by Larry Ferrell | February 2, 2018
I don’t know who it was who first thought that being spiritual means withdrawing from the world, but the idea certainly entered the Christian church at an early period and has had detrimental effects ever since. In the early days of the church a Syrian monk named Simon Stylites sat on top of a pillar fifty feet high to avoid contact with the world. The Egyptian hermit Anthony lived most of his life in the desert, and there were others like him. These men were thought to be spiritual primarily because of their withdrawal. The Bible does not support this view of spirituality! No Christian must ever say that spending time alone with God is unnecessary, especially time spent in prayer. Yet the Bible never allows us to think that meditation has achieved its purpose for us unless it results in practical application. Truth leads to action, and there is no value to a mountaintop experience unless it helps us to live in the valleys.

Philippians 2:12 is a problem for Christians who neglect the context and assume, as a result, that the verse supports the idea of a “self-help” salvation. But the verse does not teach that. On the contrary, it teaches that because you are already saved, because God has already entered into your life in the person of the Holy Spirit, because you, therefore, have His power at work within you – because of these things you are now to strive to express this salvation in your conduct. This should be evident for a couple of reasons. First, it’s the clear meaning of the sentence itself. It says “work out your salvation (not, work toward or for or at your salvation). And no one can work his salvation out unless God had already worked it in.

The second reason why this verse refers to the outward conduct of those who have been saved is that there is a clear parallel between Philippians 2:12-15 and Deuteronomy 32:3-5. The parallel shows that Paul was thinking of Deuteronomy as he wrote to the Philippians. Paul was about to be taken out of this world himself, as Moses was. He did not know whether he would be killed immediately or whether he would be delivered for a short time, but he knew that this would probably be his last charge to his beloved friends at Philippi. But God has delivered the Philippians, and now, because of this deliverance, they were to work out the salvation that God had so miraculously given. They were to strive for the realization of God’s love, peace, holiness, goodness, and justice in their lives.

We have seen that we are to work out our salvation that God has worked in, but to see the whole picture one more thought must be added: Even as we work out our salvation we are to know that it is actually God’s Holy Spirit in us who does the working. Paul writes, “Therefore…work out your salvation with fear and trembling” (v. 12). But no sooner has he said this than he immediately adds, “for it is God who works in you to will and to act according to his good purpose” (v. 13). It is actually God who does the working. God’s working begins with our wills, for the verse says that God works in us first to will and then to act out His good purpose. Willing always comes before doing.

We will never understand the doctrine of God’s working to form a person’s will until we realize that apart from the work of God in his or her heart through Jesus Christ a person does not have free will where spiritual realities are concerned. I know that someone will want to reply, “What! Do you mean to tell me that I cannot do anything I want to?” The answer is, “yes, you cannot.” You have free will to decide whether you will go to work or pretend you are sick. You can order turkey over roast beef at a restaurant. But you cannot exercise your free will in anything that involves your physical, intellectual, or spiritual capabilities. By your own free will you cannot decide that you are going to have a 50 percent higher I.Q. than you do or that you will have, or run the 100 dash in four seconds. You do not have free will in anything intellectual or physical.

More significantly, you do not have free will spiritually. You cannot choose God. Adam and Eve had free will to obey or to disobey God’s command regarding the tree of the knowledge of good and evil. When they disobeyed they fell away from God. They lost the free will to choose God. Since Adam and Eve, all people are born with the same inability to choose Him. Some are complacent; some are angry. Some are silent and philosophical. Some are resigned; some are anxious. But all are unable to come to God. No one does come to God until God reaches down by grace into the mud pit of human sin and impotence and lifts him up and places him again on the banks of the pit and says, “This is the way; walk in it.” This is what God does in salvation.

We must face this truth. Even if every generation of mankind and every city and village on earth had a John the Baptist to point to Jesus Christ to call us to Him, or if God rearranged the stars of heaven to spell out, “Believe in the Lord Jesus Christ and be saved,” no one would come or believe. If God sent His angels with the sound of a celestial trumpet to call us to repentance no one would repent. If you have come to God, it is only because God has first entered your life by His Holy Spirit to quicken your will, to open your eyes to His truth, and to draw you irresistibly to Himself. It is only after this that you are able to choose the path that He sets before you.

If you have seen this truth, you are ready to see that the same God who works in you to will also works through that will to do according to His good purpose. Ephesians 2:8-10 speaks twice of our works, the things that we do. One kind of work is condemned because it comes out of ourselves and is contaminated by sin. The other kind of work is encouraged because it comes from God as He works within the Christian. The verses say, “For it is by grace you have been saved, through faith – and this not from yourselves, it is the gift of God – not by works [that is, of human working], so that no one can boast. For we are God’s workmanship, created in Christ Jesus to do good works [that is, the result of God’s working], which God prepared in advance for us to do.” These verses are really Paul’s own commentary upon Philippians 2:12-13, for they tell us that although God can never be satisfied with any good that comes out of human beings, He is satisfied and pleased with the good that is done by Christians through the power of Jesus Christ within them. Through that power the tyranny of sin is broken, the possibility of choosing for God is restored, and a new life of communion with God and holiness is set before the Christian. The power of Christ within is a wonderful reality for Christians, for through it we may act according to God’s good purpose. We do not boast of ourselves or of human attainments. But we do boast in God! In Him we have all things and are enabled to work out our salvation.

