benjamintoh's posterous

Jan 24 / 2:42pm

God Finishes What He Starts (Philippians 1:1-20)

Philippians 1:1-20; Key Verse: Phil 1:6

"...he who began a good work in you will carry it on to completion until the day of Christ Jesus."

How reassuring it is to know and to hear that it is God (not me) who began His work of salvation in me, and that it is also God (NOT ME) who will complete His work of salvation in me!

Inadvertently, we might teach the Bible as though it is God who saved us by His grace. But after that it is up to us to make sure we don't lose our salvation and blow it! With such thoughts, we are guilt ridden when we sin, and we guilt trip other Christians when we think that they are not living "up to par" or living as they should. In Php 1:6, Paul is crystal clear that the work of salvation begins with God, and that is is completed by God (not by me, or by Paul). The NT emphasizes this over and over again, repeatedly (Php 1:29, 2:13; Eph 2:1,5; Col 2:13; Jn 1:12; Acts 11:18; 2 Th 2:13-14; Heb 11:29, 40).

When some Christians hear this, they say that such a teaching is saying that how we live, what we believe, and what we do as Christians is not important. But Paul does not say that there is nothing for us to do, or that faith is not important, or that our living and our actions as Christians are not important. But Paul is simply emphasizing that God is the One who initiates our salvation by His grace alone, through Christ alone, from the beginning to the end. We never start with God, and then after that it is up to us. If it were the case, we are all in big trouble!

Philippians has been called "The Epistle of Joy," or "The Epistle of Excellent Things." The words, joy, rejoice, glad, peace is repeated over 20 times in this short 4 chapter letter. It is notable that Paul's letter is bursting with palpable and expressive joy, while he is in prison! Joy is indeed one of several great themes in Philippians.

For such a short letter, Philippians also has countless memorable key verses: Phil 1:6,20,21,29; 2:5-11,12-13; 3:7-11,12-14,20; 4:4,5,6,7,8,11,13,19.

As we prayed for 2012 to be a year of Sanctification, it felt to me as though every verse and passage in the Bible is related to or about sanctification! For instance, no Christian will truly have peace and joy, without being sanctified in Christ. So far, we have studied:

Sanctification, Part I: Change is Possible (Php 2:12-16),
Sanctification, Part II: Not There Yet (Php 3:12-4:1), and
Sanctification, Part III: Joy, Peace and Contentment (Php 4:2-23).

Pray if the above could be foundational Bible studies for dynamic Christian living.

Going "backwards" in Philippians, I hope to finish this short letter in the next few weeks. Today's text, Phil 1:1-20 teaches us several things about Paul:

His identity (1-2): Who he is.
His heart (3-5, 7-8): How he feels.
His faith (6): What he believes.
His prayer (9-11): How he prays, what he prays for.
His hope (12-20): How he sees life--all of life.

I. Paul's Identity (Phil 1:1-2)

Paul identified himself and Timothy as "servants of Christ Jesus" (Php 1:1). "Douloi" means "bond-slaves." The acknowledgment that he is a servant of Christ reminds us that though he looks like a prisoner of Caesar, a victim of Caesar, a servant of Caesar, he’s not. He’s the servant of the Messiah. If he is in prison, it is because that’s where Jesus wants him. If Jesus doesn’t want him there, even Caesar cannot hold him there! He will be wherever Jesus wants him to be, and Caesar has nothing to say about it! So the fact that he is in Caesar’s custody is only because of the fact that the God of the universe, the real one who is Lord, has decided that that is where he’s supposed to be.

That kind of thinking is dangerous. It can change your life. If you start thinking about your life that way, things will change. "Lord, This is Your plan for me, Your plan to exalt Yourself in my life. You’re going to be glorified in this, protect me in this, magnify Your grace in this, because I am not a victim of this world. I’m a servant of the Messiah, Jesus." You be careful about believing this. Be very careful.

II. Paul's Heart (Phil 1:3-5,7-8)

In Phil 1:3-5, we learn:

Paul’s thankful heart (Php 1:3). Cf. feeling entitled and taking things for granted.
Paul's joyful prayer (Php 1:4). Paul's joy comes from God.
Paul's gospel focus (Php 1:5). Unity comes from gospel focus/fellowship, not natural affinity.
Paul's deep affection (Php 1:7-8). Grace and mission creates a band of brothers. Love and affection grow in the soil of grace and gospel service.

When we deliberately pray to cultivate a gospel fellowship, true unity in the Spirit results. But if our fellowship is primarily based on common affinities — growing up in the city, going to the same school, having a common set of friends, in a particular line of work — if those are the fundamental things that unite us, then the edges of our congregation will be walls; anybody that cannot join in those natural affinities will not be a part of us. But if our union, if our communion, if our fellowship, is related to the gospel, then the edges of our fellowship will be porous. Then even people who are not like us — not from our socio-economic class, racial/cultural background, not a part of the same set of friends, but they do trust in the Jesus, they will very easily become a part of the gospel fellowship because the thing that fundamentally unites us is not those natural affinities, but the gospel affinities.

III. Paul's Faith (Phil 1:6)

Paul's simple single point about salvation is this: God is at work in your salvation from beginning to end. Salvation is God’s work from start to finish. We learn 6 things about salvation:

Salvation is God’s work (100%).
Salvation is a good work (because it makes us fit for the enjoyment of God).
Salvation is unfinished work (for sanctification is ongoing this side of heaven).
Salvation is a certain work (because God always finishes what He starts).
Salvation is perfect work (because God only does things perfectly).
Salvation’s work will only be perfect on the last day.

IV. Paul's Prayer (Phil 1:9-11)

7 things that Paul prays for the Philippians are that:

their love would abound (Php 1:9a),
their knowledge would grow (Php 1:9b),
their discernment would increase (Php 1:10a),
they would choose the excellent (Php 1:10b),
they would continue in purity, sincerity and integrity (Php 1:10c),
they would live in fruitful righteousness (Php 1:11a), and
they would deliberately live for the glory of God (Php 1:11b).

V. Paul's Hope (Phil 1:12-20)

In this part, we learn several more things about Paul:

Providence in imprisonment: How he views his circumstances of being in prison (Php 1:12-14).
Promotion of the gospel: What to think of those who preach the gospel out of envy and rivalry (Php 1:15-18).
Purpose of life: What Paul's single hope and purpose of life is (Php 1:19-20).

Thank and praise God that our salvation in Christ alone, by grace alone, and through faith alone is entirely the work of God from the beginning to the end.

Questions:

Who are the senders (Php 1:1a; "douloi" means "bond-slaves.")? The recipients (Php 1:1b; "hagios" means "different.")? What was his greeting (Php 1:2)? What can such an identify do for you?
Why is Paul so joyful and thankful in his prayer (Php 1:3-8)? Do others pray for you with joy? Who were Paul's partners (Php 1:5; Acts 16:11-15,16-18,19-40)? What truly unites us (Php 1:5-7)? Hinders us? What does Php 1:6 teach about salvation (Php 1:29, 2:13; Eph 2:1,5; Col 2:13; Jn 1:12; Acts 11:18; 2 Th 2:13-14; Heb 11:29, 40)?
Can you identify Paul's "7" prayer topics for the Philippians (Php 1:9-11; 1 Jn 4:19-20; 1 Tim 1:5; Eph 4:15)?
How does Paul see his imprisonment (Php 1:12-14; Rom 8:28)? Why motives might some have for preaching the gospel (Php 1:15-18)? When (not if) adversity happens, is the question, 'Why me?' or 'How is God going to exalt Himself?'" (Php 1:19-20)

References (5 Sermons by Ligon Duncan):

Greetings From Paul (Php 1:1-2).
I Thank God For You (Php 1:3-5).
He Finishes What He Starts (Php 1:6).
Love Abounding (Php 1:7-11).
For the Greater Progress of the Gospel (Php 1:12-20).

Jan 18 / 8:55am

Sanctification Part III: Joy, Peace and Contentment (Philippians 4:2-23)

Philippians 4:2-23; Key Verse: 4:7a,9b

"And the peace of God... And the God of peace will be with you."

In keeping with our prayer for 2012 to be the year of Sanctification, we studied "Sanctification, Part I: Change is Possible" (Php 2:12-16) and Sanctification, Part II: Not There Yet (Php 3:12-4:1). In Sanctification, Part III, we study Php 4:2-23 and find that sanctification is not something negative or burdensome or undesirable, for sanctification leads to all the attributes that every human being wants: Joy, Peace and Contentment.

