Psalm 71

We note in our previous study that Psalm 70 is the short, basic version of a prayer often prayed by the Psalmist.  It is worth memorizing so as to be able to use it in the variety of troubles commonly experienced in the life of the saint.  Psalm 71 is a perfect example of taking Psalm 70 and using it in a specific situation of life.  Both have the same emphasis on seeking God’s haste in helping face those who desire the hurt of the believer.  But in the case of Psalm 71, the prayer is prayed in the context of growing older.  The God we have learned to trust in our youth must be trusted as the days and years roll by.

Like Psalm 70, today’s Song is also a perfect illustration of the thematic rhythm of Hebrew poetry. Consider the following.

Ø Ps. 71 begins, divides and ends with a common thought.  The concern with those who desire my hurt is found in v1-3 where the Psalmist trusts God to help, v12-13 where He pleads for God help, and v22-24 where he praises and testifies of the God who faithfully helps.

Ø In vs. 4-6 and 19-21 the writer highlights God’s perfections, the first as truth he discovered in his youth and the latter as truth he holds to in his later years.

Ø In v7-11 the Hymnist acknowledges that God has made him to stand out (be a wonder) in his youth (v7-8) and thus he pleads with God to continue to do the same in his later years (v9-11).  In v14-18 he vows to continue to trust in God (v14-16) the thus pleads with God to continue His faithfulness in his later years.

These connections are helpful in our study but let us now consider this Song and it’s importance to us in living a life that pleases God.  First, we are approaching a new year.  This is always a time to reflect on the past as well as anticipate the future.  Perhaps we look to the past and we believe that God has, in His righteousness, brought us into great trial.  If God has done this in righteousness, and all He does is righteous, then will we count on Him to do what is righteous for His elect?  Will we trust Him in 2016 as we have in 2015?  Will our hope be “continual”?

This holiday season (American Thanksgiving through Christmas) we have spent time with family.  Our children and grandchildren are, of course, all getting older.  It is interesting to watch them as they go through the phases of life.  I think they are watching me at the phase of life I have been encountering.  In every case we must ask if we are growing in faith?  Are we committed to trust God, regardless of last years disappointments or next years uncertainties?]

Let us also ask if, like the Psalmist, we are committed to declaring the praise of God in the year to come?  Are we firmly committed to being vocal about the evidences we WILL see of His righteousness and faithfulness?

2 Pt. 1:1-4; Jn. 13:31-38, Great and Precious Promises

We have little doubt that the background for Peter’s opening words is the time in the Upper Room (John 13-17) on the night before Jesus was betrayed.  Jesus told His disciples of His imminent departure (John 13:33).  They were, of course, alarmed.  Iin spite of their anxiety Jesus did not “lower the standard.”  He still put before them the upward call, the goal of Christ-likeness (13:34-35).  The weakness of the disciples in reaching this goal was most obvious that night in Peter who would deny Jesus (13:36-38).  Jesus knew this!  Yet He still called them to the heights of Christ-likeness.

The reason was because Jesus knew He was not leaving them without what they would need.  He gave them exceedingly great and precious promises:

·        14:1-4: a promised place where they would be with Him forever.

·        14:5-11: a personal path, a way to the Father.

·        14:12-14: a prayer privilege, the authority to use His name in prayer to the Father.

·        14:15-17: a powerful Paraclete (the Helper, Comforter, Holy Spirit).

·        14:18-24: a personal presence.  The Triune God would abide in them.

·        14:25-26: a pertinent prodding, the Holy Spirit bringing to their minds what Jesus desired them to know and remember.

·        14:27: a perfect peace, not like the world’s peace but the shaloam that they experienced when Jesus had been with them.

·        14:28-31: a proper perspective.  He made it clear that what they thought was going to be certain failure would be joyous and victorious.  

There is much that is said about these great and precious promises.  Let us take it one phrase at a time in 1 Pt. 1:2-4.

Ø What Jesus gave them that night would be theirs through their knowledge of Christ.  The gospel, which is all about Christ, who He is and what He has done, is also called the truth which accords with godliness (Titus 1:1).  Jesus IS the mystery of godliness (1 Tim. 3:16).  From the outset Peter allays any thought we might have that having and knowing Christ is insufficient for the life to which He has called us.  Peter, like Paul in Colossians (another letter addressing the Gnostic problem), uses the term that means “full knowledge” (1:2-3).  The Gnostics claimed to have “full knowledge”, more than what was gained through Christ.  The Scripture makes it clear: the full knowledge of Christ is sufficient for life and godliness.

Ø Peter boldly speaks of this life referring to is as partaking of the divine nature!  Partakers is a “fellowship” word.  We share in the life of God because Christ has come to live in us (Gal. 2:20).  Peter already taught us that we became sons of God by being born again of imperishable seed (1 Pt. 1:23).  He is not saying we become “gods.”  Our likeness is to Christ is related to Him as the One who became one of us.  He calls us brethren (Heb. 2:11,17).  He brought godliness into Creation, into Humanity.  Meditate on these truths.  Be thankful for our Lord Jesus Christ.