Philippians 2:12-13 Reflection Questions:
Are you working out your salvation in your daily conduct by showing God’s love, peace, holiness, goodness, and justice in your lives?
Have you ever felt the power of God within enabling you to do what God desires?
What is God asking you to do?

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by Larry Ferrell | January 26, 2018
Let’s review what we have learned up to this point that has happened to the Lord Jesus Christ in our study of Philippians 2:5-11. Jesus Christ was in the form of God. He laid aside His glory to take a form of a man. He died once for man’s salvation. He rose again. He ascended into heaven. He has been given the name that is above every name. Jesus Christ is Lord. All this happened, and God has provided us with evidence that these things are so. Still we refuse to admit what God has demonstrated. We refuse to acknowledge the facts, preferring our own fantasies to God’s truth. We do this, not from a worthy motive but because it makes us more comfortable with sin. Against this sinful attitude our text rings out like a thunderclap from heaven (Phil. 2:9-11). According to these verses, the day is coming when human arrogance will be ended. Every mouth will be stopped (Rom. 3:19), and everyone will admit that truth is truth, even though they may hate God for it.

If you read these verses carefully, you will see at once that they are a prophecy. In fact, they are the New Testament equivalent of an Old Testament prophecy found in Psalm 110:1. That verse is quoted in the New Testament directly and indirectly at least twenty-seven times. It teaches that the One called David’s Lord, the Messiah, will one day reign over all things and that al His enemies shall be defeated. Philippians 2:9-11 is the New Testament equivalent of this prophecy. Yet, like most of the revelations given in the New Testament text, it tells of things that are not evident in the Old Testament. First, it tells that the acknowledgement of Christ’s rule will take the form of the verbalized confession “Jesus Christ is Lord.” Second, it tells that this confession will be made by all orders of intelligent beings – those in heaven, those on earth, and those under the earth. Finally, it tells that this confession will result in the ascription of glory to the Father.

The acknowledgement of Jesus Christ spoken of in these verses will take the form of the confession “Jesus Christ is Lord.” The title “Lord” has been already been considered in our previous study. It is a name for God (Adonai). Consequently, when it is applied to Jesus Christ it is an acknowledgement that He is God. Jesus himself said, “He who has seen me has seen the Father.” The confession also means that Jesus is the sovereign God. The word “Lord” has overtones of rule. Consequently, Jesus is the One who does what is right and who has the power to carry out His decisions. All this is true. Yet the use of the confession in these verses has a slightly different tone simply because it is set in the future when the exalted Christ will already have established His rule. The day that these verses speak of is coming, when the confession will stand as a glorious acknowledgement of what has already taken place. Jesus is Lord, but then there will be no more rivals to His throne.

The second important teaching in these verses is the fact that this confession is to be made by every order of intelligent being – by those in heaven, those on earth, and those under the earth. The first confession will be made by angels. We read about it in more detail in Revelation 4-5. Here we find that there are myriads of angels that join with the saints in voicing praise to God. We also read that this confession will be made by those on the earth: men and women. The Book of Revelation seems to imply that this will be an innumerable company of people. Verse 10 also says that there is to be a confession of the lordship of Jesus Christ by those who are under the earth. This means the demons plus those who have rejected the gospel and are now confined to Hades. We need to ask ourselves how we are going to make that confession, because every one of us will make it someday. You will either make it willingly as you acknowledge Him who is your Savior and Lord, or you will be forced to acknowledge it with bitterness moments before you are banished from God’s presence forever.

A final thought comes from verse 11. Here we read that the confession that will be made will result in glory to God the Father. This is not true of any honor given to humans. If you glorify human beings, you dishonor God. You do so if you exalt yourself or your merits as a means of salvation, or exalt human beings as mediators between yourself and God, as saints who win God’s favor for you, or exalt human wisdom as that which is ultimately able to solve the world’s problems, or place your hopes for the future in psychiatry, science, systems of world government, or whatever it may be. If you exalt the ability of mankind in any of those ways, you dishonor God, who declares that all of our works are tainted by sin and that we will never solve our own problems or the problems of others except by turning to Christ and depending upon His power to do it. The only way to honor God is to give honor to Jesus Christ.

Philippians 2:9-11 Reflection Questions:
Do you accept Jesus Christ as you Lord and Savor? If you have not already done so “Now is the time of God’s favor, now is the day of salvation” (2 Cor. 6:2).
Are you putting your hopes for the future in psychiatry, science, systems of world government, or whatever it may be, or is all your hopes in God?

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by Larry Ferrell | January 20, 2018
The statements of Philippians 2:5-11 cover many of the great doctrines that concern our Lord Jesus Christ. They have taken us from the high point of His glory as the eternal Son of God to the low point of His death on the cross. Paul now moves back up again toward his climax – Christ’s exaltation. It is symbolized in the name that is above every name: Lord, the equivalent of God’s own name, Jehovah.

