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:

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

1. His identity (1-2): Who he is.
2. His heart (3-5, 7-8): How he feels.
   
3. His faith (6): What he believes.
   
4. His prayer (9-11): How he prays, what he prays for.
5. 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:

1. Paul’s thankful heart (Php 1:3). Cf. feeling entitled and taking things for granted.
2. Paul's joyful prayer (Php 1:4). Paul's joy comes from God.
   
3. Paul's gospel focus (Php 1:5). Unity comes from gospel focus/fellowship, not natural affinity.
   
4. 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:

1. Salvation is God’s work (100%).
2. Salvation is a good work (because it makes us fit for the enjoyment of God).
3. Salvation is unfinished work (for sanctification is ongoing this side of heaven).
4. Salvation is a certain work (because God always finishes what He starts).
5. Salvation is perfect work (because God only does things perfectly).
6. 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:

1. their love would abound (Php 1:9a),
2. their knowledge would grow (Php 1:9b),
3. their discernment would increase (Php 1:10a),
4. they would choose the excellent (Php 1:10b),
5. they would continue in purity, sincerity and integrity (Php 1:10c),
6. they would live in fruitful righteousness (Php 1:11a), and
7. 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:

1. Providence in imprisonment: How he views his circumstances of being in prison (Php 1:12-14).
2. Promotion of the gospel: What to think of those who preach the gospel out of envy and rivalry (Php 1:15-18).
3. 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:

1. 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?
2. 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)?
   
3. 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)?
4. 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):

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

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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:

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

1. the majesty of God;
2. the severity of sin;
3. the beauty of Christ;
4. the certainty of death;
5. the finality of judgment; and,
6. 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:

1. Paul had to learn how to be content.
2. Contentment is not innate to the Christian.
3. 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

1. 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?
   
2. Is there anything about the Philippian situation to rejoice about (4)? What is the key to rejoicing?
   
3. The word "gentleness" (5) has been translated "reasonableness," "moderation," "generosity," "magnanimity" and "softness." What reason does Paul give for being gentle with one another?
4. 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)?
5. 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)?
   
6. 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

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

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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:

1. Not There Yet.
2. Pressing On with Zeal.
3. Striving by Grace.
4. 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:

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

1. 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.")
2. 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)?
   
3. 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)?
   
4. 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)?
   
5. What is the goal of sanctification (20)? How is this accomplished (21)? Are you homesick? Do you have a resolve (4:1)?

References:

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

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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:

1. Not There Yet.
2. Pressing On with Zeal.
3. Striving by Grace.
4. 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:

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

1. 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.")
2. 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)?
   
3. 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)?
   
4. 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)?
   
5. What is the goal of sanctification (20)? How is this accomplished (21)? Are you homesick? Do you have a resolve (4:1)?

References:

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

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