Wilderness Wanderings

Further, my brothers and sisters, rejoice in the Lord! It is no trouble for me to write the same things to you again, and it is a safeguard for you. Watch out for those dogs, those evildoers, those mutilators of the flesh. For it is we who are the circumcision, we who serve God by his Spirit, who boast in Christ Jesus, and who put no confidence in the flesh… (Philippians 3:1-3).

As Pastor Anthony mentioned yesterday, the opening words of this chapter echo the beginning of the letter. But they also appear to introduce the second half. When Paul mentions repeating himself, it is not clear whether he is referring to what came before or what comes after. I think it is helpful to remember that this is a letter, not a theological treatise. Paul is not a professor delivering a lecture from a distance, but a pastor writing to a congregation dear to his heart.

As Paul begins to address the issue of false teaching, his tone changes. Clearly, he is upset with these people and the things they are teaching. But I think there is more. He is warning the Philippian Christians not to believe these things; it will rob them of their Christian joy.

We must recognize that we do not know who these people were. They are not named, nor does Paul give their teaching a specific title. By referring to them as dogs, evildoers, mutilators of the flesh, it is abundantly clear he passionately opposes them. In his day, dogs were not pets, but scavengers, roaming the streets rummaging through garbage in search of food scraps. Often roaming in packs, they could be dangerous.

What these people believed will become clearer later in the chapter. For today, it is sufficient to say that they believed in Jesus Christ's saving work, but also that believers needed to adhere to certain elements of the Mosaic laws to be real Christians. The big issue in Philippi was circumcision. For Gentile Christians to be genuine, they needed to get circumcised in the flesh. These teachers denied the sufficiency of the work of Christ; to be righteous before God, one also needed to be circumcised. Paul refuses to give them the dignity of being true followers of Moses.

At times, the Israelites had placed such confidence in this physical mark they felt their election was secure even if they worshipped other gods. In response, their prophets reminded them that the physical rite should be symbolic of a deeper commitment. They called this commitment "circumcision of the heart," and they looked forward to a time when God would circumcise the hearts of his people so that they might be committed to him (Jer. 4:4; cf. 9:25; Deut. 30:6). Paul believes that this time has arrived, and that circumcision of the heart is the critical qualification for entrance into God's new people. Physical circumcision is now irrelevant (Colossians. 2:11-12).

Those led by the Spirit are the true circumcision. Paul mentions three things that characterize such people. One, they serve God by his Spirit. The word serve is often translated worship, in that through the Spirit, we 'offer our bodies as living sacrifices, holy and pleasing to God' (cf. Romans 12:1). Two, that we boast in Christ Jesus, meaning that we rely totally on the work of Jesus for our salvation. Here is the root of our Christian joy. Our place with God and among his people is settled by our faith in Christ. We don't have to do a thing but believe.

This leads to Paul's third point, we put no confidence in the flesh. The reference here is primarily to getting circumcised to be counted among the faithful. But there is probably more. Any stock we place in our pedigree, intellect, spiritual practices, or heritages is ruled out of order.

There remains a tendency to put stock in things in addition to Christ. In the past, Christian Reformed folks often questioned the salvation of other Christians because they didn't believe what we believed, nor did they practice the faith the way we did.

In challenging these false teachings, Paul desires to bolster both the confidence and the joy of the young believers in Philippi. I encourage you to take some time to consider where you find your joy and comfort. Further, identify some things that you might inadvertently be adding to your faith in Christ.

Further, my brothers and sisters, rejoice in the Lord! (Philippians 3:1a)

This sentence seems to conclude the first section of the letter, before we head on to other things. Paul ends this long, opening discussion where he began: with joy. The Philippians are invited to submit themselves and humble themselves as Jesus did, to trust God in life and in death, and to face the sufferings and fickleness of others. They are invited to do all of this not with a grumble or an eye to outdoing or getting even, but with joy.

Joy, in fact, may be a key to this kind of cruciform Christian life. Joy is the first word and the final word. Paul prays with joy at the beginning of the letter, and he commands the Philippians to rejoice at the end. Why, I wonder?

