). But Paul informs us that suffering for the sake of the gospel has a very different meaning, a two-fold meaning. First, our suffering is a sign of destruction. I believe that it is a sign to the saints of the coming the destruction of their enemies at the return of Christ, when He will judge His enemies.³³

3 We ought to thank God always for you, brothers and sisters, and rightly so, because your faith flourishes more and more and the love of each one of you all for one another is ever greater. 4 As a result we ourselves boast about you in the churches of God for your perseverance and faith in all the persecutions and afflictions you are enduring. 5 This is evidence of God’s righteous judgment, to make you worthy of the kingdom of God, for which in fact you are suffering. 6 For it is right for God to repay with affliction those who afflict you 7 and to you who are being afflicted to give rest together with us when Jesus Christ is revealed from heaven with his mighty angels. 8 With flaming fire he will mete out punishment on those who do not know God and do not obey the gospel of our Lord Jesus. 9 They will undergo the penalty of eternal destruction, away from the presence of the Lord and from the glory of his might, 10 when he comes to be glorified among his saints and admired on that day among all who have believed—and you did in fact believe our testimony (2 Thessalonians 1:3-10).

In Philippians, as in 2 Thessalonians 1, Paul informs the saints that persecution is to be perceived as an encouragement, as an occasion for rejoicing. Peter says the same thing.

12 Dear friends, do not be astonished that a trial by fire is occurring among you, as though something strange were happening to you. 13 But rejoice in the degree that you have shared in the sufferings of Christ, so that when his glory is revealed you may also rejoice and be glad. 14 If you are insulted for the name of Christ, you are blessed, because the Spirit of glory, who is the Spirit of God, rests on you. 15 But let none of you suffer as a murderer or thief or criminal or as a troublemaker. 16 But if you suffer as a Christian, do not be ashamed, but glorify God that you bear such a name. 17 For it is time for judgment to begin, starting with the house of God. And if it starts with us, what will be the fate of those who are disobedient to the gospel of God? 18 And if the righteous are barely saved, what will become of the ungodly and sinners? 19 So then let those who suffer according to the will of God entrust their souls to a faithful Creator as they do good (1 Peter 4:12-19).

For those who would suggest that suffering is always the result of sin and is God’s chastening of the saint, let them remember that suffering for the sake of righteousness is just the opposite:

10 “Blessed are those who are persecuted for righteousness, for the kingdom of heaven belongs to them. 11 “Blessed are you when people insult you and persecute you and say all kinds of evil things about you falsely on account of me. 12 Rejoice and be glad because your reward is great in heaven, for they persecuted the prophets before you in the same way” (Matthew 5:10-12).

So, since Christ suffered in the flesh, you also arm yourselves with the same attitude, because the one who has suffered in the flesh has finished with sin (1 Peter 4:1).

Secondly, Paul now informs us that suffering, along with salvation, is a gracious gift from God:

29 For it has been granted to you not only to believe in Christ but also to suffer for him, 30 since you are encountering the same conflict that you saw me face and now hear that I am facing.

This is no academic matter; the Philippians have now begun to experience the kind of suffering that they previously had only observed from a distance. They saw the suffering that Paul experienced in that Philippian prison, and they heard of Paul’s suffering in Rome. Now, they were beginning to experience the same kind of suffering themselves. That suffering, Paul writes, is a gift of God’s grace. It is a gift like that of our salvation. It is a gift that comes with our salvation. Salvation and suffering are very closely related.

How can suffering be a gracious gift? Paul does not pause to tell us at this point in his epistle, though he will deal much more thoroughly with this matter in chapter 3. Let me suggest just a few of the reasons, before we catch up with Paul’s argument. First, suffering for Christ identifies us with Christ. Our Lord promised that if men hated Him, they would hate us also (John 15:18-21). To be hated for Christ’s sake is to be recognized as a Christian by the world. Second, suffering for Christ’s sake is evidence of having some measure of victory over sin (see 1 Peter 4:1 above). Third, suffering for Christ’s sake makes us hunger for heaven and desire to leave this world behind (see 2 Corinthians 4-5). Fourth, suffering for Christ’s sake takes us to a deeper level of intimacy with our Lord. Thus, Paul can speak of the “fellowship of His sufferings” (Philippians 3:10). Fifth, suffering for Christ’s sake is a privilege, for which we should praise and glorify God (Acts 4:23-31; see 1 Peter 4:16). Finally, as we have just seen, suffering persecution at the hands of unbelievers is a sign of their destruction and of our salvation.

A Call to Christian Unity
(2:1-4)

1 If³⁴ [therefore]³⁵ there is any encouragement in Christ, any comfort provided by love, any fellowship in the Spirit, any affection or mercy, 2 complete my joy and be of the same mind, by having the same love, being united in spirit, and having one purpose. 3 Instead of being motivated by selfish ambition or vanity, each of you should, in humility, be moved to treat one another as more important than yourself. 4 Each of you should be concerned not only about your own interests, but the interests of others as well.

Paul now takes up the appeal for Christian unity he introduced in 1:27. Paul begins by focusing on the motivation for unity. Obviously, many efforts have been made to reveal the “deep meaning” of each of these expressions, with emphasis on the fine nuances of each term. I am inclined to view them in a different, and more general, way. I like Gordon Fee’s comments on verse 2:

The concern of the appeal is expressed in verse 2, where he piles up three phrases that all say essentially the same thing: that their community life should be characterized by unity of mind and love. Only thus can they complete Paul’s own joy.³⁶

I would suggest that just as in verse 2 Paul is “piling up phrases” that depict Christian unity, in verse 1 Paul is “piling up phrases” that depict our motivation for such unity.

These motivations are not the same, each focusing on a particular element of God’s care and grace, showered upon the believer. It appears as though these are graces that Paul’s readers have experienced. These are not just intellectual possibilities, but experiential realities. It is as though he expects his readers to nod in agreement with each of them. Yes, they have experienced encouragement in Christ, comfort flowing out of love, the fellowship of the Spirit, and affection and mercy. All of these graces appear to be blessings which are especially needed, granted, and noted in times of suffering. As I write these words, a good friend is waging a courageous battle with cancer. While Bill Humphries would never have chosen to have cancer, he delights in the mercy and grace he has experienced in the midst of his suffering.

There is one final motivation that Paul mentions in the first words of verse 2: “complete my joy.” Paul’s joy was in the salvation and growth of the Philippian saints. For the Philippians to promote and practice Christian unity was to “make Paul’s day,” as we would say. At the end of this epistle, we will find Paul rejoicing over the concern that the Philippian saints had shown for him. His joy was not in the gift itself, but in what it represented. It was a token of their unity with him and of their growth in the Lord. Paul rejoiced because he knew that this would result in their blessing.

A More Precise Definition of Unity

Paul moves from these “motivations” for Christian unity in verses 1-2a to the “manifestations” of Christian unity in 2b. Few would dispute the fact that the New Testament is emphatic in its instruction to Christians to practice and to promote unity. There is, however, a lot of discussion (and debate!) over the nature of the unity Christians are called to practice. From our text, we can make several observations concerning Paul’s concept of unity. First, the unity Paul requires is not a formal, organizational unity. His words do not mandate organizations like the World Council of Churches. Neither is he calling for the kind of unity that can be created by a denomination. In our text, Paul is not calling for unity between various local churches, though this is definitely biblical. What Paul calls for is the practice of unity among the various individual believers in Philippi.

We know from chapter 4 that there was some kind of rift between Euodia and Syntyche (verse 2). Paul wants believers in the church at Philippi to be “one.” He wants them to be reconciled and to practice unity. The unity Paul requires involves “being in agreement,” or, as other versions translate it, being “like-minded,” or “having the same mind.” It should be immediately apparent that this cannot mean that Christians are all to agree on every topic. Unity should be evident in demonstrations of love, harmony, and mutual commitment to unity.

It occurred to me that God has enabled me to observe the very things Paul is describing over the past 25 years as a part of the leadership of Community Bible Chapel. We have been firmly committed to the biblical principle that the church is to be led by a plurality of elders, rather than by one man. I believe we have experienced an unusual measure of unity over the history of our church. Though we are elders, each of us has a sin nature. We have our biases, “pet peeves,” prejudices, and preferences. We come from different backgrounds, and we have a wide range of occupations. In addition, we each have different spiritual gifts and ministries. Yet, in spite of all our differences, we have been able to work together in harmony, love, and unity. We have been able to deal with many difficult issues and have experienced unity while making many important decisions.

Many people would say that leading a church in this manner (by a plurality of elders) is inefficient, at best, and impossible at the worst. To be honest, it has not always been easy, and it certainly does take more time and patience. But in the end, we come to decisions that all have had a part in making, and with which all can agree. Obviously, everyone does not “get his way,” and that is good. Honestly, some elders may not be as enthusiastic about a particular decision as others. But it is a decision that has been made by men who love and respect one another, who do not have to “get their own way,” and who are committed to preserving and promoting Christian unity.

I would tell you that at this very moment Christian unity is one of our very high priorities. We are a very diverse group of people in many ways, and we like it that way. Indeed, we believe that God wants it this way. In Dallas, Texas, we have the luxury of having many churches, a good number of which believe in the gospel and seek to follow the Scriptures. One can attend a very large church or a very small one. There are “high church” and “low church” formats. One can worship in a traditional fashion or in a more contemporary style. The problem is that churches tend to become homogeneous (“birds of a feather flock together”). Some church growth advocates think that we should cater to this trend, with each church focusing on a particular piece of the “market.” We differ. We believe that, ideally, our church should represent various races, and all parts of the social and economic spectrum. We know that this is not possible, but diversity is something we strive for. We believe that our church should also grant some latitude in non-crucial areas of theology.³⁷ For example, those who hold to a pre-tribulation rapture of the church should be able to worship alongside those who do not. We would hope that our church would tolerate a broad range of convictions. For example, in our church there are a good number who are strongly committed to home schooling. On the other hand, we have those whose children are in public schools, and others who attend private schools. All have convictions on such matters, and we all need to learn to live and worship together in unity. This is precisely what Paul is talking about in our text.

Think of the diversity in the church at Philippi. We know that there was a Jewish businesswoman, Lydia, who was one of the first members. There were probably other Jewish women who came to faith, also. We don’t know that the fortuneteller was saved, but she might have been. And then there was the jailor, and perhaps some of the prisoners. That’s diversity. It could cover all the territories Paul named elsewhere, Jew and Gentile, slave (the fortuneteller) and free, male and female (Galatians 3:28). If Paul can instruct them to live together in love and harmony, then surely we can do so also, by God’s grace.

Conclusion

The more I have studied this passage, the more I was reminded of our Lord’s words, recorded in John 14-16, spoken to His disciples just before His arrest, trial, and crucifixion. He was no longer going to be with them physically, but he was going to be very much with them “in Spirit.” Just as He was going to be hated and persecuted by men, so His disciples would be as well. They were encouraged to “abide in Him,” to keep His commandments, and to love one another. By these things, they would mark themselves out as His disciples.

While Paul is confident that God may give him more time on earth, he will not be with the Philippians most of the time. However, they will suffer persecution as followers of Jesus Christ, just as Paul did. The Philippian saints are encouraged to continue to persevere in their faith and to practice unity among themselves.

Paul makes it very clear that while coming to faith in Jesus Christ is the most important decision one can make in life, it is imperative that Christians understand faith in Christ to be a life-transforming decision. Consequently, the gospel is not only the good news about how one can experience the forgiveness of their sins and the promise of eternal life through faith in the death, burial, and resurrection of Jesus Christ, it is also a new standard for the conduct of saints in a godless and hostile world.

In particular, the Scriptures set out a very high standard for one’s conduct as a citizen in this world. We are “strangers and pilgrims” in this world; or, to put it in the words of a song that used to be popular a number of years ago,

“This world is not my home,
I’m just a passin’ through.
My treasures are laid up,
Somewhere beyond the blue.”

As true as this is, we have a task, a mission, to fulfill in this world, and that is to live out the gospel of Jesus Christ. We have a duty to minister to our brothers and sisters in Christ and to urge lost sinners to trust in Jesus Christ for salvation. We are to live in this world, subject to the powers that God has placed over us (see Romans 13:1-7). We are to live in peace, as much as possible. This text is a “call to arms,” but the “arms” are those of the Christian warrior, the weapons of spiritual warfare (Ephesians 6:10-20).

In our text, Paul is instructing Christians to live up to the standard of conduct established by the gospel of Jesus Christ. By their faith in Jesus Christ and their identification with Him in His death, burial, and resurrection, Christians have died to sin, and thus should no longer continue to live in sin. They will not fully attain to the gospel standard, but their lives should manifest a substantial change, as a result of salvation. It is possible however that someone may be reading this message who is desperately striving to live up to the gospel standard, but is failing miserably to do so because they are not yet saved. God’s standards always show us up as sinners, because we fall so short of achieving them. If you are striving to be good and to do right in your own strength, I would urge you to acknowledge that you are a sinner, and that your works will never earn God’s favor, or merit your salvation. Trust in Jesus Christ, and His righteousness for your salvation, and then you will no longer seek to earn God’s favor or salvation.

Our text is about Christian unity. Let me ask you a rather straightforward question. Are there fellow-Christians from whom you have suffered alienation, and with whom you have not yet been reconciled? This rift should have been addressed immediately (Ephesians 4:26). Whether it is you who have offended your brother (Matthew 5:23-24), or your brother who has offended you (Matthew 18:15f.), reconciliation is your responsibility. Your “brother” may be your wife, or your husband, or your child, or a former friend. I would urge you to grasp the fact that reconciliation and Christian unity is something that is very important to our Lord. God reconciled lost sinners to Himself through the sacrificial work of Jesus Christ on the cross of Calvary (see Ephesians 2:1-10); He also reconciled Jews and Gentiles through His atoning work on the cross (see Ephesians 2:11-22). No broken relationship should be allowed to remain broken. I urge you to give serious thought to this matter of reconciliation and unity, and to apply it to your life, and to your relationships.

29 It would have been interesting if some official in Rome had learned that Paul had written to the church at Rome, and he had read Romans to learn about Paul’s views on one’s civic duties. I’m sure that Romans 13:1ff. would have been most enlightening.

30 A. T. Robertson, Word Pictures in the New Testament, electronic version.

31 Some scholars believe that the emphasis on “civic conduct” is not as prominent in Acts 23:1. I would differ with them. Paul is standing trial before the Sanhedrin for inciting a riot, and more specifically for breaking Jewish law by bringing a Gentile into a forbidden part of the temple (Acts 21:27-30). I believe that Paul is not claiming to have lived a perfect life, but rather that he is claiming to be blameless regarding any charge that he had broken any laws.

32 It is true that Paul will soon call attention to the fact that the Philippians are also “citizens of heaven” (Philippians 3:20), but this does not seem to be his emphasis here. The fact that we are citizens of heaven should prompt us to live as good citizens here on earth (compare Jeremiah 29:4-7).

33 Dr. Hawthorne takes the position that this “destruction” is “the destruction of saints and the Christian faith,” the figment of the vain imaginations of our opponents. He concludes that the contrast is not between the destruction of the enemies of the gospel and the deliverance of the saints, but between the perception of the enemies of the gospel (that they can and will destroy the church) and the perception of the saints (that we will be delivered). It is true that Paul is quite terse in the original text, and it is also true that the enemies of the cross may foolishly think they can defeat us. Nevertheless, I believe that here Paul is speaking to saints concerning the way we should interpret our persecution for the faith. I believe Paul is referring to the final destruction of the enemies of the cross. See Gerald F. Hawthorne, Philippians (Waco, Texas: Word Books, Publisher, 1983), pp. 58-60.

34 Scholars are almost unanimously agreed that this “if” has the force of “since.” The construction in the original text assumes that the condition is true.

35 I am not sure why the “therefore” was omitted here, but it is in the original text, and I think it is essential to rightly understand Paul’s words. Fee writes, “The NIV and other translations, following the unfortunate chapter division at this point, obscure the clear relationship of this paragraph with what has immediately preceded. Paul’s sentence begins with a ‘therefore’ (= ‘for this reason’), which is probably intended to pick up on all of 1:27-30.” Gordon D. Fee, Philippians (Downers Grove, Illinois, USA: InterVarsity Press, 1999, p. 84).

36 Gordon D. Fee, Philippians, p. 83.

37 We are well aware that many people think that their particular slant on theology is crucial.

Biblical Topics:

Cultural Issues

Passage:

Taxonomy upgrade extras:

home

7. The Ultimate in Humility-Leaving the Comfort Zone (Phil. 2:3-11)

Introduction

In the Religion Today section of a recent Dallas Morning News,³⁸ there was an article about Dr. Peter Singer, who serves as DeCamp Professor of Bioethics at the University Center for Human Values at Princeton University. Dr. Singer is quoted in the article as saying, “The only God I could believe in would be a bumbler,…How could an omnipotent, omniscient being permit there to be so much suffering in the world.”³⁹
The problem of suffering has always troubled man. Dr. Singer is no different from many others who have found human⁴⁰ suffering to be an impenetrable barrier to belief in God. Dr. Singer does not appear to leave room for factors like the fall of man and human sin. And he most certainly does not seem to have any interest in our text, although it would put the problem of pain in an entirely different light. Dr. Singer finds
it impossible to believe in an omniscient (all-knowing), omnipotent (all-powerful) God, who allows the kind of suffering we see on this earth. He cannot bear to think of a God who (actively or passively) imposes suffering. Our text tells us that the God who allows suffering is the same God who endured the greatest suffering ever endured. Our text is about the ultimate in suffering, which our Lord Jesus Christ endured in obedience to His Father’s will. It is also about the mindset of our Lord that enabled Him to suffer as He did. It is this mindset of humility that every Christian is to possess, and this is what will enable us to set the interests of others above our own.

Background

Paul is writing the Philippian saints from a Roman prison cell, probably in Rome itself. He is awaiting his trial before Caesar, to whom he has appealed. Paul has a very strong sense of attachment to the Philippian saints. He was the one who first came to Philippi with the gospel. He and Silas suffered a cruel beating and a night in prison before leaving Philippi. When Paul left Philippi, these saints continued to stand with him in the defense and proclamation of the gospel. Now, they were beginning to experience suffering for the sake of the gospel first-hand (Philippians 1:29). Paul is writing to comfort and encourage them in their adversity and to encourage them to strive to maintain Christian unity among themselves.

After reminding the Philippian saints of his deep affection for them, and his confidence regarding their spiritual growth (1:3-11), Paul turns to his own suffering. He informs the Philippians about his present situation, its impact on the gospel, and his state of mind in the midst of his adversity. The false charges that led to his incarceration were seen for what they were, even by the most cynical group possible—his prison guards. They understood that Paul’s imprisonment was for the sake of the gospel, and not due to civil disobedience as the Jews claimed.

Christians also were greatly impacted by Paul’s imprisonment, with the result that the gospel was being even more boldly proclaimed. Not all were preaching Christ for the right reasons. Some, sad to say, were using Paul’s imprisonment as a pretext for questioning his motives or methods. They were competing with Paul, and thus they saw his incarceration as an opportunity to gain some ground at his expense. Other Christians had a deep love and respect for Paul. His courage in declaring the gospel strengthened their courage to proclaim Christ boldly as well. Whether out of pure motivation or selfish ambition, the gospel was being preached, and people were coming to faith. Paul was not going to allow the malice of some to rob him of his joy. Paul’s ambition was not to advance his position and status, but to advance the gospel. And God was doing just that, through Paul’s friends and through his adversaries, because they were preaching Christ.

But what of Paul’s future? He would soon stand trial before Caesar. There was a good chance that he might be found guilty of treason, and if this were the case, he would be put to death. Paul could rejoice in the fact that the gospel was being advanced by his imprisonment, but how did the apostle feel about the very real possibility of his death? Paul tells us what we all should know: “to live is Christ, and to die is gain.” Living means living out the life of our Lord, depending upon God, proclaiming the gospel, and suffering rejection and persecution for doing so. Dying means instant entrance into the presence of God, free from suffering and pain and sorrow. Obviously, death is “gain” for the Christian. Paul knows that to remain behind not only meant suffering for him, but continued service to the saints. It was his conviction that God would most likely leave him on earth for a time, so that he might continue to strengthen and encourage the saints. Assured of this, Paul could boldly carry on his life’s mission, knowing that death held no fear for him, but only the promise of greater things to come.

At verse 27 of chapter 1, Paul changes the focus from his suffering, his perspective, and his practice to that of the Philippians. The Philippians are now entering into the same suffering they had seen Paul endure, and now hear about from a distance. Paul calls upon the Philippian saints to conduct their lives in a manner befitting the gospel. They are to stand together in unity, practicing and proclaiming the gospel. They are not to be alarmed by those who oppose them. They are to diligently pursue Christian unity and harmony with their fellow-believers as they proclaim the gospel.

The unity that Paul urges them to practice works itself out in various ways, but it is rooted in one crucial attitude: humility. It is this humility that Paul describes in verses 3-11. Our Lord Jesus Christ is the model for the mindset of humility. His atoning work on the cross of Calvary saved us from our sins and makes us new creations in Christ (2 Corinthians 5:17). His incarnation and death laid the groundwork for all Christian humility, because we in no way contribute to His work of saving us, since this is all of grace. His saving work on our behalf also provides us with a heart filled with love and gratitude, so that we desire to please Him by having a heart of humility. But in addition to all these things, our Lord’s incarnation, life, and death provide us with the ultimate example of humility, an example Paul exhorts us to follow.

Humility: The Key to Unity
(2:3-4)

3 Instead of being motivated by selfish ambition or vanity, each of you should, in humility, be moved to treat one another as more important than yourself. 4 Each of you should be concerned not only about your own interests, but the interests of others as well.

I came across a great definition of humility this week, attributed to John Newton:

If I ever reach heaven I expect to find three wonders there: first, to meet some I had not thought to see there; second, to miss some I had expected to see there; and third—the greatest wonder of all—to find myself there.⁴¹

Paul begins by contrasting humility with its opposites: selfish ambition and vanity. Selfish ambition is what motivated those who sought to take advantage of Paul’s imprisonment (see 1:17). Selfish ambition seeks to gain at the expense of others. Humility desires the advance of others, at our expense. This is the way Paul felt toward the Philippians (1:8-11, 18-26). It is the way Timothy felt as well (see 2:19-22). Pride and ambition are a part of our fallen nature, inciting us to compete with others, rather than to contribute to their well-being.

If we are truly humble, we are not impressed with ourselves, and we are not desperately seeking to enhance our own standing. Paul’s words in the last half of verse 3 are crucial to us, and it is most urgent that we properly understand what he is saying, and what he is not saying! We are to treat one another as “more important than” ourselves. The translations differ here, and some are misleading, in my opinion. A number of them render the verse in such a way as to indicate that we must consider others “better” than ourselves. Our Lord is the model for humility, and we would surely not think that He considered sinful men “better than” Himself. The danger is that we will only consider those “better” than ourselves whom we think are better—and if we are arrogant, that won’t be very many people!

The NET Bible is very careful here, indicating that we are to treat the other person as “more important than ourselves.” This does not mean that in every case they are “more important” than we are. It does not mean that they are “better” than we are. It means, as verse 4 indicates, that we set the interests of our brothers above our own. Their interests are to come higher on our agenda than our own selfish interests.

Let’s imagine that I am a doctor, working in the emergency room of a hospital. It may be my lunch hour, and I am on my way out the door to get something to eat at a nearby restaurant. An ambulance may arrive just as I am leaving, bringing in a street person who has overdosed on drugs. Indeed, this person might even be a murderer. Yet at the moment, his life is in great peril. Without prompt attention, this man will die. Regardless of his previous sins, and without regard for my desire to eat, I give this man my full attention and seek to provide medical assistance to him. At this moment in time, he is “more important than” my agenda and my hunger.

Humility prompts me to serve others, assigning my interests a lower priority than their needs. I should hasten to say that putting the interests of others ahead of my own does not mean that I should be subject to the selfish desires and whims of everyone who makes ungodly demands of me. Sometimes seeking the “best interest” of others calls for a rebuke on my part. Sometimes it means that I must say “No” to a request, or a demand. There are many who would like to inform us as to what constitutes their “best interests.” We must seek the best interest of our children, but they do not necessarily know or appreciate what this should require of us.

Jesus Christ: The Ultimate Standard of Humility
(2:5-11)

5 You should have the same attitude toward one another that Christ Jesus had, 6 who though he existed in the form of God did not regard equality with God as something to be grasped, 7 but emptied himself by taking on the form of a slave, by looking like other men, and by sharing in human nature. 8 He humbled himself, by becoming obedient to the point of death—even death on a cross! 9 As a result God exalted him and gave him the name that is above every name, 10 so that at the name of Jesus every knee should bow—in heaven and on earth and under the earth, 11 and every tongue confess to the glory of God the Father that Jesus Christ is Lord.

Preliminary Observations

We need to begin this section with a few observations. First, we must observe the structure of this passage. As mentioned earlier, verses 5-11 fall into two major parts: (a) the humility and humiliation of Christ (verses 5-8); and, (b) the exaltation and glorification of Christ (verses 9-11). Second, let us constantly keep in mind the monumental importance of this text. This passage is one of the great texts of the Bible; it has been called the “centerpiece of the book of Philippians.” Third (and closely related to what has just been said), this text has been the subject of great debate over the course of church history. While we do not have the time to pursue this matter in detail, this passage was hotly debated in the fourth century because of its implications regarding the person of our Lord Jesus Christ. Was Christ merely “like” God (in theological terms, “of similar substance”), or was He fully and completely God (“of the same substance”). Thanks to the courage and tenacity of Athanasius, the bishop of Alexandria, the church stood behind the true and orthodox position that Jesus Christ is fully God and fully man. Undiminished deity took on perfect and sinless humanity at the incarnation. We may not be able to fully comprehend this mystery, but we must acknowledge it to be true because the Bible says so.

Fourth, Paul is not teaching some new doctrine, nor is he seeking to defend a doctrine; Paul is calling attention to a doctrine commonly and strongly held by the church as the basis for maintaining unity and harmony in the church. In the Book of Galatians, Paul strongly defends the doctrine of salvation by grace, apart from works (i.e. circumcision and law-keeping). But while the doctrine taught here is foundational to the Christian faith, Paul does not feel obliged to defend it. It is not under attack, at least by those inside the church. And so Paul turns to the incarnation of our Lord Jesus Christ as the ultimate example of humility and uses our Lord’s humility as the example for every Christian to imitate.

Finally, as we study these verses, we should beware of becoming lost in the multitude of details and minute observations which could be made here, and concentrate on the point which Paul is trying to make. This is where some commentaries can be very frustrating, pointing out many small details, and not focusing on the argument Paul is developing. I was overjoyed to read these words in Gordon Fee’s very excellent work on Philippians:

Understandably such a passage has elicited an enormous amount of scholarly attention, which will not detain us here…. Two matters are important as we approach the passage: first, that in going through the passage we not miss the forest for the trees—that is, that we not get bogged down in the details so that we miss the grandeur of the whole; and second, that precisely because in some ways the passage can stand on its own (it is a complete narrative, after all), we not miss its very clear and essential ties to the present argument.⁴²

Jesus Christ: The Supreme Example of Humility

Paul has been exhorting the Philippian saints to practice unity and harmony among themselves. He has indicated that the basis for such unity is humility, considering the best interest of others more important than our own (2:3-4). Paul now moves to the ultimate example of humility—our Lord Jesus Christ (2:5ff.). He begins by establishing His position and status, which would give Him claim to certain rights and prerogatives.

Taking into account the additional information supplied by other biblical texts, the essence of verses 2:6-8 might best be summed up this way. Our Lord Jesus Christ has always existed as the second person of the Godhead, and He was actively involved in the creation of this world (John 1:1-3; 8:58; Colossians 1:15-16). He existed as God and was fully equal with the Father in His essence. Even though He was equal with God the Father, He did not seize⁴³ this as an opportunity to independently further His own interests.

How different our Lord was from Satan. Equality with God was never a possibility for Satan because he was a created being, vastly inferior and subordinate to God. Nevertheless, Satan sought to assert himself and to attain equality with God (Isaiah 14:13-14). This brought about his downfall and will ultimately end in his eternal destruction (Revelation 20:1-10). Satan later tempted Adam and Eve to do likewise, assuring them that in disobeying God by eating of the forbidden fruit, they would gain knowledge that would make them like God (Genesis 3:4-5). It was, of course, a lie, resulting not only in the sin of Adam and Eve but also in the fall of the human race.

Satan sought to do the same thing to our Lord when he sought to tempt Him in the wilderness (Matthew 4:1-11; Luke 4:1-12). Satan sought to persuade our Lord to lay hold of His rights as the Son of God, so that he would act independently of the Father. Our Lord’s humility, expressed by His rebuke of Satan, and in His submission and obedience to the Father, is what Paul is talking about in our text as well.

Though equal with God (or, we might say, equally God), our Lord did not seize this as an opportunity to further His own interests at the expense of the Father. Instead, He “emptied Himself, by taking the form of a slave” (2:7). A great deal of discussion and debate has occurred over this word “emptied.” We know from other Scriptures what it cannot mean. It cannot mean that our Lord set aside His deity, that He ceased to be God when He took on human flesh, or even that He diminished His deity, becoming less God (however that could be). Our Lord did not set aside any of His divine attributes. What He set aside, so to speak, was the pursuit of His personal interests, interests that would have been in competition with the Father.

Here is the best illustration that comes to mind. Let’s suppose that a very successful businessman—Bill Gates, for example—decided to run for the office of President of the United States. Let’s further suppose that he is elected to that office. You can imagine some of the ways that a businessman could seize the power of that office as the opportunity to further his own business interests. He could insist that all government agencies use his products. He could punish foreign countries (trade agreements, tariffs, customs inspections) for not using them. He could use his position and power to destroy his competition. This is why a man who runs for office divests himself of his business interests, usually by placing his business in a kind of blind trust that leaves decisions and control to someone else, making it difficult (if not impossible) to further his own interests by the misuse of his position and power as a public official. The businessman does not give away all that he owns; he simply divests himself of the power to profit from his position.

So it was with our Lord’s “emptying” of Himself. He did not cease to be God; He divested Himself of self-interest, so that He could glorify the Father and bring about the salvation of lost sinners. Our Lord did not reduce His deity by taking on human flesh; He added perfect, sinless humanity to His deity, and this was prompted by His humility.

The humbling process had several facets. The first element of our Lord’s humbling would be His leaving the glory and splendor of heaven and coming to dwell on earth. Think of this for a moment. It would be like owning a chauffer-driven limousine, and choosing to give that mode of transportation up to ride a broken-down bicycle. It would be like living in a castle, constantly attended by servants, always having the finest in food and clothing, and choosing to live in the squalor and poverty in the streets of Calcutta. Since the glory of heaven is beyond our human ability to comprehend it, we have difficulty grasping the sacrifice that was required for our Lord to leave heaven and to live on earth.

But that is not all. Our Lord’s humbling also involved living on earth as a man, living on earth with men. I don’t think we really grasp all that is involved here. I fear we are inclined to think of our Lord’s suffering as being limited to a few hours on the cross. I believe his “suffering” lasted all the years of His life on earth. This is implied by the writer to the Hebrews:

For when he “put all things under his control,” he left nothing “outside of his control.” At present we do not yet see all things under his control, 9 but we see Jesus, who was made lower than the angels for a little while, now crowned with glory and honor because he suffered death, so that by God’s grace he would experience death on behalf of everyone. 10 For it was fitting for him, for whom and through whom all things exist, in bringing many sons to glory, to make the pioneer of their salvation perfect through sufferings. 11 For indeed he who makes holy and those being made holy all have the same origin, and so he is not ashamed to call them brothers and sisters, 12 saying, “I will proclaim your name to my brothers; in the midst of the assembly I will praise you.” 13 Again he says, “I will be confident in him,” and again, “Here I am, with the children God has given me.” 14 Therefore, since the children share in flesh and blood, he likewise shared in the same as well, so that through death he could destroy the one who holds the power of death (that is, the devil), 15 and set free those who were held in slavery all their lives by their fear of death. 16 For surely his concern is not for angels, but he is concerned for Abraham’s descendants. 17 Therefore he had to be made like his brothers and sisters in every respect, so that he could become a merciful and faithful high priest in things relating to God, to make atonement for the sins of the people. 18 For since he suffered and was tempted, he is able to help those who are tempted (Hebrews 2:8-18).

14 Therefore since we have a great high priest who has passed through the heavens, Jesus the son of God, let us hold fast to our confession. 15 For we do not have a high priest incapable of sympathizing with our weaknesses, but one who has been tempted in every way just as we are, yet without sin. 16 Therefore let us confidently approach the throne of grace to receive mercy and find grace whenever we need help (Hebrews 4:14-15).

1 For every high priest is taken from among people and appointed to represent them before God, to offer both gifts and sacrifices for sins. 2 He is able to deal compassionately with those who are ignorant and erring, since he also is subject to weakness, 3 and for this reason he is obligated to make sin-offerings for himself as well as for the people. 4 And no one assumes this honor on his own initiative, but only when called to it by God, as in fact Aaron was. 5 So also Christ did not glorify himself in becoming high priest; but the one who glorified him was God who said to him “You are my Son! Today I have fathered you,” 6 as also in another place God says, “You are a priest forever in the order of Melchizedek.” 7 During his earthly life he offered both requests and supplications, with loud cries and tears, to the one who was able to save him from death and he was heard because of his devotion. 8 Although he was a son, he learned obedience through the things he suffered. 9 And by being perfected in this way, he became the source of eternal salvation to all who obey him, 10 and he was designated by God as “high priest in the order of Melchizedek” (Hebrews 5:1-10).

Our Lord not only suffered as a man, He suffered by living among men. Think of the agony of living among unbelieving men who were hard-hearted (Matthew 19:8; Mark 3:5; 10:5). Even the disciples of Jesus were hard-hearted (Mark 16:14) and slow to believe (Luke 24:25). We should not be surprised when we read,

17 Jesus answered, “You unbelieving and perverse generation, how much longer must I be with you? How long must I endure you? Bring him here to me” (Matthew 17:17; see Mark 9:19; Luke 9:41).

11 Then the Pharisees came and began to argue with Jesus, asking for a sign from heaven to test him. 12 Sighing deeply in his spirit he said, “Why does this generation want a sign? I tell you the truth, no sign will be given this generation” (Mark 8:11-12).

Even His closest friends failed to grasp what Jesus taught. When He spoke of His crucifixion, they were thinking and arguing about who was the greatest among them. As He prepared to make the ultimate sacrifice, they were thinking about the privileges they would enjoy in the kingdom. Jesus humbled Himself by taking on humanity, by becoming a man; He humbled Himself by living among sinful men. Peter was right when he said, “But when Simon Peter saw it, he fell down at Jesus’ knees, saying, ‘Go away from me, for I am a sinful man, Lord!’” (Luke 5:8). Jesus humbled Himself by becoming a man, and by dwelling among sinful men.

His humbling goes beyond this, however. Our Lord came to earth as a man.. He was, of course, without sin, the spotless Lamb of God (John 1:29, 36; 1 Peter 1:19). Jesus could have come as One born of noble blood, but instead He was born into a very poor family. He was born in Bethlehem, and raised in Nazareth, not places of great standing (see John 1:46). But beyond this, He came as a servant, a slave. He “did not come to be served, but to serve, and to give His life a ransom for many” (Mark 10:45). The Lord of Glory came to earth as a man, not as a man of nobility, but as a most humble man, a servant.

His humbling is not yet complete. It was not enough for Him to come as a man, even as a servant. He came as the “Lamb of God” who would become sin for us (2 Corinthians 5:21). He came to bear the wrath of God in the place of lost sinners. He came to die the most cruel and ignoble death possible—crucifixion. It is one thing to come as a servant, but our Lord’s service consisted of being condemned as an enemy of the state, and as a sinner against God. You can’t get any lower than this.

He who stooped so low in His humility was elevated to the highest possible place of honor by the Father. In Philippians 2:9-11, Paul turns to the glorification of our Lord by the Father, due to His humility and obedience. As a result of our Lord’s humility and obedience, God highly exalted Him, giving to Him a name above every name. He who dwelt among men, and who was rejected and crucified by men; is the one to whom every knee will someday bow. Every tongue will confess Him to be Lord of all. It does not seem to be only men who will acknowledge Him as Lord, either. Every creature in heaven, on earth, and under the earth will confess that He is Lord—all of this achieving what our Lord intended, the glory of God the Father (2:11).