What compelled me to Christ before I became a Christian was that I knew without a doubt that I had no peace, no serenity, no tranquility. This really bothered me. I could study well, become a medical doctor, have wonderful parents who never hurt me, have an inner spirit of resolve to never be defeated by life or by anyone, and yet I had no peace. In today's passage, Paul gives us at least 7 exhortations that leads to the promise of the peace of God which is beyond human comprehension. These exhortations do not teach us the way of salvation. These exhortations are not the gospel. But in these exhortations Paul is expressing how a true Christian lives, how one who is truly sanctified lives the Christian life. Let us examine the 7 exhortations of Paul plus a promise of peace in Php 4:2-23:

Be Reconciled (Php 4:2-3).
Rejoice (Php 4:4).
Be Gentle (Php 4:5).
Do Not Worry, but Pray (Php 4:6).
Think (Php 4:8).
Put It Into Practice (Php 4:9a).
Be Content (Php 4:10-23).
The Promise of Peace (Php 4:7,9b).

I. Be Reconciled (Php 4:2-3)

Perhaps, the "most difficult" task for a Christian is not necessarily to convert someone to Christ. You befriend them, love them, extend grace to them, pray for them, listen to them, be genuine before them, teach them the Bible as much as they can digest, and allow God to transform them. But the "most difficult" task for a Christian practically is to reconcile with another Christian who has hurt you, wounded you, insulted you, ignored you, disrespected you, not trusted you, betrayed you, and the list of wrongs can just go on and on. On UBFriends I have written over 20 articles, and my most viewed article is entitled “Why Do We Have Divisions?” (5,300 views). I began the article with this sentence: The problem with the church is that it has people!

Paul knows the inevitability of conflicts among Christians in the church. He did not give the impression that we in the church of God are united and loving with no problems. Rather, Paul openly and publicly exposed the conflict between 2 senior Christians: Euodia and Synthyche (Php 4:2). Imagine if your name is one of those sent out in a letter to be read in all the churches where people know who you are! "I plead with Kathy and Betty to agree with each other." That's what Paul did. Also, Paul did not just privately address both of them to overcome their differences in Christ. Rather, he involved and enlisted many notable leaders in the church to help resolve this conflict: "my loyal yokefellow," "Clement," and "the rest of my fellow workers" (Php 4:3).

Whenever there is a problem in a church (and there will ALWAYS be problems and conflicts in the church), we want to cover it up, act as though nothing is wrong, involve as few people as possible, so as not to "discourage others." Behind closed doors, we gossip and blame people. But this is not the biblical pattern. In fact, Paul did the very opposite: he exposed the people and the conflict publicly (because he loved them), and he enlisted and involved virtually the whole church leadership to pray for and promote reconciliation. Paul also did not blame anyone. To Paul, reconciliation is so crucial for the church, because God promoted reconciliation with us sinners at a tremendous and priceless cost--the cost of His One and Only Son. Without genuine reconciliation, we will not experience the peace that passes understanding.

II. Rejoice (Php 4:4)

Was there any reason for the church in Philippi to rejoice? They were being persecuted and opposed (Php 1:28). There was envy and rivalry (Php 1:15). There were conflicts and divisions (Php 4:2-3). With such ongoing problems, they could easily become cynical and bitter. How could they possibly rejoice? Only when their joy is not drawn from their circumstances. Any Christian who wants to experience the peace that passes understanding needs to cultivate a heart of joy and rejoicing that comes from the Lord (Php 4:4), and not from circumstances.

III. Be Gentle (Php 4:5)

There are many legitimate ways to translate the word "gentleness" (epieikeia): "reasonableness," "moderation," "generosity," "modesty," "magnanimity," "forbearance," "forbearing spirit," "unselfishness," "considerateness," and "softness." The Greeks explained this word as "justice and something better than justice" (Jn 8:10-11). The Message says, "Make it as clear as you can to all you meet that you're on their side, working with them and not against them. Help them see that the Master is about to arrive. He could show up any minute!" But they all get the point across that in our dealings with one another we are to be kind, gentle, generous, respectful, considerate, and reasonable. The reason Paul gives for this is because "the Lord is near" (Php 4:5). If you are having a fight with your spouse, and someone walks in, you stop fighting. Thus, we should interact with others as though Jesus would walk in at any moment. In fact, he is right there in the midst of all that we do and say to one another.

IV. Do Not Worry But Pray (Php 4:6)

We worry to try to feel more in control of a situation. But worry only does 2 things: depresses you and discourages others. Php 4:6 says, "Do not be anxious about anything, but in every situation, by prayer and petition, with thanksgiving, present your requests to God." Paul is not saying that the Philippians do not have anything to worry about. They do have things to worry about. They are persecuted. They are experiencing division in their congregation. There are those who preach out of envy and rivalry. There are a lot of reasons why they should worry. So Paul does not say to not worry because their circumstances are good. He tells them to not worry because they have got a God who is in charge who loves them and who they can pray to (Mt 6:31-32).

V. Think (Php 4:8): "A man is what he thinks about all day long." (Ralph Waldo Emerson) "You are not what you think you are. But what you think, you are." (Trinity Seminary Professor)

Before you go to bed at night, do you wonder if you have thought about anything of eternal significance that day? Someone said, "Some people would rather die, than think." We are so preoccupied by the trivial that we do not get around to the profound and the permanent. By being preoccupied with the problems of life, we have no time for any deep reflection. Thus, Paul stresses the utmost importance of thinking deeply in the Christian life. The Puritans made it a practice of meditating on 6 great things from God’s word, which they regarded as absolutely essential for cultivating heavenly-mindedness:

the majesty of God;
the severity of sin;
the beauty of Christ;
the certainty of death;
the finality of judgment; and,
the misery of hell.

Paul's imperative in 4:8 is "think about such things." It suggests that unless we decide to do so, we will not. Paul knew that unless we are deliberate about thinking godly thoughts, we will not grow as a sanctified Christian.

What is Christian meditation? Non-Christian practitioners of meditation say that it is vital that we "empty our mind" in order to meditate. This is a dangerous practice and it is contrary to Scripture. Instead the Bible says that we must fill up our mind with God's word (Php 4:8; Ps 1:2; Jos 1:8). Why? It is because God has already spoken, and that we ARE NOT LISTENING! Meditation is to help us to listen to what God has already said in his Word. Meditation is the activity of calling to mind and thinking over and dwelling on and applying to ourselves the various things that we already know about what God's Word says. Mediation connects the mind and the will – the head and the heart – so that the truth we know is worked deep down into our soul so that it begins to affect what we desire. How do you move the 12 or 18 inches from the head to the heart? A biblical answer is through meditation, through dwelling on, reflecting on, thinking over, looking at every side of the truth in meditation and reflection. The idea is for the truth to so take hold of our desires that we begin to desire the right rather than the wrong thing, the permanent rather than the temporary thing, the lovely rather than the ugly thing, the true rather than the false thing.

Again, these exhortations are not the gospel. Rather, he is telling Christians who have already received the gospel how to live the Christian life, how to think as a Christian. John Stott has written dozens of wonderful Christian books. One book you may not know is about bird-watching. He loves to look at birds, and he has written a book about what he’s learned from birds about the Christian life. In the introduction to the book, he whimsically calls it “ornitheology” — not ornithology (or, the study of birds) — but ornitheology (learning about God from the study of birds). On a more mundane scale, when I saw the movie The Descendants, I thought about the Gospel of our salvation.

VI. Put It Into Practice (Php 4:9)

If we are Christians, we already know what we ought to do and what we ought to stop. The question is "How?" An answer is there has to be a desire that is opposite and greater than the desire that is enticing us to what is wrong and trivial if we are going to be able to fight that desire. How do we meditate until our desire for God is greater than our desire for the base?

Paul suggests that we need meditation, instruction, direction and application (Php 4:8-9). Basically, look at him, learn from him, watch what he does, and then just do it, or put it into practice. A Christian never learns just by listening. Unless he puts his Christianity into practice, he remains a spiritual infant and lives as though he has not been sanctified. It is like learning how to play the piano just by reading a book about how to play the piano. But a virtuoso practices the piano 300 times, 600 times, 1,200 times. Sir William Osler (1849-1919), one of the greatest icons of modern medicine, said, "To study the phenomenon of disease without books is to sail an uncharted sea, while to study books without patients is not to go to sea at all." Likewise, if I do not put my Christianity into practice, I am functionally not a Christian, even if I insist that I am.

