Articles from Philippians

During World War II the Allied soldiers often gathered many hungry, homeless children and placed them in large camps. The children were abundantly fed and cared for. However, at night they did not sleep well; they seemed restless and afraid. After months of trying to help the children sleep, a psychologist offered a solution. After the children were put to bed, they each received a slice of bread. If they wanted more to eat, they could have it, but this particular slice was not to be eaten—it was just to hold.

            Surprisingly, the slice of bread produced marvelous results. The child would go to sleep, subconsciously feeling there was something to eat tomorrow. That calmed the child.^[1]

            In a desire to calm the hearts and comfort the uneasiness of his readers, Paul tells them about the abundant riches of their God. As Paul begins to conclude his letter to the believers in Philippi, he knows that the people of Philippi likely have struggles and will encounter difficulties like he did, so he gives them encouragement and direction. “And my God will supply all your needs according to His riches in glory in Christ Jesus” (Phil 4:19, NASB).^[2]

Notice the emphatic “my” at the beginning of the verse. We must remember the personal God helps us. Paul says, “my God” (emphasis added). He could have said, “God got me through” or “God will take care of you.” But instead he says “my God is the one who helped me and he will help you.” The God that allowed him to be put in prison—where he was writing this letter—is the same God that would sustain him through it.

            Notice a full promise is described. He writes that God “will supply all your needs.” That’s the promise that they need to hold on to in their lives. This is a declaration of what God will do for us. When the food pantry is bare or the bank account is empty, God will provide.

            Notice the basis for the promise. It says “according to” which is the reason or the basis for why God can supply every need that we have. It tells us why he can supply every need. And this is why Paul says he can be content and get through every circumstance: God does it. As Warren Wiersbe once said, “Contentment comes from adequate resources.”[3] And as Christians our adequate resource is God.

            God is sufficient to get us through the various trials of life. God won’t fix every problem, but he will help us through every issue. God won’t heal every sickness, but he will strengthen us to endure it. God won’t restore every broken relationship, but he will help us forgive others and live in peace. God will supply all our needs.

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^[1] Charles L. Allen, God’s Psychiatry (Revell, 1988). Quoted in Craig Brian Larson and Phyllis Ten Elshof, 1001 Illustrations That Connect (Grand Rapids, MI: Zondervan Publishing House, 2008), 463.

[2] Scripture taken from the New American Standard Bible, Copyright The Lockman Foundation 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995. Used by permission.

[3] Warren Wiersbe, Be Joyful (Colorado Springs, CO: David C. Cook, 2008), p. 147.

Perhaps one of the most quoted yet least understood verses of the Bible is Philippians 4:13. In Philippians 4:11–12 (which we looked at last week) Paul tells his readers he has learned to be content in every circumstance. Now in Philippians 4:13 Paul tells us he learned to rely on Christ in every circumstance.

            Paul wrote, “I can do all things through Him who strengthens me” (Phil 4:13, NASB).[1] Here Paul describes what is possible. The word “things” refers to what Paul has talked about in Philippians 4:12 which were humble means, prosperity, being filled, being hungry, having abundance, and suffering need.

Paul says that what is possible is based on the secret (which is Christ). Paul’s words contrast with the Stoic philosophers of his time who said that you can be content by being sufficient and reliant on yourself. Paul learned to be content in poverty not because of his self-sufficiency, but because of his God-sufficiency. Paul was not content because he was self-sufficient in his situation. He was content because of Christ who strengthened him to get through every circumstance. His circumstances changed, but his contentment did not because his contentment was based on Christ, not his circumstances. The joy Paul mentioned sixteen times in this letter did not come from poverty or prosperity, his joy came from Christ.

Paul says that his joy was possible based on the filling power of Christ. When he said that Christ “strengthens me,” it meant Christ “infuses strength into me”[2] or that Christ “pours strength into me.” The same phrase is used in 1 Timothy 1:12, “I thank Christ Jesus our Lord, who has strengthened me, because He considered me faithful, putting me into service” (emphasis added). Paul’s source of strength was Christ, and that was his secret in getting by with a lot or little.

The focus here is not on Paul and how Paul improved his circumstances. There is nothing here about Paul getting what he needed. He did not learn “how to escape” or “how to improve” but instead, “how to make do with where he was.” Paul was not writing for us a self-help manual. “If you don’t like your life, change it.” I remember once talking to a non-Christian and asked him what he thought about the Bible. He told me he thought the Bible contained good principles for achieving success in life. But the Bible is not primarily about us; it’s about God and how he interacts with us.

Paul reveals to us how to get through and survive the circumstances we endure. The self-help version of Philippians 4:13 goes like this, “I can do all things through myself because I try hard.” But Paul’s version is, “I can do all things through another person and his name is Jesus Christ.”

If there’s one lesson we learn from Philippians 4:13, it is that we can endure any circumstance, event, hardship, or trial. We can do this not because of who we are, but because of who strengthens us when we need it.

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[1] Scripture taken from the New American Standard Bible, Copyright The Lockman Foundation 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995. Used by permission.

[2] Vincent, Marvin Richardson Vincent, Word Studies in the New Testament (New York: Charles Scribner’s Sons, 1887), p. 460.

Most of us struggle with contentment in our lives. Perhaps some of it comes from the sin nature we all have. Maybe it’s taught to us since we are often told about things we should have and taught to be upset when we don’t have them.

