Philippians 4:15-23

Philippians 4:15-23

In Greco-Roman culture, the act of saying thank you was not expected among friends. Rather they express their “Thank You” by rehearsing and recalling the actions of their friends. Paul never specifically said “thank you,” but he does recall their faithfulness in their support of his ministry. This church consistently sent gifts to Paul beginning while he was in Thessalonica, his first stop after Philippi. It is worth noting that Paul was culturally sensitive and aware of how gratitude should be expressed. We must be gracious with our gratitude. Good manners, while not specifically identified as holy, are a way of expressing the worth and importance of others. That is very much a way of expressing love. Paul also makes a point of balancing his gratitude for their gift and his contentment as well. He was not grubbing for money. At the same time, he was aware of the benefit for them of their giving.

In verse 17 Paul says, “I seek the profit that increases to your account.” Paul is telling us that what we give to a ministry is drawing interest, compounding interest. The word “increase” literally means super-abounding. In some way our giving is growing a profound reward within God's economy. That which we give to the Lord's work is not gone; instead, it's growing and will be the cause of increased reward when the Lord comes. The worst investment is that which gives us more earthly wealth rather than the compounding, multiplying interest of an eternal reward.

Paul sends greetings from the church in Rome to the church at Philippi. Those greetings include some from the house of Caesar. For a number of reasons we have lost the fellowship between congregations. This loss is greater than we realize. The shared fellowship of our community of faith at large, reminds us that we are part of something much bigger than our little congregation or group. Christians in other communities are not just a nameless demographic but people we know and love. The deeper connection with distant fellow believers benefits both our congregations in good and difficult circumstances. Best of all, it reminds us of the grace we have and share in Christ.

“Help me, Lord, to live in and be thankful for the universal church. AMEN”

Philippians 4:8-14

Philippians 4:8-14

In verses 8 and 9, Paul gives us the last component in “standing firm” from verse one. First we need unity, next joy, and now focused attention. Paul gives us categories or types of things on which we must focus our attention. That which secures my attention secures my will. The battle for moral behavior and character is won or lost in the arena of our thinking. What we continue to think about, we desire; what we continue to desire, we do; what we continue to do becomes our habits; those habits we continue in become our character. Bad character is much more than behavior; it is also the failure of our focused attention. Too often we pray and ask God to make us good while all the while our attention is focused on ignoble themes. We cannot make ourselves good, but we can either cooperate with God or refuse to cooperate with God in our sanctification. That begins with the focused attention of our minds.

The truth of the Gospel must not be relegated to the realm of abstract theory but rather expressed in life. Paul calls for the Philippians to recall his example and notes that if they do the same thing he did, they will enjoy the same peace he has. In a verbal play, Paul promises that the peace of God will guard them, and here he says that the God of Peace will be with them. Peace is not a random, haphazard experience that just happened. It is a result of our walking closely with God, and that describes our character.

Paul uses this moment both as an example and as a moment to say thanks. Their gift was a great help in Paul's life. However, Paul was more interested in the givers than in the gift itself. He understood the circumstances and was not chiding them for the delay. Rather, he demonstrates the peace of God in practical terms while at the same time setting their minds at ease. Notice he says that he “learned.” Those lessons did not come from a class and teacher; they were not special revelations. These lessons were learned in the experiences of life, by doing and redoing. The word “secret” means, “I have been initiated into the mystery.” It was used in secular Greek to refer to someone who had endured the disciplines of the religion so as to enter it. This was a long process.

Verse 13 is very often taken out of context. It is not a success verse but a humble verse about doing with or without but remaining at peace in Christ.

“Lord, give me the grace to be in You at every moment for there alone will I find peace. AMEN”

Philippians 4:1-7

 Philippians 4:1-7

There is so much beautiful material in this passage we could write a book on faithful Christian living by carefully dissecting each verse and word. However, one phrase stands out and is sometimes taken out of context. This will receive our focus. Verse 7 is a beautiful promise for the Christian life. In this verse God promises to guard our minds and our hearts in response to a great many anxieties about our lives. However, if taken out of context, this verse may feel like an empty promise. We want God's peace, and it is promised here, but often we do not have it. Why is that the case? Because God's peace is not fairy dust that is sprinkled over us; rather, it is the end of a long chain of actions and choices.

This chain begins with the pursuit of loving God as seen at the end of chapter 3. As a result of the pursuit of loving God, we are to stand firm, not wavering in our faith and conviction. In that determination to remain faithful, we work to resolve personal conflicts. We are not told what the rift was between these ladies, but it was serious enough that Paul called them out by name. Paul next calls for the choice of joy. Not the circumstances are emotions but the action of joy. There are always reasons to be joyless, but joy is a self-disciplined choice. Next, Paul calls for a forbearing spirit. The word forbearing indicates gentleness, yielding, patience, kindness, leniency, and magnanimity. You can see how this kind of attitude could help in personal conflict. The forbearing person is not spineless; they can hold relentlessly to the truth, but they are selfless. Paul reminds us that the Lord is near. This may mean that He is present with us or He is soon to return; either case should motivate us. In contrast to a life of worrying and anxiety, Paul calls us to a life of prayer. He described specific types of prayer that should replace anxiety. He begins by calling us to prayer in general. Next is supplication, or seeking specific benefits. After that Thanksgiving, which is praise and thanks for past blessings, which serve as a reminder of God’s faithfulness and which produces confidence. Finally, make a request or plea for specific matters.