Conclusion

Many are the “gnats” which could be “strained” in this text (see Matthew 23:24), but let us seek to focus our attention on the “camels.” I fear that most of my life I have misunderstood this text. I was inclined to think that the main emphasis was on the sacrifice of our Lord for my benefit. I believed that our Lord put my interests above His own by coming to earth and dying on the cross of Calvary. I am now forced to re-think my understanding of the text—and its implications.

Please do not misunderstand. Our Lord did lay aside His heavenly privileges, take on human flesh, and suffer on the cross for our sins. But as much as I would like to think of this text in terms of its personal benefits for me, it is contrary to the context and to the content of our text. Let’s back up and look at our text in terms of what the apostle has already written. Paul has spoken of his great love for the Philippian saints and of his willingness to remain here on earth so that he may continue to serve the saints, even though this necessitates suffering on his part for the sake of the gospel. Paul urges the Philippians to practice love and unity among the brethren. This is the outworking of an attitude of humility. Paul then turns to the humility and humiliation of our Lord as an example for us to imitate.

Our text will be understood correctly only if we answer the questions correctly:

With whom was our Lord equal?
To whose interests did our Lord subordinate His own?
What was the intended goal of our Lord’s attitude and actions?

I submit to you that, according to Paul’s words, our Lord’s equality is with God the Father, not with man. He became one of us, but we are surely not equal with Him. He set aside His divine privileges as One equally divine with God the Father. Paul is not stressing the fact that our Lord subordinated His interests to ours, but that He subordinated His interests to the interests of the Father. And the intended goal in our text is not our salvation (though this is certainly a goal of His incarnation and atoning work at Calvary), but rather the glory of the Father (verse 11). The focus is not just on the elect, who are saved by the atoning work of our Lord at Calvary. Paul insists that “every knee shall bow…and every tongue shall confess that Jesus is Lord, to the glory of God the Father” (Philippians 2:10-11). In other words, the incarnation and atoning work of Christ not only produces praise from those who believe in Him for salvation, it also results in the praise of every living thing.

What a word of warning this text has for those who have not yet trusted in Jesus Christ for the forgiveness of sins and the assurance of eternal life! My friend, who is reading these words, do you think that if you reject Jesus Christ and His offer of salvation that is the end of it? You are wrong! All mankind, dead and alive, believing and unbelieving, will bow the knee to Jesus Christ as Lord. Those who die without trusting in Him will acknowledge Him as Lord, but not as Savior. The most terrifying thought I can imagine is being one who must bow the knee to Jesus Christ as His defeated enemy. The remedy is to acknowledge Him as Lord and Savior now; to trust Him for the forgiveness of your sins, and for entrance into heaven. Then, like Paul, you will no longer dread death, but welcome it. Then you can look forward to bowing before Him as your blessed Savior and Lord. I urge you not to leave this life without first trusting in Him. I urge you not to end this day without doing so.

Our text was not primarily written as a warning to unbelievers; it was intended to be an incentive and an example for Christians. It was meant to teach us about humility, using our Lord Jesus Christ as the supreme example of humility. As I now understand this passage, I can see that I have misunderstood and misused it in the past. I have always wanted to think of our Lord as subordinating His interests to mine, and His happiness to mine. I have wanted to think of God as serving me, rather than of myself as His servant (remember Paul’s words in 1:1). Now our Lord did come to serve, rather than to be served (Mark 10:45), but my whole focus and orientation in looking at this text has been wrong if I think only in terms of the benefits I have received from our Lord’s incarnation, suffering, and death on the cross of Calvary. Paul’s words remind us that our Lord put His Father’s interests above His own, and the fruit of this is seen in His obedience to the Father’s will, even unto death. The result is that our Lord is exalted, but the primary aim of our Lord was to bring glory to the Father. He did not subordinate His interests to the interests of the Father in order to further His own interests. He subordinated His interests to the Father’s, so that the Father’s best interests would be served. Our Lord’s exaltation was a fringe benefit, as I view it, and not His primary goal.

What a lesson there is here for leaders. The disciples were eager for our Lord to establish His kingdom because they wanted leadership positions in this kingdom. They argued among themselves as to who was the greatest; they avoided situations where they could serve one another (like washing feet—see John 13). Jesus made it very clear that leadership was a stewardship. Authority and power are given to leaders so that they may serve those they lead. Leaders are especially to look out for the weak and the vulnerable. The attitude God requires of leaders is the exact opposite of the attitude unbelievers have toward leadership:

14 When you come to the land the LORD your God is giving you and you take it over and live in it and then say, “I will appoint a king over me like all the nations surrounding me,” 15 you must without fail select over you a king whom the LORD your God will choose. From among your own kin you must appoint a king—you may not designate a foreigner who is not one of your kin. 16 Moreover, he must not accumulate horses for himself nor allow the people to return to Egypt to do so, for the LORD has said, you must never again return this way. 17 He also must not marry many wives lest his affections turn aside, and he must not amass much silver and gold. 18 When he sits on his royal throne then he must make a copy of this instruction upon a scroll given to him by the Levitical priests. 19 It must be constantly with him and he must read it as long as he lives so that he might learn to revere the LORD his God, and observe all the words of this instruction and these statutes in order to carry them out, 20 so that he will not exalt himself above his fellow citizens and turn from the commandment right or left, and so that he might enjoy many years over his kingdom, he and his descendants, in the midst of Israel (Deuteronomy 17:14-20).

20 Then the mother of the sons of Zebedee came to him with her sons, and kneeling down she asked something from him. 21 He said to her, “What do you want?” She said, “Permit these two sons of mine to sit, one at your right hand and one at your left, in your kingdom.” 22 Jesus answered, “You do not know what you are asking. Are you able to drink the cup I am about to drink?” They said to him, “We are able.” 23 He told them, “You will drink my cup, but to sit at my right and left is not mine to give. Rather, it is for those for whom it has been prepared by my Father.” 24 When the other ten heard this, they were angry with the two brothers. 25 But Jesus called them and said, “You know that the rulers of the Gentiles lord it over them, and those in high position use their authority over them. 26 It must not be this way among you! But whoever wants to be great among you must be your servant. 27 And whoever wants to be first must be your slave—28 just as the Son of Man did not come to be served but to serve, and to give his life a ransom for many” (Matthew 20:20-28).

In short, leaders are not to abuse their power and position to further their own interests, but to pursue the best interests of others.

If leadership is one context for humility and servanthood, so is equality. It is not just leaders who are instructed to be humble; we are all to have the “mind of Christ,” and to put the interests of others above our own. In the case of our Lord, His equality with the Father was not seized for His own personal advantage. The benefits of being equal with the Father were set aside and He became a servant, so that the Father’s interests could be served.

Equality is a very dominant theme in our culture. For many years, women were not treated as equals in the workplace and elsewhere. This was even more true with racial minorities. The cross of Jesus Christ is the great equalizer of men:

26 For in Christ Jesus you are all sons of God through faith. 27 For all of you who were baptized into Christ have clothed yourselves with Christ. 28 There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for all of you are one in Christ Jesus. 29 And if you belong to Christ, then you are Abraham’s descendants, heirs according to the promise (Galatians 3:26-29).

Those who have been unfairly oppressed rightly rejoice at the fact that unjust inequalities are finally being addressed and confronted in our society. The problem is that this newly-found equality often tempts some to “seize” it for personal gain. This is contrary to the gospel and to the teaching of Paul in our text. Equality is the context for humility and for submission. Humility is most evident in relationships that are at least on an equal level, as they were between the Father and the Son. Here is where subordination is not mandatory, but voluntary. And it is here that true humility, submission, and unity can best be demonstrated.

Let me suggest some other areas in church life where humility and servanthood are desperately needed. First is in the area of Christian liberties. I may have Christian liberty in food or drink, but humility and servanthood require me to surrender the exercise of my liberty when it will cause a weaker brother to stumble (see 1 Corinthians 8-10; Romans 14). As our Lord surrendered His rights as one equal with the Father, so we should surrender our rights for the good of our brothers and sisters.

Another area of application is that of spiritual gifts. Some seem to think that just because they have a certain spiritual gift, they have the “right” to exercise it when, where, and as often as they choose. All too often spiritual gifts are “seized” as the occasion for promoting our own interests, rather than for serving our brothers and sisters. This is why Paul spends so much time on the subject of spiritual gifts in his correspondence with the Corinthian saints (1 Corinthians 12-14). There are times when our silence will most edify the church, rather than our speech (see 1 Corinthians 14:26-40). Having a spiritual gift—even an excellent gift—is no license to use it at the expense of others, for our own gain. Here, too, humility will prompt us to put the interests of others above our own.

True humility, Christian humility, should prompt us to leave our “comfort zone” for the benefit and blessing of others. Our Lord left the comforts of heaven and came to suffer here on earth, in order to obey His Father’s will and to promote His Father’s interests. Many of us tend to withdraw into the safety and comfort of our “comfort zone”—our place of comfort, security, and ease—rather than to venture out into deeper waters, for the benefit of others. We seek to hide behind our strengths, when God may choose to manifest His power through our weaknesses (2 Corinthians 12:8-10). In slightly different terms, we can see from our text that God may call us out of comfort and ease into suffering for the sake of the gospel and our Christian brothers and sisters. The path of suffering which our Lord humbly chose to walk (to the glory of the Father) makes any suffering on our part seem pathetic in comparison.

I think we need to take note of the fact that in our text Paul does not take doctrine lightly. In our text, we are dealing with some of the most important doctrines of the Christian faith. Why is it that the doctrines of our Lord’s “emptying” and of His atoning work at Calvary are often subjects over which Christians heatedly argue and divide, when in our text Paul expects these doctrines to be the basis for Christian unity and harmony? Right doctrine is crucial, and heresy is deadly, but why is it that we tend to hold these truths as “upper story” truths, which we file away in our minds, or over which we fight with others, when they are set forth in the Word of God to change our thinking and conduct? Let us see that Paul is strongly committed to pure doctrine, but he is also committed to seeing to it that we put our doctrine into practice.

There is one last lesson that I would like to call to your attention. Quite honestly, I was not prepared to see it, here or anywhere else. Our text calls our attention to an attribute of God I never really considered—the humility of God. Just recently I taught a series on the attributes of God. The attribute of the humility of God never even entered my mind. I must also say that I do not recall encountering it in any of the other works I consulted in preparation for my study.

First of all, let’s take a moment to determine whether or not humility is an attribute of God. It seems quite clear that our text attributes humility to our Lord. In Philippians 2:2, Paul urges the saints in Philippi to “be in agreement,” or as the NASB puts it, to “have the same mind.” That “mind” is the attitude of humility, the attitude that prompts us to “regard one another as more important” than yourself (2:3). This humility is the attitude that Jesus Christ had, prompting Him to leave the glory of heaven and to come dwell on this earth in human flesh, dying the death of a criminal (2:5-8).

Surely we must say that our Lord Jesus Christ was humble in His coming to this earth and dying for lost sinners in obedience to the Father’s will. This humility was acted out in the washing of the disciples’ feet in the upper room:

1 Just before the Passover feast, Jesus knew that his time had come to depart from this world to the Father. He had loved his own who were in the world, and now he loved them to the very end. 2 The evening meal was in progress, and the devil had already put into the heart of Judas Iscariot, Simon’s son, that he should betray Jesus. 3 Jesus, because he knew that the Father had handed things over to him, and that he had come from God and was going back to God, 4 got up from the meal, removed his outer clothes, took a towel and tied it around himself. 5 He poured water into the washbasin and began to wash the disciples’ feet and to dry them with the towel he had wrapped around himself. 6 Then he came to Simon Peter. Peter said to him, “Lord, are you going to wash my feet?” 7 Jesus replied, “You do not understand what I am doing now, but you will understand after these things.” 8 Peter said to him, “You will never wash my feet!” Jesus replied, “If I do not wash you, you have no share with me.” 9 Simon Peter said to him, “Lord, wash not only my feet, but also my hands and my head!” 10 Jesus replied, “The one who has bathed needs only to wash his feet, but is completely clean. And you disciples are clean, but not every one of you.” 11 (For Jesus knew the one who was going to betray him. For this reason he said, “Not every one of you is clean.”) 12 So when Jesus had washed their feet and put his outer clothing back on, he took his place at the table again and said to them, “Do you understand what I have done for you? 13 You call me ‘Teacher’ and ‘Lord,’ and do so correctly, for that is what I am. 14 If I then, your Lord and Teacher, have washed your feet, you too ought to wash one another’s feet. 15 For I have given you an example: you should do just as I have done for you. 16 I tell you the solemn truth, the slave is not greater than his master, nor is the one who is sent as a messenger greater than the one who sent him. 17 If you understand these things, you will be blessed if you do them” (John 13:1-17).

Our Lord’s humility is also reflected in these words, recorded in Matthew’s Gospel:

27 All things have been given to me by my Father. No one knows the Son except the Father, and no one knows the Father except the Son, and those to whom the Son decides to reveal him. 28 Come to me, all you who are weary and burdened, and I will give you rest. 29 Take my yoke on you and learn from me, because I am gentle and humble in heart, and you will find rest for your souls. 30 For my yoke is easy to bear, and my load is not hard to carry” (Matthew 11:27-30, emphasis mine).

I believe that this messianic prophecy in Isaiah also calls attention to our Lord’s humility:

1 “Here is my servant whom I support, my chosen one in whom I take pleasure. I have placed my spirit on him, he will make just decrees for the nations. 2 He will not cry out or shout, he will not publicize himself in the streets. 3 A crushed reed he will not break, a dim wick he will not extinguish; he will faithfully make just decrees. 4 He will not grow dim or be crushed before establishing justice on the earth; the coastlands will wait in anticipation for his decrees” (Isaiah 42:1-4, emphasis mine).

The question must arise, “Why are we inclined to overlook humility as an attribute of God?” I suspect that it is because we believe (wrongly) that power and humility are incompatible. We expect the poor to be humble, and the powerful to be proud and forceful: “A poor person makes supplications, but a rich man answers harshly” (Proverbs 18:23).

Paul is contrasting the “mind of Christ” with the mindset of the world. Our Lord had all power and glory. He could have demanded man’s homage and praise. Instead of seeking His own interests, our Lord humbly submitted His interests to those of the Father. Jesus submitted to the Father’s will, left the glory of heaven, took on human flesh, and then endured suffering, even unto death.

Our problem is that we tend to think of humility as the fate of the poor and the powerless, rather than the choice of the powerful and successful. Our Lord is the extreme example of humility in the context of power and glory. If He could manifest humility as the One who is equal with God the Father, then surely you and I can manifest humility when we are on equal terms with our fellow-believers.

There is a great deal of difference between the humility of our Lord and our humility. Our Lord was humble when He had everything to be proud of. We are often proud when we have nothing to be proud of. Think of it for a moment. What is there they we can be proud about? Salvation, our spiritual gifts, and our ministries are all given to us by God. We cannot take credit for anything of spiritual value. As Paul put it, “For who concedes you any superiority? What do you have that you did not receive? And if you received it, why do you boast as though you did not?” (1 Corinthians 4:7).

We should be humble, because there is no basis for pride. Our Lord has every reason to be proud, and yet He manifests humility. Meekness is not weakness; it is power focused on the good of others, even at one’s own expense.

As I think of this text and the humility of our Lord, I am overwhelmed by Him. Who can fathom a God who is infinitely powerful and worthy of all praise, who would humble Himself to dwell among men, and who would even suffer and die, to bring glory to God the Father, and bring salvation to sinful men like us? Hallelujah, what a Savior!

38 Kathi Wolfe, “Is life sacred? This ethicist says no.” The Dallas Morning News, May 6, 2000, G1.

39 It is frightening to see how far Dr. Singer is willing to go. In a very recent “BreakPoint” commentary, Chuck Colson writes, “In an article entitled ‘Killing Babies Isn't Always Wrong,’ philosopher Peter Singer writes: “Perhaps, like the ancient Greeks, we should have a ceremony a month after birth, at which the infant is admitted to the community. Before that time,” he says, “infants would not be recognized as having the same right to life as older people.” BreakPoint commentary #000920, “Are Newborns ‘Persons?’” 9/20/2000. (www.breakpoint.org).

40 It would appear that Dr. Singer might also include non-human suffering as well. Dr. Singer has written books such as Animal Liberation, and Rethinking Life and Death.

41 Christian Quotation of the Day. April 30, 2000. Commemoration of Pandita Mary Ramabai, Translator of the Scriptures, 1922. (http://www.gospelcom.net/cgod/)

42 Gordon D. Fee, Philippians (Downers Grove, Illinois, USA: InterVarsity Press, 1999), p. 90.

43 As the reader can infer from my words, I do not understand the word “seize” in the sense of “clinging to, and being unwilling to let go of His divine privileges and prerogatives.” I understand seizing in the sense of “seizing the day,” of “grasping or laying hold of” an opportunity.

Biblical Topics:

Passage:

Taxonomy upgrade extras:

home

8. Fleshing Out Your Faith (Phil. 2:12-18)

Introduction

A few years ago, former “first lady” Barbara Bush was being interviewed on television. As best I can recall, the interviewer was Barbara Walters. The sage Barbara Bush candidly answered a number of questions. From time to time, Barbara Walters would tempt Barbara Bush to say something critical about one of her husband’s most famous political rivals. Each time Mrs. Bush would pause, consider the possibility, and then pass it up without comment. Finally, after continual prodding, Barbara Walters struck a nerve with one of her questions, designed to evoke a critical response concerning her husband’s rival. This time Mrs. Bush considered her response, and then with a twinkle in her eye replied, “I just love to hear that man whimper.”

I must confess, I found her response amusing. Having confessed this, I must also go on to say that no one really enjoys hearing anyone whimper, not for very long anyway. Whimpering is a most unbecoming behavior. Nevertheless, we find a great deal of whimpering in the Bible. Some very famous biblical characters were world-class whiners. I’m thinking of Jacob, for example (Genesis 37:25; 42:36; 43:6, 14; 47:8-9; contrast Genesis 41:50-52; 50:20). Naomi seems to have been a whiner as well (see Ruth 1:12-14, 19-21). Elijah also was a whiner (1 Kings 19:4, 9-10, 13-14). Job started well in dealing with his sufferings, until he was “comforted” by his wife and friends. It took a rebuke from God to get him back on track (Job 38ff.). Asaph was crying his eyes out in the first verses of Psalm 73, and it was not until he had encountered God in worship that he began to think and act correctly (Psalm 73:16-28). The trophy for longest and most sustained whining goes to the nation of Israel. They grumbled their way from Egypt to Mount Sinai, and for almost another 40 years in the wilderness.

If you and I were honest, we would probably all have to admit that there is a great deal of the whiner in us as well. I think that in one way or another we have found ways to justify our griping and complaining, and sometimes even to “sanctify” it as though it were spiritual. (If my reader wonders how I can speak with such authority here, it is because I am a world-class whiner.) What we will find in our text is that grumbling is sin, a serious sin (is there any sin that isn’t serious?), and one that often occurs when times get tough. In our study, we will find that Paul gives us some very clear instruction regarding whining, and he we will also tell us the cure for whining.

The Setting

If anyone had an excuse for complaining, it was the Apostle Paul. Ever since his conversion from Pharisaism to Christianity, he had been hounded and opposed by unbelieving Jews. At Philippi, it seems to have been Gentile businessmen who opposed Paul, angered by the fact that he and Silas destroyed their profitable business venture (when he cast the demon from their slave girl who was a fortune-teller). Later, Paul took a generous gift from the Gentile churches to the saints in Jerusalem. While he was there, he sponsored several young men who went to the temple to offer sacrifices. There he was observed by Asian Jews who falsely accused him of bringing Gentiles into a forbidden area of the temple. This provoked a riot and led to a very long legal process, ending up with Paul’s appeal to Caesar.

Paul writes this Epistle to the Philippians some ten years or so after his first visit to this city. The Philippians stood with Paul as he went forth preaching the gospel. They alone financially assisted him in his defense and proclamation of the gospel. The eyes of all were on the Apostle Paul as he awaited trial before Caesar. Most continued to remain loyal to Paul and to stand with him in his defense of the gospel. A few chose to take advantage of Paul’s incarceration as an opportunity to attack Paul’s credibility, while enhancing their own standing at his expense (1:15, 17). How painful it must have been to have your own brethren “stabbing you in the back,” while awaiting a trial necessitated by unjust accusations and political cowardess.

Was this not the perfect opportunity for Paul to do a little whining to the Philippians? They, of all people, would be sympathetic to his whimperings. Yet the Book of Philippians is one of the most triumphant and joyful books in the entire Bible. Paul begins by expressing his deep love and concern for the Philippian saints (1:3-11). He then describes his present circumstances, and why he can rejoice in them (1:12-18a). Indeed, even if his trial should end in death, he finds this outcome something to rejoice about (1:18b-26).

Paul turns from his personal circumstances, attitude, and conduct in 1:1-26 to the Philippians in 1:27ff. He conveys his desire that their attitudes and conduct will adorn the gospel of Jesus Christ. Like him, these saints are beginning to suffer for their faith in Christ. Like Paul, they need to recognize their suffering as a gift from God, just as their salvation was a gift of God’s grace (1:29-30). Paul desires that the Philippian saints maintain the same love and unity towards one another as he has shown towards them (1:3-11; 2:1-4). The basis for Christian unity is humility, that humility which purposely sets the interests of others above our own. The ultimate example of this kind of humility is our Lord Jesus Christ, who although equal with God, set aside His privileges as God and humbled Himself by adding sinless humanity to His undiminished deity. He subordinated His interests to those of the Father, thus accomplishing the work of Calvary, which will result in the universal acknowledgement of the Lordship of Jesus Christ to the glory of God (2:9-11).

Fleshing Out Your Faith
(2:12-18)

12 So then, my dear friends, just as you have always obeyed, not only in my presence but even more in my absence, continue working out your salvation with humility and dependence, 13 for the one bringing forth in you both the desire and the effort—for the sake of his good pleasure—is God. 14 Do everything without grumbling or arguing, 15 so that you may be blameless and pure, children of God without blemish though you live in a crooked and perverse society, in which you shine as lights in the world 16 by holding on to the word of life so that I will have a reason to boast on the day of Christ that I did not run in vain nor labor in vain. 17 But even if I am being poured out like a drink-offering on the sacrifice and service of your faith, I have joy and rejoice together with you. 18 And in the same way, you also should be glad and rejoice together with me.

Having set out the conduct that the gospel requires in general terms, Paul will speak in more specific terms in 2:12-18. In these verses, Paul gives very specific commands, using the imperative form⁴⁴ of the verbs: “work out” (verse 12), “do” (verse 14), “be glad,” and “rejoice” (verse 18).

Before we begin to look more carefully at verses 12-18, let me make some general observations. First, notice that Paul introduces his instruction with the words, “my dear friends,” thus emphasizing that these are his beloved friends. How different the tone is here from books like Galatians, where Paul is dealing with heresy. This intimate friendship and bond of love permeates the entire letter to the Philippians (see 1:3-11, 12; 2:20; 3:1; 4:1, 10). Second, Paul is urging his beloved friends to persist in what they are already doing. He begins by indicating that they have a history of obedience. He is not calling for repentance, as we see him doing with the Corinthians (2 Corinthians 7:9-10; 12:21), or as our Lord does in Revelation (2:5, 16, 21-22; 3:3, 19). They are to “keep up their good work.” Third, they are to flesh out their faith in imitation of our Lord, as His incarnation was described in verses 5-11 of this chapter. Finally, they are to flesh out their faith by their obedience, humility, and joy.

Fleshing Out Our Faith By Humble Obedience

Paul urges the Philippian saints to “continue working out your salvation with humility and dependence” (verse 12). Several things need to be said about this command. It is a command given to Christians, urging them to “flesh out” (incarnate, live out) their faith. It is not a command to “work for” their salvation. We should not even consider this as an option, because we know how dogmatic Paul is about the fact that men are saved by faith in Jesus Christ, apart from works (Romans 3:19-30; Galatians 2:20-21; 3:1-29; Ephesians 2:8-10; Titus 3:4-7). Paul expects his readers to understand that while we are not saved “by our works,” we are saved “unto good works” (Ephesians 2:8-10). “Working out our salvation” means living out the faith we have in Christ. It is virtually the same thing as “conducting ourselves in a manner worthy of the gospel” (Philippians 1:27). Working out our salvation is a life-long process, as can be seen by the present tense of the imperative. It is something we “keep on doing.”

Notice the emphasis on salvation as “your” or “your own.” There is some discussion as to whether the salvation spoken of here is individual or corporate. While there is a corporate dimension to salvation (i.e., the church, the assembly of believers), I think Paul is focusing primarily on individual salvation. The “your” (or, perhaps even better, “your own,” as several translations render it) seems to suggest that each and every Christian should “tend to their own knitting,” as some would put it. How easy it is to focus on how others should live out their faith and keep the focus from ourselves. The fleshing out of our personal faith is our personal responsibility.

The emphasis of verse 12 falls on the attitude of the Christian as he or she “fleshes out their faith.” We are commanded to do so “with fear and trembling” (many translations). This expression is used several times in the New Testament,⁴⁵ and I believe that it can best be summed up by the word “humility.” Humility is the basis for sacrificial service and unity. Humility is the attitude Paul has called for (Philippians 2:3-4) and illustrated by the incarnation and atonement of our Lord (2:5-11). When one looks at the use of the expression “fear and trembling” in the texts listed below, humility is quite clearly being referred to. Our faith should be fleshed out with humility, because we know that no good work is truly our work; rather it is God’s work. He is the One working in us so, prompting us to desire and to carry out His will. How can one be proud of any good thing we do when we know that anything good really has come from God (see 1 Corinthians 4:7; James 1:17)?⁴⁶

I must make one last observation in verse 12. You will notice that Paul informs us that God is the One who is causing us to be willing and to work, “for the sake of his good pleasure.” One might very well get the impression that God does everything to suit Himself, whether we like it or not. There is a certain measure of truth here, which I do not in any way wish to deny. He is sovereign, and that means God can do what He wishes. No one has said it any better than Nebuchadnezzar:

31 But at the end of the appointed time I, Nebuchadnezzar, lifted my eyes toward heaven, and my sanity returned to me. “I blessed the Most High, and I praised and glorified the one who lives forever. For his rule is an everlasting rule, and his kingdom extends from one generation to the next. All the inhabitants of the earth are regarded as nothing. He does as he wishes with the army of heaven and with those who inhabit the earth. No one swats his hand and says to him, ‘What have you done?”

33 “At that time my sanity returned to me. I was restored to the honor of my kingdom, and my splendor returned to me. My ministers and my magistrates were seeking me out, and I was reinstated over my kingdom. Tremendous greatness was restored to me. 34 Now I, Nebuchadnezzar, praise and exalt and glorify the king of heaven, for all of his deeds are right and his ways are just. Those who live in pride he is able to bring low” (Daniel 4:31-34, emphasis mine).

My concern is that we may get the impression that God pleases Himself at our expense. Surely Philippians 2:5-11 would challenge this. God does glorify Himself at the expense of His enemies. But I am convinced that when God acts to please Himself, He is also acting in a way that is for our benefit, as believers in Him. Is this not the point of Romans 8:28? God causes all things to work together for our good and for His glory. Our good (that is, the “good” of Christians) is what glorifies God. This is part of the reason we do everything to the glory of God (1 Corinthians 10:31).

Actually, the term translated “good pleasure” often conveys the idea of “kind or benevolent intention.” In Philippians 1:15, Paul used this same word (there rendered “goodwill” in the NET Bible) to describe the motivation of those who loved Paul and preached the gospel out of “goodwill” toward him. Their actions flowed from a benevolent spirit toward Paul, while others preached out of selfish ambition. Nearly every translation I have consulted renders this in a way that focuses on God’s “pleasure.” The pronoun “his” is not really in the original text, however. Literally rendered, the text would read, “for God is the One working in you both to will and to work for the good pleasure.” At the very least, I believe Paul is saying that we should be humbled to realize that God is the One at work in us to will and to work His benevolent purposes for us. It may even be that Paul has structured this verse in a way that implies that the goal of God’s working is for His pleasure and ours.

There is another reason I wish to emphasize the fact that God’s pleasure is to be the believer’s pleasure as well. Paul’s next words, recorded in verse 14, forbid us from grumbling and arguing. How can the Christian grumble and complain when God’s purposes are for our good? Grumbling is not just sin; grumbling is stupid. It is like complaining about receiving season passes to our favorite baseball team’s home games, or about getting a gift certificate for a free dinner at the nicest restaurant in town. How can one complain and grumble when God’s purposes cannot fail, and when we know that His purposes are for our eternal pleasure and enjoyment, as well as His?

Notice that we have a double-edged command. We are to do “all things without grumbling or arguing” (verse 14), and we are also to “rejoice” and “be glad” (verse 18). We can therefore safely say that grumbling and arguing are sin; indeed, they are always sin. Grumbling and arguing are a wrong response to adversity. They betray our failure to trust in God’s good purposes, and in His ability to “cause all things to work together for good” (Romans 8:28). They are an inappropriate response to suffering.

The word translated “grumbling” is used to describe Israel’s grumbling in the wilderness (Exodus 16:7-9, 12; Numbers 17:20, 25). It would seem to me that grumbling often begins with one (or just a few) malcontents, who gain a hearing, and whose grumbling multiplies. This takes place until sufficient “support” has been generated, and then leadership is confronted. An illustration of this may be seen in the New Testament when Mary anoints the feet of Jesus with expensive perfume. In Mark’s Gospel (14:1-9), we are simply told that “they” murmured against her. But in John 12:4-6, we are told that it was Judas who first raised the objection. While his objection has a pious ring to it (this could have been sold and the proceeds given to the poor), the reality was that Judas had hoped to steal a portion of the proceeds if it had been sold. Putting all the details of the Gospel accounts together, we can see that Judas was the first grumbler, and that he soon had stirred up the others, so that they joined with him in his grumbling. Grumbling is indeed contagious.

“Arguing” is the result of the rebellion and constant second-guessing of those who (unlike Christ; 2:5-11) refuse any pain or suffering as a part of God’s plans and purposes. At virtually every instance of suffering, the whiners “get in the face of God’s leader(s),” protesting against their pain. They seem to forget that when they contend with God’s leaders, they are really resisting God Himself:

6 And Moses and Aaron said to all the Israelites, “In the evening you will know that Yahweh has brought you out of the land of Egypt. 7 And in the morning you will see the glory of Yahweh, because he heard your murmurings against Yahweh. And what are we, that you should murmur against us?” 8 And Moses said, “You will know this when Yahweh gives you in the evening meat to eat, and bread in the morning to satisfy you, because Yahweh heard your murmurings which you are murmuring against him. And what are we? Your murmurings are not against us, but against Yahweh” (Exodus 16:6-8, emphasis mine).

4 So all the elders of Israel gathered together and approached Samuel at Ramah. 5 They said to him, “Look, you are old, and your sons don’t walk in your ways. So now appoint over us a king to judge us like all the nations.” 6 But this matter was displeasing to Samuel, when they said, “Give us a king to judge us.” So Samuel prayed to the LORD. 7 The LORD said to Samuel, “Listen to the voice of the people with regard to everything that they say to you. For it is not you that they have rejected, but it is me that they have rejected as king over them. 8 According to all the actions that they have taken from the day that I brought them up from Egypt until this very day, they have rejected me and have served other gods. This is what they are also doing to you. 9 So now listen to their voice. But really warn them and make them aware of the kinds of decisions that the king who will rule over them will make” (1 Samuel 8:4-9, emphasis mine).

Think about it for a minute. Grumbling and arguing are really the fruit of a lack of humility. Those who grumble and argue are the ones who put their own interests ahead of everyone and everything else. They are arrogant, wrongly supposing that they are entitled to God’s blessings, and so they protest when suffering comes their way. Humility causes us to realize that there are many things that are more important than our personal comfort, and so humility is the basis for submission and obedience. More than this, humility is the basis for joyful obedience, even in the face of suffering. This is what we have seen in our Lord (2:5-11), and in Paul (1:3-27). Any “obedience” which fails to be joyful is not godly obedience. Even the enemies of our Lord will confess Him to be Lord (2:9-11), but there is no joy and no praise in this.

In verses 15 and 16, Paul gives two additional reasons for fleshing out one’s faith with joyful obedience. First, this will adorn and enhance the gospel. Living life in joyful obedience to God’s Word sets the Christian apart from the world. In our minds, grumbling is not a serious offense, perhaps not even a sin. But it is sin. Wherever you go you will find grumbling, because no one apart from Christ has learned to be content.⁴⁷ People will grumble about their lot in life, their marriage, their family, their job. When people seem to have almost nothing in common, they can almost always find someone who will grumble with them. Paul says that the joyful Christian will stand out in this world, as they stand apart from this world.

I believe that in joyful living Christians do “conduct themselves in a manner worthy of the gospel” (1:27). The joy of Paul and Silas in that Philippian jail years before was the reason why the gospel had a hearing: “About midnight Paul and Silas were praying and singing hymns to God, and the rest of the prisoners were listening to them” (Acts 16:25).

The world lacks contentment, joy, and hope. When unbelievers see Christians who are content, joyful, and hopeful in the midst of suffering, they may well be open to hearing why we are so hopeful: “But in fact, if you happen to suffer for doing what is right, blessed are you. But do not be terrified of them or be shaken. 15 But set Christ apart as Lord in your hearts and always be ready to give an answer to anyone who asks about the hope you possess” (1 Peter 3:14-15). Joyful living in the midst of adversity marks the Christian apart from everyone else, and thus it adorns the gospel of Jesus Christ. And because of this, joyful obedience accomplishes a second goal—it gives Paul great joy.

16 By holding on to the word of life so that I will have a reason to boast on the day of Christ that I did not run in vain nor labor in vain. 17 But even if I am being poured out like a drink-offering on the sacrifice and service of your faith, I have joy and rejoice together with you. 18 And in the same way, you also should be glad and rejoice together with me.

Paul’s supreme desire was to please his Lord by promoting the cause of the gospel. Paul rejoiced at the Philippians’ obedience, because it promoted the gospel. Paul was even joyful about those who sought to cause him trouble because they, too, promoted the gospel (Philippians 1:15-18). Whatever advanced the gospel gave Paul great joy. The joyful obedience of the Philippians adorned and advanced the gospel, and so this assured Paul that his ministry among them had been fruitful.

Paul knew that this would all become apparent on “the day of Christ” (2:16). Over and over again, Paul spoke of this day. Our Lord humbled Himself and chose the path of joyful obedience, even though it led Him down the path of painful sacrifice. His humble sacrifice not only accomplished our salvation, it will bring about praise from all creation (2:9-11). Because of His humble obedience, God exalted the Lord Jesus. And Paul is absolutely convinced that his sacrifices on this earth are nothing in comparison with the blessings that await him in glory:

8 We are experiencing trouble on every side, but are not crushed; we are perplexed, but not driven to despair; 9 we are persecuted, but not abandoned; we are knocked down, but not destroyed; 10 always carrying around in our body the death of Jesus, so that the life of Jesus may also be made visible in our body. 11 For we who are alive are constantly being handed over to death for Jesus’ sake, so that the life of Jesus may also be made visible in our mortal body. 12 As a result, death is at work in us, but life is at work in you. 13 But since we have the same spirit of faith as that shown in what has been written, “I believed; therefore I spoke,” we also believe, therefore we also speak. 14 We do so because we know that the one who raised up the Lord Jesus will also raise us up with Jesus and will bring us with you into his presence. 15 For all these things are for your sake, so that the grace that is including more and more people may cause thanksgiving to increase to the glory of God. 16 Therefore we do not despair, but even if our physical body is wearing away, our inner person is being renewed day by day. 17 For our momentary light suffering is producing for us an eternal weight of glory far beyond all comparison, 18 because we are not looking at what can be seen but at what cannot be seen; for what can be seen is temporary, but what cannot be seen is eternal (2 Corinthians 4:8-18, emphasis mine).

Verses 17 and 18 are a most unique closing to Paul’s appeal for unity and harmony. Suffering is often the occasion for grumbling and arguing. We see this in Israel’s history during its years in the wilderness. I see this in our own home. One of our daughters has two dogs. Occasionally, these two dogs turn on each other, snapping and snarling as though these two “friends” were enemies. Fights especially occur when there is competition over food (like a scrap of food that falls from the table or is thrown down by one of our granddaughters), or when some threat arises (another dog appears outside our window). If sin prevails, suffering may turn saints against each other, rather than drawing them together. Some saints may even be tempted to withdraw fellowship from a suffering saint, fearing the same fate (see Hebrews 10:32-34; 13:3). Paul has a very different attitude toward suffering, and he encourages the Philippians to embrace it in verses 17 and 18.

