BeachCast.TV: Bible Exploration, Apologetics and Church History with Dr. Chase A. Thompson:

The fear of the Lord is the beginning of wisdom, says the Bible in several different verses. What does it mean, exactly, to fear the Lord? It doesn't mean to actually be afraid of Him, does it?!

Happy Tuesday, Friends! Our Bible passages today are: Leviticus 2 and 3, Proverbs 18, John 21 and Colossians 1. Our focus passage is in Colossians 1, which contains yet another hymn/creedal statement about Jesus - very similar to Philippians 2. Before we get there, however, I'd like to focus just a bit on the post resurrection appearances of Jesus as described in John 21. Some of the disciples have gone out on the lake to fish, and they have spent all night fruitlessly trying to catch fish, and coming up utterly empty. Upon their return, a mysterious person near shore (100 yards away, approximately) calls out to them and tells them to lower their nets. This is unusual, and not at all the place to lower their nets - probably too shallow, but they do, and catch an incredible haul of fish. John notices that the mysterious person is, in fact, Jesus, and Peter - ever impulsive - jumps into the water and swims 100 yards over to Jesus, leaving the other guys to drag the nearly bursting nets, which contain 153 large fish. Now, I love fishing - it is one of my favorite things to do, so I took a break from writing this article to actually go and research what type of fish that John, Peter and the guys might have caught. Interestingly - the Sea of Galilee/Sea of Tiberias here is actually a lake - a pretty big lake, but not massive. Chances are, the fish that the disciples caught (which the Bible does not name) was a species of tilapia - some of which are known as the Saint Peter's fish, because that was traditionally thought to be the kind of fish that Peter caught with a coin in its mouth.

But I digress...a lot. My bad. Back to the story - the disciples have caught all of those fish, and the RESURRECTED KING Jesus is meeting them on shore. And what has He done for them - the LORD OF ALL who has already given His life and suffered for their sins? HE HAS COOKED THEM BREAKFAST!! How cool is that? He grilled them some fish, and had breakfast ready. I had not really noticed that before until reading John 21 earlier today, and it struck me what a kind and loving thing that was to do for a bunch of hungry guys who had been out fishing all night. But, again, that isn't our focus passage today. Our focus passage is Colossians 1 - let's read it together, and then return to discuss this amazing hymn/description of Jesus in verses 15-20.

He is the image of the invisible God, the firstborn over all creation. 16 For everything was created by him, in heaven and on earth, the visible and the invisible, whether thrones or dominions or rulers or authorities— all things have been created through him and for him. 17 He is before all things, and by him all things hold together. 18 He is also the head of the body, the church; he is the beginning, the firstborn from the dead, so that he might come to have first place in everything. 19 For God was pleased to have all his fullness dwell in him, 20 and through him to reconcile everything to himself, whether things on earth or things in heaven, by making peace through his blood, shed on the cross.

Colossians 1:15-20

What a powerful description of Jesus - it is stirring, and I would encourage you to read it in the Bible yourself a few times, as passages like this have a beautiful way of focusing on the nature and character of Jesus. Jesus is the Image of God - He is the creator AND sustainer of all things. He is the head of His body - the church, the people of Jesus. He is the beginning and the firstborn from the dead. He is the FULLNESS of God. He is the reconciler who brought sinful man and Holy God into a right relationship by making peace and covering our sin with His blood, which was poured out on the cross. Man, oh man - praise Him! What do we learn about Jesus from this passage? Let's ask Spurgeon and Piper:

In order to preach the gospel fully, there must be a very clear description of the person of Christ; and we preach Christ as God,—not a man made into a God, nor a God degraded to the level of a man, not something between a man and a God; but "very God of very God," one with his Father in every attribute,—eternal, having neither beginning of days, nor end of years; omnipresent, filling all space; omnipotent, having all power in heaven and on earth; omniscient, knowing all things from eternity; the great Creator, Preserver, and Judge of all, in all things the equal and the express image of the invisible God. If we err concerning the Deity of Christ, we err everywhere. The gospel that does not reveal a Divine Saviour is no gospel at all; it is like a ship without a rudder, the first contrary wind that blows shall drive it to destruction, and woe be to the souls that are trusting to it! No shoulders but those almighty ones which bear the earth's huge pillars up can ever carry the enormous weight of human guilt and human need.

We preach to you Christ the Son of Mary, once sleeping in his mother's arms, yet the Infinite even while he was an infant; Christ the reputed Son of Joseph, toiling in the carpenter's shop, yet being all the while the God who made the heavens and the earth; Christ, who had not where to lay his head, the despised and rejected of men, who is, nevertheless, "over all, God blessed for ever;" Christ nailed to the accursed tree, bleeding at every pore, and dying on the cross, yet living for evermore; Christ suffering agonies that are indescribable, yet being at the same time the God at whose right hand there are pleasures for evermore. If Christ had not been man, he could not have sympathized with you and me, nor could he have suffered in our stead.