As a result of a life that is focused on loving Christ, resolving conflict, being determined to be rejoicing, gentle, and forbearing action, and praying about anxiety-causing issues, God's incomprehensible peace stands guard over our hearts. The guard stands to protect but also to call reinforcements if needed. But the guard is stationed only at the end of the string of events or disciplines.

“Lord, guard my heart and mind because, Lord, I have put my trust in You. AMEN”

Philippians 3:15-21

Philippians 3:15-21

What does it mean to be mature as a disciple of Christ? What marks a person that is moving in the right direction in their spiritual walk? Everyone is a disciple of someone. Some, but not all, are Disciples of Christ. Among those, some of His disciples are good and others are not. What's the difference? In verse 14 Paul identifies knowing and loving Christ as the focus of the disciple’s life. Maturity is the passionate love of Christ; to know Him and to be in Him. While knowledge is important and behavior must be holy, the pursuit of Christ is the mark. In verse 15 Paul gives great freedom and expresses his trust in the Philippian Christian. Those who share this pursuit are mature. Those who don't get it will come around eventually, under the Lord's prompting. Paul doesn't go into a lot of detail, simply insisting they will get there. But in the meantime he calls them to live holy lives and not to lose ground in their moral behavior.

He says this because at the time there were false teachers who taught that since a disciple has been and is freely forgiven, they could indulge in sin. These people who claimed to be disciples were in fact enemies of the Cross. Paul's description of them in verse 19 sounds as if he were describing many pseudo-Christians today, as they attempt to disconnect and redefine right and wrong. What is sometimes described as “liberal theology" is nothing more than an attack on the cross of Christ. The attempted inclusion of immorality into Christian life is nothing more than the world, the flesh, and the devil parading around while pretending to proclaim Christ. They are thoroughly fit for and belong to the world.

In contrast our citizenship, our belongings are in Heaven. The Philippians enjoyed the privilege of Roman citizenship, and for them this metaphor would have been uniquely powerful. A Roman citizen’s life was profoundly better than that of a subjugated people of the empire. As citizens of Heaven, we enjoy many but not yet all the privileges of our citizenship. In the meantime we eagerly wait for the Savior’s coming. The Greek word “eagerly wait” is a powerful multi-compound word made up of three parts. Properly it means “waiting that decisively puts away all that should remain behind.” To say it more smoothly, “eagerly waiting” is not passively waiting but waiting by getting ready to go. And the way we get ready to go is not attending to or focusing on that which we leave when Christ returns.

“Lord, help me get ready to go. AMEN”

Philippians 3:8-14

 Philippians 3:8-14

Paul considers all the advantages he may have had as a “loss” or a “bad deal” in order to know Christ. In fact, he says that all these advantages are rubbish. This is the only place in the New Testament that we find this word. In secular Greek it was used to describe rotten food, manure, or refuse. The point is that the advantages we may depend on are not only a bad deal of damaged goods, but they are also repugnant and dangerous. Paul would no more rely on them for his hope than he would eat maggot-infested roadkill for a meal. We must not miss the point: anytime we begin to believe in, trust, or be confident in our goodness as the key to our spiritual well-being, we are feasting on a toxic meal.

We must pursue holiness and righteousness, but not one from ourselves but the righteousness of Christ. Paul uses interesting verbs and tenses in this passage. The value of knowing Christ is so great that the first kernel of knowing Christ is greater than all self-achieved righteousness. Paul was not content with the first kernel. He wanted more of Christ and His righteousness. Paul saw in the passion, death, and resurrection of Christ the ultimate goal of his personal existence. The resurrected Jesus was something absolutely unique in history. Paul doesn't take time to define and describe it in this passage, but it is obvious that he has thought about it a great deal. The resurrected life, that is, to be like Jesus, was his goal. He was very aware that he had not yet arrived, but he was setting that life as his ultimate goal, his finish line. There is “knowledge of,” and there is “knowing,” and there is a difference. I know of George Washington, Richard the Lionhearted, or Stalin, but I know my wife. Paul wants to know, with an intense and intimate kind of knowledge, the suffering, death, and resurrection of Christ. Not for the sake of anything other than knowing Christ.

Paul becomes hyper focused on loving and knowing Christ. All past advantages are forgotten; all past failures are also forgotten, not in the sense of being erased from memory, but in that they are not depended upon nor hold back knowing Christ. In times of hardship, nothing will enable us to hang on except that we love Christ. If anything, be it Bible study, knowledge, right behavior, or power in the church, replaces loving Jesus, we are doomed to fail to win the prize for which we were called.

“Lord, grant me the strength to seek nothing other than knowing Christ. AMEN”

Philippians 3:1-7

 Philippians 3:1-7

The church has always had and always will have opposition. Paul is about to confront a heresy that was based on rule-keeping religion. It is no accident that as he prepares to address rule keepers, he begins by calling the disciples to joy. There is a fundamental conflict between joy and rule keeping. The most joyless people you'll ever meet will be those who are attempting to live by keeping rules. Rule keeping can keep you out of trouble, but it will never make you righteous before God. It will never give life. It can never bring joy. 

Paul uses the most aggressive Jewish insults to describe those who are propagating a rules-based religion. First he calls them “dogs.” Second, he also says that rather than doing good by their rule-keeping religion, they are actually “evil worker’s”. He calls them the “false circumcision.” This is not the typical word for circumcision. Rather, it literally means mutilation. Circumcision is a compound word the two parts of which mean “cut” and “around.” The word Paul uses here is a compound word that means “cut” and “down.” It would be hard to imagine three more insulting descriptions of a Jewish religious leader. In contrast to these three insults, Paul says that Christians are the “true covenant people of God,” “worshipers in Spirit and Glory,” and “put no confidence” in what they can accomplish in themselves.