VII. Be Content (Php 4:10-23)

Are you content? Exactly in your present situation, are you perfectly content? In this part, Paul expresses something that is vitally important in the Christian life, without which, a Christian will not experience the peace that passes human understanding. Being content is crucial for a Christian (11-12; 2 Cor 12:10; 1 Tim 6:6-8; Heb 13:5). Paul teaches us several things about contentment which would encourage us if we are not content:

Paul had to learn how to be content.
Contentment is not innate to the Christian.
The greatest likelihood of finding real gospel contentment is when you sense you lack it. On the contrary you are least likely to find real gospel contentment when your life circumstances provide you a greater measure of contentment.

This is confounding and counter-intuitive. You are more likely to find real contentment when you realize your lack of real contentment than if you are in a circumstance in life where your situation provides you with such comforts that you are not thinking about your lack of the real thing. This is why Jesus said that it is hard for a rich man to enter into the kingdom of heaven (Mt 19:23; Mk 10:23; Lk 18:24). Why? Because the rich man can mistake circumstantial contentment for gospel contentment. He can mistake a superficial temporal contentment with a deep, permanent and eternal contentment. He cannot seek real contentment, because he doesn’t sense his lack of real contentment, for he is in circumstances that make him content. The first thing to realize about gospel contentment is that it is non-circumstancial.

What is the secret of contentment? Buddhism stresses the cultivation of contentment. 1 brand of Buddhism says that the way to cultivate contentment is to lower your expectations. But gospel contentment does not come from circumstances or lowered expectations, but "through him who gives me strength" (Php 4:13). The secret of contentment is God’s providence apprehended by your soul. It is the God of providence embraced by your soul so that you believe it. Gospel contentment rests on a deep personal doctrinal experiential embrace of God’s providence.

God will never ask me to do something that I can do myself. Rather, God will call me to do something that I cannot do without Him. The secret of gospel contentment is knowing that without Jesus, I am not able to do anything. But with Jesus and by His help alone, I am able to do all things, especially things that I know that I am totally unable to do.

VIII. The Promise (and the Prayer) of Peace (Php 4:7,9b,19)

One of the most beautiful verses in the Bible is Php 4:7: "And the peace of God, which transcends all understanding, will guard your hearts and your minds in Christ Jesus." There is a way for a Christian to experience the peace that surpasses human comprehension. Paul is saying that even when we are hurt, wounded, wronged, discouraged, disheartened, betrayed, misunderstood, maligned, marginalized, and when the world around you seems to be caving in on you, you can experience the peace of God that just does not make any sense humanly. How is that possible? The peace of God is never dependent on your circumstances. The peace of God is a gift of God. The peace of God comes from the God of peace (Php 4:9). The peace of God comes from fully enjoying and embracing the truth that "my God will meet all your needs according to the riches of his glory in Christ Jesus" (Php 4:19).

Generally people do not like the Bible because they think that the Bible is intrusive, that it is "Do this" and "Don't do that." The Bible is no fun. Sadly, even some Christians think that the Bible has commands that wants them to just "suffer and die." Some Christian leaders might even teach and promote that. Some Christians might rather prefer to die than to reconcile with someone who hurt them deeply. Or they might prefer to blame others or throw a pity party for themselves than to be content in their undesirable or unfavorable situation. But when we take to heart the imperatives and exhortations of the Bible, Paul says that we will experience the peace of God from the God of peace who will meet ALL our needs according to the riches of God's glory in Christ Jesus (Php 4:7,9,19)! May God bless you with the peace of God from the God of peace, as you enjoy living out Paul's exhortations that are all for our own good: Be reconciled. Rejoice. Be gentle. Don't worry, but pray. Think. Put it into practice. Be content.

Questions

What did Paul plead with Euodia and Syntyche (2)? Who were they (3)? Whose help did Paul enlist (3)? What can we learn about conflicts in the church? About creating and cultivating a culture of reconciliation and forgiveness?
Is there anything about the Philippian situation to rejoice about (4)? What is the key to rejoicing?
The word "gentleness" (5) has been translated "reasonableness," "moderation," "generosity," "magnanimity" and "softness." What reason does Paul give for being gentle with one another?
How can we live worry-free in a care-filled world? (6; Mt 6:32-32)? Who can do so? What is God's promise to those who practice Paul's exhortations (7,9b)?
Why is it important cultivate godly affections and thinking (8)? What if we don't (Rom 8:6)? What is the difference between Christian meditation and transcendental meditation? How did the Puritans cultivate heavenly-mindedness? How do we do this (9; 3:17)?
How does Paul encourage Christians with regard to contentment (11-13)? Why should Christians be content (11-12; 2 Cor 12:10; 1 Tim 6:6-8; Heb 13:5)? Why is gospel contentment hard for the rich (Mt 19:23; Mk 10:23; Lk 18:24)? What is the secret of contentment (13,19,20)? What can we learn from Paul's final greetings (21-23)?

References

The Shalom of God (Php 4:2-7). L. Duncan.
Do As I Do (Php 4:8-9). L. Duncan.
Content in Every Situation (Php 4:10-20). L. Duncan.
Grace, with Your Spirit (Php 4:21-23). L. Duncan.
The Letters to the Philippians, Colossians, and Thessalonians. William Barclay, The New Daily Study Bible, 1975, 2003.

Jan 15 / 7:35am

Sanctification, Part II: Not There Yet (Philippians 3:12-4:1)

Philippians 3:12 - 4:1; Key Verse: Phil 3:13

"I do not consider myself yet to have taken hold of it. But one thing I do..."

Paul is a man of "one thing" (Php 3:13), "one goal" (Php 3:12), "one prize" (Php 3:14), and "one desire" (Php 3:10), for which he gives all of himself. He does not do so out of any righteousness, nobility or goodness in himself, but attributes all of his zeal and passion to the grace of Jesus (Php 3:9; Gal 2:20b). In this way, Paul shows us the one single driving force behind his sanctification and his Christian life.

We have been praying that 2012 may be the year of Sanctification. What is sanctification? Louis Berkhof (1873 – 1957), a renowned 20th century theologian, explains Sanctification: "Sanctification is a work of the triune God, but is ascribed more particularly to the Holy Spirit in Scripture, Rom 8:11; 15:16; 1 Pet 1:2. It is particularly important in our day, with its emphasis on the necessity of approaching the study of theology anthropologically and its one-sided call to service in the kingdom of God, to stress the fact that God, and not man, is the author of sanctification. Especially in view of the Activism that is such a characteristic feature of American religious life, and which glorifies the work of man rather than the grace of God, it is necessary to stress the fact over and over again that sanctification is the fruit of justification, that the former is simply impossible without the latter, and that both are the fruits of the grace of God in the redemption of sinners. Though man is privileged to cooperate with the Spirit of God, he can do this only in virtue of the strength which the Spirit imparts to him from day to day. The spiritual development of man is not a human achievement, but a work of divine grace. Man deserves no credit whatsoever for that which he contributes to it instrumentally."

In brief, sanctification is God's work, not man's work (even though man works in grace, following God's work in him). Last week, our sermon from Php 2:12-16 was titled "Sanctification, Part I: Change is Possible." This week, our sermon from Php 3:12-4:1 is titled "Sanctification, Part II: Not There Yet." It has 4 parts:

Not There Yet.
Pressing On with Zeal.
Striving by Grace.
Practical Application: 2 Exhortations: "Imitate me" and "Stand firm."

I. Not There Yet (Php 3:12a,13a)

A Christian, by definition, is always one whom God is working in, so that they will work it out in the practical details of their life (Php 2:12-13). Of course, they can rebel against God working in them and suffer the consequences (Gal 6:7). Even the "greatest" man of God, the Apostle Paul, wanted to be sanctified further so as to become more and more like Jesus (Php 2:10). Paul could be regarded as the greatest Christian, the greatest theologian, the greatest pastor, the greatest church planter, the greatest leader, teacher, mentor, discipler, who ever lived. But how did Paul regard his own spiritual condition or progress?

He said, "Not that I have already obtained all this, or have already arrived at my goal..." (Php 3:12a). Again, Paul said, "I do not consider myself yet to have taken hold of it" (Php 3:13a). Paul basically said, "I'm not there yet."