2 Peter 1:1-4; Phil. 3:7-11, Introduction

Let us begin with a brief introduction to Peter’s second epistle.

·        The human author is Peter (1:1).  The first letter was actually written by Silvanus at Peter’s instruction (1 Pet. 5:12).  It appears that Peter actually wrote this letter himself.  He calls himself Simon Peter rather than just Peter as in the first letter.  Perhaps this use of his birth name (Jesus added “Cephas/Peter,” Jn. 1:42) shows humility; or perhaps it is just the way Peter normally introduced himself.  In terms of humility this second letter adds bondservant to the title apostle which he used in the first epistle.  Peter learned servanthood from Christ (Mark 10:35-45) and was, of course, called to be an apostle by Christ (Mark 3:13-19).  [Note our use of Mark’s gospel for references to Peter.  Many believe Mark wrote that gospel with Peter as his primary source.]

·        The recipients of 2 Peter are the same as 1 Peter (2 Pet. 3:1-2).  However we should also note that whereas he specifically noted pilgrims in a specific part of the world in 1 Pt. 1:1 in 2 Peter 1:1 he simply describes them as those of like precious faith, making it clear the letter is for all believers including us.

·        The purpose of the letter is to remind these believers of something they already knew (2 Pt. 1:12).  “Reminders” are a good thing.  Peter says that failure to do this would be negligent.  Paul did the same with the Philippian believers (Phil. 3:1).  Reminders are essential to renewing the mind.  What we are trying to do is change our way of thinking, from what was common to us from our birth to something that is brand new.  It makes sense: we will need to hear these truths more than once.  If we could keep this in mind it might deliver us from the tendency of some preachers to think they always have to be new.  Or it might deliver us who hear the preacher from the thought that a sermon or church is not that great because it’s always the same thing. 

·        The occasion of the letter seems to reflect the Gnostic problem that afflicted the church in the later-middle years of the first century.  2 Peter 2 is where we see this as Peter deals with false teachers, noting their secret knowledge and mysteries.  These were key terms when dealing with Gnostics.  The problem is adding to the Scriptures (which of course is the surest way to subtract from the truth of God).  Gnostics sought to build something additional to the Apostolic Doctrine. 

·        The theme of the letter is the knowledge of Christ.  This is very clear if you read the beginning (1:2-4) and end (3:17-18) of the letter.  It is clear that Peter knew what Paul knew: nothing surpasses the excellency of knowing Christ (Phil. 3:7-11).  But of course they would agree: that is the driving motivation of the entirety of Scripture, the need to know Christ!  [See this theme also in 1:5-6,8; 2:20-21.]

As we come to Peter’s second epistle let us cry out: I want to know Christ!

Phil. 4:14-23; Matt. 6:25-34, Supply (2)

We have seen that the Church at Philippi was involved at every geographical level in the preaching of the gospel.  In light of this, and in that context …

·        What assurances does Paul give to the Philippian believers?

o   There would be fruit to their account (4:17).  That is the very reason Christ called us to Himself: that we might bear fruit that lasts (Jn. 15:16).  That is the reason we partner with those who take the gospel beyond our immediate hometown.

o   They would please God (4:18).  A sweet smelling aroma comes from an offering that has been accepted by God.  Cornelius, the first Gentile believer, was such an offering (Acts 10:4).  Supremely, Christ was a sweet-smelling offering (Eph. 5:2).  The prayers of the saints in Rev. 8:3-4 likewise are pleasing to God.

o   Their needs would be supplied (4:19).  Paul assured them God would be their sufficiency (El Shaddai, God Almighty).  To supply means to fill up.  God would supply all they needed for every good work (2 Cor. 9:8).  And He would be faithful to supply every life-need: food, drink and clothing (Matt. 6:25-34).

·        What role does Christ play in “strength” and “supply”?  We noted previously that Jesus was/is God Almighty (El Shaddai).  In 4:19 we see that God’s supply for the believers is according to His riches in glory by Christ Jesus.  It is because Jesus is the Mediator of the New Covenant that we have such abundance from our Father.

o   2 Cor. 8:9: For you know the grace of our Lord Jesus Christ, that though He was rich, yet for your sakes He became poor, that you through His poverty might become rich.

o   Eph. 1:3-14: Every spiritual blessing is the believers’ in Christ Jesus (v3).  We have the adoption of sons through Jesus Christ (v5).  In Him we have redemption and forgiveness (v7).  In Him we obtained an inheritance.

o   Rom. 8:14-17: Believers have a blessed relationship with God: they call Him Abba, Father because they are sons, and joint heirs with Christ.  Our inheritance is tied to the promise of the Father to His only Son.

o   Rom. 8:32: He who did not spare His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things?

