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From the Pulpit

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4 Therefore, my brothers and sisters, you whom I love and long for, my joy and crown, stand firm in the Lord in this way, dear friends!

1. Paul began his letter to the Philippians by addressing the congregation and then thanking them for the gift.  In his final chapter, he does much the same, addressing the congregation and then thanking them once more.

2. “This Epistle was written by Paul when he was in prison, with iron fetters about his wrists; yet there is no iron in the Epistle. It is full of light, life, love, and joy, blended with traces of sorrow, yet with a holy delight that rises above his grief.” -Charles Spurgeon, Spurgeon’s Verse Exposition of the Bible, Philippians 4.

3. “Therefore…”

   1. Having ended chapter three by emphasizing the transformation that Christ has in store for the faithful and the doom awaiting those that fall away, Paul continues onward encouraging those whom he has affection for to continue on the right path.

4. “…you whom I love and long for…”

   1. Given Paul’s consistent directness throughout his epistles, it is safe to assume that the language Paul is using here isn’t just flattery.  He sincerely loves the people in this congregation.

   2. The word for “crown” here is stephanos, which is the word used for an wreath that Greeks and Romans would wear after winning athletic competitions, not a royal crown.

      1. Diadema is the word for a crown associated with kingship, often used when referring to Christ’s crown, not our own.

      2. This language choice implies that the work Paul has done with these people is a sincere achievement in his eyes.  The teacher takes pride in his students, watching as they grow into Christ’s fullness.

   3. As we’re called to reflect God’s love to the world, it’s good to ask, do those closest to us know the immense affection we have for them?  Do we show those who we love the affection of God?

5. …dear friends…”

   1. These people do not share Paul’s ethnicity, his mother tongue, his culture, or any other number of things, and yet they are his dearest friends.  For whatever they do not have in common, they have something infinitely stronger to build on: the same God, the same mission, and the same work.

   2. The churches we attend may have many people that share very little with us.  Perhaps the person God is calling to be our dearest friend is separated from us by decades, hundreds of thousands of dollars, or politics that are vastly different, and yet, the things we have in common are stronger.

² I plead with Euodia and I plead with Syntyche to be of the same mind in the Lord. ³ Yes, and I ask you, my true companion, help these women since they have contended at my side in the cause of the gospel, along with Clement and the rest of my co-workers, whose names are in the book of life.

1. “I plead with Euodia and I plead with Syntyche…”

   1. We don’t know why these women are fighting.  It may be something of the utmost importance!  It might be something incredibly petty that’s been blown out of proportion.  

   2. We know that they’re influential enough in the community to be named, the conflict is noteworthy enough to speak to, and that it’s not beyond healing.

   3. Paul asks them to do two things: be of one mind, and work with the “true companion” that he’s named

      1. Note that he doesn’t say, “be of one mind with Euodia, because she’s got it right,” or “be of one mind with Syntache because I let Euodia have the last one.”  God’s mind is the one that must be pursued.

      2. How many church conflicts would be solved without fury if our priority was God’s kingdom rather than our own?

   4. In Philippians 4:2, Paul pleads with two prominent church figures, Euodia and Syntyche, to be of the same mind in the Lord.

   5. Resolving church squabbles requires moving beyond personal preferences to ask what God is calling His Church to do.

   6. The abbot of Mepkin Abbey, Father Francis Kline, said that to give a gift, one must first learn not to give it.  A gift that is forced on another is no gift.  Many church squabbles come from someone insisting that their particular gift be given a space in the church’s life, rather than offering freely and learning not to give that gift if it isn’t accepted.

2. “…my true companion, help these women…”

   1. Occasionally and exceedingly strangely, the theory circulates that this is a reference to Paul’s wife.

      1. 1 Corinthians 7 explicitly shows that Paul is single at the time of writing: “It is good for them to stay unmarried, as I do,”  (1 Cor. 7:8).

      2. Not only does he write this, but he goes on to say, “An unmarried man is concerned about the Lord’s affairs—how he can please the Lord. But a married man is concerned about the affairs of this world—how he can please his wife,” (1 Cor. 7:32-35).

      3. Not only does Paul explicitly talk about his preference for singleness, but there’s not any reliable witness that claims Paul has a wife.  This has been dismissed repeatedly by theologians of every age.

   2. A simpler (and infinitely more likely) reading is that this is simply a wise Christian that Paul trusts to address this matter so that these two women can resolve their differences in an appropriate manner.

      1. This person is also brave enough to step between two feuding people.  A coward chooses the side of whoever they are closest to, regardless of the facts of an argument, but a brave person steps in to make peace, not further war.

   3. “I maintain that it is not Paul’s wife that is designated by this appellation. Those who maintain this, quote Clement and Ignatius as their authorities. If they quoted correctly, I would not certainly despise men of such eminence. But as writings are brought forward from Eusebius  which are spurious, and were contrived by ignorant monks  they are not deserving of much credit among readers of sound judgment.” -Calvin, Calvin’s Commentary, Phil. 4 213-216.

3. “…whose names are in the book of life.”

   1. The book of Life is mentioned repeatedly in Revelation to refer to those who will go on and live in paradise with God forever (Rev. 3:5, Rev. 20:12-15, Rev. 21:27).

   2. What Paul has seen among the people in this church assures him that there are clearly people who are going on to salvation.

4. “…along with Clement…”

   1. The early church consistently identified this particular Clement as Clement of Rome, the fourth bishop of Rome that is famed for 1 Clement, a letter to the church at Corinth urging them to avoid factionalism.

   2. It would certainly be dramatically appropriate for the man mentioned just after Euodia and Syntache to go on to solve a feud within a church in his later years

   3. It’s worth mentioning that the link between Clement of Philippi and Clement of Rome isn’t a guaranteed fact

      1. Clement was a common Roman name

      2. The earliest writers agree that Clement of Rome knew the apostles, but it’s only in around the 4th century that people explicitly say that he learned from them while serving in Philippi.

      3. Ultimately, it’s a possibility, but also not a guarantee.

⁴ Rejoice in the Lord always. I will say it again: Rejoice! ⁵ Let your gentleness be evident to all. The Lord is near. ⁶ Do not be anxious about anything, but in every situation, by prayer and petition, with thanksgiving, present your requests to God. ⁷ And the peace of God, which transcends all understanding, will guard your hearts and your minds in Christ Jesus.

1. “Rejoice in the Lord always. I will say it again: Rejoice.”

   1. After Philippians 3:1, these make up the second and third times that Paul urges his readers to rejoice.

   2. “What a gracious God we serve, who makes delight to be a duty, and who commands us to rejoice! Should we not at once be obedient to such a command as this?” -Spurgeon, Sermon 2405.

   3. Spurgeon points out that the word that is rendered in our translation is especially appropriate.  It originates (re meaning “again”, and joir meaning “enjoy”).  For a Chrisitan to really rejoice, it isn’t enough to depend on a mood.  We need to make a deliberate, conscious choice to enjoy God’s gifts again and again and again.

      1. We are not easily given to rejoicing.  Greed, anxiety, and fear are natural for sinful beings in the world that we inhabit.  We need to consciously allow the Holy Spirit to transform our mental patterns.

      2. Romans 12:2: “Do not conform to the pattern of this world, but be transformed by the renewing of your mind. Then you will be able to test and approve what God’s will is—his good, pleasing and perfect will”

   4. “[I]f you see them living in luxury, why are you in affliction? Already the judgment is near; shortly will they give account of their actions. Are ye in affliction, and they in luxury? But these things shall shortly receive their end.” -Chrysostom, Homily 14 on Philippians

2. “The Lord is near.”

   1. “Then when he says, the Lord is at hand, he touches on the cause of joy. For a man rejoices when his friend is near. But the Lord is near with the presence of his majesty: he is not far from each one of us (Acts 17:27).” -Thomas Aquinas, Commentary on Philippians, C. 4, L. 1. 154.

3.  “Let your gentleness be evident…”

   1. Someone who is rejoicing is very often gentle.  If things don’t go their way, they are flexible.  If they face hardships, they are little more than a bump in the road.  Rejoicing breeds resilience.

      1. A fearful person is rarely gentle.  A frustrated person, doubly so.  People who are afraid cling very closely to what they have.  Perhaps it is the only joy they feel they can find.

4. “…by prayer and petition, with thanksgiving, present your requests to God…”

   1. To help us be gentle, the apostle recommends prayer.  We cannot control our circumstance, but God certainly can.

      1. Some ponder how this could be effective.  If God knows what we want, why doesn’t he just give it to us?  Why prayer?

      2. An all-powerful God could also fill our bellies with food without needing to get off the couch to eat, but few people complain about this.  We want to go and eat.  It seems obvious that God wants us to eat.  Putting miracle food in our bellies seems absurd.

      3. An all-knowing God also knows all of our prayers, but he wants to hear them from us.  He values our participation in this world.  He wants to work with us, not in spite of us.

      4. “And so He wills that our prayers should not simply be requests, but thanksgivings too for what we have. For how should he ask for future things, who is not thankful for the past?” -Chrysostom, Homily 14 on Philippians.”

   2. ”‘Which of you, if your son asks for bread, will give him a stone? Or if he asks for a fish, will give him a snake? 11 If you, then, though you are evil, know how to give good gifts to your children, how much more will your Father in heaven give good gifts to those who ask him!” Matt. 7:9-11

5. “…the peace of God, which transcends all understanding, will guard your hearts…”

   1. When the Bible refers to the heart, it is not a reference to the seat of emotion alone, but to the core of our lives that drives who we are.  Every thought, deed, and action is a result of the status of our heart.

      1. “Inasmuch as the heart is the most important part of man for out of it are the issues of life it would be natural to expect that Satan, when he intended to do mischief to manhood, would be sure to make his strongest and most perpetual attacks upon the heart.” -Spurgeon, Sermon 180.

   2. What is peace of God?  A peace given to us when our hearts are completely given towards God.  Disordered affections bring immense turmoil, but as we learn to order our loves rightly, we can trust that God will carry us where we need to go. 

      1. “Peace, according to Augustine, is the tranquility of order: for the disturbance of order is the destruction of peace.”  -Thomas Aquinas, Commentary on Philippians, C. 4, L. 1.159

      2. “Things which are not in their intended position are restless. Once they are in their ordered position, they are at rest. My weight is my love. Wherever I am carried,my love is carrying me. By your gift we are set on fire and carried upwards: we grow red hot and ascend. We climb ‘the ascents in our heart’ (Ps. 83: 6), and sing ‘the song of steps’ (Ps. 119: 1).” -Augustine, Confessions, Ch 13

⁸ Finally, brothers and sisters, whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable—if anything is excellent or praiseworthy—think about such things. ⁹ Whatever you have learned or received or heard from me, or seen in me—put it into practice. And the God of peace will be with you.

1. Paul captures the essence of beauty in his words here.  These lofty heights of poetry speak for themselves more than any commentator could, and yet one can’t help but try to scratch the surface of the depths Paul has plumbed.

2. The Christian life is not merely a matter of the emotions.  It involves the whole self, especially the mind.  As Paul writes in Romans 12:2, “Do not conform to the pattern of this world, but be transformed by the renewing of your mind.”

   1. When we give something our attention, it shapes us.

   2. Anxiety grabs hold when we fixate and ruminate on the ugliness in our lives.

   3. When we give our attention to things that reflect God’s glory, we can begin to do the same.

Full Transcript

We continue on in the book of Philippians, having reached the final chapter where Paul is wrapping things up and putting a bow on them. We just finished chapter three, where Paul talked about what it is to be a Christian. It is not about doing good things, because you cannot do enough good things to earn your way to salvation; it doesn’t work that way. Jesus is good, so count on Him rather than your own abilities. At the same time, while you cannot earn your way to salvation, it is also much more than just saying, “I like Jesus, and I am just going to go back to the way I regularly live.” No, it is more than that too. Ultimately, Jesus wants to transform us, and when we give our lives to Him, the Holy Spirit is at work in us, recovering us, making us holy, and making us what we were always meant to be. That is the Christian life: being what we were always meant to be through the power of Jesus.