How could he have been the covenant Head of the sons and daughters of Adam if he had not been made in all points like them, except that he was without sin? With that one exception, he was just as we are, bone of our bone, and flesh of our flesh, yet he was as truly God as he was man, the One of whom Isaiah was inspired to prophesy, "His name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace." So, in preaching Christ crucified, we preach the glory of heaven conjoined with the beauty of earth, the perfection of humanity united with the glory and dignity of Deity.

C. H. Spurgeon, "Preaching Christ Crucified," in The Metropolitan Tabernacle Pulpit Sermons, vol. 56 (London: Passmore & Alabaster, 1910), 482–483.

There are two more phrases in the verse to look at, but they are easily combined, and in fact do go together: "He [Christ] is the radiance of His [God's] glory and the exact representation of His nature." Or, as we saw from the original words: "He, being the radiance of God's glory and the exact representation of his nature … sat down at the right hand of the Majesty on high."

The difference between this qualification for sitting at God's right hand and the other two is that those described what Christ did, while this describes who he is. What he does is "uphold all things by the word of his power," and "make purification of sins" by the worth of his blood. But what is he? Who is he? That's our last question this morning. Who died for sins? Who rose from the dead? Who upholds the universe by the word of his power? Who is sitting at the right hand of God?

The answer is: Christ is "the radiance of God's glory and the exact representation of his nature." What does this mean? It's important that we take these two phrases together, because they control each other and keep us on track.

When it says that Christ is the exact representation of God's nature, we are to realize that to see Christ is to see God. Jesus said, "If you have seen me, you have seen the Father" (John 14:9). Colossians 1:15 says, "He is the image of the invisible God." To see what God is like, you see what Christ is like.

But that could be taken in an entirely wrong way. Suppose you take it to mean that Christ represents God the way a photograph or a painting represents a person, or the way an authorized letter represents the king, or the way a wax impression represents a golden ring. That would be totally wrong. And the other phrase here is meant to protect us from that misunderstanding. He is the exact representation of God's nature not the way a painting represents a person, but the way radiance represents glory. Verse 3 says, he is "the radiance of God's glory."

An Analogy of Sun and Sunlight

In other words he relates to God the way radiance relates to glory, or the way the rays of sunlight relate to the sun. Keep in mind that every analogy between God and natural things is imperfect and will distort if you press it. Nevertheless, consider for example,

1. There is no time that the sun exists without the beams of radiance. They cannot be separated. The radiance is co-eternal with the glory. Christ is co-eternal with God the Father.

2. The radiance is the glory radiating out. It is not essentially different from the glory. Christ is God standing forth as separate but not essentially different from the Father.

3. Thus the radiance is eternally begotten, as it were, by the glory—not created or made. If you put a solar-activated calculator in the sunlight, numbers appear on the face of the calculator. These, you could say, are created or made by the sun, but they are not what the sun is. But the rays of the sun are an extension of the sun. So Christ is eternally begotten of the Father, but not made or created.

4. We see the sun by means of seeing the rays of the sun. So we see God the Father by seeing Jesus. The rays of the sun arrive here about eight seconds after they leave the sun, and the round ball of fire that we see in the sky is the image—the exact representation—of the sun; not because it is a painting of the sun, but because it is the sun streaming forth in its radiance.

So I close this morning by commending this great Person to you that you might trust in him and love him and worship him. He is alive and sitting at the right hand of God with all power and authority and will one day come in great glory. He has that exalted place because he is himself God the Son; and because he upholds you and me by the word of his power; and because he made a perfect purification of sins.Would you not know the one who holds you in being, and offers you purification from your sins, and reveals God to you the way light reveals the sun?

John Piper, Sermons from John Piper (1990–1999) (Minneapolis, MN: Desiring God, 2007).

Finally, I want to close with verses 21-23, which form a kind of thesis statement for the letter to the Colossians, and also serve as a great summary and exhortation of the good news:

21 Once you were alienated and hostile in your minds expressed in your evil actions. 22 But now he has reconciled you by his physical body through his death, to present you holy, faultless, and blameless before him— 23 if indeed you remain grounded and steadfast in the faith and are not shifted away from the hope of the gospel that you heard. This gospel has been proclaimed in all creation under heaven, and I, Paul, have become a servant of it.

Colossians 1:21-23

One of these days, we will talk about that little 'if' in vs 23, which is very similar to what is found in 1st Corinthians 15:

Now I want to make clear for you, brothers and sisters, the gospel I preached to you, which you received, on which you have taken your stand 2 and by which you are being saved, if you hold to the message I preached to you—unless you believed in vain

1 Corinthians 15:1-3

Yes, one day soon we will talk about the perseverance of the Saints, but today, allow me to simply exhort you to remain grounded and steadfast in the faith, not shifting away from the hope of the gospel. Rejoice that it is not your strength that holds on to the rope of rescue of the Gospel, but the strength of Jesus that clings to you!

One of the most important questions to wrestle with is: who was Jesus? Was He God, or Man, or both? Today we look at a wonderful hymn found in Colossians 1, for our answer and also hear from guest contributors John Piper and Charles Spurgeon.