Some Christians carry the terrible weight of the cross in a dour, serious, even grumpy manner. Others are full of bad news: quick to point out fault, keyed in on every possible danger or pitfall, and full of cautionary tales. Others still slave away to the duties of faithful Christian living and make sure never to commit a pleasure. It is not hard to find oneself sinking down beneath their righteous frown.

This, dear friends, is not the gospel—a word which quite literally means Good News. Remember how the angel spoke at Jesus' birth: "I bring you good news that will cause great joy for all the people" (Lk. 2:10). Great joy is what Jesus brings! Freedom, forgiveness, and life everlasting he brings! The power of death and sin have been defeated! We have hope, a future, a reason to live with deep, full-bodied joy! In Christ, nothing can now separate us from the love of God—not even sin—and we may take heart that "the one who is in [us] is greater than the one who is in the world" (Ro 8:33-39; 1 Jn 4:4). We have nothing to fear.

A thread of psychology has recognized six basic human emotions through a study of facial expressions that one can reliably find across different cultures throughout the world. What I have noticed is that when I am disgusted, angry, fearful, surprised, or even sad—I have a tendency to tense up, become anxious, hold on to what I have and move into defensive mode. These are the first five of those six common emotions. Only one of the six sets me free to live with open handed anticipation that sets my heart at ease and lowers my defenses: joy.

So how does one live the Christian life as if it's good news and not bad—in such a way that others might actually be attracted to our expression of the gospel? By practicing joy. Paul knew this long before the psychologists of today.

We reflected a few weeks ago on C.S. Lewis' idea that emotions tend to catch up with actions. Act like you love someone long enough, and you may just find that you do. So it is with joy: give yourself to the practice of rejoicing long enough, and you may just find yourself becoming joyful. It is one good, gospel-informed first step toward living in the joy of the Lord and humbly moving through this world like Jesus in a way that attracts others rather than repelling them.

Besides: we Christians have a real good reason to rejoice: Jesus! He is the heart of our good news, gospel confession. So, my brothers and sisters: take on this practice that Paul commands the Philippians each and every day: rejoice in the Lord!

Today at Immanuel, we worshipped with our Friendship Ministries. We encourage you to watch the entire service on our Youtube channel. Friendship Ministry Service

But I think it is necessary to send back to you Epaphroditus, my brother, co-worker, and fellow soldier, who is also your messenger, whom you sent to take care of my needs. For he longs for all of you and is distressed because you heard he was ill. Indeed, he was ill, and almost died. But God had mercy on him, and not on him only but also on me, to spare me sorrow upon sorrow. Therefore, I am even more eager to send him, so that when you see him again you may be glad, and I may have less anxiety. So then, welcome him in the Lord with great joy, and honor people like him, because he almost died for the work of Christ. He risked his life to make up for the help you yourselves could not give me. (Philippians 2:25-30).

After commending Timothy to the Philippians, Paul turns his attention to Epaphroditus who gets even more space than Timothy and a commendation even grander than Timothy's because of the things he endured for the sake of the gospel. He was probably a convert since he was named for the goddess Aphrodite.

Roman prisons made little, if any, provision for the prisoner's food, clothing, bedding, or hygiene. Such things would need to be brought into the prison by family and friends. The church at Philippi, having heard that Paul was imprisoned in Rome, sent Epaphroditus with money and other gifts and charged him to remain and tend to all of Paul's needs on their behalf.

As he was fulfilling this service, Epaphroditus became deathly ill. But through God's grace he recovered. Paul now wants to return him to Philippi, an act which will relieve the anxiety of the church (which has heard of Epaphroditus' illness), and of Epaphroditus himself (who has been distressed that the church was distressed).

No doubt much of the church's anxiety was not only concern for the health of the messenger but also frustration over what seemed a failed mission. Epaphroditus was sent to serve Paul, but as it turned out, Paul ended up caring for a deathly ill co-worker. Paul wants to relieve all such anxieties and to pave the way for a joyful return.

The mission had not failed. Epaphroditus became a servant to Paul in his need, and just as Christ Jesus "became obedient to death—even death on a cross", so Epaphroditus came near death in faithful service for Christ. Just as God, in response to Christ's obedience, exalted him to the highest place, so Epaphroditus should be welcomed back to Philippi with joy and honor because of his obedience and sacrifice.

