Partners in the Gospel (XVI)

Here is my sermon outline for this Sunday (if anybody is reading, given the state of the American economy at the moment!):

Comal Country Church

Dr. Boyd Luter

October 5, 2008

 

Partnership in the Gospel (IX):

“Running like a Heavenly Citizen”

Philippians 3:12-21

 

Introduction-

 

Main Idea- As you pursue the heavenly prize, you may be held back by background, similarity or sinful worldliness.

 

(3:12-14) You cannot move forward single-mindedly in the Christian life if you’re hindered by “what lies behind.”

 

 

 

 

(3:15-17) You’re mature in your thinking and action if you live out biblical truth and follow godly examples.

 

 

 

 

(3:18-19) You’re immature, at best, if your lifestyle spits on the Cross of Christ—and likely unsaved.

 

 

 

 

(3:20-21) You must live out your heavenly citizenship until Christ comes to transform your humility into glory.

 

 

 

 

Conclusion- Four key questions:

-          Have you fully cut loose loose from “what lies behind” in your life?

 

-          Do you realize that maturity requires understanding, internalizing and living out biblical truth?

 

-          Are you focused on, and clinging to, earthly things that will soon pass away?

 

-          Will you instead focus on your privileges and duties as citizens of heaven?

 

 

Coming Thursday: Some thoughts on Philippians 3:12-21

 

 

 

Partners in the Gospel (XV)

In the Fall of 1992, I had just finished about a year working as an Associate Editor of the Life Recovery Bible (Tyndale House).  Because of my work on that project, one of the general editors, Dr. David Stoop, had recommended me to his agent, Rick Christian, who negotiated a book deal for me with NavPress.  That book, my first, released in mid-1993, was entitled Looking Back, Moving On (which is based loosely on Philippians 3:13).

In the book, as odd as this sounds today, I developed a practical exposition of Daniel 9 in its first half.  The second half was an applicationally-oriented exposition of Philippians 3:1-16.  The book was one of the last written in the tidal wave-like frenzy of evangelical Christians embracing (at least partly, as with me) the recovery counseling perspective.  The book market suddenly became saturated and my book ended up coming out, but having been heavily edited from its original purpose, for fear of selling almost no books.

The book did fine, but it was a strange experience for me–the only time in which what I have written was edited much at all.  However, it was still a very good learning experience, including what I learned in my study of Philippians 3.

Actually, though, that was not my first published work on Philippians.  I had written a shorter commentary on the letter for the one-volume, whole Bible  Evangelical Commentary on the Bible, which was released by Baker Book House in 1989.  So, it just required some more in-depth study on my part to prepare to write the book.

Now, to briefly overview 3:1-11, with a few key applicational comments along the way:

“Rejoice in the Lord” in 3:1 picks up the same theme in 2:17-18.  In my mind, this is proof that 2:19-30 is the spotlighted center of the book, with the “joy” theme bracketing that centerpiece on the front and rear.

The references to “dogs” and “evil workers” could, of course, be referring to Gentiles, but the wording “multilate the flesh” (i.e., horribly botching circumcision) makes it clear that Paul is talking about people from Jewish backgrounds.  Related to that, it is highly likely that the opponents in view are Judaizers: those who believed Jesus is the Messiah, but that it was necessary to keep the Mosaic Law, particularly circumcision, in order to be a Christian.

Paul’s contrast is set up as a face-off with the descriptions just articulated in verse 2.  Christians being called “the circumcision” is clearly very close to what Paul says in Romans 2:28-29 about the circumcision of the heart.  Similarly, since the word which is translated as either service or worship in 3:3 (Gk. latreuo) is also the idea of our reasonable service of worship in Romans 12:1.  Finally, the idea of not putting confidence in the flesh sets things up for vv. 4-6 (in which Paul describes his previous almost total confidence in the flesh [v. 4a]).

Verses 4-6 are Paul’s pre-Christian resume, which certainly would have qualified him for inclusion in any “Who’s Who among the Hebrews” listing in all of history.  The first three elements speak to the fact that he was a normal, card-carrying Jew. 

Paul had been circumcised on the eighth day, as the Lord required.  His roots in the tribe of Benjamin were clear–and he was named for Benjamin’s most famous native son, King Saul.  When it says that Paul was “a Hebrew of the Hebrews,” it apparently means that he was born of strictly observant Jews, even though it was in Gentile territory (in Tarsus).  It is possible, but hardly necessary, to take this wording as meaning some sort of semi-fanatical perspective, over and above what other beliefs and actions other devout Jews might be involved in.

