Philippians

Saturday, 28 January 2017

Beware of dogs, beware of evil workers, beware of the mutilation! Philippians 3:2

Paul now actually begins his words of warning and admonition which he hinted at in the preceding verse. Although his words can include other parties who are harmful to the faith, they are directed specifically at one group of people, the Judaizers. These are the Jews, or those following the Jews, who have come to reinsert the law, in part or in whole. They are those who, by one work or many, set aside the grace of Jesus Christ in order to establish a righteousness of their own.

He begins with “Beware of dogs.” The translation unfortunately leaves off an article before “dogs.” It is necessary and it makes the warning less forceful than it should be. “Beware of THE dogs.” The word “beware” in Greek is blepó, and “it carries what is seen into the non-physical (immaterial) realm so a person can take the needed action (respond, beware, be alert)” (HELPS Word Studies).

Paul is asking them to mark out and be spiritually aware of these wicked people. They are “the dogs.” The term “dog” is highly derogatory. It indicates a raging unclean animal. Dogs in the Middle East, even to this day, are not considered with the delight of folks in the west. They travel in packs, eat corpses and other dirty things, and are considered disease-ridden nuisances. This is seen in both testaments of the Bible. Paul’s words probably go beyond mere uncleanness, but also to the fact that they are snarling savages which tear and bite at those around them. This is how severely he treats those who would come in and attempt to reintroduce the law, in part or in whole. It is the greatest offense to the purity of the gospel. In Revelation 22:15, we read this about such people –

“But outside are dogs and sorcerers and sexually immoral and murderers and idolaters, and whoever loves and practices a lie.”

By trampling on His grace, Jesus places these evil-doers first in a list of the worst of all offenders.

Next he says to “beware of evil workers.” Again, an article has been dropped which takes away the severity of his words. It says, “…beware of THE evil workers.” The Judaizers are the epitome of such evil workers. There are those who are caught in sin and may not even realize it, but these people willingly cut themselves off from the grace of Christ, and they actively work evil against His name. Jesus has strong words for them, again from Revelation –

“Indeed I will make those of the synagogue of Satan, who say they are Jews and are not, but lie—indeed I will make them come and worship before your feet, and to know that I have loved you.” Revelation 3:9

A true Jew would come to Christ, understanding He is the fulfillment of all that is spoken in Scripture. A false Jew will work against Christ, demanding the law be adhered to in part or in whole. This is truly one who is the evil worker. He warns against them in several epistles. In 2 Corinthians, he identifies them and their false works with their true master –

“For such are false apostles, deceitful workers, transforming themselves into apostles of Christ. ¹⁴ And no wonder! For Satan himself transforms himself into an angel of light. ¹⁵ Therefore it is no great thing if his ministers also transform themselves into ministers of righteousness, whose end will be according to their works.” 2 Corinthians 11:13-15

He completes the verse with, “…beware of the mutilation.” This is a scathing phrase directed to the very heart of the sect of Judaizers, circumcision. He uses a word found only here in the NT. It indicates to mutilate or to spoil. A word in English which meets the irony of this word would be concision, which would then stand opposed to circumcision. Paul, in essence, is saying that those who are Jews in flesh only are simply flesh-mutilated and flesh-mutilators. They boast in the flesh, but speak against the grace of Christ. Much of the book of Galatians deals with exactly this subject. The warning there is so strong that he sums up the process of physical circumcision with these words –

“Stand fast therefore in the liberty by which Christ has made us free, and do not be entangled again with a yoke of bondage. ² Indeed I, Paul, say to you that if you become circumcised, Christ will profit you nothing. ³ And I testify again to every man who becomes circumcised that he is a debtor to keep the whole law. ⁴ You have become estranged from Christ, you who attempt to be justified by law; you have fallen from grace.” Galatians 5:1-4

Life application: If you wonder why Judaizers and Hebrew Roots movement people speak so vehemently against Paul, it is because they are heretics who are set on a course to hell. They willingly cut off their flesh in order to cut themselves off from Christ. They are the epitome of wickedness because they see the truth of Christ’s grace, and yet they work against it. Such will find no peace, nor will any who follow in their deeds. Stand fast on the grace of Jesus Christ alone.