            In Philippians 4:11–13, 19, the apostle Paul reveals the power he was given to be content with his circumstances. Let’s look at Philippians 4:11–12, “Not that I speak from want, for I have learned to be content in whatever circumstances I am. I know how to get along with humble means, and I also know how to live in prosperity; in any and every circumstance I have learned the secret of being filled and going hungry, both of having abundance and suffering need” (NASB).[1]

            The Greek word Paul uses here for “content” (v. 11) is autarkes,[2] which means “self-sufficient.” Stoic philosophers (who were common and prominent in Paul’s time) used this word to describe human self-reliance. One commentary reveals that this word “described the cultivated attitude of the wise person who had become independent of all things and all people.”[3] It was a calm acceptance of life’s pressures. To the Stoic philosophers of Paul’s day, contentment was the essence of all virtues. But Paul takes this word and uses it to describe how we are not sufficient on our own but sufficient based on someone else.

            In Paul’s thirty years of ministry and thousands of miles of travel he has learned to be content. Paul didn’t have contentment early in his life (see Philippians 3 where he declared his zeal was above his fellow Pharisees), but he had to learn it through tough times. He describes his practical real-life experience saying “I have learned” and “I know how” twice in these verses. He knows how to survive, get along in life, and how to make it through tough times. It reminds me of how my dad used to teach our dogs to swim. We’d take the boat out onto the lake. Then he would toss the dog into the water to teach it to swim. Some things you can learn in a classroom; some things can only be learned in the real world. 

            But what was the “every circumstance” (v. 12) that Paul describes? According to Philippians 4:14 it was affliction but also likely a state of financial poverty.

            Paul calls what he has learned a secret. He writes, “I have learned the secret of being filled and going hungry, both of having abundance and suffering need” (v. 12). That “secret,” as we’ll learn next week in Philippians 4:13, is that Christ provides us what we need. Paul again uses the cultural background of the times in which he was living. When he writes “I have learned” it is the Greek word, myeo,[4] which literally means “I have been initiated.” This term was commonly used of the mystery religions to describe the initiation practices of a devotee who wanted to enter their secrets and privileges. The word in Greek is in the perfect tense which describes something that has happened in the past with present effects now.[5] Paul has learned this from past experiences, but it effects how he lives his life now.  

            With Paul as an example, maybe you have certain ways you have learned to be content. I think what we learn from Paul here is that God is the source of our contentment. And it’s helpful for us to realize that Paul learned to be content even in his difficult circumstances. This gives us hope that we too can learn to be content in whatever circumstances we find ourselves experiencing.

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[1] Scripture taken from the New American Standard Bible, Copyright The Lockman Foundation 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995. Used by permission.

[2] This is the only occurrence of this word in the New Testament.

[3] Peter O’Brien, Philippians (Grand Rapids, MI: Wm B. Eerdmans, 1991), 521.

[4] The lexical form is μυέω but it appears here in verse twelve as μεμύημαι.

[5] “The force of the perfect tense is simply that it describes an event that, completed in the past . . . has results existing in the present time” (Dan Wallace, Greek Grammar Beyond the Basics [Grand Rapids, MI: Zondervan, 1996], p. 573).

Distraction is something that we all face and I believe that’s the reason why the apostle Paul concluded his letter to the Philippians with a list of things for us to ponder and deeds for us to practice. He writes, “Finally, brethren, whatever is true, whatever is honorable, whatever is right, whatever is pure, whatever is lovely, whatever is of good repute, if there is any excellence and if anything worthy of praise, dwell on these things” (Phil 4:8, NASB).[1] These things are opposite of many things our culture tries to get us to focus on today.

            Here Paul lists six adjectives that paint the picture of what Christians should focus on daily. Greek scholar A.T. Robertson said, “They are pertinent now when so much filth is  flaunted before the world in books, magazines and moving-pictures under the name of realism (the slime of the gutter and the cess-pool [sic]).”[2] He made that statement in 1933, and it’s even more true now! Thankfully Paul gives us a list of things to focus on that is opposite of the slime and cesspool of the twenty-first century.

            The task we have as Christians is to, as Paul writes, “dwell on these things.” The Greek term used here logizomai[3] was primarily a mathematical and accounting term describing a cognitive process. Here it means to give careful attention to a matter or let one’s mind dwell on something. In this way we must direct our thoughts to the correct things.

            As I have worked with various people at different churches I’ve seen them do this in different ways. People have put Scripture on 3×5 cards, phone backgrounds, or post-it notes on mirrors. Chip Ingram, teacher on the radio program, “Living on the Edge” has a series of “truth cards” that list Scriptures and Bible truths from God’s Word for people to keep with them and memorize. The method we use to focus on the correct things is simply preference. The important thing is that we do it.

Paul moves on from our thoughts to our actions in verse nine. He tells them to practice right deeds, “The things you have learned and received and heard and seen in me, practice these things, and the God of peace will be with you” (Phil 4:9, NASB). Have you ever known someone that says, “Do as I say, not as I do?” Most of us don’t like that. People can smell hypocrisy like a dog can smell a BBQ in someone’s backyard a mile away. Paul had spent a lot of time with Christians in Philippi. He was in their city, he walked out to the river to talk with them, he was arrested, and spent time in their jail (see Acts 16). He knew what they were going through. The Philippians had seen his faith in action. And through the previous three chapters they read about joy and rejoicing in spite of many of the difficult circumstance Paul was facing. He mentions “rejoice” and “joy” sixteen times in the letter. Now, he’s telling them to act like he acts and to do what he does. Paul was the model for them, and he is a model for us Christians living today.

Paul uses a particular word here in verse nine, prasso,[4] which is translated as “practice.” It means to bring about or accomplish something through activity. It’s often translated in the New Testament as “do” or “accomplish.”[5] I like this picture of practice because it implies that we don’t always do it perfectly every time. But the point is that we are doing it and striving for it.

As we are pondering the right things as described in verse eight, and we practice the right deeds in verse nine, then “the God of peace will be with you.” And we all know that we need more peace.

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[1] Scripture taken from the New American Standard Bible, Copyright The Lockman Foundation 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995. Used by permission.

[2] AT Robertson, Word Pictures in the New Testament (Nashville, TN: Broadman Press, 1933).