The final three phrases do, however, tell us how far Paul’s religious commitments went beyond that of the average Jew.  The Pharisees were the strictest mainline religious group (i.e., the Essenes, the fringe group whose remains were found in the Dead Dea Scrolls caves, were probably even stricter) among the Jews.  He also feely admits his misguided zeal, which was demonstrated by his persecution of the church.  But, he not only was zealous religiously.  He was also blind.  His sense that, in regard to the Law of Moses, he was found “blameless” is amazing from a Christian standpoint.  However, for a person who was confident that he could work his way to heaven (but see Eph. 2:8-9), it made sense…

… Until the unsaved Saul met the risen Lord on the Damascus Road.  That was the time–or, at least, began the time–when the complete reorientation of v. 7-9 took place.  Everything in vv. 4-6 that Paul had counted dear in his pre-Christian life now was discarded as exactly the opposite–in fact, as negative as if it was “filth” (HCSB) or “dung.”  Replacing that misguided lost perspective was the true area of spiritual “gain”: knowing Jesus Christ by faith (v. 9).

In vv. 10-11, Paul picks up the idea of “knowing Christ Jesus my Lord” (v. and defines more how that is done.  Simply put, the meaning of these verses is that the resurrection power of Christ is only available to those who have fully identified with the suffering and death of Christ.  The way he does that is by the use of inverted parallelism:

A (10a) “the power of His resurrection”

B (10b) “the fellowship of His sufferings”

B’ (10c) “being conformed to His death”

A’ (11) “reach the resurrection of the dead”

In the overall movement of Philippians, it becomes clear from this passage that Paul’s humility after his conversion, as well as his comments on the necessity of dying to self before gaining resurrection power is an intentional parallel to Christ’s humbling, death, resurrection and eventual exaltation in 2:5-11.  Christ was humbled and greatly used by God.  Paul was humbled and greatly used by God.  The Philippians, if they were to humble themselves in the midst of theit current ego-based internal controversy (see 2:3-4; 4:2-3), could also be greatly used by the Lord.

Coming Tuesday: Philippians 3:12-21

Partners in the Gospel (XIV)

Comal Country Church

Dr. Boyd Luter

September 28, 2008

 

Partnership in the Gospel (VIII):

“True Spirituality from the Inside Out”

Philippians 3:1-11

 

Introduction-

 

 

Main Idea- All other religious approaches are variations on salvation from the outside in… except grace-centered Christianity.

 

 

(3:1-3) It’s protective to repeat truth that spirituality starts from a “circumcised” heart, not outside your body.

 

 

 

 

 

 

(3:4-6) It’s quite possible to be incredibly impressive in your legalistic lifestyle and still be totally unsaved.

 

 

 

 

 

 

(3:7-9) To shift from legalism to a Christ-centered life, your sense of gains and losses must reverse course.

 

 

 

 

 

 

 

 

 

 

 

 

Conclusion (3:10-11): The only route to Christ-centered resurrection power is through losing your life by identifying with His sufferings.

 

 

 

 

 

Coming Thursday: My first in-depth discussion of Philippians 3:1-11 since my first book, Looking Back, Moving On (Navpress, 1993)

 

 

 

 

 

 

 

Partners in the Gospel (XIV)

Philippians 2:19-30 is a remarkable passage for two very important reasons: 1) it says things about two of the Apostle Paul’s colleagues the likes of which are not found anywhere else; and 2) it is a “travelogue” that is either totally misplaced from what we in Paul’s other letters or there is a very good reason why it is right smack in the middle of the book.

We can get at the first of these reasons pretty well by simply looking at the wording Paul uses.  However, to understand the second we will have to probe deeper–which will be done momentarily.

In regard to the first reason, Paul gives descriptions of Timothy and Epaphroditus that are completely unique in their strikingly complimentary tone.  Verses 19-24 deal with Timothy.  Verses 25-30 focus on Epaphroditus.

Apparently, the reason these two are brought up for discussion is that Paul, being in house arrest in Rome for some time yet, is in no position to come to Philippi to referee the escalating problems in the church which point back to Euodia and Syntyche (4:2-3).  So, he is going to send not one, but two, of his close colleagues in his place: Epaphroditus first, then Timothy, as soon as possible.