Next, Paul beats them at their own game. The Judaizers were acquainted with and students of the Law, but Paul had mastered it. Paul gives seven examples of how, if someone wanted to boast in the law, he would be their superior. Four of these characteristics were inherited, and three were chosen. In verses 4-5 he demonstrates that he was no Johnny-come-lately. His Jewish pedigree was as good as anyone's. The three aspects of Jewishness that he chose were of the most committed form. He was part of the strictest sect of Judaism; he was a Pharisee. His passion was such that he became a zealot. The word zeal was related to boiling water, always agitated, always rolling. And perhaps most importantly, he kept himself perfect regarding the rules of behavior. 

But whatever the advantages there may have been to all these qualifications in verse 7, Paul describes it as “loss.” The word means damaged goods. If you purchase a product and open the package to find that it is broken or it is inherently unable to deliver what was promised, it is damaged goods. The word also refers to a business deal gone bad. The negotiations are complete, but the goods or services turn out to be below what is described. And you know the money is wasted and lost. That is a description of life based on rules; it is never better than damaged goods.

“Lord, give me the joy that comes from grace, not the grief from keeping rules. AMEN

Philippians 2:19-30

Philippians 2:19-30

Paul singles out two teammates for special praise and does so in the context of a longer discourse on unity. In this discourse Paul has said little to nothing about the “feelings of unity” or the “causes of unity.” He has instead talked about the “right thinking for unity,” and now he shows how humbleness of mind looks in two remarkable men.

First is Timothy, Paul's right-hand man. Timothy will be sent when there is a definitive word on Paul's legal case. Paul says Timothy was his “kindred spirit” (NASB); most English translations fail to catch the unity in that word. The word is a compound word; the first meaning “identical” or “equal,” the second word is “soul,” which can also mean “breath of life” or even “human distinction.” Timothy shared the equal passion and concern for the church at Philippi. That is expressed in his life as in verse 21. Timothy seeks the interest of Christ above his own. The only way to have the unity of a kindred spirit is when we set the interest of Christ first and above our own interest.

The second person identified is Epaphroditus. He came to Paul, bringing the mission support from Philippi. He had served above and beyond expectations. Having faithfully delivered the support, he continued on serving. Paul identifies five roles he filled: brother, fellow worker, fellow soldier, messenger, and minister. Each of these roles could fill pages, but the last one is the only one we will take a glance at. The word is ‘leitourgos,’ from which we get the English word ‘liturgy. Originally the word meant “the official who works for the good of the people at his own expense.” In the Greek city-states, authorities were not paid, but rather they paid their own way. The word was an apt description of Christian ministers who, at their own expense, led the churches in their works of service and later in worship. Paul is saying, “Epaphroditus is my pastor,” serving me as we serve together. This wasn't a hollow, throwaway compliment, but Paul expressing in a subtle way how, in mutual submission, he was both led by and served by Epaphroditus. Paul concludes with a pun or a joke that we don't notice. Epaphroditus means favored of Aphrodite; she was the patron goddess of gamblers. When a gambler would throw the dice, they would say, “Epaphroditus,” trying to invoke good luck. In verse 30 Paul said, “Epaphroditus has risked his life.” He, true to his name, gambled his life for Christ in a way that, even by Paul's standards, was adventurous and risky. But it was Christ, and not Aphrodite, that blessed that risk.

“Lord, help me to risk all for Jesus. AMEN”

Philippians: 2:12-18

Philippians: 2:12-18

Based on the doctrine or theology of who Jesus was, there needs to be practical application in our lives. Paul gives us that application in verses 12 through 18. But we often misunderstand what Paul is saying. In verses 12 and 13 we come to that passage where we are told to “work out our salvation” and that “God is to will and to work.” This by no means indicates we earn our salvation but that God is the one working in cooperation with us to accomplish His will. Here is where we often miss the point Paul was making. “Work out your salvation” and “God is working” are primarily not about individual or personal behavior. Notice the context. This chapter begins with a call to unity. Paul refers to having the “same mind, “same love,” being “united in spirit,” and having “one purpose.” Following this passage in verses 14 and 15, Paul warns against those things that disrupt unity, “grumbling and complaining.” It would seem unlikely that in the conversation about the cooperative unity of the body that Paul would suddenly slip in a couple of verses about personal development. No, this passage is about working out our salvation in cooperation with God and doing so by sorting out what we are to be and do as and in the community of faith. 

In so many ways we miss the reshaping ministry and growth that God wants to bring about when we are not being shaped by a close contact community. God's will for us is to work toward humility and unity in the context of community. As a community we approach the matter of unity with “fear and trembling.” This is not the paralyzing fear that produces a deer in the headlights effect, but the wholesome, serious caution that is careful to get it right. It is what we see in the motorcyclist approaching a sharp curve, the skydiver packing his parachute, and the pilot approaching a landing in windy conditions. For this work of unity, God is the energy and the One who energizes, and we are the power tools working on unity.

Two final brief thoughts: when we see gross disunity and refusal to allow the frictions of faith and life to shape us, we are seeing some level of disconnect from God. We cannot look at church splits and fights with an ‘Oh well’ attitude. It is more serious than that. We should also note the contrast between “fear and trembling” and “grumbling and complaining.” The former pair will prevent the latter pair. The presence of a latter pair will indicate that we did not take the matter of unity seriously enough.