Happy Monday, everybody! Godspeed and safety and rich blessings to all of you essential workers out there - may the Lord bless you and keep you safe as you serve this country! Nurses, doctors, scientists, first responders, and medical folks - we are rooting for you and praying for you! Thank you for being healers and servants of Jesus and His people in these crazy times. May the Lord bless you and keep you safe and shower His comfort on you!

Today is day 13 of shelter in place for many of us in Central California, yesterday most of my family enjoyed a lovely hike together on trails near our house (which is allowed under our order!). For those who are under shelter in place and it's allowed - try to get out and walk in the sunlight every day. It is a wonderful time to pray and walk in your city and neighborhood - to seek the Lord and bathe in His light. Today's Bible readings are fantastic, and I had to choose between multiple topics that would have been excellent to cover. Leviticus 1, Proverbs 17 (which has some great quarantine wisdom!), John 20 (THE EMPTY TOMB!) and Philippians 4. I came very close to focusing on Philippians 4 today, with the questions: What exactly does "I can do all things through Christ who strengthens me mean? Does it mean I can score all the touchdowns, and be successful in life, or something different?" But I think we will hold off on that discussion until we come back around to Philippians 4, Lord willing. Our focus today - surprise - is the empty tomb of Jesus. How important is it to Christians - especially when the whole world is shaking in its boots about the spread of a scary illness? So - let's read John 20 together, and then come back and hear from Gary Habermas, one of the best teachers I've ever had, and a prominent expert on the resurrection.

I have had some great professors in my seminary days, and Gary Habermas was one of the best. He teaches apologetics primarily, and his focus is on the resurrection of Jesus. He is one of the foremost experts in the world on the resurrection, and has debated many prominent atheists. He was a fantastic and riveting teacher, and that class left a huge impression on me. I'd like to turn to Dr. Habermas to give us some reasons to believe that the empty tomb of Jesus was a historical event, and not merely a religious belief.

Major Arguments for the Empty Tomb

(1) Perhaps the most powerful argument favoring the empty tomb concerns its location and the events surrounding it. The Gospel accounts are unanimous that Jesus was buried in a tomb that was located in Jerusalem. Few critics question this, holding that Jesus died and was buried in the city. Most also agree that early Christian preaching took place here, leading to the birth of the church. But it is precisely since Jesus' grave was located nearby that we have a serious problem if it was anything but empty. Unless Jesus' tomb was unoccupied, the early Christian preaching would have been disproved on the spot. How could it be preached that Jesus had been raised from the dead if that message were starkly confronted by a rotting body? Exposing the body would kill the message and be an easy disproof of Christianity before it even gained momentum. Thus, Jerusalem is the last place for the early Christian teachings to gain a foothold unless Jesus' grave was empty. A Sunday walk to the tomb could have settled the matter one way or another.

A creative response might be to assert that perhaps the body was indeed in the tomb, but that, very soon afterwards, the body would have been unrecognizable, due to its decomposition. Or perhaps the tomb was still simply closed without being opened for inspection.1 But these questions miss entirely the point of the Christian preaching that the tomb was empty. Therefore, if any body was found in Jesus' tomb, whether Jesus' or even someone else's, or if it were still closed, this would have contradicted the teaching that it was empty. In Jerusalem, the mistake would have been exposed in no time.

(2) The most-mentioned argument in support of the Gospel accounts is the unanimous agreement that women were the first witnesses to the empty tomb. While it is not strictly true that women were disallowed from testifying in a court of law, it was clearly the case that there was a strong prejudice against using female testimony for important matters.2

Notwithstanding this common stance, the Gospel accounts insist in their proclamation that the women were the star witnesses to the empty tomb. But why should these writers highlight female testimony unless the women really were the first to discover this fact? To do so would be to weaken their case considerably in the eyes of most listeners. Given this situation in first century Palestine, we can only conclude that the Gospel authors were clearly convinced that the women had discovered the empty tomb. They were more interested in reporting the truth than they were in avoiding criticism. This argument is very widely recognized and few scholars have challenged it, which testifies to its strength.

(3) While the empty tomb accounts in the Gospels are later than Paul's writings, it is crucially important that the empty tomb accounts are witnessed by many. In other words, whichever major view of Gospel origins one takes, the empty tomb narratives arose from more than one independent source. In fact, scholars think that there could be as many as three or four independent traditions in the Gospels, which very strongly increases the likelihood that the reports are both early and historical. Along with the Jerusalem location and the testimony of the women, I think that these are the best arguments in favor of the empty tomb.

(4) Most recent scholars seem to agree that, while Paul does not explicitly mention the empty tomb, the early tradition that this apostle reported to others in 1 Corinthians 15:3-4 implies an empty tomb. The listing of the Gospel content moves from Jesus' death, to his burial, to his resurrection from the dead, to his appearances. This sequence strongly suggests that, however it may have been transformed, Jesus' body that died and was buried is the same one that was raised afterwards. Thus, what was placed in the ground is precisely what emerged. In short, what went down is what came up. Such a process would have resulted in the burial tomb being emptied.

That Paul does not specifically mention the empty tomb keeps this from being as strong a point as it could have been. Still, to say so clearly that Jesus' dead body was buried, raised, and appeared would be a rather strange process unless the tomb had been vacated in the process.