Paul has already suffered much for the gospel, and he knows it is possible that his faith and ministry may cost him his life. Paul knows that the Philippians have already begun to experience the suffering he has known (1:29-30). How does he feel about identifying with the Philippians and their suffering? In today’s idiom, Paul would say that his suffering would simply be the “icing on the cake” of their sufferings. He uses the imagery of Old Testament sacrifices. He likens their sufferings to the main sacrifice, and his sufferings as the lesser sacrifice of the drink offering, offered on top of, or along with, the main sacrifice. He says that he would gladly suffer in this way, along with them. (Note the repeated emphasis on “joy” in these two verses.) Not only does Paul consider it a privilege to suffer with the Philippians; he sees his sufferings as the lesser of the two.

What an amazing outlook the apostle has! And he challenges the Philippians to view their sufferings in the same way. He urges them to rejoice in their sufferings, as having a very special kind of fellowship with him. Christians should expect to suffer for the sake of the gospel (Acts 14:22; 2 Timothy 3:12). They should joyfully accept and endure this suffering, fully assured that it, like their salvation, is a gracious gift from God (Philippians 1:29).

Conclusion

When a person comes to faith in Jesus Christ, he or she is called to a life of obedience. Jesus instructed His disciples to teach believers to “obey everything I have commanded you” (Matthew 28:20). Our text takes this matter of obedience even farther. Paul insists that in order to be pleasing to God, our obedience must be joyful. That means that grumbling and arguing are sin. When we speak of grumbling, we are not talking about rebuke or admonition or correction. We are talking about the absence of joy, which leads to discontent that is inappropriately expressed. There is no excuse for grumpy Christians, and just because there are a lot of them doesn’t mean it is right. And to be very honest, my friend, there are a lot of grumpy Christians.

There is nothing good to say about them, either. Whimpering, whining, grumbling Christians are sinning, because they are being disobedient to God’s clear command to be joyful and not to grumble. They are unhappy, and their discontent is contagious. They often cause division and strife. They are “bad advertising” for the Christian faith. Who wants what they have? Discontent is also the first step toward rebellion against God. Think of it; before Adam and Eve partook of the forbidden fruit, they had to become discontent with all the blessings God had given them. Grumpy Christians are just one small step away from active rebellion against God.

Our text not only teaches us that we should be joyful, it requires that we be joyful even in the midst of suffering and adversity. I have always thought that since joy and sorrow were opposites, one could not experience both joy and sorrow at the same time. Recently I have experienced both joy and sorrow at the same time. This past week we had to bid our good friend and deacon, Bill Humphries, a sad farewell. After battling with cancer for a number of months, the Lord finally took Bill home. His death was, in one sense, a very sad event. On the other hand, I found myself rejoicing, even as I stood at his bedside. There were so many wonderful things that God did for Bill and for those who loved him during his illness. Precious Scriptures were read and re-read, hymns were sung, and many prayers were offered up in his behalf. It was a time of great joy, even though there was suffering and sorrow. This is precisely what Paul is calling for in our text. Christians are to face suffering with joy-filled hearts. We are not to become sour and bitter. We are not to feel sorry for ourselves, nor are we to whine or grumble to others. Parents should not tolerate whining in their children, and children should be expected to obey joyfully, and not grudgingly.

Grumbling and whining is sin. We should not practice it. We should most certainly not promote it. We should not tolerate it. What is the cure for grumbling, whining Christians? There are a number of answers to this question, perhaps, but I think the cure can be summed up in one word: worship. In Psalm 73 Asaph whines and complains to God because he has concluded that the wicked are prospering while the righteous are suffering. It is only when he comes to worship that Asaph begins to see things clearly, and his bitter spirit melts into one of praise and gratitude:

12 Take a good look! This is what the wicked are like, those who always have it so easy and get richer and richer.

13 I concluded, “Surely in vain I have kept my motives pure, and maintained a pure lifestyle. 14 I suffer all day long, and am punished every morning.” 15 If I had publicized these thoughts, I would have betrayed your loyal followers. 16 When I tried to make sense of this, it was troubling to me.

20 They are like a dream after one wakes up. O sovereign Master, when you awake you will despise them.

21 Yes, my spirit was bitter, and my insides felt sharp pain. 22 I was ignorant and lacked insight, I was as senseless as an animal before you. 23 But I am continually with you, you hold my right hand. 24 You guide me by your wise advice, and then you will lead me to a position of honor. 25 Whom do I have in heaven but you? I desire no one but you on earth. 26 My flesh and my heart may grow weak, but God always protects my heart and gives me stability.

27 Yes, look! Those far from you die, you destroy everyone who is unfaithful to you. 28 But as for me, God’s presence is all I need. I have made the sovereign LORD my shelter, as I declare all the things you have done (Psalm 73:12-28).

Psalm 95 is a most interesting text. The call to praise we find in the first part of the psalm suddenly turns to a warning against rebellion. What is the relationship between these two portions of this psalm? I believe the psalmist is urging us to worship the Lord, and warning us that if we do not, we will set a process of rebellion into motion. The cure for whining is worship:

1 Come! Let’s sing for joy to the LORD! Let’s shout out praises to our protector who delivers us!

2 Let’s enter his presence with thanksgiving! Let’s shout out to him in celebration! 3 For the LORD is a great God, a great king who is superior to all gods. 4 The depths of the earth are in his hand, and the mountain peaks belong to him. 5 The sea is his, for he made it. His hands formed the dry land. 6 Come! Let’s bow down and worship! Let’s kneel before the LORD, our creator! 7 For he is our God, the people of his pasture, the sheep he owns. Today, if only you would obey him!

8 He says, “Do not be stubborn like they were at Meribah, like they were that day at Massah in the wilderness, 9 where your ancestors challenged my authority, and tried my patience, even though they had seen my work. 10 For forty years I was continually disgusted with that generation, and I said, ‘These people desire to go astray, they do not obey my commands.’ 11 So I made a vow in my anger, ‘They will never enter into the resting place I had set aside for them’” (Psalm 95:1-11).

Bill Humphries knew that unless God intervened in a miraculous way, he was going to die. He wanted to talk about his funeral service, and he was very specific in outlining the structure of his service, and particularly the texts of Scripture that would be used. He specified Luke 22:14-20; 1 Corinthians 11:23-26; Acts 2:42. One might wonder how these texts could be used for a funeral service, and why they were so important to Bill. I think that my study of our text in Philippians has helped me understand Bill’s reasoning. Every one of these texts is about the New Testament church and its worship, particularly what we at Community Bible Chapel call “the worship service.” This is a service that we hold weekly, where we come to worship our Lord by teaching, singing, and by observing the Lord’s Table (communion).

Worship was always important to Bill, but it became more and more precious to him as the end of his life drew near. Worship was what kept his perspective straight. Worship enabled him to view time in the light of eternity. Worship is what gave Bill great joy, even in the midst of his terminal illness. May I challenge you to consider your own life? Do you have real joy, even in the midst of adversity? Or, do you whimper, complain, and grumble? How is your commitment to worship? Let us leave this text reminded of the fact that joyful obedience is a command, and that whimpering and grumbling is a sin. Consider these words, written so many years ago,

9 Then Nehemiah the governor, Ezra the priestly scribe, and the Levites who were imparting understanding to the people said to all of them, “This day is holy to the LORD your God. Do not mourn or weep.” For all the people had been weeping when they heard the words of the law. 10 He said to them, “Go and eat delicacies and drink sweet drinks and send portions to those for whom nothing is prepared. For this day is holy to our Lord. Do not grieve, for the joy of the LORD is your strength” (Nehemiah 8:9-10, emphasis mine).

This “joy of the Lord” is not something that we work up or manufacture on our own. It is the joy which is the “fruit of the Spirit” (Galatians 5:22), which God produces in the Christian. It is a joy which only the Christian can know, having trusted in Jesus Christ for the forgiveness of sins and the gift of salvation. Have you known this joy, my friend? It comes from knowing Him, who is the source of all joy:

“I have told you these things so that my joy may be in you, and your joy may be complete” (John 15:11).

“Until now you have not asked for anything in my name. Ask and you will receive it, so that your joy may be complete” (John 16:24).

“But now I am coming to you, and I am saying these things in the world, so they may experience my joy completed in themselves” (John 17:13).

17 “For the kingdom of God does not consist of food and drink, but righteousness, peace, and joy in the Holy Spirit. 18 For the one who serves Christ in this way is pleasing to God and approved by people” (Romans 14:17-18).

Now may the God of hope fill you with all joy and peace as you believe in him, so that you may abound in hope by the power of the Holy Spirit (Romans 15:13).

44 I do not mean to imply that imperative force may not be conveyed in forms other than the imperative. Participles, for example, can convey imperatival force. I am simply saying that here Paul chose to use the imperative form of the verb four times in verses 12-18, which shows that these four verbs are clearly commands.

45 See 1 Corinthians 2:3; 2 Corinthians 7:15; Ephesians 6:5. In 2 Corinthians 7:15, Ephesians 6:5, and Philippians 2:12, the expression is closely associated with “obedience.” Notice that Paul has just pointed out that our Lord’s humility was demonstrated by His obedience (Philippians 2:8).

46 All too often Christians try to distinguish between “our work” and “God’s work,” as though they can be neatly isolated and compartmentalized. In my opinion, this is like trying to distinguish between our Lord’s humanity and His deity. Since the incarnation, He is the God-man, and I don’t think we do well to try to distinguish between our Lord’s deity and His humanity.

47 See Paul’s words in 4:11.

Biblical Topics:

Faith

Sanctification

Passage:

Taxonomy upgrade extras:

9. A Few Good Men (Phil. 2:19-30)

Introduction

Several weeks ago, I received an e-mail from my sister-in-law. She wrote that I probably already was aware of it, but she just wanted to make sure that I knew my mother was in the hospital. I didn’t know, and I was very concerned. I called my brother to get more details. I found that my mother had a gall bladder attack and was having her gall bladder removed the next day. My mother was doing fine, the surgery would not be highly invasive, and so she was expected to be home in a day. It was all very good news.

In the meantime, my two sisters had received the same e-mail, and they were even more concerned about Mother than I was. I talked with both on the phone and e-mailed both as well, bringing them up to date on what was going on. It was amazing to realize that within minutes, one sister in Singapore and the other in Seoul, Korea, could be reached and informed about my mother’s health.

This has not always been so. Nearly 20 years ago I made my first trip to India to speak at a missions conference. I flew into Bombay where I was to meet up with another speaker and then travel to Baroda, where we were to speak at the conference (he was the main speaker). I had sent a letter to P.S. Thomas in India two months before I arrived, indicating when I would be arriving, and all of the necessary flight information. Unfortunately, my letter arrived two weeks after I did. I stood on the street at the international airport in Bombay for several hours before I realized no one was coming. After checking into a western hotel for the night, I began to attempt to call someone who could tell me where I should meet the fellow I was to travel with. Not having the phone number of anyone from the Indian Evangelical Mission in Bombay, I realized I would have to call home to the United States. That is when I learned about the phone system in India. It took nearly 12 hours to book a call to Dallas, Texas, and this was after I insisted that the call was urgent. Never before have I felt so removed from my family and homeland.

Because of the rapid means of communication we enjoy, it is very difficult for us to identify with the circumstances that underlie our text, and Paul’s motivation for sending both Timothy and Epaphroditus back to Philippi. Think of how slow communications were in Paul’s time. A group of men had left the church at Philippi, headed for Rome. They knew that Paul was being held as a prisoner, pending his appearance before Caesar. They realized that while he normally worked with his own hands to support himself, it would not be possible under the circumstances, and so they sent him a gift of money. Probably it was along the way to Rome that Epaphroditus became ill, so ill that it was feared he would die. It may well have been at this point that one of the party was sent back to Philippi, to let the church know that Epaphroditus was gravely ill and in desperate need of their prayers. Days and weeks passed, and still no news had reached Philippi about Epaphroditus. The church was surely greatly concerned about their brother in the Lord. Was he still alive, or had he died of his illness? No one knew. In those days you could not send an e-mail or a wire; not even a letter by the postal service. You could not make a phone call. Word would have to be sent by means of a messenger, and that would take weeks. This is why Paul found it necessary to send Epaphroditus back to Philippi. He was to be the messenger. He would carry Paul’s letter to the saints at Philippi. Epaphroditus would certainly give the Philippian saints an eyewitness report of Paul’s situation in Rome as well. By means of Epaphroditus, the church at Philippi would finally hear (and see for themselves) the good news that their beloved brother had survived his illness.

Our text deals with “three good men.” All three exemplify humility by the way in which they put the interests of others ahead of themselves. These three men are Timothy, Epaphroditus, and Paul. Let us look at these three “good men,” and the humility that characterized them, and let us endeavor, by God’s grace, to imitate them in their humility.

The Humble Servanthood of Timothy
(2:19-24)

19 Now I hope in the Lord Jesus to send Timothy to you quickly, so that I too may be encouraged by hearing news about you. 20 For there is no one here like him who will readily demonstrate his deep concern for you. 21 Others are busy with their own concerns, not the Lord’s. 22 But you know his qualifications, that like a son working with his father, he served with me in advancing the gospel. 23 So I hope to send him as soon as I know more about my situation, 24 though I am confident in the Lord that I too will be coming soon.

When Paul came to Philippi for the first time, it was Timothy’s first missionary journey with the apostle (see Acts 16:1-3). In the years that followed, Timothy would visit the Philippians on several occasions and would become well known to them (see Acts 18:5; 19:22; 20:1-4). In this epistle, hand-delivered to the Philippians by Epaphroditus, Paul announces his intention to send Timothy to them shortly. Paul is optimistic about his release in the near future, and as soon as this happens, Paul plans to visit those he loves in Philippi (Philippians 1:24-25; 2:24). Paul knows this process may take some time, and so he is eager to get a first-hand report in Rome from a trusted colleague⁴⁸ concerning how the Philippians are doing.

Paul’s plan was to first send Epaphroditus to Philippi, his home, where he would remain. This meant that there would be no response to Paul’s letter because Epaphroditus was not returning to Paul. Paul intended to send Timothy to Philippi next, just as soon as the outcome of his trial was known. Timothy could share the “good news” of his “release,” thus putting the minds and hearts of Paul’s dear friends at rest. Timothy would then return to Paul, filling him in on how things were going with the church at Philippi. And when this news from Philippi was received, Paul knew that he would rejoice in their progress and endurance in the faith (2:19). Paul would then come to Philippi as soon as possible to visit them in person (2:24).

One of Paul’s purposes in writing this epistle is to inform the Philippians that Timothy is coming soon, followed shortly thereafter by the apostle himself. But Paul’s words here are a tribute to the character of Timothy, and also of Epaphroditus. Paul gives Timothy the highest possible recommendation. These Philippians knew Timothy; why was it necessary for Paul to commend Timothy so highly to them? I believe there are several reasons for his commendation.

First, Paul’s high recommendation of Timothy was intended to produce admiration and respect for this faithful servant of God when he arrived. With a recommendation like the one Paul gives Timothy, he should be well received by the Philippians. If they respected and admired Paul—as they surely did—then they would certainly value Timothy and his emissary to them, based on Paul’s commendation. Paul was using his position and authority to elevate Timothy and to enhance this young man’s ministry.

Second, Paul’s high recommendation of Timothy is very instructive concerning what qualifies and commends a Christian leader. Paul’s letter to the Philippians is, in part, a letter of introduction for Timothy. The Philippians already know Timothy quite well, but Paul’s words in our text are an introduction to his upcoming ministry in Philippi. I have to admit that I greatly dislike introductions. When a speaker or a writer is being introduced, the audience is told why they should give this person a hearing. Almost without fail we are told about the speaker or writer’s achievements and successes. We are told about the educational achievements of the person, about his or her fame, and certainly about their success stories. Often, we are told where the person has traveled and to whom he or she has spoken. For a pastor, we are told about the size of the church and how fast it has grown since the pastor began his ministry there. The inference is that these are the things that are most important, the things that qualify one to lead—and oblige us to listen and to follow their leadership.

Paul does not speak to us about Timothy’s achievements. He does not tell us where Timothy has spoken or how many people were converted under his ministry. We are not told about the number of books he has written, or the important people with whom he has associated. We are not told about his charm or charisma or oratorical skills. Paul commends Timothy to the Philippians as a man who deserves a hearing because of his character. Timothy is a humble man, who sets the interests of others above his own (2:20-21). He has faithfully served with⁴⁹ Paul, as a son would serve with his father (2:22). Paul’s readers would understand very well that Timothy had proven his character (and thus his worth) over a period of several years, during which he served and suffered with Paul. Here was a man who could be counted on when the “chips were down.” Suffering faithfully for the sake of Christ sets a man or woman apart. In the New Testament, it is not one’s successes which qualify him, but his steadfast endurance in the midst of his suffering for Christ.⁵⁰

Third, Paul is implying to the Philippians that he is sending Timothy as a gift to them, the finest gift he has to send. Paul speaks of Timothy in terms that show he looks upon Timothy as one who stands head and shoulders above the crowd.⁵¹ The Philippians had always been generous with Paul (see Philippians 4:14-16), and now Paul wishes to be generous with them. His “gifts” to this church are Epaphroditus and Timothy. Paul is here telling the Philippians that he is sending them the best gift that he has to give.

Fourth, if Timothy is the finest gift that Paul can give to the Philippians, then sending Timothy is a great personal sacrifice for Paul. Paul’s gift of Timothy is at Paul’s expense. How easy it would have been for Paul to ask Timothy to stay there with him, at his side, to minister to him. Instead, Paul indicates an eagerness to send Timothy as soon as possible.⁵² We must remember that Paul was being confined until the outcome of his trial was over. Men like Timothy and Epaphroditus were Paul’s hands and feet. They did for him what he could not do himself. To send men like this away is something like a blind man loaning his Seeing Eye dog to a friend.

Fifth, because sending Timothy was at great personal sacrifice for Paul, we see that Paul was being humble by placing the interests of the Philippians above his own. It is not just Timothy who is humble and who places the interests of others above his own. Paul is likewise humble. The reader has to see this “between the lines,” but it is surely there to see. A man in Paul’s circumstances could easily choose to keep his associates nearby, where they could minister to him in his time of need. But Paul is more concerned about the Philippians than he is about himself. Because of this, Paul will send Timothy to Philippi to share the good news of his release, and to minister to them when he arrives.

Sixth, in speaking of Timothy as he does, Paul is making it clear to his readers that Timothy is an excellent example of a man who sets the interests of others above his own. We must not forget the context of these verses about Timothy. Paul “kills two birds with one stone” when he writes of Timothy as he does. He paves the way for a very fruitful ministry when Timothy arrives at Philippi, and he also “incarnates” the principle of humility by using Timothy as an example of true humility.

Seventh, I believe Paul is promoting Timothy and his ministry, while at the same time preparing the saints for the day when he will be gone, and others will have to carry on the ministry in his absence. There are really two separate, but related, truths here. Each needs to be explored.

To begin with, Paul is promoting the ministry of others, like Timothy. If you are a student of history, you know that dictators and despots don’t groom men to replace them. They are very careful to keep any potential rivals from becoming too popular or to powerful. Some have even been so threatened that they have killed off any rivals, including their own heirs. To promote someone you consider your potential replacement would be virtual suicide in many places. In all too many churches and Christian ministries, it is made very clear that no one is to “upstage” the “man at the top.” Paul was amazingly humble in the way he promoted Timothy and his ministry. I would have to say that in our time, I know of no individual who is more gracious and generous in promoting others than Dr. James Dobson. A number of ministries have emerged because of the exposure and financial investment Focus on the Family has given them.

A second thing to observe about Paul’s endorsement of Timothy is that Paul is preparing both Timothy and the Philippians for the day when he will be gone. Paul is reasonably confident that he will be released from prison, free to serve the saints. But the apostle also knows that his days are numbered. He knows that before long he will die, and when he does, Paul wants to guarantee that there will be many others, like Timothy, who will take his place. Paul is not seeking to protect “his ministry;” he is seeking to promote the gospel, and to do this, he promotes the ministry of other men.

The Humble Servanthood of Epaphroditus
(2:25-30)

25 But for now I have considered it necessary to send Epaphroditus to you. For he is my brother, coworker and fellow soldier, and your messenger⁵³ and minister⁵⁴ to me in my need. 26 Indeed, he greatly missed all of you and was distressed because you heard that he had been ill. 27 In fact he became so ill that he nearly died. But God showed mercy to him—and not to him only, but also to me—so that I would not have grief on top of grief. 28 Therefore I am all the more eager to send him, so that when you see him again you can rejoice and I can be free from anxiety. 29 So welcome him in the Lord with great joy, and honor people like him, 30 since it was because of the work of Christ that he almost died. He risked his life so that he could make up for your inability to serve me.

Paul has placed Timothy and Epaphroditus side-by-side in our text, and it is important for us to understand why. But we must first take note of who Epaphroditus is, and how he differs from Timothy, while manifesting the same humility.

First, unlike Timothy, Epaphroditus is not a very prominent person in the New Testament. While Epaphroditus was well known to the Philippian saints, he is certainly not well known to us. Here is a man whose name appears only twice in the New Testament, both times in the Book of Philippians (2:25; 4:18).⁵⁵ Timothy, on the other hand, is named 24 times in the New Testament. In spite of this fact, Paul gives Epaphroditus prominence in our text. Paul actually devotes more words to the commendation of Epaphroditus than he does to the commendation of Timothy.⁵⁶

Second, Epaphroditus is unlike Timothy in that his service takes a very different form. In my opinion, this is a very crucial point. There are some (like Calvin) who seem to think that Epaphroditus was a “minister” whose ministry was very much like that of Paul or Timothy. I do not see his ministry this way at all, and I believe that our text bears this out. Epaphroditus was sent by the Philippian saints to accompany their gift to Paul (4:18), which was intended to minister to his needs during the time of his incarceration. This task does not require a preacher; it requires of man of impeccable character, who will see to it that the funds reach their destination intact. It would seem that while Epaphroditus was the bearer of the Philippians’ gift to Paul, he was himself a gift as well. Epaphroditus seems to have remained on with Paul, so that he could minister to his needs, as his servant.

The ministry of Epaphroditus will be better grasped when we consider the needs of Paul at this time, needs to which Epaphroditus ministered on behalf of the Philippian saints. Let me begin, however, with a much more recent example of incarceration, and how a prisoner could be served. A couple of years ago, the brother of one of our church members was imprisoned in Mexico for “political crimes.” The truth of this matter seems to be that Arturo (the Christian who was imprisoned) had served in the administration of a government official whose party was no longer in office. The opposition party sought to “punish” their rivals by indicting a number of former officials for political crimes. Some may have been guilty, but it seems that Arturo was innocent, an honest man caught in the crossfire of rival political parties. While Arturo was in prison there in Mexico, his family and fellow Christians had to assume the responsibility of providing for Arturo’s needs, as well as those of his family. During his incarceration, food and fresh clothing were brought to him every day. Had this not been done, he would probably have survived, but with only meager allotments of food and clothing.⁵⁷

I believe Arturo’s circumstances in that Mexican prison were very similar to Paul’s circumstances during his Roman imprisonment. Like Arturo, Paul would have needed food and clothing. Almost more important to Paul would be the supplies that were necessary for his writing to the various churches (see 2 Timothy 4:13). Having written his letters to the churches, Paul would have needed couriers to hand deliver his letters to the churches and bring back a response from them. I believe that Epaphroditus was sent to Paul to minister to him in these very practical ways, so that he could carry on his apostolic ministry while in prison.

While both Timothy and Epaphroditus were with Paul at the same time, their ministries to him took very different forms. Timothy was a protg of Paul, one who ministered in Paul’s behalf, and often in his place. Timothy ministered by teaching and preaching the Word, and by correcting various wrongs (cf. 1 Timothy 1:3-4; 4:11-16). We find no reference in Philippians to this kind of ministry on the part of Epaphroditus. He was sent to minister to Paul by the Philippian church. He stayed with Paul, to minister to his needs. Nowhere are we told that Paul sent him out to teach and preach, like he sent out Timothy and others. We are not even told that Epaphroditus was sent back to Philippi to teach and preach. He was sent back home to comfort his heart, and the hearts of those in Philippi who loved him (2:28).

Let me attempt to sum up the difference between the ministry of Timothy and the ministry of Epaphroditus. Timothy ministered for Paul by going to places Paul was not able to go. By his preaching and teaching, Timothy extended (we might even say “multiplied”) the ministry of the apostle, and thus the work of the gospel. Epaphroditus ministered to Paul personally. He provided him with necessities such as food and clothing. While Timothy served, so to speak, as Paul’s mouth, Epaphroditus served as Paul’s hands and feet. Epaphroditus probably ran errands for the apostle, doing things for him that he could not do in his incarceration. In so doing, Epaphroditus facilitated the ministry of Paul.

I have a very good friend, Craig Nelson, who is a fine student of the Scriptures, and who is gifted in teaching and preaching the Word of God. Craig is blind, but this has not kept him from going to many places (like India, Africa, and England). In some cases, I have accompanied Craig. At other times, he has traveled with his wife Grace, or with one of his children. The one who accompanies Craig ministers to him, facilitating his ministry to others. Epaphroditus was a most valuable asset to Paul, as a facilitator of his ministry.

Third, Paul speaks of the ministry of Epaphroditus as his participation in “the work of Christ” (verse 30). There is a very important principle at issue here, and it is most important that we understand it. It is set down by our Lord in the Gospel of Matthew:

40 “Whoever receives you receives me, and whoever receives me receives the one who sent me. 41 Whoever receives a prophet in the name of a prophet will receive a prophet’s reward. Whoever receives a righteous person in the name of a righteous person will receive a righteous person’s reward. 42 And whoever gives only a cup of cold water to one of these little ones in the name of a disciple, I tell you the truth, he will not lose his reward” (Matthew 10:40-42).

Whether it is a Paul, or Timothy, or Epaphroditus (or any other Christian of that day), everyone who is fulfilling their calling, who is carrying out their humble service for Christ, is participating (“having fellowship in”) the “work of Christ.” Paul acknowledges this in terms of the contribution of Epaphroditus. He does so on the basis of the principle that our Lord laid down in Matthew 10. To facilitate the proclamation of the gospel by assisting the one proclaiming it is to enter into their work, and their reward! To show hospitality to a prophet⁵⁸ is to participate in his prophetic ministry; to minister to the apostle Paul, as Epaphroditus did, was to participate in his apostolic ministry. Epaphroditus was, therefore, a very integral part of the “work of Christ.”

Fourth, Paul speaks of the ministry of Epaphroditus in the highest terms, and he refuses to distinguish his ministry from that of Timothy or of himself. Let me be very blunt here, so that what I am saying will be very clear. Paul’s makes no distinction between the ministry of Timothy and the ministry of Epaphroditus, as though one ministry is “first class ministry” and the other is “second class.” I see this distinction being made so often today. We speak of “the clergy and the laity,” of “full time Christian ministry” and (mere) “laymen.” I hear people talk about “significant ministry,” and of “just being a housewife” (for example). Paul does not make such distinctions, and I don’t think he would tolerate them in his day, or in ours.

We see this error of making evil distinctions in the Corinthian church, where some distinguished themselves from others and their ministry:

12 For we would not dare to classify or compare ourselves with some of those who recommend themselves. But when they measure themselves by themselves and compare themselves with themselves, they are without understanding (2 Corinthians 10:12).

It is very apparent from 1 Corinthians that at least some of the Corinthian saints were making improper comparisons. They were comparing Paul’s manner and message with the more “sophisticated” methods and message of some very charming—but very cultic—teachers (1 Corinthians 1:10ff.). By the time we reach 2 Corinthians 12, Paul will go so far as to call them “false apostles” (2 Corinthians 11:13). But in 1 Corinthians 12-14, it is evident that evil comparisons were also being made on the basis of one’s spiritual gifts. There were some gifts that were either more visible or more vocal than others, and because of this, they were considered more valuable, indeed, more spiritual. Christians who did not possess these “superior” gifts were looked down upon by those who did (or thought they did), and many began to seek the more spectacular gifts, even to the point of becoming disorderly in the church meeting as they sought to “show off” their gift. Paul makes it very clear in 1 Corinthians 12:12-31 that the church, the body of Christ, actually functions like a body, so that the contribution of every member of the body is essential to the healthy functioning of the body.

This is precisely how I see Paul dealing with these two men, Timothy and Epaphroditus. They are very different men, with very different ministries, but they are both a vital and valuable part of the body of Christ. They are both actively involved in the “work of Christ.” Because of this, Paul refuses to elevate one above the other. He even goes beyond this. Paul refuses to elevate himself above the ministry of Epaphroditus.

I want you to notice the terms which Paul uses as he refers to Epaphroditus and to his ministry. Paul describes Epaphroditus in two ways. He speaks of the value of the ministry of Epaphroditus as one who ministers on behalf of the Philippian saints. He describes Epaphroditus as “your messenger” (verse 25). The term “messenger” is literally the word that is most often rendered “apostle” in the New Testament.⁵⁹ While it is obvious that Epaphroditus was not an “apostle” in the same sense that Paul was, Paul seems to have deliberately chosen the most dignified and honorable term he could think of to describe this wonderful man, Epaphroditus. The same thing can be seen in the second expression, “your servant” (verse 25). The word which Paul uses here is closely tied to the word service in Philippians 2:17: “But even if I am being poured out like a drink-offering on the sacrifice and service of your faith, I have joy and rejoice together with you” (emphasis mine).

Gordon Fee says of this Greek word that it is the term “from which ‘liturgy’ derives’ . . .” It is “used primarily in the LXX to refer to the various duties of the Levites, including the actual ‘service’ at the altar. The word group appears rarely in Paul (3 or 5 times in this letter;. . .; otherwise only in 2 Cor 9:12 and Rom 15:29, of the offering for the poor in Jerusalem), always metaphorically of Christian ‘service’ of some kind, and not restricted to ‘ministers.’”⁶⁰ Once again, Paul has employed a term which conveys the highest regard for the quality of Epaphroditus’ ministry, a term which indicates that his service is deeply spiritual and very significant.

Paul has also employed three descriptive terms for Epaphroditus and his ministry, which convey his high regard for this man and his ministry. He speaks of Epaphroditus as his “brother,” as his “co-worker,” and as his “fellow soldier” (verse 25). In other words, he speaks of Epaphroditus as his equal, as a colleague, and not as his servant or subordinate. There are times when Paul finds it necessary to lay claim to his calling and authority as an apostle, but this is not necessary with the Philippian saints. And so he speaks of Epaphroditus and himself as “brothers” who are both working in the cause of the gospel, fighting side by side for the faith of the gospel against all opposition.

I can understand how Calvin and others could have misinterpreted Paul’s words here. They have assumed that because Paul spoke so highly of Epaphroditus he must have been ministering in the same way Paul and Timothy did. But in so doing, they have missed the point that Paul is making by his choice of words. They assume that since the honor Paul gives to Epaphroditus is so great, his ministry must be “great” (by their definition) as well. For those who distinguish between “laity” and “clergy” this is not surprising. But what they should have seen is that their laity/clergy distinction, inherited from their tradition, is not really biblical. We all have different gifts and functions within the body of Christ, but we are all working together as His body to do His work.

Sixth, Paul is preparing the way for a hero’s welcome for Epaphroditus when he returns home to Philippi. Paul has a very clear purpose in writing this letter to the Philippians, delivered by the hand of Epaphroditus. Paul paints the picture of his return in the most positive—even heroic—terms. Epaphroditus had come to Paul with a gift from the Philippian saints. Either on the way to Paul, or there with the apostle, Epaphroditus had become deathly ill. Paul is greatly distressed by his illness and grieved at the possibility of his death. It would have been a great personal loss to Paul, but God was gracious and spared his life. Epaphroditus knows that those back in Philippi have received word of his illness, but apparently not of his recovery. Epaphroditus was distressed that his beloved brothers and sisters might assume the worst and suffer unnecessary grief. Nevertheless, he was determined to remain at Paul’s side, ministering to him in any way that he could. He would not abandon his post. It was at Paul’s initiative that Epaphroditus was returning. His arrival would end his distress, and it would end Paul’s as well. Epaphroditus’ presence would set aside any concerns about his health. He could also deliver Paul’s letter to the Philippians, and give an eyewitness report based on the time he had spent with Paul in Rome. He could tell them of Paul’s love and concern for them, of his constant prayers on their behalf, and of his yearning to come and visit them soon. Because of this, they would understand why Epaphroditus left Paul’s side to return home and welcome this man as a true hero of the faith.

The magnitude of Paul’s humility and benevolence toward Epaphroditus can be seen by contrasting Paul’s words in our text to what someone of lesser stature could have made out of this same situation. Let’s suppose Paul was a very insecure and threatened leader, who had to keep reminding others of his position, power and prestige, a petty fellow, who found it impossible to praise others. What could this kind of man have done with the circumstances at hand? Let me suggest one very fictional scenario:

“From Paul, the esteemed apostle of God’s choice, to all those under my charge in Philippi. As you know, missionary work is very demanding, and only the strong of heart can endure under conditions such as I am presently experiencing. Unfortunately, Epaphroditus is not a strong man physically. His trip to Rome with your generous gift was too much for him, and he almost succumbed to his illness. It was fortunate that I was able to nurse him back to good health. Epaphroditus is not a strong fellow in spirit, as well as in body. He simply could not hold up under the stress of the situation. He became so homesick that he was of little help to me here, and so I have sent him home. His return should serve as a warning to the faint of heart.…”

In our text (verse 29), Paul actually commands the saints at Philippi to give him a hero’s welcome home. Now do you see how Paul encouraged Epaphroditus and prepared the way for a triumphant reunion with his friends, family, and fellow believers?

Seventh, Paul uses Epaphroditus as an example for others to emulate. In our text, Paul is especially using Epaphroditus as an example of the kind of man the saints at Philippi should esteem and whose leadership they should follow. Church leaders are not necessarily those who are the most charismatic, the most gifted, or even the most successful. They are to be men who are like Christ—humble servants, faithfully carrying out their service, willing to lay down their lives for the sake of the gospel. What a contrast this will be to those whom Paul describes in the next chapter (3:2ff.), who are proud and arrogant, and who trust in the things of the flesh, rather than in Christ, and the power of His Spirit.

Conclusion

A couple of years ago, Barbara Crandell—one of the very dear widows in our church—had her home air conditioner fail on the hottest day of the summer up till then. Barbara’s mother was elderly and ill, and she was living with her in her home. There was no way this elderly woman would be able to handle the heat without air conditioning. I knew that several of us could install a new air conditioning unit over the weekend, but we would first need to purchase all of the necessary equipment. It was the Friday of a holiday weekend, and I knew that in a few hours all of the air conditioning supply houses would be closed for the holiday. I called Larry, a Christian friend from another church, I explained the problem to him, and asked if he could help us by acquiring the needed equipment that day.

It would have been a great favor for him to do this on our behalf, but he did even more, much more. On the phone, Larry told me he would send out one of his “best engineers” as soon as possible. By the time I got back to Barbara’s house a couple of hours later, there were two or three trucks from Larry’s company outside. The engineers were there, as promised, along with his best installers. On the same day, and within a few hours of my call, they had entirely removed the old air conditioner and furnace and replaced it with a new one. The house never even had time to get hot inside.

Larry’s gracious ministry to Barbara on that hot summer day reminds me of Paul’s ministry to the Philippians. Paul was not free at the moment to go to Philippi, but he sent the very best alternative there was. Larry never came to Barbara’s house. The truth was that he did not need to do so, and it would have done little good if he had. Larry’s expertise was not in the engineering field, nor was he an expert installer. But Larry had the finest experts in these areas at his disposal. I do not for a moment believe that these men had nothing to do that afternoon. They came because their boss had sent them, and they did their work well. Larry did not come, but his gift that day cost him something, and I will always be grateful to him and thankful for him because of it. That is the way the Philippians should feel about Paul.

Conclusion

Our text presents us with some very important truths, which deserve careful thought and appropriate responses. For example, it would seem to me that our text strongly implies that while it certainly is important for us to send money to our missionaries, it may also be very beneficial and encouraging for us to send folks like Epaphroditus who can minister to those who serve on the front lines, facilitating their ministries, meeting their needs, and encouraging their spirits because we (in the words of Hallmark cards) have “cared enough to send the very best.” Sometimes sending some of our most valued saints is sending the very best.