In relation to Paul, he is a brother, fellow worker, and fellow soldier; in relation to the church, he is their messenger and servant. As to his performance while with Paul, Epaphroditus almost died for the work of Christ. In a hostile environment he did not retreat but risked his life to minister to Paul. The church should not doubt him but follow his example of willing sacrifice.

Therefore, says Paul, let no cloud of doubt or disappointment spoil his home coming. Welcome him with the joy and honor appropriate to his selfless and sacrificial ministry. Epaphroditus risked his life for the sake of Christ. He is to be respected for this.

Who do you know who risked or risks much for the sake of the gospel and the coming kingdom? We should all know such a person, whether they have already passed into glory or still here on this earth. They inspire our faith. They inspire our sacrifice. In the early church, there was a society known as 'the gamblers', who risked their lives to care for the sick and imprisoned and to give martyrs and even enemies an honourable burial.

The work of the indwelling God changed both Timothy and Epaphroditus into the likeness of the great Servant, the Lord Jesus Christ. They were varied characters, with varying gifts and diverse temperaments; their backgrounds could not have been more dissimilar; but they were each coming to resemble the Saviour; they loved him and followed his example. What was true of them can be true of us; God has not changed.

I hope in the Lord Jesus to send Timothy to you soon, that I also may be cheered when I receive news about you. I have no one else like him, who will show genuine concern for your welfare. For everyone looks out for their own interests, not those of Jesus Christ. But you know that Timothy has proved himself, because as a son with his father he has served with me in the work of the gospel. I hope, therefore, to send him as soon as I see how things go with me. And I am confident in the Lord that I myself will come soon. (Philippians 2:19-24)

In some ways these next bits of the letter are just personal letter sorts of things. A bit about Timothy, a bit about Epaphroditus, a bit about travel plans and reasons and things. In that sense, these verses give us a more intimate portrait of the more mundane details of how the relationships flowed. It's easy here to recognize that we're reading someone else's mail.

But I don't think these little details are entirely pedestrian. Paul has not left the faith talk aside. I think Paul means to use this talk of Timothy to reveal a portrait of someone living exactly what Paul has been talking about. Paul has talked about those who preach Christ out of "selfish ambition" and he has told of the way that Jesus reveals a different way: a humble way that does not consider equality with God something to be used to his own advantage. Throughout there has been an invitation to the Philippians to walk in this same way of Christ: with humility, valuing others above themselves, looking out for the interests of others.

Paul has attempted to show how he is partnering with the Philippians in this way of Christ. But Paul is… well, he's Paul. And who of us is like Paul? It's a pretty dauntingly high standard to live up to—it's a pretty long shadow that Paul casts. So it's helpful to hear some examples of normal people living out the Christian life. People that we can relate to a bit—people more like us. Certainly that was as true for the Philippians as it would be for us.

And so Paul tells the story of Timothy. Here's someone they know who grew up outside of Israel in the Roman world, as they had. Who had a Greek father, as many of them probably did. Someone who wasn't an apostle, or some wise elder, but a young guy that normal people could much more easily relate to. And look: this guy Timothy is serving together with Paul and the Philippians in the way of the gospel under the same pressures of suffering, he's living the humble, self-less way of Christ, and he's genuinely concerned for the welfare of others, including the Philippians. Normal people can do this too!

Paul has attempted to persuade the Philippians in all sorts of ways to walk in the way of Christ. But teaching about it and talking about it only get so far. To live it ourselves, we also need to see it. We need models, role-models of a faithful Christian life. And they can't just be the important or famous people who live impossibly far beyond us. Even the lives of the pastors we have known aren't that helpful—because, try as they might, they just aren't normal people like the rest of us. No, the truth of these words have to put on flesh and walk around in the real world we live in. When we see other normal people like us live like Christians, we can imagine how it looks in our own lives too. We can follow. We can apprentice. We can learn. We can do it too.

It is my conviction that faith is caught in this way of apprenticeship far more than it is taught.