The writer to the Hebrews told those folks what Paul is telling the saints at Philippi: For God is not unjust to forget your work and labor of love which you have shown toward His name, in that you have ministered to the saints, and do minister (Heb. 6:10).  Let us be faithful to our calling, to make disciples of all nations (Matt. 28:19-20).  And let this faithfulness be grounded in the all-sufficiency of our God and the Lord Jesus Christ.  We can do all things through Christ.  Our God will supply all our needs.

Phil. 4:14-23, Supply

The opposite of “contentment” we have seen is “covetousness.”  The opposite of “supply” is “lack or want” as in Ps. 23:1.  So Paul tells these believers that God will be their supply and He will supply their needs in a magnificent way.

·        What did the Philippians do to be given such assurance?  In v14 they “shared in my (Paul’s) distress.”  The word “share” is the word for “fellowship.”  That’s what fellowship means: sharing something with others.  The deeper we share the deeper the fellowship.  In the case of believers we “share” the life of Christ.  “Shared” in v15 is also a fellowship word.  In v16 Paul notes that they “sent once and again for my necessities.”  They were miles apart and yet still fellowshipped with Paul.

o   What is the difference between “generosity” and “fellowship”?  Generosity means abundantly.  It’s not just the amount of the gift; it is the size of the source of the gift.  The Philippians gave out of their poverty (2 Cor. 8:1-4).  The gift might not have been large but it was generous.  Fellowship is deeper.  Fellowship says I have you in my heart (Phil. 1:7).  Fellowship in the body of Christ means we give ourselves to God first and then to others (2 Cor. 8:5). 

o   To what extent did the Philippian Church give to Paul?  The answer to that question is quite interesting.  Paul says they helped in the beginning of the gospel, when I departed from Macedonia (4:15).  It was truly the beginning of the gospel; not just the beginning of Paul’s ministry.  Using the accompanying map let’s remember the story (recorded in Acts 16-18).  On his second missionary journey Paul was at Troas, seeking the Lord’s leading as to where he should go.  Troas was near what is modern day Istanbul, the city that is half in Asia and half in Europe.  While there Paul was led through a dream to go to Macedonia (Europe).  His first stop was Philippi.  While there he was helped by a new believer named Lydia who gave him and Silas lodging.  This was the beginning of the gospel to Europe.  Paul’s next stop was in Thessalonica and apparently the young church at Philippi helped him financially.  Then Paul “departed from Macedonia” going to the next region, Achaia.  He preached the gospel at Athens and then was a long time at Corinth.  Paul said that while at Corinth he robbed other churches (2 Cor. 11:8).  That sounds like Philippi.

  

What do we learn from all this?  We learn that the Philippian Church was a very “missionary” church.  In Acts 1:8 the Apostles were told to be witnesses in Jerusalem, in Judea (the region of Jerusalem), in Samaria (the region next door) and to the uttermost part of the world.  The Philippian believers did this.  They helped Paul while he was in their city; then when he moved on to the rest of Macedonia; then when he left Macedonia for the region next door (Achaia); and now they were supporting him in Rome, the uttermost part of the world.  They truly were partakers (again, a fellowship word) with him of grace both in his chains and in the defense and confirmation of the gospel (Phil. 1:7).  That is not just a “missionary” church.  That is a true church!  Every local church, however large or small, is called to the preaching of the gospel in their own city and to the ends of the earth!

Phil. 4:10-13; 2 Cor. 8:1-7, Contentment (3)

·        Jesus is El Shaddai: We have said that God Almighty presented Himself to the Fathers as the All-Sufficient One.  But Paul says he can do ALL things through Christ.  Let us consider this name El Shaddai in Scripture.

o   God first revealed Himself thus to the Fathers, as we have noted (Gn. 17:1, etc.).

o   Ex. 3:13-14; 6:2-6: God then gave to Moses His covenant name, YAHWEH which has the sence of “I AM THAT I AM”.  El Shaddai was/is Israel’s YAHWEH.  The name YAHWEH refers to God’s eternality, that He is I AM.

o   In John’s Gospel we see that Jesus is the I AM.  Jesus said: I am the light of the world (Jn. 8:12); I am the bread of life (Jn. 6:48) and so forth.  In John 8:24 and 28 the proper translation is I AM (not I am He as translators often put it).  Jesus was making this point, that He is YAHWEH.  This is very clear in Jn. 8:56-59, at which point the crowd picks up stones to stone Him for blasphemy.

o   The point is this: Jesus is the All-Sufficient One for the people the Father has given to Him, the Church, even as God was El Shaddai to Israel.  So Paul is right to say: I can do all things through Christ who strengthens me.