Paul is likely addressing a false teaching called "perfectionism," which suggests that a Christian can become perfect (or close to it) in this lifetime. He was likely referring to the Judaisers (Php 3:2-3), those Jewish Christians who wanted the Philippian Christians to believe Paul’s teaching about Jesus the Messiah but also wanted them to strive for holiness. How? By keeping the Law of Moses, especially the ceremonial law – the ritual law. They taught that the way to be complete, mature, perfect, was to not only believe in Jesus, but also to keep the laws of Moses.

Last week I saw an elderly patient who has been a minister and a preacher in his church for over 4 decades, ever since he was 18 y/o. He told me, "I am a holiness preacher. Therefore, I do not lie, cheat, smoke, drink alcohol, and I've had 1 wife all my life." I believe he is a sincere Christian. But he seems to be communicating perfectionism.

Perfectionism is not an uncommon sentiment among Christians today. A minister preached in church that he had achieved this state of perfection as a Christian. A man asked him after the sermon, "Does your wife agree that you have achieved this state of perfection." He answered, "She does not believe in that doctrine yet..." Isn't it quite obvious why she doesn't believe in that doctrine!?

Such teaching began with John Wesley who explained from Php 2:12, 15 that Christians should strive for perfection (true) and that some Christians could reach some degree of perfection in this life (not true). Wesley's motivation for saying this was good: He wanted to combat the dead formalism of the church in his day. He wanted to see real, vibrant holiness among Christians. But to say that perfection is possible in this lifetime is not supported by the Bible.

I have also sensed an implicit idea that Christians regard themselves as more holy, more godly, more spiritual and more mature the older they get. It is likely true that Christians "sin less"--quantitatively speaking--as they get older. But are older Christian less sinful? I painfully acknowledge that the main reason that I seemingly "sin less" is because I had a lot more strength to sin more when I was younger!

Such an idea that older Christians are holier and more godly and spiritually mature was not what Paul taught. Perfectionism promotes elitism, which is not healthy for any church or Christian community. Paul was not an elitist. He testified that he is the worst of sinners--not as a young Christian--but as a mature, seasoned, Christian (1 Tim 1:15). He regarded all his fellow Christians as co-servants (Php 1:1), partners (Php 1:5), brothers (Col 1:1), and not as his subordinates or "foot soldiers." How could Paul be so genuinely humble? He knows from his heart and core that he is not there yet, that he has not yet been perfected in Christ (Php 3:11).

II. Pressing On With Zeal (Php 3:12b,13b-16)

"The highest wisdom, even of him who has attained the greatest perfection, is to go forward, and endeavor in a calm and teachable spirit to make further progress." John Calvin (Institutes, Book 3, Chap 2, 4)

Paul is clear that Christians are not the fellowship of those who have arrived. Like Paul, we are not there yet; we've not gotten to our goal. As a result, we press on with all that we are toward that goal. Paul's language is active, passionate, and intense: I press on, I forget what is behind, I strain forward, I hold true to what I have attained (Php 2:12,13,14,16). Paul's singular desire is to be more and more like Jesus, and he never lets up.

We Christians like to motivated to "press on." When we hear this, we are inclined to press others to also "press on." We are likely to be upset or irritated with those whom we think are not doing so. But Paul was speaking in the 1st person: "I press on to take hold," "I do not consider," "one thing I do," "I press on toward the goal" (Php 3:12-14). Then he address those who are mature, for only the mature would have Paul's perspective of living up to what has already been attained (Php 3:15-16). So, what Paul says is primarily for us to "press on," and not for us to "press others to press on."

This message is also not for non-believers, for it is not about salvation and not about how we come to be saved, which is only by grace alone, by faith alone, and in Christ alone. The message of salvation is never by faith in Christ, plus you must "press on."

However, when a mature Christian hears "press on," he or she knows what this means: "I must never ever rest with where I am today with regards to godliness and holiness. I must always press on by cultivating a holy dissatisfaction about my present state of growth." Paul knows that he is saved by grace alone, through faith alone, in Christ alone; and yet, he is utterly dissatisfied with staying with where he is in his present state of godliness. He wants to be more like Jesus.

III. Striving by Grace (Php 3:12c,14b)

How is Paul pressing on? Though Paul is pressing on with zeal, his inner motivation is not himself or his effort, but the grace of Jesus. Paul is clear that he is who he is only by the grace of God (1 Cor 15:10), not his own credit or goodness. Despite his intense effort in being more and more like Jesus, he knows that it is only because God first chose him and worked in him (Php 2:13), and that "Christ Jesus took hold of" him (Php 3:12b), and that "God has called (him) heavenward in Christ Jesus" (Php 3:14b).

IV. 2 Exhortations and 2 Reasons (Php 3:17-4:1)

Paul knows that the enemy of pressing on by zeal and by grace is the world. Paul's 4 points of practical application to fight against the seduction of the world are:

Imitate me (Php 3:17).
Worldliness kills (Php 3:18-19).
Homesickness helps (Php 3:20-21).
Stand firm (Php 4:1).

1. Imitate me; imitate godly examples (Php 3:17): "Join together in following my example...and just as you have us as a model, keep your eyes on those who live as we do" (Php 3:17). Paul is saying, "Act like me. Live like me. Follow my example. Do as I do. Watch me. See how I live. Copy me. Watch those who copy me, copy how they live." It's like one of our favorite catchphrases: Be like Mike. Our founder, Samuel Lee, often said, "Imitation precedes creativity." Perhaps, some might carry this too far, until it becomes like a law of tradition where younger leaders are expected to "do whatever they are told." But Paul is obviously not saying that he is perfect. He fully acknowledges that he is still sinful and not near Christ-likeness (Php 3:12-13). But he knows that only by the grace of God, Jesus has changed and transformed his heart. He is not arrogant, like the super-apostles in Corinth (2 Cor 11:5, 12:11). He is not ruled by the Law like the dogs--the Judaizers (Php 3:2-3). He considered others as better than he (Php 2:3), and of himself with sober judgment (Rom 12:3). Paul is truly a loving, gentle, humble, unimposing man in Christ. Look for such mature Christians and imitate their faith and life as a way to overcome worldliness.

2. Worldliness kills (Php 3:18-19): The Puritans understood the crippling temptation/seduction of worldliness. They said: "Love God, but use the world." Otherwise you will love the world, and use God to get the world. They also said: "Love the world and gold is your God. Love God, and God is your gold."

John Newton understood the grip of worldliness in this less known hymn:

“Fading is the world’s pleasure,
All his boasted pomp and show.
Solid joys and lasting treasure,
None but Zion’s children know.”

Worldliness is perhaps one of the greatest problems for Christians. It is not the problem that we Christians critique "out there." Worldliness is our home address. We ourselves are steeped in it. 85% of best sellers of CBD, of the top 100 Christian books are about using God to get what you want, to get the world. 85% of Christian TV is also about using God to get the world. But this is never Paul's message, Jesus' message, the Bible's message or Christianity's message.

Worldliness means a person has come to be at home in this world, to find their place of belonging in this world, to think like this world, to act like this world, to desire the things that this world desires. Paul is warning that even people who are religious, even people who are spiritual, even people who claim to be Christians can become captivated by that kind of worldliness, and, he says, it will kill them. It is soul destroying.

We think of worldliness as hedonism, materialism, partying, drugs, drunkenness, gluttony, immorality, etc. It is. But the worldliness Paul is addressing are people who claim to love God and yet they are so worldly that he characterizes them as "enemies of the cross" (Php 3:18)! He says of them, "Their destiny is destruction, their god is their stomach, and their glory is in their shame. Their mind is set on earthly things" (Php 3:19). What is Paul saying? They’re all wrapped up in this life. They want their praise here. They want their affirmation here. This is where they belong. This is where their reward is. They claim to be believers, but what they want most in life is here. Worldliness is a matter of the heart. It is what my heart desires. It takes control of my mind, my will, my decisions, my life, my affections. Then we become captive to a lesser joy than the real and true joy of Jesus and his kingdom. Even putting my hope in my own church is a deceptive form of worldliness that blinds me from the kingdom of God.

3. Homesickness helps (Php 3:20-21): Paul says, "But our citizenship is in heaven. And we eagerly await a Savior from there, the Lord Jesus Christ, who, by the power that enables him to bring everything under his control, will transform our lowly bodies so that they will be like his glorious body" (Php 3:20-21). Paul is saying that if we’re not heavenly-minded, if we’re not homesick for our home, if we’re not longing for something that this world can’t give us, we’re utterly vulnerable to worldliness. Because until that point we are vulnerable to believing that this world can actually give us something that can last.