[3] Lexical form is λογίζομαι but it appears here in Phil 4:8 as λογίζεσθε.

[4] The lexical form is πράσσω but it shows up in Phil 4:9 as πράσσετε.

[5] William Arndt, Frederick W. Danker, Walter Bauer, and F. Wilbur Gingrich, A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), p. 860.

One of the most quoted passages of our Bibles comes from the pen of Paul as he wrote to the Philippians, “Rejoice in the Lord always; again I will say, rejoice! Let your gentle spirit be known to all men. The Lord is near. Be anxious for nothing, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. And the peace of God, which surpasses all comprehension, will guard your hearts and your minds in Christ Jesus.” (Phil 4:4–7, NASB).[1]

            Paul tells these believers (and us too) that we receive peace from how we talk with God and interact with Him. I didn’t write we achieve peace or we attain peace. I was careful to write we receive peace. Peace is something that God gives us based on what we do and how we interact with God.

            Paul tells us to “rejoice” twice in this passage. Did I mention that he was in prison when he was writing this letter?[2] Nine times in just four chapters Paul talks about rejoicing even though he was in prison in Rome when writing this letter. Bible teacher Ken Hanna says, “The rattle of the chains is drowned out by the sounds of joy that mark this short letter.”[3]

            As we talk about rejoicing we need to make a distinction between happiness and rejoicing. Happiness is a personal feeling we have based on our circumstances. Rejoicing is the activity we can do regardless of our circumstances or our feelings. One commentary describes it like this, “Sometimes the trials and pressures of life make it almost impossible to be happy. But Paul did not tell his readers to be happy. He encouraged them to rejoice in the Lord.”[4] We might not feel happiness, but we can rejoice!

            If we are honest, anxiety naturally comes to most of us. But the challenge is what we do with that anxiety. Three things from Philippians 4:4-7 direct us about how cope with our anxiety. First, we have requests. “Let your requests.” We need to simply acknowledge those. Paul doesn’t say to ignore the problems or to pretend that they are not there. We need to accept reality. Second, we share them. Paul tells us those requests should “be made known.” We must make those request known to God either by talking aloud, writing them out, or sharing them with others. Third, we direct them to a person. And that person, according to Paul here, is “to God.” This is an important point because if we are not careful we can start to direct our requests and problems to areas they should not be sent. We might reach for a bottle of alcohol or open a container of prescription drugs that doesn’t belong to us. Instead, we need to direct those requests to God. Here’s the amazing thing: he’s always available, and he wants to listen. Do you have someone in your life that you can go to at any time and know that he or she will want to listen to you? That is God!

            Hebrews 4:14-16 says that regardless of what we have done or experienced we can always approach God’s throne of grace with confidence. When we arrive he accepts us! And when we meet Jesus on his throne we find mercy and grace to help us in our time of need! You don’t need an appointment to enter his office. Every time you call him he answers.

            Philippians 4:4-7 is one of the most quoted passages in the Bible because it helps us with a problem almost all of us have: anxiety. But God has given us a prescription to help with that anxiety.

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[1] Scripture taken from the New American Standard Bible, Copyright The Lockman Foundation 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995. Used by permission.

[2] See Phil 1:7, 13, 17.

[3] Ken Hanna, From Gospels to Glory (Bloomington, IN: WestBow Press, 2015),276.

[4] Robert Lightner, “Philippians” in Bible Knowledge Commentary (Colorado Springs, CO: David C Cook, 1983), 663.

Feuds sometimes occur in our Christian churches. There was a feud in the city of Philippi that the apostle Paul addressed in his letter to the Philippians.

            “I urge Euodia and I urge Syntyche to live in harmony in the Lord. Indeed, true companion, I ask you also to help these women who have shared my struggle in the cause of the gospel, together with Clement also and the rest of my fellow workers, whose names are in the book of life” (Philippians 4:2–3, NASB).[1]

            Euodia and Syntyche were Christian women that actively did ministry in the church. But we don’t know what the issue was between these two ladies. In other places in the New Testament the apostle Paul was not afraid to tell people they were wrong. Paul publicly confronted and corrected Peter in Galatians and Paul condemned a man for sleeping with his mother-in-law in Corinthians. Thus Paul probably knew what the issue was between these two women, but it was not important enough for him to mention it or correct a wrong position.

            Sometimes our personalities cause conflict with other Christians. These people in Philippi lived in an important city. The people living there were Roman citizens, had voting privileges, and they were governed by their own senate and legislature. They were proud of their city, their ties to Rome, to follow Roman law and customs. I wonder if that same pride for the city had seeped into the church and caused quarrels between these two women.

            So Paul tells them “live in harmony in the Lord” (v. 2).  He’s telling them not to let their pride get in the way of the harmony they should have as believers. 

            This is a strong prompting. There is no “suggestion” here or “if you can, please do this.” This is a command from Paul to these two women to resolve their disagreements. In the Greek text Paul puts their name first for emphasis. Literally, “Euodia I urge and Syntyche I urge.” Sometimes writers in Greek do this to emphasize certain parts of the sentence. Here Paul is emphasizing their names as the ones responsible to solve the problem.

            There are two options for seeking harmony in a Christian family feud: Release it or resolve it. In church sometimes we need to release it, meaning we concede our want or need and allow the other person to get his or her way. Another option is to resolve it. We and the other person come to a mutual agreement on the issue. This one takes more time and effort but is necessary on important matters.

            Sometimes there are issues that we cannot resolve without outside help. And that is what Paul addresses next. Paul calls in help for these two women in this passage asking for help from a “true companion” (v. 3). Paul asks for him to help these two women resolve their conflict.

            This true companion might be Epaphroditus who carried this letter from Paul back to Philippi. It might be the bishop overseeing all the churches in Philippi. It might be a faithful, well-known leader that everyone would recognize when he is addressed this way. Whoever it is, Paul asks for his help.