Paul goes so far as to say about Timothy that he has “no one else who will genuinely care about your interests.”  That is both an amazing “stroke” for Timothy and a sad indictment of Paul’s other co-workers there in Rome, all of whom were caught up in seeking “their own interests, not those of Jesus Christ” (2:21).

Young though he was, Timothy was, in Paul’s thinking, already a man of “proven character.”  How did the Apostle know that?  Because Timothy had, by this time, for wel over a decade “served with [Paul] in the gospel ministry like a son with a father” (2:22).

Thus, Paul knew that he could fully trust Timothy to both represent him (i.e., as if he were his actual son) and the Lord (i.e., because of his godly unselfishness).  Since Paul could not yet go to Philippi, he was about to send the next best person: Timothy.

The situation with Epaphroditus is somewhat different.  Apparently, the church in Philippi had sent Epaphroditus to Paul with an open-ended commission.  On the one hand, he was their messenger to Paul–which might imply that he would turn around and go back to Philippi as soon as he delivered his message.  On the other hand, though, he is also called the church’s “minister to [Paul's] need” (2:25).  That wording makes it sound as if Epaphroditus was dispatched to Rome to stay as long as Paul needed him.

However, this one whom Paul glowingly referred to as “my brother, co-worker and fellow soldier” (2:25), got so ill in the midst of that service that he nearly died (2:26-27).  And, when the church back home heard about his terrible illness, they were greatly concerned.  And, to take it even a step further, when Epaphroditus heard about their heart-felt concern, he longed to be reunited with his brothers and sisters in Christ in Philippi (2:26).

Fortunately, the Lord had not allowed Epaphroditus to die.  And, Paul had concluded that it was the best thing for him to go home immediately (i.e., he probably was the carrier of this letter).  Not only would that allow the Philippians to see their beloved brother and honor him for his sacrificial service (2:28-29).  It would also allow Epaphroditus to, so to speak, clear the way for Timothy’s soon appearance and Paul’s eventual return.  Without question, Epaphroditus knew Euodia and Syntyche (4:2-3), as well as the overseers and deacons of the church (1:1), better than either Paul or Timothy.  Perhaps they would listen to him, which would make the later visits of Timothy and Paul simply joyous reunions.

In a brief explanation of the second major point of significance of 2:19-30, it is only necessary to look as far as Romans 15-16, 1 Corinthians 16, Ephesians 6 and Colossians 4 to realize that the travel plans of Paul and his missionary groups are characteristically found at the end of his letters.  So, what is different here?  Liberal thinkers would like for us to conclude that Philippians 2:19-30 was the end of an original shorter letter, which was later stitched together with two shorter notes, 3:1-4:9 and 4:10-20, to complete our present letter of Philippians.  However, a better explanation id that 2:19-30 is the centerpiece of an inverted parallel structure of the overall letter.  If that is the case, then 2:19-30 is the spotlighted portion, which would have gone farther in underlining the importance of Epaphroditus and Timothy coming and serving as godly examples for the church at this tense moment than anything else other than Paul coming himself.  Paul, of course, would be doing just that at the earliest possible moment (2:24).

Coming Tuesday: The outline of my first message on Philippians 3

Partners in the Gospel (XIII)

Here is my sermon outline for Sunday:

Comal Country Church

Dr. Boyd Luter

September 21, 2008

 

Partnership in the Gospel (VII):

“A Matched Pair of Godly Gospel Partners”

Philippians 2:19-30

 

Introduction-

 

 

Main Idea- To be a truly exemplary gospel partner, you must be selfless and sacrificial.

 

 

(2:19-24) As a gospel partner, you display proven character when your life is characterized by humble, selfless service.

 

 

 

 

 

 

 

 

 

(2:25-30) As a gospel partner, your sacrificial service should be joyfully honored by your fellow believers.

 

 

 

 

 

 

 

 

 

Conclusion- Two key practical questions here are:

1)      What is true biblical selflessness?

 

 

 

 

2)      What is truly sacrificial service?

 

 

 

 

 

Coming Thursday: The spotlighted significance of 2:19-30 in Philippians

Partners in the Gospel (XII)

(I did not have the time to get to this Thursday or yesterday.  Oh, well, better late than never–at least hopefully.)

Due to the previously-mentioned time limitations, I’m going to keep this post short and sweet.  I will simply lay out the meaning of each verse in Philippians 2:12-18–and a couple of helpful related angles–without further fanfare or rabbit trails.