Lord God, Your word has the strongest and most condemning words of all for those who would set aside the grace found in the work of Jesus Christ. Instead of trusting once and for all in His cross and His resurrection, they reinsert the law, they mandate external rights, and they hold to certain observances, as if that is what makes them holy. But you have shown that we can only be holy through the work of Christ. Help us to trust in this, and in this alone. May we never set aside His grace by attempting to merit your favor in any other way. Jesus! Only Jesus. Amen.

Friday, 27 January 2017

Finally, my brethren, rejoice in the Lord. For me to write the same things to you is not tedious, but for you it is safe. Philippians 3:1

Paul begins chapter 3 with “Finally.” Rather than, “to sum up,” the word indicates “something remaining,” and so this begins the last major section of the letter. In it, he will provide warnings against various ills that he is sure they will face. He will speak against the teachings of the Judaizers, he will speak against those who live for this world rather than setting their minds on that which pertains to our heavenly position, and he will warn against factions and divisions within the body. These, along with other words of admonition and encouragement, are to be a part of this “Finally” which is now given.

Next he notes “my brethren.” He is speaking to those who are united as one in the family of Christ. It is those who have received Him who are as his own brothers in the faith. To these, he again reminds them to “rejoice in the Lord.” It is a reminder that they are, in fact, “in the Lord.” He has saved them, and so no matter what occurs, they should look to the glory ahead as a means of enduring whatever trials now exist. In Christ, there is a hope which transcends all earthly troubles, and so he asks them to be joyful in that fact.

His next words form a new thought, and are not logically tied to “rejoice in the Lord.” He says, “For me to write the same things to you is not tedious.” It is uncertain what exactly he is referring to. It could be another letter, or letters, he wrote to them. It could be what he has told them while with them. Or, it could be what he has said already in this letter, and which he will say again in this “Finally” section.

What is important is that whatever he is referring to specifically, it is not a burdensome thing to repeat himself. Rather, he notes that “for you it is safe.” In other words, the repetition will instill in them the importance of his instruction. If someone reads the Bible only once, they will have a very general view of its significance. But for the one who reads it again and again, it will continue to have more and more importance. The warnings will call out more notably; the grace will be more evident; the glory will radiate out more fully. Paul is instilling in them the same words so that they will remember what he has said and be more likely to apply them to their (and thus also we to our) lives. For his audience, this is a safe measure.

Life application: Doctrine matters. The more we look into the word of God, the more fully we will understand matters of doctrine, and the more likely we will be to apply them to our lives. But we must come to it as the word of God which is to be reverenced. For those who read the Bible with the view that it is not the word of God, the warnings and admonitions will harden, not soften their hearts. Let us be wise in our pursuit of this magnificent, superior word.

Glorious heavenly Father, You have given us the greatest treasure in Your wonderful word. It is a light and a beacon to guide us in our daily walk. It is a roadmap to a place of peaceful rest. It is a sword which defends against immorality and wickedness. It is a rule and guide for honest, sincere, and holy living. Thank You, O God, for this marvelous and superior word which You have given to us. Amen.

Thursday, 26 January 2017

…because for the work of Christ he came close to death, not regarding his life, to supply what was lacking in your service toward me. Philippians 2:30

There are several variations in Greek texts which are argued among scholars. Determining which is the correct and original is important, but apparently no variation is of great weight, and does not change the overall intent of the words.

The words, “…because for the work of Christ he came close to death” are still talking about Ephaphroditus. His efforts in his duties probably wore him down physically to the point where he was without the ability to ward off sickness. It shows the mental determination of a person who was willing to put the needs of Paul, and the work of Christ, ahead of his own personal well-being. In this determined state, Paul says that he was “not regarding his own life.”

The correct Greek wording is argued here, but Vincent’s Word Studies notes that his choice of the original indicates “to venture, to expose one’s self. It was also a gambler’s word, to throw down a stake. Hence Paul says that Epaphroditus recklessly exposed his life.” The Greek word was used as a descriptor in the early church for those who took care of the sick at the risk of their own lives. Thus they were the “reckless people.”

Epaphroditus was so engaged in his duties that he fell into this category. And this was, according to Paul, “to supply what was lacking in your service toward me.” The wording in the English almost makes it sound like a reproach, but Greek scholars ensure us that the Greek carries no such implication. Rather, it was simply that he filled up a need which could not be filled up otherwise. Rather than a rebuke, it is a compliment. He was sent by them to fill this need, and the need was then met.