(5) Many scholars also concede that Acts 13 may very well contain another early tradition, an early sermon account that was included in a book that was written at a later date. This report, found in Acts 13:29-31, 36-37, is attributed to Paul and clearly teaches that Jesus' body was placed in a tomb. Then he was raised and appeared to His followers without undergoing any bodily decomposition. If so, here we would have an early text where Paul even more strongly acknowledged the empty tomb, because Jesus appeared and his body did not experience any decay.

(6) According to reports that are found in Matthew 28:11-15, Justin Martyr3 and Tertullian,4 for almost two centuries or more, the Jewish leaders tried to explain that the tomb was empty because Jesus' disciples stole His body. This means that the Jewish hierarchy even acknowledged the fact that Jesus' body was no longer there!

However, even skeptics freely recognize that the explanation provided by the Jewish leaders was exceptionally weak. For example, if the disciples stole Jesus' body, how can we account for their incredible transformations, such as forfeiting their family years, as well as their jobs, health, and even their peace, all for the right to be chased for decades around the Roman Empire, just so they could preach a message that they clearly knew was a false tale? Further, how do we explain their willingness to die for what they knew was a false proclamation of Jesus' resurrection? Moreover, how does this explanation allow us to account for the conversion of Jesus' brother James, who had rejected Jesus' message? And we also lack any convincing reason for Paul's conversion from Judaism. So, all for the sake of providing a clearly unconvincing alternative account, the Jewish leaders even admitted the empty tomb!

(7) A word should be said about the scholarly thesis of N.T. Wright5 and others. In the ancient world—whether pagan, Jewish, or Christian—writings up until the second century A.D. were in complete agreement that the very definition of resurrection was clearly a bodily notion. In fact, there are almost no exceptions to this ancient view that being raised from the dead is something that, if it ever occurred, could happen only to the body. So it had this same meaning throughout the Old Testament and Gospel accounts, as well as in Paul's writings and the rest of the New Testament teaching about Jesus. This would indicate that Jesus' resurrection was conceived in a bodily manner, necessitating that the tomb was empty.6

Conclusion

These are some of the reasons why a majority of contemporary scholars recognize the fact of the empty tomb. Still other arguments could be provided, as well. That is why historian Michael Grant concludes that "the historian . . . cannot justifiably deny the empty tomb" because if we apply the same historical criteria that we use elsewhere, then "the evidence is firm and plausible enough to necessitate the conclusion that the tomb was indeed found empty."7 In light of arguments such as those we have produced here, this conclusion seems to be very difficult to avoid. The normal application of historical rules to the various data indicates that, just shortly after his death, Jesus' tomb was indeed found empty.

Even most non-believing and critical scholars in the fields of history and religious studies believe that the tomb of Jesus was empty quite soon after His crucifixion. How important is the empty tomb - How historical is the empty tomb? Are there rational reasons that go beyond faith to believe that the tomb of Jesus was empty, and Jesus rose from the dead? Featuring some great reasons to believe by Dr. Gary Habermas.

Happy Lord's Day, dear friends! If you don't have a streaming church home - or if you do, and you want more, I guess, then please allow me to invite you to join our church - Valley Baptist Church in Salinas - for a livestreamed time of worship, Word and prayer tomorrow. Our church is going through the book of Proverbs, and the message is on Quarantine wisdom - because there is a surprising amount of applicable wisdom in Proverbs for those of us who are quarantined or close to it. Our website is: https://www.facebook.com/VBCsalinas/ Come join us!

Today's Bible passages include Exodus 40 - the Glory of the Lord fills the Tabernacle - what an awesome passage for the Lord's Day. We are also reading Proverbs 16, John 19, and Philippians 3 - a particularly rich day of feasting on the Word in the New Testament passages. Because I am recording this on Saturday night/early Sunday, it will be a shorter than normal podcast, because I want to maintain focus on celebrating the Lord's Day today with the church I am pastoring. Our focus today is the crucifixion of Jesus in John 19, and in this passage we hear the last Word of Jesus, which He said right before He died. I vividly remember a sermon that our pastor preached on this word when I was in college eons ago, and I vividly remember the word to this day - 'Tetelestai," Which simply means, "It is finished." We are going to focus this episode on that one BEAUTIFUL Word of Jesus, because it loudly proclaims the Good News in and of itself. I very rarely discuss grammar here on the podcast, but this Word of Jesus deserves more scrutiny than normal. For one, it is in the perfect tense, which has some important implications according to one of my Greek grammar textbooks:

The perfect tense in Greek corresponds to the perfect tense in English, and describes an action which is viewed as having been completed in the past, once and for all, not needing to be repeated. Jesus' last cry from the cross, TETELESTAI ("It is finished!") is a good example of the perfect tense used in this sense, namely "It [the atonement] has been accomplished, completely, once and for all time."

Larry Pierce, Tense Voice Mood (Bellingham, WA: Logos Bible Software, n.d.).

In further discussing this amazing word, let's start with one old school Baptist - Herschel Hobbs, and then close out with an older school Baptist - Charles Spurgeon.