·        Contentment must be learned.  Being born in sin we are, of course, born in unbelief and born selfish and greedy.  We don’t have to be told to say “gimme” as a child but we must we taught to share.  So from the Scriptures there is much we must learn to be content, and we would suspect that this learning will have to be life-long.  According to Paul in Phil. 4:10-13 what do we need to learn?

o   4:10: We need to learn the joy of serving others with our possessions.  This should not be hard if we will but trust God and just do it.  The joy will come when we lay something aside for the needs of others (1 Cor. 16:2).  This is illustrated by the Macedonians (Philippi was in Macedon) Paul mentions in 2 Cor. 8:1-7.  In a great trial of affliction the abundance of their joy and their deep poverty abounded in the riches of their liberality.  

o   4:12: We need to learn the discipline of guarding our eyes.  Perhaps we should say “guarding all our senses.”  That is how Paul could say what he said here.  He was not glommed on to what was around him.  It may be that in watching a TV program the most insidious message is the one that comes during what one celebrity calls an obscene profit timeout.  We are often most discontented when we are envying our neighbor.  We must learn to guard our eyes.

o   4:13: We must learn the truth that GOD IS MY PORTION!  Paul assures the Philippian believers, in the context of their joyous giving, that God will provide ALL their needs.  It is specific: necessities, not desires or lusts or wishes.  The Lord is my shepherd, David said; I SHALL NOT WANT (Ps. 23:1).  Again, the Philippians probably knew this, as we see in 2 Cor. 8:5: They first gave themselves to the Lord before making their gift.  With Asaph we will find contentment when we can say in truth: My flesh and my heart fail; but God is the strength of my heart and my portion forever (Ps. 73:26).

Phil. 4:10-13; Matt. 6:19-24, Contentment (2)

·        Caution: The idea of contentment does not mean that I won’t need to work so hard in my vocation, my calling in life; contentment is not another word for laziness.  The better question to ask here is, “what goals does hard work achieve?”  A study of passages such as Prov. 6:6-11 (go to the ant, you sluggard); 12;11; 20:13 and 2 Thess. 3:6-15 shows that hard work is the standard means by which God meets our material needs and gives us the ability to share with others.  On the other hand, over-work (to the neglect of other God-given priorities such as our family) might be another indication of covetousness (Ps. 127:2).

·        Contentment is reasonable:  It makes sense Biblically. 

o   To live base our lives on money denies the fact that money and possessions always depreciate in value (Matt. 6:19-23). 

o   It also denies the fact that greed is idolatry (Eph. 5:5) and that we cannot worship God and money (Matt. 6:24). 

o   Greed will also destroy our testimony that we are people who trust in God (Heb. 13:5-6).  This Hebrews passage quotes two passages from the OT (Deut. 31:6,8; Ps. 118:6).  The first contain words of Moses to the people and to Joshua just before they were to enter the land.  Israel was to be a testimony to God, El Shaddai, who was the One who enabled them to earn wealth (Deut. 8:18).  Greed would destroy that testimony.  The same is true today.

·        Contentment is for ALL of life, not just our finances.  Look at other areas where we are called to be content:

o   Prov. 5:18: physical relationships.

o   1 Cor. 7:12-13: marriage and divorce.

o   Prov. 24:1-2: our view of evil men.

o   Prov. 13:25; 25:16: consumption of food.

·        Is contentment a vow of poverty?  Clearly it is not.  We have been given promises by which we understand that God will meet our needs.  Two of them are in Phil. 4 (v13,19).  Consider 2 Cor. 9:8 in the context of encouragement to give to others: God is able to make all grace abound toward you, that you, always having all sufficiency in all things, may have an abundance for every good work.  Contentment actually has nothing to do with how much money you have in the bank.  It is a view of life that simply says that is not an important question.  As Paul put it in our passage: I know how to be abased, and I know how to abound.  Everywhere and in all things I have learned both to be full and to be hungry, both to abound and to suffer need.

There are two more thoughts about contentment to consider in tomorrow’s post.  For now let us focus on God, El Shaddai, God Almighty, the All-Sufficient One.  Let us also consider our testimony: what does our life say to those around us?

Psalm 70

Here is a simple song of “remembrance” (as the title says).  It seems to have no specific event in mind; it’s just the basics.  And it is written in simple Hebrew poetic form.  Note the rhyming of ideas.

Hurry     Deliver me         Help me (v1)			Hurry     Deliver me Help me (v5)
	Against those who seek my life, desire my hurt and say “aha” (v2-3)	For those who seek you, love your salvation and say “Let God be magnified”  (v4)

We have seen in countless of the Psalms the prayer for God’s help and deliverance from the wicked.  These prayers comes from a wide variety of situations, some of the Psalmists own making and others where he is the innocent party.  But the prayers are similar: help me against those who are against you, and for the sake of your people as well as for me.

So Psalm 70 is for those of us who need it short and sweet.  Five verses to MEMORIZE that will fit in any situation in life.  Remember we face a terrible foe, a roaring lion who would love to devour us (Eph. 6:12; 1 Peter 5:8).  And ultimately our problems are bigger than us.  They involve those around us that they might not be hurt should we stumble.  And ultimately it is all about the glory of God.  His Name will be magnified if He is the one we call on in trouble.

