I never did catch up last week after finally getting my computer back.  Sorry!

The following is the outline for installment 3 of my 4-part series on “The Will of God.”  The first message was “Divine Plan.”  The second message was “Divine Revelation.”  The final message (next week) will be “Human Willingness.”

See what you think…

Comal Country Church

Dr. Boyd Luter

November 9, 2008

The Will of God (III): “Divine Guidance”

Acts 16:6-10

Introduction-

Main Idea- The Lord’s guidance is sought by applying biblical principles and seen working providentially in biblical case studies.

(Proverbs 3:5-6) Principle 1: God’s guidance in your life cannot take place unless you’re trusting, dependent and giving Him the credit.

            (3:5-6a) Your part of the equation

            (3:6b) His part of the equation

(Psalm 37:4) Principle 2: God’s willingness to grant your desires is dependent on their being delightfully transformed by Him.

            (37:4a) His insistence: Delighting openness

            (37:4b) His promise: Purified desires

(Acts 16:6-10) Case Study 1: God often guides you as His child by the Holy Spirit closing and opening doors.

            (16:6-8) Guidance through closed doors

            (16:9-10) Turning dead-ends into doorways

(Genesis 24:1-67) Case Study 2: God providentially guides people together, even at great distances, when they trust Him, pray and act obediently.

            (24:1-9) Pressing need

            (24:10-27) Answered prayer

            (27:28-60) Patient persistence

            (27:61-67) Happy ending

Concluding perspective in regard to God’s guidance at key junctures in our lives:

-          If you do your part through obedience to relevant biblical principles…

-          … Then the Lord will guide you providentially to do His will.

Coming Later This Week: More discussion on God’s guidance

My computer was in the shop since last Wednesday afternoon.  I was not able to post the end of last week.  Thank you for your understanding!

Comal Country Church

Dr. Boyd Luter

November 2, 2008

The Will of God (II): “Divine Revelation”

2 Timothy 3:16-17

Introduction-

Main Idea- Much of God’s will has already been revealed in general principles and commands included in Scripture.

(2 Timothy 3:16-17) God has revealed Himself and His generalized will in Scripture to transform your thinking, behavior and service.

(1 Thessalonians 4:3-8; 5:18) God has specifically revealed in Scripture that he expects your sexual purity and your thanksgiving.

(Ephesians 5:15-18) God has revealed that He expects you to use time wisely and be controlled by the Spirit.

(1 Peter 2:15; 3:17; 4:19) God has even revealed that, sometimes, it is His will for you as a Christian to suffer.

Concluding Question- Why should you expect God to reveal the unknown specific aspects of His will if you’re not doing His known general will?

Coming Thursday: More discussion of the revealed will of God

I am beginning a new short sermon series (four messages, through the Sunday before Thanksgiving).  This is the outline for my first message.  The other sermons in the series will be: “Divine Revelation,” “Divine Guidance” and “Human Will-ingness.”

Comal Country Church

Dr. Boyd Luter

October 26, 2008

The Will of God (I): “Divine Plan”

Isaiah 46:9-11

Introduction-

Main Idea- The “big picture” in understanding the concept of God’s will is that it’s a Divine plan.

(Isaiah 46:9-11) God has a plan for history according to His purpose and the power to pull it off.

(Acts 2:22-24) God’s plan predetermined the crucifixion of Jesus but still makes room for the responsible choices of mankind.

(Ephesians 1:3-12) God’s plan includes everything in some sense, but spotlights your salvation through Christ by faith.

Concluding Question- What should be your attitude in understanding that there is a Divine plan that somehow includes everything?

Biblical Answer- Matthew 6:10 and 26:42

(Note: This is my last post on Philippians.  And, I have not yet decided where I am going to go from here.)

Philippians 4:10-20 is largely a “thank you note” from the Apostle Paul to the Philippian church.  It has to do with a relatively recent gift they had sent Paul, but there is much more in this section that just a “thank you” for their generosity.

However, all I am going to treat this time is the two best-known verses in the overall section: 4:13 and 4:19.  The reason I am going to do this is that both verses tend to be taken out of context by those who cite them as promises from the Lord.  And, yes, they are wonderful promises, just not exactly the promises that many take them to be.

What’s the problem with 4:13?  When you hear “I am able to do all things through Him who strengthens me” (HCSB), it sounds like a promise with no limitations.  After all, hat else can “all things” mean?  And, that is the problem.  In this context, Paul is talking about being content in whatever circumstance he finds himself, whether in haiving “a little” or having “a lot.”  So, it is being content through Christ in that range from poverty to wealth that is in view in 4:13, not a promise to be able to do anything.