Here we continue on in chapter four. Paul is going to reference a few people right there at that church as he wraps things up. He is going to address the congregation at large, address three particular people that he has requests for, and finally talk about some people in that congregation who are great examples.

Therefore, my brothers and sisters, you whom I love and long for, my joy and my crown, stand firm in the Lord in this way, dear friends.

Paul does not just say, “Hey, people of the church at Philippi.” No, these are his friends whom he loves and longs for. These people are his joy and his crown, his brothers and sisters. Now, if a lot of people talked like this, you might think they were laying it on pretty thick and wonder what they wanted. But Paul is someone who tends to call it like it is. We have seen in his other epistles the way he is willing to tell people exactly where they stand, so when we see this level of affection from him, it is safe to say it is merited. He genuinely loves these people and wants them to know they are loved, seeing the way God is at work in them and wanting to call attention to that.

Do our friends know how much we appreciate them? Do they know how good they are? Now, this is not a call to make sure your interactions with friends are constantly mushy, as you probably have relationships where that is simply not the dynamic. Most of the time, interactions are straightforward—just saying hello and asking what to do. But you can appreciate someone without it being overly mushy. Just taking the time to say, “You’re really good at that,” or thanking someone for making time when they are busy, makes a difference. Regardless, making sure that people know you care about them and appreciate them matters. If we say we want to be people who reflect Christ’s love, how much more should the people we care about most know they are loved? This is especially important and meaningful for Christian friends, because we share the most important things: the same God, the same goal, and the same mission. We can build one another up in ways nobody else can by calling attention to the fact that we see God at work in them and see how they are living out God’s calling in their life.

Christian friendships are often different from other relationships in the world, which are usually built on obvious commonalities like being the same age, in the same stage of life, or having the same hobbies. The Christian friends you make might have none of those things. Sometimes you show up at a church and make friends who are nothing like what you would expect. When I was 20 or 21 on my early Christian journey, my pastor asked me to join a men’s group where the next youngest person was in their late 40s and the oldest were in their mid 60s. I looked around and wondered how it was going to work out because obviously those guys had things in common that I didn’t. But after spending time together, I recognized a level of care and intimacy we could share that wasn’t based on hobbies or family stages—truth be told, I was closer to their kids’ age than theirs. Nonetheless, we could talk about what we were wrestling with, what we hoped for, and who we wanted to be because we shared the most important stuff. Those relationships weren’t what I expected, but they were good. Keep an open mind when it comes to who God might use in your life to help build you up; they might not look like what you expect, but that can still be very good.

After addressing the congregation, Paul has requests for a few people in particular:

I plead with Euodia and I plead with Syntyche to be of the same mind in the Lord.

He is obviously pleading for this because they are not of the same mind; they are fighting about something. What are they fighting about? We don’t know—it could be something huge, or it could be something tiny and petty. We do know these are women who are prominent figures in their church, and whatever squabble they are having is a big enough deal that Paul feels it is helpful to acknowledge and address it.

To help them come together in spite of division, Paul has two requests. First, he asks them to be of one mind—not saying they need to be of Syntyche’s mind or Euodia’s mind, but of God’s mind. This is about more than personal preferences. How many church squabbles would be solved infinitely more gracefully if we all set aside our preferences and asked a bigger question: What is God calling us to do? If a squabble is just about two people’s preferences, it comes down to what each person wants, leading to frustration. But if we make it broader and acknowledge that God is leading us in a direction together, even if it is not what we wanted, there is opportunity for unexpected good.

Church conflict is especially hard because people get passionate, excited, and feel like God has put something on their hearts that has to happen a certain way because it is good. A monk named Francis Kline offered some really good advice around this, saying, “You can’t really offer a gift until you’ve gained the ability not to offer it. A gift is supposed to be something freely given, offered up to someone, not a demand, not an expectation.” If we come in demanding our way because we think it’s a gift from God, maybe that’s not the right attitude. Sometimes when things don’t unfold the way we hope in a church community, we need to learn not to give a specific gift for now, so that in the future we have the ability to give it with all due grace and care.

While we don’t know the specifics about Euodia and Syntyche, Paul first asks them to approach the situation the way God would, and then asks a third person to come and help them:

Yes, and I ask you, my true companion, help these women since they have contended at my side in the cause of the gospel.

Who is Paul’s true companion? Some people have suggested Paul has a wife at Philippi whom he is addressing, but that is not a reasonable interpretation. Paul has not been in Philippi in ages while he is in Rome, and if that were his wife, writing to ask her for a favor would not go well for him when she got a hold of him! Furthermore, 1 Corinthians 7:8 states that Paul was unmarried, a state he viewed positively because it gave him more time and a different perspective to serve God. Paul does not have a secret wife at Philippi; this is presumably a mature Christian whom Paul has spent time with and trusts to step into this conflict and help.

This person must be bold enough to step into conflict without taking sides. It is easy to look at conflicting parties and side with whoever you have a closer relationship with, but that is cowardly. Being brave enough to step into conflict and tell even a close friend that things are not where they need to be and that everyone needs to calm down and talk takes guts. This person is being asked to help bring them together and find what God is calling them to in this season.

Paul then moves on to talk about some people in that congregation who are especially noteworthy, starting with coworkers whose names are in the book of life. Paul has seen enough evidence of God at work in their lives to be comfortable saying their names are in the book of life, which relates to the final judgment. Paul is saying he has seen real evidence of salvation among these people.

Not only that, he names someone specific: Clement. The early church seemed pretty confident that this Clement was the fourth bishop of Rome, who was said to have learned personally from the apostles and famously wrote a letter to the church at Corinth dealing with factions and how to come together. How dramatically appropriate that someone raised in the midst of church factionalism went on to address factionalism in his own ministry! While some historical connection between the Clement in Philippians and the bishop of Rome is somewhat uncertain—since the name Clement was fairly common—it is a reasonable case to be made that we actually know this person and can see the good work he went on to do.

As Paul wraps things up, he offers encouragement:

Rejoice in the Lord always. I will say it again: Rejoice.

Paul told the people to rejoice at the beginning of chapter three, and now he tells them a second and third time. The word “rejoice” comes from the old French re- (meaning do it again) and joy (meaning enjoy)—enjoy it again, enjoy God again, enjoy life again, enjoy these good things again. That takes a deliberate, conscious choice. For some people, that is harder than others; some have naturally sunny dispositions, while others tend to be more pessimistic or critical. But Paul does not present rejoicing as mere personal advice; it is a command. Romans 12:2 says, “Do not conform to the pattern of this world, but be transformed by the renewing of your mind.” The Christian journey involves our minds and how we approach the world, transforming our thinking so that rather than focusing on what is ugly and wrong, we focus on good things, great things, and the gifts God gives us.

Paul elaborates on this in verse five:

Let your gentleness be evident to all. The Lord is near. Do not be anxious about anything, but in every situation, by prayer and petition, with thanksgiving, present your requests to God. And the peace of God, which transcends all understanding, will guard your hearts and your minds in Christ Jesus.

A person who is rejoicing is considerably more likely to be gentle. Someone who is angry, sad, upset, or barely getting through their days is often clinging desperately to the good things they have, flying off the handle easily if something goes wrong because they needed that specific outcome. But someone who is rejoicing is more resilient; even when things don’t go their way, they are able to pivot and still find good stuff.

Anxious people often allow their minds to get stuck on the worst things, ruminating on what went wrong or what might go wrong, running it on repeat in their heads. While it feels like trying to fix the problem, it usually just makes life worse. But we are told: “Do not be anxious about anything. The Lord is near.” God is with you, and you don’t have to worry that everything will fall apart if you don’t obsess over it. There is an all-knowing, all-powerful God with you, and you can bring your concerns to Him.

Some might ask, “What’s the point of praying if God is all-knowing? If it needs to be done, He’ll do it anyway.” But that logic implies human action is entirely unnecessary—as if someone sitting on a couch who is hungry would refuse to get up, figuring God will put a sandwich straight into their stomach if He wants them to live. Of course not! God can sustain someone indefinitely, but He made us as beings in this world to participate in what is going on, to live good lives, and to take care of ourselves and the people we love. Prayer is an extension of that; God wants us to participate in His work, tell Him our concerns, and receive His response.

As Jesus points out in Matthew chapter seven, if flawed human parents wouldn’t give their kids something bad when asking for something good, how much more does our heavenly Father seek our good when we ask Him for help? We can trust God by taking our bad stuff to Him, and we should also bring our joys and praises to Him, thanking Him for the good things He has given us. When you do this, a peace settles in your heart—not just the fragile peace of someone with money in the bank and a smooth life who worries about tomorrow, but the peace that comes from knowing God is with you and will take care of you today, tomorrow, and forever.

One of the most beautiful verses in Scripture follows:

Finally, brothers and sisters, whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable—if anything is excellent or praiseworthy—think about such things.

We are shaped by what we think about and what we allow our minds to dwell on. If we focus on past traumas, discouraging times, and fears, that shapes us. But if we focus on things that are good, beautiful, and righteous, that shapes us too. Everything on this earth was put here to reflect the glory of God, and anything good, true, and delightful was made by God to reflect His goodness and mercy, so we should think about those things and rejoice.

All of this rejoicing, focusing on the good, and refusing to worry is not just a theory—it is a way to live. Paul ends this section in verse nine:

Whatever you have learned or received or heard from me, or seen in me, put it into practice. And the God of peace will be with you.

Don’t just think about this or hear these words and move on; put them into practice. Choose a time every day for the next seven days to set aside anxieties and think about what is good, noble, and pure for sixty seconds, rejoicing in those things. We see how this changed Paul, who had every reason to complain while imprisoned by Romans, watched by guards around the clock, and unable to take care of daily needs without help. Yet he rejoiced, found beautiful things to think on, and was thankful for reaching people in new ways and for the friends who helped him. If he could be thankful under those circumstances, we can be thankful in ours. Spend that one minute every day this year thinking about things that are good, rejoicing, and being shaped in the image of God. Amen.

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From the Pulpit

Commentary

¹² Not that I have already obtained all this, or have already arrived at my goal, but I press on to take hold of that for which Christ Jesus took hold of me. ¹³ Brothers and sisters, I do not consider myself yet to have taken hold of it. But one thing I do: Forgetting what is behind and straining toward what is ahead, ¹⁴ I press on toward the goal to win the prize for which God has called me heavenward in Christ Jesus.

1. Telos

   1. To understand the fullness of what Paul is getting at in these verses, some Greek will be helpful.  Telos is a Greek word that means the point, reason for existing, or end goal of something.

   2. The telos of lumber in a carpenter’s shop might be a boat; the telos of cake mix is a cake.

   3. Humanity has a telos too.  God made us for a reason: to love Him and to love each other.

      1. “Q: What is the chief end of man?  A: Man’s chief end is to glorify God and enjoy him forever.” -Westminster Shorter Catechism

      2. Sin makes us unable to fulfill our telos on our own; like spilled cake mix, we become unfit for our created purpose.

      3. Jesus’ sacrifice restores us, enabling us to live into our telos again.

2. Teleios/Teleioō

   1. Teleios is the adjective that best relates to telos.  It’s a way of describing something that has achieved its telos.  It’s often translated as “perfect, mature, or complete.”

      1. This word is used when Jesus says that we should be perfect as our father in heaven is perfect in Matthew 5:48.

   2. Teleioō is the verb that best correlates to telos.  It is translated as “to perfect” or “to complete.”

   3. John Wesley wrote extensively on Christian perfection, referring to these very concepts, to much controversy:

      1. “‘This is Mr. Wesley’s doctrine! He preaches perfection!’ He does; yet this is not his doctrine any more than it is yours, or any one’s else, that is a Minister of Christ. For it is His doctrine, peculiarly, emphatically His; it is the doctrine of Jesus Christ. Those are his words, not mine: ‘Esesthe oun teleioi, hosper ho pater hymon ho en tois ouranois teleios esti,’ — ‘Ye shall therefore be perfect, as your Father who is in heaven is perfect.'” -John Wesley, A Plain Account of Christian Perfection

      2. “Q. What is implied in being a perfect Christian? A. The loving God with all our heart, and mind, and soul. (Deut. 6:5.)” -John Wesley, A Plain Account of Christian Perfection

3. “Not that I have already obtained all this, or have already arrived at my goal,”

   1. “Arrived at my goal” here, in the Greek, is a form of the word “teleioō,” meaning “to complete” or “to perfect.”  Paul openly says he has not arrived.  He has not reached a final, ungrowable perfection; he’s not “finished baking.”