“Lord, help me to work out my place in your community of faith with holy fear and trembling. AMEN”

Philippians 2:1-11

Philippians 2:1-11

The life of holy living Paul describes in 1:27-30 is more than our personal piety. It impacts the lives of those around us in the faith and often those who are not even close to us. The Philippians will impact Paul all the way over in Rome. This powerful passage presents a powerful effect of unity (v. 1-2), how to protect it (v. 3-4), and the reason we do so (v. 5-11).

Perhaps the most effective tool that Satan has in his toolbox is the disunity of the church. From individual congregational splits to denominations warring against each other, when our focus becomes conflict, we are utterly ineffective at being all the things that the Lord wants us to be. We cannot, in the midst of such conflict, exalt the Lord in our worship, make disciples of all nations, or serve the body of Christ. Compared to the damage caused by disunity, all the scandals of theft, drunkenness, addiction, or immorality among church leaders are minor. Satan, however, will often mix a cocktail of vice with disunity to wreck congregations. Paul describes unity in verse two with mind, love, spirit, and purpose. These terms, including love, are not terms of emotion or feeling. Unity in the church doesn't happen because of an emotional or sentimental rush. Certainly there can and will be an emotional connection within the church, but it is not the foundation for unity; it is a by-product. These four descriptions are choices of the will, the deepest decision-making facility in our person. This is demonstrated in verse 3 when Paul dictates for us specific prohibited behaviors. We make the choice either to or not to do things from motives that are selfish or proud. Unity is a decision that we make out of our will by denying ourselves and following and obeying Christ. This is not easy. In fact, it is profoundly difficult! To look to the interest of others is essential for unity but personally challenging.

But Paul is not calling for compromise to satisfy an ungodly person. In fact he takes the whole matter away from us and turns it to Christ. How do we deny ourselves? The incarnation of Christ is the example Paul uses. Verses 5-11 may have been the first doctrinal statement of the church or creed to recite. In it we see Jesus was fully God but set aside all the advantages of being God to accomplish the purpose. Follow that example, and the church will be united.

“Lord, help me to set aside my rights, my will, and my control, in order to accomplish what You want. AMEN”

Philippians 1:27-30

Philippians 1:27-30

We have to a great degree lost, in our churches and in our lives, the concept of holy living. We have often reduced it to a form of legalism. In this way of thinking, we believe we are living holy if we avoid the gross sin from a bad sin list we made up. And we have ways to let people know we are avoiding these sins. We can take an empty-headed stand on certain social justice or political issues that have social popularity, by which we can demonstrate our virtue. If we do these things, we imagine that we are okay.

Paul uses language that describes a different kind of life. Paul says, “Live a life worthy.” The Greek word is the root of our English word “axiomatic,” meaning self-evident. Let your life be self-evident as worthy of the Gospel. He includes in this verse a great word translated as “conduct” or “live.” It was not alive in the sense of biology. Rather, it was the word of being a proud citizen of a city-state. Originally it meant to be a good citizen-leader of the community to be able to promote the laws and well-being of that community. Being a disciple is to promote the kingdom! How do we do that? We do that by unity of spirit and mind or soul. This is a challenging passage to live up to. The unity here is not doctrinal. ‘Spirit’ may be the Holy Spirit or maybe our attitude. ‘Mind’ can mean the soul or life. By both the inner and the outer being, we are to be united within ourselves and with others for the purpose of contending for the faith. The words Paul uses are fascinating. We are to strive together, literally vigorously cooperate, to advance the gospel. The Christian faith expressed in the church is perhaps the ultimate team sport. One person or a very small group of people can ruin the local faith community when they would rather wreck the church than lose their power.

Holy living is not avoiding items on our personal sin list. Nor is it the virtue signaling of a few social justice issues. Holy living is dying to self and living for Christ in vigorously contending or cooperating for the faith. The vigorous struggle for the good news will produce confidence in us and will invite us to share in the sufferings of Christ. Often we are not really interested in suffering for or with Jesus. We want to make sure that our consumer-oriented faith is only a small slice of our life, and we don't want it messing with the rest of life and making us uncomfortable. Paul sees it differently. He sees the sharing of suffering as something that is “granted.” That is the same root word as grace, the gift that makes glad. We are gifted the suffering with Christ, which is not a common thought today.

“Lord, help me to vigorously join with other disciples to contend for the Gospel. AMEN”

Philippians 1:21-26

Philippians 1:21-26

Life without Christ is a horrible prospect. We would exist in lives of quiet desperation. Our goal might be to have enough wealth, power, and resources to ensure that these short years are filled with as much pleasure as possible, which itself is often disappointing and empty. We desperately fight a losing battle to extend our existence by weeks, or days, or hours, or minutes, a struggle in which we are doomed to fail. After death we go into something much worse than non-existence. All our lives would be as insignificant as a single grain of sand as others drive by on their way to the beach. Without Christ, this life means nothing, and what comes after death means even less.

But with Christ we are in the condition of Paul. “To live is Christ; to die is gain.” If we are in Christ, then our lives, ideally, are like the life of Christ. We desperately need to rethink our understanding of the life of Christ on Earth. Our mental picture of Jesus is far too shallow, two-dimensional, and negative. We have a picture of a poor traveling preacher who went around doing His thing and wanting to get His job done and get it over with. Our perception and values make it difficult for us to see Jesus properly. We see holiness as not doing stuff, especially the fun stuff. We see poverty as grinding, fearful hardship. We see unpopularity as the direst crisis. We see talking about God as something that has to be endured. We look at the life of Jesus as a hard, laborious, dull, drab life, and who wants that? 