Similarly, 4:19 initially sounds like an unbounded promise when it says “And my God will supply all your needs according to His riches in glory in Christ Jesus” (HCSB).  It would be wonderful if the Lord did in fact promise to meet all our needs, no matter what we did.  However, that is not the issue in view in the context at all.  Instead, Paul is referring to the generosity of the Phlippians, which had met his needs in his house arrest in Rome.  So, Paul says that, because of their going the extra mile in giving, the Lord will “return the favor” to them by meeting their needs, if their giving to him had left them in a tight financial position.

Philippians 4:21-23 is anything but a standard closing to one of Paul’s letters.  Just check out Romans 16 or 1 Corinthians 16 or even the largely impersonal ending of Ephesians and you will see exactly what I mean.  Primarily–and significantly–it is much shorter than the conclusions of any of Paul’s other epistles.  Why is this the case?  In my view, the best explanation is that Philippians has an internal chiastic (i.e., inverted parallel) structure, meaning that information normally included at the end of letters is found in the middle of Philippians (i.e., 2:19-20) in what can be called the “travelogue.”

Other than that observation, the inclusion of the wording “Caesar’s household” is the most interesting part of the conclusion.  That must mean that Paul’s time in Rome had been successful in converting at least a few of the servants in the palace, though probably more people, including some in responsible positions.  Mot likely, this wording includes some in “the imperial guard,” whcih the Apostle had mentioned in 1:13.

Coming Tuesday: Undecided

Here’s my sermon outline for Sunday… my last message on Philippians, by the way:

Comal Country Church

Dr. Boyd Luter

October 19, 2008

Partnership in the Gospel (XI):

“Contentment and Confidence in the Lord’s Resources”

Philippians 4:10-23

Introduction-

Main Idea- Contentment before the Lord and confidence in the Lord’s resources are central in your spiritual maturing.

(4:10-14) Contentment in whatever financial circumstances you find yourself is basic to a grateful heart before God.

(4:15-20) Being aware God has the resources to meet your needs should make you more generous (and content).

(4:21-23) Christians everywhere, at every level of society, are “family” through the grace of the Lord Jesus.

Concluding Applicational Questions:

-         What will it take for you to learn contentment and confidence in regard to your own circumstances?

-         What will it take for you to learn confidence and contentment in regard to giving (and receiving)?

-         How foundational is the Lord’s grace to you in living your daily Christian life?

Coming Thursday: My furthers thoughts on the concluding sections of Philippians

We are now entering the last chapter of Philippians.  Roughly three-fourths of the letter has been handled.  Only a quarter remains to be discussed.

This is the choppiest part of the epistle as far as smooth continuity is concerned.  These ten verses (Phil. 4:1-9) shift from one subject to another as quickly as the mind of a person with Attention Deficit Disorder (ADD)–and I know because I have ADD!

For example, Paul sandwiches sections on rejoicing in the Lord (vv. 1, 4) and the need for such Christian qualities as steadfastness (v. 1) and graciousness (v. 5) around his loving, but firm, appeal to Euodia and Syntyche (v. 2) to heal the breach in their long friendship (i.e., gospel partnership).  Paul does not anticipate, however, that these two ladies will, in fact, be able to work out their differences (v. 3).  Instead, an unnamed gospel partner–simply called “true partner”–is asked to arbitrate the dispute.

The motivation to get this disunity healed is quite interesting.  It is found in the brief sentence “The Lord is near” (v. 5b).  It appears that this statement plays off what Paul had said in 3:20-21.  There, the Apostle had spoken of his expectation that Christ would come and resolve the rampant excesses of the earthly situation (vv. 20-21).  Now, he says in no uncertain terms that he expected Christ’s coming to be soon.

The remaining subsections of 4:1-9 are well-known: 1)  In vv. 6-7, Paul essentially suggests that the believer “trade in” all their anxiety (v. 6) and receive “the peace that passes all understanding” (v. 7).  That incredible spiritual transaction is accomplished by praying (notice the repeated wording: “prayer,” “petition,” “thanksgiving,” “requests”); and 2) The presence of “the God of peace” is assured when right thinking (v. and right application of that right thinking takes place (v. 9).