            Sometimes we need help to achieve harmony. This person likely knows these two ladies and can help them. Sometimes we need help to resolve conflicts. Dads, moms, brothers, sisters, coworkers, and counselors can all be those third parties that help us resolve our conflicts.

            These verses remind us that feuds sometimes occur in God’s family. But when they occur we must learn to put our personalities aside and seek to solve the conflict either by releasing it or resolving it. If necessary, we might need to include someone else to help us. 

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[1] Scripture taken from the New American Standard Bible, Copyright The Lockman Foundation 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995. Used by permission.

All of us struggle with motivation from time to time. That’s why we allow God to work in us and give us the motivation we need to do and act how he wants us to act.

            Paul has just told the believers in the city of Philippi to work out their salvation in Philippians 2:12. Now he says that they can do this by allowing God to work in them. “For it is God who is at work in you, both to will and to work for His good pleasure” (Phil 2:13, NASB).[1]

            The phrase at the beginning of this verse, “for it is God” supplies the basis for how we act out our salvation. God does the work, but he puts us to work too.

            Pastor J. Vernon McGee wrote, “So God works out that which He had worked in. If God has saved you, He has saved you by faith—plus nothing. God is not accepting any kind of good works for salvation. But after you are saved, God talks to you about your works. The salvation He worked in by faith is a salvation He will work out also.”[2] The Swiss reformer John Calvin famously has said, “Faith alone saves, but the faith that saves is not alone.” James put it another way, “Even so faith, if it has no works, is dead, being by itself. But someone may well say, ‘You have faith and I have works; show me your faith without the works, and I will show you my faith by my works’” (James 2:17–18).

            God puts the will and the work in us. God is the one energizing us to do the work. Pastor Warren Wiersbe once wrote, “The Christian life is not a series of ups and downs. It is rather a process of ‘ins and outs.’ God works in, and we work out.”[3]

            Let’s let God work in us. As we yield our desires to him, let’s do God’s work that he wants us to do.

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[1] Scripture taken from the New American Standard Bible, Copyright The Lockman Foundation 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995. Used by permission.

[2] J. Vernon McGee, Philippians and Colossians (Nashville, TN: Thomas Nelson, 1991), 54.

[3] Warren Wiersbe, Be Joyful  (Colorado Springs, CO: David C. Cook, 2008), 74.

Joy is part of the Christian life. Paul wrote from prison in Rome to the believers in the city of Philippi, “But even if I am being poured out as a drink offering upon the sacrifice and service of your faith, I rejoice and share my joy with you all” (Phil 2:17, NASB, emphasis added).[1] Here we see the spiritual leader, Paul, sharing his joy with his spiritual children, the believers in Philippi. When I was doing some research on this letter one person said that Philippians is “the most spontaneous and intimate of Paul’s letters.”[2] And we see that here when Paul wants to share his joy with his readers.

            Joy is supposed to be shared amongst believers. That’s Paul’s focus in the next verse. “You too, I urge you, rejoice in the same way and share your joy with me” (Phil 2:18). Here we see the words “rejoice” and “joy” used again. That’s four times in these two short verses. “Joy” and “rejoice” are used sixteen times in just four chapters in Paul’s letter to the believers in Philippi.

            In these two verses Paul uses two different words to talk about joy. The first is chairo which means “be glad, rejoice.” And the other one is synchairo which means “rejoice” as well, but it has a slight change. It has the preposition added to the front of the verb that often translates as “with.” So literally, “rejoice with someone.”

            Let’s observe the context in which Paul uses “joy” and “rejoice.” Philippians 1:18 describes about how Paul was in prison—but he still shared the Gospel—so he rejoiced about that! Paul told the Philippians in 2:28-29 to rejoice when Epaphroditus shows up because Epaphroditus “came close to death for the work of Christ, risking his life.”

            Paul tells his readers repeatedly to share in the joy that he has. No matter what is going on we can rejoice with God. We should always have something to rejoice about.

            If you struggle with joy, here are a few things you can do to be more joyful:

• Write in a journal a list of things you are grateful about in your life.
• Read from the book of Psalms.
• Go outside for a walk in the sunshine.
• Spend time with others and have at least one close friend you talk to each week.

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[1] Scripture taken from the New American Standard Bible, Copyright The Lockman Foundation 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995. Used by permission.

[2] Kenneth Hanna, From Gospels to Glory (Bloomington, IN: WestBow Press, 2015), 276.

Headlines from a local newspaper reveal the dark world in which we live. Take a quick glance at these: “Golden State killer returns to valley,” “Riverbank homeless population a rising concern for city,” “Residents want gym to pump down the volume.”[1] Two weeks later these appeared in the same newspaper, “Freight train derails near Goshen” and “Police arrest 13 men for human trafficking.”[2] These are all examples of the corrupt, dark, evil, and fallen world in which we live.

            Christians have found themselves surrounded by these types of things for 2,000 years. In Paul’s letter to the believers in Philippi we learn about our job as Christians in this dark world.

            First, Christians have a good attitude. “Do all things without grumbling or disputing” (Phil 2:14, NASB).[3] The word “grumbling” describes an utterance made in a low tone of voice. The word “disputing” describes a verbal exchange when conflicting ideas are expressed. As Christians we must have a good attitude and not grumble or dispute.  

            Second, Christians live upright among a crooked culture. “so that you will prove yourselves to be blameless and innocent, children of God above reproach in the midst of a crooked and perverse generation” (Phil 2:15a). The Greek word for “crooked” is skolios which sounds familiar to scoliosis. Skolios is used here to describe the immoral behavior of someone who is crooked, unscrupulous, and dishonest. It means bent, curved, or crooked as opposed to the Christian that is straight and morally upright.