   2. This is true humility: experts know how much they don’t know; novices think they know everything. Paul knows God is still at work in him.

   3. Wesley’s early attempts to share his doctrine of Christian Perfection were marred by people making wild claims about the power given to them after they had reached the fullness of perfection:

   4. “Two or three began to take their own imaginations for impressions from God, and thence to suppose that they should never die; and these, labouring to bring others into the same opinion, occasioned much noise and confusion. Soon after, the same persons, with a few more, ran into other extravagances; fancying they could not be tempted; that they should feel no more pain; and that they had the gift of prophecy, and of discerning of spirits.”  -John Wesley, A Plain Account of Christian Perfection

4. “…I press on…” 

   1. “He alludes to runners, who do not turn their eyes aside in any direction, lest they should slacken the speed of their course, and, more especially, do not look behind to see how much ground they have gone over, but hasten forward unremittingly towards the goal.” -John Calvin, Calvin’s Commentary

¹⁵ All of us, then, who are mature should take such a view of things. And if on some point you think differently, that too God will make clear to you. ¹⁶ Only let us live up to what we have already attained.

1. “All of us then who are mature…”

   1. “Mature” in this translation is a form of teleios, meaning perfect, mature, or complete.

   2. Note the paradox between verse 12 and 15: 

      1. Paul isn’t perfect, but he has been perfected.  

      2. He isn’t fully mature, but he has been made mature.  

      3. He hasn’t fully lived into his telos, but he also somehow has.

   3. The Christian life isn’t about trying to be good enough through our actions.  Conversely, it’s not about just saying we love Jesus and then going back to our old lives.  We have everything we need in Christ.  

   4. As Paul says, we’re striving to live up to what we have already attained.  

      1. We already have the grace of Christ through him when we accept his sacrifice.  We’re not earning it.  We’re just living into it.

   5. “The perfection of a human being consists in clinging to God through love, since each thing is perfect according to the manner in which it clings to its own perfection. Now the soul can cling perfectly to God …by actually directing its entire activity toward God and knowing Him as He is knowable; this belongs to the heavenly homeland.” -Thomas Aquinas, Commentary on Philippians, C3, L2, 126

2. “…if on some point you think differently, that too God will make clear to you.”

   1. “No one could speak in this manner, if he were not fully assured of the reasonableness and accuracy of his doctrine. Let us in the mean time learn also from this passage, that we must bear for a time with ignorance in our weak brethren, and forgive them, if it is not given them immediately to be altogether of one mind with us.”  -John Calvin, Calvin’s Commentary, Philippians 3

¹⁷ Join together in following my example, brothers and sisters, and just as you have us as a model, keep your eyes on those who live as we do. ¹⁸ For, as I have often told you before and now tell you again even with tears, many live as enemies of the cross of Christ. ¹⁹ Their destiny is destruction, their god is their stomach, and their glory is in their shame. Their mind is set on earthly things.

1. “Join together in following my example… keep your eyes on those who live as we do.”

   1. Christians should live so they can sincerely say, “Watch and follow me to learn about Jesus.”

   2. This contrasts with famous leaders who preach one thing but do another, engaging in depraved or illegal behavior.

2. “…enemies of the cross of Christ…”

   1. Notice that it’s not just “enemies of Christ;” it’s enemies of the cross of Christ.

      1. They reject the “way of the cross” (glory through humility) and seek worldly glory and status.

   2. The Enemies of the Cross of Christ:

      1. Their destiny is destruction (the same word used for damnation: apōleia).

      2. Their god is their stomach (they pursue bodily urges and cravings).

      3. Their glory is in their shame (they’re proud of things they should be ashamed of—stealing, cruelty, sexual immorality—and rationalize it).

      4. Their mind is set on earthly things (money, houses, jobs) rather than heavenly things.

   3. Notice that throughout this entire stretch of scripture, Paul is describing people who are already in churches.  This is not a condemnation of people outside the churches; it’s a realization that more attention is needed to protect the heart of Christ’s communities.

3. People with Christ’s name on their lips but not in their hearts can do so much damage in churches if their behavior goes unaddressed.  They threaten:

   1. The Church’s Witness

      1. Ask anyone who grew up Christian why they aren’t still Christian today.  The number one answer?  Hypocrisy.

      2. How many churches today have had conversations about how to cover up scandals, how to soothe cruel members, and how to invite more people to their dysfunction rather than actually address the sin in their midst?

   2. The Members of the Church

      1. In sermon 102, Spurgeon recalls a group of Protestants defending Switzerland against Catholic invaders through a narrow mountain pass.   All went well… until the enemy came up a tiny pathway that only a local could have known about.  They ran to fight, knowing that they would lose because of a betrayal.  

      2. A betrayal in the church of those who strive for the best by those who have settled for the easiest breeds distrust and causes deep wounds.

   3. Themselves

      1. It harms the offender, who may spend a comfortable life in church without ever meeting Jesus.

      2. It might be comfortable to avoid conflict today, but will that comfort last into eternity?

      3. Matthew 7:22-23: “Many will say to me on that day, ‘Lord, Lord, did we not prophesy in your name and in your name drive out demons and in your name perform many miracles?’ Then I will tell them plainly, ‘I never knew you. Away from me, you evildoers!’”

   4. “Your Master was crucified, and do you seek ease? Your Master was pierced with nails, and do you live delicately? Do these things become a noble soldier?”  -Chrysostom, Homily 13 on Philippians

   5. “If you love your Master, die His death. Learn how great is the power of the Cross; how many good things it has achieved, and does still: how it is the safety of our life.”  -Chrysostom, Homily 13 on Philippians

²⁰ But our citizenship is in heaven. And we eagerly await a Savior from there, the Lord Jesus Christ, ²¹ who, by the power that enables him to bring everything under his control, will transform our lowly bodies so that they will be like his glorious body.

1. “But our citizenship is in heaven. And we eagerly await a Savior from there.”

   1. With Philippi being a Roman colony in a sea of Greeks, they would have been incredibly familiar with the sense of being a separate, representative people in a region where they were examples for others.

   2. Likewise, we are “citizens of heaven,” distinct from the world. Our speech, thoughts, and anything else we touch should reflect Heaven.

   3. Christians eagerly await a Savior from heaven, the Lord Jesus Christ.

   4. The people of Philippi would be rabid if the emperor were to visit their city!  How much should we long for the coming of Christ to our world?

2. “[He] will transform our lowly bodies so that they will be like his glorious body.”

   1. The Christian life is transformational. In Jesus, we recover our original purpose.  Not only are we recovering our original telos in the end, but we’re going beyond it to something even grander. 

      1. Christ will transform our lowly bodies to be like His glorious body. To understand this more fully, just read passages about Christ after his resurrection in the New Testament!  His body works differently!  Read about his ascension!  The way he appears where he’s needed!  His glory!  These bodies will be glorious indeed.

   2. “The body of Christ, of course, is glorified by the glory of his divinity; and he merited this by his passion. Therefore, whoever shares in the power of the divinity by grace and imitates the passion of Christ shall be glorified.” -Thomas Aquinas, Commentary on Philippians, C3, L2, 145.

   3. “What? Shall this our body be fashioned like Him, who sits at the right hand of the Father, to Him who is worshipped by the Angels, before whom do stand the incorporeal Powers, to Him who is above all rule and power, and might? If then the whole world were to take up weeping and lament for those who have fallen from this hope, could it worthily lament?” -Chrysostom, Homily 13 on Philippians

Full Transcript

We pick up where we left off in the book of Philippians. Previously, we were in chapter three. We covered the first half, and the first half of that chapter was Paul addressing the Judaizers. This is a group that he addressed throughout his epistles. These are people that say they love Jesus, and they know that Jesus—anybody can go to Jesus for their salvation—but they say Jesus was the Jewish Messiah. So, if you want him to be your Messiah, step one is you get circumcised, and step two is you learn the Jewish holidays, and step three is you learn the law and you try to keep it. And once you become Jewish enough, then Jesus is your Messiah. Now, Paul insists this is absolutely not what Jesus is all about.

Salvation is not a process that begins with you doing a certain amount of things, and then it ends when you’re good enough to be worthy of Jesus. Jesus is salvation. All those things in the Old Testament—they’re good, but they point to Jesus. They’re fulfilled in Jesus. There is no amount of good stuff that will make you worthy of salvation. And He talks about all the good stuff He did. By His society’s standards, He was very good. He had done all the things. He had been born to the right people. He had done the right rituals. He was impressive, and he says he looks back on all of that and thinks it’s garbage. All of it is nothing more than garbage because it made him think that he was enough and that he could be good when the only good is Jesus. You can only begin to be good once you find yourself in Him.

So we’re going to pick up a little bit before we stopped last time. I know we touched on verses 12 through 14, but we’re actually going to go back to verse 12. There’s more to be gained there. And before we go too far, I want to introduce two new words. We’re going to learn a little bit of Greek today. So the words are telos and teleios. It’s all right. It’s nice and easy. You’ll catch on quick. And the reason I introduce them is because there are some concepts attached to these words that if you know them, it’s easier to understand what Paul is talking about. So let’s begin with telos. Telos is a word that means the point of something, the reason it exists, its end goal. That’s what I was talking about with the kids earlier.

So, for example, a pile of lumber in a carpenter’s shop. Maybe he bought it to make a boat. So, what is the telos of that pile of wood? Well, it’s going to become a boat, exactly. Similarly, if we think about a cake mix, let’s say there’s a cake mix in my pantry. What is the telos of the cake mix? It’s supposed to become a cake, exactly. Now all of us have a telos. We have a purpose. God made us with purpose, and the most famous articulation of that purpose is very likely in the Heidelberg Catechism. This is a catechism, which is a book intended for new Christians to learn the faith, and it’s a series of questions and answers. This particular one is Reformed, but it’s very, very good.

And that first sentence is especially famous: What is the chief end of man? To glorify God and enjoy Him forever. That’s why we exist. That is our telos. There’s a problem. The problem is sin, because we cannot do what we were made to do. Not only do we fall short, but we are incapable of doing that on our own.

Imagine that cake mix again. I want you to imagine that one of my kids gets into my pantry and dumps the cake mix all over the floor. I am not making the cake with that anymore. That is unfit for baking purposes. It’s done. That’s what we were like. We were unfit for the purpose that we were created for. We should have been done, but Jesus, through His sacrifice, restored us so that we can be what we were made to be again. We can live into our telos.

The other word, teleios, it’s related to the first word, right? It’s just something that has achieved its telos. It is something that has arrived. It is the cake after the mix has been baked. It is the boat after the wood has been used for its right purpose. That’s translated in English often as having reached a goal, or matured, or perfect. You can think about this as the word that Jesus used in the Gospels. It’s the word that they use when Jesus says, “Be perfect, as your Father in heaven is perfect.” Teleios. And I think this is especially worthy of thinking about for Methodists because John Wesley, the founder of Methodism, famously introduced a controversial doctrine called Christian Perfection. He said, “You can be perfect in this life.” Now, to most of us hearing that, that sounds horrifying. When we think about being perfect, think about how many movies you’ve seen where someone is trying to be perfect.