Perhaps the implication of vv. 6-9 coming right after the stated problem with Euodia and Syntyche (vv. 2-3) is that, if these women–and possibly the whole church–had been faithful to pray (vv. 6-7) and think/act (vv. 8-9) correctly before the Lord, such a fracas would never have taken place.

Coming Tuesday: Philippians 4:10-23

Here’s my sermon outline for this Sunday:

Comal Country Church

Dr. Boyd Luter

October 12, 2008

Partnership in the Gospel (X):

“The Ups and Downs of Pastoral Ministry”

Philippians 4:1-9

Introduction-

Main Idea- Even in generally healthy congregations, pastoral ministry, realistically, has its consistent predictable ups and downs.

(4:1, 4-5) “Upper” #1 (Outer): Joyful steadfastness and graciousness by gospel partners in the light of Christ’s possible soon coming

(4:2-3) “Downer” #1 (Outer): Gospel partners bickering selfishly to the extent that formal intervention is needed to heal the rift

(4:6-7) “Downer” #2 (Outer/Inner): The high anxiety of gospel partners being transformed into the peace of heart defying understanding and explanation

(4:8-9) “Upper #2 (Inner/Outer): The categories of thoughts gospel partners should consider in the protective presence of the God of peace

Conclusion: Being honest with yourself, how are you doing spiritually in the following key areas?

-          Joyful steadfastness

-          Relational healing

-          Graciousness to everyone

-          A peaceful heart

-          Godly thinking translating into godly action

Coming Thursday: Comments on Philippians 4:1-9

In Philippians 3:1-11, the problem besetting the church in Philippi appears clearly to be that of legalism from a Jewish background.  As you move through 3:12-21, it is difficult to get around the possibility that the error of the opposite extreme is in view: licentiousness.

However, before we get to that part of the passage (vv. 18-19), Paul tells more about his own spiritual pilgrimage (vv. 12-14).  In addition, he appeals to his hearers to live up to the truth they already know, growing toward maturity, or, if they are already mature, to demonstrate that by their lifestlye (vv. 15-16).  If they can’t figure out how to do that, they can look to Paul’s example or that of people like Epaphroditus and Timothy, who are coming to be with them (v. 7; see 2:19-30). 

After the section that appears to reflect licentiousness, Paul’s aim is to get his Christian readers to remember that they have no business getting mired in worldly licentiousness because their citizenship is actually not here on earth, but in  heaven (3:20).  When that happens, our human bodies will be transformed in such a way that our present humble state of affairs will be glorious (v. 21).  Is not such permanent heavenly glory far better than the fleeting temporary bodily pleasures of this world?

I am not going to discuss in any depth the entirety of this passage.  Instead, I am going to “invest” the rest of my time in explaining the well-known wording in v. 13: “forgetting what is behind and reaching forward to what is ahead” (HCSB).

At the very least, this wording, of course, teaches us that you can’t live in the past if you are to move with focus and vigor into the future.  The past (“what is behind”) appears to refer at least to Saul’s pre-Christian resume laid out in 3:4-6.  However, it may also include everything that Paul had accomplished since he had come to faith in Christ.  You see, any focus back over your shoulder can slow you know or crash you into something in your forward path you did not notice because of looking back.  That understanding is in keeping with the background illustration of running a race that Paul is employing in these verses.

While there is more or less agreement on this part of the wording, what is frequently completely misunderstood is what is meant by “forgetting” (v. 13).  The Greek word is epilanthanomai, which can mean either “forget” or “overlook.”  But, how do we decide which of these nuances is correct?

At first glance, you have a tendency to gravitate to the idea of “forget.”  After all, what could be a more forceful break with the past than to completely “forget?”

In addition, you often hear the following reasoning attached to this logic: “Forgive and forget like God, who forgets to the extent that He removes our sins as far as the east is from the west.”  That sounds good… unless and until you think about the nature of God.

What do I mean?  Well, think about it–is it even possilbe for an all-knowing (AKA “omniscient”) God to “forget” any information?  If He could do so, would He then still be omniscient.  The answers to these questions are No and No.

That being true, then what does “forgetting what lies behind” (v. 13, HCSB) really mean?  It appears to be talking about letting go of the ongoing–often toxic–emotional attachments to the things of the past that sap your energy and focus as you try to move single-mindedly toward the future.

In a very significant way, Paul is calling his readers to much the same reality as the writer of Hebrews: “… let us lay aside every weight and the sin that so easily ensnares us, and run with endurance the race that lies before us” (12:1, HCSB).

Coming Tuesday: Philippians 4:1-9

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

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