A number of commentators have taught that this supreme name given by God is “Jesus.” But this is incorrect for several reasons. A.J. Motyer argues, “First, no name other than Yahweh [Jehovah] has a right to be called ‘the name above every name.’ Secondly, the movement of verses 9-11 does not stop at the phrase ‘gave the name…,’ but flows straight on to the universal confession that ‘Jesus Christ is Lord,’ which suggests that the significant thing is the ascription of ‘Lord’ in addition to the names already known. Thirdly, verse 10 is a pretty direct quotation of Isaiah 45:23, where Yahweh [Jehovah], having declared Himself to be the only God and the only Savior, vows that He will yet be the object of universal worship and adoration. It’s this divine honor that is now bestowed upon the Lord Jesus Christ.” The full impact of the truth that Jesus Christ is Lord will be seen only when we realize that the name of Lord is above not only all human names but also all of the unique names that have already been given to Jesus.

Why is the name “Lord” the name that is above every name? Why not any of the other titles? Or why not another name entirely? These questions have several answers, but the most important is that the title identifies the Lord Jesus Christ with God. The truth is easily seen in both the Greek and Hebrew usage of the word. The Greek word for Lord is kyrios, the word used by citizens of the Roman Empire to acknowledge the divinity of Caesar. This title was never used of the emperors until they were thought to be deified through a religious ceremony; therefore, it was used as a divine title. The same meaning is present when the word occurs in Hebrew, only more so. The Hebrew word is Adonai. It is a title somewhat like our “sir,” but it assumed an extraordinary importance in Hebrew speech because in practice it replaced the personal name of God, Jehovah. No Jew pronounced the word “Jehovah,” even when reading the Bible. Instead he said, “Adonai.”

Another reason that the name “Lord” is the name above every name is that it indicates that Jesus Christ is sovereign. Jesus rules as God rules. Today He controls even the smallest things of life. One day He will subdue His enemies forever. The doctrine of sovereignty of God or the sovereignty of Jesus Christ has sometimes been called fatalism by enemies of the gospel, but it is not fatalism at all. A belief in fatalism or fate is found in the Moslem religion, where it is referred to as “kismet,” which means the impersonal force by which the universe is believed by Muslims to operate. They believe fate operates in ways that are totally insensitive to the needs or ends of individuals. This is not the Christian teaching. The Bible teaches that the God who controls all things is not an impersonal deity but a God who loves us and who orders the events of our lives to lead us into His perfect and desirable will. It is not meaningless or tragic when difficulties enter your life or when there are temptations. God knows about it and has even permitted it to come in order that He might accomplish something in you that will be for your good. In the moments when these things come you must turn to Him and seek His way. As you do, you can be certain that He is making you more and more into the person He would have you to be.

There is one other great truth contained in the title “Lord.” It also means that Jesus is coming again. In the second chapter of Hebrews the author says of Jesus that God has put “everything under His feet. In putting everything under Him, God left nothing that is not subject to Him” (Heb. 2:8). This is wonderful, but at this point a break occurs in the thought, and the author adds, “But now we see not yet all things put under Him.” Jesus is Lord. Jesus is sovereign. But if He is to be Lord completely, He must return to conquer evil and to establish His righteous will forever. Do you look for the Lord’s return? The early Christians looked for His coming, and it gave them strength even in their troubles, even in martyrdom. They had a prayer that expressed this hope. Is your prayer to see Him? To know Him? To see the affairs of the world brought to perfection and to judgment in His own time and in line with His will? It should be. It has always been the great hope and consolation of Christians.

Philippians 2:9-11 Reflection Questions:
What are some unique names that have been given to Jesus?
Is Jesus your God, your Lord and personal Savior?
Do you believe that God is personal (involved in every little thing)?

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by Larry Ferrell | January 12, 2018
The story of the cross of Christ is told in each of the four Gospels; the meaning of the cross is the preoccupying theme of the epistles. But the present passage uniquely unfolds the cross as seen through the eyes of the Crucified, and allows us to enter into the mind of Christ. We tread, therefore, on very holy ground indeed. We do well to remember that this privilege is given to us not to satisfy our curiosity but to reform our lives.

If a friend does something which puzzles us, we might ask what it was that he “had in mind” in doing it. It is in this sense that Paul uses the word mind in verse 5. What was it that seemed important to Jesus? What principles did he cherish? What objectives? On what footing were his choices made? The revelation of the mind of Christ is presented here as the story of a great change. It begins with one who was in the form of God (v. 6), that is, one who possessed inwardly and displayed outwardly the very nature of God himself.

It’s plain that verse 6 is speaking of the Lord Jesus Christ before incarnation. What a change is expressed in verse 8 when He who was in the form of God became obedient unto death! Wesley put it justly when he wrote: “Tis mystery all! The Immortal dies!” Mystery indeed, how it happened we don’t know; that it happened we can be assured. There is great stress on the fact that this change came about by voluntary decision and in this we begin to enter into the “mind of Christ”. Verse 7 says He emptied Himself, and verse 8 says He humbled Himself. In each case the reflective expression points to a personal decision and action.