And they’re an anxious mess, always trying to do everything, always criticizing themselves, always beating themselves up, trying to live up to an unattainable standard. That is perfectionism. That’s a bad thing, right? What Wesley was trying to get at was this concept of teleios, being what you were made to be, living into your identity in Christ. Yeah, maybe you’re never going to know everything there is to know. Maybe you’re never going to stop making mistakes. You won’t. You will never stop making mistakes. That’s just part of being human. But maybe you can be what God made you to be: someone who loves God, glorifies God, who loves their neighbor. Through the Holy Spirit, we can be that.

Now, have those ideas, telos and teleios, in your mind, because we’re about to talk about those. Paul’s going to get at them in several different ways, and he introduces a paradox that I think is really helpful to think about. We just dealt with works righteousness. The Judaizers are saying you have to be good enough to be worthy of salvation. Paul is going to discuss how we should be living into our salvation, how we can be what we’re supposed to be, and it’s not by working harder.

Verse 12: “Not that I have already obtained all this, or have already arrived at my goal, but I press on to take hold of that for which Christ Jesus took hold of me. Brothers and sisters, I do not consider myself yet to have taken hold of it. But one thing I do: forgetting what is behind me and straining towards that which is ahead, I press on towards the goal to win the prize for which God called me heavenward in Christ Jesus.”

And that’s that teleios idea when he says, “Not that I have already arrived at my goal.” Paul says, “I have not achieved a permanent state of ungrowable perfection. I have not finished baking. I am not done. God is still working on me.” It’s real humility here. I’m sure we’ve all met someone that thinks they have arrived. They think they know everything there is to know about some particular topic, or that they’re perfectly good at something. And ironically, the people that think that way are very rarely experts. A true expert often knows how much they don’t know. It’s the people that don’t know what they don’t know that think, “I am pretty much an expert at this,” and get offended if they’re ever corrected. Paul knows what he doesn’t know. He knows he isn’t beyond growth, and so he can sincerely and humbly say, “I am not teleios. I am not perfect. God is still helping me grow.”

In that sense of having arrived, having become perfect in a way that prevents growth, when John Wesley introduced his idea of Christian perfection, there were some people that took it that way. They took it in a very earthly way, and I’m going to tell you about some fun examples. These are all historical incidents. You can look them up. They’re really weird. There were some early Methodists that heard about Christian perfection and they said, “Good news! I just became perfect. I don’t have to read my Bible anymore because God wrote it on my heart. I’m done with that thing now.” There were people who said, “Good news! I’m perfect. I am never going to age again. I am perfect as the angels are perfect in heaven. I’m ageless.” There were people that said, “I have become perfectly powerful. I am capable of bringing people back from the dead and healing the blind.” Spoiler alert: they were not able to do those things, and for that matter, the people that said they would never age certainly did. It didn’t work out for them.

This is that kind of perfect. It is exceedingly earthly. People imagining they can be a really big deal, powerful, impressive, something they were never really supposed to be in some senses. Meanwhile, see how Paul continues on in verse 15: “All of us then who are mature should take a different view of such things. And if on some point you think differently, that too God will make clear to you. Only let us live up to what we have already attained.”

That word mature there is that word again, teleios. Those of us who are teleios, those of us who are—again, I think the NIV is great here. I think it makes it very comprehensible in English. Mature is a good word for it. But those of us who are perfect, those of us who have arrived, Paul says, “I have not arrived, and yet I have arrived.” And what he’s getting at here is saying, “I am not perfect, but in Christ I am perfect. I have not fully become what I need to be, but because of Christ, I have become what I’m supposed to be. In Christ, I am free from sin. In Christ, I am capable of finally loving God and glorifying Him.” And that last sentence introduces the paradox perfectly: “Only let us live up to what we have already attained.”

Salvation is not about working harder to become more perfect by our efforts. Christ has already given us everything we need. At this point, it’s about being more of who we already are in Christ, living more fully into His grace, living more fully into the call of the Holy Spirit, being what we were made to be.

Now, Paul will also have to address—as much as the Judaizers’ way of thinking that you can work hard enough and be somehow worthy of salvation is the wrong way to think—there is also a very different wrong way to think that Paul also warns them is in some of their churches, and they need to watch out for. Now let’s continue on to verse 17: “Join together in following my example, brothers and sisters, and just as you have us as a model, keep your eyes on those who live as we do.”

We’ll get to the rest here in a second, but let’s just sit with that. Paul says, “If you want to be a Christian, look at what I do. It’s a good example. Follow me.” Are there other people in leadership that are good examples? Are they perfect examples of how to be a Christian? No. He’s not claiming that he is completely without error in all things, but he’s saying he’s a pretty good example as someone who has tried to live into the fullness of Christianity.

I think that’s important for all of us to think on. As we talk to people about Jesus, are we people that we could sincerely say, “Oh, you want to be a Christian? Yeah, watch me. I’m going to teach you”? We should strive for that. Especially, we all know you can turn on the news once about every, I don’t know, few months. There’s some big famous pastor somewhere that it comes out, they did a bunch of stuff that they weren’t supposed to be doing. They said one thing, and then they did something else. Now, on one hand, nobody’s perfect, but on the other hand, when the things you are doing are so openly depraved, when some of them are illegal, and the things you talk about are so delightful, it’s hard to reconcile that and say, “Yeah, they were really living into what Jesus was asking them to.” We’ve got to ask ourselves: Are we people who are living into what Jesus is calling us to? Are we good examples for others of what Jesus is all about? There are some people in their churches that are not.

Paul continues on. He says, “For as I have often told you before and now tell you again, even with tears, many live as enemies of the cross of Christ.” Enemies of the cross of Christ. In Philippians 2, we saw him talk about the way of the cross, how God’s glory was revealed in his humility, how the ultimate being left the hallowed halls of heaven and came and dwelled with us and died in a shameful way, and that is true glory. That is the way of the cross.

Paul says there are some people that are worshiping with them that have no interest in the way of the cross. They don’t want to find glory in humility. They want to find glory in good old-fashioned glory. They just want to be really big deals. Verse 19: “Their destiny is destruction. Their god is their stomach. Their glory is in their shame. Their mind is set on earthly things.”

Their minds are set on earthly things. They can gather together once a week to think on the things of heaven, and then not think about it again until the next week. Their minds are on their money. Their minds are on their houses. Their minds are on their jobs. Their minds are on earthly things. Now, to be aware of earthly things is good, right? It’s not like those are horrible things to think about. But you got to keep your eyes where you want to go. Otherwise, you’re not going to get there. Be aware of your surroundings, but keep your eyes on Jesus. Keep your eyes on heaven.

These are people whose eyes are totally focused on earthly things. Their God is their stomach. They can say they love Jesus, but what do they really like doing? Fulfilling their urges. Whatever their body craves, they give it. You can worship with them on Sunday morning and Sunday afternoon, and you can get drunk with them. They do whatever they feel like doing. Their glory is in their shame. They are comfortable with the things that they ought to be ashamed of. They’re proud of it.

When they steal, they’re not embarrassed or ashamed. They say, “Well, come on, it’s just a little bit of roguishness. Let’s not worry about it so much.” When they blow up at someone and act horribly cruel, they say, “Well, I’m just passionate. I don’t know why you can be angry about that. I’m just passionate.” When they indulge in sexual immorality, they say, “Well, you don’t understand. I got a big heart. It’s too much of me for just one person.” They’re proud of what they do wrong. They don’t see a problem with it. And Paul talks about them through tears and says their destiny is destruction. And that word destruction is the same word used in other places for damnation. They are going in the wrong direction.

And these are people that are in their worship communities. These are people that are part of their churches. Paul says, “Do not use these people as your examples.” He calls them out, right? It’s important to be able to do that, because when someone has Christ on their lips and not in their heart, it damages so much. It damages the witness of the church. Just find someone who grew up Christian and is not Christian anymore, and I’ll bet you most of them have stories. Stories about people who were mean as snakes, and everybody just said, “Well, you got to understand, that’s the way they are. Let’s not make it a big deal.” Stories about people who did awful things, and no one ever brought it up because, well, we don’t want to tell everybody because someone might leave the church. Let’s just keep this on the hush-hush.

It damages the witness of the church when we aren’t willing to address uncomfortable behavior in the church. It puts one another at risk. There’s a story about Protestant defenders in Switzerland. They were being invaded by the Catholics. They were trying to protect Switzerland, and these Protestants, they were up at a pass that was almost impenetrable. It was the perfect defensive location. They could defend it with a very small group of men almost indefinitely, unless the enemy found out about one little pathway that led them to the perfect weak spot. But it was only the locals who knew about it. Surely it would never be a problem until one day, sure enough, they heard the enemy’s forces coming up that path. One of their own had betrayed them.

We don’t want to put our own people at risk. Not only can it damage our witness, not only can we damage ourselves, we can damage the people who are behaving badly. The people who have Jesus’s name on their lips and not in their heart. Imagine someone who grew up their whole life in church. Did they love Jesus? They said they did, but their behavior showed that they clearly didn’t. They didn’t care about making Jesus happy. They didn’t care about living by His teachings. But it’s really uncomfortable to tell someone like that, “Hey, I think the way you’re acting is wrong. I think we need to talk about it.” That’s an uncomfortable conversation. It’s easier to say nothing. But imagine how dreadful it would be, and how uncomfortable it would be, to someday know that that person might go face to face with Jesus, and Jesus would say, “Get away from me! I never knew you.” Their whole life in a church, and they never knew.

It is our responsibility to take care of these communities dedicated to Christ, to make sure that we address uncomfortable realities, to make sure that we don’t live by worldly behavior, that we have higher standards than that. Yeah, you can’t be good enough to earn salvation, but salvation isn’t just saying something and moving on. It’s living into what you already are when you give your life over to Christ.

Paul talks about what it really is going forward. He says we are citizens of heaven. Remember, the city of Philippi is this Roman city in a sea of Greeks. They are exceedingly Roman. Their traditions are Roman. Their language is Latin. Their stories are Roman. Their architecture is Roman. They are different than the people around them, and you can see it. Paul says that is what we’re supposed to be: citizens of heaven, people whose way of talk sounds like heaven, whose way of thinking is on the things of heaven, whose things we build are heavenly. We should be citizens of heaven, and we eagerly await a savior from there, the Lord Jesus Christ.

How much would the citizens of Philippi, these good Roman citizens, love to see Caesar come in to their town? That’s their guy. That’s the most exciting thing that could happen. It would be delightful. How much do we look forward to the coming of Jesus? How much would we delight if He came to us? We eagerly await a Savior from there, the Lord Jesus Christ, who by the power that enables Him to bring everything under His control will transform our lowly bodies so that they will be like His glorious body.

The Christian life is a life of transformation. We fell away from what we were supposed to be, but in Jesus we can recover that. We can be what we were made to be. We can be people who glorify God and love Him.

Video Teaching
Verse-by-Verse Commentary
Full Transcript

From the Pulpit

Commentary

3 Further, my brothers and sisters, rejoice in the Lord! It is no trouble for me to write the same things to you again, and it is a safeguard for you. 

1. “…rejoice in the Lord!”

1. 1. Paul has given so many reasons to rejoice: his evangelism, the coming of Timothy, the recovery of Epaphroditus, etc.  But the chief reason to rejoice is the Lord.
      
      
   2. Most causes for joy in this world are dependent on our circumstances.
      
      
      1. Our God is immutable.  He never changes.
         
         
      2. Our God is good.  He never does evil.
         
         
      3. Our God is loving.  He loves us and wishes for us to turn to Him.
         
         
   3. Because of who He is, no matter our circumstances, he is worthy of rejoicing about.
      
      
   4. We should delight in the Lord as Augustine does in prayer in the introduction of his Confessions: “Most high, utterly good, utterly powerful, most omnipotent, most merciful and most just, deeply hidden yet most intimately present, perfection of both beauty and strength, stable and incomprehensible, immutable and yet changing all things.”
      
      
2. “To write the same things to you again…”

1. 1. Paul is about to address something that he has addressed repeatedly throughout his travels: the Judaizers.  Not only has he dealt with this before with the Philippians, but this can be found throughout his New Testament letters.
      
      
   2. Galatians, Romans, Titus, Philippians, and 2 Corinthians all have very direct references to this conflict, although the thread connects pretty consistently even more broadly than that.
      