Phil. 4:10-23, Contentment

Paul’s major concern in this letter has been that the Philippian Church would have the same mind as they stand fast in the Lord.  But the fact is that Epaphroditus, when he came to visit Paul in Rome, brought a financial gift to him from the church (4:10).  Thus the concluding section of the letter addresses this gift.


Paul is again rejoicing in the Lord greatly.  His joy is not because he had been worried about his financial situation (because after all, he can do all things through Christ, v11-13).  Rather his joy revolves around the blessing that will come to the Philippians because of their giving (God will supply all their need abundantly, v14-20).  In other words, this closing passage centers on the two verses in it that are most well-known: v13 and 19.  While this is a separate section it does nothing but build on the message of the Epistle which has been dominated by the truth of 1:21: For to me to live is Christ, and to die is gain.  Ch. 4:10-23 just gives us more reason to believe in the excellency of the knowledge of Christ (3:11).


Let us consider the Biblical concept of contentment.  It is not exactly the most popular character trait in our world.  But it is, of course, a trait that most fully fits those who trust in the Lord.

·        Definition:  The Greek term means to be strong, having a sense of sufficiency, that I have enough.  A working definition I have always like is this: contentment is realizing God has provided everything I need for my present happiness. 

o   Lightfoot emphasizes independence of external circumstances; not depending on externals for my happiness.  Kenneth Wuest points out the contrast between Paul and the Greeks around him: The Greeks meant self-sufficient, competence in one’s ability; Paul’s independence was in fact dependence on Christ.

o   The opposite of contentment is not “being rich” but “the desire to be rich” (Heb. 13:5-6; 1 Tim. 6:6-12).  It is covetousness or greed.  Consider four indications that I am not content but am rather covetous:

§  Ex. 16:2-3 (Israel in the wilderness): I complain about my situation.

§  Gen. 13:5-13 (Lot): I make decisions based on material (financial) ambition.

§  1 Sam. 18:6-9 (King Saul): I am driven by jealousy/envy, what others have.

§  Mark 10:35-45 (The Twelve): I dream of personal ambition, higher positions.

·        Underlying principle: Contentment is based in the nature of God and who He is to His people.  God is my Portion (Lam. 3:24; Ps. 73:25f; 119:57).  As was said to the Levites, so it is to be true of all the righteous: the Levites had no inheritance because God was their inheritance!  God is El Shaddai, a name that bears out this idea that He is our sufficiency.  God gave this name first to Abraham (Gen. 17:1), amplifying what God had previously told him: I am your shield, your exceedingly great reward (Gen. 15:1).  God then repeated the name to Isaac (Gen. 26:23-25) and to Jacob (Gen. 35:9-13).   This is who God is: the All-Sufficient One!

Phil. 4:2-9; Joshua 1:5-9, Peace (3)

Phil. 4:8-9 have to do with where we set out minds.  They tell us how to be sure the God of peace is with us.  Let us remember: having God with does not refer to His static presence with us.  It means He is at work in us.  It is an experience where God’s work in us to will and do His good pleasure (2:13) is bearing fruit.

·        4:8: Enjoying an effective relationship with the God of peace depends on good meditations.  This was the prayer of David in Ps. 19:14: Let the words of my mouth and the meditations of my heart be acceptable in Thy sight, o Lord my strength and my redeemer.  Certainly good “meditations” involve the word of God.  Joshua was told to meditate on God’s word day and night (Josh. 1:8).  The righteous man does the same (Ps. 1:2).  On the other hand the same word is used in Ps. 2:1 when it asks, why do the people imagine a vain thing?  Our minds will be elsewhere throughout the day and we need to know that it is being filled with good and not with vanity.  Paul gives us eight terms to elevate our meditations so that the God of peace will be with us.  As we give brief definitions the need is for us to ask God to help us apply these things to the movies we watch, books we read, restaurants we frequent, topics of conversations and so forth.  Especially think about relationships with brothers and sisters in Christ as we are still in the context of being in the same mind in the Lord.

o   True: in line with reality; sincere, not hypocritical.

o   Noble: having serious purpose; inspiring awe and reverence.

o   Just: without prejudice or partiality; according to rule, justice.

o   Pure: not contaminated/mixed with evil.

o   Lovely: tends towards brotherly love; pleasing, agreeable.

o   Good report: speaks well of others.

o   Virtue: having a high view of a person, thing or subject.

o   Praiseworthy: a term used both of God and men.

·        4:9: Enjoying an effective relationship with the God of peace depends on good models.  This is amazing! Paul, with a straight face, without fear of hypocrisy, can say this of himself to these dear brothers and sisters: do what I do and say!  The NT frequently speaks of good examples to follow (e.g. 3 Jn. 9-12; 2 Tim. 1:13-18).  To understand why this is important observe the following about what it means for the God of peace to be with you:

o   Rom. 16:20: the God of peace is the One who will crush Satan.

o   1 Thess. 5:23: the God of peace is the One who will sanctify you.

o   2 Thess. 3:16: the God of peace is the One who will give you peace at all times and in all ways.

o   Heb. 13:2: the God of peace is the One who will equip you for good works and work in us what is pleasing to Him!