            We as Christians are to be, “Blameless and innocent, children of God above reproach.” The word “blameless” relates to a solid and righteous conduct. The word “innocent” here means unmixed and pure. When it says “above reproach” it means being without fault and therefore morally blameless. The New Testament uses this word to describe the Christian community (Eph 1:4; 5:27; Col 1:22). The Greek scholar AT Robertson says this means “without a spot.”[4] Another Greek grammarian says it means “unblemished in reputation and in reality.”[5]

            Third, Christians shine among the darkness. “appear as lights in the world,” (Phil 2:15b). Among that crooked and perverse generation, we should “appear as lights in the world.” We don’t need a Ph.D. to figure out how to look different as a Christian in our culture. The idea Paul is explaining here is to shine or produce light as luminaries or stars.

            There are many ways we can shine bright in the darkness. We can quietly pray over our lunch in the breakroom at work. When some classmates or friends gossip, we politely excuse ourselves. When someone is struggling we stop what we are doing and pray with him or her. We can write an encouraging note in a card to a non-Christian friend that we know has been having a hard time.

            The potential to shine is easy, but it is hard work because it doesn’t come naturally, it is the opposite of everyone else, and because it often has a cost (either financially, emotionally, socially, or with time).  

            Fourth, Christians hold on to the word of life. “holding fast the word of life, so that in the day of Christ I will have reason to glory because I did not run in vain nor toil in vain” (Phil 2:16). When it says “holding fast the word of life” that could be translated as “holding forth.” It likely means that we hold on to the word of life as it helps us live righteously. Pastor J. Vernon McGee describes the important point for us, “Life and light are related. When we hold forth the Word of Life, we are lights in the world.”[6]

            Our job as Christians is not to wave our “white flag” and retreat from our culture and community (even though that’s tempting to do). Yes, there are certain things we should abstain from, but we are supposed to be engaged in our culture so that we can stand out and look different. Our job as Christians—according to the apostle Paul in Philippians 2:14-16—is to have a good attitude, live upright in a crooked culture, shine among the darkness, and hold onto the word of life.

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[1] The Sun-Gazette Newspaper, Exeter, CA. November 11, 2020.

[2] The Sun-Gazette Newspaper, Exeter, CA. November 25, 2020.

[3] Scripture taken from the New American Standard Bible, Copyright The Lockman Foundation 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995. Used by permission.

[4] A.T. Robertson, Word Pictures in the New Testament (Nashville, TN: Broadman Press, 1933).

[5] Marvin Richardson Vincent, Word Studies in the New Testament, vol. 3 (New York: Charles Scribner’s Sons, 1887),  439.

[6] J. Vernon McGee, Philippians and Colossians (Nashville, TN: Thomas Nelson, 1991), 55.

Most of us admit that the quality of our work is better when our boss is watching. We pay closer attention to details, make less mistakes, check our cell phone less often, work longer, and take fewer breaks when our boss is watching.

            Paul mentions to the Philippian believers that he wants them to live obediently to God even though Paul was no longer with them physically in person. These believers in the city of Philippi had been obedient to their spiritual leader, Paul, and he was grateful for it, writing, “my beloved, just as you have always obeyed, not as in my presence only, but now much more in my absence” (Phil 2:12a, NASB).[1] This is a gentle reminder for all of us to act the way we should when our spiritual mentor or spiritual leader is not around. 

            Paul founded the church in Philippi on his second of three missionary journeys. It was the first church established in Europe. In Acts 16 Paul meets a lady named Lydia and other women who were meeting outside the city of Philippi. He shared the gospel with them, they accepted, and he helped them start a church.

            But when Paul writes this letter—Philippians—he is under house-arrest in Rome awaiting trial before Nero. He’s chained to a soldier day and night. While under house-arrest he writes the letters Ephesians, Philippians, Colossians, and Philemon. Philippians is one of what we call the “prison letters” that Paul writes to instruct and encourage believers that were in locations he could not visit.

            As the Philippians learn to obey the teachings of Paul even though he was not around, we too need to obey our spiritual mentors even if they are not present with us. Spiritual mentors might have been a small group leader that shared wisdom we needed, someone that discipled us one-to-one for a period of time giving us guidance, a pastor that gave us instruction in a sermon, or a Bible study facilitator that helped us understand God’s Word on a deeper level.    

            Even though those people might not be with us now, we still should abide obediently to their teachings just as the Philippians were encouraged to do.

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[1] Scripture taken from the New American Standard Bible, Copyright The Lockman Foundation 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995. Used by permission.

One of my favorite scenes in the movie, Fireproof,[1] is when two firemen are eating lunch and talking about marriage. One fireman takes a saltshaker, puts some super glue on the side of it, then adheres it to the peppershaker. The purpose of that scene was to describe God’s view of marriage—two people joined inseparably together—but it describes our relationship between salvation and works as Christians too!

            Paul writes to the believers in the city of Philippi, “work out your salvation with fear and trembling” (Phil 2:12, NASB).[2] That statement “work out your salvation” can be perplexing for us protestant evangelical Christians because we’re taught we’re saved by faith, not by works. And that is true! Salvation is by faith alone, in Christ alone, by grace alone.

            However, that salvation leads to work. The study Bible that I use has a note that explains that the Philippians were told, “Not work for it [salvation], but work it out in the personal and church problems at Philippi.”[3] Those problems in the church are described throughout the letter. They were struggling with rivalries and personal ambition (Phil 2:3–4; 4:2), the doctrine of the legalistic teachers (Phil 3:1–3), perfectionism (Phil 3:12–14), and the influence of people that said sinning was okay (Phil 3:18–19). They were working out the issues in the church.