With a clear voice Jesus uttered one last word from the cross: tetelestai (John 19:30). The papyri throw great light on this word. If a promissory note were paid, the one holding the note wrote "telelestai" across it. A deed to property was not in effect until it was dated and signed. When this was done, the clerk wrote "tetelestai" across it. Another example of its use was when a father sent his son on a mission. The son was not to return until he had performed the last act of the mission. When he did return from a successful mission, he used tetelestai to report it.

What do these meanings say to us? In eternity the Son gave the Father a promissory note that He would pay the price for humanity's redemption (see Heb. 10:5–7). On Calvary the note was paid-in-full. Tetelestai! The Son reported His completed mission to the Father. Tetelestai! Perhaps when the waiting hosts in heaven heard of the completed work of Jesus heaven rang with it. TETELESTAI! And the Father smiled His approval.

Herschel H. Hobbs, My Favorite Illustrations (Nashville, TN: Broadman Press, 1990), 218.

And now, here are some blessed words from friend of the show, Charles Spurgeon:

IN the original Greek of John's Gospel, there is only one word for this utterance of our Lord. To translate it into English, we have to use three words; but when it was spoken, it was only one,—an ocean of meaning in a drop of language, a mere drop, for that is all that we can call one word. "It is finished." Yet it would need all the other words that ever were spoken, or ever can be spoken, to explain this one word. It is altogether immeasurable. It is high; I cannot attain to it. It is deep; I cannot fathom it. "Finished." I can half imagine the tone in which our Lord uttered this word, with a holy glorying, a sense of relief, the bursting out of a heart that had long been shut up within walls of anguish. "Finished." It was a Conqueror's cry; it was uttered with a loud voice. There is nothing of anguish about it, there is no wailing in it. It is the cry of One who has completed a tremendous labour, and is about to die; and ere he utters his death-prayer, "Father, into thy hands I commend my spirit," he shouts his life's last hymn in that one word, "Finished."...

Dear friends, once more, take comfort from this "It is finished," for the redemption of Christ's Church is perfected. There is not another penny to be paid for her full release. There is no mortgage upon Christ's inheritance. Those whom he bought with blood are for ever clear of all charges, paid for to the utmost. There was a handwriting of ordinances against us; but Christ hath taken it away, he hath nailed it to his cross. "It is finished," finished for ever. All those overwhelming debts, which would have sunk us to the lowest hell, have been discharged; and they who believe in Christ may appear with boldness even before the throne of God itself. "It is finished." What comfort there is in this glorious truth!

And I think that we may say to the Church of God that, when Jesus said, "It is finished," her ultimate triumph was secured. "Finished!" By that one word he declared that he had broken the head of the old dragon. By his death, Jesus has routed the hosts of darkness, and crushed the rising hopes of hell. We have a stern battle yet to fight; nobody can tell what may await the Church of God in years to come, it would be idle for us to attempt to prophesy; but it looks as if there were to be sterner times and darker days than we have ever yet known; but what of that? Our Lord has defeated the foe; and we have to fight with one who is already vanquished. The old serpent has been crushed, his head is bruised, and we have now to trample on him. We have this sure word of promise to encourage us, "The God of peace shall bruise Satan under your feet shortly." Surely, "It is finished," sounds like the trumpet of victory; let us have faith to claim that victory through the blood of the Lamb, and let every Christian here, let the whole Church of God, as one mighty army, take comfort from this dying word of the now risen and ever-living Saviour, "It is finished." His Church may rest perfectly satisfied that his work for her is fully accomplished.

C. H. Spurgeon, "Christ's Dying Word for His Church," in The Metropolitan Tabernacle Pulpit Sermons, vol. 40 (London: Passmore & Alabaster, 1894), 29.

Right before Jesus breathed His last on the cross, He cried out ONE last Word. It was a last Word that was absolutely packed with meaning - likely the most important Word ever uttered in History. What was the last Word of Jesus, and why was it so important?

Happy Saturday, friends - how's everybody out there doing in quarantine land? I hope you are getting a walk everyday, if that is possible where you live. Allow me to urge you to press into the Lord in prayer right now. We must pray in the midst of this crisis - let the son of God find faith on earth in His people now! (Luke 18:1-9). I was enjoying a nice evening walk last night before bed, engrossed in a podcast, when I was nudged by the Spirit to pray, and it was a wonderful time of communion and intercession with God. May we prioritize abiding in Christ right now more so than ever in this season!

Today's Bible passages are Exodus 39, Proverbs 15, John 18 and Philippians 2, which is our focus passage. In that chapter, Paul gives us one of the deepest descriptions of the person and character of Jesus. Let's read it, focusing in our attention on verses 5-11:

5 Adopt the same attitude as that of Christ Jesus, 6 who, existing in the form of God, did not consider equality with God as something to be exploited. 7 Instead he emptied himself by assuming the form of a servant, taking on the likeness of humanity. And when he had come as a man, 8 he humbled himself by becoming obedient to the point of death— even to death on a cross. 9 For this reason God highly exalted him and gave him the name that is above every name, 10 so that at the name of Jesus every knee will bow— in heaven and on earth and under the earth— 11 and every tongue will confess that Jesus Christ is Lord, to the glory of God the Father.