The problem is not the life of Jesus but our poor understanding. Never in the entire universe was there a life of greater love, hope, joy, peace, and delight than the life of Jesus. When He talked about God, He was telling exciting good news. When He was unpopular, it was a reminder of the Father's love. Poverty was an opportunity to see God the Father's care. When He served or did miracles, it was giving a gift better than any Christmas gift possible. Prayer was a loving conversation with the beloved one. Never was there a more full, complete, spectacular life lived. 

As Christians, we enter into that life. The only thing that could be better would be to leave this earthly life behind, because it limits how much we experience living with Christ. So to live in this life that becomes the life of Christ, but to die is gain. The reason the Christian life is hard is because we have so little of Christ in it.

“Lord, help me to live the life of Christ.  Now and forever. AMEN”

Philippians 1:12-21

 Philippians 1:12-21

To have a life worth living, we must have something worth living for. Paul is not looking at life with the eyes of denial, nor is he wearing rose-colored glasses. He is not offering the “glass half-full” positive mental attitude as an escape from the brutal reality that he is facing. Paul is being profoundly realistic. He described how the purpose of his life, the reason for his existence, is being advanced. His circumstances result in God's will being accomplished. 

The circumstance is being a prisoner; the result is that the whole praetorian guard and everyone else knows about Christ. 

The circumstance is imprisonment; the result is that the believers become bold. 

The circumstance is false brothers talk about Christ to make life difficult for Paul; the result is Christ becomes the talk of the town. 

Paul sees every circumstance in terms of, ‘How will this advance the gospel?’ In verse 18 we see the words “what then.” This is a phrase of almost defiant tone. It is as if Paul says to circumstances, to the world, and to the powers of darkness, “You have thrown your best shot at the gospel, and it advances anyway.” Paul's personal circumstances, agenda, will, or comfort have most emphatically not been advanced. Paul has lost himself so completely in the cause of Christ that he doesn't consider his agenda worth a hill of beans, so long as he sees the gospel advance. Almost all, if not all, the circumstances of Paul's life were negative, but Paul hardly mentioned them. If we look at the events of Paul's life in Acts or 2 Corinthians 11, we see hardship, suffering, and trial. But Paul would only see that the gospel advanced and Christ was being exalted in his body. (v 20) Too often we think of our body in reference to the Gospel as making sure we don't use our body to do bad things. A thoroughly biblical understanding of the relationship between our body and the gospel is much broader. God is glorified in our body by acts of service, by teaching and proclaiming, by giving a cup of cold water, or feeding the hungry. This is how the temple, that is our body, exalts Christ. It is also why any circumstance, even martyrdom, can be the circumstance that results in the good news being known. That is how Paul could say, “To live is Christ; to die is gain.”

“Lord, help me to live for Jesus in ever circumstance and moment. AMEN”

Philippians 1:1-11

Philippians 1:1-11

This was the most positive of all Paul's letters. While he makes some fantastic theological statements, this letter does not defend against a specific heresy or false teaching. Neither is this letter written to confront a matter of gross immorality, while he does teach and call for unity in one specific conflict. Nor is it written as an expression of orthodox doctrine and practice. 

This letter is written as an expression of the life of a disciple in the joy of being in Christ. Part of our life as a disciple is the life of joy that comes from and builds into the life of other disciples. We sometimes miss that what God wants from us is to live, love, and work in a close-knit community. That relationship ought to produce joy. As we schedule our lives as disciples, we ought to set aside time for worship, Bible study, service, or meetings. But do we block time off for the simple joy and delight of being with God's people? For those of us with more driven personalities or with workaholic tendencies, we might fail to make a point of being with other believers for the joy of that fellowship. It may feel like a waste of time, but Paul didn't seem to think so. As we look at this passage, we see that the Philippians were a source of joy for him and not just a success story he could retell. 

Who are the people that when you think of them, joy comes to your heart? What have you done of late to nurture that relationship? Paul is not trying to form a friendship club or feel-good society. He weaves together the work he is doing into and out of their affection. His ultimate goal is that they grow and mature in the faith and walk with Christ. Paul wants to see them partnering with him in his ministry (v. 7), becoming wiser in their spiritual understanding (v. 10), and ultimately living lives of holiness as a result of their relationship with Christ, resulting in praise and glory to God (v. 11). But these things will not happen apart from connectedness with other believers. In fact, the friction or struggles with other believers is a place where our ministry and understanding of holy living actually have a place to be worked out and refined. The disconnected disciple is not going to grow in certain aspects of their walk. We need each other. 

“Lord, help me to make a point of being in joy with other disciples.  AMEN”

Ephesians 6:10-22

Ephesians 6:10-22

Often we come to this passage, and we rush to the description of the armor of God for the disciple. We are eager to focus on the helmet, shield, breastplate, etc. But we need to be careful to first consider ‘why’ Paul thought it was so critical that we be so armed. Before we talk about what the armor is, we need to understand why the armor is needed.