The great change which we noted here was brought about in two stages. The parallel expressions emptied himself…humbled himself describe the central action in the two divisions of these verses. By the end of verse 7 Paul has traced the course of the Lord Jesus to the point of His birth in the likeness of men; he then takes this as a starting point (verse 8, found in human form) and follows the great downward course to the very point of death on the cross.

This Godward-manward act was undertaken by the will and consent of the Lord Jesus Himself. No-one else did it! This feature, so central to Philippians 2:6-8, must find its root in Isaiah 53, especially verses 7-9, where for the first time in the Old Testament we meet with a consenting sacrifice. All through the long years of animal sacrifice the Lord had driven home the lesson that in the divine purposes there could be a transference of sin and guilt from the head of the guilty to the head of the innocent. Whenever a sinner brought his animal to the altar and laid his hand on the beast’s head the lesson was plain: this stands in my place; this bears my sin. Yet the substitution was incomplete, for the central citadel of sin, the will, was left unrepresented in the uncomprehending, unconsenting animal. Isaiah foresaw that only a perfect Man could be the perfect substitute and that at the heart of this perfection lay a will delighting to do the will of God. This was the mind of Christ. He looked at Himself, at His Father and at us, and for obedience sake and for sinners’ sake He held nothing back.

Philippians 2:5-8 Reflection Questions:
How does it make you feel after studying these verses?
What are some ways you are obedient to the Lord Jesus Christ?

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by Larry Ferrell | January 5, 2018
In the last four verses of the first chapter of Philippians and in the opening verses of chapter two, Paul speaks of a need for close relationships among believers. It’s a matter of unity, and there are two reasons why it’s necessary. The first is that it’s necessary in time of war. Christians are often besieged by the forces of this world, and they must draw together if they are to defend the gospel successfully and second, to advance the claims of Christ in the midst of their environment. It is what Paul means when he says that we are to “stand firm in one spirit, contending as one man for the faith of the gospel” (1:27).

In the opening verse of Philippians 2 Paul says that there are four solid legs for Christian unity: (1) because there is “encouragement,” (2) because there is a “comfort from His love,” (3) because there is a “fellowship with the Spirit,” and (4) because there is an experience of the “tenderness and compassion” of God. Because of these four things you and I are to “like-minded, having the same love, being one in spirit and purpose” (vv. 1-2). It is because we are members of God’s family, and has learned from Him, that we must live in peace and unity with one another. Let’s be honest at this point. We will always be tempted to divisiveness in ways that will injure our witness. But in such situations our natural reactions must constantly be overcome. There are constant pressures from sin within Christians. These will eventually destroy Christian unity and render our witness useless unless they are offset by the supernatural realities of Christian comfort, fellowship, love, mercy, and compassion. Have you found these things real in your relationship to God? Of course, you have, if you are a believer in the Lord Jesus Christ. In that case you are also to allow them to become realities in your relationship with other Christians.

Paul has been speaking to the Christians at Philippi about proper Christian conduct. He has told them that they are citizens of heaven and that they should be united in an aggressive proclamation of the gospel. He now applies these themes to the conduct of the individual believer. The principle that Paul is stating here is found throughout the New Testament. The unbeliever naturally puts himself first, others second, and God last. He thinks he merits the order. The Bible teaches that we should reverse the series: God is to be first; others must be second; we must come last (see Gal. 6:2; 1 Cor. 9:19, 22; Rom. 12:10). This is the heart of Christian conduct. Jesus gave Himself for others. Followers of Christ are also to give themselves for others. Jesus said that His own would feed the hungry, clothe the naked, visit the prisoner, and make welcome the one who is lonely (Matt. 25:31-46), and He added, “Whatever you did for one of the least of these brothers of mine, you did for me”.

If you are to live for others, at least three things must happen. First, you must admit that in yourself you do not care for others and left to yourself, your choice will always be Satan’s choice rather than the choice of Jesus Christ. Your way will always be harmful to others. The second step is to humble oneself before God (see 1 Pet. 5:5-6). Maybe you will think that such a relationship is odd. You imagine that if you humble yourself before God, admitting His worth, you have every right to expect that others should be humbled before you. But it doesn’t work this way at all. To see God aright is to admit your total unworthiness. The final step involves a daily fellowship with Christ. He is the source of our life, and we must stay close to the source if we are to realize the self-giving life he advocates. Without Him we can do nothing. On the other hand, says Paul, “I can do everything through Him, who gives me strength” (Phil. 4:13).

Philippians 2:1-4 Reflection Questions:
Do you fail to show compassion to those who also confess Christ’s name, even though they might have offended you and disagreed with your interpretation of Scripture?
How does the matter of Christian unity stand with you? Are there divisions that ought not to exist? Are there hard feelings? Are there rationalizations for divisive, non-Christian conduct?
Can you live for others? At work or at home? With friends, enemies, or relatives?