Life application: We have one shot at this life. Should we stay in bed and get a bit more sleep? Should we go see one more movie instead of dedicating that time to the Lord? In the end, we all need a break from our labors, but the more frivolous activities we engage in, the less we are doing for His glory. Each of us should be willing to say, “Use me up now Lord. This one life is for You.”

Use me up now Lord. This earthly life I live is for You! Amen.

Wednesday, 25 January 2017

Receive him therefore in the Lord with all gladness, and hold such men in esteem; Philippians 2:29

There is a hint of near concern here in Paul’s words. He is sending Epaphroditus back after a great sickness that almost led to death. Using this as an opportunity to obtain favor for him, he says, “Receive him therefore in the Lord.” The “therefore” is what gives us a hint that he may not have been received back as he should have been otherwise.

What may be the case, but which is left unstated, is that the divisions in the church could have had some agreeing with the sending of Epaphroditus, while others not having agreed to it. Solely as a means of example, we could guess that he was too young in the faith for some to think sending him was a good idea. However, now that Paul has spoken so highly of him, and with his service almost ending in death, he is asking for him to be received with honor. Whatever the true reason for his words, he is asking that his return to them be “with all gladness.”

If there were divisions about him, they should be dropped. He has faithfully served, and he has been willing to expend himself in the service he was called to. Nothing was lacking in his performance and, therefore, he should be welcomed home heartily. Further, Paul notes that the church is to “hold such men in esteem.”

In the Bible, we are to give honor where honor is due. In the case of Epaphroditus, it was certainly due. He was to be given the honor of a true and faithful soul who has carried out his duties in a way which was worthy of note.

Life application: Whatever task we have been assigned, or to which we volunteer, we should do it as unto the Lord, not expecting anything from our work except the honor of pleasing Him. However, we are to honor those who perform their duties well, remembering that they need encouragement as all people do. In honoring others, they will hopefully be willing to honor our notable deeds as well.

Lord God, help us to have servants’ hearts, not expecting anything from our labors except the joy of having faithfully served you. And yet, help us to be willing to recognize the faithful performance of others as they do their work. Let us be others-centered in all things, not seeking for our own praise. May our every moment be one willing to expend ourselves for You. Amen.

Tuesday, 24 January 2017

Therefore I sent him the more eagerly, that when you see him again you may rejoice, and I may be less sorrowful. Philippians 2:28

“Therefore” connects the dots of the previous verses concerning Epaphroditus. Verse 25 spoke of Paul’s necessity in sending him back. This was then explained in the next two verses. Now, he sums that up by saying, “I sent him the more eagerly.” It can be inferred that he didn’t want to send him at all, but because of the sickness, he sent him back, and even with eagerness. What was right and fitting was this course of action.

To explain it, he then says, “…that when you see him again, you may rejoice.” These words follow from verse 26 which said that he “was distressed because you had heard that he was sick.” Ephaphroditus’ distress was increased because of their worry for him. Neither he nor Paul wanted that, and so he was going to back to Philippi to give them a chance to rejoice. However, there is a note of sadness which follows from this. Paul says that “I may be less sorrowful.”

Being less of something implies that the thing still exists. He has been talking about rejoicing, even in his imprisonment, but that rejoicing does not cancel out his sorrows. Instead, they are separate boxes which he had packaged up. The rejoicing was in the spirit and in the hope of Christ; the sadness was in the flesh and in the loss of his much needed help in the return of Epaphroditus. The words then are reminiscent of his note in 2 Corinthians 6:10 which say, “as sorrowful, yet always rejoicing.”

Life application: There is nothing wrong with being a Christian and being sorrowful. We are human beings with human limitations. We should always, and in all situations, rejoice in Christ and in the hope that He has our difficulties all safely guarded in His capable hands. And yet, we can also express the human emotions and frailties that God has instilled in us. There is nothing dishonoring of God in this. He created us to express ourselves in a godly manner in each of our emotional and spiritual states.

Lord God, though we may not mourn as the world mourns, we are still emotional creatures. When we encounter trials, or pains, or even death in our lives, we know that it is being worked out for a good end and so we can rejoice. But in our human condition, we can still mourn for the situation we are in. This is a constant theme in Your word. On one hand, we have a great hope, but on the other, we are in a weak body which must face the effects of the world we live in. Help us as we look ahead to glory, but endure now the effects of a fallen world. Be with us in both, O God. Amen.