      
   3. HIs central frustration is that these “Judaizers” want Gentiles to accept Jesus as their savior… as long as they become Jewish first.
      
      
      1. They need circumcision
         
         
      2. They need to keep the law
         
         
      3. They need to know Jewish festivals and culture.
         
         
      4. And THEN Jesus, the Jewish messiah, will save them.
         
         
   4. Jesus saves through grace, not works.  Anything that you have to do BEFORE you go to Jesus is wrongheaded and ignorant.  He IS the salvation.  He IS life.
      
      
   5. Today, we don’t see a lot of people demanding circumcision, but there are other ways people gatekeep salvation…
      
      
      1. You must be confirmed.
         
         
      2. You must wear certain clothes.
         
         
      3. You must learn our songs.
         
         
      4. You must participate in our church’s programs.
         
         
   6. Paul has immense respect for the Old Testament, but it’s all fulfilled in Jesus.
      
      
   7. The ONLY thing that people need is Jesus.  Expressions of faith after that are evidence of genuine faith, but faith is the singular need for salvation.

² Watch out for those dogs, those evildoers, those mutilators of the flesh. ³ For it is we who are the circumcision, we who serve God by his Spirit, who boast in Christ Jesus, and who put no confidence in the flesh—

1. “…dogs…”

1. 1. In Matthew 15:21-28 Mark 7:24-30, Jesus uses the word “dogs” specifically to refer to Gentiles that are not seated at the table of the household of God as he tests the faith of those who come to him for miracles.
      
      
   2. Continuing Christ’s metaphor forward, these are people that might see others as below the household of God, but Paul uses the same term here to name them as the ones that aren’t a true part of the family.  Their pride in their works has prevented them from joining the table.
      
      
   3. Calvin, as do many other theologians, favor a more literal reading of “dogs.”
      
      
      1. “In the first place, however, he calls them dogs; the metaphor being grounded upon this — that, for the sake of filling their belly, they assailed true doctrine with their impure barking.” -John Calvin, Calvin’s Commentary, Philippians 3.
         
         

2. “…evildoers…”

   1. The Judaisers claim to be good Jesus-loving people, but Paul does not mince words: they do evil.

   2. “As the public crier on being asked by Gracchus in mockery, on the ground of his sitting idle, what he was doing? had his answer ready, “Nay, but what are you doing?” for he was the ringleader of a ruinous sedition.” -John Calvin, Calvin’s Commentary, Philippians 3

   3. John Wesley has three rules for the early Methodists: do no harm, do good, and attend upon the ordinances of God.  Notice that he included both “do no harm” and “do good.”  It is not enough to just start doing what God loves.  We also need to stop doing that which is unworthy of a child of God.

3. “…mutilators of the flesh.”

   1. Paul isn’t using this terminology to disrespect the historic ritual of circumcision.  It’s not that what was past was bad; it’s that all things are now fulfilled with the coming of Christ (Coloss. 2:16–17, Heb. 8:5, Heb. 10:1, 1 Cor. 5:7, etc.).  

   2. The past all pointed to Jesus, but now he’s here.

4. “For it is we who are the circumcision…”

   1. A relationship with God is not governed by a ritual; it’s governed by a person.  Once we find ourselves in Christ, there is no need for anything else.  We have everything in him, and nothing without him.

   2. Romans 2:28-29 further clarifies that a true person of God, or a “true Jew,” is not a person who has external qualities, but someone whose heart is filled with the Spirit.

      1. Galatians 3:7, Luke 19:40, and Romans 11:17-20 are other verses that help establish that the fulfillment of the Old Testament and its promises exist through Christ, not through ethnic bloodlines or branches of Judaism that rejected Christ.

   3. “As many, therefore, as are led by their own spirit, trusting in their own virtue, with the addition merely of the law’s assistance, without the help of grace, are not the sons of God… He said this of the Jews, who in their self-assumption rejected grace, and therefore did not believe in Christ.” -Augustine, On Grace and Free Will, Ch. 24.

⁴ though I myself have reasons for such confidence. If someone else thinks they have reasons to put confidence in the flesh, I have more: ⁵ circumcised on the eighth day, of the people of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; in regard to the law, a Pharisee; ⁶ as for zeal, persecuting the church; as for righteousness based on the law, faultless.

1. “I have reason for such confidence.

   1. Paul’s list of feats shows that if strict adherence to the law by earthly standards was the goal, nobody could have surpassed his efforts.

      1. Genesis 17:11-12 establishes circumcision on the eighth day as the ritual that allows a child to be born into the promises of Israel.

      2. “For two races descended from Abraham: one through Isaac, and the other through Ishmael. From Isaac also two races descended: one through Esau and one through Jacob. But the one from Esau and the one from Ishmael were not included in the inheritance, but only Jacob who is also called Israel,” -Thomas Aquinas, Commentary on Philippians, Ch. 3, Lt.1, 110.

      3. “The tribe of Benjamin adhered to Judah, not departing from the temple when the division occurred under Solomon’s servant [Jeroboam].” -Glossa Ordinaria, Philippians 3.

      4. The word Pharisee comes from the Aramaic word Pərīšā (פְּרִישָׁא) which means “one who is set apart.”  They prided themselves on keeping the law better than any others.

      5. He was so zealous to prove his righteousness by the standards of his culture, he hated the message of grace that the church had and sought to destroy it that his own righteousness would be established even further.

⁷ But whatever were gains to me I now consider loss for the sake of Christ. ⁸ What is more, I consider everything a loss because of the surpassing worth of knowing Christ Jesus my Lord, for whose sake I have lost all things. I consider them garbage, that I may gain Christ ⁹ and be found in him, not having a righteousness of my own that comes from the law, but that which is through faith in Christ—the righteousness that comes from God on the basis of faith.

1. “Whatever were gains to me, I now consider loss for the sake of Christ.”

1. 1. It’s almost as if Paul was living out his days like a balance sheet.  The good things he did were gains, and the sins were losses.  In his case, almost all was gain, and very little was loss.  He thought he was in the clear!  It was only when he knew Christ that he realized that all the good things he did that he thought made him good actually belonged in the “loss” column because they kept him from Jesus’s grace.

   2. Many people assume that going to Heaven is about doing more good than bad.  They also imagine that they’re a good person because they deem their deeds more good than bad.

   3. A missionary once said that the biggest challenge in Western countries in evangelism is explaining sin, because nobody thinks they’ve done anything bad enough to need redeeming.

   4. “The gifts of God far exceed those worthless good deeds, which are due to our own diligence.” -Chrysostom, Homily 11 on Philippians

   5. [Through the law],your evil desire is not taken away by love, but suppressed by fear…. The wolf comes to the sheepfold; by the barking of dogs and the shout of shepherds, the wolf is driven away from the sheepfold; yet he is always a wolf. Let him be turned into a sheep. For indeed, the Lord makes this happen; but that is His justice, not yours. For as long as you have your own, you can fear punishment, not love righteousness. The delight of justice is a gift of God. -Augustine, Sermon 169.

2. “I consider them garbage…”

   1. This is the most famously intense iteration of this idea.  The word here, σκύβαλα or skubala, has been popularly translated as dung, garbage, trash, and excrement.

   2. Some have claimed that the Greek word used here, was equivalent to modern profanity.  This isn’t rooted in history.  The term may not have been used often by eloquent speakers, but it was used in both agriculture and to describe bits of food thrown out to dogs.  A modern equivalent that captures both the meaning and social connotations might be something like “crap.”

   3. “Paul shudders at his own righteousness, so that he might have righteousness from God.”  -Augustine, Sermon 169.

¹⁰ I want to know Christ—yes, to know the power of his resurrection and participation in his sufferings, becoming like him in his death, ¹¹ and so, somehow, attaining to the resurrection from the dead.

1. “I want to know Christ…”

1. 1. Notice that Paul is already converted.  He has planted churches.  He is an apostle.  He writes Scripture!  And what does he want?  Just to know Jesus better.

   2. He sounds much like the psalmist that wrote, “AS the deer pants for streams of water, so my soul pants for you, my God.” (Ps 42:1)

2. “Are you astonished that a saved man should have such a desire as this? A moment’s reflection will remove your astonishment. Imagine for a moment that you are living in the age of the Roman emperors. You have been captured by Roman soldiers and dragged from your native country; you have been sold for a slave, stripped, whipped, branded, imprisoned, and treated with shameful cruelty. At last yon are appointed to die in the amphitheatre, to make holiday for a tyrant. The populace assemble with delight. There they are, tens of thousands of them, gazing down from the living sides of the capacious Colosseum. You stand alone, and naked, armed only with a single dagger a poor defense against gigantic beasts… But what is this? O wonder of mercy! a deliverer appears. A great unknown leaps from among the gazing multitude, and confronts the savage monster. …The hero lifts you up, smiles into your bloodless face, whispers comfort in your ear, and bids you be of good courage, for you are free. Do you not think that there would arise at once in your heart a desire to know your deliverer?’” -Charles Spurgeon, Sermon 552.

3. “[P]ersecutions, and afflictions, and difficulties, ought not to disturb you, but ought even to make you glad, because through them we are conformed to His death….We are molded to His likeness,”-Chrysostom, Homily 11 on Philippians.

Full Transcript

Here is the cleaned-up transcript, removing verbal clutter, false starts, filler words, repetitive stutters, and transcription markers while preserving the original wording, structure, and intent as closely as possible:

So we’re about halfway through the book now. Previously, we just wrapped up chapter two. By the way, halfway through—how crazy is that? It’s a short book, but man, is it powerful. So last week we talked through the end of chapter two, and there were so many reasons that Paul gave for the people at Philippi to be joyful. They could rejoice at all these different things. Paul says, “Hey, I’m in prison, but I’m doing okay, and I’m sharing the gospel.” Paul told them, “I’m going to send Timothy to you, and Timothy—he is someone that will take care of you. He is someone that loves Jesus. He will help your community, and that’s a reason to rejoice.” And he tells them that Epaphroditus, a member of their congregation, that they sent to him to help him while he was in prison and to give him the financial offering that they had gathered so that they could help him cover his debts while he was in prison.

He got sick while he was over there in Rome, incredibly sick. He almost died, but he miraculously recovered and now is headed back to join them in Philippi. There are a lot of good things happening here. But Paul begins here with the greatest thing of all. He says, “Further, my brothers and sisters, rejoice in the Lord.”

There is nothing you can rejoice in that is greater than God, and I hope that’s what you’re doing this morning. I don’t know whether you had a good week or a bad week. This life, you know, as time goes by, things change. Even the most precious of moments slips away. So if we’re rejoicing in our circumstances, it’s not going to be something you can consistently get excited about. But God is the one thing that doesn’t change. He is not subject to the ravages of time. To the contrary, before the first day ever passed, God was. He is immutable. He doesn’t change. That’s why His promises are so important to us. Because when God says something, you can trust it forever. God is good.

If you had a miserable week this past week, if you got bad news, you’ve been trying to kick a bad habit and it crept back into your life, if you just felt lonely, or if you had a great week, if everything was going your way, either way, take this opportunity this morning to rejoice in the Lord, because the God above all things knows you and loves you. That’s never going to change. Rejoice in the Lord, and he continues saying, “It is no trouble for me to write the same things to you again, and it is a safeguard for you.” So Paul’s about to remind them of something he has told them about before, and this is something we find throughout the epistles. Paul consistently talks about this. You can find it especially in the book of Galatians.

But it’s also in Romans. It’s also right here in Philippians. It’s in Second Corinthians. It’s in Titus, and you can find references to it in other places. This is the Judaizers. The Judaizers were a group of people that said, “We love Jesus. Jesus is the Messiah. All that good stuff.” But when Gentiles wanted to join the church, they said, “That’s great. Here’s the thing, though. Jesus is the Jewish Messiah. The Jews are God’s people. If you want Jesus to be your Messiah, you’re going to have to become Jewish first. So let’s begin: we’re going to get you circumcised, and through this ritual, all of the promises of the Old Testament will finally be yours. And then you can learn the Jewish festivals, and you can learn the Jewish law, and you’re going to do all that stuff, and then Jesus will be your Messiah too.”