Paul begins in verse 10 by calling a disciple to be empowered in the strength of God. We are, in and of ourselves, no match for the powers of darkness. Their superior wit, cunning, experience, and knowledge of our weakness will leave us with no advantages of our own. If left to ourselves, we are doomed to be beaten. But in the strength of God we are secure. The three “power words” that Paul uses in verse 10 roll over each other like an unstoppable wave. The first word, “be strong,” is a dynamic power, and it is the root for the English word dynamite. The second word, “strength,” is the word that means dominion or mighty deed. The third word, “might,” means the force to overcome resistance. These words stack on each other as an irresistible strength that will overcome the powers of darkness. But we must never forget the power is in us from the Lord and is not our own. Humility must be the attitude with which we hold ourselves related to any matter of strength.

God’s strength is the only reasonable protection from the schemes of the devil. There are two interesting words used here. The term “scheme” is from the word that gives us the English word “method.” It carries the idea of a way of researching or inquiring after something. When we face an attack or temptation by the dark powers, we must remember that those attacks are not random. Before the attack, the enemy researches us, searches our history of failure and vulnerability and circumstances, and looks for patterns of when we are most apt to fail. We are all objects of intense investigation by the powers of darkness that are bent on our ruin. Another word choice that we ought to note is Paul’s use of the word “devil” rather than Satan. Satan means opponent. ‘Satan’ might be the expected word in view of the picture of battle Paul is using. But instead he uses the term devil, which means the “accuser” or the “slanderer.” The scheme or method used by the dark powers is to accuse everyone of betrayal. The enemy would have us trust in no one and doubt everyone. The attack will always be for us to trust ourselves as our own god. The accusation or slander of the enemy is always an attempt for us to elevate ourselves to be god.

“Lord, by Your grace and power together let us defeat the enemy. AMEN”

Ephesians 6:1–9

Ephesians 6:1–9

The light of the disciple’s life and the disciple community shines brightest in the dark places. The domestic life of the ancient pagan’s home was a very dark place. After addressing husbands and wives at the end of chapter 5, Paul talks about two other relationships: parent-child and master-slave.

An ancient letter from a husband to his wife, who is expecting a child, might best illuminate the harsh and dark conditions of pagan parenting. After assuring her of his affection for her, he told her when the baby was born that if it was a boy to nurture it and if it were a girl to throw it away. Under Roman law, a father could do anything to his child, from brutal abuse to outright murder. The evil inflicted on children is hard to imagine. Into this dark world, Paul says the fathers are to “bring” up”—this Greek word means to cherish or nurture and carries very tender overtones—their children in the “discipline” and “instruction” of the Lord. We tend to think of ‘discipline’ as punishment, but that is a mistaken idea. Discipline means systematic training or education. What Paul is calling for is a loving, tender, thoughtful, and intentional plan to grow a child into spiritual maturity. Without Christ a father can be decent and nice but never a great father. A great father always leads his children to the heavenly Father.

If being a child was bad in ancient Rome, being a slave was worse. The slave was thought of as a speaking tool, with the rights and privileges of, say, a hammer. Roman law said that whatever a master did with the slave was both “legal and just.” Into this wicked, dark world, Paul tells slaves, even those whose masters are still cruel pagans, to lead lives of exemplary service. This advice is the opposite of what we might expect. Rather than advice to escape, liberate themselves, or rebel, Paul insists on complete obedience and superior service. This kind of life requires a level of trust that is rooted in the core of our being and in the ultimate authority of God. The circumstances may or may not change, but God will reward us. However, that reward may be the change that He works in us.

The old habits of slave owners who have recently become Christian might’ve been hard to break. But Paul in one phrase gives the motivation for this new behavior and at the same time undermines the institution of slavery. The slave and the master are equally slaves to and before the Lord. That statement of equality and stewardship means that the master will give an account of how he treats the Lord’s slave. Slavery died not because of economics but because of the moral impact of Christian disciples.

“Lord, direct my heart and affections that I will delight in bringing anyone to You our Father. AMEN”

Ephesians 5:22-33

Ephesians 5:22-33

Since the fall of Adam and Eve in the garden of Eden, nothing has lifted up women more than Christianity. Rather than a source of oppression, it has been their great liberation. Rather than a phase along the way toward some vague equality, Christianity has placed women at their highest possible apex of life. Ancient Jewish culture treated women better than pagan cultures. But even in the Jewish community, men, according to some rabbis, could divorce their wives on a whim. Women were considered property and were not considered trustworthy enough to offer testimony in a trial. It was worse in Greek culture. A wife’s role was to have a legitimate heir for her husband and to raise that heir. For pleasure a man was expected to visit prostitutes; for companionship he was to have a concubine; and his wife was to never be seen, heard, or bothered with. Roman society was worse. It was said women were “married to be divorced and divorced to be married.” One woman married and divorced eight times in five years. Powerful men could compel a couple to divorce so he could marry the woman. Cicero divorced his wife so that he could marry a younger woman, who was wealthy, in order to take her wealth to pay his debts. Since the fall, the wickedness of man seeking to satisfy his lust has used women, in and out of marriage, as objects.

Christianity has changed that. It did not elevate women to some kind of political-economic equality based on a rivalry between the sexes. Rather, it set women up to be the objects of holy affection and care. The equality of women before God was never doubted in Christianity. There is a presumption of equality and, at the same time, presumed uniqueness in the roles of women and men. The focus on inequality in pay is indicative of our world’s enslavement to money and our mistaken association of wealth with worth. Rather than a means of economic production or cost, a husband is to view his wife as someone whom he elevates to holy living (v. 16), someone to whom he gives life providing emotional, spiritual, and physical nourishment (v. 29), and one for whom he would give up all and become one with her and then care for this unique singularity (v. 31). 