We don't need perfect examples. But we do need examples. Who have been the Timothys in your life? Who have been those Christian examples that you have sought to follow? And, just as importantly, who is watching you? Who are you an example of the Christian faith to? You may not always feel like a good example, but that doesn't mean others aren't watching, learning, and following you as you work out what God has worked in.

But even if I am being poured out like a drink offering on the sacrifice and service coming from your faith, I am glad and rejoice with all of you. So, you too should be glad and rejoice with me (Philippians 2:17-18).

We are still following Paul's reflections on 'working out your salvation with fear and trembling'. Or, as Pastor Anthony said yesterday, 'working out what Christ has worked in'. As we have noted before, 'in fear and trembling,' does not mean nervous apprehension with which we face a judge when we are guilty of a crime. Rather, this phrase expresses the awe that we experience in the presence of God. Now we discover that this fear and trembling includes joy; the deep, foundational joy of the Christian life.

The salvation process in which the Spirit and the Christian both participate is worked out in all circumstances, even in pain, suffering, loss, death, prison, uncertainty, perplexity. It is not that we are glad for the pain, but we know the suffering is temporary and God is at work within it. So, even during unpleasant circumstances we know the 'joy of our salvation' (Psalm 51:12).

In yesterday's devotion, we were brought back to Israel's wilderness wanderings. In today's verses, Paul picks up a different image introduced during those years, namely, sacrifices made to God, especially freewill and thank offerings. We will get to that in a moment. First, these words from the book of Hebrews, "For the joy set before him, [Jesus] endured the cross, scorning its shame, and sat down at the right hand of the throne of God" (12:2). Our salvation was wrought through the shame and suffering of this cross.

However, for the writer of Hebrews and for Paul, the cross is more than just the instrument of salvation. Christ's suffering also stands as an example for us to follow. He endured the torture, at least in part, because he knew the joy salvation would bring to us. Likewise, we are called to suffer for the sake of the gospel because of the joy it will bring to others.

Here is an element of the Christian faith that we may have lost touch with. My parent's generation speak of the sacrifices they made to establish churches and Christian schools and to send out missionaries. They often went without because they believed God called them to make sacrifices for his kingdom. Are we willing to make those kinds of sacrifices today? Take some time to reflect on how much you have sacrificed for the sake of the gospel. Let the Holy Spirit speak truth to you.

Now, back to the sacrifices of Israel. If you don't know much about them, read the book of Leviticus. After a few chapters, you'll get the picture. The Philippians have done much and sacrificed much to aid Paul in his proclamation of the gospel; he names this "the sacrifice and service coming from your faith". In Leviticus, there are several passing references to a 'drink offering'. It is not well explained, but the common understanding is that these were poured on the altar as a small gift to wrap up the offerings that had been made to God. It was also a common practice in pagan rituals in Paul's day, so the Philippian Christians would have understood his reference.

Paul knows that he may soon be executed for the gospel. He alludes to his potential death as but 'a drink offering' added to all the sacrifices the Philippian Christians have made for the gospel in the process of "working out their salvation with fear and trembling". He will be glad to give his life for the sake of the gospel in addition to all that the Philippians have given. Paul views the Philippians' continued obedience and steadfastness amid persecution as an offering to God of greater worth than the offering of his own apostolic labors—labors that may end in his death.

We have no animals to bring but we do have a sacrifice acceptable to God. The gift of a life of obedience, character-building, holiness and witness—the life to which our faith prompts us. This is our priestly service to God. May we all joyfully offer it to him.

Do everything without grumbling or arguing, so that you may become blameless and pure, "children of God without fault in a warped and crooked generation." Then you will shine among them like stars in the sky as you hold firmly to the word of life. And then I will be able to boast on the day of Christ that I did not run or labor in vain. (Philippians 2:14-16)

Paul continues on with the "so what" after the hymn to Christ's humble exaltation. Yesterday, Pastor Michael noted Paul's invitation that we work out what God has worked into us through Christ. Paul continues that thought today by harkening back to Genesis and Deuteronomy.

Our first clue that we're back in the wilderness is that pesky word "grumbling." The Israelites did a lot of that in the wilderness after being set free from slavery. The wilderness was hard. It was hot. Food and water were hard to come by. Death seemed an ever-present threat. There was no destination in sight, just more rocks. So they grumbled. Paul sets the Philippians and their situation under threat of persecution next to the Israelites in the wilderness, and invites them to take a different attitude than Israel had. "Do everything without grumbling or arguing," he says.