And hopefully, you can see why that frustrates Paul so much, because in this model, Jesus is not actually your salvation. There’s a million other things that you have to do first. Jesus is just the end of that process. And it’s not that Paul has any disrespect for the Old Testament. To the contrary, He respects it to the highest degree, but he recognizes that all of the good in the Old Testament is fulfilled in Jesus. All of that was pointing to Him the whole time. So, the Jewish festivals—you don’t need to celebrate them because they pointed to Jesus and His coming and the goodness that He brought. You don’t need to get circumcised because in Jesus the promises that God has made to everyone are yes. You don’t need to keep the law because Jesus already did it. All of this stuff points to Him. So getting caught up and trying to do it before you’re good enough for Him, no, it just causes trouble.

And I know that we today don’t see a lot of people going around saying, “Okay, you want to be Christian? Let’s get you circumcised and let’s go.” That’s not quite the same anymore, but there are definitely people that have this idea of the things you have to do before you’re really Christian. Well, let’s get you confirmed, and then you’ll really be a Christian. Let’s get you in a membership class. Let’s make sure you dress the right way and know the right songs, and then you’ll finally be a Christian. There is nothing you have to do to be a Christian except for go right to Jesus.

He is every bit the salvation we need. There is nothing we can do that makes us good enough for Him. He is so good that He condescends to us and takes care of us, even though we are so unworthy of it, and nothing we could do would be enough. So Paul has some very choice warnings about these people. He says, “Watch out for those dogs, those evildoers, those mutilators of the flesh.” That first one: “Watch out for those dogs.” “Dogs” was a term that was used by first-century Jews to refer to people that were not Jewish. The Gentiles were dogs, and for the most part, the average dog in the Middle East was not a cute little house pet.

They were mangy scavengers that lived out on the streets, and so calling them a dog—this is not something that belongs in the household of God. This is something outside. This is a scavenger. That’s what the Gentiles were. You can even see that terminology used by Jesus when the Syrophoenician woman goes to him and says, “Jesus, I need your help.” And to test her, he says, “Why would I give the food meant for the household of Israel to the dogs?” She continued to ask him for help: “Look, can’t the dogs just have the scraps left over?” And Jesus said, “Of course, I’m going to help you.” This test was to show that it doesn’t matter what your background is, what your ethnicity is. If you want to go to Jesus, all you have to do is humble yourself, not come from a certain background.

So this term, very likely, is the same kind of terminology that these Judaizers are using. They still think they’re the ones that are special enough for God’s household, and everybody else is on the outs. And what Paul is saying is they’re the ones on the outs. Just by thinking the way they’re thinking, they’re entirely wrong. And he continues on his second one: they’re evildoers. Well, now these are people that love Jesus. These are people that show up for worship. But Paul does not mince words. They’re evildoers. You can do a lot worse things than nothing, right? You can do things that are actively wrong, and we’d do well to avoid that.

I love—there’s a theologian named John Calvin. He’s one of the architects of the Reformation. In reading this passage, he was reminded of a story from ancient Rome. There was a senator named Gracchus, and this was in the last days of the Roman Republic. Things have not been going well in the Republic for a while, so Gracchus says he’s going to fix the Roman Republic. And how’s he going to do that? Well, it turns out mostly by breaking the rules of the Roman Republic. So when people disagree with him, they get removed, and when people don’t pass his laws, he just goes around them and does it anyway, because it’s okay: he’s saving the republic. He needs to break a few rules here and there, but it’s to save the republic. And then once things are better, he’s going to pass it off, right?

Well, this guy’s causing all kinds of grief and turmoil within the Roman Republic. And as Gracchus is walking through Rome one day, there is a town crier that sees him. Gracchus sees this guy just kind of sitting around. A town crier would give you news before, you know, newspapers, the internet, all that kind of stuff. He just shouts what you need to know. He sees him laying around. He says, “What are you doing?” The town crier responded, “Oh, I’m not doing anything. Nobody needs to worry about me. But you, on the other hand, what are you doing? You can do a lot worse than nothing.”

It’s one of the reasons why John Wesley gave the first Methodists three rules. Do you guys know the three rules? Three rules: do no harm, do good, attend upon the ordinances of God. And that third one is kind of, you know, go to church, read your Bible, that kind of stuff. And when I first heard them, I thought, “Man, those first two are pretty redundant, right? Do no harm, do good.” But you can do a lot worse than nothing. You can do things that are actively bad. And doing all the good things in the world and just adding those on on the side is not enough. As Christians, we have to be introspective. We have to take the time to look at our lives and ask, “What are things I’m doing that are wrong? What are things I’m doing that don’t reflect the heart of Jesus?” These people have not done that work.

They are doing things in the church that are actively evil. And the last one: “those mutilators of the flesh.” So they’re asking for circumcision, and Paul doesn’t even acknowledge it as legitimate. He doesn’t see it as something that accomplishes anything that they want it to. It’s just the mutilation of flesh.

Not only that, I think he’d go a step further. I don’t think I’m out of line here to say that it’s not only mutilating people’s flesh; it’s mutilating their souls. Because when you think, when someone tells you you could go to Jesus, but first you have to do these other things, that is a wrong mindset right from the beginning. There is nothing we can do to be worthy of Jesus. Any ritual that presupposes that it’s going to somehow make us good enough is wrong-headed from the start.

Verse three: “It is we who are the circumcision, we who serve God by His Spirit, who boast in Christ Jesus, and who put no confidence in the flesh.” I think here’s a reading from the book of Romans. This is Romans chapter two, verses twenty-eight through twenty-nine. I think this really helps illuminate that: “He is not a Jew who is one only outwardly, nor is circumcision merely outward and physical. No, a person is a Jew who is one inwardly, and circumcision is the circumcision of the heart by the Spirit, not by the written code.” Being one of God’s people is not about an outward ritual. It is about going to God sincerely, asking for forgiveness, and receiving the Holy Spirit—that is the real circumcision, so to speak. Not anything outward, but something inward, something deeper than that.

Although Paul does point out, if anybody could get in by being good enough, he thinks he’s got a pretty good case. He’s going to give us his resume right here, and sure enough, it is impressive: “If someone—though I myself have reasons for such confidence—if someone else thinks they have reasons to put confidence in the flesh, I have more: circumcised on the eighth day, of the people of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; in regard to the law, a Pharisee; as for zeal, persecuting the church; as for righteousness based on the law, faultless.” He says, “Look, if it were about all this other stuff, look, I was born to the right people. I did the right rituals. I was a Pharisee. I was literally a member of a sect within Judaism that prided itself on its ability to keep the law to the best of our understanding.” And he says, “That’s what I did. I kept the law as far as we understood the law.” Not only that, but these ideas from the church, I hated them.

I didn’t want to hear about Jesus and grace because I firmly believed you could do it if you worked hard enough. And if anybody had worked hard enough, it was me. And yet, all of that was worth nothing. Verse seven: “But whatever were gains to me, I now consider loss for the sake of Christ.” It’s like he imagined his whole life like a balance sheet, and on this side you’ve got the gains, this side the losses. He was looking at his life and seeing all these things coming up as gains and saying, “Man, I’m doing really good.” It wasn’t until he knew the grace of God that he understood all those things that seemed so impressive before—they were actually things that belonged in the loss column because they stopped him from seeing God’s grace and God’s goodness. They were things that got in the way of seeing God’s love for him. You can’t understand the fullness of God’s grace until you understand how far we are away from it. Once you see how sinful we are, how much we ruined ourselves, then you can appreciate all the more God’s love and how He reached out to us.

Nonetheless, that mindset—that mindset that you can be good enough—it’s a pretty common mindset. I’ve talked to some missionaries who work on college campuses that say one of the biggest challenges in telling people about Jesus is talking about sin, because the average person doesn’t think they’re very sinful. They think they’re pretty darn good.

And as someone that taught confirmation classes more than a few times, one of my favorite questions was always, “In the eyes of God, how good do you think you are?” I’d give them a scale of one to ten, and I never got an answer below a seven. Most kids going through that thought they were pretty darn good. Now, mind you, the kids that went to church more were the ones that would rate themselves like a seven or so. It was the ones that had never been in a church that would be totally comfortable rating themselves a 10, like, “Yeah, I’m a great person. Let’s do it.” I think that tells us something about the culture around us. This is common, this idea that you can be good enough if the good stuff you do balances out the bad stuff that you’ve done. On the whole, it’s going to work out for you. But we’re a little biased in deciding how much good and how much evil we’ve done, aren’t we? That presupposes that any amount of evil is an acceptable amount. You can’t do enough to balance out the wrongs. You can’t.

And Paul continues; he makes the case even more aggressively. Verse eight: “What is more, I consider everything a loss because of the surpassing worth of knowing Christ Jesus my Lord, for whose sake I have lost all things. I consider them garbage, that I may gain Christ and be found in Him, not having a righteousness of my own that comes from the law, but that which is through faith in Christ—the righteousness that comes from God on the basis of faith.” Paul says, “I look back at all that I did, and now I realize it was just garbage.” And depending on the translation you use, you could have rubbish, you could have garbage, you could have dung.

The word here in Greek is skubola, and some have even suggested that that is such a vile word, it’s practically like Paul is swearing. This is not the case. He was not swearing for Jesus. The word is, however, not a fancy word, and it’s a word that falls somewhere between the meanings of any of those, really: junk, garbage, dung—somewhere around that. So really, what Paul is trying to say here is: everything I built my life on, when I look at it, it’s just a bunch of crap. It’s garbage. It’s nothing. I have wasted my life on all this stuff. What did I do?

And if you’ve never had a moment like that where you realize everything you built your life on is just junk, I hope you have one. I’ve certainly had a few. Sometimes they’re bigger, sometimes they’re smaller. But sometimes you look at what you did—all the things you have built your identity on, all the things you thought were so important—and you realize they didn’t really matter. They weren’t really important. To the contrary, they were taking you away from the things that did matter, from a life built on knowing Jesus and sharing His love.

Verse ten: “I want to know Christ—yes, to know the power of His resurrection and participation in His sufferings, becoming like Him in death, and so, somehow, attaining to the resurrection from the dead.” Now, Paul’s already converted. Paul has seen Jesus on the road to Damascus. Paul is literally writing scripture right here through the power of the Holy Spirit, and yet, what does he say? “I want to know Jesus.” Kind of like in the Psalms, “As the deer pants for the water, so my soul longs after you.”

I really like the way one preacher, very famous, known as Charles Spurgeon—or his nickname people gave him, the Prince of Preaching, because he was a good preacher… When he preached, even if you didn’t believe in Jesus, you might just show up just to hear what he had to say. He was really, really good. I love the way he thought about this. He said, “Imagine that you are just a random peasant somewhere in history, and one day you are captured, you are enslaved, you are beaten, and you are thrown in a cell. And while you are in that cell, you realize that you are going to be thrown in the arena. You will have to fight for your life. You’re given rags to wear and a small, rusty dagger. And as you stand on the sands of the arena, you see a door, and you can hear behind it roaring. It trembles, and you know you do not stand a chance. You are about to die.

Finally, the door opens, and these ferocious lions tear through the arena, eager to gouge your flesh with their claws. And suddenly, someone steps between you and the lions. With one motion of their hand, the lions are gone. Before you can really even talk to them, you are ushered away to a mansion where you are given fine clothing. You are bathed, your wounds are tended to, and your hungry stomach is met with a feast every day. And you ask some of the servants, ‘Who was that that saved me?’ That’s the master of the house. You’ll meet him. Every morning you wake up, you find new gifts left for you.

