This is another essay I wrote several years ago for a different study on Philippians. I hope you find it useful.

Text: Philippians 4:10-23

In vs. 10-14 Paul relays thankfulness for their gift to him. Yet, he acts as though he doesn’t need the gift, because he has learned the secret of life: contentment in Christ. Whether he has much or little, he has learned how to be content in either. He doesn’t pass this on as something he expects from them, although as part of his example he wants them to aspire to this level of contentment. But he points out that it was the experience of going through these things that taught him contentment.

All elements in these verses are financial needs; they are not psychological needs or feelings. How can one be content with little if he has never had little? Conversely, how can one be content with much if he has never had much? The danger is for one who has much to assume he will be content if all is taken away from him, and for the one with little to assume he will be content if he is suddenly given much. Or, is the one with much really content, or does she worry about her money? Is the one with little really content, or does she complain about her lot in life? This issue is more complex than we initially think.

Verse 13 is directly related to the above context. Paul does not mean he can climb mountains and get promotions and slam-dunk basketballs because God strengthens him. Paul does not even mean that God’s strength will help him face a difficult day at work, although other passages certainly teach this. Contextually, this verse describes Paul’s learning process—it is because of God’s strength that Paul was able to learn how to be content even when he had little, and when he had much, God’s strength taught him how to remain content. “I can do all things” means I can face all economic situations (having nothing and in jail, perhaps?) because God provides his strength.

Paul continues to relate that the gift they sent had better results for them than him. They are the only church that has stood by him through thick-and-thin. Their result is a profit to their account. Givers get. They learned a valuable lesson about contentment and humility by giving of themselves for Paul. Their gift is a pleasing sacrifice accepted by God.

Because they met Paul’s needs, God will meet their needs. This is a not a psychological affirmation or platitude. Taken in light of Paul’s teaching on contentment, we should read “needs” as those things that we really do need. Not a good job, a nice bank account, good friends, etc., but we will be provided for in life. Let us be thankful, full of gratitude and humility, and content with our lot in life. God will meet our needs, but we should also cooperate with God to help meet the needs of others.

Below are some sides for today's sermon. Following those is a brief commentary on today's sermon text from Philippians.

Text: Philippians 4:2-9

Finally, after Paul developed at length the concepts of Christian humility (the mind of Christ) and heavenly citizenship, he comes to the problem of Euodia and Syntyche, who are either fighting with each other or leaders of two factions within the church fighting with each other. But Paul’s words to them are simple: Be of the same mind in the Lord. That is, remember what the larger picture is, and practice the humility that comes from the mind of Christ; look beyond personal differences and disagreements and feuds.

Syzygus (probably a real name, although all three names—Euodia, Syntyche, and Syzygus—could be baptismal names) is urged to help, and all are reminded of the big picture—their names are written in the book of life and they are co-workers with Paul. Petty feuds have no place in this big picture.

Thus, they are to rejoice “in the Lord.” This is not a platitude to feel good at all times, but a call to root our minds in what’s important. When our mind is focused on “the Lord” (the mind of Christ), we can rejoice, despite our present circumstances, because we know Jesus is the author of all spiritual blessings and good things. He is coming back, and he will take care of those things that make us anxious (often our fights with others).

The antidote to worry and anxiety is prayer. We do not need to “worry” about how someone treated us unjustly. The Lord is near (Paul either means Christ is returning quickly or Christ is present to us) and he will deal with injustices when he comes to judge. Instead of complaints, focus on thanksgiving. The peace of God will then guard your hearts and minds in Christ Jesus, as you await his return.

How can a Christian seek the mind of Christ, the peace of God, and avoid worry and anxiety and things that divide? By thinking about (meditating on) the positive attributes in 4:8-9. There is no reason to understand these things systematically, as if they build on each other. It is a simple list of things we can think about minute by minute that will help us “keep on doing the things that [we] have learned and received and heard and seen” so that the God of peace will be with you. Notice the reference to “peace” from v. 7. The key for Paul in this paragraph is perseverance—to keep on.

This is an article I wrote several years ago on Philippians 3:17-4:1. I'm reproducing it ahead of Sunday's sermon on the same passage.

Paul concluded a discussion of what’s essential in Christianity—it is not things we accomplish that we can brag about, but our experiential knowledge of Christ that is important. He pointed out that the mature do, in fact, think this way.