At first I was inclined to entitle this lesson, “Two Good Men.” Obviously, the two “good men” would be Timothy (2:19-24) and Epaphroditus (2:25-30). Timothy and Epaphroditus are “good men” in a general way, but Paul points them out in a particular way. The context is that of humility, which is evidenced by the kind of servanthood they exemplify, servanthood that places the interests of others above one’s own interests. It is not hard to see how these two men were “good men” in terms of their humility and servanthood. Paul indicates that of all the men whom he could send, none could match the humility of Timothy. Timothy had a deep and consistent concern for the Philippians (2:20), unlike the self-seekers of his day. Epaphroditus, too, was a humble man. He was content to perform menial service in Paul’s behalf and thus for the cause of Christ. He was deeply distressed by the agony of those in Philippi, who did not know whether he was alive or dead. Even so, he was content to remain in Rome, serving Paul as long as he was needed.

These two men are, indeed, “good men.” But there is a third “good man” to be found in our text, and that man is Paul himself. How many men in Paul’s position would work so hard to commend others? How many great men have you known who treated those who worked with them (even the ones performing menial service) as equals, as colleagues? How many Christian leaders have we seen like Paul, who have been willing to send those who are so dear and so profitable to them away? Is Paul’s humble spirit not the same spirit that has prompted many Christian parents to release their children to serve God in distant and remote places?

I would suggest to you that Paul’s assessment of these two “good men” and their contribution to the work of Christ should be very instructive to us today about “Christian ministry.” After this message, one of our men shared with me what a great encouragement this text was to him. A man does not need to have a “full-time Christian ministry” to make a significant contribution to the work of Christ. While God raises up some to be more visible and vocal, He also raises up those whose ministry is supportive, men and women who facilitate the ministry of the gospel in ways that are not seen, but are absolutely vital.

As I conclude this message, I hope that you have been encouraged in your ministry as well. If you have a public, visible ministry, I hope that the humility of Paul will be seen in you and in your relationship with those who support you in your ministry. If you have a less visible ministry, I hope that Paul’s words will give you great encouragement in your work for the Lord. And, if you do not really have a ministry, I hope that this message will encourage you to seek one. Ministry is never hard to find if you are willing to be a facilitator, like Epaphroditus.

Incidentally, I should probably mention that Paul himself began his ministry as a supporter. Paul’s early ministry was a supportive one in the sense that he accompanied Barnabas, who was clearly the leader in the early days of Paul’s ministry. Paul was to Barnabas in the early days what Timothy was to Paul later on. We should recall from Acts 11 that Paul once served as an “Epaphroditus” when he bore the gift from the Gentile churches to the brothers and sisters living in Judea (Acts 11:27-30). I would say that many (perhaps most) of those whom God has elevated to places of leadership commenced their ministry as an “Epaphroditus.” Think, for example, of Joshua, who served Moses, or Elisha, who “washed the hands of Elijah” (2 Kings 3:11). Only those who have learned to serve are fit to lead, because Christian leadership is a place of humble service (Matthew 20:20-28).

Finally, it could be that there is someone who will hear or read this message who may think they can earn God’s favor and blessings by working hard for Him. Paul will say something about this in the next few verses. But for now, let me simply say that Christian ministry is that which flows out of a personal relationship with Jesus Christ, by faith. It is not something we do in order to win God’s favor, but something we do because of our love for Him, and for others. Christian ministry is done in obedience to His Word, through the power of the Holy Spirit. Whatever He has given us to do, it is indeed a great privilege and blessing, whether you are a Timothy or an Epaphroditus.

48 I am impressed by the fact that Paul often had to send one of his trusted co-workers, like Timothy or Titus, to a church, to check on their welfare and to return to Paul with a full report (see 2 Corinthians 2:12-13; 7:5-16). How much Paul must have trusted these men, to fully rely on their assessment of the condition of the churches they visited on his behalf.

49 This word “with” is very important. Paul does not speak of Timothy here as his servant, as the one who served “under” him. Paul speaks of Timothy as a man who served “with” him in ministry. Timothy is referred to as a colleague in ministry, not as an understudy.

50 This is very clearly seen in 2 Corinthians 11:16-33, where Paul speaks of his sufferings for Christ in defense of his apostleship. This is a very different mindset from that which possessed some of the Corinthian saints (see 1 Corinthians 1:10—2:5; see also 4:6-13).

51 There is too much agony here on the part of scholars who entertain questions that Paul never meant to raise. Some wonder why Paul would disparage all of his other colleagues in ministry as self-seekers. Paul seldom kept himself surrounded by his fellow-workers, sending them here and there to minister, just as he was sending Epaphroditus and later Timothy to Philippi. I believe that Paul is saying that he had virtually no one left to send, except Timothy. Rather than looking upon Timothy as a “bottom of the barrel” minister, they should look on him as the “cream of the crop.” I think that Paul is not contrasting Timothy with the rest of his ministry team, but with the world. In the world at large mankind looks out for itself, and not for others. Timothy is not like this. Timothy is unique in being a humble servant, who gives himself to others and for others, instead of being self-serving, like the rest of the world.

52 In my opinion the words “quickly” (2:19), “soon” (2:24), and “eager” (2:28) all underscore Paul’s desire to send Timothy and Epaphroditus as quickly as he can.

53 Literally, “apostle.”

54 Regarding the use of this same Greek word in Romans 15:16, A. T. Robertson writes, “‘The word here derives from the context the priestly associations which often attach to it in the LXX’ (Denney). But this purely metaphorical use does not show that Paul attaches a ‘sacerdotal’ character to the ministry. Ministering … means to work in sacred things, to minister as a priest. Paul had as high a conception of his work as a preacher of the gospel as any priest did.” A. T. Robertson, Word Pictures in the New Testament (Nashville, Tennessee: Broadman Press, 1932), en loc.

55 It may be that Epaphras (see Colossians 1:7; 4:12; Philemon 1:23) is a shortened version of Epaphroditus, but it is generally agreed that he is not the same person as Epaphroditus in Philippians. Epaphras is called “one of you” in Colossians 4:12.

56 In this manuscript, as I type it at least, Philippians 2:19-24 (which speaks of Timothy) takes up 6 lines, while 2:25-30 (which speaks of Epaphroditus) takes up 9 lines.

57 It was our privilege to have a part in meeting Arturo’s needs during his imprisonment. When he was released, he made a trip to visit our church, and to share how God had ministered to him and through him while he was incarcerated.

58 As, for example, the Shunammite woman received the prophet Elisha (2 Kings 4).

59 In the King James Version, the word appears 81 times in the New Testament. It is translated “he that is sent” once, and “messenger” twice. The other 78 times it is translated “apostle.”

60 Gordon D. Fee, Paul’s Letter to the Philippians. The New International Commentary on the New Testament (Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 1995), p. 251, fn. 52.

Biblical Topics:

Passage:

Taxonomy upgrade extras:

10. Paul’s Perspective on Profit and Loss (Phil. 3:1-11)

Introduction

We have two cats, but my favorite of all time is the one I call “Sweets.” Sweet Pea (as one of our family named “her”—we were mistaken about his gender at the time of his naming) was found outside a dumpster, left to be found or to die in the heat of the summer. Sweets is the most affectionate and loveable cat we have ever had (and we’ve had many cats in our marriage, not to mention dogs). At night, Sweets jumps up on the bed and then curls up around my left arm. During our home Bible study, Sweets saunters into the room, and then lays on his back, with his feet in the air, looking about for any one who might rub his tummy.

As I said, Sweets is the most gentle and affectionate cat I’ve ever seen…except for one time each year. Every year we take our cats to the veterinarian for their shots. Sweets is always placed in a little portable cage and transported to the vet’s for this event. Sweets’ personality instantly changes the moment we walk in the door of the veterinary clinic. He becomes the most hostile and ferocious-looking cat I’ve ever seen. And almost without exception, the vet will see him in that state and say, “I think that perhaps you should take him from the cage and hold him down.” I don’t blame him. Sweets is, for that brief moment, an entirely different cat.

When we come to our text in Philippians 3, we see a similar change in the Apostle Paul’s disposition. In the opening verses of chapter one, we find a warm and affectionate, fatherly Paul, who greatly loves and is deeply attached to the saints at Philippi:

Philippians 3:1 is likewise warm and affectionate, but this mood suddenly changes in verse 2. Three times in verse 2 Paul warns, “Beware!” The tone with which he speaks of those who would lead the Philippians astray is militant and clearly hostile, akin to the mood of Paul as he writes to the Galatians. As our text develops, we will see why Paul feels so strongly about the subject he has raised.

The issues Paul is dealing with in our text were those that confronted the apostles in the Book of Acts. In one form or another, these same issues have reappeared throughout the history of the church. They also confront the contemporary church today. Let us listen very carefully to learn how Paul handles these matters, so that we might follow his instructions and his example.

A Reminder to Rejoice
(3:1)

Finally, my brothers and sisters, rejoice in the Lord! To write this again is not a bother for me, and it is a safeguard for you.

The word “finally” has caused some to roll their eyes and say, “Paul is just like preachers today; he tells us he is just about finished when he has a whole lot left to say.” While “finally” does often introduce the final words of an author, there are other times in the Bible when it simply means something like “furthermore,” or “from here on.”⁶¹ The term here in our text does indicate a change in subject, a very crucial one.

Some have also questioned Philippians 3:1 because they feel it is somehow out of place. I assure you that it is those who make such challenges who have forgotten their place. In the verses preceding Philippians 3:1, Paul has just been speaking about Christian unity and the necessity of humility. Christ is the ultimate manifestation of humility, as we have seen in 2:5-11. Timothy, Epaphroditus, and Paul are men who exemplify humility (2:19-30). Humility gives preference to the needs of others and manifests itself in servanthood. Humility also enables Christians to rejoice in their circumstances. I was reminded of these Proverbs:

11 The wealth of a rich person is his strong city; and it is like a high wall in his imagination.… 23 A poor person makes supplications, but a rich man answers harshly (Proverbs 18:11, 23).

It is tempting for the rich to think that their wealth is God’s reward for their labors and their piety, and that the poor are poor because they deserve it. The temptation for the rich is to demand service rather than to ask for it. A person with great means may have become accustomed to being given preference—to the point that it is expected of others. In short, those who are rich are more likely to be arrogant. When you stop to think about it, this is precisely the opposite mindset of humility. Instead of expecting to be given preference, we are to give preference to others. Instead of being arrogant, we are to be humble. Instead of expecting others to serve us, we are to serve others.

In Psalm 73, Asaph is angry with God because the wicked seem to be prospering, while the righteous (including Asaph, of course) seem to be suffering. Asaph believes that he deserves God’s blessings and that the wicked deserve to suffer. (By the way, something similar can be found in the Book of Job. Job, so to speak, stands before God with his hands on his hips, demanding that God explain his suffering, righteous as he is.) Both Asaph and Job needed to be reminded that suffering may be a gracious gift from God, teaching them things they would not otherwise learn (compare Philippians 1:29). Both needed to recall that this life is short, and that the full enjoyment of God’s blessings will come in eternity (thus, “to die is gain,” Philippians 1:21). Furthermore, both men needed to be humbled and to be reminded that they were not in any position to question God’s dealings with them. All of this is to say that the attitude, “I deserve better than this,” is inappropriate for the Christian and inconsistent with humility.

Philippians 3:1 is a transition verse, moving us from Paul’s appeal for humility to his admonition regarding arrogance and pride (3:2ff.). He moves from an exhortation to conduct ourselves in a manner that is consistent with the gospel (2:12-18) to a warning about a very dangerous heresy, which denies the gospel (3:2ff.). Verse 1 is not misplaced at all; it is a transition verse, setting the stage for what Paul has to say in 3:2ff.

The main thrust of verse 1 is Paul’s instruction to rejoice. Let me make several observations from this verse. First, notice with me that Paul is commanding us to rejoice. The form of this verb is imperative. We are not given an option as to whether or not we should rejoice; our only option is whether or not we will obey this command to rejoice. Dr. A. T. Robertson renders it, “go on rejoicing.” We are to establish a pattern, a lifestyle, of rejoicing.

I want to illustrate this from my experience in our church. We have a lovely woman in our church who recently lost her sight in one eye. She could have used this as her excuse to murmur and complain and to gain a great deal of sympathy because of her loss. But she did not. She chose to rejoice, and I’ll give you an example of what I mean. A week or so ago, I saw her in the church as she was walking for exercise. She stopped, and we chatted for a moment. When the matter of her lost eyesight came up, Betty Bob said something like this: “Well, this eye business has been a real blessing. When it comes time to clean my glasses, I now have only half as much work. (No sense cleaning the dirty one!) And when it comes time for me to buy new glasses, I only buy one lens. It’s like getting my glasses half-price!” Now that, my friend, is rejoicing.

Second, the command to go on rejoicing is given to Christians—and can only be accomplished by Christians. Paul instructs us to “rejoice in the Lord.” There is a great deal of talk these days about PMA (positive mental attitude) and positive thinking. The optimism of an unbeliever is ill-founded. Only the Christian can truly rejoice in the Lord. Paul can rejoice in his circumstances because he is rejoicing in the Lord. He rejoices on account of the salvation and growth of the Philippian saints. Even though he is in prison and some believers are seeking to cause him pain, Paul can rejoice because the gospel is being proclaimed, lost souls are being saved, saints are being encouraged, and the worst thing that could happen to Paul (his death) is really the best thing that could happen (he would be with the Lord). It is our union with Christ that enables us to rejoice in the Lord.

Third, Paul is repeating himself when he commands Christians to keep on rejoicing. This is not the first time Paul has given this command to rejoice to the Philippian saints. Paul admits that he is repeating himself, and he makes no apologies for doing so. The reason repetition is justified is that rejoicing is fundamental to the believer’s Christian life. Paul says that repeating himself in giving this command again is not a burden to him, and it is meant to be a blessing to the Philippians.

Fourth, rejoicing is a safeguard for those who practice it. I am convinced that the Bible teaches us a very important principle: the path of disobedience begins with discontent. I think we see this truth dramatically illustrated in the fall of man in the Garden of Eden. Think about the “mission impossible” task that Satan had here. How could he possibly succeed in bringing about the disobedience of Adam and Eve? The Garden of Eden was perfect. Why would anyone who lived in a perfect world choose to disobey God, especially when He had warned that the penalty for disobedience was death? In my opinion, the key to the fall is discontent. Satan very skillfully deceived Eve⁶² so that she became discontent: The Garden was not perfect because there was a forbidden fruit in the midst of it. She and her husband were not perfect because they were not equal with God. God was not perfect because He withheld something from them, which they perceived to be good (Gen. 3:6). It appeared to them that the only way to enjoy perfection was to disobey God and to partake of the forbidden fruit. Satan managed to convince Eve that things were not as good as they could be, not as good as she deserved them to be. Once she became discontent, she and Adam (who was with her—3:6) were already on the path of disobedience.

Contentment is crucial to perseverance. This is why Proverbs 5 instructs husbands to be content in their marriage. Marriage is not merely to be endured with a teeth-gritting determination, but enjoyed as a privilege and a delight. In their physical relationship, the husband is to find his full satisfaction in his wife’s body; the result is that he should seek satisfaction nowhere else. He is to be exhilarated by her love (5:19); he is to “rejoice in the wife of his youth” (5:18).

When we think through the Old Testament, we see discontent at the center of Israel’s disobedience to the God who created them as a people. In spite of all of God’s marvelous provisions for His people, they murmured and complained. He gave them manna, and they wanted meat (see 1 Corinthians 10:1-13). The problem was that Israel became arrogant and selfish. They thought little of serving God, but much about God serving them. For a free meal, they would participate in a pagan worship ceremony, just so that they could eat meat offered to an idol (see 1 Corinthians 8; 10:14-22). They were more interested in themselves than their neighbors, or even God (1 Corinthians 10:31-33). There is no humility or servanthood here but rather arrogance and self-indulgence.

It all started with Satan himself. From what we read in Isaiah 14:12-15 and Ezekiel 28:12-15, we can piece together the sequence of events which led to Satan’s downfall. Satan was a created being who had “the seal of perfection” (Ezekiel 28:12). He was given great power and authority, but he was not equal with God. Satan was not content with all that God had given him, and so he rebelled in an attempt to attain equality with God (Isaiah 14:13-14). His discontent led to disobedience, and that disobedience will bring about his destruction.

When I read Asaph’s complaints in the early verses of Psalm 73, I see a man who is very discontented. He is complaining to God that the wicked are prospering, while the righteous (one of whom is surely Asaph) are suffering. Asaph feels entitled to God’s earthly blessings, and he is angry because he is not getting them. It is not until Asaph goes into the sanctuary of God to worship that his crooked thinking is straightened out (Psalm 73:17). There he sees the latter end of the wicked, and he is reminded of the brevity of this life and of the pleasures of the wicked. He realizes how quickly their eternal punishment comes upon them. His spiritual eyes are opened to see that his suffering is not nearly as bad as he first assumed. God did not abandon him in his time of suffering. Indeed, by means of his suffering the psalmist had come to experience a deeper level of spiritual intimacy with God. Asaph now is assured that God is with him in his trials, just as he will be with God forever when this life ends. The psalmist who began his psalm with a protest ends it in praise. Now Asaph can keep on rejoicing in his God.

Psalm 95, which we have discussed previously, takes up the same theme, only in a different way. That psalm begins with a call to worship and praise (95:1-7b). Then, at the end of verse 7 the psalm suddenly changes its focus to a strong word of warning:

Today, if only you would obey him! 8 He says, “Do not be stubborn like they were at Meribah, like they were that day at Massah in the wilderness, 9 where your ancestors challenged my authority, and tried my patience, even though they had seen my work. 10 For forty years I was continually disgusted with that generation, and I said, ‘These people desire to go astray, they do not obey my commands.’ 11 So I made a vow in my anger, ‘They will never enter into the resting place I had set aside for them’” (Psalm 95:7c-11).

The inference seems clear that when one ceases to worship God, he has already begun to harden his heart and to walk the dangerous path of disobedience. Rejoicing in the Lord is, among other things, a very good preventative measure. Or, in the words of Paul in our text in Philippians 3:1, rejoicing in the Lord is a safeguard. No wonder Paul does not find it burdensome to repeat his instruction to keep on rejoicing.

Two more comments on this matter of discontent seem worth mentioning here. The first is that when someone is discontent, they are ultimately discontent with God, because He is sovereign, and our circumstances come from His hand. No wonder we read these words in the Book of Exodus:

1 When they journeyed from Elim, the entire company of Israelites came to the Desert of Sin, which is between Elim and Sinai, on the fifteenth day of the second month after their exodus from the land of Egypt. 2 And the entire company of Israelites murmured against Moses and Aaron in the desert. 3 And the Israelites said to them, “O that we had died by the hand of Yahweh in the land of Egypt, when we sat by the pots of meat, and when we ate bread to the full; but you have brought us out into this desert to kill this whole assembly with hunger. 4 Then Yahweh said to Moses, “I am going to rain bread from heaven for you, and the people will go out and gather a certain amount day by day, that I may prove them, whether they will walk in my law or not. 5 And on the sixth day they will prepare that which they bring in, and it will be twice as much as they gather day by day.” 6 And Moses and Aaron said to all the Israelites, “In the evening you will know that Yahweh has brought you out of the land of Egypt. 7 And in the morning you will see the glory of Yahweh, because he heard your murmurings against Yahweh. And what are we, that you should murmur against us?” 8 And Moses said, “You will know this when Yahweh gives you in the evening meat to eat, and bread in the morning to satisfy you, because Yahweh heard your murmurings which you are murmuring against him. And what are we? Your murmurings are not against us, but against Yahweh” (Exodus 16:1-8, emphasis mine).

The murmurings that the Israelites directed against Moses and Aaron, their leaders, are exposed as murmurings against God. If we are not rejoicing in the Lord, then we are grumbling against the Lord.

The second comment I would make is that our murmurings are contagious. When we grumble, we tempt others to join with us. When we gather together each Sunday to worship God, we may be guilty of spreading discontent among the brethren, and this I believe is a most serious offense. Is this related to the “root of bitterness” about which the writer to the Hebrews warns his readers?

14 Pursue peace with everyone, and holiness, for without it no one will see the Lord. 15 See to it that no one comes short of the grace of God, that no one be like a bitter root springing up and causing trouble, and through him many become defiled (Hebrews 12:14-15).

Grumbling is a dangerous evil that is forbidden (Philippians 2:14-15), while rejoicing is a healthy and beneficial practice, and one that is commanded.

A Strong Word of Warning
(3:2-3)

2 Beware of the dogs, beware of the evil workers, beware of those who mutilate the flesh! 3 For we are the circumcision, the ones who worship by the Spirit of God, exult in Christ Jesus, and do not rely on human credentials.⁶³

The once gentle, fatherly Paul now displays a fierce side, one that is well deserved. Paul is warning the Philippian saints concerning the Judaisers. They have persistently opposed him, dogging his steps from city to city. They have incited riots to disrupt his ministry, and they are the real reason he is sitting in his prison cell as he writes. It is my opinion that Paul’s words are a warning, and that the Judaisers have not yet converged upon Philippi. You will recall that in those Gentile cities where there was a sizeable Jewish community the Judaisers were quick to oppose Paul (see Acts 17:4-13). Philippi seems to have had only a few Jews when Paul arrived there, so that no synagogue is mentioned, and Paul can only find a few Jewish women gathered by the river (Acts 16:13). Paul seems to know that sooner or later the teaching of the Judaisers will find its way to Philippi, and so he sounds this early word of warning so that the church will know to beware.

Paul’s description of the Judaisers is deliberately caustic. Paul’s words must have caused the Judaisers to cringe, as if the apostle had been scraping his fingernails across the blackboard of the Judaisers. Paul gives a three-fold description of the Judaisers that would infuriate them. First, Paul refers to the Judaisers as “dogs.” This was a very derogatory term,⁶⁴ routinely used by the Jews in referring to the Gentiles.⁶⁵ Paul turns the tables on the Jewish Judaisers by calling them “dogs.” The Judaisers are next called “evil workers.” Can you imagine what it would feel like to be called an “evil worker” when you prided yourself for doing “good works”? It would be something like calling a surgeon a butcher, or an opera singer a hog caller.

The third label which Paul gives the Judaisers is “those who mutilate the flesh.” This is a most fascinating play on words in the original text. The word translated “circumcision” in verse 3 contains the Greek root meaning “to cut.” The term rendered “mutilate” contains the same root. The difference between “to circumcise” and “to mutilate” is to be found in the prefix, attached to the root word, “to cut.” The term circumcision contains the root word, preceded by a prefix that means “around.” Thus, circumcision is to “cut around.” The word “mutilate” has the root word “to cut” with a prefix that means, in effect, “to hack into all kinds of pieces.”

The best way I can think of to illustrate the contrast between the terms “circumcise” and “mutilate” is to describe the way one can buy chicken here in the United States and how one would buy a chicken in India. If I were to go to the grocery store nearby, I could purchase boneless chicken breasts. The meat cutter would skillfully use a very sharp knife and almost surgically remove the bones from the meat of a chicken breast. If I went to a market in India to buy chicken, I would come away with a mutilated chicken. They don’t cut a chicken into recognizable pieces—breast, thigh, neck, drumsticks, and wings. They take a meat cleaver and hack away at the whole chicken until it is reduced to small pieces of meat, with all kinds of bone pieces remaining. And so when you eat chicken in India, you are constantly spitting out little bone fragments. The boneless chicken breasts would represent circumcision. The mangled chicken with all the bones remaining would approximate mutilation. Thus, when the Judaisers would read Paul’s description of them as “mutilators,” the mere thought would horrify them.

Paul is not finished with the Judaisers yet. In verse 2, Paul described the unbelieving Jews in Gentile-like terms. Now, in verse 3, Paul describes true believers in Jewish terms. He boldly claims, “we are the circumcision.” In other words, those who believe in Jesus Christ as their Messiah, who have trusted in His death, burial, and resurrection for the forgiveness of their sins and the gift of eternal life, are the true circumcision, the true Jews. This theme is quite common with Paul (see Romans 4:10-12; Galatians 3:27-29; 6:15-16).

All Christians, Jew or Gentile, are not only the “true Israel of God,” according to Paul, they are also “those who worship by the Spirit of God.” The Judaisers thought that they had a corner on the market when it came to worship. They scoffed at any worship other than their own. What makes Christians true worshippers is that the Holy Spirit of God indwells them (see verse 3). Our Lord’s words to the woman at the well in John 4 come to mind here:

19 The woman said to him, “Sir, I see that you are a prophet. 20 Our fathers worshiped on this mountain, and you people say that the place where people must worship is in Jerusalem.” 21 Jesus said to her, “Believe me, woman, a time is coming when you will worship the Father neither on this mountain nor in Jerusalem. 22 You people worship what you do not know. We worship what we know, because salvation is from the Jews. 23 But a time is coming—and now is here—when the true worshipers will worship the Father in spirit and truth, for the Father seeks such people to be his worshipers. 24 God is spirit, and the people who worship him must worship in spirit and truth.” 25 The woman said to him, “I know that Messiah is coming (the one called Christ). Whenever he comes, he will tell us everything.” 26 Jesus said to her, “I, the one speaking to you, am he” (John 4:19-26).

Next, Paul speaks of Christians as those who do not place their confidence in the flesh. I take this to mean that Christians do not rely on their ancestry (as the Jews tended to do; see Matthew 3:9), or upon their good works, such as law-keeping. They understand that they are saved by the grace of God, through the atoning sacrifice of Jesus Christ, received by faith. Virtually everything in which the Judaisers found confidence was fleshly, and not spiritual. Thus, it is not outward, physical, circumcision that saves, but inward, spiritual, circumcision:

In Him you also were circumcised—not, however, with a circumcision performed by human hands, but by the removal of the fleshy body, that is, through the circumcision done by Christ (Colossians 2:11).

A Testimony From Paul’s Experience
(3:4-11)

3 For we are the circumcision, the ones who worship by the Spirit of God, exult in Christ Jesus, and do not rely on human credentials⁶⁶ 4 —though mine too are significant. If someone thinks he has good reasons to put confidence in human credentials, I have more: 5 I was circumcised on the eighth day, from the people of Israel and the tribe of Benjamin, a Hebrew of Hebrews. I lived according to the law as a Pharisee. 6 In my zeal for God I persecuted the church. According to the righteousness stipulated in the law I was blameless. 7 But these assets I have come to regard as liabilities because of Christ. 8 More than that, I now regard all things as liabilities compared to the far greater value of knowing Christ Jesus my Lord, for whom I have suffered the loss of all things—indeed, I regard them as dung!—that I might gain Christ, 9 and be found in him, not because of having my own righteousness derived from the law, but because of having the righteousness that comes by way of Christ’s faithfulness—a righteousness from God that is based on Christ’s faithfulness.⁶⁷ 10 My aim is to know him, to experience the power of his resurrection, to share in his sufferings, and to be like him in his death, 11 and so, somehow, to attain to the resurrection from the dead.

Paul’s words in verses 2-4 convey a lesson that he himself learned in a most dramatic and emphatic way. We see his testimony of his conversion experience repeated three times in the Book of Acts (see chapters 9, 22, 26). We also read of the strong reaction of the unbelieving Jews to Paul’s conversion and his subsequent preaching of the gospel. They continually opposed him and even sought to kill him (Acts 23:12ff.). Paul speaks passionately because he now knows how worthless “the flesh” is when it comes to salvation. Here, Paul does not share his testimony with us once again, but rather he summarizes what his conversion experience taught him.

Do the Judaisers think they have grounds for boasting? When measured by the standards the Judaisers themselves had adopted, Paul comes out ahead of them (verse 4). He was “circumcised on the eighth day” (verse 5). His was not proselyte circumcision; he was circumcised at the first possible opportunity. In Texas, there is a bumper sticker that reads “Native Texan.” I have seen another bumper sticker which reads, “I got here [to Texas] as quick as I could.” It is one thing to be a “Texan;” the best thing is to be a “native Texan.” Paul’s words tell us that he was no mere Hebrew; he was a “native Hebrew”—he was born that way, and then circumcised soon after his birth, just as the law prescribed. He was a descendant of the tribe of Benjamin, from whom King Saul had descended. Today we say, “He’s a man’s man.” Paul claims, “I was a Jew’s Jew”—a Hebrew of the Hebrews. Trusting in the flesh, the Judaisers took pride in their efforts at law-keeping. Paul insists that he was a member of the strictest sect of the Jews when it came to law-keeping; he was a Pharisee. Would the Judaisers take pride in their religious zeal? Did they seek to persecute Christians? “Been there, done that,” Paul claims, “and better than you.” So far as striving in the strength of the flesh was measured and esteemed by Judaism, Paul was “at the top of his class.” Paul was “blameless” in his observance of the law, as Judaism judged it.

It is very important to note the fact that the things Paul formerly considered “assets” he now regards as “liabilities” because of Christ (verse 7). Paul was converted when he ceased to trust in his Jewishness and came to trust in Jesus alone as the Christ, the promised Savior. Paul’s conversion convinced him that every “fleshly” thing in which he had put his confidence for salvation was worthless. His conversion literally turned his values upside-down. This he explains in verses 7 and 8. All of the fleshly things in which he formerly placed his confidence he had looked upon as his “assets.” He now sees that they were really liabilities,⁶⁸ so far as salvation is concerned. The things Paul now calls liabilities are not liabilities in and of themselves. In Romans 9:4-5, Paul speaks of the privileges of the Jews. These Jewish privileges are an asset, as long as they are not viewed as an “inside track” to salvation. Being Jewish does not save anyone. If one is trusting in his Jewishness for salvation instead of Jesus, then this “asset” of being Jewish has become a “liability” so far as salvation is concerned.

The same principle applies outside of Judaism. Being wealthy is a privilege, an asset. I don’t know of many who would prefer poverty to wealth. But if I trust in “the uncertainty of riches” (1 Timothy 6:17) or if my riches are more important to me than God (as with the rich young ruler—see Luke 19:18-30), then my wealth has become a liability, so far as salvation is concerned. The same thing can be said of position and power, or intelligence, or education. Whatever we trust in other than Christ, whatever becomes a substitute for faith in Christ, is a liability.

This inversion of values goes beyond one’s entrance to salvation through faith in Christ. Paul applies the inversion of “assets” and “liabilities” to the whole of life. Now that Paul has come to faith in Christ, he sees that coming to know Christ intimately and having fellowship with Him day by day is more precious to him than anything else. Knowing Christ is the ultimate good, the ultimate “asset.” Compared to knowing Him, everything else is a “liability.” In Christ, Paul has found “the pearl of great price”:

44 “The kingdom of heaven is like a treasure, hidden in a field, that a person found and hid. Then because of joy he went and sold all that he had and bought that field. 45 “Again, the kingdom of heaven is like a merchant searching for fine pearls. 46 When he found a pearl of great value, he went out and sold everything he had and bought it” (Matthew 13:44-46).

Paul is not yet satisfied with his description of how precious knowing Christ is to him. He goes on to say that he has come to the point where he is willing to joyfully suffer the loss of all things for Christ. For the Jew, suffering was the worst possible fate, and the consequence for sin on the part of someone (see John 9:1-2). He who once zealously inflicted suffering on those who knew Christ now joyfully accepts the same suffering. He does not begrudgingly give up “all things;” he joyfully casts these things aside, seeing them as “dung”⁶⁹ or “garbage.” I don’t weep when the trash men pick up my bags of garbage; I rejoice because these are things that I did not want. That is the way Paul views anything that competes with the ultimate pleasure of knowing Christ.

Paul has spoken about those things that he once looked upon as assets but has now come to look upon as liabilities compared with Christ. What is it, then, that Paul now considers his “assets”? At the end of verse 8 through verse 11, Paul begins to look ahead to his ultimate goal, which he describes as “gaining Christ.” How does Paul “gain Christ”? He does so experientially, day by day. He experiences the resurrection power of Christ in his daily walk (verse 10). This is explained more fully in the Book of Romans. Paul knew full well that his salvation called for a new lifestyle. In Christ, he had died to sin and had been raised to newness of life through the resurrection of Christ (Romans 6). While he was obligated to give up his old way of life and live for Christ, he was not able to do so in the power of the flesh⁷⁰ (Romans 7). The works of the flesh that could not save him cannot sanctify him either. His problem was that his body was incapable of resisting sin and of accomplishing righteousness acceptable to God (Romans 7:24). The good news of Romans 8 is that, in Christ, Christians are no longer under condemnation for their sin, and that God’s Spirit now indwells them. The same Spirit that raised the dead body of our Lord to life is the Spirit who indwells us, giving our dead bodies resurrection life (Romans 8:1-11). Our “body of death,” which was incapable of resisting sin or performing righteousness is now indwelt by the Holy Spirit. The Spirit raises our dead bodies to newness of life, just as He raised the body of our Lord to life. As Paul lived his life in reliance on Christ, and the power of His Spirit, he experienced “the power of His resurrection.”

Paul experienced Christ in yet another way. He experienced Christ through sharing in His sufferings (Philippians 3:10). What an amazing truth this is. The Jew tended to assume that suffering was the result of sin and was divine punishment (John 9:1-2). This is precisely what Job’s friends persisted in telling him as they sought an explanation for his suffering. But Paul now sees suffering in a very different way. Our Lord voluntarily suffered in obedience to the Father, for the salvation of the saints (Philippians 2:5-11). As Paul suffers for Christ, he in some way also suffers with Christ. There is a kind of sharing or bonding in this, so that Paul comes to know Christ more intimately. Thus, Paul purposes to know Christ more intimately through suffering for Christ.

Our Lord not only suffered, He died, in obedience to the Father. This is the end to which His suffering led. Paul purposes not only to be like Christ in His suffering, but also in his dying. If death is to be the price that he must pay for following Christ, so be it. We know that to die is to gain (1:21), so death holds no fear for Paul. Here is his final and ultimate opportunity to identify with his Savior.

Some may be troubled by the language of verse 11: “And so somehow to attain to the resurrection from the dead.” This sounds a bit too “iffy” doesn’t it? Is Paul uncertain of his eternal future? He surely did not sound uncertain when talking about the possibility of his death in chapter 1. As I looked up the use of this expression (“and so somehow”), I found that the “iffiness” of the expression is not so much related to the end or the outcome as it is to the means. Paul does not doubt that he will be raised from the dead; he is simply not certain as to the actual mechanics of this event. After all, while we who are Christians are certain that we will spend eternity with Him, we are not clear on every detail concerning how we get to this point. It has been suggested that Paul’s “iffiness” may also be related to the timing and means of his death. In chapter 1, Paul dealt with the possibility of execution at the hand of Caesar and indicated that he felt reasonably sure that God would have him live on, to continue serving the saints. But he was not positive about this. Thus, we would expect Paul to be less than dogmatic about the timing of his death, which would be followed by his resurrection. However and whenever, his death might come, and by whatever process his body would be raised and transformed, Paul looked forward to the day of our Lord, when he would dwell in His presence forever.

Conclusion

What a marvelous text this is. It reminds us of the revolutionary change salvation brings about in our life. It takes us from the kingdom of darkness to the kingdom of light; it transforms us from being dead in our transgressions and sins to being alive in Christ. And, in our text, it absolutely revolutionizes our value system. In fact, salvation reverses our values. The danger is that over time, the world seeks to “squeeze us into its own mold” (Romans 12:2).⁷¹ Paul’s words should cause us to reflect on our own values, to see whether our’s match his. If not, our values are wrong and inconsistent with the gospel. Our values significantly shape our sense of joy. I have to tell you that I rejoice much more when I find a $100 bill than when I find a penny.

As strongly as Paul instructs us to keep on rejoicing, I do not see as much joy among the saints as I think there should be. (To be honest, I don’t see as much joy in me as there ought to be.) But the gospel of Jesus Christ enables me—and you—to rejoice in virtually every situation (1 Thessalonians 5:18). Even when life seems to be falling apart, we can rejoice in knowing that God is sovereign, and that He completes what He has commenced (Philippians 1:6). In spite of the fact that we should be able to constantly rejoice, many Christians seem to sort of mumble and grumble their way through life, “coping” with life rather than being “more than conquerors” (Romans 8:37) in life.