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by Larry Ferrell | December 29, 2017
Paul’s confidence that he would be acquitted at his trial and set free (vv. 25-26) inevitably fell short of an absolute certainty. He apparently so judged the needs of the church that he was as near sure as anyone could be that he would again visit Philippi. Nevertheless, he must prepare the church for either eventuality. Strikingly, one set of instructions was enough: absent or present, he required that their life should be worthy of the gospel of Christ (v. 27). The requirement was both exclusive and absolute. Paul said, “This one thing and this only”; nothing else must distract or excuse them from this great objective. Christians are to live worthy of their spiritual possessions. If you are a Christian, you do not hold your possessions in Christ through any virtue of your own. What you have, you only have from Him who is the King of kings. But having it, you must live worthy of your calling. Old things are to be put away; all things are to be new. Being a citizen of heaven, you are to live by the laws of that citizenship.

At this point Paul turns to two practical expressions of proper Christian conduct, expressions that follow logically upon his reference to citizenship. How do you live as a citizen of heaven? First, Paul says that we are to “stand firm in one spirit,” and second, with one mind we are to “strive together” for the advancement of the gospel. The first distinguishing mark of Christian conduct is that we stand together. We are ‘to keep the unity of the Spirit through the bond of peace” (Eph. 4:3). Christians are not to divide along doctrinal or sociological lines. They are to be one. Unfortunately, evangelical churches are not known for “standing together.” In fact the opposite is true. This dishonors Christ. Moreover, it hinders the preaching of the gospel. In the place of these divisions Christians should know a unity that is visible and has practical results.

The second practical expression of true Christian conduct follows naturally from the first. If believers will conduct themselves in a manner that leads to Christian unity, then they will find that this also leads them to strive together to advance the Christian gospel. The result will be an aggressive Christianity. The Christians at Philippi knew what it meant to stand fast as Romans at the frontiers of the Roman world. They knew the obligation that was theirs to advance Roman rule in the face of barbarism. In the same way, Paul would have them united for an aggressive advancement of the faith. How we need to recover an aggressive faith today!

Paul has been emphasizing the need for Christian conduct. A Christian must be like Christ. No sooner has he mentioned this, however, that a sequence comes to mind. This prompts him to talk about a side subject in verses 28-30. The sequence is this: Wherever Christians will live as they ought to live in this world, where they will live righteous lives and aggressively seek to spread the gospel, in that place there will be persecution. This is true for all Christians. If you bear a proper witness for Jesus Christ, as God intends you to do, there will be persecution for you. It will not always be physical persecution as it was in Paul’s day, but you will suffer persecution of some sort nevertheless. It will be the natural result of your confession.

Sometimes it will be ridicule by the crowd. Sometimes our conduct will lead to persecution in business. The greatest example of persecution suffered for the sake of righteousness is in the life of Jesus Christ. Jesus came into the world as the Light of the world. But the world was in darkness. Where there is darkness, people do the works of darkness, and they do not want their deeds to be brought to light because their deeds are evil. When Jesus appeared, His life cut like a knife into the human conscience. People could get along with hypocrisy between one another, for humans are alike in their hypocrisy; but when Christ stood in their midst He exposed the hypocrisy, and they hated Him for it. People could get away with pride, dishonesty, sexual perversion, and legalism among themselves, but they could not do it in Christ’s presence. Consequently, those who rejected His standards eventually crucified Him.

Now I know that at this point you may be asking: Why does God allow persecution? What is its purpose? Paul gives two good reasons. One is that it is a token of salvation for the Christian. The other is that it is a token of destruction to the one who fails to believe. It’s not possible for a Christian to stand firm under persecution and for the world to dismiss it as nothing. It is evidence of a supernatural power. Consequently, it is a token of salvation to the Christian and of destruction to those who will not believe.

It may be that God will call you to bear a testimony like that of the prophets in the Old Testament. It may not be as dramatic as the prophets, but it may result in persecution. You may do it in a quiet way, and no one may ever hear your witness. No one will know of your courage. But God knows. And your witness will go down in the books of eternity as evidence that you were a Christian who lived as God called you to live and who bore the testimony God called you to bear. History will bear out that the things spoken by you were true, and your conduct will be vindicated. If you will see persecution in this light, then you will see it for what it really is a gift from the hand of God. Paul refers to persecution as a gift twice in the last two verses of this chapter, given by God as a token of His grace! How wonderful that persecution can be received in that way by Christians.

Philippians 1:27-30 Reflection Questions:
Do you believe that the church today is aggressive in advancement of the gospel? How might you help?
Have you experienced ridicule or prejudice for Christ’s sake?
Do you see persecution as a gift from God?

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by Larry Ferrell | December 22, 2017
There is a great deal of disappointment in this life, and everyone has experienced it. Yet there is no disappointment with God. The verse in the Epistle to the Philippians to which we now come is a great expression of this truth. Paul had carried the gospel of Jesus Christ through much of the Roman empire and now he was imprisoned in Rome itself. From a human point of view, everything seemed to be going against him. But despite this, Paul remained confident that God’s purpose for his life would not be shaken (vv. 19-20).

Many Christians divide their lives into two compartments. One they label “sacred,” and the other they label “secular.” The sacred part of life consists of what they do on Sundays and when they are praying, witnessing, or reading their Bible during the other days of the week. The secular part of life involves nearly everything else. There is almost no connection between the two. Jesus Christ knew no division of His life, for everything He did pleased His heavenly Father. Jesus said, “I always do what pleases Him” (John 8:29). So it was with Paul. Paul knew that the child of God is called to live all of life under the eye of his heavenly Father and to do all things to His glory.