Philippians 2:5-11

Many scholars believe the above verses are an early hymn of the church, or a creed that was repeated among Christians, or both, which is why these verses are set apart in many Bibles. Paul wrote them in a chiastic structure, which is indicative of ancient and modern poetry. Further, this section doesn't use words and word order in quite the same way that Paul usually wrote, which seems to indicate the possibility that somebody other than Paul wrote this hymn/creed, and Paul was sharing it - not in a plagiaristic way - but as a reference that they would all be familiar with. (Certainly, Paul could have also written the creed/hymn as well) From a scholarly point of view, this passage is important, because Philippians was probably written by Paul in the mid 50s AD, but this creed would have been earlier than that - perhaps much earlier. It demonstrates that early Christians - prior to the writing of this letter - worshipped Jesus as Lord. But, we aren't here to talk about scholarly things - we are here to talk about the character of Jesus!

Notice the intro here - Christians are to 'adopt' the same attitude that Jesus had. More literally, Paul is saying that Christians should have the mind, or mindset of Christ. What does this mean? It means several things, reading through the passage.

*Christians are saved children of God, but like Jesus, we are not to seek to EXPLOIT that status or use it to our advantage. *Like Jesus, we are to take the form and nature and character of a SERVANT (the Greek word is doulos - often translated as 'slave,' but more in line with a bondservant than the monstrosity of racial slavery perpetuated in many Western countries in previous centuries. *Like Jesus, we are to HUMBLE ourselves, and be willing to SERVE others - even in menial ways. *Like Jesus, we are to humble ourselves and OBEY God - even when He calls us to difficult things.

The good news is that Jesus - living a humble, obedient and servant-hearted lifestyle that was characterized by suffering was greatly glorified by His Father afterwards. That promise is also given to Christians who follow the mindset and attitude of Jesus in 2nd Timothy 2:12 "if we endure, we will also reign with him." In this same light, consider Romans 8

16 The Spirit himself testifies together with our spirit that we are God's children, 17 and if children, also heirs—heirs of God and coheirs with Christ—if indeed we suffer with him so that we may also be glorified with him.

Romans 8:16-17

Likewise 2nd Corinthians 1:7

7 And our hope for you is firm, because we know that as you share in the sufferings, so you will also share in the comfort.

2 Corinthians 1:7

Pastor Tim Keller has a wonderful take on this passage, and I'll close with it here:

What did he do? Here's what he did. This is the heart of it all. Right in the center of this passage it says, "Who, being in very nature God, did not consider equality with God something to be grasped, but made himself nothing …" Do you know what that Greek word is? Kenosis. Does that sound familiar to you? It says he emptied himself. Though he was God, he emptied himself. The big question theologians have been asking for about 2,000 years is, "Emptied himself of what?" It doesn't say; it just says he emptied himself.

Some people say, "Of course, he was God, so he emptied himself of his deity, he emptied himself of his divinity." That's not what it says. It never says he gave up being God. It says he started being a servant. He did not shed his divine nature. He assumed a human nature, and more than that, he became not just a King, he became a servant. There it is. He emptied himself of his glory, not his deity.

If you were transported to heaven, then or now, and you saw Jesus as God, his Godness manifested itself through an expression of glory, his beauty, his brightness. It would just knock you down. When you see something beautiful, when you see a piece of art, or a waterfall, or anything that's just absolutely beautiful, even earthly things that are beautiful, you have to adore. Right? It's so glorious; it just evokes adoration. Jesus Christ came without that. Isaiah 53 says, "He had … no beauty that we should desire him."

He emptied himself of his glory. He emptied himself of his beauty. He emptied himself of that which evokes honor. He came, and he was lonely and poor. Eventually, he was beaten, tortured, and killed. He emptied himself of his glory. He became small, not a king at all. He became rejected. He became beatable, and he was beaten. He became rejectable, and he was rejected. He lost all of his glory. He came without his glory. He didn't stop being God, but he emptied himself of his glory. "Therefore God has highly exalted him …" Why? Why is he resurrected? Why is he up there? Because he saved us. He took our punishment upon himself. He redeemed a new humanity, and he's leading us into the future. So there it is. There's the trajectory. What is the trajectory, everybody? The way up is down. The way to be truly rich is to give away. The way to rule is to serve. The way to become infinitely happy is to not seek your own happiness but to seek the happiness of others.

The most glorious thing of all, the greatest form of glory, is to give away your glory for somebody else. The word kenosis shows up twice. Look at it. You and I are desperately trying to fill ourselves with glory, but we end up empty. Jesus Christ, who had true glory, emptied himself so we could be full. Full? Yes. Because Jesus Christ became small, we are big in the eyes of the Father. Because Jesus Christ lost all of his glory, we are now given his righteousness and his record.

This is what the gospel is: Jesus Christ was treated the way we deserve so now when we believe in him we are treated the way he deserves to be treated. Do you know what this means? Jesus Christ looks at you and says, "To me and in me, you are more precious than all the jewels that lie beneath the earth."