The problem is not that the Christian view of marriage and sexuality has been tried and has failed. The problem is that it has been found hard, difficult, and demanding, and so we have opted for a lesser option. The effort required to achieve a gold medal is so high that some are satisfied playing intramurals. The effort for the gold standard of Christian marriage is high, so we often settle for one that might be vaguely Christian but not so demanding. There is no better system for marriage and family than a Christian marriage.

“Lord, thank You for the high value of all of Your daughters. AMEN”

Ephesians 5:1-21

Ephesians 5:1-21

This passage is one of the most beautiful and striking descriptions of living as a faithful Christian disciple. The descriptions we see here of the moral ethic are nothing short of marvelous. As disciples, our lives are no longer lived in darkness, but rather our lives become anti-darkness; we become the light of the world. The contrast between the lives of the disciples and that of the pagan world could not have been starker. Taken as a whole, this passage is a beautiful description of a beautiful life. Taken in the individual councils, these passages give us fantastic guidance.

Oftentimes we rushed to specific verses to address specific issues such as dirty joking (v. 4), drunkenness (v. 18), or worship music (v. 19). We need to be shaped by both the general admonitions and the specific instructions; we must be careful not to miss the proper underlying motivations.

The holy life described here grows out of our desire to be like our heavenly Father. When I was a young parent, one of the lights of my day was tucking my son into bed. Words cannot express the tender emotions those memories evoke. The best description may be a feeling very akin to homesickness. Not for a place but for a person and a moment. Long before my son was born, I lost my right index finger in a work accident. One night when my son was about four years old, as I tucked him in bed, he told me that when he got bigger, he was going to cut off his finger so that we could be alike. That tender moment struck me in two ways. First, it reinforced the importance of living my life carefully as a good example. Second, I needed this beautiful childlike faith so that I would want to be like my heavenly Father. The word “imitators” comes from the Greek word from which we get the English word “mimic.” We are to mimic God in our lives. That will certainly be expressed and holy living. But how can we know what it means to mimic God? The one who most perfectly reflected the Father was Jesus. Jesus’ purpose was not strictly to be an example. His purpose was to be God’s perfect man and perfect sacrifice. Out of that life, He is our example. The motivation for us to live that kind of holy life must be because we love and want to be like our Father. No other motivation can be strong enough to change us. No outside force can root out evil. Only the love from the inside out can displace our darkness. Love your heavenly Father by knowing Him in Jesus Christ.

“Lord, help me to love You so much that I want to be like You. AMEN”

Ephesians 4:25-32

Ephesians 4:25-32

In verses 23-24, Paul tells us that the spiritual change of being a disciple will also change our conduct so that we will be becoming like our heavenly Father. In verses 25-32 he describes some of the behaviors that will result. These behaviors are by no means an attempt to earn God‘s favor or grace; rather, this is the working out into our daily lives of the new life of Christ in us.

This passage is not difficult to understand; in fact, the language is rather simple. It is, however, or can be, difficult to practice. This life of simple holiness is admirable even among non-believers. A great many people would say, ‘Yes, we should tell the truth’ or ‘We should not hold grudges’ or ‘We ought not steal.’ The guidance Paul gives us is generally well accepted. The problem for disciples and nonbelievers alike is we want exclusion or escape clauses for ourselves. We want an exception clause we can put into use in the event we feel we might need it. 

“We should tell the truth, but I had to lie about having my work done so I could go home.” 

“We shouldn’t steal, but I was a little short this month, and I just needed a little extra to get by.” 

“I shouldn’t tell dirty jokes, but I want these people to think I’m funny.” 

Scripture does not provide for us the escape clauses that we want so desperately! 

These may not seem like a big deal, but being faithful and holy in minor things is essential in two ways. First, it is in the ‘minor things’ that we establish the practices that will shape the major things. If we are in the habit and practice of lying about little matters, when an important moment comes, we will not have the commitment or habit of truth that will direct our actions. In the moment of crisis we will only say what suits us in that instant, whether it is the truth or a lie. Second, there are unexpected connections to our behaviors; they can have a profound impact on our lives. When we hold on to our anger, we are most likely not going to realize that we are giving the devil a foothold in our lives. When we steal, not only do we rob from the rightful owner, we rob from ourselves the potential to be a generous person. He who loves wealth enough to steal will most likely love it too much to be generous. Paul is very clear about what it means to and how to live a holy life. The problem is not in the understanding but in the doing. So we need to end trying to write out our own escape clause.

“Lord, convict me when I try to write and escape clause for my sinful desires. AMEN”

Ephesians 4:17-24

Ephesians 4:17-24

Having called the disciples at Ephesus to maturity in Christ, Paul recalls and, by so doing, warns them of the true nature of their former pre-Christian life. It is more than a little worrisome if a Christian talks about the sinful, Christ-less life with a sort of longing nostalgia. They recalled the “good times” without considering that those were expressions of great evil and were harmful to themselves and others and were hurtful toward God. Paul, for his part, has nothing good to say about the pre-Christian pagan life.

Paul describes graphically the downwards spiral of pagan morals in very non-flattering terms: decayed understanding, exclusion from the life of God, and because of ignorance, they became hard-hearted. This downward spiral settles into three characteristics that Paul describes in verses 18-19. First Paul says in verse 19 they are “callous” (NASB) or “having lost sensitivity” (NIV). This condition comes from the hardness of the heart (v18). The word “hardness” has as a root word “stone.” This actually became a medical term for what we might call a bone spur that results in the joint stiffening. At the beginning of the bone spur or stone, the joint hurts. But as the joint hardens and becomes useless, the pain diminishes. So the conscience at first is bothered, but as the heart hardens, it gets rid of feelings of guilt, shame, or the need for repentance. I once heard a young Christian say that he wasn’t bothered if he saw pornography. He was attempting to claim he was so mature in his faith that looking at porn didn’t bother him. Rather than maturity, it was likely evidence of a hard heart.