4. Stand firm (Php 4:1): Paul's 2nd exhortation is "Therefore, my brothers and sisters, you whom I love and long for, my joy and crown, stand firm in the Lord in this way, dear friends!" (Php 4:1) Paul says this because no one overcomes worldliness just by wishing that their worldly longings will just suddenly disappear overnight; it requires resolve. Just as the devil tempted Eve, the devil constantly tempts us today, saying, "God is not enough. You need something else." May God help us resolve not to be deceived by the devil's lie to seduce us with the world, which includes many good things, such as our family, our children, or even our church.

Are you there yet? Paul was clear that he was not. So, his life was an intense pressing on toward the goal to win the prize (Acts 20:24). But his inner motivation was not his ambition, passion or zeal, but the grace of Jesus that is greater than all the delights of the world. May God bless 2012 to be a year of sanctification.

Questions:

What is Paul's confession of his own progress in Christ (12a, 13a; 1 Ti 1:15)? What does "perfect" (12) and "mature" (15) mean? (They are translated from the same Greek word "teleios.")
What is "one thing" (13), "the prize" (14) and the "goal" (12,15)? Why did Christ take hold of him (12c; Rom 8:29)? What does "press on" (12b, 14a), "forgetting" and "straining" (13b) teach about sanctification (1 Cor 9:24-27; 1 Ti 6:12; Heb 12:1)? How should mature Christians hold true to what they have attained (16; 2:12-13)?
What is Paul's exhortation to Christians (17; 4:9; 1 Cor 4:16; 11:1; 1 Th 1:6; 2 Th 3:7-9; 1 Ti 4:12,15-16; 2 Ti 3:10-11; 1 Pe 5:3)? Why (Heb 3:13)?
What is Paul's tearful warning (18)? Who are these "enemies of the cross" (2)? Are they non-Christians and pagans? What is their destiny, their god, their glory, and their mind set on (19)? What is the problem with worldliness (1 Jn 2:15-17)?
What is the goal of sanctification (20)? How is this accomplished (21)? Are you homesick? Do you have a resolve (4:1)?

References:

Pressing On Toward The Goal (Php 3:12-16). Ligon Duncan.
Two Ways To Live (Php 3:17-4:1). Ligon Duncan.
The Letters to the Philippians, Colossians, and Thessalonians. William Barclay, The New Daily Study Bible, 1975, 2003.
Sanctification by Louis Berkhof.

Jan 13 / 3:39pm

2012: The Year of Sanctification

2012 Key Verse: Philippians 2:12b-13

“…work out your own salvation with fear and trembling, for it is God who works in you both to will and to act according to his good purpose/pleasure.”

West Loop UBF does not need me. I said: “West Loop UBF does not need me, but I need West Loop UBF.” Why? We have 9 families who are faithful stewards, friends and elders for our local church community. For all practical purposes, these 9 families run West Loop UBF with little to no input or contribution from me. I only thank God for the initiative and love of Jesus of my friends. I also said, “Please make mistakes boldly. If you want to do anything, you do not have to ask for my permission or blessing. I trust you. If it works, praise God! If it flops, learn from your mistake.” From the outset of West Loop in Jan 2008, my principle is for West Loop to run without me. By God’s grace, I believe it has.

Practical stewardship. 6 men gave sermons in 2011, though they all work: Rhoel, Tim, Art, Jim, Henry, me. Each prays, prepares and preaches his own sermon. Sometimes we discuss the passage. Often we do not. Rhoel practically runs West Loop, wearing many hats: managing website, serving music (with Art our worship leader, Sarah Peace, Steve, and 3 Lomahans: Sarah, Becky and Joshua), serving HBF with Elena, Jenny. CBF leaders were the Austrias, Fitches, Cooks, Elena. Jenny organized soup kitchens in Chicago, giving gift boxes through Samaritan's purse, and building houses in the Appalachia during the summer. Angie and Michelle manage our finances. Each family in turn serves lunch on Sun. Jamie regularly serves snacks for our Tue meeting. Our HBF boys set up chairs and clean the 3^rd floor. Timmy and Noah Fitch, Daniel Cook setup the audio and visuals on Sun. Tim leads a men's meeting every Saturday. Taniesha leads a once/month gathering for young women. Sarah Peace led a praise night concert collaborating with Triton and U of C. Finally, Len served a pastor's appreciation dinner at Maggiano's, and lavishly furnished our 3rd floor room because of the generosity of his late mother and brothers. Thank God for collaboration, love and friendship in Christ.

What we learned: Genesis is about Jesus! In 2011 we studied 1, 2 Corinthians and Genesis. I wanted to study how each narrative in Genesis pointed to Christ. I reflected on this by asking What is the point of Genesis? I read and studied Preaching Christ from Genesis by Sidney Greidanus, Tim Keller's study guide: Genesis: What Were We Put in the World to Do? (and listening to Keller's sermons on Genesis), and Derek Kidner's classic commentary on Genesis. Instead of studying the Bible anthropologically as I have often done, we prayed to study the Bible theocentrically and Christocentrically (John 5:39; Luke 24:27). Instead of focusing on ourselves and what we do, we prayed to see how each text pointed to Christ and how every story whispered His name. Many expressed that studying the Bible to see Christ touched us, for it opened our hearts to taste the love of God, and the grace of Jesus, and the fellowship of the Holy Spirit (2 Cor 13:14).

Prayer for the Peaces, Podil, Philippines, PSU and PAL. West Loop prays for the Peaces in Podil since Maria is Elena’s sister, and we have known Maria since the 80s. Their new Podil church plant is flourishing without fishing, because over 70 students have signed up and willingly come to their English club to study English. In just a year they have up to 18 Sun attendants.

Philippines UBF is a thriving indigenous ministry with 4 new church plants over the past year plus. Since metro Manila is huge, I suggested to William Altobar 2 years ago that he send out his 3 families to different parts of the city (Ipapo to the University belt, Reytos to University of the East, Talavera to Fatima College, Antipolo): half an hour, an hour and 2 hours away from their main center. During my visits to Manila, I am stunned/overwhelmed that over 30 eager and enthusiastic students have gathered for their weekly group Bible study. Recently, Arlene Jaegers is serving a new church plant in UP (University of the Philippines), which is the Harvard of the Philippines. When I was last there in Oct, Aivy, a UP PT student, gave me a plaque that says "Outstanding Servant of the Year Award." I trembled in awe and with tears and thanksgiving that God is opening hearts to Him and to His Word. Praise God.

Joe Schafer (PSU) and Abraham Lincoln (PAL) give the sermon at West Loop whenever they visit Chicago. We pray for their respective ministries, as Joe commutes 4 hours to a new job in Washington D.C. and as PAL continues his seminary study and visits Jerusalem in 2012.

We also pray for my homeland Malaysia and Singapore. I thank God that Ison, Vincent and Eileen began a church plant in Kuala Lumpur in 2011. I pray that a church plant may begin in Singapore.

Blogging. In 2011 I contributed 21 articles to UBFriends and 128 posts to my blog. This is how my Bible study has evolved over the last few years. Instead of preparing Bible study binders (which I did for 25 years), I now post all of my Bible study, sermons and reflections online. It eliminates paper and it enables me to share my Bible meditations and thoughts in cyberspace. It has been so uplifting when people I do not know well, or have never met in person before, tell me that they were greatly encouraged and enlightened by reading what I have written and posted online. 2 of my most viewed postings on UBFriends are “Why Do We Have Divisions?” (5,300 views) and “Christianity is the End of Religion” (4,200 views).

Though some are uncomfortable and do not like such transparency and openness, the world, through cyberspace, is moving rapidly in this direction. Seemingly, the internet is doing what Jesus said, “There is nothing concealed that will not be disclosed. …what you have whispered in the ear in the inner rooms will be proclaimed from the roofs” (Lk 12:2-3). I believe that this is healthy for the church and for authentic Christian community, as long as we blog prayerfully and respectfully, and with "fear and trembling" (Php 2:12), and with "humility and tears" (Acts 20:19).

2012 the year of Sanctification. West Loop UBF Church has prayed that 2010 may be the year of the Gospel and that 2011 may be a year of Grace. We prayed for Grace to renew the limitless grace of Jesus in our own hearts, so that we do not suffer from CFS: Christian Fatigue Syndrome! For 2012 I thought it appropriate that we pray that it may be the year of Sanctification. (This sounds really scary, especially for me!)