            The phrase, “work out” means to do something as a result of what was done. We do our work from a state of possession. In other words, “we have it, so this is what we do because of it.” That’s what “work out” means here in this context because we know these people Paul writes to are saved. Paul addresses his readers this way, “Paul and Timothy, bond-servants of Christ Jesus, To all the saints in Christ Jesus who are in Philippi, including the overseers and deacons” (Phil 1:1, emphasis added). In Philippians 2:12 Paul says salvation and good works go together.

            We need to address this “fear and trembling” phrase too. These words are not meant to scare us. They are meant to remind us how awesome God is and that we are privileged to be called his sons and daughters. Another way to translate it would be to work out our salvation with “awe and reverence.”[4] In light of that, we are to work out our salvation. The fear and trembling are because of how awesome he is.

            God doesn’t want us to do things with fear in order to get saved. Instead, we work because he has saved us.

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[1] “Fireman Lunchroom,” Fireproof, directed by Alex Kendrick (Albany, GA: Samuel Goldwyn Films, 2008), DVD.

[2] Scripture taken from the New American Standard Bible, Copyright The Lockman Foundation 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995. Used by permission.

[3] Charles Ryrie, Ryrie Study Bible: New American Standard Bible, 1995 Update, expanded ed. (Chicago, IL: Moody Press, 1995), 1470.

[4] Biblical Studies Press. The NET Bible First Edition (Biblical Studies Press, 2005).

Harry Ironside was a well-known preacher and author in the twentieth century who struggled with pride. He asked a friend what he could to become less prideful and humbler. His friend suggested he make a sandwich board with the plan of salvation in Scripture on it and to wear it as he walked throughout downtown Chicago. Ironside followed through and wore the sandwich board for an entire day. As he was taking the sandwich board off, however, he caught himself thinking: “There’s not another person in Chicago who would be willing to do a thing like that!”[1] Humility is a character trait that once we think we have it, we probably have lost it.

            Paul writes about humility in his letter to the Philippians, “Do nothing from selfishness or empty conceit, but with humility of mind regard one another as more important than yourselves; do not merely look out for your own personal interests, but also for the interests of others” (Phil 2:3–4, NASB).[2]

            In Philippians 2:3 Paul says to think about others with our minds. Why this emphasis on humility to the Philippians?

            The city of Philippi was old and historic when Paul wrote to the people living there. The Roman Emperor Augustus had established Philippi as a military outpost, populated the city with veterans of his wars, made it a Roman colony, and gave it what was called, ius italicum, which was one of the highest privileges for a city.[3] The Philippians were “proud of their city, proud of their ties with Rome, and proud to observe Roman customs and obey Roman laws, proud to be a Roman citizens.”[4]

            Pride was not just a problem for the Philippians, it’s something everyone struggles against. I think that’s why Paul places such a strong emphasis on humility this in his letter.[5]

            Paul uses a rare Greek word[6] to describe “humility” here. It’s the word, tateinophrosune, that means “humility” or “modesty.”[7]This word uses “humility” in contrast to “pride” or “arrogance.”[8] The term signifies the grace of “lowliness” or “humility.”[9] In Philippians 2:3 humility is used as the manner in which the Philippians were to live and look at others.

            While in Philippians 2:3 Paul says to think about others with our minds, in Philippians 2:4 Paul says to focus on others with our actions.[10] Does this mean that we only focus on others and ignore ourselves? Of course not. I think Paul wants us to think about ourselves less and to think about others more.

            Pay careful attention to the different translations, the emphasis I’ve added, and how we learn it’s okay to attend to our basic needs while also focusing on the needs of others. “Do not merely look out for your own personal interests, but also for the interests of others” (NASB).[11] “Don’t look out only for your own interests, but take an interest in others too” (NLT).  “Be concerned not only about your own interests, but about the interests of others as well” (NET).  “Let each of you look not only to his own interests, but also to the interests of others” (ESV).

            It is okay to have a slight concern for ourselves. The issue Paul was hoping to combat is when we become infatuated with ourselves. Paul knew humans have a sinful nature that tries to satisfy ourselves first, and others later.

            While we might not need to wear a sandwich board to make us humble, I am sure we all could do something to humble ourselves. We can (and should) look out for our own interests, but to follow Paul’s admonitions as Christians means we look out for the needs and interests of others above our own.

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[1] Max Anders, “Galatians-Colossians,” vol. 8, Holman New Testament Commentary (Nashville, TN: Broadman & Holman, 1999), 223.

[2] Scripture taken from the New American Standard Bible, Copyright The Lockman Foundation 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995. Used by permission.

[3] Gerald F. Hawthorne, “Philippians, Letter to the” in Dictionary of Paul and His Letters, ed. by Gerald Hawthrone, Ralph Martin, and Daniel Reid(Downers Grove, IL: InterVarsity Press, 1993),707

[4] Ibid.

[5] I agree with Warren Wiersbe who has said, “There can be no joy in the life of the Christian who puts himself above others” (Warren Wiersbe, Be Joyful [Colorado Springs, CO: David C. Cook, 2008], 62).

[6] While this term is rare (as has been shown already) the word ταπεινος (“lowly”, “humble”) and its cognates occur more than 270 times in Greek version of the Old Testament. Often this word was used when describing the Lord’s acting in history to bring down the proud and arrogant while bringing up the lowly. This can be seen in four ways: 1) the process expressed in warning judgements in the prophets (Amos 2:6, 7, 13; 8:6, 7; Isa 2:9, 11, 17; 5:15; Zeph 2:3; 3:12), 2) the historical books describe the bringing down of proud and exalting of lowly with reference to events (Judg 4:23; 6:15; 1 Sam 1:11, 16; 7:13; 2 Sam 22:28), 3) the psalmists express it in their prayers (Pss 10:17, 18; 25:18; 31:7), 4) humility is spoken as the rule for life in proverbs and wisdom literature (Job 5:11; Prov 3:34; 11:2; 15:33) (See O’Brien, Philippians, 180-181).