The second half of Philippians 1:21 moves from the subject of life in Christ to death in Him and teaches that there are great benefits in death for Christians (v. 23). How vividly those words express the triumphant outlook of Christians as they look toward eternity. Unfortunately, it is necessary to say that although death holds benefits for Christians, it certainly does not hold benefits for unbelievers. A Christian may experience much hell on earth – although in God’s grace it is always mingled with a taste of heaven. But beyond that is the bliss of heaven and unbroken fellowship with God. On the other hand, all that the unbeliever will know of heaven is the heaven he makes for himself on earth. After that his future is condemnation and suffering. Subconsciously the non-Christian knows this. Thus death looms large as a dreadful enemy.

Death for the Christian is never pictured in the Bible as a gain over the worst in this life. Instead it is portrayed as an improvement on the best. Certainly it is in this sense that Paul intends his words to the Philippians. We might imagine that Paul was suffering in prison and was anxious for a speedy release, even by the portal of death. But this is just the opposite of what Paul experienced. Paul’s life was full; he had been enriched by fellowship with Christ (v. 21). He was confident that Christ would be magnified in the way he led his life. He speaks of his earnest expectation and hope that “as always Christ will be exalted in my body (v. 20). He was filled with delight that his work at Philippi had prospered; he even saw evidence of the spread of the gospel of Jesus Christ at Rome. These facts fulfilled his deepest desires. Consequently, the statements that surround his circumstances at Rome are optimistic. What are the benefits of death to those who trust in Jesus? There are at least these: freedom from evil of this world, conformity to the image of Christ, and fellowship with Jesus Christ forever.

The first great benefit of death for Christians is that death brings a permanent freedom from evil. The unsaved person may not desire this, preferring to wallow in his sin, but the Christian who has tasted the delight of God’s righteousness longs for purity that he will never have on earth. He longs to be free of sin, pain, care, and anxiety. And he knows that death brings freedom.

The second great benefit of death to believers is that they will be like Jesus. It’s not enough to say that death brings freedom from evil. It is true, but it is a negative thing. The Bible teaches that death brings a final perfection of the sanctification of the believer that has begun on earth. We shall be like Him. That means we shall be like Him in righteousness, for Paul speaks of the “crown of righteousness (2 Tim. 4:8). We don’t know that righteousness now; we have only tasted is slightly. But the day is coming when we shall be what we should be. We also shall be like Him in knowledge. Now we see things imperfectly. We know in part, and our knowledge (even of spiritual things) is always mixed with error. In that day we shall know as God knows us, and all that has puzzled us in this life will become clear. We will also be like Christ in love. What a joy to be like Him in this. There is so much of self in everything we do, but Christ’s love was selfless and self-sacrificing. It was a love that reached to us when we were sinners and saved us for this life and for eternity. How wonderful that God’s love stooped low enough to reach us and that it will yet carry us beyond the highest star into His presence.

Death is always a separation, even for the Christian. For the unbeliever, death is the separation of the soul and the spirit from God. For the Christian, death is the separation of the soul and the spirit from the body. But there is one respect in which death is no separation at all for those who trust Jesus: there is no separation from Him. You and I can look forward to that union, but we must live for others now. It is true that death holds benefits for believers, but this was never intended to make Christians flee from duties of this life, as some has claimed. In a few brief words Paul acknowledges that if in God’s wisdom he remains in this life, then that is more needful for others (vv. 25-26). So it must be with us. We must lift our minds to contemplate the joys of heaven, but if we see them rightly we will turn back once more to those for whom our life in Christ and our witness to Him are needful.

Philippians 1:19-26 Reflection Questions:
Do you divide your life into two compartments or do you do all things to the Father’s glory?
Do you remain confident of God’s purpose for your life when disappointments come?
How are you doing on living a selfless life? Are you fleeing from your Christian duty in this life?

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by Larry Ferrell | December 16, 2017
Every now and then we hear that someone wishes that today’s church was like it was back in the “good old days”. If we look closely at the New Testament we will find that they had the same problems we have today. Paul wrote about problems in the churches in Corinth and the churches in Galatia. There were also problems at Rome. Even though some of the members of the Praetorian Guard had been converted, and those who were already Christians were encouraged to bear witness for Christ, there was also a darker side to the situation. Paul writes that some Christians preached the gospel out of partisanship, hoping to make life more miserable for him (vv. 15, 17). Think of it! Some preached Christ to add affliction to Paul’s bonds. Such were the “good old days” in the Christian church at Rome.

If we are to get an idea of the full impact of Paul’s experiences in Rome, we need to remember that it was Christians who were trying to get Paul into trouble by their preaching. The verses we are studying tell us that these Christians preached Christ out of unworthy motives – jealousy, strife, and partisanship. This was deplorable. But what does Paul say? Strangely enough, he points to the fact that even in the midst of such conditions Jesus Christ was preached and the gospel was spread, and in that, he says, he rejoices. If we are honest, we must admit that all the envy, strife, and partisanship that was present in the church at Rome is present in our churches also.