It will be so as we set our affections on what is good and godly!

Phil. 4:2-9; Gal. 5:22-26, Peace (2)

If you were asked how a person can have peace in their lives how would you answer?  You might simply say: “be filled with the Holy Spirit.”  After all peace is a fruit of the Spirit.  So certainly being controlled by the Spirit is essential.  But when we are under His control it means we walk in the Spirit.  Thus we should not be surprised that the word of God gives us truth as to where this walk takes us.  That’s what Phil. 4:2-9 is doing.  There is no specific reference to the Holy Spirit; yet this is truly walking in the Spirit.  Let us continue on that path.

·        4:6-7: Peace in our hearts and minds requires that we present our requests to God.  A primary reason we struggle to be at peace with others is that we are not at peace within ourselves.  We lack God’s peace, the peace Jesus promised to give (John 14:27).  When we are anxious or worried the word of God is choked out of our lives (Matt. 13:22) so that God is not leading us.  These anxieties (cares of life) blind us to hope (Lk. 21:34) so that we become desperate for answers.  This is not good for us personally and it can have only a destructive effect on relationships.

o   How does prayer solve the worry issue?  Prayer casts it upon the Lord (1 Pt. 5:7) who shall never permit the righteous to be moved (Ps. 55:22). 

§  As Paul commands, we cast “everything” on the Lord because there is nothing too hard for Him (Jer. 32:17). 

§  Paul, by the Spirit, uses two terms.  Prayer is the general term and applies to all aspects and circumstances of prayer.  Petitions has to do with specific needs.  In other words we come to God in public and private, by formal and informal prayer, and for both general issues of life (Thy kingdom come, Thy will be done) and the specifics (“I pray for the salvation of my child or friend or neighbor”). 

§  We are not to simply ask but are to pray with thanksgiving.  This is critical to the worry issue.  First, in our worst trial, there will ALWAYS be reasons to give thanks and we must acknowledge these.  This will encourage our faith as we realize God has given in the past.  This will keep us from the grievous error of blaming God for our self-made problems.

o        How does prayer like this help us to be of the same mind?  The answer is that it brings us peace of God, which surpasses all understanding and this peace will guard your hearts and minds through Christ Jesus.  This “guarding” is critical to every issue of life, as Solomon said: Guard your heart for out of it are the issues of life (Prov. 4:23).  And every thought needs to be made captive to Christ (2 Cor. 10:5).  Having our hearts and minds under the control of God’s peace is what Paul had in mind in Col. 3:15: And let the peace of God rule in your hearts, to which also you were called in one body; and be thankful.  So we conclude that worrying about nothing and praying about everything is critical to living out our oneness in Christ.

Phil. 4:2-9, Peace

We believe this whole passage (4:2-9) is one context and not a list of unconnected commands.  The theme of the passage is “peace”.  Peace in the church (v2-4), toward all people (v5), in individual hearts (v6-7) peace with the God of peace (v8-9).  We should understand how important peace is in Scripture.  All but one of Paul’s epistles addresses peace in the body of Christ.  We are called to peace (Col. 3:15).  This is a serious subject. 

·        4:2: Peace in the body of Christ requires we be of the same mind.  This has been the emphasis throughout this letter of Paul.  The reason for the emphasis is that we are prone to selfish ambition and conceit (Phil. 3:3).  So Paul encourages two women in the church to lay aside the one and take up the other.  He addresses both of them both: I implore Euodia and I implore Syntyche; the responsibility is with both, not just one.  Implore is the “come alongside” term.  Paul is encouraging them.  The double use expresses urgency.  As Jesus said, when we realize there is a problem with another believer we need to immediately drop what we are doing and seek to reconcile the situation (Matt. 5:23-24).

·        4:3: Peace in the body of Christ requires us to help each other.  In this case Paul calls on someone who was likely one of the shepherds of the church.  It is good for us to remember that our regular meetings are intended to give us opportunity to encourage each other in the upward call of Christ-likeness.  We are to spur each other on to love and good works (Heb. 10:24-25).  We must not allow a spirit of envy or jealousy to put a wall around ourselves in Christ’s body.  Help each other!

·        4:4: Peace in the body of Christ requires rejoicing in the Lord.  Joy in the Lord should be common among us.  We have a perfectly capable Savior.  Like Adam and Eve who had every need met in the Garden of Eden, so we have every spiritual blessing in Christ.  If we are rejoicing in who Christ is and what He has done for us there will be no room for the petty differences that so often divide us.  We shame Him before the world by these things.  God help us!