Paul says that as a result of this callous heart, they have given themselves over to “sensuality.” This ‘giving up’ or ‘giving over’ literally means betrayal; they have betrayed themselves into slavery. The word “sensuality” has too often been portrayed as warm, soft, exciting, and/or desirable. The word used here actually carries a connotation of violence. Sensuality is to God‘s intent for sex what rape is to gentle marital intercourse. But don’t miss this point: the person giving him or herself into slavery is the one who is being abused. In sensuality we betray ourselves, become the slave, and are abused as a result.

Caught in this addictive cycle Paul says that they work at impurity with an aggressive greed v-19. They work at sensuality like a miser, trying to gain wealth. Working hard to satisfy the evil, there is almost no depth to which an evil person will not go. Parents have pimped out their children. Pedophiles have molested toddlers. Addicts have stolen from helpless and aged parents. Perverts abused and then cannibalized their victims. How deep is man’s evil when he works at it? It can spiral down to depths that we don’t want to consider. May we never make light of or speak with nostalgia for the old days before we came to Christ.

“Lord, help me to hate sin the way You hate sin. AMEN”

Ephesians 4:1-16

Ephesians 4:1-16

The transition between chapters 3 and 4 is marked by the word “therefore” and shifts the emphasis of a letter from doctrine to behavior, from orthodoxy to orthopraxy. This passage is a beautiful description of the functional unity of the body of Christ. It works toward the conclusion of the church and its individual parts, the people, maturing into a body that fits the head and lives in perpetual support and love for each other. Working backwards from there, we see that this mature body is a result of the functionality of the works the church does, which is based on unique gifts. This in turn is a result of the unity of the foundation of the church. Verses 4-6 are a powerful statement of the oneness of the church.

Sadly, unity is not what we see in the church today. Some have said that Satan’s greatest victory in his long war against God has been the divisions he has created within the church. It has hampered our effectiveness; it has compromised our maturity; and worst of all, it has broken the heart of God. My own tradition, or fellowship, began primarily as a unity movement. Ironically, it has become divided into three major parties with numerous subsets. Thankfully, God‘s grace is greater than even our disunity, and that ought to call us to pursue unity.

There’s little we can do, especially as individuals, about the great divisions between Roman Catholicism, Eastern Orthodoxy, and Protestant Christianity, nor even the schisms that occur within our own fellowships or denominations. However, the practical call for unity Paul gives us is not at the macro level but at the micro level. In verse three we see we are called to persevere, guard, or keep intently the unity of the Spirit. Unity is the Holy Spirit’s responsibility, not ours. Our goal is to protect it. How do we do that? Working back to verse two, we see how. Opportunities in the sphere, are guided by love, and we see four behaviors or character traits of which we are capable and for which we have a responsibility: humility, gentleness, patience, and forbearance. Space does not allow us to study each of these words in great detail, but we are capable of practicing these. We can’t change or affect the head of denominations, the pope, or even our local preacher. But we can all impact those near us by these practices.

“Lord, may my life and work always be toward godly unity.  AMEN”

Ephesians 3:14-21

Ephesians 3:14-21

This has been called the boldest prayer ever prayed. This picks up from where Paul interrupted himself back in verse one. Verses 14-19 are one complex sentence, and for those who love to diagram sentences, this would be a worthy challenge. In short, Paul prays that Christians would be strengthened so that Christ may dwell in their hearts and that they would comprehend the length, breadth, and depth of what Paul purposely omitted saying. We can’t say definitely what he was referring to. He also prays that disciples would know the love of Christ and that they may be filled with the fullness of God. Or to simplify it more and paraphrase it slightly, “I pray that He would grant you to be strengthened so that Christ may dwell in your hearts so that you may be filled up to all the fullness of God.” Clearly in this devotion we cannot fully deal with such a sentence, but we can look at it and apply the key themes.

First, in that cultural context, it was thought that the pagan god lived in the temple. The pagan Ephesians believed that their goddess lived in the temple dedicated to her in that city. But there is no structure or building that is the temple of the one true God. Rather, the temple of God is the church, the people. It is important to note that the “your” in verse 17 is plural. Paul is not talking about Christ dwelling in the individual hearts of believers but the collective hearts of all the people of the church. There are no Lone Ranger Christians.

The second key point Paul makes is that the goal of every believer is to be “filled up” to the fullness of God. If a person is a Christian, then their goal is to be like their heavenly Father. Our goal is to be filled with their character and the holiness of God. To accept sin as a given or to tolerate sin in our life is counter to God’s expressed purpose for us. For a person to say, “I know that is what God wants, but I want and will choose something else,” is to defy God. To say, “That is not what God means” is to presume you know more than the Scriptures; you aren’t that smart. God‘s purpose for us is to be like Him; to neglect that purpose or pursue anything else is foolish.

In the context of this conversation about holy maturity, Paul explodes into praise in verses 19–21. These verses are about spiritual maturity and holiness; let us not cheapen them to try to make them about our agenda or pet projects. These verses are not about a great big ministry, a big house, a new car, or some of our enterprises. It is about God‘s work in us to develop in us holiness.

“Lord, be at work in my will so that I conform to Yours. AMEN”