But Paul goes further. He takes Moses' own farewell speech from the end of Deuteronomy and makes it his own. But he changes a few things. Moses in Deuteronomy 32:5 had said of the Israelites: "they are blemished and not [God's] children; to their shame they are a warped and crooked generation."

Paul flips that around. Paul implores the Philippians not to grumble under the suffering they endure "so that you may become blameless and pure, 'children of God without fault in a warped and crooked generation.'" In other words: you already are God's children, you are no longer warped and crooked like the generation around you because Jesus has redeemed you from all that. So then, continue to work out what God has worked into you, becoming blameless and pure so that you might shine the light of God among your neighbours!

At the beginning of the letter, Paul conveys every confidence that he would see the Philippians again. Then a few verses latter he qualifies that notion a bit. There's a chance they might not see him. Then here in our passage, he begins to speak of that possibility more bluntly, alluding to his death. The comparison with the final speech of Moses to the Israelites is complete. Neither the faith of the Israelites or of the Philippians could finally rest on the shoulders of their leaders. They would have to discover a way to "work out their faith with fear and trembling" with nothing but the trust that Christ would continue to journey with them through the wilderness until they too arrived at the promised land.

That's where Paul lands in his analogies too. The promise to Abraham is that his descendants would be as numerous as the stars in the sky. Paul uses that same picture of stars to describe the Philippians: they, as children of God were already a picture of God fulfilling his promise. So again: wouldn't they continue to work out what God was working into them? Wouldn't they shine their light? Won't you?

Therefore, my dear friends, as you have always obeyed—not only in my presence, but now much more in my absence—continue to work out your salvation with fear and trembling, for it is God who works in you to will and to act in order to fulfill his good purpose" (Philippians 2:12-13).

As a pastor this is one of my most cherished texts in Scripture. There are three reasons for this.

One, it does not place responsibility for the spiritual growth of the congregation on the pastor. Certainly, pastors have a responsibility, but it is not primary, it is not even secondary. At best our responsibility is tertiary. This helps me sleep.

Two, and more to the point, it gives us pastors permission to nudge and encourage the people under our spiritual care to get busy. Salvation is not just something received. It is received, of course, but it is also worked out. It is a matter of obedience to work out the implications of salvation in our individual and communal lives. Christians must exert themselves, put effort into this. Paul has in mind a continuous, sustained, strenuous effort. The kind of workout where the muscles get tired and want to quit, but one does not because the muscles will only get stronger when they are pushed.

As Christians, as people redeemed in Christ, we are called to produce the fruit of the Spirit in our lives. Or to use the words of this chapter, "Do nothing out of selfish ambition or vain conceit. Rather, in humility value others above yourselves, not looking to your own interests but each of you to the interests of the others" (2:3,4). The grace of God does more than get us into heaven. It also teaches us to say no to ungodly activity and to live righteous lives (Titus 2:11-12). But this is not easily done.

Sometimes it appears that Christians reduce the godly life to the gathering of correct information. The most exertion required is that which gets us out of bed and to church on Sunday morning. If we have a preacher that preaches the truth, all will be well. Truth is important, but it is insufficient. If we do not apply that truth in our lives, we remain disobedient. We must allow the Spirit to identity patterns of sinfulness in our lives and to use various means to root them out.

In classis Christian literature, we face three strong and wily enemies: the world, the flesh, and the devil. In our text, Paul is calling us to make full use of every God-appointed means to defeat the evil and bring out the good from within. Having quiet times, devotions, or whatever name we give to the discipline, is not simply about gaining knowledge, or 'doing time'. Such discipline should always be about this: working out our salvation.

We pastors are sometimes invited to walk alongside people as they work this out. It is a tremendous privilege and often full of joy. However, at times it can be discouraging. Progress is slow. First gear is a frustratingly sluggish pace. Sometimes, we witness people stuck in reverse. Then it is easy to get discouraged and frustrated. It is even tempting to quit and say, 'you're on your own.'