It is wrong to fail to rejoice. It is sin not to rejoice. But even beyond this, it is downright dangerous. People who rejoice in the Lord are those who are content, and those who are content are not as vulnerable to cults and false religions. Those who are discontent are open to change, and if that change involves forsaking any biblical truths or practices, then change is wrong. How joyful are you at this very moment? It is medicine for the soul:

A cheerful heart brings good healing, but a crushed spirit dries up the bones (Proverbs 17:22; cf. also 14:14, 30; 15:13, 15).

Finally, I wonder if anyone who is reading this message finds himself or herself identifying with Paul before he came to faith. Have you somehow assumed that your religion, if fervently practiced, would save you? Have you been an overachiever, religiously speaking, but deep in your heart you do not know for certain that your sins are forgiven and that you have eternal life? I urge you to do as Paul did—to cease trusting in your efforts to save you, and to trust in Christ and His work instead. We cannot earn God’s favor. Salvation is a gift that is undeserved, and thus is graciously given to all who believe in Jesus Christ. We need to acknowledge that our works will only condemn us before God, and they will never save us. It is Christ’s person and work that will save us from our sins. He came down from heaven, took on humanity, lived a perfect life, and then died on the cross of Calvary, bearing the sinner’s guilt and punishment. It is by ceasing to trust in our own efforts and commencing to trust in Christ that we are saved. I urge you to do as Paul did, to forsake your efforts to earn God’s approval, and to trust in His work on your behalf.

61 For example, in 1 Corinthians 7:29, the NET Bible renders this same Greek term “so then.” In Philippians 4:8, Paul will use this expression again, and here it does mean “finally.” Dr. A. T. Robertson comments: “But Paul uses the idiom elsewhere also as in 1 Co 7:29; 1Th 4:1 before the close of the letter is in sight. It is wholly needless to understand Paul as about to finish and then suddenly changing his mind like some preachers who announce the end a half dozen times.” A. T. Robertson, Word Pictures in the New Testament, electronic version, at Philippians 3:1.

62 1 Timothy 2:14.

63 In verses 3 and 4, the NET Bible renders “the flesh” “human credentials.” The translators do indicate in a marginal note that the original text literally reads “flesh.” I don’t personally think that this more paraphrased rendering of the Greek term is either required or helpful. For Paul, the term “the flesh” is very significant. The translation “human credentials” keeps us from seeing this as Paul’s return to a very prominent theme in his writings. The Judaisers place their confidence in themselves, in their fleshly works, rather than in the work of Christ, by faith. “Human credentials” conjures up thoughts in my mind of titles and academic degrees and the like, not one’s works, inspired and empowered by the flesh.

64 See Psalm 22:16; Matthew 7:6; 15:26-27; Revelation 22:15.

65 “Dogs were regarded by the Jews as ‘the most despised, insolent and miserable’ of creatures and as unclean (Mt. Xv. 26; Rev. xxii. 15). It was a derogatory title used by orthodox Jews for the Gentile nations who were treated as Israel’s enemies and therefore God’s (Enoch lxxxix. 42).” R. P. Martin, The Epistle of Paul to the Philippians, Tyndale Bible Commentary (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1969 [photolithoprinted]), pp. 136-137.

66 I’ve included verse 3 here, so that the flow of the argument would be clear.

67 The translators of the NET Bible have rendered verses 9 in a way that may catch the eye of those familiar with other translations. Typically we read “through faith in Christ.” Here, the NET Bible reads, “Christ’s faithfulness.” The King James Version rendered it quite literally, “the faith of Christ.” There is this very interesting translator’s note, followed up with a study note in the NET Bible:

Though traditionally translated “faith in Christ,” an increasing number of New Testament scholars are arguing that pivsti" Cristou' (pisti" Cristou) and similar phrases in Paul (Rom 3:22, 26; Gal 2:16, 20; 3:22; Phil 3:9) involves a subjective genitive and means “Christ’s faith” or “Christ’s faithfulness” (cf., e.g., G. Howard, “The ‘Faith of Christ’,” ExpTim 85 (1974): 212-15; R. B. Hays, The Faith of Jesus Christ; Morna D. Hooker, “Pivsti" Cristou',” NTS 35 (1989): 321-42). Noteworthy among the arguments for the subjective genitive view is that when pivsti" takes a personal genitive it is almost never an objective genitive (cf. Matt 9:2, 22, 29; Mark 2:5; 5:34; 10:52; Luke 5:20; 7:50; 8:25, 48; 17:19; 18:42; 22:32; Rom 1:8; 12; 3:3; 4:5, 12, 16; 1 Cor 2:5; 15:14, 17; 2 Cor 10:15; Phil 2:17; Col 1:4; 2:5; 1 Thess 1:8; 3:2, 5, 10; 2 Thess 1:3; Titus 1:1; Phlm 6; 1 Pet 1:9, 21; 2 Pet 1:5).

sn (3:9) D. B. Wallace, who notes that the grammar is not decisive, nevertheless suggests that “the faith/faithfulness of Christ is not a denial of faith in Christ as a Pauline concept (for the idea is expressed in many of the same contexts, only with the verb pisteuvw rather than the noun), but implies that the object of faith is a worthy object, for he himself is faithful” (Exegetical Syntax, 116). Though Paul elsewhere teaches justification by faith, this presupposes that the object of our faith is reliable and worthy of such faith.”

68 Having criticized the NET Bible’s translation of verses 3 and 4, I must say that I really appreciate the translators of the NET Bible setting aside the terms “gain” and “loss” and replacing these with “assets” and “liabilities.” This really captures the sense of what Paul is saying, in a way that I can easily identify with.

69 There is an excellent note in the NET Bible on this word “dung:” “The word here translated “dung” was often used in Greek as a vulgar term for fecal matter. As such it would most likely have had a certain shock value for the readers. This may well be Paul’s meaning here, especially since the context is about what the flesh produces.”

70 The very thing in which the Judaisers placed their confidence.

71 I am using the well-chosen words of J. B. Phillips here.

Biblical Topics:

Passage:

Taxonomy upgrade extras:

11. Paul’s Perspective on Perfectionism (Phil. 3:12-21)

Introduction

I’ve bought and sold a lot of used cars over the years. Most cars I have purchased were not running at the time, and many of these I repaired for one of my children to drive. Recently I purposed to slow down on repairing broken cars, but when a “For Sale” sign appeared on a Volkswagen Fox just a couple of houses down the street, I could not resist calling the owner. He was a young fellow who was moving to California and needed to sell the car quickly. He told me the car would not run, something I had already figured out. It wasn’t that difficult to do; the car had a half-flat tire and had not been moved for several months.

The young man said he wanted $200 for the car. It was a reasonable price, but frankly I really did not want another project car. I already had two non-running cars in my driveway at the time. But one thing caused me to consider buying the VW: I had the parts from an identical car that had been wrecked which I had disassembled a couple of years earlier. I told the owner I really hoped he could sell the car for $200, and I meant it! I also told him that if he did not sell the car by the time he had to leave, I would give him $100 for it. Here was one deal I really didn’t care about.

I’m sure you have already figured out that the young man called me back the night before he left for California, asking if I would still give him $100. I gave him the money, having only looked at the car from the outside. I assumed that it would not run because that’s what the owner told me. I towed the car home after the owner was in California and decided to to try to find out how bad the problem was. It occurred to me that before I began any serious repairs, I should check out some basics. I turned on the ignition and looked at the gas gauge. To my amazement, the car was out of gas! I put some gas in the tank, and the car immediately started. That non-running car I purchased for $100 was merely out of gas!

My experience with this car reminds me of the Apostle Paul and his salvation experience, as he describes it in Philippians 3:2-11. This is the passage that immediately precedes our text for this lesson. The little Volkswagen looked good on the outside, which is why I bought it. But it had a very fundamental problem—it was out of gas. The Apostle Paul was a devout Jew; in fact, he was a zealous Pharisee. From all outward appearances, Paul was the best specimen of Judaism one could ever hope to find. But when the risen Savior confronted him on the road to Damascus, Paul came to recognize that he was “out of gas,” spiritually speaking. After he came to faith in Jesus Christ as his Savior, Paul’s whole value system was inverted. In Philippians 3:7-11, Paul tells us how the things he formerly viewed as assets he now looked upon as liabilities, because of Christ. And now, those things that he once looked on as liabilities Paul recognized as assets. Now, Paul considered it a privilege to enter into the sufferings of Christ, even to the point of identifying with Christ by being put to death for the sake of the gospel.

Our text in Philippians 3:12-21 takes up where Paul left off in verse 11. Our text has two main paragraphs, verses 12-16 and verses 17-21. In general terms, verses 12-16 explain Paul’s perspective on the past, the present, and the future. The Christian does not live in the past, but with an eye to the future. Verses 17-21 contrast Paul’s perspective on the past, the present, and the future with that of the enemies of the cross. They pride themselves in their past accomplishments and live for the present, ignoring the future. Paul does not take the saints who erred in verse 15 nearly as seriously as he does these unbelievers in verses 18-19. Together, these two paragraphs sharpen our focus on the goal toward which every Christian should be striving. Let us carefully listen and learn from these divinely inspired words, which are as applicable to us today as they were to the Philippians centuries ago.

Not Yet Arriving, But Still Striving
(3:12-16)

12 Not that I have already attained this—that is, I have not already been perfected—but I strive⁷² to lay hold of that for which I also was laid hold of by Christ Jesus. 13 Brothers and sisters, I do not consider myself to have attained this. Instead I am single-minded: forgetting the things behind and reaching out for the things ahead, 14 with this goal in mind, I strive toward the prize of the upward call of God in Christ Jesus. 15 Let those of us who are “perfect” embrace this point of view. If you think otherwise, God will reveal to you the error of your ways. 16 Nevertheless, let us live up to the standard that we have already attained.⁷³

My wife and I have five grown daughters. Years ago when our girls were young, we would load then all in the car each summer and set out from Dallas to visit our families in Washington State. After two hours on the road we would come to Wichita Falls, Texas. It was absolutely predictable. One of our girls was virtually certain to ask, “Daddy, are we at Grandma and Grandpa’s yet?” There was no way to tell them that we had covered only a little more than two hours and a hundred miles, and that we had three more days and over two thousand miles yet to go. We were on our way, but we had not yet arrived.

This is what Paul is trying to convey to the Philippians about his spiritual journey and theirs. When Paul was an unconverted Jew, he actually thought he had arrived spiritually.

If someone thinks he has good reasons to put confidence in human credentials, I have more: 5 I was circumcised on the eighth day, from the people of Israel and the tribe of Benjamin, a Hebrew of Hebrews. I lived according to the law as a Pharisee. 6 In my zeal for God I persecuted the church. According to the righteousness stipulated in the law I was blameless (Philippians 3:4b-6).

Who could attain any more than this? Paul’s encounter with the risen Christ opened his eyes to the fact that he had not arrived at all. He was not furthering the cause of God; he was opposing it. He had not arrived; he was not even on the right path. He was going in the wrong direction!

Having come to faith in Christ for his salvation, Paul knew that he was on the right path and going in the right direction. But he also realized that he had not yet arrived, and that there was a difficult course ahead, which required perseverance and discipline.

23 I do all these things because of the gospel, so that I can be a participant in it. 24 Do you not know that all the runners in a stadium compete, but only one receives the prize? So run to win. 25 Each competitor must exercise self-control in everything. They do it to receive a perishable crown, but we an imperishable one. 26 So I do not run uncertainly or box like one who hits only air. 27 Instead I subdue my body and make it my slave, so that after preaching to others I myself will not be disqualified (1 Corinthians 9:23-27; see also Hebrews 12:1-13).

This is not to say that Paul was pursuing sanctification by his own strength, but that in the strength God provided he was pressing on in his walk, living out the life of Christ, and stretching forward to the upward call (Philippians 3:14).

There have always been those who have sought to portray a very different image of themselves than that which Paul conveys here. They want us to believe that they have already arrived spiritually. If they could, they would have us believe that they live above the struggles, temptations, and trials of this life. They are not open and transparent about their struggles and failures in their Christian life. They would be very reluctant to admit their failings, and some would deny that they sin any longer. If we were to believe such folks, then we would be very inclined to follow them because they are so much more spiritual than we are.

Paul does call upon his readers to “follow his example,” but he does not do so claiming to have already arrived. Paul calls upon us to “follow his example” in striving toward the goal of maturity in Christ. Paul is not a super spiritual man who has arrived, who is beckoning to us to follow the trail he has already blazed; Paul is on the pathway, pressing onward toward maturity, urging us to join with him in his pursuit of maturity in Christ.

Paul’s words were intended to correct an error known as “perfectionism.” In its simplest form, perfectionism is the belief that one can arrive at perfection in this life. Believe it or not there are those who actually believe that one can reach sinless perfection in this life. I’ve never really known a person who claimed to have arrived in this sense, but I have known a number of people who think that they have arrived in the sense that they are a whole lot further down the path of perfection than others. Comparatively speaking, they think that they are a great deal more spiritual than others. I must say that they seem to think they are much more spiritual than others think they are, others who know them well.

Paul is absolutely emphatic about the fact that he has not yet arrived, so emphatic that he repeats himself twice: “I have not yet arrived” (see verses 10-11, 14, 16). By inference, he does so more often than this. Paul has been gloriously saved (3:4-9), and his salvation experience has commenced the process of his sanctification. But that process, commenced at his conversion, is not complete.

If the Apostle Paul has not arrived spiritually, then certainly no one else has either. The consequence of this fact is that no one is free to sit back, resting upon their laurels, as though all they must do is to wait for our Lord’s return. The Christian is not to be content with the status quo, but must press on toward the goal that has been set before him. And that is precisely what Paul does, while challenging us to follow his example. The goal is two-fold; it is both general and specific. The general goal toward which every Christian is to strive is that of the “upward call”—either the day of our death, or the day when our Lord returns for His saints, to snatch them up from this world to be with Him forever. In one sense, this is an event in the future, which draws nearer by the passing of time. In another sense, it is a future event which we are to pursue, and to seek to hasten.

Let me attempt to illustrate. Suppose that a young man has become engaged to a lovely young woman, whom he has not seen for several months because she has been in Europe thousands of miles away. He receives word that she is returning and that he can meet her plane at a certain place and time. He could merely wait for her at home, until she arrives from the airport. But you and I know that he will not do so. He will go to the airport to meet her there. And when she gets off her plane and comes into the gate area, he will immediately rush to her when she comes into sight, so that he can be with her all the sooner. That is the way we should be with respect to our upward call. We should be pressing toward our Lord, as He draws nearer to us.

There is a second goal toward which we should be striving. The first goal was a general one; the second goal is more specific. We should be striving toward that particular purpose for which Christ called us. We were saved “unto good works” (Ephesians 2:10), and we know that God has a particular plan for each one of us, just as He had for Paul (see Acts 9:15-16; 26:15-18). We have each been saved for a particular purpose, for a particular role in the body of Christ, and for a unique ministry to that body (see 1 Corinthians 12). Paul expressed his eagerness to fulfill his calling, and we should do likewise.

Jesus said to him, “No one who puts his hand to the plow and looks back is fit for the kingdom of God” (Luke 9:62).

So I do not run uncertainly or box like one who hits only air (1 Corinthians 9:26).

5 You, however, be self-controlled in all things, endure hardship, do an evangelist’s work, fulfill your ministry. 6 For I am already being poured out as an offering and the time for me to depart is at hand. 7 I have competed well; I have finished the race; I have kept the faith! 8 Finally the crown of righteousness is reserved for me. The Lord, the righteous Judge, will award it to me in that day—and not to me only, but also to all who have set their affection on his appearing (2 Timothy 4:5-8, emphasis mine).

1 Therefore, since we are surrounded by such a great cloud of witnesses, we must get rid of every weight and the sin that clings so closely, and run with endurance the race set out for us, 2 keeping our eyes fixed on Jesus, the pioneer and perfecter of our faith. 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 12:1-2).

If we are going to press on toward the goal before us, then we cannot keep looking behind. That is why Paul tells us that we must be “forgetting the things behind and reaching out for the things ahead” (verse 13). Just what are the “things behind us” that we are to forget? I would be inclined to think of these “things to forget” in two categories: (1) things from our non-Christian past; and, (2) things from our past as believers.

First, let’s consider the things of our pre-Christian past. When Paul came to faith in Jesus Christ, he realized that all of the things in which he had boasted were really “dung.” He also realized that in persecuting the saints he had been opposing his Lord. Paul would certainly not wish to cling to the past in terms of these “accomplishments,” because they were not accomplishments at all, spiritually speaking. But he also needed to accept the fact that when he came to faith in Christ, he became “a new creation” (2 Corinthians 5:17), and that the guilt of his past had been washed away by the blood of Christ. There was no great profit to his agonizing over his past. Paul was deeply committed to the doctrine of sovereignty, and thus he must trust that God had used even his wicked deeds against the saints for their good, and for God’s glory (Romans 8:28).

Second, let’s consider the things of our Christian past. If we are to fix our eyes on what lies ahead, then we cannot be obsessed with anything in our past, even our past as believers. Let me suggest some of the things in this category that we should “forget.”

We should forget the sins and failures of our past.⁷⁴ We must first have dealt with these issues, for Paul is surely not giving us an excuse for failing to deal with matters that require some kind of action on our part. Debts should be paid. Confession should be made and reconciliation sought. Lessons should be learned, and changes should be made. But once we have dealt with our failures, we should leave them and move on. Having dealt with the past, we should not dwell on the past.

We should forgive and forget the sins that others have committed against us. We need to learn to forgive those who have sinned against us, and to leave their offenses behind us (Matthew 5:43-48; 18:21-35; Luke 11:14; Ephesians 4:32). Bitterness is the lingering hostility that results when sins are not forgiven and forgotten, and thus it is forbidden (Ephesians 4:31; Colossians 3:19).

We should forget our apparent successes in the past. How easy it is to rest on our laurels and to dwell upon past successes. We cannot look back if we are going to press on. We do not win races by looking backward, but by focusing on the finish line. I should also caution that those things we may consider to be successes may prove to be something else when we stand before Him who knows all:

2 Now what is sought in stewards is that one be found faithful. 3 So for me, it is a minor matter that I am judged by you or by any human court. In fact, I do not even judge myself. 4 For I am not aware of anything against myself, but I am not acquitted because of this. The one who judges me is the Lord. 5 So then, do not judge anything before the time. Wait until the Lord comes. He will bring to light the hidden things of darkness and reveal the motives of hearts. Then each will receive recognition from God (1 Corinthians 4:2-5).

I should hasten to add that there are many things that we should remember, but these reminders are to serve as incentives for us to press on. We see this in Peter’s second epistle:

10 Therefore, brothers and sisters, make every effort to be sure of your calling and election. For by doing this you will never stumble into sin. 11 For thus an entrance into the eternal kingdom of our Lord and Savior, Jesus Christ, will be richly provided for you. 12 Therefore, I intend to remind you constantly of these things even though you know them and are well established in the truth that you now have. 13 Indeed, as long as I am in this tabernacle, I consider it right to stir you up by way of a reminder, 14 since I know that my tabernacle will soon be removed, because our Lord Jesus Christ revealed this to me. 15 Indeed, I will also make every effort that, after my departure, you have a testimony of these things (2 Peter 1:10-15, emphasis mine; see also Romans 15:15; 1 Corinthians 4:17; 2 Timothy 1:6; 4:11-14; Titus 3:1; 2 Peter 3:1ff.).

The things we are to remember are those things that will cause us to set our eyes on Jesus and to press on to the goal of our upward call.

The goal that Paul pursues is the “upward call.” This certainly seems to be a reference to the rapture of the saints, when our Lord comes to take His saints home (see 1 Thessalonians 4:13-18). Therefore our race is not finished until we have either died or have been raptured into heaven. No one is permitted to slack off until the finish line, until their race is won. Why is it, then, that there are some professing saints who look back to their salvation, years earlier, but who have been “on vacation” ever since? Over and over in this epistle, Paul has his eyes on the finish line, which is still ahead and toward which we must strive (see 1:6, 10, 21; 2:9-11, 16; 3:11, 20).

Those who are truly mature,⁷⁵ Paul writes, will concur with what he says. In other words, they will agree that salvation is just the “starting gun,” just the beginning of the race that we are all to run, and that the goal will not be reached until after our death or our upward calling. They will agree that no Christian “arrives” in this life, but keeps pressing on toward the goal. Those who think otherwise, God will correct.

Verse 15 is not an excuse for looking the other way when our brother or sister is overtaken in a fault (see Matthew 18:15-20; Galatians 6:1-2). We are “our brother’s keeper.” We are instructed to admonish, rebuke, and correct (see 1 Thessalonians 5:14; 2 Timothy 3:14-17). In Philippians 4:1-3, Paul will seek to bring about the reconciliation of two disputing women—Euodia and Syntyche. Paul is speaking about a particular point of view here, as I understand him. He is speaking to those who would suppose that they can arrive or have already done so. We need not wear ourselves out trying to convince them that they are still struggling with sin. God will make that all too plain to them in time.

I am reminded of the story of a man who was speaking at a seminary years ago. This man believed he had gained complete victory over sin in his life. As he and another saint were walking along, a young lad began to bother the old gentleman. Finally, in irritation, the older man pushed the young lad away, and the boy (as I remember the story) stumbled and fell. The older man was ashamed and embarrassed because of his sinful conduct. He turned to the fellow with him and said, “I never knew I had that in me.” The other gentleman replied, “Oh, I knew it all the time.” There are times when we need to leave the correction of some matters to God.

Paul ends this paragraph with a word of exhortation: “Nevertheless, let us live up to the standard that we have already attained” (verse 16). Paul has been encouraging us as saints to join him in pressing on in our faith and walk. We have yet to finish the race, but we must fix our eyes on the goal and strive in His strength to reach that for which we were called. The one thing we must never even consider is turning back. There is no level of attainment that is high enough—we must press on, forgetting the past. There is no level of attainment so high that we are allowed to slack off, performing beneath that level which has already been attained. Put as briefly and pointedly as possible, THERE IS NO EXCUSE FOR BACKSLIDING.

Follow Me, Avoid These
(3:17-21)

17 Be imitators of me, brothers and sisters, and watch carefully those who are living this way, just as you have us as an example. 18 For many live (about whom I often told you, and now say even with tears) as enemies of the cross of Christ. 19 Their end will be destruction. Their god is the belly. They exult in their shame. They think about earthly things. 20 But our citizenship is in heaven—and we also await a savior from there, the Lord Jesus Christ, 21 who will transform these humble bodies of ours into the likeness of his glorious body by means of that power by which he is able to subject all things to himself.

In verses 12-16, Paul conveyed the Christian’s perspective and practice regarding the past, the present, and the future. When he comes to Christ, the Christian has not arrived. He must forget the past (bad and good) and press on to that for which he was called in Christ. He must press on toward the upward call. One’s conversion is the starting line, and one’s death (or the rapture) is the finish line. We dare not slack up in our striving toward the finish line, until we have reached the goal. No Christian has “arrived,” and thus they must continue to strive.

In verses 17-21, Paul exposes the danger of a very different perspective of the past, the present, and the future. Paul began this chapter with a word of warning concerning the Judaisers who believed in salvation by works. He now turns his attention to this group⁷⁶ once again. There is one significant change here, which should be noted. Earlier in this chapter, Paul has dealt with error on a more doctrinal level. The “dogs” he warned of were those who took pride in human works and fleshly efforts. They trusted in themselves (or in their heritage as Jews) rather than in Christ alone. They thought they had arrived, while Paul knew that he had not. Now, Paul calls our attention to the works of those who are the enemies of the cross. It is the lifestyle of the false teachers which often betrays them, not just their professions or doctrinal creeds:

15 “Watch out for false prophets, who come to you in sheep’s clothing but inwardly are voracious wolves. 16 You will recognize them by their fruit. Grapes are not gathered from thorns or figs from thistles, are they? 17 In the same way, every good tree bears good fruit, but the bad tree bears bad fruit. 18 A good tree is not able to bear bad fruit, nor a bad tree to bear good fruit. 19 Every tree that does not bear good fruit is cut down and thrown into the fire. 20 So then, you will recognize them by their fruit. 21 “Not everyone who says to me, ‘Lord, Lord,’ will enter into the kingdom of heaven, only the one who does the will of my Father in heaven. 22 On that day, many will say to me, ‘Lord, Lord, didn’t we prophesy in your name, and in your name cast out demons and do many powerful deeds?’ 23 Then I will declare to them, ‘I never knew you. Go away from me, you lawbreakers!’” (Matthew 7:15-23).

1 But false prophets arose among the people, just as there will be false teachers among you. These false teachers will infiltrate your midst with destructive heresies, even to the point of denying the Master who bought them. As a result, they will bring swift destruction on themselves. 2 And many will follow their debauched lifestyles. Because of these false teachers, the way of truth will be slandered. 3 And in their greed they will exploit you with deceptive words. Their condemnation pronounced long ago is not sitting idly by; their destruction is not asleep…12 But these men, like irrational animals—creatures of instinct, born to be caught and destroyed—do not understand whom they are insulting, and consequently in their destruction they will be destroyed, 13 suffering harm as the wages for their harmful ways. By considering it a pleasure to carouse in broad daylight they are stains and blemishes indulging in their deceitful pleasures when they feast together with you. 14 Their eyes are full of adultery that do not stop sinning; they entice unstable people. They have trained their hearts for greed, these cursed children! 15 By forsaking the right path they have gone astray, because they followed the way of Balaam the son of Bosor, who loved the wages of unrighteousness, 16 yet was rebuked for his own transgression (a dumb donkey, speaking with a human voice, restrained the prophet’s madness). 17 These men are waterless springs and mists driven by a storm, for whom the utter depths of darkness have been reserved. 18 For by speaking high-sounding but empty words they are able to entice, with fleshly desires and with debauchery, people who have just escaped from those who reside in error. 19 Although these false teachers promise such people freedom, they themselves are enslaved to immorality. For whatever a person succumbs to, to that he is enslaved (2 Peter 2:1-3, 12-19, emphasis mine).

It is no accident that in Acts 20:28-32 Paul warns the Ephesian elders concerning false teachers (some of whom will arise from their own number). In the verses preceding this warning, Paul emphasized that he had taught them all they needed to know (see 20:20, 27), and by inference indicating that there was no need for “new” teaching, beyond what he had taught.⁷⁷ And so Paul first warns about the content of the false teachings, because it will depart from the truth. But immediately after verses 28-32, Paul speaks of his conduct in the gospel ministry, and how he did not covet the gold or silver or clothing of those he served. Paul labored with his own hands, so that he would not be a burden on the saints. Instead of being supported by them, he supported them. No false teacher would live this way, and so Paul contrasts his conduct with that of the false teachers. They can be known both by their content (doctrine) and their conduct.

In our text, Paul takes the same approach. He tells the Philippians to imitate him in his lifestyle and to identify others who live the same way (men like Epaphroditus and Timothy come to mind because of Philippians 2:19-30). Paul then contrasts the “enemies of the cross of Christ” with himself and others like him in verses 18 and 19.

18 For many live (about whom I often told you, and now say even with tears) as enemies of the cross of Christ. 19 Their end will be destruction. Their god is the belly. They exult in their shame. They think about earthly things.

Paul’s label for these intruders is significant. He calls them the “enemies of the cross of Christ” (verse 18). By this expression, I take it that they are opposed to the pure gospel. I would assume that they do not preach the forgiveness of sins and the assurance of eternal life based upon the shed blood of our Lord Jesus on the cross of Calvary. But I think Paul goes beyond this. They are enemies of our Lord’s cross, I believe, in the sense that they want nothing to do with bearing a cross themselves, as Jesus instructed:

24 Then Jesus said to his disciples, “If anyone wants to become my follower, he must deny himself, take up his cross, and follow me. 25 For whoever wants to save his life will lose it, but whoever loses his life for my sake will find it” (Matthew 16:24-25).

There would be no denial of self for these counterfeit saints of whom Paul warned. Far from taking up their cross in this life, and living in the light of eternity, these folks are hell-bent for eternal destruction because they are consumed with the present, and not with the future. They are not compelled by Christ and His gospel; they are dominated by their own appetites. Their “god” is their belly. I don’t think it is just the belly and food that Paul is referring to, but their appetites, which includes the whole range of physical desires. They find joy in those things that are their shame. Their value system is upside-down.

In verses 20 and 21, Paul contrasts the perspective of the Christian with that of the counterfeit saint in verses 18 and 19. The Christian knows that his true “home” is in heaven, and not on earth. Even the Old Testament saints knew this:

13 These all died in faith without receiving the things promised, but they saw them in the distance and welcomed them and acknowledged that they were strangers and foreigners on the earth. 14 For those who speak in such a way make it clear that they are seeking a homeland. 15 In fact, if they had been thinking of the land that they had left, they would have had opportunity to return. 16 But as it is, they aspire to a better land, that is, a heavenly one. Therefore, God is not ashamed to be called their God, for he has prepared a city for them (Hebrews 11:13-16).

But these mere earthlings to whom Paul is referring are those whose home is this world, and whose rewards are fleshly, experienced now. The Christian knows he is a foreigner in this world; the counterfeit is completely at home here and now.

The Christian eagerly awaits the return of the Lord Jesus to this earth, knowing that when He comes, He will transform our humble bodies into glorious bodies, like His own glorious body (verse 21). In other words, Paul is once again speaking about “that day,” the day of our Lord’s return, and of the marvelous resurrection which we await, and which takes the terror out of death. The same power that enables Him to resurrect and transform our mortal bodies is the power which He possesses to subject all things to Himself. What a contrast there is between a true believer and a counterfeit saint. It is evident in their doctrine; it is evident in their attitudes; it is apparent in their conduct.

Conclusion

What a difference there is between the sinner and the saint. It is especially evident in our attitude and actions regarding the past, the present, and the future. The Christian does not live in the past; he does not dwell on the things of the past, but presses on toward the “upward call” of our Lord. The certainty of His return, of our resurrection and transformation, and of out eternal bliss is such that it motivates us to “take up our cross” in this life, knowing that our eternal rewards await us in the next. The sinner sees things in exactly the opposite way. They tend to dwell on the past and their perceived accomplishments. They ignore or deny the future, the coming of our Lord, and particularly His judgment. Instead of living for tomorrow, they live only for today, indulging themselves in every conceivable pleasure.

Paul is deeply aware of the incredible transformation that Christ has brought about in his life, as he came to faith in Jesus as his Savior. But he is also deeply aware that he was called for a purpose. He knows very well that he has not arrived, and that the road of sanctification lies before him, requiring discipline and endurance and sacrifice. Paul calls upon you and me to follow him in the path of discipleship, pressing on until the time of our “upward call.” He warns us to watch out for those who live for today, and who are enemies of the cross of Christ, living in self-indulgence and shame.

There are two evils Paul urges us to avoid in our text. One is hedonism, the all-out pursuit of fleshly pleasures, and the consequent denial of the cross of Christ. We have just spoken of this evil. The other evil we spoke about earlier in this lesson—the evil of perfectionism. This is the super-spiritual, arrogant assumption that we have arrived spiritually. Paul does not see it this way. Coming to faith in Christ is hearing the starting gun of a race. Our race is not finished until we cross the finish line, and that line is our upward call.

Let me suggest some forms in which we might encounter perfectionism today. For some, perfectionism may occur by “promotion.” Some foolishly believe that becoming a leader is proof that one has arrived spiritually. Often, it is the young and the immature who are susceptible to this error. Paul warned of this when he set down the qualifications for church leadership:

6 He must not be a recent convert or he may become arrogant and fall into the punishment that the devil will exact. 7 And he must be well thought of by those outside the faith, so that he may not fall into disgrace and be caught by the devil’s trap (1 Timothy 3:6-7).

Another form of perfectionism may come through a false elevation of education. Some people think they have arrived when they attain a certain degree, or series of degrees. They often work hard to let you know of their “higher education.” Education can be a wonderful thing, but we should also remember Paul’s warning that “knowledge puffs up, while love builds up” (1 Corinthians 8:1)

Spiritual gifts were sometimes misused as a benchmark for having arrived spiritually. This is very apparent in the Book of 1 Corinthians, especially chapter 12. The more visible and vocal gifts of the Spirit were more highly esteemed, even though Paul seemed to indicate that the better gifts were less visible (see 1 Corinthians 12:20-25). To possess a particular gift—one that was highly regarded—was to be more spiritual, to have “arrived.” In contrast to this attitude, in chapter 2 of Philippians, Paul tells us that the more Christ-like we are, the more humble we are.

And so I simply ask you now, my friend, how do you measure up by Paul’s standards? Do you think you have arrived, or do you know that you must strive? Are you living for the present, or are you living for the future? Is the finish line ahead of you or behind you? These are very important matters, my friend, and they often spell the difference between a true believer and a counterfeit. May God give us the grace to “fix our eyes on Jesus”:

72 It must be with a strong sense of irony that Paul chose this word, for it is the same word that is translated “persecuted” in verse 6. The one who pursued Christians as felons to persecute them now pursues the same Savior they served.

73 Unless otherwise indicated, all Scripture quotations are from the NET Bible. The NEW ENGLISH TRANSLATION, also known as THE NET BIBLE, is a completely new translation of the Bible, not a revision or an update of a previous English version. It was completed by more than twenty biblical scholars who worked directly from the best currently available Hebrew, Aramaic, and Greek texts. The translation project originally started as an attempt to provide an electronic version of a modern translation for electronic distribution over the Internet and on CD (compact disk). Anyone anywhere in the world with an Internet connection will be able to use and print out the NET Bible without cost for personal study. In addition, anyone who wants to share the Bible with others can print unlimited copies and give them away free to others. It is available on the Internet at: www.netbible.org.

74 Occasionally I hear someone say, “You need to forgive yourself. . . .” I don’t ever see this in the Bible. We are to forgive others, and we are to seek the forgiveness of those whom we have offended. We are assured that if we confess our sins to God He will forgive us (1 John 1:9). We don’t need to forgive ourselves; we need to accept the fact that we are forgiven, and righteous, in Christ (Ephesians 1:4, 7; Philippians 3:9; Colossians 2:8-15).

75 This is the same word “perfect” that we find in verse 12 (“perfected”). In verse 12, it must mean “mature,” as it also does in verse 15. Those who are mature know full well that they have not arrived, but that they are en route.

76 One could possibly argue that this is not the same group, nor the same error as Pharisaic legalism, which he described earlier. If not, it is an equally deadly error.

77 In verse 30, Paul warned that these false teachers would teach “perversions of the truth.” As a preacher friend of mine used to say, all heresy is either the Bible plus, or the Bible minus. These false teachers needed to add something to the apostles’ doctrine, because this was their unique twist of the truth.

Biblical Topics:

Sanctification

Passage:

Taxonomy upgrade extras:

12. Stand Fast, Stand Together (Phil. 4:1-9)

Introduction

You will probably recognize this fictional story that has been circulating around the world by way of e-mail:

I was walking across a bridge recently. I spied this fellow who looked like he was ready to jump off. So, I thought I’d try to stall him until the authorities showed up. “Don’t jump!” I said. “Why not?” he said. “Nobody loves me.”

“God loves you,” I said. “You believe in God, don’t you?”

“Yes, I believe in God,” he said.

“Good,” I said. “Are you Christian or Jewish?”

“Christian,” he said.

“Me, too!” I said. “Protestant or Catholic?”

“Neither,” he said.

“What then?” I said.

“Baptist,” he said.

“Me, too!” I said. “Independent Baptist or Southern Baptist?”

“Independent Baptist,” he said.

“Me, too!” I said. “New Evangelical/Moderate Independent Baptist or Conservative Independent Baptist?”

“Conservative Independent Baptist,” he said.

“Me, too!” I said. “Calvinistic Conservative Independent Baptist or Lose-Your-Salvation Armenian Conservative Independent Baptist?”

“Calvinistic Conservative Independent Baptist,” he said.

“Me, too!” I said. “Dispensational Premillennial Calvinistic Conservative Independent Baptist or Historical Premillennial Calvinistic Conservative Independent Baptist?”

“Dispensational Premillennial Calvinistic Conservative Independent Baptist,” he said.

“Me, too!” I said. “Against Women in Ministry Dispensational Premillennial Calvinistic Conservative Independent Baptist or For Women in Ministry Dispensational Premillennial Calvinistic Conservative Independent Baptist?”

“Against Women in Ministry Dispensational Premillennial Calvinistic Conservative Independent Baptist,” he said.

“Me, too!” I said. “Unashamed Fundamentalist Against Women in Ministry Dispensational Premillennial Calvinistic Conservative Independent Baptist or Strict Separation of Church and State Against Women in Ministry Dispensational Premillennial Calvinistic Conservative Independent Baptist?”