And you find out that this person, before you even knew who they were, was at work trying to do things for you, trying to help you, trying, at great cost to themselves, to make your life better. How curious would you be to meet this person? How much would you want to know this friend that was a better friend than any you’ve ever had, someone who loved you better than you loved yourself? How much more should we love Jesus? This is someone who has saved us, who has redeemed us, who has nurtured us, who has helped us grow. This is someone who has given us everything we could possibly ask for. How much should we long, just like Paul, to see Him and to know Him—this friend better than any friend we’ve ever had, this person who loves us better than we love ourselves?”

We’ll continue on just a little bit: “Not that I have already obtained all this, or have already arrived at my goal, but I press on to take hold of that for which Jesus Christ took hold of me. Brothers and sisters, I do not consider myself yet to have taken hold of it. But one thing I do: forgetting what is behind and straining toward what is ahead, I press on toward the goal to win the prize for which God has called me heavenward in Christ Jesus.”

Paul does not allow himself to get distracted, to focus on other things that don’t really matter. He keeps his eyes on the prize. He knows that he has been called by God for important work. He knows that he has been called by God to an eternal destination, and so no matter what is going on, he is going to focus on Jesus and keep going, no matter what, in full hope and trust that he is headed toward the One that he wants to see more than anything else.

And for all of us today, if you want to see Jesus, don’t get caught up on all this other stuff. Don’t think about what you should have done or what you need to do before you can start to properly focus on Jesus. Focus on Him now, knowing that He has called you to important work. He has an eternal destination ready for you. Don’t get distracted. Focus on Him and run forward, eager to see the One that loves you more than you love yourself. Amen.

Video Teaching
Verse-by-Verse Commentary
Full Transcript

From the Pulpit

Commentary

¹² Therefore, my dear friends, as you have always obeyed—not only in my presence, but now much more in my absence—continue to work out your salvation with fear and trembling, ¹³ for it is God who works in you to will and to act in order to fulfill his good purpose.

1. Salvation
   
   
   1. “It has sometimes been said that preachers frequently select very unpractical themes. No such objection can be raised to-day, for nothing can be more practical than this; nothing more needful than to urge you to see to “your own salvation.” -Spurgeon, Sermon 1003, “Your Own Salvation”
      
      
   2. Salvation is the most important thing for every human on Earth, regardless of age, race, title, continent, or any other division.
      
      
   3. “If individuals live only seventy years, then a state, or a nation, or a civilization, which may last for a thousand years, is more important than an individual. But if Christianity is true, then the individual is not only more important but incomparably more important, for he is everlasting and the life of a state or a civilization, compared with his, is only a moment. -C.S. Lewis, Mere Christianity, Bk. 3, Ch. 1
      
      
   4. There are many today that consider talk about salvation a selfish abstraction about one’s own feelings, rather than anything that could be a real benefit to the world.
      
      
      1. On the charge of selfishness
         
         
         1. Would a person be selfish for brushing their teeth?  Or eating healthy?  Of course not.  Caring for what you’ve been given is healthy.
            
            
         2. We are more than just bodies; we’re souls.  There’s a spark of self that we know that’s boundless in its ability to ponder and grow.  Once we recognize that, we’re obligated to care for it.
            
            
         3. The only source to cleanse and strengthen our soul is the God that made it.  That’s what salvation is all about: caring for our souls.
            
            
      2. On the charge of pointlessness
         
         
         1. You don’t stop a problem with more problems.
              
            1. If a building is on fire, you don’t add more fire.  You add water.
               
               
            2. If a classroom is crazy, you don’t send in a hyper kid.  You send in a teacher.
               
               
            3. If there’s a problem, you don’t add more problems.  You add the solution.
               
               
         2. Sin is the problem in this world, but we’re a part of that problem.
            
            
            1. We’re selfish.
               
               
            2. We do wrong things.
               
               
            3. We are sinful and can’t change that on our own.
               
               
         3. God is the solution.  He can purify us, and then we can allow him to work in us so that we can help be a part of the solution, rather than a part of the problem.
            
            
2. “…work out your salvation…”
   
   
   1. Christians often think about salvation purely as the moment of justification, or the moment when we first put our faith in Christ and ask to be forgiven of our sins, but God’s salvation goes beyond that.
      
      
   2. Salvation isn’t just a one-and-done affair.  It’s not fire insurance you buy just in case.
      
      
   3. After justification, God draws us towards him through sanctification.  Through the Holy Spirit, God makes us holier and recovers his image and likeness (Gen 1:26) in us.  That is what Paul is referring to here.
      
      
      1. We don’t work FOR our salvation.  We work OUT our salvation.
         
         
      2. Working FOR our salvation implies we’re capable of forming ourselves through our own actions in ways that redeem us, which Paul will explicitly deny in Phil. 3:9.
         
         
      3. Working OUT your salvation is exercising the Holy Spirit’s power in your life, living what you believe.
         
         
      4. Our heart is like a field.  God wants to plant a garden there to grow the fruits of the Spirit in our lives, but if we don’t allow the soil to be plowed and weeded for God’s work, nothing will grow.  Stay receptive.
         
         
   4. “[H]is influences are not to supersede, but to encourage, our own efforts. Work out your own salvation – Here is our duty. For it is God that worketh in you – Here is our encouragement. And O, what a glorious encouragement, to have the arm of Omnipotence stretched out for our support and our succour!” -John Wesley, Wesley’s Notes on the New Testament
      
      
3. “…fear and trembling…”

1. 1. Paul is writing this having found joy in prison.  He doesn’t want severe anxiety and terror in us.
      
      
   2. Paul wants us to take God seriously.  It isn’t light work.  We won’t stumble into holiness.
      
      
   3. Consider the magnitude of the claim.  God is at work in us during every mundane day.  The Alpha and the Omega is actively shaping us.  Are we allowing Him to do so?  Do we even remember that in the average day?

¹⁴ Do everything without grumbling or arguing, ¹⁵ so that you may become blameless and pure, “children of God without fault in a warped and crooked generation.” Then you will shine among them like stars in the sky ¹⁶ as you hold firmly to the word of life. And then I will be able to boast on the day of Christ that I did not run or labor in vain.

1. “.Do everything without grumbling or arguing…”
   
   
   1. After talking about something as large as salvation, Paul follows up by talking about one of the smallest pieces of our lives: words.
      
      
   2. We work out the grandeur of our salvation in the tiniest moments of taming of our tongue.
      
      
   3. “First, he points out two ways to act, namely, without murmurings and hesitations. For virtuous works are very difficult and offer a fertile field for grumbling:” -Aquinas, Commentary on Philippians, C2, L4 79.
      
      
2. God’s words are powerful:
   
   
   1. Genesis 1: God speaks creation into being.
      
      
   2. John 1: Jesus is the Word.
      
      
   3. Genesis 1:26 We are made in the image and likeness of God.  Our words are powerful too.
      
      
   4. We can speak things into being too.  Disunity.  Anger.  Fear.  Frustration.  We can create a world we ourselves don’t want to inhabit.
      
      
3. Speak life, not death; hold firmly to the word of life to shine like stars.
   
   
   1. “And the reason for this is given there, ‘among whom you shine as lights in the world,’, for however the world may change, their lights in the sky remain bright.” -Aquinas, Commentary on Philippians, C2, L4 79.

¹⁷ But even if I am being poured out like a drink offering on the sacrifice and service coming from your faith, I am glad and rejoice with all of you. ¹⁸ So you too should be glad and rejoice with me.

1. “But even if I am being poured out like a drink offering…”
   
   
   1. Paul models the taming of the tongue in hard circumstances. He is imprisoned, wondering if he will be executed, but he writes with joy and hope.
      
      
   2. If you were in prison, what would your communications look like?

¹⁹ I hope in the Lord Jesus to send Timothy to you soon, that I also may be cheered when I receive news about you. ²⁰ I have no one else like him, who will show genuine concern for your welfare. ²¹ For everyone looks out for their own interests, not those of Jesus Christ. ²² But you know that Timothy has proved himself, because as a son with his father he has served with me in the work of the gospel. ²³ I hope, therefore, to send him as soon as I see how things go with me. ²⁴ And I am confident in the Lord that I myself will come soon.

1. “I have no one else like him, who will show genuine concern for your welfare….”
   
   
   1. Paul shows Timothy’s leadership credentials by focusing on two things: 
      
      
      1. How he loves Jesus.
         
         
      2. How he loves others.
         
         
   2. Notice that it wasn’t his intelligence, his speaking ability, his leadership capacity, or any other thing that got presented as the reason to get excited.  Timothy loves Jesus and others.  A lot of people don’t do that very well.  He WILL be a blessing.
      
      
   3. The old Sunday School acrostic serves us all well if we remember it: Live a life of JOY
      
      
      1. J- Jesus comes first.
         
         
      2. O- Others come second.
         
         
      3. Y- Always put Yourself last.
         
         
   4. Timothy led a joyful life.
      
      
   5. “Oh, what longing had he toward Macedonia! …[H]ere he says, “I hope to send Timothy that I may know your state,” which is a proof of excessive care: for when he could not himself be with them, he sent his disciples, as he could not endure to remain, even for a little time, in ignorance of their state.” -Chrysostom, Homily 9 on Philippians.

¹⁹ I hope in the Lord Jesus to send Timothy to you soon, that I also may be cheered when I receive news about you. ²⁰ I have no one else like him, who will show genuine concern for your welfare. ²¹ For everyone looks out for their own interests, not those of Jesus Christ. ²² But you know that Timothy has proved himself, because as a son with his father he has served with me in the work of the gospel. ²³ I hope, therefore, to send him as soon as I see how things go with me. ²⁴ And I am confident in the Lord that I myself will come soon.

1. “…it is necessary to send back to you Epaphroditus, my brother, co-worker and fellow soldier…”
   
   
   1. Epaphroditus is a member of the church at Philippi.  He came to help Paul and offer the financial support gathered by the congregation.
      
      
   2. This was a long journey: from modern Greece to Rome!  And Rome was hostile to Christians under Nero.  This was a dangerous journey for Epaphroditus.  And to top it off, he nearly died from an illness that he contracted during this journey.
   3. Notice that Paul calls him “soldier.”  He is ready to respond to God, even to give his life if the Gospel cause should require it.
      
      
   4. “Here too he gives another reason for sending so late to them, not from any remissness, but he kept Timothy because he had no one else, (for, as he had written, he had no one likeminded,) and Epaphroditus because of his sickness. He then shows that this was a long sickness, and had consumed much time, by adding, for he was sick near unto death. You see how anxious Paul is to cut off from his disciples all occasion of slighting or contempt, and every suspicion that his not coming was because he despised them. For nothing will have such power to draw a disciple toward one, as the persuasion that his superior cares for him.” -Chrysostom, Homily 9 on Philippians

Full Transcript

So today we are talking about the most important thing we could possibly talk about. We are talking about something that is important regardless of your socioeconomic status, regardless of what you do for a living, regardless of your age. It’s just as important if you’re five or if you’re 55 or if you’re 105. Talking about salvation, your salvation.

Now I know there are those out there who would doubt whether that’s all that’s important to talk about. It’s about your salvation. You want to make a difference in the world. Stop being so selfish. Focus on someone else for a change. Don’t worry about your sense of spirituality. That doesn’t matter. That’s not going to fix anything. Go out and do some good for someone else. And I want to take that concern seriously. Because I think if you don’t have a Christian background, if you don’t understand what salvation is, it can be hard to understand the value in it. And while I imagine a lot of us in this room have a Christian background and understand the need for salvation, there are people in your life that don’t. Whether it be someone who doesn’t believe in God at all, or someone who, the last time they thought about their salvation, they were in eighth grade going through confirmation class, and they haven’t looked back since.

So let’s talk about it. Why is thinking about your salvation worth your time? Well, it’s certainly not selfish or pointless. To the contrary, it’s healthy, and it’s critical if you want to make a difference in the world. As to the first part, is it selfish? Let me just ask you: If you saw someone brushing their teeth in the morning, would you say, “Yikes! They could have been using that time to go help someone else, and instead they’re focusing on themselves. Shame on them!” Like, of course not, right? No, it’s good to brush your teeth. You should do that. You don’t want to get cavities, so you take care of your teeth. It’s a good thing. Or if you saw someone eating healthy, maybe they’re eating a nice salad. You look at them. Would you really think that is the most self-obsessed person I’ve ever seen in my life?