What should our attitude be toward those who are responsible for it? It is easy to speak up against it. It is easy to dismiss all those who are unpleasant in their preaching of the gospel. But if Paul’s example is to count for anything, it must teach us to rejoice if Christ is proclaimed, even by those who do it out of less than worthy motives and who seem to dishonor the gospel in their methods. You should say, “The important thing is that in every way, whether from false motives or true, Christ is preached. And because of this I rejoice” (Phil. 1:18).

Never in the history of the world have the opportunities been greater for the proclamation of the gospel. Yet never has the believing church been more irrelevant or more divided. Paul gives the solution to this situation in the next chapter. First, he says that we are to develop a low opinion of ourselves. This is often hard to do, but it should be easy. We are merely to see ourselves as God sees us, and this will happen as we study His Word. Second, we are to have a better opinion of others, especially those who are troublemakers. Paul says, “Consider others better than yourselves” (Phil 2:3). This will come about as God makes us sensitive to the work of His Holy Spirit within other believers. Third, Paul says that we are to posses the mind of Christ. He challenges the Philippians, “Your attitude should be the same as that of Christ Jesus” (Phil. 2:5). We develop this mind through fellowship with Him as He works in us, gradually molding us into His own image.

I know that someone is going to object, “Oh, but that is hard. First you say that we are to rejoice when people preach the gospel, even if they do it in a nasty way and try to hurt other Christians. You say that we are to think highly of them for the sake of God’s work within them. Then you say that we are not to be like that ourselves. That is unreasonable. Are we to go against all that is most natural within us?” Yes, you are. That is God’s way, and God will give you strength to do it. You are to see His hand at work in the lives of other Christians, even those who are obnoxious to you, and you are to think highly of God’s work in them. Moreover, you are to work with them, as far as possible. For in this way the gospel is spread, believers are strengthened, and Jesus Christ is honored.

Philippians 1:15-18 Reflection Questions:
Why do you think there is strife in churches?
What can you do when you come across some of it?
Have you had some Christians come against you? If so, how did it make you feel?

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by Larry Ferrell | December 9, 2017
We are always interested in the circumstances of our friends, and Paul knew that the Philippians were concerned to know how he was faring. Consequently, having greeted them and thanked God for them, and having expressed his prayerful hopes for them, he turned to tell them about himself. The verses are no less absorbing to us than they must have been when they were first read to the Philippian church. How much we owe to Paul and how grateful we are for such a window as this, not only into his experiences but also into his mind! The result we find here is an example of true Christian living; this is a statement of principle for the guidance of the saints. Paul is giving us his testimony and he displays himself in three typical situations. He is faced by personal suffering (vv. 12-14), a divided church (vv. 15-18), and an uncertain future (vv. 19-26). Over the next three weeks we will study each of these three headings.

Suffering (Phil. 1:12-14): We must remember, first, that the things that had happened to Paul were quite different from the things Paul had planned for himself. For years Paul carried the gospel to the various parts of the world. He had traveled through Syria and Crete, through most of what is now Turkey, and through Greece. Somewhere along the way he conceived the plan of taking the gospel to the far west, to Spain, after returning once more to Jerusalem and stopping for a visit in Rome. These plans were not fulfilled. Instead of this he found himself a prisoner on trial for his life. At the time of writing Philippians he could have no real confidence he would ever be free again. Think of it! All the frustration, all the delay, all the physical suffering; yet this is overshadowed by the fact that it has served to spread the gospel.

Have you experienced anything like that in your own Christian life? Suffering is of different kinds, and God has different purposes in permitting it to come upon us. Some suffering is corrective. It is intended to get us on the right path when we have gone astray. Some suffering is intended to awaken us to the needs and feelings of other people. It is intended to mold us into the image of Jesus Christ, for we learn through the things that we suffer. Paul’s suffering was neither corrective nor instructive. It was simply a suffering permitted by God so that the gospel might be spread to others.

I don’t think that many of us have experienced what Paul experienced, certainly not myself. But some have. Perhaps not as consistently as Paul but in ways equally bitter and equally filled with anguish. If this has happened to you, you must know that God has greatly honored you with this suffering, and you must take joy even in the midst of it as you see how your suffering has brought salvation to others. This is a joy won through vales of tears, but it is one of the choicest prizes of the Christian life.

A question that Paul’s statement raises is this: How did the things that happened to Paul result in the spread of the gospel? The first answer is that through them Paul was able to bear a remarkable witness to the Praetorian Guard. This guard was the official bodyguard of the emperor, which took charge of all imperial prisoners. We must visualize the scene at this point. Paul is imprisoned in Rome, chained to a Roman guard. Ever since his arrest in Jerusalem he had been chained to a guard, except for moments on the ship carrying him to Rome. He is now in care of the picked troops who guard the emperor. Paul has some freedom of action. He may have visitors. For a while at least he lived in a private home. But always there was the guard.