·        4:5: Peace in all relationships require an attitude of gentleness with all people.  This is an important term for us to consider here.  Various commentators and translators speak of reasonableness, gentleness, yielding, big-heartedness and moderation.  The term is used in contrast to brawling (Titus 3:2) and harshness (1 Peter 2:18).  It is particularly important for leadership (1 Tim. 3:3) although it us placed upon all believers in this passage.  Note that having this attitude is tied to the fact that the Lord is near.  Some think this refers to the nearness of His coming (drawing upon Phil. 3:20-21); we want to be found in obedience to the Master when He returns.  I think it is more the idea that He is near to help (drawing upon Phil. 2:12-13, the Lord is always at work).  Either thought should help take off the combative edge and enable us to have a sweet reasonableness with those around us.

Phil. 3:15-4:1, Challenge

5.     3:15-4:1: The challenge (to us) of Paul’s passion.

We have been speaking in Phil. 3 of a testimony by Paul.  He is answering a question raised by the Philippian Church but he has used himself, his false confidence, his passion to know Christ, to answer the question.  But now he says, Therefore let us (v15) and Brethren, join in following my example (v17).  What Paul has said of himself is to be normal for all believers; thus his testimony issues a challenge.


As is typical of Paul the challenge comes in two aspects: a challenge in the way we think (v15-16) followed by a challenge to the way we walk (v17-21).  With respect to the former, Paul is not just calling us to an intellectual exercise.  There is a word we have seen already in Philippians (it is used eleven times in eight verses including 2:5) that appears three times in v15-16: have this mind, if you think otherwise, be of the same mind.  It is interesting because Thayer (lexicon) says the term comes from a root that refers to the midriff or diaphragm, the parts about the heart.  It thus sees the mind as the faculty of perception.  Thus Paul is addressing what I call the mindset; it is how we see things about us.  In Phil. 4:10 the word is used twice and translated care in the NKJV.  The Philippians really cared about Paul; this was their mindset.  Here he is saying we must care about what he cares about: the upward call of God since none of us has yet arrived at (same word Paul used in v11) the goal of Jesus’ resurrected life.


With respect to our walk we first need to choose the right example to follow (v17-19).  Example is critical to mindset.  Paul says follow my example, using us for a pattern.  Avoid the example of the hogs (remember this is where we started in Phil. 3: dogs and hogs).  The hogs are those who worship their belly, meaning they do what they feel like doing.  Their mindset revolves around earthly things and we should be very clear: they are enemies of the cross of Christ.  It’s the philosophy of the Greek world and very much the American world: do what feels good.  In those worlds it is the only way people perceive they can be happy.  Thus many walk this way (v18).


But we are not Greeks or even Americans in terms of mindset.  We are strangers in this world.  Our whole mindset must come from our citizenship: we are not at home here but are at home in heaven.  Remember how important this is to the Philippians: as a colony of Rome they had a special standing with the emperor: he was their Savior (yes, the emperor used this very term).  But Paul urges them (and us) to think of ourselves as having another Savior.  We are not just fooling ourselves; it is a fact!  We do not worship our belly (do what we feel like doing); we depend on Christ.  We do not set our minds on earthly things; we set our minds above where Christ is, the One who will someday come for us.  Christ will subdue all things to Himself, a subjection that will come about when this body we have now will be transformed into a body like His.  What a powerful encouragement this is to stand fast in the Lord.


What is your mindset?  Are you consumed by earthly things?  Or is your citizenship in heaven?  Who is your Savior?

Phil. 3:15-4:1, The Upward Call

1.     3:1-7: The (negative) nature of Paul’s passion (no confidence in the flesh).

2.     3:8-9: The reason for Paul’s passion (excellency of knowing Christ).

3.     3:10-11: The (positive) nature of Paul’s passion (I want to know Christ).

4.     3:12-14: The goal of Paul’s passion (the upward call of God in Christ Jesus).

  We thought about this in our last post.  The goal is our likeness to Christ, requiring that we conform to His death so that His resurrection life is manifested in us.  The goal is to be holy and blameless before the God who has chosen us as His people (Eph. 1:4).  It is becoming partakers of the divine nature (2 Pt. 1:4) until we are filled with the fullness of God (Eph. 3:19).  Thus we rejoice in our tribulations (Rom. 5:1-4) because we know that it is through these that we reach this goal.


There are a couple other “nuggets” found in these verses.  First, Paul says he presses toward the goal.  Did you know that the Greek word for “press” or “pursue” is the same word translated “persecuting” in Phil. 3:6?  That is interesting.  It tells us Paul was always a man with passion.  Previously it involved imprisoning and killing Christians.  After his conversion that same passion now was aimed at learning Christ.