To the degree you know that and believe that, to the degree you are gripped and praising God and singing about Jesus' trajectory for you, you will be able to walk that same trajectory here, because you will know the way up is down, the way to be rich is to give away, the way to be happy is not to seek your own happiness but the happiness of others. When you see he did that for you, that fills you up so you're not empty anymore. You'll be able to not have to think about yourself, and out you go.

Timothy J. Keller, The Timothy Keller Sermon Archive (New York City: Redeemer Presbyterian Church, 2013).

Philippians 2 notes that Jesus "emptied Himself." What did He empty Himself of? What does the fact that Jesus came as a servant mean for His followers?

Hello everybody, and welcome in to day #8 of Shelter in place for those of us in Central California. I should have marked a week yesterday, but hours sort of bleed into days now, and days bleed into weeks. Things are surreal here, but Heaven is NOT shook. The King is on His Throne and Jesus is at the right hand of the Father ever living to intercede for His people. Let us be praying to Him for repentance, forgiveness, and healing of our land as we face this plague - He is FAITHFUL!

Today's readings include Exodus 38, Proverbs 14, John 17, and Philippians 1. John 17 is our focus passage today, as we look at the longest prayer of Jesus recorded in the entire Bible. I'm not going to make you wait very long to see what Jesus prayed THREE times for when praying to His Father for Christians that would come after His ascension - let's read the passage, and find out!

20 "I pray not only for these, but also for those who believe in me through their word. 21 May they all be one, as you, Father, are in me and I am in you. May they also be in us, so that the world may believe you sent me. 22 I have given them the glory you have given me, so that they may be one as we are one. 23 I am in them and you are in me, so that they may be made completely one, that the world may know you have sent me and have loved them as you have loved me.

John 17:20-23

Did you catch it? Three times He prayed that His followers would be ONE - not just any type of oneness either. Review those verses - Jesus was praying that His future followers - US! - would have the same oneness with each other, as Jesus and the Father have. In other words, COMPLETELY ONE! This is an incredible prayer, and, I think a tremendous tragedy that Christians do not take this call to unity more seriously. Far too often, Christians are ready to separate from each other for various doctrinal, personal injury, or personal belief issues. The net result of this is incredible division in the church - tens of thousands of denominations - and an incredible confusion of our message of the Gospel to the World. As Jesus notes, when Christians are in unity with each other - experiencing the oneness that is shared by the Holy Trinity - then the world BELIEVES that the Father sent Jesus. I don't think it is a leap in logic at all to affirm the converse of that statement - that the people of the world have no idea what to believe when Christians are not in unity. 35 years ago, the comedian Emo Philips wrote a joke that was voted as the funniest joke in religion. I actually think it is more sad, than funny, but I will read it to you (without endorsing Emo, because I am unfamiliar with most of his comedy) because I find the joke very insightful:

Once I saw this guy on a bridge about to jump. I said, "Don't do it!" He said, "Nobody loves me." I said, "God loves you. Do you believe in God?"He said, "Yes." I said, "Are you a Christian or a Jew?" He said, "A Christian." I said, "Me, too! Protestant or Catholic?" He said, "Protestant." I said, "Me, too! What franchise?" He said, "Baptist." I said, "Me, too! Northern Baptist or Southern Baptist?" He said, "Northern Baptist." I said, "Me, too! Northern Conservative Baptist or Northern Liberal Baptist?"He said, "Northern Conservative Baptist." I said, "Me, too! Northern Conservative Baptist Great Lakes Region, or Northern Conservative Baptist Eastern Region?" He said, "Northern Conservative Baptist Great Lakes Region." I said, "Me, too!" Northern Conservative†Baptist Great Lakes Region Council of 1879, or Northern Conservative Baptist Great Lakes Region Council of 1912?" He said, "Northern Conservative Baptist Great Lakes Region Council of 1912." I said, "Die, heretic!" And I pushed him over.

https://www.theguardian.com/stage/2005/sep/29/comedy.religion

I believe that many outside of Christianity view the church in this sort of way - there are so many splinters in christendom that they either laugh, or dismiss us, or don't know who to turn to for big questions and help during a crisis. Our disunity disrupts our message, and that is sad, and a deadly danger to the church. I have seen deep, deep Christian brothers and sisters separate over issues that don't involve major sin, or compromise, or even a disagreement over major doctrines, but over far more minor and disputed issues. Every time I see it, it grieves me, because that is NOT at all what Jesus prayed for in His people, and I'm not always sure how we can justify separation from other believers over such things when Jesus clearly seems to be praying for the opposite.

It's not just the Church (big 'C' I am very blessed to experience remarkable unity in the last two churches I've served in, really the last three) I'm concerned about either. Consider this striking teaching of Jesus in the context of what is going on right now in the United States of America (or the United Kingdom...or your country, if it is very divided):

25 Knowing their thoughts, he told them: "Every kingdom divided against itself is headed for destruction, and no city or house divided against itself will stand. 26 If Satan drives out Satan, he is divided against himself. How then will his kingdom stand?