I resolutely conclude that no sinner, no matter how noble, sincere, and pure-hearted, can ever truly change themselves and be sanctified. But because God is working in us (Php 2:13), change is possible. Only because of the grace of Jesus working in us (Eph 2:8-9), we will change, and we can change (Php 2:12; Eph 2:10). In 2012, we are praying about starting a 2nd worship service for the glory of God, complete our study of Genesis through Bible study and Sun sermons, and to read a lot as our expression of loving God with all our minds (Mt 22:37).

One Word: Only because of Jesus, Change is Possible.

Jan 10 / 4:57pm

Sanctification, Part II: One Thing I Do (Philippians 3:12-4:1)

Philippians 3:12-21; Key Verse: Phil 3:13 "But one thing I do..."

What is Paul's confession of his own progress in Christ (Php 3:12a, 13a; 1 Ti 1:15)? What does "perfect" (Php 3:12) and "mature" (Php 3:15) mean? (They are translated from the same Greek word "teleios.")
What is "one thing" (Php 3:13), "the prize" (Php 3:14) and the "goal" (Php 3:12,15)? Why did Christ take hold of him (Php 3:12c; Rom 8:29)? What does "press on" (Php 3:12b, 14a), "forgetting" and "straining" (Php 3:13b) teach about sanctification (1 Cor 9:24-27; 1 Ti 6:12; Heb 12:1)? How should mature Christians hold true to what they have attained (Php 3:16; 2:12-13)?
What is a healthy principle for a Christian (Php 3:17; 4:9; 1 Cor 4:16; 11:1; 1 Th 1:6; 2 Th 3:7-9; 1 Ti 4:12,15-16; 2 Ti 3:10-11; 1 Pe 5:3)? Why (Heb 3:13)?
What is Paul's tearful warning (Php 3:18)? Who are these "enemies of the cross" (Php 3:2)? Are they non-Christians and pagans? What is their destiny, their god, their glory, and their mind set on (19)? What is the problem with worldliness (1 Jn 2:15-17)?
What is the goal of sanctification (Php 3:20)? How is this accomplished (Php 3:21)? Are you homesick? Do you have a resolve (Php 4:1)?

Jan 8 / 5:58am

Sanctification (Philippians 2:12-18)

Philippians 2:12-18; Key Verse: 2:12b-13

"...continue to work out your salvation with fear and trembling, for it is God who works in you to will and to act in order to fulfill his good purpose."

The 1 point of my 2012 New Year sermon is: "Because God works in you (accepts you/saves you), you can change and you will change." Are you changing? Stated differently, the 1 point is: "Because God accepts you, change is now possible." Thus, there will always be change in a Christian's life, and it will always work itself out in our lives daily. This is salvation. Salvation never means, "I save myself by my repentance, my faith, my decision and my will." Rather, salvation always means, "God saved me, even though I am (completely) helpless to save myself."

Jim Elliot wrote in 1959, "He is no fool who gives what he cannot keep to gain that which he cannot lose." He has written other memorable quotable words as well, such as, "God, I pray Thee, light these idle sticks of my life and may I burn for Thee. Consume my life, my God, for it is Thine. I seek not a long life, but a full one, like you, Lord Jesus." (1948) Also, "The will of God is always a bigger thing than we bargain for." (1952) Elliot understood that because God is working in him, his life will work itself out and count toward the kingdom of God.

West Loop UBF Church has prayed that 2010 may be the year of the Gospel and that 2011 may be a year of Grace. For 2012 we pray that it may be the year of Sanctification. (This sounds scary, especially for me!)

What is sanctification? What does it have to do with salvation?

There are 3 stages of salvation: Justification, Sanctification, Glorification. Justification removes the penalty of sin (hell). Sanctification removes the power of sin (the pattern of sin in one's life). Glorification removes the presence of sin (perfection), which does not occur till Jesus 2nd Coming. In Christ, God accepts us and adopts us in Justification, changes us in Sanctification, and perfects us in Glorification. All 3 stages fully involve the love of the Father, the grace of the Son, and the fellowship of the Spirit (2 Cor 13:14). J. I. Packer summarizes the gospel as,

"God saves sinners. God—the Triune Jehovah, Father, Son and Spirit; three Persons working together in sovereign wisdom, power and love to achieve the salvation of a chosen people, the Father electing, the Son fulfilling the Father’s will by redeeming, the Spirit executing the purpose of Father and Son by renewing. Saves—does everything, first to last, that is involved in bringing man from death in sin to life in glory: plans, achieves and communicates redemption, calls and keeps, justifies, sanctifies, glorifies."

My 3 point sermon on Sanctification is as follows:

What it is.
What it does.
What it's like.

I. What is Sanctification (Php 2:12-13)? How does it work? Why it works?

Php 2:12-13 is 1 of the most important passages in all of the Bible about sanctification. Sanctification is a technical term that theologians and Bible teachers use to describe what it means to grow in Christian maturity.

The NT talks about sanctification in many ways: becoming more and more like Jesus, imitating Jesus, emulating Jesus, becoming more godly, having the fruit of the Spirit, having the law of God written in our heart by the Holy Spirit, being reshaped in the image of God, which was not lost, but marred, not erased but effaced by sin. In sanctification God is addressing that marring, and healing it and restoring it to its former glory so that we would be what He intended us to be in the 1st place: the very image and likeness of God Almighty.

Paul begins in Php 2:12 with "Therefore..." which should prompt the question, "What is 'therefore' there for?" Paul is pointing back to Php 2:5-11, which is the humiliation and exaltation of Christ. Thus, "therefore" is there for encouraging Christians to live in light of Jesus' humble obedience in his humiliation and exaltation.

What is the difference between our work and God's work? The Greek word for man's "work" (Php 2:12) is katergazesthai, which always has the idea of bringing to completion. Paul does not want us to stop half-way, or burn out, or suffer from CFS - Christian Fatigue Syndrome. No happy Christian ever thinks, "I've arrived. I'm there" (cf. Php 3:12). Instead, every Christian knows that "I am a work in progress. I am still under construction."

However, the Greek word for God's "work" in us (Php 2:13) is energein, a word which is always used of the action of God, and it is always used of effective action that cannot be frustrated, nor can it remain half-finished; it must be fully effective. This is not an excuse for failure or apathy. Instead, how comforting and reassuring it is to know that God's work can never fail, and will never fail, even if my work fails and falls short all the time.

II. What Sanctification Does (Php 2:12-16a)? The 5 signs/evidences of Sanctification (Salvation) are:

Obedience: Daily practical work (Php 12; 3:12-16). We pursue godliness/holiness.
Awe: Fear and trembling (Php 12).
Gratitude: Without grumbling or arguing (Php 14).
Purity: Blameless, pure and without fault (Php 15a).
Evangelism: Shine forth the word of life (Php 15b-16a).

Do you have these 5 signs and evidences of Sanctification?

III. What is Sanctification Like (Php 2:16b-18)? Sanctification is like:

An athlete racing/competing to win the prize (Php 2:16b, 3:14; 2 Tim 4:8; 1 Cor 9:24-27).
An offering poured out to God (Php 2:17-18; 2 Tim 4:6).

The practical "real" problem in the Christian life is that we still have sin in us. Because of sin still in us, we either despair in fatalism that we will never change. Or we primarily change outwardly like a Pharisee, so that we try to look good in the eyes of others (Mt 23:25-28), not that this ever works. Paul's encouragement to us is that real heart change and real life change is possible because it is God whose work in us can never fail (1 Cor 8:6, 12:6; 2 Cor 3:5; Eph 2:8-10; Php 1:6; Rom 6:17; 2 Th 1:11-12; Heb 13:20-21; 1 Pet 4:11; Gal 5:22-23). This reminds me of a poem that expresses God's ever present grace to us:

I sought the Lord, and afterward I knew
He moved my soul to seek him, seeking me.
It was not I that found, O Savior true;
No, I was found of thee. (Anonymous)

Questions

To what is "therefore" referring (2:5-11)? What does it mean to "work out your salvation" (12)? "...for it is God who works in you" (13)? What is the difference between our "work" and God's "works"? What is sanctification (1 Th 5:23; 1 Pet 1:2)? How does salvation "work" (1 Cor 8:6, 12:6; 2 Cor 3:5; Eph 2:8-10; Php 1:6; Rom 6:17; 2 Th 1:11-12; Heb 13:20-21; 1 Pet 4:11; Gal 5:22-23)?