He begins this section by encouraging the Philippian Christians to imitate him, to follow his example and the example of people like him (namely, Timothy and Epaphroditus). This serves a twofold purpose. First, Paul refers to the fruit of his hard life, that through learning contentment (4:11-14) he has become a model for others. Second, he offers himself and a few others as the standard for Christian living, since there was no standard. There was no Jewish law and no New Testament to point to, so Paul pointed to himself as the standard for Christian living.

Paul’s example is in contrast to the enemies of the cross. These enemies are contrasted with the true worshipers from 3:3.

The end of the enemies is destruction; they are the opposite of the true worshipers. But are they Christians? Because of the context of what makes a good example, I think so. Paul describes himself as the premier example even as he states that many live apposite to the cross. The tendency might be to follow their example, but Paul says, “No—Follow me!” Probably they were a group of Christians who went to the other extreme against the Judaizers. Instead of emphasizing the law first, they taught there was no law, and a person was free to do whatever they wanted. This led to excesses that were not appropriate for Christians. In fact, this view is closely related to the heresy of Gnosticism, which is rooted in “lawlessness.”

In contrast to those whose minds are set on earthly things, true worshipers realize their citizenship is in heaven, and they await the coming-from-there Saviour. This Saviour, Jesus Christ, will transform our lowly body into a body that mirrors his glory, by his power that is able to subject all things to himself. Notice that the subjector is Jesus, not God. Notice also the comparison to what Christ did in 2:6-11—He became lowly and was glorified. Now, he will glorify our lowly bodies. Because of this, the believers, who are evidence of Paul’s victory in Christ, should stand firm in the Lord.

This is an article I wrote about Philippians 3:2-16 several years ago. Though I'm only preaching on 3:1-11 this Sunday, the whole thing may be of interest as you consider what it means to know Christ and to become mature.

Marks of Maturity -- Philippians 3:2-16

Paul has spent a good portion of thisletter discussing the mind of Christ and what that means practically. The mind of Christ requires humility, obedience, and service toothers, as exemplified first and foremost in Jesus, and secondarilyin Timothy and Epaphroditus.

However, there are always those who donot understand life in Christ and seek to bind their version ofChristianity on others. Paul is aware of these tendencies amongthese Christians, and warns of the dogs, evil workers, andmutilators. Paul used similar words in Galatians (1:7, 9, 12; 5:12)and 2 Corinthians (11:13; 2:17) to describe the Judaizers, andtextual evidence suggests these are the opponents here as well. Whatis not clear is whether they have a strong foothold in the church.

The issue of mutilation pertains to theJudaizers’ belief that one must become a Jew first to be saved. Thus, circumcision must be undergone for the Christian convert to besuccessfully (wholly) saved. Judaism rested on its laurels, itsprivileges, and believed that only those who met the particularethnic and religious standards of Judaism could enter into the peopleof God.

Yet, Paul points out that theseprivileges did not produce humility and service to God. Instead,these privileges actually promoted national prejudice. True worshipwas indicated not by one’s nationality but by spiritual worship,boasting in Christ, and humility. True spiritual worship ischaracterized not by a mark in the flesh but by an attitude of theheart.

Paul looks to himself and shows that hehad all the advantages of a natural-born Jew. He was not aproselyte, and he emphasizes his Hebrew heritage (a hearkening backto antiquity), his standing as a Pharisee, and his approach to thelaw (which was another boundary marker for the Judaizers). For Paul,these things, though once viewed as privileges and the paths tosalvation, he now views as trash in light of knowing Christ.

Knowing Christ is experientialknowledge, not facts or knowledge about Christ. For Paul, to knowChrist will unlock the meaning of life. Knowing God in the OldTestament was to understand his revelation of himself (see Isaiah11:2; Habakkuk 2:14). Paul’s concept of “gaining Christ” ispresent and future, not past. He understands he must constantly belooking ahead, understanding the real value of earthly things(trash).

All this centers in righteousness (v.9). Paul distinguishes between the righteousness that comes from thelaw and is one’s own righteousness and the righteousness that comesfrom Christ. This righteousness that is not wearisome because itcannot be attained through work (trial and error and constantfailure—the law) is ONLY found “in Christ”—it is not attainedby keeping laws, no matter how humble, obedient, or sincere one is. It is the faith OF Christ, that Christ gives, a response to theforgiving love of God. It rests in Christ, whose faithfulness Godaccepts in our behalf.

This Christ is the one Paul wants toknow, and share in his sufferings, and he desires to attain theresurrection of the dead, where there will be eternal, unbrokenfellowship with Christ.