Matthew 12:25-32

I very rarely discuss politics on this podcast, and just as rarely discuss it in a church setting. Not because I believe the Constitution silences preachers - that is NOT at all what Thomas Jefferson intended with separation of Church and State (please read what HE actually wrote about it), but because I find politics to be deeply divisive, and I honestly try to avoid that which is divisive in the Body of Christ. But if you will suffer the tiniest bit of political commentary, I'm going to give it now: The United States - and many countries around the world - are facing the gravest crisis we've seen since World War 2. (I suppose if the Cuban Missile Crisis had led to Nuclear war, we could include that in the discussion too!) Consider what Jesus said in light of the U.S. Our country is the most divided and polarized that it has ever been in my lifetime. It is sickening, and it is alarming, and before you start pointing fingers, allow me to say that there is NOBODY out there right now in all of the political arenas that can pick up stones and throw them.

EVERY politician I am aware of - at least on the national level - seems to be fueling the fires of division and attack, rather than seeking to bring about the kind of unity that is required to save the nation. There may be some exceptions, I just don't know them. Jesus says that a house divided cannot and will not be able to stand. Divided kingdoms are headed for DESTRUCTION. I'm not pointing fingers at our president, or our previous president, or your prime minister, or what have you. There are massive amounts of blame out there, and it seems like millions of Americans on both sides of the aisle (and even libertarians and non-partisans in the middle) seem to delight in attacking, criticizing, snarling, snarking, arguing, judging and prognosticating doom.

I worry more about what this toxic atmosphere will do to our countries than I worry what Covid19 will do to us. We CANNOT stand against this threat divided and hating each other. Some of you are massive partisans - meaning you root with all of your heart for your party and will all of your heart against the other party. The problem is - the other party - no matter which one it is - represents almost half of Americans. You can't hate them and despise them without risking the destruction of the whole enterprise. Imagine that your words - spoken or written - are like bullets, and you are on a floating raft on the ocean. Every time you let loose a vehement attack, a hateful insult, or an angry criticism, you fire a bullet. Maybe that bullet strikes its target, and somebody on board the boat is wounded, or worse. Maybe that bullet lodges into the raft itself, and the whole thing that is keeping you afloat is threatened. Our liferaft can't take bullet after bullet. How do I know this?? Because Jesus said a kingdom divided against itself WILL BE DESTROYED, and I believe Him.

So - lay down your guns. I'm not saying you have to agree with the other side. I'm not saying you have to call evil good, or anything like that. I am saying this:

14 For the entire law is fulfilled in keeping this one command: "Love your neighbor as yourself." 15 If you bite and devour each other, watch out or you will be destroyed by each other.

Galatians 5:14-15

That passage, and Jesus' house divided speech don't just apply to the church. They apply to marriages, friendships, small groups, large groups, workplaces, and yes, countries and cities and governments. Our greatest danger in the good old U.S.A. right now is not Covid19 - as bad as it is! Our greatest danger is that we seem to be expressing far more hate for our neighbor than love for our neighbor. Let's close with these anointed Words of God that, hopefully, might be sufficient to point us in a better direction:

2 Be completely humble and gentle; be patient, bearing with one another in love. 3 Make every effort to keep the unity of the Spirit through the bond of peace.

Ephesians 4:2-3

Therefore if you have any encouragement from being united with Christ, if any comfort from his love, if any common sharing in the Spirit, if any tenderness and compassion, 2 then make my joy complete by being like-minded, having the same love, being one in spirit and of one mind. 3 Do nothing out of selfish ambition or vain conceit. Rather, in humility value others above yourselves, 4 not looking to your own interests but each of you to the interests of the others.

Philippians 2:1-4

5 May the God who gives endurance and encouragement give you the same attitude of mind toward each other that Christ Jesus had, 6 so that with one mind and one voice you may glorify the God and Father of our Lord Jesus Christ.

Romans 15:5-6

11 Finally, brothers and sisters, rejoice! Strive for full restoration, encourage one another, be of one mind, live in peace. And the God of love and peace will be with you.

2nd Corinthians 13:11

10 I appeal to you, brothers and sisters, in the name of our Lord Jesus Christ, that all of you agree with one another in what you say and that there be no divisions among you, but that you be perfectly united in mind and thought.

1 Corinthians 1:10

8 Finally, all of you, be like-minded, be sympathetic, love one another, be compassionate and humble. 9 Do not repay evil with evil or insult with insult. On the contrary, repay evil with blessing, because to this you were called so that you may inherit a blessing.

1 Peter 3:8=9

16 Live in harmony with one another. Do not be proud, but be willing to associate with people of low position. Do not be conceited.

Romans 12:16

Christ would have all his people joined in communion with himself, and with his Father; and when that is the case, then will men know that Christ came into the world for a definite purpose: "that the world may believe that thou hast sent me."

C. H. Spurgeon, "'I Will;' Yet, 'Not as I Will,'" in The Metropolitan Tabernacle Pulpit Sermons, vol. 40 (London: Passmore & Alabaster, 1894), 419.