Notice and discuss the "signs" of salvation in Phil 2:12-16a:

Daily practical work (12; 3:12-16).
Fear and trembling (12).
Without grumbling or arguing (14).
Blameless, pure and without fault (15a).
Shine forth the word of life (15b-16a).

Notice Paul's use of athletic imagery: run and labor (16b; 3:14; 2 Tim 4:8; 1 Cor 9:24-27), and religious sacrifice: poured out like a drink offering (17; 2 Tim 4:6). What does this tell us about Paul's life (1 Cor 15:30-31)? How should the Philippians view suffering (18; 1:19)?

References:

The Letters to the Philippians, Colossians, and Thessalonians, William Barclay, The New Daily Study Bible, 1975, 2003.
Live Life in Light of the Humiliation and Exaltation of Christ, Ligon Duncan, Php 2:12-13, Sermon 2/10/08.
Sanctification 101 and Missions, Ligon Duncan, Php 2:12-13, Sermon 2/17/08.

Jan 3 / 3:10pm

HOW SALVATION WORKS (Philippians 2:12-18)

Philippians 2:12-18

Key Verse: 2:12b-13

"...continue to work out your salvation with fear and trembling, for it is God who works in you to will and to act in order to fulfill his good purpose."

To what is "therefore" referring (2:5-11)? What does it mean to "work out your salvation" (12)? "...for it is God who works in you" (13)? What is the difference between our "work" and God's "works"? What is sanctification (1 Th 5:23; 1 Pet 1:2)? How does salvation "work" (1 Cor 8:6, 12:6; 2 Cor 3:5; Eph 2:8-10; Php 1:6; Rom 6:17; 2 Th 1:11-12; Heb 13:20-21; 1 Pet 4:11; Gal 5:22-23)?

Notice and discuss the "signs" of salvation in Phil 2:12-16a:

Daily practical work (12; 3:12-16).
Fear and trembling (12).
Without grumbling or arguing (14).
Blameless, pure and without fault (15a).
Shine forth the word of life (15b-16a).

Notice Paul's use of athletic imagery: run and labor (16b; 3:14; 2 Tim 4:8; 1 Cor 9:24-27), and religious sacrifice: poured out like a drink offering (17; 2 Tim 4:6). What does this tell us about Paul's life (1 Cor 15:30-31)? How should the Philippians view suffering (18; 1:19)?

Dec 13 / 8:41am

Was Luther a Lunatic?

Is there any truth in the lunacy of Luther? Martin Luther, the 16th century Augustinian monk and Protestant reformer, has been accused of being insane. Why? Luther was a brilliant scholar. When he entered the priesthood, he thoroughly examined the Scriptures and the Law of God with his brilliant mind, and felt completely overwhelmed and greatly convicted of his sin. He would spend 3-4 hours in confession each day. How much could he have sinned living in a secluded monastery! That’s why he was accused of being an insane psychotic lunatic. But was he?

What do we Christians do when (not if) we sin? When we look at pornography? When we are overcome by lust? Sexual fantasies? Greed? Bitterness? Jealousy and envy? When we retaliate in self-righteous anger? When we blame others? When we feel entitled? When we make excuses? When we take revenge by lashing out and losing our temper? When we cannot forgive one particular person? When we feel superior to someone else?

Do we think “I’m justified”? Or “we’re all human”? Or “God understands”? Or "Jesus forgives me"? Or do we examine ourselves before the 10 Commandments and the Sermon on the Mount?

Do we lower the standard of God to fit the level of where I am at to relieve my guilt? Or do we keep the standard of God and cry out before him with agony of soul as Luther did? Was Luther indeed insane? Or was he a sincere Christian?

Dec 11 / 3:27am

God Became Weak (John's Christmas Message) (John 1:14)

"The Word became flesh" (John 1:14).

John 1:1-18, the introduction/prologue of John's gospel, may not be thought of as a Christmas message, unlike Matthew and Luke chapters 1 and 2. We think of Christmas as a baby in a manger (Lk 2:1-7), a baby visited by Magi (Mt 2:1-12). But there is no baby Jesus in John 1. So, is there a Christmas message in John 1?

Matthew and Luke report the facts of Christmas, about what happened: Mary's visit by the angel Gabriel, the angel of the Lord appearing to Joseph in a dream, Mary's conception by the Holy Spirit, Caesar's decree, Joseph and Mary's journey to Bethlehem, no room in the inn, born in a manger, the shepherds in the field, the angel's chorus, the star of Bethlehem. But John does not mention any of this. However, John tells us not the facts of Christmas, but the meaning of Christmas. John doesn't tell us about how the baby Jesus came to be, but who the baby Jesus is.

What is the meaning of Christmas? To many, it is family gatherings, gifts, Christmas services and messages, singing carols, feeling dreamy and sentimental. This is all good. However, the meaning of Christmas is inexhaustible, theologically profound and powerful with life changing truth. John Piper calls Christmas the end of history, for it is the ultimate fulfillment of God's salvation purpose in redemptive history. In John's Christmas message we think about the meaning of Christmas by considering who Jesus is from John 1:14. It breaks up into 3 aspects of the most pregnant parts:

Jesus is the Word of God.
Jesus is the Word made flesh.
Jesus is the glory of God revealed.

I. Jesus is the Word of God (Jn 1:1-3, 14)

John 1:1-3 tells us that the Word is God. John 1:14 tells us that the Word/God became a man. Why does God chose to reveal Himself as the Word? The Greek word Logos can mean word, thought or speech. What is a word? A word is an audible or a visual expression of a thought. Thoughts are incommunicable until they are put into words or expressed by an action. We make inferences about people we observe: He's cool. She's pretty. He's a jerk. She's a snob. But we will know them best if we talk to them, and they speak to us. Unless I talk about cats with joy, you may not know that I'm crazy about cats. Likewise, God reveals himself most precisely through the Word, who is Christ. Apart from Jesus we may know a lot of things about God. We can even believe in God and know what God wants us to do. But we can't truly know God apart from Christ. Knowing God requires knowing Jesus personally and intimately, because Jesus is the supreme and ultimate revelation of who God is (Col 1:15; Heb 1:3).

Hitch (2005) is a romantic comedy where Will Smith plays a date doctor. In advising a young man to win the girl of his dreams he says, "60% of all human communication is nonverbal body language. 30% is your tone. So that means 90% of what you're saying ain't coming out of your mouth." Jesus revealed God through his words, his Spirit, and his person by his meekness, gentleness, compassion and humility. Jesus is "full of grace and truth" (Jn 1:14). Likewise, we communicate Jesus not just through our preaching and Bible teaching, but also especially through the Spirit enabling us to communicate the spirit of Christ. Even when we teach the Bible correctly, we may fail if we communicate a spirit of self-righteousness, Pharisaism, superiority, bias and prejudice.

People generally think that we come to know God either through rationalism or mysticism. But to know God, neither rationalism nor mysticism will suffice. Many say, "Give me proof that God exists and that the Bible is true, and I will believe in God. What I want is a slam dunk water tight argument that proves that Christianity is true." But God has not given a water tight argument (which is an abstraction) that Christianity and the God of the Bible is true, but a water tight person (as the compelling proof), in whom there can be no argument because Jesus is perfect. Jesus' life towers above all other lives. Look at the life of Jesus, the data of his teachings, the accounts of his life, death, resurrection. Process it by using your mind. Think about it. Have you done this? Have you taken Jesus seriously? Do you take your life, actions, choices, and behavior seriously?

II. Jesus is the Word Made Flesh

John 1:14 says, "The Word became flesh." What does this mean? "Flesh" (sarx [Greek]) means that God was made soft, the Almighty was made weak, the divine was made human, made vulnerable, made killable. Only Christianity among the world religions is where God is made human, vulnerable, killable. When God heard our cries he left his ivory palaces and came down; he made himself vulnerable. When a woman was attacked on the street at night, she screamed for help. All the lights in the high rise turned on. The mugger ran away. But no one came down. When he saw that no one came down he returned and killed her. No one came down because it would be taking a risk. But God did not come down at the risk of his life, but knowing that it would cost him his life. God came down knowing that he would be killed.