Paul knows (v. 12) that this requiressingular dedication, and that he himself has not attained this yet. But the mark of maturity is perseverance—to press on, pressforward, to obtain this eternal result. Paul forgets the way he usedto view the world through Hebraic privilege and strains forward towhat lies ahead, with his new focus of knowing Christ. Jesus Christinitiated this process (v. 12) and Paul “takes hold” of it (makesit his own). Paul is clear that he himself has not arrived at thispoint of perfection; do some of them think they have?

What Paul has described is theperspective of the mature. Maturity is knowledge gained by longexperience, resulting in firm conviction and maturity of thought andconduct. Perhaps some believed themselves to be mature when theywere not, and Paul suggests that God will teach them what he reallyrequires. He ends in v. 16 with a call to keep progressing.

Text: Philippians 2:19-30

Paul has spent a lot of energy describing the behaviour he desires from the Philippians: humility, unity, love, and looking out for other’s interests more than their own. He drew from the example of Jesus (2:6-11) and encouraged them to follow Christ’s lead in bringing light to a dark world (without complaining).

Sometimes, though, we have a hard time using Christ as our example. We often feel overwhelmed by his deity or his perfection, and wonder how we can live up to that.

Understanding this, Paul pointed to the example of two men who were very close to him and to the Philippians: Timothy (his spiritual son) and Epaphroditus (his spiritual brother), both of whom demonstrate the “mind of Christ” Paul desires in them. By showcasing two men, at least one of whom they knew, Paul makes his message more applicable: “If Epaphroditus can do it, so can I!”

Through their obedience to the gospel, these two men forged a bond of gospel fellowship with Paul.

Timothy. Paul wants to send Timothy to bring back a report from the Philippians that will “cheer” him. His other friends have either deserted Paul, or Timothy is unique in his concern for them. Either way, associates of Paul have become concerned with their own interests, not with Christ’s interests. But not Timothy! As Paul’s “son,” Timothy has worked together with Paul in the work of the gospel. As soon as Paul learns his fate, he will send Timothy to them; and he hopes to come to them himself.

Timothy’s highlights: he is genuinely concerned with their welfare; he “alone” seeks Christ’s interests; he has the “same mind” as Paul (v. 20) and served with Paul in the work of the gospel, and thus was Paul’s confidant, the best person to stand in his place before the Philippians.

Epaphroditus. Paul is also sending Epaphroditus to the Philippians. While he was with Paul, he ministered to Paul’s needs. Epaphroditus became very sick while he was with Paul and almost died, upsetting the Philippians. They are to honour him, and people like him, who risk all for the cause of Christ and “for those services” that they could not give Paul themselves.

Epaphroditus’s highlights: Paul describes him as a brother, coworker, and fellow soldier; he is “their messenger and minister” to Paul’s need; he is very close to Paul (v. 27); he risked even his life for the work of Christ; he was devoted to his fellow believers, longing for them (v. 26). Epaphroditus displays a true servant heart, both for Christ and his fellow brothers and sisters (serving in their behalf).

Paul concludes this section in 3:1 with yet another call to rejoice. Paul always sets joy against complaining and grumbling.

Text: Philippians 2:12-18

(slides below)

Philippians has the highest number of occurrences of “gospel” per chapter (9 times in 4 chapters) of all Paul’s letters (really, of any book in the NT). It’s an important word. For Paul in Philippians, it has to do with the ministry of Christ--both the person and work of Christ (2:5-11) and the work of the church to promote the gospel to the world (1:5, 1:7, etc.). So this section of Philippians, even though the word “gospel” is not used, has a gospel-centric focus to it.

Paul begins this section with the word “therefore.” This ties this section to what came before, specifically the hymn about Christ’s humiliation and exaltation, and his choosing life as a slave among us. Calling attention to Christ’s obedience, Paul then challenges his readers to continued obedience in the way of Christ. This is what it means to “continue to work out your salvation.” This is not a way to earn salvation or to put deeds above faith. God is still the one who provides grace and does so freely. All Paul means here is that we should continue to obey, just as we have obeyed.

The proper attitude is “fear and trembling.” If we proceed in the fear of the Lord, we will not be led to believe that we are earning anything for ourselves. Rather, we are humbly submitting to God in obedience. If that sounds familiar, it should--it’s what Jesus himself did! (Phil. 2:5-11) So we work out our salvation by staying obedient to the Lord.

But there is also a communal element here. The “yous” and “yours” in this passage are plural. Paul is speaking not just to individuals, but to individuals as they make up the community of the people of God. It is not enough for you and I to work out our salvation in isolation; rather, we work it out together--and sometimes my efforts to work out my salvation impact yours. Remember the commands in 2:1-4 about being one in spirit and of one mind? The ground for these commands is the common encouragement and unity that we have in Christ. Likewise, here, we are to work together, collectively, to work out our salvation.