“Unashamed Fundamentalist Against Women in Ministry Dispensational Premillennial Calvinistic Conservative Independent Baptist,” he said.

“Me, too!” I said. “Pro-Disney Boycott Pro-Life Unashamed Fundamentalist Against Women in Ministry Dispensational Premillennial Calvinistic Conservative Independent Baptist or Anti-Disney Boycott Pro-Choice Unashamed Fundamentalist Against Women in Ministry Dispensational Premillennial Calvinistic Conservative Independent Baptist?”

“Pro-Disney Boycott Pro-Life Unashamed Fundamentalist Against Women in Ministry Dispensational Premillennial Calvinistic Conservative Independent Baptist,” he said.

“Me, too!” I said. “KJV Only Pro-Disney Boycott Pro-Life Unashamed Fundamentalist Against Women in Ministry Dispensational Premillennial Calvinistic Conservative Independent Baptist or Modern Versions Pro-Disney Boycott Pro-Life Unashamed Fundamentalist Against Women in Ministry Dispensational Premillennial Calvinistic Conservative Independent Baptist?”

“MODERN VERSIONS Pro-Disney Boycott Pro-Life Unashamed Fundamentalist Against Women in Ministry Dispensational Premillennial Calvinistic Conservative Independent Baptist” he said.

“Auugghh!!! You heretic!” I said. And I pushed him over.

No doubt most of you have read or heard this story, and hopefully you laughed. And yet as I laugh, I realize that this fictional conversation and its outcome is repeated time after time in churches across our land and around the world. Christians seem more inclined to attack their fellow-saints than they do to evangelize the lost. Many saints have been gravely wounded by “friendly fire.” In our text, Paul deals with a rift between two of the women in the church at Philippi, women who had once contended side-by-side for the faith. Now, they are waging war against each other, and it would appear that they are seeking to gather support for themselves from others within the church. Here is an age-old problem that has plagued the people of God throughout the history of the church. Let us listen well to what Paul has to say to these two women, for surely he is speaking to us as well.

Setting the Stage for Correction
(4:1)

So then, my brothers and sisters, dear friends whom I long to see, my joy and crown, stand in the Lord in this way, my dear friends!

A number of students of the Bible are inclined to make verse 1 of chapter 4 the last verse of chapter 3. There is good reason for seeing this as the closing exhortation of Paul’s instruction in chapter 3. I understand both “So then” and “in this way” to be pointing back to what Paul has been saying.⁷⁸ Having said this, I feel strongly that verse 1 also serves as an introduction to verses 2-9, where Paul is going to deal directly with a division in the church at Philippi. Verse 1 thus serves as a transition verse, summing up what has been said up to this point and paving the way for what is yet to be said about Christian unity.

I would like to point out two things from verse 1 that are important to what Paul is about to say. First, I want you to notice the very strong way in which Paul reiterates his great love and concern for the saints to whom he is writing this epistle. Would you not agree with me that Paul could hardly have stated his love for these folks more emphatically? These are Paul’s brothers and sisters, his “dear friends” (twice!), whom he longs to see. They are his “joy and crown,” Paul’s earthly pleasure, and a part of his eternal reward (see also 1 Thessalonians 2:19).

Verse 1 of chapter 4 is hardly Paul’s first indication of his love and affection for the Philippian saints. He began his epistle with a declaration of his deep love and concern for them:

3 I thank my God every time I remember you. 4 Always in my every prayer for all of you I pray with joy 5 because of your participation in the gospel from the first day until now. 6 For I am sure of this very thing, that the one who began a good work in you will perfect it until the day of Christ Jesus. 7 For it is right for me to think this about all of you, because I have you in my heart, since both in my imprisonment and in the defense and confirmation of the gospel all of you became partners together with me in the grace of God. 8 For God is my witness that I long for all of you with the affection of Christ Jesus (Philippians 1:3-8).

At the outset of chapter 2, Paul appeals to the Philippians on the basis of the deep affection that exists between himself and them:

1 If there is any encouragement in Christ, any comfort provided by love, any fellowship in the Spirit, any affection or mercy, 2 complete my joy and be of the same mind, by having the same love, being united in spirit, and having one purpose.

There are literally four “ifs” in verse 1, though only one appears in the translation above. These “ifs” are not really “iffy” at all. They are virtually equivalent to “since.”⁷⁹ Paul is drawing upon the Philippians’ mutual love and affection when he makes his appeal in verses 2-4. Again in verse 12 of chapter 2, we find Paul appealing to the Philippians as his “dear friends.” These saints are so dear to Paul that he would gladly be sacrificed in conjunction with their sacrificial service for the Lord (2:17-18).

The love and affection that exists between Paul and the Philippians makes his readers a willing audience, eager to hear and to respond to his words of affirmation and love, as well as to his words of warning and correction. It is difficult indeed to ignore the words of one you love, and one who deeply loves you. The Philippian saints had no doubt as to Paul’s motivation as he wrote. Verse 1 thus paves the way for Paul’s words of correction in verses 2-9.

Second, verse 1 paves the way for Paul’s words of correction in verses 2-9 by resuming the instruction that he had begun earlier. Paul instructs the Philippians to “stand in the Lord in this way.” The words, “in this way,” point back to the preceding words of instruction, beginning at 1:27 and concluding in 3:21. Beginning at Philippians 1:27, we read:

1:27 Only conduct yourselves in a manner worthy of the gospel of Christ so that—whether I come and see you or whether I remain absent—I should hear that you are standing in one spirit, by contending together with one mind for the faith of the gospel, 28 and by not being frightened in any way by your opponents. This is a sign of their destruction, but of your salvation—a sign which is from God. 29 For it has been granted to you not only to believe in Christ but also to suffer for him, 30 since you are encountering the same conflict that you saw me face and now hear that I am facing.

2:1 If there is any encouragement in Christ, any comfort provided by love, any fellowship in the Spirit, any affection or mercy, 2 complete my joy and be of the same mind, by having the same love, being united in spirit, and having one purpose. 3 Instead of being motivated by selfish ambition or vanity, each of you should, in humility, be moved to treat one another as more important than yourself. 4 Each of you should be concerned not only about your own interests, but the interests of others as well (Philippians 1:27—2:4, emphasis mine).

Verses 1-26 of chapter 1 are mainly about Paul: his love and appreciation for the Philippian saints; his prayer for them; his response to his present unjust treatment, by Rome and even by some fellow-believers; his response to the possibility of his death at the hand of Caesar. In verse 27, Paul turns his attention to the Philippian saints, commencing his instructions to them with an exhortation to live out their faith in a way that is consistent with the gospel. He urges them to stand firm in their faith, contending together for the faith of the gospel, unified by their faith and their mutual love, and characterized by humility. In chapter 2, verse 5, Paul points to the Lord Jesus Christ as the ultimate example of humility.

In verse 12 of chapter 2, Paul begins to be more specific in his instructions concerning unity and harmony in the body of Christ by calling for a servanthood that is prompted by humility. He encourages the Philippians to act out their faith in his absence, just as they would in his presence. The Philippians are to actively “work out their salvation, with deep humility and dependence,” well aware that any good works are ultimately the work of God in and through them. They are to be blameless and pure as they “do everything without grumbling or arguing” (2:14). This is all to be done with the return of Christ in mind (2:15), as well as the awareness that Paul will gladly identify with them in their suffering (2:16-17).

In the last half of chapter 2, Paul focuses on two examples of humility: Timothy (2:19-24) and Epaphroditus (2:25-30). Our Lord incarnated the virtues that Paul now calls upon the Philippians to exhibit in their lives. Two men—well known by the Philippians—have also manifested servanthood, prompted by humility, and so Paul speaks of the coming of Timothy and of Epaphroditus. These men truly placed the interests of the Philippians above their own interests. These were the kind of men to honor and to follow.

There were those who would come to Philippi who were not honorable, who were not humble, and who were not true servants. They would not even be true believers. After instructing the Philippians to rejoice (3:1), Paul warned his beloved friends about the Judaisers, who would seek to circumcise them, thereby (in their system of thought) bringing them under the bondage of the Law of Moses. Paul knew this error only too well, for he was once a “Pharisee of Pharisees” within Judaism. When it came to religious works empowered by the flesh, Paul was a world-class legalist. But by his own admission, he was also lost. His encounter with Christ and subsequent salvation revolutionized Paul’s thinking and values. He now saw all of his finest religious efforts in the flesh as not only worthless, but as offensive to God—”dung”. Having come to faith in Jesus Christ for the forgiveness of his sins, Paul now despises the things in which he once took pride and embraces the things he once loathed.

Paul had come to realize that he had not attained righteousness as a devout religious fanatic, and that even though he was now saved by faith in Christ, he had not yet arrived, spiritually speaking. He understood that the Christian life begins with salvation and is to be followed by obedience, along with fear and trembling (2:12). Paul was intent on pressing on to the goal of his life, the purpose for which God had saved him. He was no longer living in the past or looking back to his past accomplishments or failures; Paul was pressing on, well aware that he was a citizen of heaven, whose earthly life was not about gaining earthly things but about attaining heavenly, eternal rewards (3:12-21).

Now, when we come to chapter 4, we find Paul taking up the same vocabulary and themes he had already introduced earlier in the book. In 1:27, Paul exhorted the Philippians saints to “stand in one spirit, contending together with one mind for the faith of the gospel.” He went on to urge these saints not to be frightened by the opposition to them and to the gospel (1:28). Now, in the first verse of chapter 4, we find Paul once again urging the Philippian saints to “stand in the Lord in this way” (emphasis mine). The expression “in this way” points back to the instruction Paul had given earlier. They were to stand fast with one mind and one spirit. They were to stand fast, with a spirit of humility, placing the interests of others ahead of their own.

Dealing With Two Warring Women
(4:2-5)

2 I appeal to Euodia and to Syntyche⁸⁰ to agree in the Lord. 3 Yes, I say also to you, true companion, help them. They have struggled together in the gospel ministry along with me and Clement and my other coworkers, whose names are in the book of life. 4 Rejoice in the Lord always. Again I say, rejoice! 5 Let your steady determination be seen by all. The Lord is near!

This reference to Euodia and Syntyche is most fascinating. If we have any curiosity at all, there is a great deal Paul does not say that we might wish he had. Paul’s silence should be as instructive as what he says. Let’s begin by reviewing what we do know from Paul’s words, or from the Scriptures more generally.

We know that two women were at odds with each other in the Philippian church. It is not clearly stated, but it seems quite likely that the dispute between these women had spilled over to the rest of the church, polarizing the saints as they took sides with one woman or the other.

We know the names of the two women who were at odds with each other—Euodia and Syntyche. These two women are not named elsewhere in the New Testament, though some have speculated as to their identity. It is interesting that Paul would “name names” here because he often avoided doing so. For example, in 1 and 2 Corinthians Paul described those whom he eventually identified as “false apostles” and “servants of Satan” (2 Corinthians 11:11-15). It is quite easy to see why Paul would not name names in his Corinthians correspondence. He wanted the Corinthians to recognize false teachers by their character, their conduct, and their creed. This way they would be able to continue to recognize false teachers and apostles whenever they made an appearance at Corinth.

In the case of Euodia and Syntyche, Paul finds it necessary to name names. I don’t think either of them was teaching or advocating heresy (though each may have suggested that the other was). It may be that there was a movement toward a church-wide split, all due to people aligning themselves with one or the other of these women. It may even be that it wasn’t obvious where the division was coming from. Paul identifies the source of the problem, by name. Knowing who is the source of this division is the beginning of the solution.

We know that these women were believers (“whose names are in the book of life”) who had previously been actively involved in ministry with Paul and others. In other words, these were apparently a part of the “old guard,” and among the founders of the church in Philippi. These two women once fought side-by-side for the gospel; now they fought against each other, contrary to the gospel. These were two women who were held in esteem and who may very well have had a following. I cannot help but think of Paul’s words of warning to the Ephesian elders:

28 Watch out for yourselves and for all the flock of which the Holy Spirit has made you overseers, to shepherd the church of God that he obtained with the blood of his own Son. 29 I know that after I am gone fierce wolves will come in among you, not sparing the flock. 30 Even from among your own group men will arise, teaching perversions of the truth to draw the disciples away after them. 31 Therefore be alert, remembering that night and day for three years I did not stop warning each one of you with tears (Acts 20:28-31).

I am not suggesting that these women were “false teachers,” who were attempting to lead saints away from the faith. I am suggesting that they were probably seeking a following. When one has a difference of opinion with another, it makes him feel a whole lot better to think that more people think he’s right than those who agree with his opponent. It would appear that the conflict between these two women had somehow affected the entire church. It may even be that these women sought to enlist support from the other saints. Such divisions all too often begin among the leaders of a church or a Christian ministry.

We know that in this epistle Paul does not indicate what the difference was between these women. Paul informs us that these two women were at odds; he does not tell us what these women were fighting about. I think we can safely assume that it was not an important matter of doctrine. We know from Paul’s epistles to the Galatians and the Corinthians that if there were a serious doctrinal departure Paul would have confronted it head-on. Since Paul has nothing to say about the issues involved, I feel safe in concluding that they were really petty issues. From my understanding of church history, many divisions have been caused by petty differences.

We know from our text that Paul does not take sides. Paul does not seek to say anything good about the position taken by either of these two women, nor does he attempt to show one’s grievances are more substantive than the other’s. In short, Paul refuses to take sides. In reality, Paul is on the side of unity, and both women, by virtue of their conflict with each other, are wrong.

Paul personally and directly appeals to Euodia and Syntyche to “agree in the Lord.” While Paul’s “true companion” is to take charge in the reconciliation of these two women, Paul addresses them as directly as possible. He speaks to each of them, urging them to “agree in the Lord.” The question is, “What does it mean ‘to agree in the Lord’”? Since we are told to agree “in the Lord,” agreement must not include every subject, but those matters that pertain to our faith. But even this is too broad. Paul most certainly cannot mean that Christians are to agree on every point of theology and on the interpretation of every passage of the Bible. It is clear from Paul’s words in Ephesians 4 that this kind of agreement will not come about until after Christ returns:

11 It was he who gave some as apostles, some as prophets, some as evangelists, and some to be pastors and teachers, 12 to equip the saints for the work of ministry, that is, to build up the body of Christ, 13 until we all attain to the unity of the faith and of the knowledge of the Son of God-a mature person, attaining to the measure of Christ’s full stature (Ephesians 4:11-13, emphasis mine).

One could say that by the qualification, “in the Lord,” Paul is saying that Euodia and Syntyche should find agreement in the fundamentals of the faith, the simple gospel message. Surely all Christians should agree that all men are sinners, separated from God and deserving of God’s eternal wrath, and are saved only by faith in the atoning work of Jesus Christ on the cross of Calvary. Believers may not agree on the incidentals, but they should agree on the fundamentals.

I have experienced this kind of unity or agreement many times in my ministry. I have traveled and spoken in various parts of the world and have experienced warm Christian fellowship everywhere I have found believers in Jesus Christ, whether in India or Indonesia or Indiana. I have also spoken in a number of prisons in this country and have experienced wonderful Christian fellowship with Prison Fellowship volunteers and with inmates. I didn’t completely agree with any of these believers, but we did agree on the essentials, and that was enough. This may be what Paul is saying to these two women, and to us.

I would like to take this one step further. The verb, “to agree,” (literally, “to think the same thing”) that Paul uses here is one he almost owns. Of its 26 occurrences in the New Testament, no less than 23 are found in Paul’s writings.⁸¹ The word is often simply rendered “to think,” but it is not always that simple. The verb is very often modified by a second word or prefix, which gives it a much more specific meaning. For example, the verb is found several times in Romans 12:3:

For by the grace given to me I say to every one of you not to think more highly of yourself than you ought to think, but to think with sober discernment [literally think soberly], as God has distributed to each of you a measure of faith (emphasis mine).

Four times the verb “to think” is found in Romans 12:3; twice the verb is qualified by a prefix. To “think more highly” of oneself than one should is to “over-think.”⁸² To “have sound judgment” is “to think wisely or soberly.” In our text, as well as several others, Paul instructs his readers “to think the same thing” (see also Romans 12:16; 15:5; 2 Corinthians 13:11; Philippians 2:2; compare Philippians 2:5; 3:15). Paul employs this same verb several times with the meaning, “to set one’s mind on,” or “to have regard for.” Here, the word has the sense of giving attention to something or someone because of the value we place on it (or them). In Philippians 4:10, the same verb is used twice:

I have great joy in the Lord because now at last you have again expressed your concern for me (now I know you were concerned before but had no opportunity to do anything) (emphasis mine).

“To think” here is “to think of with concern.” We sometimes say to someone who is going through difficult times, “I’ll be thinking about you,” or “Be assured that you are in our thoughts.” What we mean is that we care about them, and we will be remembering them with concern. We will think about them and their situation, because we care about them. This is what Paul means in Philippians 4:10.

To “set one’s mind on” (Romans 8:5; Philippians 3:19; Colossians 3:2) is to focus our attention on something because it is important to us. This is not very different from Paul’s use of the same verb in relation to regarding certain days above other days: “He who observes the day, does it for the Lord. He who eats, eats for the Lord, because he gives thanks to God; and he who abstains from eating, abstains for the Lord, and he gives thanks to God” (Romans 14:6).⁸³

In Romans 12:16, to “think the same thing” is rendered “live in harmony” in the NET Bible, but in the immediately following words of verse 16, Paul warns against arrogance and instructs the Roman saints to associate with the lowly: “Live in harmony with one another; do not be haughty but associate with the lowly. Do not be conceited.”

To “think the same” here seems to mean, “to think of on the same level,” in other words, not to discriminate between the lofty and the lowly. All of this leads me to the conclusion that in our text Paul is calling for these two women to think of each other as equals. Are they competing for superiority? Are they seeking dominance? Let them think of each other as equals; let them think the same thing.

Just as Paul identifies Euodia and Syntyche, he also indicates to the Philippians who he wants to take charge in the reconciliation of these two women. It is interesting that Paul does not name Epaphroditus as the one who should put a stop to this dissention; neither does he threaten that Timothy will do so (though he surely can be expected to look into this matter when he arrives). Paul instructs an unnamed, but apparently easily recognized, brother to bring this conflict to a halt. It seems obvious that Paul’s readers must know the identity of the one to whom he is referring. This man ministered with Paul in the past. He may well have ministered side-by-side with these two women. In Paul’s mind, he is the one best qualified to deal with this situation. By inference, the church is to stand behind this fellow as he seeks to carry out Paul’s instructions.

The NET Bible, along with most other major translations, renders a key word in verse 3 “help.” Paul’s “true companion” is to “help” these two women. One can understand why the translators would choose the word “help,” but I’m not sure that it is the best word to convey Paul’s intended meaning. The word that Paul uses is found 16 times in the New Testament. In the KJV, it is only translated “help” twice in the 16 times it appears.⁸⁴ Eight times the word is describing an “arrest” in one form or another (see Matthew 26:55; Mark 14:48; Luke 22:54; John 18:12; Acts 1:16; 12:3; 23:27; 26:21). It seems to me that Paul is saying something stronger than to simply, “Help her.” I think he is urging his co-worker in Philippi to “take hold of” these women and to “put a stop” to their unfruitful bickering. The “help” for which Paul is calling is aggressive, because the sin seems to be affecting the entire church (see 1 Corinthians 5:6).

In verse 4, we are once again (see 2:18; 3:1) instructed to rejoice. I do not think this command to rejoice is unrelated to Paul’s admonition to Euodia and Syntyche in verses 2 and 3. I fear that these women have somehow lost their “first love” and have become sour saints. As Paul has written earlier (3:1), rejoicing in the Lord is a safeguard. Joyful people are not at each other’s throats; unhappy people often are, as we see repeatedly illustrated in the history of Israel.

Verse 5 is another key to preventing disharmony in the church. I don’t think our translation conveys Paul’s meaning as well as it could: “Let your steady determination be seen by all. The Lord is near!” (emphasis mine).

The emphasis of these words seems to be on one’s resolution and perseverance. I think Paul is hoping for a willingness to change one’s course. The word translated “steady determination” occurs four other times in the New Testament:

2 The overseer then must be above reproach, the husband of one wife, temperate, self-controlled, respectable, hospitable, an apt teacher, 3 not a drunkard, not violent, but gentle, not contentious, free from the love of money (1 Timothy 3:2-3, emphasis mine).

They must not slander anyone, but be peaceable, gentle, showing complete courtesy to all people (Titus 3:2, emphasis mine).

13 Which of you is wise and understanding? By his good conduct he should show his works done in the gentleness that wisdom brings. 14 But if you have bitter jealousy and selfishness in your hearts, do not boast and tell lies against the truth. 15 Such wisdom does not come from above but is earthly, natural, demonic. 16 For where there is jealousy and selfishness, there is disorder and every evil practice. 17 But the wisdom from above is first pure, then peaceable, gentle, accommodating, full of mercy and good fruit, impartial, and not hypocritical. 18 And the fruit that consists of righteousness is planted in peace among those who make peace (James 3:13-18, emphasis mine).

Slaves, be subject to your masters with all reverence, not only to the good and gentle, but also to the perverse (1 Peter 2:18, emphasis mine).

The Septuagint (the Greek translation of the Old Testament) uses this same word in Psalm 86:5 (Psalm 85:5 in the Septuagint). Note how it is translated:

For thou, Lord, art good, and ready to forgive;
and plenteous in mercy unto all them that call upon thee (KJV, emphasis mine).

For Thou, Lord, art good, and ready to forgive,
And abundant in lovingkindness to all who call upon Thee (NAS, emphasis mine).

For You, Lord, are good, and ready to forgive,
And abundant in mercy to all those who call upon You (NKJV, emphasis mine).

Certainly O sovereign Master, you are kind and forgiving,
and show great faithfulness to all who cry out to you (NET Bible, emphasis mine).

The translation, “ready to forgive,” is certainly the most popular rendering, and I think it is also the most accurate. “Forgiving” is acceptable, but “ready to forgive” conveys the desire and predisposition to forgive, which the word conveys, and which I believe Paul has in mind when he uses it in Philippians 4. Paul’s other uses of this term, cited above, are consistent with this sense of “ready to forgive.” Paul uses this term in 1 Timothy 3:3, where is he setting down the qualifications for an overseer in the church. The overseer is to be “gentle,” “not violent” (the expression immediately preceding our term) and “not contentious” (the expression immediately following “gentle”). We sometimes say, “They have a chip on their shoulder.” We mean by this that they are looking for a fight; they are predisposed to argue or even to come to blows. Gentleness is the exact opposite; gentleness is the predisposition to forgive and to maintain peace. In Titus 3:2, the term “gentle” appears again, and once again it has this sense of “ready to forgive.”

In the light of this, I think we can safely paraphrase Philippians 4:5 in this way: “Let your gentle spirit, which is eager to forgive, be evident to all. The Lord is near!”

I wonder how many church fights are the result of joyless saints, who are looking for a fight, and find one? Christians should be filled with joy, even in the midst of trials, and they should have an eagerness to forgive that dissipates anger and avoids strife.

Peace Through Prayer
(4:6-7)

6 Do not be anxious about anything. Instead, tell your requests to God in your every prayer and petition—with thanksgiving. 7 And the peace of God that surpasses all understanding will guard your hearts and minds in Christ Jesus.

In verses 8 and 9, Paul will instruct the Philippians and us concerning the constructive use of our minds, or what I would call a “Christian Positive Mental Attitude.” But before he does this, Paul deals with an incredibly unproductive and even destructive mental exercise—worry. The word that is translated “be anxious” here often refers to worry (see Matthew 6:25-34). It occasionally refers to genuine concern (1 Corinthians 12:25; Philippians 2:20), but it more often refers to an undue concern that is unhealthy and unproductive. Anxiety saps our energies and focuses our thinking on all the ways that things can go wrong. In most cases, anxiety probes possibilities that never occur. The Philippian saints are now entering into a new phase. The suffering and persecution they have only heard about, or seen in others, they are now beginning to experience personally (1:29-30). In chapter one, Paul tried to put the Philippians’ minds at ease about his own circumstances. Now, they have the opportunity to imitate Paul’s attitude toward the adversity they are experiencing.

Anxiety is a distraction that undermines godly faith and practice, and thus Paul forbids it. This is a command, not a request, and the way he expresses the command suggests they are already worrying and need to stop doing so. It is interesting to notice that no exceptions are granted. Paul instructs the Philippians not to be anxious “about anything.” I think we sometimes seek to convince ourselves that some kinds of worry are really pious. Is it right to worry about our children? Is it spiritual to worry about having enough money to give to the Lord’s work? Paul tells us that all such worries are wrong. At its roots, anxiety is unbelief; it is doubting God’s goodness, grace, and power in our lives.

Worry is not constructive; it does not contribute to the solution, but becomes a part of the problem. I am sitting in front of my computer as I write this. There are times when I give my computer another task. For example, sometimes I begin printing one sermon manuscript while I am writing another. The printing process takes up enough of my computer’s resources that I have to wait to continue writing. In this case, both the printing and the writing are productive—at least hopefully they are. But worry saps energy and focus that could be employed for productive tasks. Worry is not only unproductive; it is counter-productive.

Prayer is an antidote to worry. It is not wrong to be concerned about things that are important. But anxiety does nothing productive to deal with our concerns. Prayer is taking these concerns to God and looking to Him for the solution. Prayer acknowledges our weakness and dependence upon God. Prayer allows us to “take our burden to the Lord and leave it there,” as the hymnist has put it. Paul does not use just one word for prayer; he employs a whole bouquet of terms to express the whole spectrum of prayer.⁸⁵ Included in this is “thanksgiving.” This is the expression of gratitude for prayers previously answered and of assurance that our current prayers will be answered as well, in due time.

Unlike worry, prayer is productive. It acknowledges our dependence upon God. It takes our concerns to God and leaves them with Him. It allows us to focus our efforts and energies on things other than worry. The result is that “the peace of God that surpasses understanding will guard our hearts and minds in Christ Jesus” (verse 7).

I am especially intrigued by the last words of verse 7. “The peace of God,” Paul tells us, “surpasses understanding.” Why does he say this? Paul is telling us something very important about the relationship between prayer, peace, and our mental and emotional energies. Worry consumes both mental and emotional energy (our heart and mind). Worry seeks to solve the problem we are dealing with by attempting to understand it, to figure it out. Very often, worry is consumed with theoretical and hypothetical possibilities that will never come to pass—wasted energy. In prayer, we turn those things over to God which are bigger than we are, which are beyond our comprehension (see Romans 8:26-27). God, who is vastly greater than us, takes our concerns and gives us peace in return. This peace transcends our mental powers and our emotions. What we cannot do in and of ourselves, God does, in answer to our prayers. I should add that God does not promise that He will give us a full understanding of those matters we bring to Him in prayer; He only promises to give us peace.

Let me try to illustrate this from our own experience. My wife and I lost our first child—a son—to crib death (sudden infant death syndrome—SIDS) when he was only three months old. We did not understand why God allowed this to happen. We still don’t. But from the moment of his death over 30 years ago until now, we have had a peace that we cannot really explain. This is the peace that God promises those who cast their burdens upon Him, through prayer.

Christian Positive Mental Attitude
(4:8-9)

8 Finally, brothers and sisters, whatever is true,⁸⁶ whatever is worthy of respect, whatever is just, whatever is pure, whatever is lovely, whatever is commendable, if something is excellent or praiseworthy, think about these things. 9 And what you learned and received and heard and saw in me, do these things. And the God of peace will be with you.

Positive Mental Attitude (PMA) or the so-called “power of positive thinking” is very popular these days. Motivational speakers almost universally appeal to it. My wife and I are grandparents, and we both love to read to Taylor and Lindsey, our granddaughters. Just this past week, one of the girls brought me a book to read. It was The Little Engine That Could. He’s the little fellow (train engine) who has a heavy load to pull over the mountains. He is able to do so because he keeps saying to himself, “I think I can, I think I can.” I laughed to myself as I read it, realizing that PMA is even taught to the very young.

For a good many years, I was inclined to think that there was nothing of value in this PMA movement. I’ve had to go through a good deal of mental readjustment in preparing for this message because Paul is certainly instructing us to have a Christian Positive Mental Attitude. We will not have time to thoroughly deal with every one of the terms Paul uses in verse 8; instead, I will focus on the first word, “true,” and suggest this as a pattern for your study and application of the rest.

I would remind you, once again, that these two verses immediately follow Paul’s words of instruction concerning anxiety—a very negative mental attitude. The first stage of Paul’s solution to anxiety was prayer. Verses 8 and 9 give us the second and third stages of the solution: positive Christian thinking (verse 8), and positive Christian practice (verse 9).

I want you to notice the structure of verse 8. Paul begins to list some of the virtues that should dominate our thinking. These are introduced by the expression, “whatever is….” These virtues include what is true, worthy of respect, just, pure, lovely, and commendable. Paul then ceases this list, not because he has named all the virtues, but because there are too many to name. He sums up the rest as those having the characteristic of being either “excellent” or “praiseworthy.” I’m inclined to view excellence as intrinsic; it is excellent whether or not it is recognized (and praised) as such. That which is praiseworthy is apparent and recognized as such. Courage, for example, is praiseworthy. Let one perform an act of courage, and he will receive praise. This list of virtues, then, is not complete, but suggestive.

Paul begins, “whatever is true….” I would like to suggest that we should define “true” in more than one way. First, Paul speaks of what is true, as opposed to what is false. We know this from Paul’s other writings, especially Ephesians:

14 So we are no longer to be children, tossed back and forth by waves and carried about by every wind of teaching by the trickery of people who craftily carry out their deceitful schemes. 15 But practicing the truth in love, we will in all things grow up into Christ, who is the head. 16 From him the whole body grows, fitted and held together through every supporting ligament. As each one does its part, the body grows in love. 17 So I say this, and insist in the Lord, that you no longer live as the Gentiles do, in the futility of their thinking. 18 They are darkened in their understanding, being alienated from the life of God because of the ignorance that is in them due to the hardness of their hearts. 19 Because they are callous, they have given themselves over to indecency for the practice of every kind of impurity with greediness. 20 But you did not learn about Christ like this, 21 if indeed you heard about him and were taught in him just as the truth is in Jesus. 22 You were taught with reference to your former life to lay aside the old man who is being corrupted in accordance with deceitful desires, 23 and to be renewed in the spirit of your mind, 24 and to put on the new man who has been created in God’s image—in righteousness and holiness that comes from truth. 25 Therefore, having laid aside falsehood, each one of you speak the truth with his neighbor, for we are members of one another (Ephesians 4:14-25, emphasis mine).

Here, as in Romans 12:1-2, Paul is informing the Ephesians that they must undergo a complete transformation of their thinking processes. As unbelievers living in a pagan world, their thinking was greatly distorted, both in the way they thought and in the content of their thought. When they came to faith, they came to “learn Christ” in a new and different way. They must now continue to grow in the truth and to shun falsehood. They must learn to discern between what the world wrongly calls truth and the truths of the Bible. Christians must learn to thrive on truth and to put away falsehood. Thus, we can easily understand how Paul could urge the Philippians to “think about” those things that are true.

Second, the Christian must give priority to those things that are eternally and ultimately true over those things that are merely temporally true. I know that this statement is going to puzzle you, but I think I can defend it if you will bear with me.

The word “true” in Philippians 4:8 is found 25 times in the New Testament. John employs the term 16 times, while Paul only uses it 4 times. There are a few times when “true” seems to mean “true, as opposed to false” (see 1 John 2:27). But it often means something like “ultimately or supremely true, as opposed to something that appears to be true in time.” For example, John uses this term to speak of our Lord as the “true light” (John 1:9), and as the “true bread” (John 6:32), and also the “true vine” (John 15:1). “True” here does not mean “true, as opposed to false;” it means, “true, as the ultimate fulfillment of previous symbols which were merely anticipatory.” Jesus is not the only bread, but He is the ultimate bread; Jesus is not the only light, but He is the ultimate light.

In Philippians 1, Paul describes his attitude toward his present circumstances. He was being falsely accused by unbelieving Jews and was forced to appeal to Caesar. He was given some freedom but still kept in some form of confinement. Throughout the day, there were those (like Epaphroditus) who were granted access to Paul to minister to his needs. But he was still a prisoner, whose fate was not certain. And there were those who were taking advantage of his incarceration to suggest that Paul was not a man to be followed. These circumstances were all true; they were real, but they were not the ultimate truth. The ultimate truth was that the saints were encouraged in their faith and witness, and that the gospel was proclaimed and people were coming to faith. This “ultimate truth” (of the advance of the gospel) put the “temporal truth” (of Paul’s suffering) into perspective, so that Paul could rejoice.

We see the same thing in 2 Corinthians 4 and 5 where Paul describes a painful reality that all of us have to accept:

4:16 Therefore we do not despair, but even if our physical body is wearing away, our inner person is being renewed day by day. 17 For our momentary light suffering is producing for us an eternal weight of glory far beyond all comparison, 18 because we are not looking at what can be seen but at what cannot be seen; for what can be seen is temporary, but what cannot be seen is eternal. 5:1 For we know that if our earthly house, the tent we live in, is dismantled, we have a building from God, a house not built by human hands, that is eternal in the heavens. 2 For in this earthly house we groan, because we desire to put on our heavenly dwelling, 3 so that after we have taken off our earthly house we will not be found naked. 4 For indeed we groan while we are in this tent, since we are weighed down, because we do not want to be unclothed, but clothed, so that what is mortal may be swallowed up by life. 5 Now the one who prepared us for this very purpose is God, who gave us the Spirit as a down payment. 6 Therefore we are always full of courage, and we know that as long as we are alive here on earth we are absent from the Lord— 7 for we live by faith, not by sight. 8 Thus we are full of courage and would prefer to be away from the body and at home with the Lord. 9 So then whether we are alive or away, we make it our ambition to please him (2 Corinthians 4:16—5:9).

Is it true that our bodies are growing older and more feeble, until we die? Is my hair falling out, my stomach sticking out, and my memory giving out? Yes, all these things are true, and it will only get worse as time passes. But these truths are not ultimate, eternal truths. The ultimate truth is that while my body is declining, I am spiritually growing. This earthly body is but a tent, and I’m soon to possess a mansion. We are, in a sense, presently absent from the Lord, but we shall soon be present with Him, dwelling in glorious new bodies. That is the ultimate truth. And in light of this I can say, with Paul, that my afflictions in this life are momentary and light, while my heavenly blessings are eternal and weighty. And while I do suffer in this life, I also experience God’s presence and work in me, through His Spirit. It is his grasp of this ultimate reality that enables Paul to be joyful, even when facing the possibility of death at the hand of Caesar (Philippians 1:18-26).

Let me give one last example of the fact that “ultimate, eternal truth” should shape the Christian’s response to “temporal truth.” In Psalm 73, Asaph confesses how he came to grips with “eternal truth.” The first verses of this psalm express his dismay, based upon his observation that the wicked were prospering more than the righteous. He expected God to physically bless the pious and to punish the wicked, and yet just the opposite seemed to be true in his experience.⁸⁷

Asaph was greatly upset by the apparent “reality” that he saw. How could God allow the righteous to suffer and the wicked to prosper? Asaph then confesses his sin and stupidity. He tells us that he was completely baffled until he came “into the sanctuary of God”:

17 Then I entered the precincts of God’s temple, and understood the destiny of the wicked. 18 Surely you put them in slippery places, you bring them down to ruin. 19 How desolate they become in a mere moment! Terrifying judgments make their demise complete! 20 They are like a dream after one wakes up. O sovereign Master, when you awake you will despise them. 21 Yes, my spirit was bitter, and my insides felt sharp pain. 22 I was ignorant and lacked insight, I was as senseless as an animal before you. 23 But I am continually with you, you hold my right hand. 24 You guide me by your wise advice, and then you will lead me to a position of honor. 25 Whom do I have in heaven but you? I desire no one but you on earth. 26 My flesh and my heart may grow weak, but God always protects my heart and gives me stability. 27 Yes, look! Those far from you die, you destroy everyone who is unfaithful to you. 28 But as for me, God’s presence is all I need. I have made the sovereign LORD my shelter, as I declare all the things you have done (Psalm 73:17-28).