Hebrews 2:14 says, "Since the children have flesh and blood, he too shared in their humanity..." Jesus was made like us, his brothers, in every way. The best counselors are always those who have gone through hell. An X-ray technician, while positioning his patients on the X-ray table, would not care that he was hurting them when they groaned or winced in pain. But this technician had a kidney stone and he had to be placed on the X-ray table. He felt how painful it was when the X-ray technician put him on the table. Since then, he treated his patients very gently. Christmas says what no other religion says: The God of the universe has been on the table. The God of the universe faced hunger, loneliness, homelessness, grief, rejection, betrayal, torture, injustice, death. Jesus has experienced it all. Have you been betrayed? Are you broke? Have you been abandoned? Have you been hurt and wounded? We can go to Jesus. He’s been through it before. Jesus had a big prayer turned down in Gethsemane. Jesus has been abandoned by God.

III. Jesus is the Glory of God Revealed

John 1:14 is translated: "So the Word became human and made his home among us" (NLT). "The Word became flesh and blood, and moved into the neighborhood" (Message). "The Word became flesh and took up residence among us" (Hollman). They translate the Greek word "tabernacled," which means "To build a booth, tent, or temporary hut, which fitly applies to the human nature of Christ as a temporary residence for the eternal Divinity." This incarnation is where God takes the form of a man. Because Jesus tabernacled or "tented" (lived in a tent) among us, the author John said, "We have seen his glory."

What OT event is John trying to remind his audience of? In Ex 33:18, Moses prayed to the Lord, "Now show me your glory." God answered him, “you cannot see my face, for no one may see me and live” (Ex 33:20). Then God instructed Moses to build a tabernacle (Ex 35:4ff, 36:8ff), also called the tent of meeting. When the tabernacle was completed (Ex 39:32), Ex 40:34 says, "Then the cloud covered the tent of meeting, and the glory of the LORD filled the tabernacle." God would be with his people, but his glory was concealed in the tabernacle. But through Jesus' incarnation, John said, "We have seen his glory." John and us today may behold God's glory in Jesus, which Moses could not without being killed. What does this mean?

Christianity and Christmas signifies the end of religion. Dick Lucas, the renowned minister of St. Helen's church in London, once preached a sermon where he recounted an imaginary conversation between an early Christian and her neighbor in Rome. The neighbor says, "I hear you are religious. Religion is good. Where is your temple? Where do your priests work and do their rituals? Where do you offer sacrifices to acquire the favor of your God?" To each question, the Christian replied, "Jesus is our temple. Jesus is our priest. Jesus is our sacrifice." The pagan neighbor sputters, "No temple. No priest. No sacrifice. What kind of religion is this?" It’s no kind of religion at all. The Christian faith is so utterly different than how every other religion works that it doesn't really deserve to be called 'religion'. All religions, including Christianity wrongly understood, insists on doing things to be right with God. But Christianity says the reverse: because we’re accepted in Christ, we then do things. Religion says, “Live this way, then you’ll be accepted.” Christianity says, “You’re accepted. Therefore, you live this way.” It’s exactly the opposite of religion. All the requirements of religion is gone, because Jesus himself is the tabernacle: he is the temple, the priest, and the sacrifice. There is nothing for the Christian to do to get right with God. Because of Jesus there is no more need for temples, priests and sacrifices, for Jesus is all of that. We don’t get a religion; we get a person: the Word. In religion you need to prove yourself to be good before you can see God's glory. But in Christianity, we are shown God's glory freely through Jesus Christ.
Christianity and Christmas enables us to see (feel, touch) God's glory, which Moses could not. Why? Anyone who has been wronged, anyone who has experienced injustice and evil, a gap opens between the victim and the perpetrator. Even if the perpetrator says, “I’m sorry,” the gap remains. Some action has to happen to close that gap. We feel that gap because we are made in the image of God. Injustice is such a serious thing. No one can just shrug off injustice. Something has to happen. The gap we experience between man through our injustices to each other is nothing compared to the infinite gap between the human race and God. Because of what we’re done, what we’re done to creation, what we’re done to each other, there’s a gap. Something has to close that gap. There has to be atonement. The tabernacle was pointing to it. There were priests and there were sacrifices. Jn 1:14 says Jesus tabernacled among us. What does this mean? Jesus came to this world to become vulnerable. Why? So that he can become killable. Why? So that he can pay the price. By paying the price, Jesus closed the gap. At Christmas the glory of God became a baby we can behold.

In the OT, the glory of God is smoking mountains, pillars of fire, a consuming fire. In NT, the transcendent holiness of God, the unscalable holiness of God become a baby. What does this mean? The glory of God is a baby. God is now accessible, safe, embraceable, huggable. Because Jesus has paid the price and closed the gap.

Just as God has come into history, now the glory of God can come into each man’s life. The life transforming glory of God can come to you and I.

That is what Christmas means: The Word became flesh and tabernacled among us. Now we can behold the glory of God that Moses was not permitted to see. If not for Christmas, we would never be able to see the glory of God without being killed and destroyed.

Reference:

The Word Made Flesh (Sermon by Tim Keller, 12/13/09): John’s Gospel begins by teaching that Jesus Christ is the Word of God. Just as we come to know a person through speaking to them and listening to their words, we come to know God by listening to Jesus speak to us. Yet, Jesus did not come solely to speak. He came to live among us so that there is nothing we will suffer that He has not also suffered. But most of all, He came to die for us. In the incarnation, God became vulnerable to us—even to death—and yet He loved us so much that He was glad to so.

Nov 25 / 3:23pm

Characteristics of a "Christian" (Psalm 15:1-5)

"Who shall dwell on your holy hill?" (Ps 15:1; ESV)

Questions:

What is Psalm 15:1 asking (Ps 24:3; Isa 33:14)? What 2 ideas does God's "tent" suggest (Exo 29:42; Ps 27:4; 84:1-2)?
What are the 12 ethical requirements which focuses on life-and-lip qualities (Ps 15:2-5)? What does this tell us about the man's character, words, allegiance, dealings and place?
How can a man never be shaken (Ps 15:5c; 16:8; 21:7; 55:22; 62:2,6)?

Who can come in the presence of God (Ps 15:1)? God's reply is not a list of rituals, but a searching of the conscience (Ps 15:2-5; 24:3-6; Isa 33:14-17). It reveals the pure in heart, a man after God's own heart, a "Christian" who loves and honors God.

God's "tent" (and holy mountain/hill) conjures 2 ideas: worship/sacrifice (Exo 29:42) and hospitality. Man comes to God to worship, but he also comes as an willing invited guest (Ps 27:4; 84:1-2). The encounter is both one of awe and friendship, transcendence and immanence, holy and personal. Notice the 12 ethical requirements (Ps 15:2-5), which focuses on life-and-lip qualities. The qualities described are those that God creates in a man, not those he finds in himself:

Blameless: not sinless, but whole, wholehearted and sound. His lifestyle exhibits integrity.
Does what is right/righteous: promotes happiness. His deeds exhibit justice.
Speaks the truth: not merely correct but what is trustworthy. His speech exhibits reliability.
Tongue utters no slander, which has the meaning of "going around," spying things out, spreading them abroad.
Does no wrong to a neighbor: He does not harm his fellow man.
Casts no slur on others (Prov 10:12).
Despises a vile person. His allegiance is clear cut, not Pharisaical but loyalty and declaring what he admires and where he stands (Gen 14:17-24).
Honors those who fear the Lord: He respects the people of God.
Keeps an oath to his own hurt: He holds himself accountable.
Does not change: He is not fickle.
Lends money to the poor without interest: He is not greedy or exploitative.
Does not accept a bribe: He cannot be bought.

"Whoever does these things will never be shaken (moved)" (Ps 15:5c). The threat of insecurity expressed often in the Psalms by the word "moved" is met not by siding with the strong, but by steadfast trust in God. Psalm 16:8 says, "I keep my eyes always on the Lord. With him at my right hand I will not be shaken."

References:

Psalms 1-72, Derek Kidner, 1973: A Man After God's Heart

God as man's host (Ps 15:1)
Man as God's guest (Ps 15:2-5)

His character: true (Ps 15:2).
His words: restrained (Ps 15:3).
His allegiance: clear cut (Ps 15:4).
His dealings: honorable (Ps 15:4c-5).
His place: secured (Ps 15:5c).

MacArthur Study Bible, 2006: Description of a Citizen of Zion

A 12 part response (Ps 15:2-5) to a 2 part question (Ps 15:1).

Reformation Study Bible, 2005: Who Shall Dwell on Your Holy Hill?

The 10 requirements for approaching God's presence (Ps 15:2-5) are ethical, not formal or liturgical.

ESV Study Bible, 2008.

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