[7] In the Greek and Hellenistic world, the word seemed to imply some type of “weakness.” The word is found only once outside of the Bible used by a man named Epictetus, a Phrygian slave of Hierapolis in the days of Nero (50-130 AD). Epictetus was freed of the imperial palace and was a Stoic of the younger school and preacher of ethics tinged with religion. His lectures were collected into eight books. In his Disserationes, he said, “He also is not tied by things man cannot control but despises them, and judges aright, and keeps his impulses and desires in reign, is incapable of flatteries and a mean and petty disposition ταπεινοφροσυνη” (Walter Grundmann, “ταπεινοφροσυνη” in Theological Dictionary of the New Testament [Grand Rapids, MI: Eerdman’s Publishing, 1962], 8:5).

[8] “Humility” in Douglas Mangum, Derek Brown, Rachel Klippenstein, et al., eds. Lexham Theological Wordbook (Bellingham, WA: Lexham Press, 2014).

[9] Peter O’Brien, The Epistle to the Philippians, New International Greek Testament Commentary (Grand Rapids, MI: Eerdmans, 1991), 180.

[10] The idea of Paul telling his readers to look out for the interests of others was not a new idea for the Philippians. He provided similar commands in 1 Cor 10:24, 33; 11:1; 13:5 (cf. Phil 2:21).

[11] O’Brien notes that Paul’s inclusion of the Greek “and” or “also” “does not prohibit any interest in one’s own affairs. It is the selfish preoccupation with them that he condemns (Peter O’Brien, The Epistle to the Philippians, New International Greek Testament Commentary [Grand Rapids, MI: Eerdmans, 1991], 185).

As Christians we should not be surprised that we suffer. The late Warren Weirsbe has written, “For some reason, many new believers have the idea that trusting Christ means the end of their battles. In reality, it means the beginning of new battles.”[1] The apostle Paul was in the middle of one of those battles while in prison in Rome writing a letter to the believers in the city of Philippi.

Paul wrote to the believers in Philippi, “For to you it has been granted for Christ’s sake, not only to believe in Him, but also to suffer for His sake, experiencing the same conflict which you saw in me, and now hear to be in me” (Phil 1:29–30, NASB).[2] Paul tells us that we shouldn’t be surprised that we experience suffering.[3]

            David Garland, who serves as professor of Christian Scriptures at Truett Seminary says, “In the biblical world, to be chosen by God does not protect one from suffering for God. It is a call to suffer.”[4] Max Anders, who has dedicated his life to creating discipleship tools for Christians writes, “Adversity is a part of the Christian life and should come as no surprise. Those that follow Christ should expect opposition. Believers have two privileges: to believe in him and to suffer for him. Both are integral part of Christian living.”[5]

            I think Paul addresses the topic of suffering to the Philippians because suffering for religious belief was foreign to the Philippians. They were converted out of a pagan background in which the deities promised happiness and blessings, not suffering.

            That worldview of the Philippians is not much different than the American one. Some people think—even within the Christian church in American—that the Bible is something you read to help you live a happy, healthy, and successful life. Some people think that when you have problems you need to give your life to Christ so that he will make your problems go away.  

            Yet that is not taught in Scripture. The word for “conflict” in Philippians 1:30 is the Greek word, agona, that generally means a struggle against opposition.[6] Peter O’Brien, who taught the New Testament for thirty years at Moore College in Austria, believes that this word[7] “involves untiring toil and labor, an intense wrestling and struggle for the spread, growth, and strengthening of the faith as the goal of his [Paul] mission.”[8]

            Now, what type of suffering is Paul talking about? He’s describing specific suffering someone receives as a result of living a godly life as a Christian. Here’s an example from “M.”

            Athens in Greece has traditionally been one of the refugee highways. Millions of desperate people travel through Athens after being forced from their homelands by violence, terror, and persecution. These refugees seek a safe place to end their journey and begin new lives in freedom.

            In 2003 an earthquake destroyed everything M knew. He constantly asked why something like this would happen. With no place to go, he went to live with relatives in Afghanistan. M eventually traveled to Athens and stayed with other relatives.

            While M and all his family were Muslims, M became interested in Christianity as he saw the crosses decorating the Orthodox churches in the city. A Christian gave M a Bible and he started reading. Since M’s relatives were Muslim they forbade such a thing. As a result, M used a small flashlight to read his Bible at night after his uncles were asleep. He studied the Bible this way for two years.

            M believed God was calling him to be born again so he contacted the refugee ministry center, declared his faith in Jesus Christ, and asked for more information. He eventually scheduled a day to be baptized with other believers, but M’s cousin had discovered the plan.

            On the morning M was supposed to be baptized his cousin boiled water in a pan and poured it on M while he slept. This scalded both thighs and one arm. M went to the baptism anyway. He stood before those gathered—the burn on his arm clearly visible—and declared, “No matter what they do to me, I will love Jesus.”[9]

            That obviously is an extreme form of suffering. We might not experience that in America, but we still need to be prepared for suffering because of our Christian faith.

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[1] Warren Wiersbe, The Bible Exposition Commentary (Wheaton, IL: Victor Books, 1996), 72

[2] Scripture taken from the New American Standard Bible, Copyright The Lockman Foundation 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995. Used by permission.

[3] The Greek here is very precise and exact. Daniel Wallace gives a literal translation, “the on-behalf-of-Christ thing has been given to you, namely, not only the believing in his name, but also the suffering for him” (Wallace, Greek Grammar, 236).

[4] David E. Garland, “Philippians.” The Expositor’s Bible Commentary: Ephesians–Philemon (Revised Edition), ed. by Tremper Longman III, vol. 12 (Grand Rapids, MI: Zondervan, 2006) 211

[5] Max Anders, Galatians-Colossians, vol. 8, Holman New Testament Commentary (Nashville, TN: Broadman & Holman, 1999), 211

[6] William Arndt, Frederick W. Danker, Walter Bauer, and F. Wilbur Gingrich. in A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 17.