The end result of continuing in obedience is that God’s “good purpose” will be fulfilled (2:13). What is God’s purpose? God’s purpose is simply that his people become a community of blessing and purity to the world around them. This is why the very next command in this passage is “Quit grumbling!” (2:14)

Grumbling is one sin that God’s people were guilty of throughout the entire Old Testament. Apparently, it continued into the New Testament church. And if you listen closely, I bet you’ll still find grumbling going on in today’s churches! Rather than focusing on purity and blamelessness; rather than focusing on love and service and obedience; and rather than focusing on the word of life, we grumble. We grumble because we don’t get our way, or because we don’t like what someone else did or said, or because we don’t think we’re getting a fair shake from God. And this grumbling ruins our witness to others.

This is why Paul reminds the Philippian believers (and us) that we live in a “warped and crooked generation.” This is nothing new. This phrase is actually a citation from Deuteronomy (Deut. 32:5). In all ages, God has called his people to live apart from the people around them, not in an isolationist sense but in a missional sense. If we can quit grumbling with each other and live obediently in service with love for others (not just those in our church but also those in our neighborhoods, places of employment, and social circles) we will “shine among them like stars in the sky.”

This text is actually an evangelistic text. Focusing on revealing the “word of life” through our obedient, loving, serving lives, we can bless those among us and reveal Jesus to them as well. This is why Paul taught that we are to have the same attitude of mind Christ Jesus had! (2:5) When we live like him, others see him. We both build up our own community and enable others to be added to it, as they see the light creeping in to the darkness of their lives.

So how are you living? Are you too caught up in how some other Christian offended you? Are you grumbling because you don’t like some aspect of your church’s worship experience? Are you selfishly serving yourself instead of others? Become obedient instead. Quit grumbling. Quit complaining. Hold to the word of life and continue in obedience--and in this way, bless those around you.

Through Christmas, I'll be preaching a series of sermons focusing on Jesus' birth narrative in Luke. On Sunday (Nov. 28), I'll be preaching from Luke 1:26-55. My theme is "Yield to God." Below are some slides I'll be using in the sermon. Please use them to start reflecting on this text and theme. You might also consider reading Isaiah 2:1-5 as a supplemental text.

Okay. This is a clunky slide, admittedly, but it makes my point.

Most of us consider people as falling into one of three different categories: our immediate family, our extended network, and our church family. Each has different characteristics:

• Immediate family. I also refer to this as our "biological" family. This is who we live with and who we get together with on holidays. It may not be "biological" in all cases (adoption, for example), but it is "immediate."
• Extended network. I refer to this as our "extended family" and it includes friends and acquaintances. This may include co-workers, neighbors, or friends.
• Church family. This includes, obviously, the other believers we worship and "congregate" with. It may also have a broader reach, if we consider folks we know from different churches, as well as other religious people. 

But when Jesus was asked about his family (Matthew 12:46-50), rather than discussing any of these three categories, he discussed a fourth--his real, spiritual family. This is the family of God. Jesus said that those who are his (real) mother and brothers and sisters are those who do the will of God.

Jesus' point was not to separate himself from his family. We know that his mother remained close to him and was present while he was crucified. Jesus himself demonstrated care, concern and love for his mother when he asked John to care for his mothers. And his brothers, who at one time wanted nothing to do with him, eventually became followers of his. James even became a significant leader in the early church in Jerusalem.

Instead, what we learn from Jesus is that it is possible to become distracted by any of these networks of relationships. For example, some people hold up their family almost as an idol, especially when they sacrifice spiritual things for the sake of "spending more time" with their family. Others would rather be with their friends and acquaintances than their spiritual family. Still others nearly worship their church rather than Jesus, who is at the center of the church. We find our true, spiritual family--the family of God--in those who do the will of God.

In each of these categories, spiritual people exist. Yet, it is not these external relationships that matter, but the internal relationships--whether people do the will of God or not. Sadly, some churches, while claiming to follow the way of Christ, find themselves caught up in controversy that is far from the will of God. In these cases, these churches may not represent the real, spiritual family of God to another. Some families do the same: caught up in their pursuit of the "ideal family," they neglect the will of God for their idol and are not serving as the true spiritual family of God for each other. Likewise with some extended networks of friends.