“So then, my dear friends, just as you have always obeyed, not only in my presence, but now even more in my absence, work out your own salvation with fear and trembling” (v. 12).

Apparently, the Apostle Paul had always only had full cooperation out of the Philippian Christians, whether he was actually there in Philippi or any other time that he had communicated with them, asking them to do something.  He expects nothing less in this case.

The command to “work out your salvation”  has been debated throughout church history.  Anyone who has had the tendency to believe that works are part of what is involved in either becoming a Christian (i.e., justification) or maintaining your salvation (i.e, sanctification) look to this verse for backing.  However, that is not what this verse is teaching.  Instead, the meaning is that Christians are to “work out” what they already have, not “work for” something they do not already possess.  The idea of doing so with “fear and trembling” is to demonstrate that they have a sober respect for what is going on in their lives, as the next verse explains.

“For it is God who is working in you, enabling you to both to will and to act for His good purpose” (v. 13).

The clearest way for the believer to demonstrate that he or she is saved is to “work out” (v. 12) what the Lord is working in their lives, both individually and collectively.  And, doing so is made possible by the fact that God’s energizing of individual Christians is the enablement for both our choices and actions that accomplish God’s will.

“Do everything without grumbling and arguing” (v. 14).

The earlier section in 1:27-2:4 had implied that there was selfish behavior taking place in the church at Philippi that was already beginning to cause division.  Now, for the first time, specific actions are stated that are symptoms of that self-centeredness: “grumbling” and “arguing.”  These are the kinds of attitudes and related actions that clearly demonstrate that people want their own way and do not value the unity of the body of Christ.

“So that you may be blameless and pure, children of God who are faultless in a crooked and perverted generation, among whom you shine like stars in the world” (v. 15).

It is by forbearing grumbling and arguing, as well as similar self-centered behavior, that Christians, show themselves to be “blameless and pure” and “faultless,” as “children of God” should behave.  What makes such behavior difficult for the believer is that the context in which they live, the world today truly is ” a crooked and perverse generation.”  Against that dark spiritual background, Christians, who know Jesus, the Light of the world, reflect His light as “stars” to the unsaved world.

“Hold firmly the message of life.  Then I can boast in the day of Christ that I didn’t run in vain or labor for nothing” (v. 16).

There is disagreement as to whether the initial verb here should be translated as “hold fast” or “hold forth” the word of life (i.e., the gospel and the Scriptures).  Upon reflection, as in many such tough choices, I think it is very possible that the best understanding is both: Christians are to both cling tightly to (i.e., hold fast) and extend the message of (i.e., hold forth) the gospel.  You can’t go wrong with either understanding!  And, if the Philippians were faithful to Paul’s call, at the end of the age, he would be able to look back and know that every minute of effort was well worth it, to the glory of God.

“But even if I am poured out as a drink offering on the sacrifice and service of your faith.  I am glad and rejoice with all of you” (v. 17).

In Philippians 1:12-26, Paul had discussed at length the possibilities that lay before him.  He could soon be released from his house arrest in Rome.  He thought that more likely.  However, the real possibility also existed that he could be executed, if his hearing before Caesar went badly.  With that in mind, it becomes clear what Paul meant: the Philippians had given sacrificially to support Paul while he was in jail; his death–if he died–would be like pouring an additional “drink offering” over the top of another offering, making the offering even more extravagant to the Lord.  To Paul, that possibility was not fearful, but joyful.

“In the same way you also should rejoice and share your joy with me” (v. 18).

In light of their wonderful partnership in the gospel (see Phil. 1:5), the Philippian Christians should be just as joyful as Paul about what was taking place… and so should we!

Coming Tuesday: Philippians 2:19-30

Partners in the Gospel (XI)

Here’s my sermon outline for September 14.  See what you think:

Comal Country Church

Dr. Boyd Luter

September 14, 2008

 

Partnership in the Gospel (VI):

“The Lord’s Idea of a Christian ‘Work-out”

Philippians 2:12-18

 

Introduction-

 

 

Main Idea- Be confident of God’s empowerment as you choose to live for Him, whether avoiding or joyfully acting.

 

 

(2:12-13) God will enable you to choose and act in ways prompting spiritual growth, unity and pleasing Him.

 

 

 

 

 

(2:14-16) God is not pleased with grumbling or arguing, because it’s worldly behavior, not holding forth His word.

 

 

 

 

 

 

(2:17-18) God is pleased with your sacrificial service for Him, which should be joyful for you to realize.