[7] Its cognate, ἀγωνιζομαι, is used in Luke 13:24; John 18:36; 1 Cor 9:5; Col 1:29; 4:12; 1 Tim 4:10; 6:12; 2 Tim 4:7.

[8] Peter O’Brien, The Epistle to the Philippians, New International Greek Testament Commentary (Grand Rapids, MI: Eerdmans, 1991), 161.

[9] Story adapted from Kallie Skaife, International Teams, personal email. See Craig Brian Larson and Phyllis Ten Elshof, 1001 Illustrations That Connect (Grand Rapids, MI: Zondervan Publishing House, 2008), 444.

While in seminary I worked at a golf course where my coworkers and boss knew I was a Christian. As a result, they sometimes would ask questions about the Christian faith or make comments about Christianity.

One day my boss said to me in front of others, “I’ve stopped smoking. I want to make it into heaven like Christopher!” I took that opportunity to teach my boss and coworkers about eternal security and assurance. I told him, “Whether or not you smoke does not determine if you go to heaven. Your belief in Jesus Christ and commitment to follow him is what decides whether or not you go to heaven. And when we place our faith in Jesus Christ, we receive eternal security and assurance.”

            The apostle Paul teaches about this truth when writing to the Philippians, “For I am confident of this very thing, that He who began a good work in you will perfect it until the day of Christ Jesus” (Phil 1:6, NASB).[1] Paul had planted the church in Philippi on his second missionary journey (Acts 16) and wrote this letter to them about ten years later assuring them of their salvation.

            A question people often ask is, can someone lose his salvation? That question is connected to what Christians call “eternal security” and “assurance.” Eternal security means the work of God guarantees the gift of salvation forever, and salvation cannot be lost once it is received.[2] “Assurance” is a believer’s personal feeling that he is eternally secure because he realizes he possesses eternal life.[3]

            I believe Scripture teaches both eternal security and assurance. Here are a few passages along with my added emphasis. From the apostle John we learn that Jesus taught, “My sheep hear My voice, and I know them, and they follow Me; and I give eternal life to them, and they will never perish; and no one will snatch them out of My hand. My Father, who has given them to Me, is greater than all; and no one is able to snatch them out of the Father’s hand” (John 10:27–29). From the apostle Paul we learn, “for the gifts and the calling of God are irrevocable” (Rom 11:29). The apostle Peter teaches us “to obtain an inheritance which is imperishable and undefiled and will not fade away, reserved in heaven for you” (1 Peter 1:4). And from Jude we learn, “Now to Him who is able to keep you from stumbling, and to make you stand in the presence of His glory blameless with great joy” (Jude 24).[4]

One of the best things about assurance and eternal security is that they help us realize we do not have to be perfect. I struggle with always feeling like everything must be organized and prepared. However, when it comes to our salvation we do not have to be perfect. The blessing of the doctrines of assurance and eternal security is that we do not have to be perfect. Regardless of our performance, God has accepted us and saved us if we place our faith in him.

            My former boss, perhaps half-jokingly, said he was quitting smoking to get to heaven, but whether or not he smoked did not matter. What mattered was whether or not he had placed his faith in Jesus Christ. (I knew that he had based on our private conversations.) And once that faith in Jesus Christ has been placed, God will continue the work that God began.

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[1] Scripture taken from the New American Standard Bible, Copyright The Lockman Foundation 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995. Used by permission.

[2] Charles C. Ryrie, Basic Theology: A Popular Systematic Guide to Understanding Biblical Truth (Chicago, IL: Moody, 1999), 57.

[3] Charles C. Ryrie, Basic Theology: A Popular Systematic Guide to Understanding Biblical Truth (Chicago, IL: Moody, 1999), 57

[4] Here are some additional verses along with my emphasis added to show the doctrine of eternal security taught in Scripture.

-“For this is how God loved the world: He gave his one and only Son, so that everyone who believes in him will not perish but have eternal life.” (John 3:16, NLT)

-“However, those the Father has given me will come to me, and I will never reject them. . .  For it is my Father’s will that all who see his Son and believe in him should have eternal life. I will raise them up at the last day.” (John 6:37–40, NLT)

-“And I am convinced that nothing can ever separate us from God’s love. . .indeed, nothing in all creation will ever be able to separate us from the love of God that is revealed in Christ Jesus our Lord.” (Romans 8:38–39, NLT)      

-“Because of God’s grace to me, I have laid the foundation like an expert builder. Now others are building on it. But whoever is building on this foundation must be very careful. For no one can lay any foundation other than the one we already have—Jesus Christ. Anyone who builds on that foundation may use a variety of materials—gold, silver, jewels, wood, hay, or straw. But on the judgment day, fire will reveal what kind of work each builder has done. The fire will show if a person’s work has any value. If the work survives, that builder will receive a reward. But if the work is burned up, the builder will suffer great loss. The builder will be saved, but like someone barely escaping through a wall of flames.” (1 Corinthians 3:10–15, NLT)

-“And do not bring sorrow to God’s Holy Spirit by the way you live. Remember, he has identified you as his own, guaranteeing that you will be saved on the day of redemption.” (Ephesians 4:30, NLT)

-“If we are unfaithful, he remains faithful, for he cannot deny who he is.” (2 Timothy 2:13, NLT)

These ten passages by four different New Testament authors explain the doctrine of eternal security and assurance. Here, and in most of Paul’s writings, Paul seems to indicate that salvation is an event that occurs and cannot be taken back.

Other Scripture that supports eternal security and assurance: John 1:12; 3:15; 17:2-4, 6; Col 2:9-14; 2 Tim 1:12; 1 Peter 1:1-9; James 2:14-17; 1 John 2:18-19; 5:11-13