No, they’re taking care of their body. That’s a good thing. You want to stay healthy. You want to be able to live long without getting any problems with your body because you didn’t eat right. When you recognize that humans are more than just skin and bones, that there’s something underneath all of that, this spark that is who we are, this sense of self, this ability to think and make decisions, a self that can think on the deep things of life—that’s our soul. And if we have a soul, taking care of it, well, that’s incredibly important. How do we take care of our soul? How do we make sure there’s no rot in our soul? How do we make sure it doesn’t atrophy?

Can’t do it on our own, but we can go to God. God can cleanse our soul. God can make our souls strong. Talking about salvation, thinking about our salvation—it is certainly not selfish. It is just taking care of what you’ve been given by going to the God who made us and loves us, and asking Him to help take care of the most critical part of our being.

Now, as for whether or not it’s going to help anybody, is salvation helpful to others, or is it pointless? It’s more than just a sense of spirituality. It’s more than just warm fuzzies. It’s like I was talking to the kids earlier. If you are someone that wants to make a difference in the world, you don’t solve a problem with more problems. You don’t try to put out a fire with more fire.

You don’t try to calm a rowdy classroom with another rowdy kid. If you want to make a difference in those situations, you get a teacher for the rowdy classroom, and you get water for the fire. When we see ugly things in this world, and I know that you do, because you can watch the news or you can just live in this world and know that there’s death and sin and cruelty and poverty. There’s so many things in this world that are problems. Unfortunately for us, on our own, we’re a part of those problems. If we want to make a difference, we go to the one who can solve the problem—God. We ask Him to start with us, and with His Holy Spirit inside of us, working on us, transforming us. We can slowly, not only cease being part of the problem, but go out and help others, and help reclaim this world and redeem it.

Now, a lot of times when we think about salvation, we tend to think of a very certain part of it. The fancy church word for it is justification. It’s that moment when you first ask Jesus for forgiveness and put your trust in Him. That’s a good moment. It’s important.

But there’s more to it than that, because going to God, it’s not like fire insurance—just something you get and you keep around just in case something goes wrong. God wants more than that. God wants to work in us to make us holy, to recover His image and likeness within us. That process is called—the fancy church term is sanctification. God slowly making us what we’re supposed to be, and that’s what Paul’s talking about when he says we need to work out our salvation. The way it’s phrased is a little strange. I mean, I don’t know about you, but when I hear “work out,” I think about someone lifting weights at the gym, right? And it’s not entirely different from that. What Paul’s getting at, he’s saying you need to exercise the Holy Spirit’s power in your life. You need to live out what you believe. You need to allow God’s power and God’s mercy to work within you, so that you can start to be what God’s calling you to be. You can start to become holy.

Working out your salvation is not at all the same thing as working for your salvation. We can never be good enough on our own. We are not capable of being so good that this disease of sin suddenly just vanishes from us. God has to come in and do His work, and that’s the great news. Salvation is not a work we do alone. God is at work in us, and that’s one of those things you hear in church constantly. You’ve probably heard it many times through your life, so sometimes it can sneak right by you. What a big deal that is! So I’m going to say it again: God is at work in you. Think about that. The Alpha and the Omega, the first and the last, is at work in you. Think about what you were doing yesterday.

What were you up to? Did you recognize that God was at work in you? Were you allowing God to shape you and mold you? They were. Look at that. They were ready for it. You got to be conscious of it, though. You don’t stumble into holiness by accident. If you want to work with God, you have to be receptive to what God is doing.

Imagine your heart like a patch of soil. God wants to take that heart and plant the seeds in it that are going to grow into magnificent trees that produce the fruit of the Spirit in your life—love, joy, peace, patience, kindness, all that good stuff, all the virtues. That’s what God wants. But we have to till the soil. We got to pull the weeds. We have to make sure that we are receptive to what God is trying to grow in us. That is why Paul says we do it with fear and trembling. And Paul does not mean that we should be terrified 24/7 and super anxious. I mean, you can see this is a letter written by a guy who was imprisoned by Romans. It is remarkably delighted. Most people would not be nearly this comfortable and happy.

Paul is not someone who’s this anxious, freaking-out kind of guy. Paul’s just trying to say, take it seriously. Don’t just assume you’re going to stumble into holiness because God’s at work in you and you can just forget about the whole thing. Be receptive to it. Be mindful of it. Allow yourself to continuously be aware of what God wants you to become, and work with God to become what He’s pulling you towards—to be holy.

Now that’s a big idea. When I think about big ideas like salvation, I tend to think of those big mountaintop moments, right? Think about salvation, and I imagine someone talking about, you know, at one time I was at church camp, and I felt led to go to the altar, and I went up there, and I could feel the presence of God, and I gave my whole life over to Him, and started weeping.

Which is kind of weird that I think that way, because I didn’t have any experience like that. But it feels proper. It feels like a big moment that a big idea like salvation is worthy of. But Paul follows up with the most mundane, tiny thing you can possibly imagine. Paul follows up by talking about words, the little words that we speak every day. How many of those do we say in an average day? How many of those do we really think about before we say them? Paul follows up, saying, “Do everything without grumbling or arguing, so that you may become blameless and pure, children of God without fault in a warped and crooked generation.” Yeah, things are bad in this world, but we’re meant to shine.

But we’re never going to shine like we’re supposed to. For grumbling, for picking fights, our words matter. They’re powerful. Just think about all the way back in Genesis, right? In the beginning, God does what to create everything? Someone can get it. He speaks. God speaks in the beginning. He spoke things into being. Jesus is even known as the Word. God’s words are powerful. We are made in God’s image and God’s likeness. Our words are powerful. We can speak things into being. If we speak and we argue and we use our words like that, we can create hostility, frustration, and ugliness.

If we speak by grumbling, we can take a world where God is at work doing good things all around us, and make the people around us feel that it’s just hopeless, and there’s nothing good happening, and nothing’s good enough. And here’s one that Paul does not mention, but I think is very much in the same spirit about gossip. That’s an easy one. We can use our words to divide people from each other and to obscure the truth.

I know, just listening to. So the other day, the conference superintendent, one of the bigwigs in the denomination, was here. His name’s Dan Guildner. Felt like he was a really good guy. Excited to work with him. He was talking a little bit about his hopes for the church, and he said, “We started this denomination because we thought that people weren’t really taking the Bible seriously. We wanted to take the Bible seriously, and we’re really good at that, at some parts.”

Really bad at other parts. How many of our churches have grumbling or gossip, despite many passages in the Bible about that? If we want to see God’s power at work in our communities, we have to listen to the whole Bible. We have to speak life and not death. That’s what Paul wants. He wants to see people using words beautifully to create the goodness in the world that we want to see so much. He continues on saying, “Then you will shine among them like stars in the sky, as you hold firmly to the word of life. Then I will be able to boast on the day of Christ that I did not run or labor in vain. But even if I am being poured out like a drink offering on the sacrifice and service coming from your faith, I am glad and rejoice with all of you.”

So you too should be glad and rejoice with me. We immediately get to see Paul working out his salvation by paying attention to his words, because it would be very easy if you’re talking about don’t grumble, don’t argue, to make it sound like a scolding. But the way he puts it, it’s just beautiful. He just wants you to shine like stars in a dark world.

And he talks about his imprisonment, not in a way that’s fearful or distrusting, but in a way that has total faith in what God is doing. In a way that expects good things to come from even the darkest moments. Ask yourself this: If you were in prison, no phones, no emails, and you wrote a letter to people on the outside, how much of that letter would be griping? Let me just tell you, I assure you, a fair bit of mine would be. That’s something I could stand to work on. That’s precisely why Paul’s letter is so beautiful. Why it’s so impressive to see how he’s working out his salvation? Because even in these dark moments, you see someone filled with joy and excitement. He moves on and he talks about two other people here.

Timothy and Epaphroditus. These are two men that embody that very thing that he’s talking about. He begins by talking about Timothy. Now, this is the same Timothy that First and Second Timothy in the Bible are written to. So he says to this church, he says, “I hope in the Lord Jesus to send Timothy to you soon, that I also may be cheered when I receive news about you. I have no one like him who will show genuine concern for your welfare. For everyone looks out for their own interests, not those of Jesus Christ. But you know that Timothy has proved himself because, as a son with his father, he has served with me in the work of the gospel. I hope, therefore, to send him as soon as I see how things go with me, and I am confident in the Lord that I myself will come soon.”

Saying, “Look, I can’t be there right now, but I’m really hoping I can send Timothy, because here is a Christian leader that is smart as a whip. He is brilliant. He’s going to blow your minds with his teachings.” No, he didn’t say that, right? And he doesn’t say, “Oh, here’s Timothy. He speaks so well. He’s so eloquent. You’re just going to be hanging on every word he says.” He doesn’t say that. He says, “I’m going to send you guys Timothy, and I know he’s going to be good for your community because he’s going to care about you.” And he puts Jesus first. That is the qualification that he touts more than anything else for this strong Christian leader—for all of us.

Especially those in leadership. How often do we think about that? How often do we put Jesus and others first as the most important thing? Reminds me of a lesson that I had back when I was in school. When I was a kid, there was a church about five minutes down the road, a little Christian school, and I went there for school from grades one to seven, and I’m not gonna lie. I don’t remember a lot of what they taught me in religion class, partially because it was just a really long time ago, and also partially because I don’t know how receptive I was every day of the week. I definitely remember being the only kid that got caught cheating on their Bible memorization tests.

Which, thank God, Jesus washes our sins away. Because if I died as a pastor that cheated on his Bible memorization, I think there’s like a special hell for that, right? No, I don’t remember a lot, but I do remember one lesson. And maybe you had it in Sunday school. It’s not especially hard or especially deep, but in other ways, it is very hard and very deep. They just talked about living your life with joy, and they made a cross stick out of the word joy. J-O-Y. Jesus, others, yourself. That’s the order. Put Jesus first in everything. Put others second, and put yourself last. That’s the kind of guy Timothy is. He puts Jesus first even when nobody else does. He puts others second, so you can trust that he’s going to be great in any community he is in, because he wants to help people and love them. He doesn’t worry about himself.

Not only do we get to see Timothy, but we get to see Epaphroditus. Verse 25. “But I think it’s necessary to send back to you Epaphroditus, my brother, coworker, and fellow soldier, who is also your messenger, whom you sent to take care of my needs, for he longs for all of you in his distress, because you heard he was ill. Indeed, he was ill and almost died, but God had mercy on him, and not on him only, but also on me to spare me sorrow upon sorrow. Therefore, I am all the more eager to send him, so that when you see him again, you may be glad, and I may have less anxiety. So then, welcome him in the Lord with great joy, and honor people like him.”

“Because he almost died for the work of Christ, he risked his life to make up for the help you yourselves could not give me.” Epaphroditus is a member of the church at Philippi. They sent him with the money that they were giving Paul so that he could sustain himself while he was in prison. And that’s a long journey, right? Not only did he travel from modern Greece all the way to Italy. And they did not have planes or cars, right? Not only is that a long journey, but Paul is literally imprisoned because of his faith. Rome is not a safe place for Christians. But even so, Epaphroditus went. He went and even got sick on the journey, very sick.

His church back home heard about it. They were worrying. But notice how Paul calls him a soldier. This is someone who answered the call readily. This is someone who acted immediately. This is someone who is ready to fight against the evils of this world with the goodness and mercy of God. He is certainly not worried about himself.

Paul is happy to send him back, knowing that this is a good guy that will be wonderful for them to have again. And so, for us this week, as we think about working out our own salvation, think about people like Timothy, people who put Jesus first, others second, themselves last. Think about Epaphroditus, someone who is a soldier for Christ. And think about the Holy Spirit at work in you, because God wants to make you holy. If we’re receptive, we can see how He’s molding us and shaping us to recover the image of Jesus that we were made in. Amen.