What did Paul do in this situation? He might have complained, but that was never Paul’s way. He himself was a soldier for Christ and the guard at the end of the chain represented a person for whom Christ died. Paul bore a witness not only to this soldier but the one who replaced him for the second watch and the one who replaced him for the third watch and so on throughout the days and years. In this way in time Paul reached most of the imperial guard. Think how Paul must have lived to have this effect upon a corps of tough Roman soldiers. Here was a man who had every right to be thinking about himself, but instead he spoke of Christ, even in prison, and even the soldiers listened. The witness of a life lived for Christ even in the midst of suffering also spreads to others. Paul triumphed over his circumstances, and the result spread through Rome.

There is a further way in which Paul’s suffering for Christ served to advance the gospel. It had an effect on other Christians (v. 14). Christians moved from fear to boldness as a result of Paul’s example. They learned to testify. Has your life ever had that effect on other Christians? Someone is going to say to me that Christians should always be bold in their witness for Jesus Christ, that Christians should “always be ready” to testify. This is true. However it is equally true that many Christians are shy and afraid. They may simply lack an example. It may be that God has placed you in a position where your witness can move one of God’s shy witnesses to boldness.

Philippians 1:12-14 Reflection Questions:
What kind of suffering have you been through in your Christian life? Looking back on it, was it a platform to show the glory of God?
In what ways are you witnessing a life of Christ?
Are ready to testify?

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by Larry Ferrell | December 2, 2017
One of the reasons why God has saved us is that we might be fruitful Christians. He has not saved us merely that we might be free from judgment and go to heaven when we die, but that the character of Jesus Christ might be reproduced in us while here on earth. We are to live in the flesh but not of the flesh. We are to do good works that Christ might be glorified and that many might be brought to faith in him. God is somewhat like a father who is raising a large family. He is pleased to have the family, and he is delighted you are a member of it. But he is not satisfied only with that. He also wants you to grow us to be a good citizen spiritually speaking. He wants productive children. He wants your life to be fruitful with good works. This is the message of Philippians 1:9-11.

In praying for the Christians at Philippi, Paul asks for three things. The first thing that Paul says the Christian needs is abounding love (vv. 9-10). The Christian must be filled with Christ’s love. This must be a love according to knowledge. The word used here is a special word (epignosis) that refers to advance spiritual knowledge. It is a knowledge that comes to the Christian through a study of God’s Word. The Word of God is a discerner of the thoughts and intents of the heart, so the Holy Spirit enables us to discern how love should operate. The love with which the Christian should be filled must be discriminating. We are to discern what is best. The Christian life must be motivated and informed by love. Without love we are only clanging symbols. But this was never intended to be a wishy-washy, undefined, sentimental love. It is the love of Christ. Hence, it must be a love governed by biblical principles and exercised with judgment.

The second prerequisite of a fruitful life is that the life must be pure or free of obstructions. The word Paul uses means “oven tested.” This doesn’t mean we must be perfect, for none of us is. But it does mean that our lives must be open before God and before others. There must be no hypocrisy. Our lives are not perfect. In this life we will always have flaws, but we must not disguise them artificially. We must be sincere. God’s love will not flow through a Christian whose life is a sham. Hypocrisy will stop the flow. Fortunately, however, we may also say that God’s love will flow through an honest Christian, no matter how marred the vessel.

This leads to the fact that we must be fruitful Christians (v. 11). This does not refer to internal righteousness: love, joy, peace, and so on; these are the fruits of the Spirit. It refers to what is seen externally. The fruit of righteousness is the fruit that righteousness produces. This is to be seen in the innumerable acts of kindness and service to which every believer in Jesus Christ is called. We need to note also that the Christians are not only called to bear fruit, they are called to be fruitful. That is, to bring forth much good fruit. How is this to be done? It must be done by depending on Christ. This will involve a more faithful study of the Bible, for it is through the Bible that we know Jesus. The first psalm contrasts the way of the ungodly man with the way of the man whose life is fruitful (Ps. 1:3). Why is he like this? The answer is in verse 2: “But his delight is in the law of the Lord, and on his law he meditates day and night.” What a difference there could be in many lives if Christians would learn to let Christ flow through them as they seek him in Scripture.

Christ’s parable about the vine and the Gardner makes one more point about fruit-bearing. You not only need to be joined to Christ in order to be fruitful, you also need to be pruned. This is actually the way that Jesus’ parable begins (John 15:2). Have you felt God doing this with you? He wants to, for your life has many things in it that are not bearing spiritual fruit. They may be hobbies, habits, relationships, aspects of your occupation. They may even be things that you consider so precious that you think you would die if they were removed. Yet they should be, and God will work to do it. It’s true of course, that not all hobbies, habits, or relationships require pruning. God may be using them now in marvelous ways. They are not sinful; they may be what God wants you do. Nevertheless, each of us holds to things that God will remove that we might serve him better (v.6). The cutting may hurt. You may think that God is killing you. But the result will be good for you, for it will result in good works, done by Jesus Christ in you, to the glory and praise of God.

Philippians 1:9-11 Reflection Questions:
It what ways do you feel God is doing some pruning in your life? Are you fighting it?
How is your study of the Bible doing? What will you do to enhance it?
Is your sincerity showing daily or is hypocrisy hiding it?

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