At those times, it is important to remember that these verses place no responsibility on pastors or others who walk alongside. Rather, it says, "for it is God who works in you to will and to act in order to fulfill his good purpose". That, my friends, is good news indeed and the third reason I love this text.

We are not on our own against our formidable enemies. God himself is at work. The God who exalted Jesus from death to the highest place is himself at work in you and me labouring out our salvation. We work with fear and trembling, not in despair, but in hope, in expectation, in certainty that progress is being made. The Holy Spirit is the chief teacher and worker after all.

Let this be a cherished text for you as you work out your salvation with fear and trembling believing that God himself will see you to completion.

An extended Sunday Sermon edition of Wilderness Wanderings! The text is Micah 6:1-8 from the New International Version of the Bible. Dive In discussion questions are below for further reflection!

To see this sermon in the context of the worship service it comes from, find it here on YouTube. Or, head to our website to connect with the worshiping community of Immanuel CRC: immanuelministries.ca

DIVE IN QUESTIONS

1. The GEMS theme this year is Act. Love. Walk. What does Micah verses 6:8 mean to you when you first hear these commands to act, love, and walk?

2. Micah 6 opens with a courtroom scene. How does God change that scene?

3. How does God's surprising action of mercy here (and through Jesus) mess with our expectations?

4. What's a proper response to God's mercy?

5. Take the rest of the page to sketch out your notes of what it means to (A) Walk Humbly with God, (B) Love Mercy, and (C) Act Justly…

Therefore God exalted him to the highest place and gave him the name that is above every name, that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue acknowledge that Jesus Christ is Lord, to the glory of God the Father. (Philippians 2:9-11)

The Gospel message is full of great, paradoxical reversals. Kings are thrown down and the humble are exulted. The rich go hungry and the poor are lifted up. Those who lose their lives find it. The last become first. And, perhaps most glaring of all: the dead are raised to life.

Jesus himself is the paradigm of all of these great reversals. He is the one who humbled himself to nothing, became poor, and gave up his life unto death. But as Pastor Michael began to suggest yesterday: this was not a transaction or a quid-pro-quo. It was not as if Jesus, simply by virtue of bowing low would automatically get lifted up.

This gets tricky because of our hang ups with high theological ideas like "predestination" and "God's plan." But these concepts iron out the wrinkles of the Biblical story a bit too neatly sometimes. I do not think that the Bible verses pointing to God's perfections intend to cancel out God's responsiveness within the relationships that he has with his people.

Jesus, in humbling himself to nothing and submitting his life, in trust, to the Father to whom he commends his spirit—is acting out in real life the faith of the Psalms. The psalms speak often of entrusting their cause to God. Under threat of death and vast evil, the psalmists give themselves over to the judgement of God. Take psalm 26, for example, where the Psalmist says "vindicate me, Lord, for I have led a blameless life." This language of faith is all over the psalms: 7, 17, 24, 54, 69, 135, and any number of others. Job comes to mind as well.

As Jesus humbles himself to death: he entrusts himself to the Father. And then all Creation holds its breath. Will God respond, or will he remain silent? How will the Father judge Jesus' case? Will the ruling of the Romans and the Religious Leaders win the day in court, or will their verdict be reversed by God's higher court?

Indeed the higher court takes the case and God's justice determines Jesus' innocence. He is vindicated from all charges of wrongdoing. His punishment is reversed and he is raised to life. But the ruling of God's Supreme Court goes still further: the Kings of earth that had made this unjust ruling against the Son—representative of all unjust rulings—are themselves displaced as rulers, and Jesus the righteous one is given their thrones. He is the righteous one: the true King. Not only that, the religious leaders who abused their positions are deposed from office, and Jesus himself replaces them as the true and perfect High Priest who ministers forever.

The invitation to submit our cause and our lives in humility before God in the way of Jesus' cross joins our lives to this journey to the courtroom of God we where submit all our desires for vengeance and control to God, the judge, as Jesus did. Somehow in this act of humbling ourselves, God raises us to the new life of Jesus whereby we learn new ways of trust, forgiveness, mercy, and love. And so it is that the one who loses their life, does indeed find it. So it is that our relationships with one another are transformed by the mindset of Christ Jesus.