 

 

 

 

 

Application: God is working in your life.  Your part is:

-         Working out…

 

 

-         Holding forth…

 

 

-         Serving joyfully…

 

Coming Thursday: Further thoughts on Philippians 2:12-18

 

 

 

Some Thoughts on the Guidance of God

(With a concert in our Sunday morning service this week, I am turning aside to a subject that is on my mind and heart on a fairly consistent basis.  I suspect that the same is true for a number of you.)

I am going to move through brief discussions of four biblical passages which I think are very helpful in relation to the Lord’s guidance in the lives of His children.  The four are (in the order in which I will handle them): Acts 16:6-10; Proverbs 3:5-6; Psalm 37:4; and Romans 12:1-2.

If you are looking for a narrative approach to this subject, Acts 16:6-10 is your passage.  We see the role of the “closed doors” in God’s guidance in vv. 6-7.  Coming to the point where you don’t know which way to turn–since you have tried everything you know to do is the situation in v. 8.  Waiting on a “vision” from the Lord is what happens in v. 9, which always eventually comes.  However, when he does reveal what He wants you to do, you are responsible to move ahead briskly in the direction He has shown you (v. 10).

Proverbs 3:5-6 were my favorite verses for many years, having only recently been replaced by Psalm 37:4.  The key issue emerging from Proverbs 3:5-6 is trusting God.  Nothing will happen in terms of guidance without faith in Him.  Yes, we are also admonished to “lean not on your own understanding” and to acknowledge His role and power in everything we do.  However, as Hebrews 11:6 makes clear, no one can please God without faith.  However, if you have faith, you can expect the Lord to reward you in various ways, which would include guidance.  That is essentially the promised end result of Proverbs 3:6: “He will direct your paths” (or, literally, “He will make your paths straight”). 

What I so much appreciate about Psalm 37:4 is the inferred transforming influence of the Lord.  Notice that it is not a bare promise that God will give His child “the desires of your heart.”  Instead, there is a critically important pre-condition: that you “Delight yourself in the Lord.”  In other words, it is only in the wake of your growing delight in Him, His person and His ways that He promises to make available to you your heart’s desires.  Of course, by that time, your delight in Him has had its way with your desires.  You no longer want the things you selfishly craved previously.  You now want what He wants for you.

Finally,  Romans 12:1-2 provides a pathway toward having a confident awareness that you have, in fact, discerned the will of God… even if you still are not absolutely sure whether you received a “flash” revealing God’s will in your mind.  The first step down the path is unreserved commitment to the Lord of your entire life: “Commit your body as a living sacrifice, holy and acceptable unto God.”  Giving all that the Lord has done for you (i.e., “the mercies of God”), it just makes sense to make that commitment (“your reasonable [Gk. logikos] service”).  Then, in the light of that total (re-)commitment, the believer’s mind is overhauled to think the Lord’s thoughts after Him (“transformed”), instead of the thoughts that the world is programming you to think and act upon.  Now, as I said above, this is still not a guarantee that you will have a full, clear mental certainty that you know “God’s will.”  What it does promise is that the Christian whose thoughts are transformed in the wake of unreserved commitment will “discern” (Greek dokimazo) the way he or she should go, even if only after the fact.  Thinking God’s thoughts after Him–even if you are constantly aware that you are doing so–puts you in position to do what He wants in every situation, even if there is no lightning blot or some other spectacular revelation that makes it absolutely clear what option should be pursued.

Coming Tuesday: Philippians 2:12-18

A Week Off from Philippians

Comal Country Church has a guest artist coming this week.  Blaine Lilly, Country Gospel Vocalist of the Year, who lives in nearby Blanco, TX, will be doing a mini-concert on Sunday.  So, all I will be doing is administering the Lord’s Supper.  The brief outline for that follows.

Comal Country Church

Dr. Boyd Luter

September 7, 2008

 

“The Communion Meal:

The Body and the Blood”

 

Mark 14:22-24

 

Introduction-

 

 

Main Idea- The Lord’s Supper remembers the crucified body and bloodshed of Christ until we take it with Him.

 

 

 

(14:22) The meaning of the bread: Christ’s broken body

 

 

 

 

 

 

 

(14:23-24) The meaning of the cup: Christ’s shed blood

 

 

 

 

 

 

 

Conclusion (14:25)- The abstinence of the Lord until…

 

 

Coming Thursday: Some Reflections on the Lord’s Guidance