“Ultimate reality” is vastly different from “temporal reality.” Do the wicked prosper to some degree in this life? Yes, they often do. Do the righteous suffer in this life? Yes, they undoubtedly will (see 1 Timothy 3:12). But the pleasures of the wicked are short-lived, and the joy of the righteous is eternal. When Asaph began to look at life in terms of “eternal truths,” he saw that the prosperity of the wicked made them arrogant, so that they even dared to mock God. He also saw that in his affliction, he had turned to God. God would not only be with him in eternity, He was with him now. If knowing and enjoying God is the ultimate good, then suffering is a gift if it draws us closer to Him. Asaph’s outlook was transformed by looking at “temporal truth” from the perspective of “eternal truth.” His tears of sorrow were transformed into shouts of triumph and praise.

It may not be necessary to say this, but for the sake of clarity, I will do so. Just because something is true does not mean that we should “think about” it. Much of the filth⁸⁸ peddled by the media is justified (in their minds, at least) by the fact that it is true. “This is reality; this is what goes on in the real world,” they tell us. I believe this statement could and should be challenged. I do not believe, for example, that homosexuality is as prevalent in the “real world” as it is on television. I believe that we are often given a distorted view of reality on the television and movie screen. Nevertheless, even if some things were true, they should not be the content of our meditation. I think Paul is telling us that what we should let our minds dwell upon are those things that are not only true, but also worthy of respect, just, pure, lovely and commendable.

I received an e-mail from a friend last week, and in essence he wrote: “I am really interested to hear what you are going to say about the expression ‘think about these things’ in Philippians 4:8.” I wondered what he meant until I began to think about these things. Does Paul mean that we are to constantly bring virtuous thoughts to mind? Does he mean that we are not to think about or consider anything else?

I began to look at this verb translated “think about” more carefully, and I discovered something very significant. In the King James Version, this word occurs 41 times. It is translated “think” 9 times; “impute” 8 times; “reckon” 6 times; “account” 4 times. This word means much more than “to think about;” it means to think about carefully, in such a way as to make judgments, conclusions, or assessments which are the basis for our conduct. Paul is therefore challenging us to carefully consider those “eternal truths” which will then shape our conduct.

That is why Paul quickly moves to the command found in verse 9: “And what you learned and received and heard and saw in me, do these things. And the God of peace will be with you.” Most of us tend toward one extreme or the other in life. Some of us are “thinkers,” who would rather study a problem than to seek to solve it. Others of us are “doers,” who are quick to take action, but sometimes without adequate thought. Such folks are sometimes described this way: “Ready, fire, aim!” Christians are exhorted to gain wisdom and insight, and then to act. This is exactly what Paul prayed for earlier in this epistle:

Paul’s words in verse 9 might sound arrogant to us, until we recall his earlier words recorded in chapter 3:

12 Not that I have already attained this—that is, I have not already been perfected—but I strive to lay hold of that for which I also was laid hold of by Christ Jesus. 13 Brothers and sisters, I do not consider myself to have attained this. Instead I am single-minded: forgetting the things behind and reaching out for the things ahead, 14 with this goal in mind, I strive toward the prize of the upward call of God in Christ Jesus. 15 Let those of us who are “perfect” embrace this point of view. If you think otherwise, God will reveal to you the error of your ways. 16 Nevertheless, let us live up to the standard that we have already attained. 17 Be imitators of me, brothers and sisters, and watch carefully those who are living this way, just as you have us as an example (Philippians 3:12-17, emphasis mine).

Paul does not think of himself as having arrived spiritually. He keeps pressing on, seeking to achieve that for which God called him. He challenges the Philippians to follow his example and the example of those godly men who are with him, like Epaphroditus and Timothy (see 2:19-30).

Truth is not to be stored up in one’s notebook, or in one’s head; truth is to be worked out in one’s life. That is why Paul earlier instructed his readers to “work out their salvation with humility and dependence” (2:12). That is what Paul has sought to do, and this is why he can encourage others to follow his example. There are some leaders who will tell you what to do from a distance; there are other leaders who will tell you what to do, and then show you how to do it by their own example. Paul is no “ivory tower teacher;” he is a man who lives “in the trenches” with those he seeks to teach and to lead. Paul employs several words to describe the process of instruction: “learned,” “received,” “heard,” and “saw” (verse 9). This is similar to his use of multiple words to describe prayer in verse 6. Some of their instruction may have come through others, but Paul’s life shows the Philippians what the truth looks like in practice. As I think back through the Book of Philippians, I believe we can see how Paul has put his own teaching into practice. He is a man whose teaching we can follow, as we follow his example.

It occurred to me while I was preparing this lesson that I know all too little about some of the men whose teaching I respect and follow. Sometimes it is my own fault, because biographical information is available about many of the great teachers of the past and present. Sad to say, I have consulted too few. The men I know the most about today are those whose ministries are most visible—men like Dr. Tony Evans,
Dr. Charles Swindoll, and Dr. James Dobson. But many of the scholars and theologians that I read are men I know little or nothing about. I wonder about the wisdom of knowing so little about the people we follow. And I wonder about the wisdom of following people whose scholarship is at hand, but who may not be deeply involved in life, so that we can follow their example.⁸⁹

Conclusion

We have spent some time considering Philippians 4:1-9, and quite obviously we have only scratched the surface of this great text. As I conclude, let me suggest some areas of application for us today.

First, we can see how important relationships are to our faith. On the positive side, it is the strong love and affection binding Paul to the Philippians that serves as the basis for his teaching and correction. He began this epistle by laying the foundation of his love and affection and his strong desire to see them again (1:3-11). Now, in Philippians 4:1, Paul once again reiterates his love for the Philippians as the basis for his admonition and instruction in the verses that follow. Negatively, we can see how the fractured relationship of two women in the church has created disorder and disharmony.

Relationships are a vital part of the Christian life. Our relationship with God should shape our relationships with others:

31 You must put away every kind of bitterness, anger, wrath, quarreling, and evil, slanderous talk. 32 But instead, be kind to one another, compassionate, forgiving one another, just as God in Christ also forgave you (Ephesians 4:31-32).

We love because he loved us first (1 John 4:19).

Likewise, our relationship with others impacts our relationship with Him:

23 “So then, if you bring your gift to the altar and there remember that your brother has something against you, 24 leave your gift there in front of the altar. First go and be reconciled to your brother and then come and present your gift” (Matthew 5:23-24).

14 “For if you forgive others their sins, your heavenly Father will also forgive you. 15 But if you do not forgive others, your Father will not forgive you your sins” (Matthew 6:14-15).

7 Husbands, in the same way, treat your wives with consideration as the weaker partners and show them honor as fellow heirs of the grace of life. In this way nothing will hinder your prayers (1 Peter 3:7).

I must ask you, then, my friend, are there broken or wounded relationships in your life that you need to deal with? And if we see others who are at odds with each other, we need to help them reconcile. If the world knows us as Christians by our love for one another, how much of Christ do they see in us?

Second, we see that the Bible teaches us to put away negative thinking and to think positively, but in a way that is very different from the “positive thinking” of our age. A Christian positive mental attitude is very different from what popular secular motivational experts are talking about. Let me mention some of the ways in which Christian positive thinking differs from secular PMA.

The motivation of secular PMA is very different from what Paul advocates. PMA is promoted as the way to get what we want. It is selfish in nature. Paul holds up the model of our Lord Himself, and His humility, servanthood, and sacrifice.

The goal of secular PMA is very different from what Paul advocates. Secular PMA talks a great deal about success and prosperity. Paul talks a great deal about humility and service—about putting the interests of others ahead of our own.

The means of secular PMA is very different from what Paul advocates. Secular PMA looks deep within the individual, drawing upon the reserves of “untapped human potential.” Paul speaks of his personal achievements as an unsaved religious leader as dung. Paul knows that everything we can ever boast about is that which Christ has done (see 1 Corinthians 1:31; 4:7). Paul is not positive about what we can do for ourselves, but he is very confident about what God will do in us (Philippians 1:6).

Secular PMA wants us to be discontent with our circumstances and to strive for better things; Paul urges us to learn to rejoice in our circumstances, even in our suffering. Secular PMA focuses on what we don’t have, but want. It urges us to set our sights high, so far as earthly things are concerned. It will not accept suffering, but only success—defined in earthly terms. Paul teaches us to rejoice in our circumstances, knowing that God has purposed for us to be at this place in our lives (see Romans 8:28).

Secular PMA does not look beyond this life; Paul instructs us to look beyond it. Secular PMA is concerned with the here and now; Paul wants us to be willing to suffer here and now, knowing what lies ahead at the coming of our Lord. This is not to say that this life is shear misery. As we suffer in this life, we come to experience a greater intimacy with God, and we find opportunities to serve others.

Secular PMA wants us to either ignore or to deny the “negative” things of this life; Paul urges us to take up our cross in this life, just as our Savior did. Secular PMA does not allow us to think about anything other than our potential, our success and our prosperity. Paul does not wish us to worry, or to be in conflict with others, but he does expect us to deal with the real world in which we live and to seek to see God’s hand in our afflictions. Biblical positive thinking is not as concerned about changing my circumstances as it is about changing my attitude toward my circumstances. Secular PMA urges me to be discontent with them; Paul instructs me to be content—even joyful.

Third, Paul’s words set the standard for what we think about. Paul is surely teaching us that we should not pollute our minds with that which is not true, that which is not honorable, and so on. I wonder how many television programs that excludes? How many movies? How many books? Today, there is a major problem with pornography, not only in the world, but also in the church. I wonder how many Christians are secretly indulging in this mind-polluting sin? Surely we can see that Paul forbids such things. There is one source of wisdom and truth which will always be safely within Paul’s standards, and that is the Word of God.

It is interesting to realize that the standard Paul sets for our “input” is virtually the same standard he sets for our “output”—our speech:

25 Therefore, having laid aside falsehood, each one of you speak the truth with his neighbor, for we are members of one another. 26 Be angry and do not sin; do not let the sun go down on the cause of your anger. 27 Do not give the devil an opportunity. 28 The one who steals must steal no longer; rather he must labor, doing good with his own hands, so that he may share with the one who has need. 29 You must let no unwholesome word come out of your mouth, but only what is beneficial for the building up of the one in need, that it may give grace to those who hear. 30 And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption. 31 You must put away every kind of bitterness, anger, wrath, quarreling, and evil, slanderous talk. 32 But instead, be kind to one another, compassionate, forgiving one another, just as God in Christ also forgave you (Ephesians 4:25-32).

Paul’s words set a new standard for our thoughts. In Colossians 3:19, Paul admonishes husbands not to be embittered toward their wives. This certainly reveals what all husbands know to be true, and that is that we sometimes nurse hurt feelings and anger toward our wives. Philippians 4:8 should govern my thoughts about my wife. I should rejoice in her, giving thought to what is true, honorable, and lovely in her. It should govern my thoughts concerning my children and family, my job, my employer, my church, and my leaders. How my outlook on life would change if Paul’s standards were mine in my thought life.

By the way, I have never before thought of Philippians 4:8 in relation to the dispute between Euodia and Syntyche in verses 2 and 3. Are verses 8 and 9 not Paul’s antidote to the bitterness which has driven a wedge between these two women, who once contended together for the gospel side-by-side? The deadly “root of bitterness” is nurtured by unhealthy negative thoughts about our circumstances and our fellow believers.

Paul’s words were intended to “sweeten up the saints,” to turn us from being “grumpy old Christians” to joy-filled worshippers and witnesses. Sadly, Christians often tend to be negative people. We know that we live in a sinful, fallen world, and that Satan is alive and well. We know that men are depraved sinners. We know that the world as we know it now is going to be destroyed. Often, we tend to focus on the negative dimensions of life. I think part of our problem is that we are conservatives, and rightly so in many ways. We boast in having the “old time religion,” and we become suspicious of anything new or different, even changing the color of the auditorium. All too often conservatives become “preservatives” in the sense that they just want to keep what is old, and think they are safe avoiding anything new (like computers, the Internet, etc.). No wonder Paul talks about “forgetting the past” and “pressing on.” The future, for Paul, was filled with hope and expectation and excitement. When the worst thing that can happen to you is an instant transition into the presence of our Lord (as death at the hand of Caesar would have been for Paul), and when we are assured that God will finish what He has started in us, and will cause all things to work for our good and His glory, what is there to fear?

31 What then shall we say about these things? If God is for us, who can be against us? 32 Indeed, he who did not spare his own Son, but gave him up for us all—how will he not also, along with him, freely give us all things? 33 Who will bring any charge against God’s elect? It is God who justifies; 34 Who is the one who will condemn? Christ is the one who died (and more than that, he was raised), who is at the right hand of God, and who also is interceding for us. 35 Who will separate us from the love of Christ? Will trouble, or distress, or persecution, or famine, or nakedness, or danger, or sword? 36 As it is written, “For your sake we encounter death all day long; we were considered as sheep to be slaughtered.” 37 No, in all these things we have complete victory through him who loved us! 38 For I am convinced that neither death, nor life, nor angels, nor rulers, nor things that are present, nor things to come, nor powers, 39 nor height, nor depth, nor anything else in creation will be able to separate us from the love of God in Christ Jesus our Lord (Romans 8:31-39).

78 Gordon Fee writes, “With these two appeals [in verses 1-3] Paul brings 3:1-21 to its proper conclusion. At the same time he reaches further back into the letter to bring closure to the twin issues raised in 1:27-2:18 – that they ‘remain steadfast’ in the gospel and do so ‘as one person in the one Spirit.’” Gordon D. Fee, Paul’s Letter to the Philippians (Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 1995), p. 385.

79 A.T. Robertson writes, “Paul uses four conditions in this verse, all of the first class, assuming the condition to be true.” A. T. Robertson, Word Pictures in the New Testament, electronic version, BibleWorks for Windows, Copyright 1992-1999.

80 The NET Bible certainly conveys the sense of Paul’s words here, but literally the text should read, “I appeal to Euodia and I appeal to Syntyche.” In so writing, Paul makes it absolutely clear that he is not favoring one woman or the other, but that he finds them both culpable for carrying on their dispute with each other.

81 The New International Dictionary of New Testament Theology, ed. By Colin Brown (Grand Rapids, Michigan: Zondervan Publishing House, 1976), vol. 2, p. 617.

82 To be arrogant is literally to “think high things” (Romans 11:20).

83 Here, the emphasized words are a translation of the same Greek word that is rendered “to agree” in our text.

84 The term occurs in Matthew 26:55, Mark 14:48, Luke 1:24, 31, 36; 2:21; 5:7, 9; 22:54; John 18:12; Acts 1:16; 12:3; 23:27; 26:21; Philippians 4:3; James 1:15.

85 “Paul, with the use of three synonyms strung together in a row…emphatically urges the Philippians to find release from anxiety in prayer and more prayer.… He is saying, in effect, that prayer is a conversation with, a plea directed to, a request made of, information given to a person, in this case the supreme Person of the universe…who can hear, know, understand, care about and respond to the concerns that otherwise would sink you in despair.” Gerald F. Hawthorne, Philippians (Waco, Texas: Word Books, Publisher, 1983), p. 183.

86 The virtues that Paul lists in verse 8 are seemingly those virtues that were embraced by the unbelievers of Paul’s day. Admiring these virtues and achieving them are, of course, two very different things. In our day, our culture admires that which should make us ashamed. There is no longer a debate over what constitutes the truth; it is all too widely believed that there is no such thing as truth. The virtues that the pagans admired in Paul’s day are those that our culture disdains.

87 I would point out that Asaph’s perception of reality was a bit warped. To say that the wicked do not suffer and the righteous do is a gross overstatement. It is difficult to see clearly through tear-filled eyes, especially when they are tears of self-pity.

88 A. T. Robertson wrote this close to 75 years ago: “Thus he introduces six adjectives picturing Christian ideals, old-fashioned and familiar words not necessarily from any philosophic list of moral excellencies Stoic or otherwise. Without these no ideals can exist. They are pertinent now when so much filth is flaunted before the world in books, magazines and moving-pictures under the name of realism (the slime of the gutter and the cess-pool).” Word Pictures in the New Testament, electronic version. I can’t help but wonder what he would say today.

89 I wish to admit that since this is a more recent thought on my part, I haven’t really explored all the implications of the issue I have raised here.

Biblical Topics:

Fellowship

Passage:

Taxonomy upgrade extras:

13. Give and Take (Phil. 4:10-20)

Introduction

As I was preparing for this lesson, I read these comments by Steve Zeisler’s on Philippians 4:10-23:

“The imprisoned apostle had been sent a gift of money, and he was thoughtfully writing a thank-you note in return. How many of the thank-you notes sent by you after Christmas turned out like the letter to the Philippians? Paul, the great letter writer, sat down to write a thank-you note to his friends and ended up with one of the most beloved documents in letter-writing history. This man knew how to write letters!”⁹⁰

I was not at all surprised by Zeisler’s words. When I turned to my commentaries, I was taken aback by Gordon Fee’s introductory words on the same passage:

“So how would you feel? Your financially strapped college group has scraped together a considerable amount of cash in order to help a former member do humanitarian missionary work in Central Africa. After some time you receive word back—a long letter in fact—which goes on and on about how the group might better serve the Lord on its own campus, but nary a word about the gift. And then at the end, with a kind of ‘by the way,’ the gift is mentioned; but even so more time is spent on how little the gift was really needed than on thanksgiving itself. You would have a right to be a bit miffed. Both our secular and spiritual cultures expect something better of friends, and no one likes an ingrate. Which is exactly how many feel about Paul at this point in the letter.

Carrying our own feelings about our ‘missionary friend’ back into Paul’s letter to the Philippians, however, is its own form of cultural gaffe, a clear reflection that we cannot really imagine a culture in which such things might be done differently. But different they were indeed; and we know this because many of the philosophers wrote treatises on friendship and on the benefits of friendship that were a part of their cultural presuppositions. It turns out in fact that the placement of Paul’s gratitude for their gift at the end, his avoidance of the word meaning ‘thank you’ and the way he wrestles with reciprocity (the ‘giving and receiving’ [v. 15] of benefits) are all perfectly explainable on the grounds of Greco-Roman friendship, which is presupposed at every point in this letter, and now especially in this passage.”⁹¹

Convinced that Gordon Fee’s commentary on Philippians⁹² is the best of the bunch, I was disappointed by his comments on our text. I have to disagree with him here. Somehow Fee expects the reader to be upset with Paul for not showing more gratitude. I am somewhat distressed that Fee would expect me to be offended, but I am even more distressed by Fee’s solution. He says that the key to rightly understanding this text is not to be found in our Bible, but elsewhere. We can only understand Paul’s meaning here if we are familiar with the writings of the philosophers and literature of that day. Fee assures us that when we come to understand “Greco-Roman friendship” from extra-biblical sources, then we will understand what our Bible says to us in our text. Understanding our text properly, then, does not come about through a careful study of the Scriptures, but by a study of secular writings.⁹³

Please do not misunderstand what I am trying to say. I believe that there is value in learning the language and the culture of the ancients. I believe that secular literature and scholarship may offer some helpful insights into biblical times and biblical texts. But I am absolutely convinced that the biblical author’s meaning can be discerned from the Scriptures alone. I refuse to accept any suggestion that the Christian is dependent upon secular scholarship or extra-biblical materials in order to make sense of God’s Word. It does not take a scholar to understand, interpret, and apply the Word of God. It was written to average saints, who through the enablement of the Holy Spirit are able to grasp the meaning and the message of God’s Word.

6 Now we do speak wisdom among the mature, but not a wisdom of this age or of the rulers of this age, who are perishing. 7 Instead we speak the wisdom of God, hidden in a mystery, that God determined before the ages for our glory. 8 None of the rulers of this age understood it. If they had known it, they would not have crucified the Lord of glory. 9 But just as it is written, “Things that no eye has seen, or ear heard, or mind imagined, are the things God has prepared for those who love him.” 10 God has revealed these to us by the Spirit. For the Spirit searches all things, even the deep things of God. 11 For who among men knows the things of a man except the man’s spirit within him? So too, no one knows the things of God except the Spirit of God. 12 Now we have not received the spirit of the world, but the Spirit who is from God, so that we may know the things that are freely given to us by God. 13 And we speak about these things, not with words taught us by human wisdom, but in those taught by the Spirit, explaining spiritual things to spiritual people. 14 The unbeliever does not receive the things of the Spirit of God, for they are foolishness to him. And he cannot understand them, because they are spiritually discerned. 15 The one who is spiritual discerns all things, yet he himself is understood by no one. 16 “For who has known the mind of the Lord, so as to advise him?” But we have the mind of Christ (1 Corinthians 2:6-16, emphasis mine).

We would do well to remember the context of these words. Paul has rebuked the Corinthians for their schisms and division. Some of this is based upon their pride in some recent arrivals in the church. These were very smooth and persuasive folks whose style was easy to take and whose message had the appearance of wisdom. They left behind the “simplistic” preaching of Paul and the apostles, for something that went beyond “Christ crucified.” Paul informs these saints that the desire for a more sophisticated message is really worldly. He reminded them how few of the world’s “wise” were among their ranks, and he contrasted the wisdom of God with the wisdom of men. The gospel was the wisdom of God, but it was not a sealed book, to be known only by the intellectuals. It is a message that the wise of this world cannot understand apart the illumination of the Holy Spirit. Every Christian has this illumination, and is thus qualified to understand the things of God, the wisdom of God (1 Corinthians 1:18–2:16).

18 Children, it is the last hour, and just as you heard that Antichrist is coming, so now many antichrists have appeared. We know from this that it is the last hour. 19 They went out from us, but they did not really belong to us, because if they had belonged to us, they would have remained with us. But they went out from us to demonstrate that all of them do not belong to us. 20 Nevertheless you have an anointing from the Holy One, and you all know. 21 I have not written to you that you do not know the truth, but that you do know it, and that no lie is of the truth. 22 Who is the liar but the person who denies that Jesus is the Christ? This one is the Antichrist: the person who denies the Father and the Son. 23 Everyone who denies the Son does not have the Father either. The person who confesses the Son has the Father also (1 John 2:18-23).

John certainly agrees with Paul, as we can see from his words in 1 John 2. Like Paul, John warns the saints about false teachers who will come their way. They will claim to hold to the same gospel as the apostles, but they will also suggest that it is only the experts, like themselves, that could explain and really open up the Scriptures to the mere laity. These “knowers” and their “secret knowledge” (this came to be known as gnosticism) could only be revealed by teachers such as themselves. Here, John is not denying the valuable role gifted teachers play in the life of the church; he is rejecting the claim of certain false teachers to have superior knowledge, which only they can communicate to the rest of the church. John reminds his readers that they have the Holy Spirit, and that they are not dependent upon the “experts” to tell them what the Bible teaches. They can find out for themselves.

I really don’t believe that Gordon Fee means what he appears to say, but one could certainly infer it from his words cited above. I believe the key to our text is found in the Scriptures. I believe that the reason we have so much trouble accepting Paul’s words is not because we fail to understand the ancient culture of Philippi or the Greeks, but because we fail to understand our own. I don’t think we fully grasp that Paul’s words may disappoint us—or even irritate us—because our culture (along with much of our Christian culture) has a wrong view of giving and of receiving. If we are shocked by Paul’s response, it is because we are not used to this kind of response, though we should be if we were living consistently with Paul’s theology and practice.

There are many other texts of Scripture that deal with Christian giving. Our text has some good things to say about giving and receiving. But in my opinion one of the unique contributions of our text is its teaching on our response to our own personal “needs” and to the gracious gifts we receive from others. Here is a text that tells us how we should receive gifts from others. In particular, I would suggest for your consideration that this text approaches the whole matter of giving and receiving from the perspective of humility. That may sound strange to you, but I would ask your indulgence so that I may have the opportunity to explain myself more fully as we make our way through this great text.

There is yet another reason why a correct understanding of this passage is so important to us. Our text contains two of the most popular promises in all of the New Testament:

I am able to do all things through the one who strengthens me (Philippians 4:13).⁹⁴

And my God will supply all that you need according to the riches of his glory in Christ Jesus (Philippians 4:19).

I would like to suggest that most of those who refer to and rely upon these promises give almost no attention to the context in which they are found. I’m not so sure that these promises would be as popular as they are if people understood what Paul meant when he wrote them. If I have sparked your interest and curiosity, that was my intent. Let us now “plow on” to see what these promises mean.

The Philippians Gift and Paul’s Joy
(4:10)

I have great joy in the Lord because now at last you have again expressed your concern⁹⁵ for me (now I know you were concerned before but had no opportunity to do anything).

Paul’s words here are in response to the gift that the Philippians had sent by Epaphroditus. It is very easy for us to think of this gift in contemporary terms and fail to realize the magnitude of this gift. Consider the following observations concerning this gift, based upon our text and other passages of Scripture.

First, it would appear that Paul did not make his needs known to the Philippians. Paul strongly stresses in this letter that he is not seeking to solicit a gift from these very generous saints. If he was reluctant to “make his needs known” after receiving their gift, I would assume that he did not make his needs known in a way that would prompt the gift in the first place. If he can now say that he didn’t really need their gift, then why would he have ever asked for it? Paul was not making it easy for them to give; his purposeful silence made it more difficult.

Second, if Paul kept his needs to himself, then the Philippians must have had to work at keeping up with Paul’s circumstances, so that they could discern when sending a gift was appropriate. I believe that the Philippians found out about Paul’s needs on their own, apart from any prompting by the apostle, whether directly or indirectly. It seems to me that in this instance, the Philippians cared enough to think through Paul’s circumstances, and logically concluded that he did have a need.

Let me attempt to illustrate this with a biblical example that seems quite clear. In Acts 11:27-30, we read that Agabus came down to Antioch from Jerusalem announcing, “there was to be a famine all over the world” (11:28). So far as I can tell from Luke’s account, there was no command given to the saints in Antioch to take up a collection and to send it to the needy saints in Judea. The Antiochian saints were able to “add 2 and 2 and get 4.” First, the Holy Spirit had chosen to reveal a future event to them. Surely this was for some purpose. If there was going to be a famine, then there would also be a need for food and money. If this famine was to be “all over the world” (verse 28) then Judea would be affected as well. If Judea was going to suffer from the famine, then the saints in Judea would suffer. These Judean saints were brothers and sisters in the Lord. More than that, the gospel had originated in Judea. And so the saints in Antioch purposed to send a gift to their needy brethren. The saints at Antioch reasoned out the need, and what they should do about it.

I am inclined to think that a similar process prompted the Philippians to send their gift to Paul. The Philippians cared about Paul. From the very beginning, the Philippians welcomed Paul into their hearts and homes. When he left them, they continued to keep up with his ministry and to send funds when they sensed a need. For a good while Paul had been able to support himself, and so there was no need to send money. Now, word must have reached Philippi that Paul had been arrested and charged with treason, and that he had appealed to Caesar. They knew that he was incarcerated in Rome, awaiting trial. They knew that while Paul normally “made tents” to support himself (Acts 18:3), this would not be possible so long as he was in prison. Here was a need that they could meet, which would allow them to express, once again, their love for him and their partnership in the gospel.

Third, sending a gift to Paul was not an easy thing for the Philippians to do. It was one thing to discern Paul’s need and to decide to meet it; it was quite another to actually accomplish this task. There was the initial problem of raising the money to send to Paul. The Philippians were a very generous group of saints, but they were apparently quite poor (see 2 Corinthians 8:1-5). Besides, this church was committed to meeting other needs as well. Remember that some time earlier this church had sacrificially given to the needy in Jerusalem (1 Corinthians 16:1-4; 2 Corinthians 8-9). Even after raising the money, getting it to Paul proved to be a challenge. They could not just “drop a check in the mail;” they had to send their gift by a messenger—Epaphroditus. Epaphroditus was not just the bearer of a gift; he was a gift as well. The journey from Philippi to Rome was no easy trip. It was approximately 700 miles from Philippi to Rome as the crow flies. It was a long and dangerous journey, by both land and sea.⁹⁶ We know that it was not an easy trip because it nearly cost Epaphroditus his life (Philippians 2:25-30).

Fourth, this gift was sent during a period of persecution. From the closing verses of Philippians 1, we know that the Philippians themselves were beginning to suffer persecution for their faith (1:29-30). In difficult times, one is inclined to “set money aside for a rainy day,” rather than to give it away to others. Furthermore, Paul was accused of treason against Rome. To associate themselves with Paul was to run the risk of being viewed as Paul’s accomplices. To support Paul could be interpreted as supporting the “revolution” he was charged of promoting:

32 But remember the former days when you endured a harsh conflict of suffering after you were enlightened. 33 At times you were publicly exposed to abuse and afflictions, and at other times you came to share with others who were treated in that way. 34 For in fact you shared the sufferings of those in prison, and you accepted the confiscation of your belongings with joy, because you knew that you certainly had a better and lasting possession (Hebrews 10:32-34).

Gladly, the Philippians expressed their association (in biblical terms, their “fellowship”) with Paul and with the gospel. This gift that Paul had received, to which he is now referring, was no small thing. The Philippians were sensitive to Paul’s circumstances and to his needs. They were aware of the risks and of the difficulty of getting their gift to him. Nevertheless, they cared enough to minister to Paul in this way.

When I was a student in my first year of seminary, my wife bore our second child. At the time, we did not have the money to pay the remainder of the hospital bill that was due upon checkout. The day that my wife Jeannette and our daughter Joanna were to check out of the hospital, a check arrived from Burley Bible Church, the little country church we had attended in Washington State before coming to Dallas. The check was for the amount we lacked, almost to the dollar. To this day, we have no idea how they knew of our need, or how the amount of their gift was determined. I have to tell you that there was great rejoicing that day, as we received this gracious provision from the Lord!

The gift that the Philippians had sent to Paul caused the apostle to rejoice, too, but for a different reason. He rejoiced because he knew what the gift meant. There was a deep, caring relationship between this church and Paul, as he has already indicated (see Philippians 1:7-8). There had been other gifts, but these were in the somewhat distant past. And now, after the passing of some length of time, another gift was sent, another token of their love and concern.

Paul was afraid that he might be misunderstood when he mentioned that considerable time had lapsed between their earlier gifts and this most recent gift. He did not wish to convey the false impression that he felt it had been too long since the Philippians had last sent him a gift. That was not it at all. The time that had passed without a gift was due to the fact that Paul was not in need. This was undoubtedly because Paul usually worked with his own hands to provide for his personal needs as well as the needs of others (see Acts 20:33-35; 1 Corinthians 9:4-18; 1 Thessalonians 2:9). Once the Philippians became aware of Paul’s circumstances, they promptly responded with yet another gift. Paul was grateful, more for the fact that they cared than for the money that he received.

Paul’s Joy and His Intentions Clarified
(4:11-13)

11 I am not saying this because I am in need, for I have learned to be content in any circumstance. 12 I have experienced times of need and times of abundance. In any and every circumstance I have learned the secret of contentment, whether I go satisfied or hungry, have plenty or nothing. 13 I am able to do all things through the one who strengthens me.

I know that there are some of you who have children in college. Can you imagine getting a letter from your child, with a check enclosed, that went something like this:

Dear Mom and Dad,

I know that you’ve spent a lot of money putting me through college. This semester, I’ve taken some steps to economize, and so I’m sending you $500 that I won’t need this year. My expenses should be even lower next year.

If this isn’t beyond comprehension, what if you got a letter from a Christian organization that went something like this:

Dear Supporter,

In order to be better stewards of the funds God has provided, we did an efficiency study and found several areas of waste and inefficiency. We learned that my salary was too high, and so we’ve reduced it to half. We’ve also cut some staff. As a result, we recommend that you consider giving some of your contribution to another worthy ministry.

Actually, I have seen something like this in the past. Several years ago I made use of the “On-Line Bible” program. It is a kind of shareware program that is very well done and is very helpful for Bible study. In the early version that I used, a message would pop up on the screen when I booted up the program that went something like this: “This program has been written with the hope that it will help you in your study of God’s Word. If you find this program helpful, we would suggest that you make a contribution to the Christian ministry of your choosing. Be generous!” What a delight! What a shock!

In some ways, this is what Paul seems to be saying. He is graciously turning our attention from his needs. It is not, however, because Paul is rude and insensitive, or because he fails to appreciate the gift that has been given. Paul has some very good reasons for his response, as we shall soon see.

Verse 11 can be understood in more than one way. While I greatly appreciate what J. B. Phillips has done in his paraphrase of the New Testament, I don’t agree with his rendering of verse 11.

Nor do I mean that I have been in actual need (Phillips).

Other translations convey the same idea:

Not that I was ever in need, for I have learned how to get along happily whether I have much or little (New Living Translation, emphasis mine).

I do not say this because I have lacked anything; I have learnt to manage with whatever I have (New Jerusalem Bible, emphasis mine).

Fortunately, the NET Bible leaves the door open for understanding Paul’s words in a different way:

I am not saying this because I am in need.

As you can see, the NET Bible leaves the matter open as to whether or not Paul really did have a need. The New Living Translation seems to go much too far. It not only states that Paul is not presently in need; it has Paul claiming that he never has experienced a need. This flies in the face of other biblical texts:

11 To the present hour we are hungry and thirsty, poorly clothed, brutally treated and without a roof over our heads. 12 We do hard work, toiling with our own hands. When we are verbally abused, we respond with a blessing, when persecuted, we endure, 13 when people lie about us, we answer in a friendly manner. We are the world’s dirt and scum, even now (1 Corinthians 4:11-13, emphasis mine).

26 I have been on journeys many times; in dangers from rivers, in dangers from robbers, in dangers from my own countrymen, in dangers from Gentiles, in dangers in the city, in dangers in the wilderness, in dangers at sea, in dangers from false brothers, 27 in hard work and toil, through many sleepless nights, in hunger and thirst, many times without food, in cold and without enough clothing (2 Corinthians 11:26-27, emphasis mine).

Years ago I was teaching a Bible study in our home. A friend arrived, and I took his coat to hang it up. I happened to make some remark to the effect that it was a very nice coat and looked like it would be warm in the winter. When my friend left, he walked away without putting on his coat. I grabbed the coat and went after him. “Larry, wait, you forgot your coat,” I said. “That’s not my coat; its yours,” he said, and walked into the night.

Have you ever had a relative or a friend who was so generous that you had to be careful about what you said to them? You have to be careful that you don’t inadvertently convey some need, because you know that they will try to meet that need. That is the way Paul feels about the Philippians. Years of experience convinced him of their generosity. The mere hint of a need was all these saints needed to begin taking up a collection. Paul is apprehensive that his words may be interpreted as a subtle request for another gift. He has such strong convictions against soliciting funds for his personal needs that he goes out of his way to avoid any hint of solicitation. Verses 11-13 are a kind of parenthesis in which Paul makes it very clear that he is content in circumstances where he may have unmet needs. Even in legitimate instances of need, Paul did not want to solicit gifts from his fellow saints.

It is one thing for Paul to say, in effect, “I really don’t have any needs, and that is why I am saying these things.” It is quite another for Paul to say, “I really didn’t intend to mention my needs, because I did not want you to feel obligated to give yet another gift.” I believe that Paul is saying the latter. And so I read the NET Bible in this way: “I am not saying this because I am in need (though this may be true, but I am reluctant to share my needs, as aware of your generosity as I am).”

I believe that my understanding of Paul’s meaning is fully justified by his explanation in verses 11b-13. Paul refuses to solicit funds for himself because he has learned to be content in his circumstances, whatever they might be. Some people seem to assume that whenever there is a need, that “need” should be made known and met by others. Missionary prayer letters come to mind here. For those in ministry, it is viewed as sufficient justification for “sharing our needs with our constituency.” Perhaps it is, for some people and in some cases. I would suggest, however, that it was not sufficient justification for Paul. I am inclined to say it was not ever considered sufficient justification by Paul.⁹⁷

Is this not what Paul is saying here in verses 11-13? As I read these verses, Paul’s meaning is plain. He is not sharing his circumstances in order to solicit further funds. In chapter 1, Paul shares his circumstances to comfort and to encourage the Philippians in their circumstances, not to generate funds. Paul tells us that he does not share these things to solicit funds, so that his circumstances can be changed. He believes that his circumstances are God’s will for him. Thus, he is content and can rejoice in them. He makes his needs known to God (4:6), and he is at peace about the answer God gives (4:7). If, apart from solicitation, God provides a feast, Paul gladly accepts that. If God does not provide the feast, then Paul gladly accepts hunger. The same is true for clothing and shelter.