In Matthew 12, Jesus was in the middle of teaching the crowd. He had just fended up an attempted attack from the Pharisees when someone informed him that his family--his mother and brothers--were outside and wanted to speak with him. Who knows why they were there. In at least one other case, they were embarrassed by Jesus and wanted to take him away. Here, perhaps they wanted to do the same. Or perhaps Jesus was overdue for a family visit and they simply wanted to spend time with him.

But Jesus recognized that his "biological" family was creating a distraction for him, pulling him away from God's work (and God's will for him), which is why he taught that whoever did the will of God was his real family. This was not to distance himself from his family, but to teach us to be focused on the will of God at all times, to avoid distraction from those who are against the will of God, and to welcome in all who follow the will of God as members of our true family, the family of God.

May we focus on the will of God, and work hard to bring others--whether in our immediate families, our extended networks, or our church families--around to the will of God. Then we will be able to celebrate together, as the family of God.

Sermon MP3 -- Persevering Prayer (Luke 18:1-8)

Because God will answer our cries with justice, we are to persevere through prayer.

Scripture tells the sad stories about people who once lived by faith but gave up. Paul recounts some of them. One, in particular, named Demas, seemed to trouble Paul the most (2 Timothy 4:10). Demas was condemned for desertion, leaving Paul and his companions during a moment of need.

"Giving up" is a common occurrence when we lose sight of our end goal. We give up exercise routines when we don't feel the weight loss that we expected; we give up relationships when we discover they are harder to maintain than we wanted; we give up jobs when we feel undervalued and underappreciated; we give up on churches when church leaders disagree with us; and we give up on spiritual practices like prayer when we don't get the answers we want.

At the root of giving up is the recognition that our expectations are separated from our reality. What we thought would happen didn't happen, so we simply give up. We lose heart. We lose faith.

Not all giving up happens quickly. Sometimes it does. Sometimes a person will start a new exercise routine and quickly realize this particular mode of exercise is not for them, so they quit it. But more often, "giving up" is a process, and a slow one at that. More often, we gradually find ourselves caring less and less about a thing. Then one day we realize we simply gave up.

Many failed marriages fit this example. Many couples who decide to divorce state that they gradually realized they were "out of love." It wasn't sudden, it was gradual.

Many spiritual problems also fit this example. Many people begin praying expectantly, loving God and looking for him to answer their prayers. But when their answers are slow to come, or are not what they expected, the luster prayer begins to dim, until one day, they realize they haven't prayed in over a week. Nor do they miss it.

This may be why Jesus teaches a parable in Luke 18:1-8 about a persistent widow. Luke tells us that Jesus told his disciples this parable "to show them that they should always pray and not give up" (18:1, TNIV). Some translations state it slightly differently. For example, the NRSV says, "Then Jesus told them a parable about their need to pray always and not to lose heart."

To give up is to lose heart, to lose your passion for something. Why would Jesus be concerned about such a thing among his disciples? Jesus knows that, surrounded by injustice, it is easy to focus on problems, rather than trusting God to deliver. The way to continue trusting God is in prayer. But when prayer does not seem to be answered, doubts will sometimes arise.

In this context, Jesus tells a parable about a persistent widow and an unjust judge. A widow had to continually appear before a judge to plead  her case and ask for justice. But for whatever reasons, the judge refused her case. Finally, because of her relentlessness and persistence, he saw that she received justice.

But, Jesus says, your God is not like this judge. Our God is just, not unjust. Our God is not slow to deliver, he is quick. There is no doubt about God's plan and intentions.

What Jesus is more concerned with is our faith. He wonders, "when [he] comes, will he find faith on the earth" (18:8)? Our challenge is not to lose heart. Our challenge is to recognize that God's actions and timing are just and quick. We may not see it that way, but it is not for us to question God. Rather, we are to be people of faith, a faith that will be noticeable when Jesus comes looking for it.

So what will faith look like? Such a faith will persevere and will not give up. Though life is challenging and difficult, the faith Jesus is looking for is a faith that lasts. It endures. The foundation of such faith is prayer--prayer that recollects God and his work among us; prayer that never gives up; prayer that continually prays for the justice of God to be seen in our world.

Such prayer works, and causes the one praying to work. When Jesus wonders whether he will find faith, he challenges us to keep on keeping on. When the going gets rough, will we give up, or stay with it? Because we know that God will bring his justice, we need to keep praying for, and working towards, the day of his revealing.

This is a summary sermon of my three-part series on church leadership. During the previous weeks I preached about godly church leadership through the categories of stewardship, shepherding, and serving. My main idea was simple: You know godly church leaders by their fruit; they are the ones who are already managing well, guiding and teaching, and serving.

Below are the slides I'm using as a summary for this sermon.