We need to think about this.  You may claim to be a “laid back sort of person,” and that your relationship with Christ fits that laid back approach.  I say “you may claim.”  Is that really the case?  Is there nothing in your life that excites you?  Nothing that you would get up early or stay up late to accomplish?  Nothing that causes you to cheer enthusiastically?  Nothing you have ever obsessed with?  I would find that hard to believe; that’s not the way we are made.  We ought to consider: am I laid back about Christ or am I lazy about Christ?  We ought to ask God to give us the same enthusiasm and sacrificial attitude towards learning Christ as we have in any other area of life.


Here’s another interesting thought from 3:14.  Paul says he presses toward the goal.  That word “goal” in Greek is skopus.  It refers to the “mark” that a runner would set his eyes on, the finish line if you will.  If you have ever had the joy of visiting Israel you may remember that one of the mountains of Jerusalem is Mt. Scopus.  It is north of the old city, just west of the north end of the Mount of Olives.  It is believed to have gotten the name from the Jews after the destruction of Jerusalem.  They were not allowed by the Romans to enter the city so the best they could do was to come up the backside of Mt. Scopus and there they had a view of their beloved city.


Paul’s use of this word is perfect because in the matter of learning Christ the Word of God repeatedly tells us to set our eyes on the goal.  The goal is Christ.  Thus we are to set our minds on things above where Christ is seated (Col. 3:1-4).  We are looking unto Jesus, the author and finisher of our faith (Heb. 12:2).  We all, with unveiled face, beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, just as by the Spirit of the Lord (2 Cor. 3:18). 

Keep your eye on the mark!  Pursue the mark with zeal!

Psalm 69

What a magnificent Song!  A Psalm of David who, probably unbeknownst to him, was writing of his Lord and Son, the Messiah!  We NEED this Messianic Psalm to understand the nature of Christ’s suffering, the depth of Christ’s suffering, and the concerns and desires of our Lord in the midst of His suffering.

There are numerous references in Psalm 69 to the Messiah which make clear its Messianic message.  Note the following.

·        69:4, “those who hate me without a cause” was quoted by Christ of Himself (Jn. 15:35).

·        69:8, the estrangement from family, was true of Jesus (e.g. Mark 3:21).

·        69:9, both parts of this are true of Christ.  His disciples remember His “zeal for Your house” when He cleansed the temple (John 2:17).  Paul spoke of the reproaches” of Christ in Rom. 15:3.

·        69:19 reminds us of Heb. 12:2 which speaks of Christ “despising the shame.”

·        69:21 speaks of two incidents fulfilled on the cross in which He was offered gall (which He refused) and sour wine (vinegar) (Matt. 27:34,48).

Some might object to this Messianic attribution on the basis of a reference to “my sins” (v5).  But careful thought reveals the accuracy and power of this statement.  The “foolishness” (v5) and the shame and reproach (v5-12) spoken of here is the result of the true identification of Christ with our sin.  He became sin for us (2 Cor. 5:21).  This is not just a symbolic statement; it is true.  Jesus died.  His Father turned His back on Him.  None of this would have happened to Jesus, the sinless and holy One.  He truly bore our sins in His own body on the tree (1 Peter 2:24).  We are not saying David understood all this when he wrote.  But we are saying it is perfectly true of our Redeemer!

Others might object on the basis of the imprecatory prayer (a prayer calling on God to judge others, as in 69:19-28).  After all, didn’t Jesus pray Father, forgive them on the cross?  To pray that His enemies be blotted out of the book (69:28) seems inconsistent.  But again, think carefully.  Jesus did pray for forgiveness for those nailing Him to the cross, who knew not what they did.  But remember He offered no forgiveness to the ones who rejected Him, blaspheming the Holy Spirit (Matt. 12:31-37).  The disobedient nation would be destroyed in the near future; Jesus declared that Himself (Luke 19:41-44).  Remember also that within the Nation that did not receive Him, there were individuals who did receive Him (John 1:11-12).  The Sanhedrin voted to condemn Christ; but at least two were not complicit (Nicodemus and Joseph of Arimathea).  Paul speaks of himself as part of a remnant of believers within the unbelieving nation (Rom. 11:1).  In the same context (Rom. 11:9-10) Paul quotes Ps. 69:22-23, applying it to Israel.  Again, the Psalm fits well with the Messiah, the Son to whom the Father said, “Sit at My right hand, till I make Your enemies Your footstool” (Psalm 110:1).

Once you recognize the Messianic character of this Psalm, you can see:

·        The deep agony of Christ on the cross (v1-4);

·        His concern for the elect, “those who wait for you,” that they not turn away because of His shame and reproach (v5-12);

·        His own prayer for deliverance (v13-18);

·        His accurate prayer for His “mighty” adversaries (v19-28);

·        And His call to praise, both for Himself (v29-33) and for all of heaven and earth (v34-36).

Perhaps you will want to re-read this Song of the Savior, with the crucified Lord as the focus.  But then we must say, this Song is for us to sing as well.  Jesus said that those who follow Him will be despised as He was; it must be!  So we too have a standing before God, in the name of Jesus, to cry out, “Save me, O God!  For the waters have come up to my neck.”