This contentment does not come naturally; it comes supernaturally, in answer to our prayers (4:6-7). We learn contentment in circumstances that are less than ideal. We learn to be content with hunger by experiencing hunger (as our Lord did in His temptation in the wilderness—Matthew 4:1-11). We learn contentment with abundance by experiencing abundance, without being caught up with the desire for more (see Luke 12:15-21; 1 Timothy 6:6-10, 17-19). Paul has learned to be content in both plenty and in poverty. This is why he is so insistent that he is not disclosing his circumstances in order to solicit funds. He has learned to rejoice in the lean times and does not feel compelled to change his circumstances. He leaves that to God.

I should reiterate that Paul was not the kind of man who sits back and does nothing, waiting for God to provide while he does nothing. Paul was a man who was truly “willing to work,” and he did so often. When a gift arrived that gave him the freedom to spend all of his time and energy preaching and teaching, he gladly did so (see Acts 18:1-5). But very often Paul worked at tent making, thereby providing for himself and for others (Acts 20:33-35). When Paul was “in need,” it was not because he was unwilling to work; it was because he was unwilling to solicit funds.

Now I’m sure that I am beginning to make a lot of folks nervous. Am I saying that everyone should live as Paul did, and that it is always wrong to “make your needs known” to those who could help? No. I am saying that keeping silent about his needs was Paul’s personal conviction. We see this very clearly explained in 1 Corinthians 9. But Paul makes it very clear in that text that being supported in one’s ministry is a biblical right, a right that he has chosen to set aside for the sake of the gospel.

There was a good reason why Paul and Barnabas chose to live as they did: so far as I can tell, both men were single:

1 Am I not free? Am I not an apostle? Have I not seen Jesus our Lord? Are you not my work in the Lord? 2 If I am not an apostle to others, at least I am to you, for you are the confirming sign of my apostleship in the Lord. 3 This is my defense to those who examine me. 4 Do we not have the right to financial support? 5 Do we not have the right to the company of a believing wife, like the other apostles and the Lord’s brothers and Cephas? 6 Or do only Barnabas and I lack the right not to work? (1 Corinthians 9:1-6, emphasis mine)

25 With regard to the question about people who have never married, I have no command from the Lord, but I give my opinion as one shown mercy by the Lord to be trustworthy. 26 Because of the impending crisis I think it best for you to remain as you are. 27 The one bound to a wife should not seek divorce. The one released from a wife should not seek marriage. 28 But if you marry, you have not sinned. And if a virgin marries, she has not sinned. But those who marry will face difficult circumstances, and I am trying to spare you. 29 And I say this, brothers and sisters: the time is short. So then those who have wives should be as those who have none, 30 those with tears like those not weeping, those who rejoice like those not rejoicing, those who buy like those without possessions, 31 those who use the world as though they were not using it to the full. For the present shape of this world is passing away. 32 And I want you to be free from concern. The unmarried man is concerned about the things of the Lord, how to please the Lord. 33 But the married man is concerned about the things of the world, how to please his wife, 34 and he is divided. An unmarried woman and virgin is concerned about the things of the Lord, to be holy both in body and spirit. But the married woman is concerned about the things of the world, how to please her husband. 35 I am saying this for your benefit, not to place a limitation on you, but so that without distraction you may give notable and constant service to the Lord (1 Corinthians 7:25-35).

Many have wondered how Paul could discourage anyone from getting married, as Paul does in 1 Corinthians 7. After all, isn’t marriage a gift from God? Isn’t marriage a wonderful blessing? Yes, marriage is a blessing, and a wonderful gift from God. But it also necessitates a commitment that can be a distraction to one’s calling and ministry. Paul would never have been willing to put his wife and children through the kinds of suffering, danger, and deprivation he himself gladly endured for the sake of the gospel. Would he take a wife and child along with him on his dangerous journeys (see 1 Corinthians 4:11-13; 2 Corinthians 11:23-27)? Would he place his wife in the same kinds of situations that he endured? I think not, because as a husband and father he would be obligated to protect and provide for his family. And so Paul’s decision not to marry facilitated his willingness to endure suffering deprivation for the sake of the gospel.

In saying this, I am not suggesting that everyone in Christian ministry is obligated to adopt Paul’s personal convictions or his lifestyle. But having said this, I would also suggest that we should not assume that every perceived “need” is a wrong that needs to be made right by sharing that need with others, and expecting them to provide what we think we need. This mindset has become a “given” in Christian circles. It is true of those who are in ministry. I see very few men coming out of seminary who are willing to “roll up their sleeves” and work in a secular job because they assume that others should support them in their ministry. And yet some of the most effective servants of Christ are those who are “tent makers,” those who support themselves in ministry. I am trying to say that while each of us has an obligation to share all good things with those who teach us (Galatians 6:6), those of us who do teach should not demand that we be supported financially.

This is not just a problem with those who have prepared themselves for full-time ministry. There are a considerable number of Christians who refuse to accept the fact that they should have unmet needs. They demand that God deliver them from any “need” or “adversity.” They expect and demand healing when they are sick. Some even demand that God delay death, until they are ready for it. (Most have to admit that God wants them to die, someday, but just not this year.) I am saying that every Christian ought to be willing to cheerfully accept some unmet need as God’s will for them. It may be the unmet need of marriage, or a full-time ministry,⁹⁸ or a “fulfilling” and good-paying job.

I have a friend who spoke at a convention in Nevada some years ago. When he returned, he told me that they had an auto show there and that he saw some really nice conversion vans. “Why didn’t you buy one?” I asked, knowing that he could certainly have afforded it. His response was filled with insight: “Every man needs to have something he wants, and that he chooses not to buy.” In other words, we should not indulge ourselves with everything we want, even if we could afford to do so. We need to learn self-restraint.

Those of us who are Christians living in America are a very self-indulgent lot. We not only expect God to provide our “needs” (as we define them), we demand that God supply our “wants.” This was a very serious problem in the church at Corinth. These saints were a very self-indulgent bunch. They indulged themselves at the Lord’s Supper, not willing to wait for their poorer brethren to arrive (1 Corinthians 11:17-34). They sought to indulge themselves at the meeting of the church by flaunting their gifts and knowledge (1 Corinthians 12-14). They would cause a weaker brother to stumble (1 Corinthians 8) by participating in pagan idol worship, just so that they could eat the sacrificial meal, at the table of demons (1 Corinthians 9:24—10:33). The assumption among many Christians in Corinth was that if God created our bodies with certain needs, then it was their right, indeed, their duty, to fulfill all those needs (see 1 Corinthians 6:12-20).

What we need to understand is that discipleship is about denying our “needs,” not indulging them:

23 Then he said to them all, “If anyone wants to come after me, he must deny himself and take up his cross daily and follow me. 24 For whoever wants to save his life will lose it; but whoever loses his life for my sake will save it (Luke 9:23-24).

24 Do you not know that all the runners in a stadium compete, but only one receives the prize? So run to win. 25 Each competitor must exercise self-control in everything. They do it to receive a perishable crown, but we an imperishable one. 26 So I do not run uncertainly or box like one who hits only air. 27 Instead I subdue my body and make it my slave, so that after preaching to others I myself will not be disqualified (1 Corinthians 9:24-27).

Doing without things we think we need is beneficial to us. It teaches us to deny ourselves and to discipline our bodies. It provides us with the opportunity to learn and to demonstrate contentment in circumstances that would cause others to complain and grumble. Unmet needs are often a test of our faith and obedience. God uses unmet needs to call our attention to deeper, spiritual, needs so that we will learn to rely upon God for all our needs, material and otherwise.

Satan sought to create an “unmet need” in the Garden of Eden. Adam and Eve’s greatest need was to trust and obey God, but they chose to disobey God in order to meet their perceived need of the knowledge that came from the tree of the knowledge of good and evil. In the wilderness, God allowed the Israelites to be in need, so that their hearts would be tested, and so that they could learn to trust God and obey Him”

1 You must keep carefully the entire commandment I am giving you today so that you might live, multiply, and go in and occupy the land that the LORD promised to your ancestors. 2 Remember the whole way by which he has brought you these 40 years through the desert so that he might, by humbling you, test to see whether deep within you would keep his commandments or not. 2 So he humbled you by making you hungry and feeding you with unfamiliar manna so that you might understand that mankind cannot live by food only but also by everything that comes from the LORD’s mouth. 4 Your clothing did not wear out nor did your feet swell all these 40 years. 5 Be keenly aware that just as a human being disciplines his child, the LORD your God disciplines you. 6 Thus, you must keep his commandments, that is, walk according to his ways and revere him. 7 For the LORD your God is bringing you to a good land, a land of brooks, springs, and fountains flowing forth in valleys and hills, 8 a land of wheat, barley, vines, fig-trees, and pomegranates, one of olive trees and honey, 9 a land where you may eat food aplenty and find no lack of anything, a land whose stones are iron and from whose hills you can mine copper. 10 You will eat and drink and bless the LORD your God because of the good land he will have given you. 11 Be very careful lest you forget the LORD your God, not keeping his commandments, ordinances, and statutes that I am giving you today, 12 and lest when you eat to your satisfaction, build and occupy good houses, 13 your cattle and flocks increase, you have plenty of silver and gold, and you have abundance of everything, 14 you feel self-important and forget the LORD your God who brought you from the land of Egypt, the place of slaves, 15 and brought you through the great, fearful desert of flaming serpents and scorpions, a thirsty place of no water, bringing forth for you water from flintrock, and 16 feeding you manna from the desert which your ancestors never knew so that he might prove you and eventually bring good to you; 17 lest you say, “My own ability has gotten me this wealth.” 18 You must remember the LORD your God, for it is he who gives ability to get wealth; if you do this he will confirm his covenant that he swore to your ancestors, even as he has to this day. 19 Now it will come about that if you at all forget the LORD your God and run after other gods, worshiping and prostrating before them, I testify to you today that you will be utterly destroyed. 20 Just like the nations the LORD is about to decimate from your sight, so he will do to you because you would pay no attention to him (Deuteronomy 8:1-20, emphasis mine).

The Lord brought the Israelites out of Egypt and into the desert, where there would be no food or water. This was to humble them, to test them, and to teach them to trust in their God who had delivered them, and who had promised to bring them into the land of Canaan. This time of need was to prepare them for the times of plenty that lay ahead. God humbled His people with poverty, knowing that in their prosperity they would become proud and self-sufficient, turning away from their God. Being in need was God’s intended circumstances for Israel. It served the beneficial purpose of humbling God’s people and causing them to look only to Him. It prepared them for the times of prosperity that were to come. We know all too well that the Israelites did not learn contentment, because they frequently complained and grumbled, threatened to forsake their leaders, and return to Egypt.

Our Lord’s temptation is closely related to the needs of the Israelites in their wilderness wanderings:

1 Then Jesus was led by the Spirit into the wilderness to be tempted by the devil. 2 After he fasted forty days and forty nights he was famished. 3 The tempter came and said to him, “If you are the Son of God, command these stones to become bread.” 4 But he answered, “It is written, ‘Man does not live by bread alone, but by every word that comes from the mouth of God’” (Matthew 4:1-4, emphasis mine).

Our Lord’s 40 days of deprivation in the wilderness was surely intended to parallel the 40 years of Israel’s wanderings in the wilderness. Where they were tested and failed, our Lord was tempted by Satan and was triumphant. Satan’s first temptation focused on our Lord’s “need” for food. His assumption was that it was inconceivable for the Son of God to have an unmet need. If He was the Son of God (as Satan assumed that Jesus was), then let Him prove it by commanding stones to be turned into bread. It all seemed harmless enough, but at its core it was exceedingly evil. Life is not a matter of what you eat (though death was—here is a lesson Adam and Eve learned); it is a matter of one’s dependence upon God and their obedience to His Word. In His response to Satan, our Lord quotes from Deuteronomy 8, which states that man does not live by bread alone, but by obedience to the Word of God, every word.

Satan implied that “doing without” was inconsistent with being the Son of God. He questioned or ignored the fact that the Spirit of God had led our Lord into the wilderness, and that our Lord’s hunger was also God’s will. It was a test. Satan maintained that if Jesus were the Messiah He would end His hunger by using His power to transform stones into bread. The truth was that Jesus was to prove He was the true Messiah by trusting God with His life and obeying God’s Word no matter what the outcome might be. It was Satan who maintained that unmet needs are evil; it was our Lord who insisted that when God leads us into circumstances where we must do without, we must trust Him, rather than to meet our unmet needs.

There is one last illustration of the principle that God may bring unmet needs into our life for a higher purpose. This comes from the life of Paul, as he describes it in 2 Corinthians 12:

1 It is necessary to go on boasting. Though it is not profitable, I will go on to visions and revelations from the Lord. 2 I know a man in Christ who fourteen years ago (whether in the body or out of the body I do not know, God knows) was caught up to the third heaven. 3 And I know that this man (whether in the body or apart from the body I do not know, God knows) 4 was caught up into paradise and heard things too sacred to be put into words, things that a person is not permitted to speak. 5 On behalf of such an individual I will boast, but on my own behalf I will not boast, except about my weaknesses. 6 For even if I wish to boast, I will not be a fool, for I would be telling the truth; but I refrain from this so that no one may regard me beyond what he sees in me or what he hears from me, 7 even because of the extraordinary character of the revelations. Therefore, so that I would not become arrogant, a thorn in the flesh was given to me, a messenger of Satan to trouble me—so that I would not become arrogant. 8 I asked the Lord three times about this, that it would depart from me. 9 But he said to me, “My grace is enough for you, for my power is made perfect in weakness.” So then, I will boast most gladly about my weaknesses, so that the power of Christ may reside in me. 10 Therefore I am content with weaknesses, with insults, with troubles, with persecutions and difficulties for the sake of Christ; for whenever I am weak, then I am strong (2 Corinthians 12:1-10).

Paul had been given the glorious privilege of peering through the curtain of time and previewing some of what heaven holds for the saint. This kind of experience could puff one up and make him proud, and so God graciously sent Paul a “thorn in the flesh” (from the hand of Satan), to humble him. Paul prayed three times for this thorn (whatever it might have been—nobody really knows) to be removed, and God denied Paul’s request. He prayed, but God answered, “No.” Paul had peace in this, because he saw the higher purpose. It was first to humble him; it was also to strengthen him. Since God delights to manifest His strength through our weaknesses, this “thorn” became a means by which God would strengthen Paul, and so he was content with the adversities and unmet needs of his life, knowing that God was using them for his (Paul’s) good, and His glory.

Why is it, then, that some Christians seek to convince us that any unmet need in our life is the result of our lack of faith? Why is it that they seek to assure us that we need not have any unmet needs? Why do they think that they are different from the Israelites of old, or from our Lord, or from Paul? I believe it is because they fail to see the good and gracious hand of God in our trials and tribulations, in our unmet needs. Paul was content with his unmet needs, once he had made his requests known to God in prayer and it was clear that God had said, “No.” Our unmet needs humble us, and they test our faith and obedience to God. This is why Paul did not wish the Philippians to think that he was asking them for money. Paul was not seeking to change his circumstances, but to rejoice in them, and in so doing to encourage the Philippians to have this same outlook in the midst of their adversities.

Do you now see why I said that the promise of Philippians 4:13 might look different to us when we viewed it in the light of its context? Paul is not saying here that whatever we want to do, we can be assured God will most certainly accomplish it for us. When Paul says that he “can do all things through the one who strengthens him,” he is saying that he can endure doing without when it is for the sake of Christ, and it will result in the strengthening of his faith. We want to claim God’s strength and power to do the things we wish. Most often we wish to lay hold of God’s power to indulge ourselves. Paul says that God gives us the ability to do without some things we think are needs.

The Gift, The Giver, and God
(4:14-20)

14 Nevertheless, you did well to share with me in my trouble. 15 And as you Philippians know, at the beginning of my gospel ministry, when I left Macedonia, no one shared with me in this matter of giving and receiving except you alone. 16 For even in Thessalonica on more than one occasion you sent something for my need. 17 It is not that I am seeking a gift. Rather, I seek the credit that abounds to your account. 18 For I have received all things, and I have plenty. I have all I need because I received from Epaphroditus your gifts—a fragrant offering, an acceptable sacrifice, very pleasing to God. 19 And my God will supply all that you need according to the riches of his glory in Christ Jesus. 20 May glory be given to God our Father forever and ever. Amen.

Paul found great joy when Epaphroditus came to him, bearing the gift from the Philippian church. His joy was not due to the size of the gift, which is never mentioned, nor even in the fact that this gift supplied his needs. Paul did not rejoice because of what was sent, but because of why it was sent. He recognized this gift as a token of the love and concern of his brethren in Philippi (verse 10). Having bent over backwards to avoid soliciting any further contribution, Paul is now emphatic in saying that he would have been content, even if the Philippians had not sent a gift and his needs had not been met (verses 11-13).

Paul must be aware of the possibility of another misinterpretation of his words. He so stressed that he would have been content without receiving their gift that some of the Philippians might have concluded that he did not really appreciate the gift they sent and the sacrifice that it involved on their part. And so in verse 14, Paul continues with his response to the Philippians gift, beginning with the word “nevertheless.” This informs the reader that Paul is now going to look at this gift from another perspective. Merely from the standpoint of human need, Paul could have gotten by without their gift. He may have suffered without it, but he was willing and able to make that sacrifice, and to be content in his need. But Paul is not shaming the saints at Philippi for sending their gift. Instead, he conveys a commendation.

Paul gives several reasons for his commendation of the Philippians’ generosity. The first reason is that they identified with Paul in his trouble (verse 14). Strong’s concordance informs us that in the King James Version this word (rendered “affliction” in the KJV) occurs 45 times in the New Testament. It is rendered “tribulation” 21 times, “affliction” 17 times, “trouble” 3 times, and “anguish,” “persecution,” and “burdened” once each. The point of all this is that Paul is not saying, “You have done well to share with me in my financial need.” He is saying, rather, “You have done well to share with me in my persecution for the cause of the gospel.” Once again, it is not the money itself, but what the gift signifies that is important to Paul.

The second reason for Paul’s commendation of the Philippians is that they began to share with him at the very outset of his ministry to them (verse 15). We can recall from Acts 16 that when Lydia came to faith in Jesus as the Messiah, she immediately insisted that Paul and his companions accept her hospitality (Acts 16:15). The jailor, too, sat Paul and Silas down to a meal after he came to faith (Acts 16:34). But the example Paul chose was the Philippians sharing with him in his missionary endeavors. It was one thing for the Philippians to meet Paul’s needs while he was with them; it was quite another for them to send him money after he had left them, to preach the gospel elsewhere. Their sharing with Paul began immediately after he left Philippi.

Third, the Philippians’ sharing with Paul in his gospel ministry not only started immediately, it endured (verses 15-16). It is a good thing for the Philippians to have shared with Paul soon after he departed from them. But it is quite another for them to persist in their giving, over a sustained period of time. Paul says that they sent a gift to him “more than once” while he was in Thessalonica (where he was also persecuted for his preaching of the gospel—see Acts 17:1-9). The final gift, which Paul is now acknowledging, apparently came after a considerable lapse in giving. Paul explains this lapse in verse 10. There was a lengthy period in which Paul was able to provide for himself, and thus, there was no need of a gift. Now, with his imprisonment, there was a need, and the church that had proven itself ready and eager to give earlier in his ministry had done so once again. Over the long haul, this Philippian church had proved itself to be exceptionally generous.

Fourth, the Philippians are commended because their sharing financially (and otherwise) with Paul was unique among the churches (verse 15). I am especially focusing attention to those three words in verse 15, “except you alone.” Various attempts have been made to explain the meaning of these words. I am inclined to that meaning which is most simple and literal. I believe that the Philippian church stood alone in its kind of generosity in relation to Paul and to his ministry. This would mean, of course, that other churches did not give toward Paul’s needs in the preaching of the gospel. Other churches did contribute to the needy saints in Judea, but not to Paul’s “support” as one preaching the gospel. We may find this very difficult to accept because of the way modern missionaries are supported. Missionaries usually go on “deputation” to raise their support before leaving for the mission field. When a certain level of support is raised, they pack up and head out for the field. We can hardly imagine Paul, the missionary, not being broadly supported, but I think this is exactly what he is saying. While the contemporary system for sending out missionaries may not be wrong, it is certainly a great deal different from the way missionaries were sent out by the early church (compare Acts 13:1-3). The Philippians most certainly are an extraordinary church, as is evident in their giving to Paul.

If the Philippians are unique in the matter of giving, Paul is unique in the matter of receiving. For the second time in this paragraph (verses 10-20), Paul insists that he is not seeking to solicit another gift (see verses 11, 17). He is not flattering the Philippians, with the hope that this will encourage them to give again. He is exemplifying humility. He is seeking their best interest, rather than his own. He knows that when they give to God’s work with the right motivation, they are “laying up treasure in heaven” (Matthew 6:19-21). Paul rejoices in their gift because he knows that the profit will be theirs. Their giving is to their benefit, and for their blessing, and so Paul rejoices in the gift for what it means for them, more than what it means to him. It really is better to give than to receive!

Paul’s needs have been more than met; he “has received all things and has plenty” (verse 18). Have you ever been to someone’s house and had a very full meal, only to have the hostess come by with a plate full of meat and potatoes, or another dessert? You have probably said something like this: “I can’t eat another bite; I’m stuffed.” In financial terms, that is what Paul is saying. “No more! I have all the money I need, in fact more than enough.”

The gift that Paul received from the hands of Epaphroditus is now described in spiritual, Old Testament terms. It is described in Old Testament sacrificial terms. It is “a fragrant offering, an acceptable sacrifice, very pleasing to God” (verse 18). This way of viewing gifts is not new. We find the same kind of language in the Book of Hebrews: “Through him then let us continually offer up a sacrifice of praise to God, that is, the fruit of our lips, acknowledging his name. 16 And do not neglect to do good and to share what you have, for God is pleased with such sacrifices” (Hebrews 13:15-16).

This gift to Paul is really a sacrifice made to God Himself, and as such it is a pleasing sacrifice to God. Are some folks troubled by the fact that Paul does not make more of this gift? What more can one make of it than this? Paul avoids any focus upon himself and on his appreciation of the gift for the gift’s sake. In giving to Paul they had given to God, and it is pleasing Him that is most important. Surely Paul has made this very clear. Paul has not made less of their gift than he should; he has made more of it than most would have done. You will remember that Paul wrote about the falsely religious in chapter 3. He said that they “were enemies of the cross of Christ,” that “their god is their belly,” and that they “think about earthly things” (3:18-19). Isn’t Paul doing just the opposite here when he responds as he does to their gift? Of course he is!

Verse 19 is a wonderful source of assurance and contentment: “And my God will supply all that you need according to the riches of his glory in Christ Jesus.” Some read this verse as a kind of blank check. They suppose that it tells them that God is infinitely rich, and that He will give them whatever they ask. This is not exactly the message that Paul is seeking to convey. Let’s step back from this verse and look more carefully at what it says.

First, let us remember the context of the verse. The context of the verse is Paul’s response to the gift that the Philippians had sent by Epaphroditus. Paul has been playing down his needs and emphasizing his contentment, even though he is in somewhat dire circumstances. Note, too, that Paul is the one in need, and yet he is assuring the Philippians that God will supply their needs.

Second, let us take note of the infinite resources of God. There is no question as to God’s ability to provide for our needs. God is infinitely rich. No request is ever denied on the basis of “insufficient funds.” God will supply our need according to the riches of His glory. It has often been pointed out that it is a vastly different thing to say that God will supply our need out of the riches of His glory.

Third, let us take note of the intent of God’s provision. God supplies “according to the riches of his glory.” In verse 20, we read, “May glory be given to God our Father forever and ever. Amen.” I take it, then, that God’s glory is the source and the goal of His gracious provision for the saints. I am reminded of Paul’s words in Romans 11:36: “For from him and through him and to him are all things. To him be glory forever! Amen.”

It is according to the riches of His glory that God provides, and it is ultimately to His glory. The point is that the glory of God is at the core of all that God does. It should also be at the core of all that we do, and of all that we ask: “So whether you eat or drink, or whatever you do, do everything for the glory of God” (1 Corinthians 10:31).

If our requests are not consistent with His glory, then we should not assume that God is going to answer our prayers:

1 Where do the conflicts and where do the quarrels among you come from? Is it not from this, from your passions that battle inside you? 2 You desire and you do not have; you murder and envy and you cannot obtain; you quarrel and fight. You do not have because you do not ask; 3 you ask and do not receive because you ask wrongly, so you can spend it on your passions (James 4:1-3).

Fourth, let us consider the implications of this statement. God is infinitely able to meet our needs, and He has promised to provide all our needs. If we pray for God to provide something that we think we need, and He chooses not to provide it, must we not conclude that it was not really a need after all? How often we confuse our “wants” and our “needs.” How easy it is to expect God to indulge our fleshly desires (see James 4:1-3 above). If God has promised to meet all our needs and does not provide something we have asked for, then we should recognize that what we wanted was not what God knew that we needed. Many are those who would question God’s promise, His goodness, His ability to provide, or their own faith, when their requests have not been met. What should really be questioned is the accuracy of our perception of need.

Fifth, let us remember those to whom Paul is speaking. Most of us would like the promise of verse 19 to be universal, but we need to remember to whom this assurance was given. Paul is writing to the Philippians, the most generous church in the New Testament world. These are saints who have given to meet Paul’s needs as well as the needs of others, and at great personal sacrifice. Through Paul, God assured these saints that He would provide for all their needs. It would seem to me that in this context Paul is assuring those who sacrificially give that God will continue to provide for them so that they might continue to give. In other words, God promises to provide the things we need in order to be generous toward others. This is not a “blank check” for those who would indulge themselves; it is a promise to those who wish to minister to others. This is what Paul told the Corinthians:

6 Now this I say, he who sows sparingly will also reap sparingly, and he who sows bountifully will also reap bountifully. 7 Each one must do just as he has purposed in his heart, not grudgingly or under compulsion, for God loves a cheerful giver. 8 And God is able to make all grace abound to you, so that always having all sufficiency in everything, you may have an abundance for every good deed; 9 as it is written, "^{He scattered abroad, he gave to the poor, his righteousness endures forever}." 10 Now He who supplies seed to the sower and bread for food will supply and multiply your seed for sowing and increase the harvest of your righteousness; 11 you will be enriched in everything for all liberality, which through us is producing thanksgiving to God (2 Corinthians 9:6-11, emphasis mine).

I think that we can also conclude that when God does not provide the means for us to give, we should take this as an indication that God does not intend for us to meet the need. I believe that Paul makes this clear to the Corinthians as well:

10 So here is my opinion on this matter: it is to your advantage, since you made a good start last year both in your giving and your desire to give, 11 to finish what you started, so that just as you wanted to do it eagerly, you can also complete it according to your means. 12 For if the eagerness is present, the gift itself is acceptable according to whatever one has, not according to what he does not have (2 Corinthians 8:10-12, emphasis mine).

In the Old Testament, God promised to prosper His people. This was not so that they could “build bigger barns” (see Luke 12:13-21), it was so that they would have the means to minister to those in need. I believe that this principle holds true for saints today as well. God promises to provide for our needs as we seek to sacrificially serve others. The promise of verse 19 is a marvelous one, but only for those who are humble servants, who place the needs of others above their own.

Verse 20 concludes the body of Paul’s letter to the Philippians with a benediction that focuses our attention where it should be, on praising God to His glory. This is man’s highest good and his highest goal—to praise and glorify God.

Paul’s Concluding Words of Greeting
(4:21-23)

21 Give greetings to all the saints in Christ Jesus. The brothers with me here send greetings. 22 All the saints greet you, especially those from Caesar’s household. 23 The grace of the Lord Jesus Christ be with your spirit.

Paul closes the letter in a way that we would expect for a writer in that day. He sends personal greetings to the saints in Philippi as well as greetings from the believers there in Rome. The word that most catches my attention in verses 21 and 22 is the word “all.” Paul greets all the saints, not some of them. There may be division in the church at Philippi, but Paul refuses to accommodate it. He greets all the saints. And all the saints in Rome send their greetings. Once again, no division is tolerated. The unity that Paul challenged the Philippians to restore and preserve is the unity that Paul himself practiced.

What a delight it is to read the words of verse 22: “All the saints greet you, especially those from Caesar’s household.” I don’t know who all would be included in this statement, but I would assume that Paul was primarily referring to those who were servants of Caesar. They would most likely be those servants of Caesar who came in contact with Paul as he awaited trial. And so we see how God reached into the very inner circles of Caesar’s domain, and thus fulfilled a prophecy made at the time of Paul’s conversion:

13 But Ananias replied, “Lord, I have heard from many people about this man, how much harm he has done to your saints in Jerusalem, 14 and here he has authority from the chief priests to imprison all who call on your name.” 15 But the Lord said to him, “Go, because this man is my chosen instrument to carry my name before Gentiles and kings and the people of Israel. 16 For I will show him how much he must suffer for the sake of my name” (Acts 9:13-16, emphasis mine).

No matter where Paul went he had Christ in his heart and the gospel on his lips. I would assume that “those of Caesar’s household” were those who had come to faith through the witness of the Apostle Paul. Paul was in chains, but the gospel was not. The gospel message was reaching even the household of Caesar, and bringing some out of darkness into light. What a blessing Paul’s chains were to those who came to faith through his confinement.

Paul’s final words are a benediction: “The grace of the Lord Jesus Christ be with your spirit.” That is what Paul’s message was about. That is what this epistle is about. It is what Paul’s life and ministry was about, the grace of God. The grace of God not only saved us, it also calms and sustains our spirits, even in times of adversity. What a beautiful word—grace. And what a marvelous book the Epistle to the Philippians is, which explains to us how grace should be experienced through joy.

Conclusion

My first thought was that this text would be a good one to point out to unbelievers. How many times have you heard someone say, “Christians are just after your money.”? If you were to listen to many tele-evangelists or radio preachers, you would have to agree that much time is spent asking folks for money. Paul’s approach was so vastly different:

32 And now I entrust you to God and to the message of his grace. This message is able to build you up and give you an inheritance among all those who are sanctified. 33 I have desired no one’s silver or gold or clothing. 34 You yourselves know that these hands of mine provided for my needs and the needs of those who were with me. 35 By all these things, I have shown you that by working in this way we must help the weak, and remember the words of the Lord Jesus that he himself said, ‘It is more blessed to give than to receive’” (Acts 20:32-35).

14 In the same way the Lord commanded those proclaiming the gospel to receive their living by the gospel. 15 But I have not used any of these rights. And I am not writing these things so that something will be done for me. In fact, it would be better for me to die than—no one will deprive me of my reason for boasting! 16 For if I preach the gospel, I have no reason for boasting because I am compelled to do this. Woe to me if I do not preach the gospel! 17 For if I do this voluntarily, I have a reward. But if unwillingly, I am entrusted with a responsibility. 18 What then is my reward? That when I preach the gospel I may do it for free, and so not make full use of my rights in the gospel (1 Corinthians 9:14-18).

Paul did not use his apostolic authority or his preaching ministry as a means for making money. He accepted gifts from folks like the Philippians but his preference was to work hard with his own hands, enabling him to provide for himself and others. While he had the right to be supported as a preacher of the gospel, Paul’s desire and privilege was to preach the gospel free of charge.

I fear that some people in Christian ministry (or who wish to be) feel that their ministry is not very significant unless they are “supported full-time” in their ministry. Now I am not arguing that it is wrong to be supported in your ministry; I am saying that whether you are paid for your ministry or not is not the measure of the significance of that ministry. If being paid full-time is the benchmark for a significant ministry, then Paul’s ministry was not significant. I tip my hat, as we all should, to those who are engaged in tent-making ministries, like the Apostle Paul, and many others.

According to our Lord, money is not to be a priority, and it is not something about which we should worry:

19 “Do not accumulate for yourself treasures on earth, where moth and rust destroy and where thieves break in and steal. 20 But accumulate for yourself treasures in heaven, where moth and rust do not destroy, and thieves do not break in and steal. 21 For where your treasure is, there your heart will be also. 22 “The eye is the lamp of the body. If then your eye is healthy, your whole body will be full of light. 23 But if your eye is diseased, your whole body will be full of darkness. If then the light in you is darkness, how great is the darkness! 24 “No one can serve two masters, for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and money. 25 “Therefore I tell you, do not worry about your life, what you will eat or drink, or about your body, what you will wear. Isn’t there more to life than food and more to the body than clothing? 26 Look at the birds of the sky: they do not sow, or reap, or gather into barns, yet your heavenly Father feeds them. Aren’t you more valuable than they are? 27 And which of you by worrying can add even one hour to his life? 28 Why do you worry about clothing? Think about how the flowers of the field grow; they do not work or spin. 29 Yet I tell you that not even Solomon in all his glory was clothed like one of these! 30 And if this is how God clothes the wild grass, which is here today and tomorrow is tossed into the fire to heat the oven, won’t he clothe you even more, you people of little faith? 31 So then, don’t worry saying, ‘What will we eat?’ or ‘What will we drink?’ or ‘What will we wear?’ 32 For the unconverted pursue these things, and your heavenly Father knows that you need them. 33 But above all pursue his kingdom and righteousness, and all these things will be given to you as well. 34 So then, do not worry about tomorrow, for tomorrow will worry about itself. Today has enough trouble of its own” (Matthew 6:19-34).

How we deal with money is important. Money is a little thing, but it is also a test of our stewardship. If we are faithful in the matter of money, our Lord says, we will be given greater responsibilities:

10 “The one who is faithful in a very little is also faithful in much, and the one who is dishonest in a very little is also dishonest in much. 11 If then you haven’t been trustworthy in handling worldly wealth, who will entrust you with the true riches? 12 And if you haven’t been trustworthy with someone else’s property, who will give you your own? 13 No servant can serve two masters, for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and money” (Luke 16:10-13).

Paul’s words necessitate a great deal of thinking and evaluation, for his view of money and of being supported in ministry is vastly different from what we see and hear about today, especially in Christian circles. Let me close by raising some things to think about.

Every perceived “need” is not necessarily a “need” in God’s eyes.
God does not promise to meet every “need,” as judged by us.
Every need is not necessarily the occasion for “making our needs known.”
Every need is not necessarily the occasion for us to give, or to meet that need.
God sometimes does not provide for our need, but provides the grace to do without.
We should be very careful not to appeal to the wrong motivation, in order to stimulate others to give. Paul’s motivation was to promote the gospel and glorify God.
Paul made every effort to avoid soliciting funds for his own personal needs.
Paul truly believed it is better to give than to receive, not because he received the gift, but because the givers received the blessing of God.
Paul practiced what he preached. No one was more generous than he.

90 Steve Zeisler, “Rags, Riches, And Relationships,” The ninth message in a series on the Book of Philippians (4:10-23), January 31, 1982. C. 1996 by Discovery Publishing, a ministry of Peninsula Bible Church. (http://www.pbc.org/dp/zeisler/3734.html).

91 Gordon D. Fee, Philippians The IVP New Testament Commentary Series (Downers Grove, Illinois, USA: InterVarsity Press, 1999), pp. 181-182.

92 Actually Gordon Fee has two commentaries on Philippians. This one was the IVP commentary.

93 To his credit, Fee contrasts the secular philosophies of the ancients and those of Paul: “To be sure, the outward expression and inner result between him and the Stoics appear much the same; but in fact Paul and Seneca are a thousand leagues apart. The Stoic’s (and Cynic’s) sufficiency come from within; Paul’s comes from without, from his being a man in Christ, on whom he is totally dependent and thus not independent at all in the Stoic sense.” Fee, Philippians (IVP), p. 185.

94 Unless otherwise indicated, all Scripture quotations are from the NET Bible. The NEW ENGLISH TRANSLATION, also known as THE NET BIBLE, is a completely new translation of the Bible, not a revision or an update of a previous English version. It was completed by more than twenty biblical scholars who worked directly from the best currently available Hebrew, Aramaic, and Greek texts. The translation project originally started as an attempt to provide an electronic version of a modern translation for electronic distribution over the Internet and on CD (compact disk). Anyone anywhere in the world with an Internet connection will be able to use and print out the NET Bible without cost for personal study. In addition, anyone who wants to share the Bible with others can print unlimited copies and give them away free to others. It is available on the Internet at: www.netbible.org.

95 There is a great deal of difference between “worry” (which Paul condemns) and “concern” (which Paul commends). Worry focuses on things that we can do nothing about; concern looks and waits for the opportunity to do something to help the situation.

96 See 2 Corinthians 11:25-26.

97 Let it be clear at this point that I am speaking of Paul’s personal needs, and not the needs of others.

98 And if not a full-time ministry, at least a “significant ministry.” I can’t tell you how many times I’ve heard this.

Biblical Topics:

Finance

Passage:

Taxonomy upgrade extras: