Grace OPC Sewickley PA

Sermon Series: Philippians

Elisha’s Peace That Surpasses Understanding

This sermon is from the Rev. Charles G. Dennison sermon archive, part of the “Philippians” series, and was preached at Grace Orthodox Presbyterian Church in Sewickley, PA, during a worship service on Sunday, January 31, 1993.

About this sermon

The story in 2 Kings 6 of Elisha surrounded by an enemy army has its humor as well as its drama. Elisha’s calm already shows the peace of God that passes understanding, the peace Philippians 4:7 names. Paul tells the Philippians that the same peace is theirs in their own predicament.

More sermons from Philippians · Browse all sermons

Sermon transcript

to 2 Kings 6, and we begin reading at verse 8. Listen to the word of God. Then the king of Syria warred against Israel and took counsel with his servants, saying, In such and such a place shall be my camp. And the man of God sent unto the king of Israel, saying, Beware that thou pass not such a place, for thither the Syrians are come down.” And the king of Israel sent to the place which the man of God told him and warned him of, and saved himself there not once nor twice. Therefore, the heart of the king of Syria was sore troubled for this thing, and he called his servants and said unto them, Will you not show me which of us is for the king of Israel? And one of his servants said, None, my lord, O king, but Elisha. the prophet that is in Israel, telleth the King of Israel the words that thou speakest in thy dead chamber.’

And he said, Go and spy where he is, that I may send and fetch him. And it was told him, saying, Behold, he is in Gothan. Therefore sent he thither horses and chariots and a great host, and they came by night and compassed the city about. And when the servant of the man of God was risen early and gone forth. Behold, a host compassed the city, both with horses and chariots. And his servant said unto him, Alas, my master, how shall we do? And he answered, Fear not, for they that be with us are more than they that be with them.

And Elisha prayed and said, Lord, I pray thee, open his eyes that he may see. The Lord opened the eyes of the young man, and he saw, and behold, the mountain was full of horses and chariots of fire round about Elisha. And when they came down to him, Elisha prayed unto the Lord and said, Smite this people, I pray thee, with blindness, and he smote them with blindness according to the word of Elisha. And Elisha said unto them, This is not the way, neither is this the city.

Follow me, and I will bring you to the man whom ye seek. But he led them to Samaria. And it came to pass, when they were come into Samaria, that Elisha said, Lord, open the eyes of these men that they may see. And the Lord opened their eyes, and they saw, and behold, they were in the midst of Samaria. The King of Israel said unto Elisha when he saw them, My father, shall I smite them? Shall I smite them? And he answered, Thou shalt not smite them. Wouldst thou smite those whom thou hast taken captive with thy sword and with thy bow? Set bread and water before them, that they may eat and drink and go to their master. And he prepared great provision for them. When they had eaten and drunk, he sent them away, and they went to their master. So the bands of Syria came no more into the land of Israel.”

I’m turning over to Philippians chapter 4, verses 6 and 7 of that fourth chapter. Be anxious for nothing but in everything by prayer and supplication. With thanksgiving let your requests be made known unto God, and the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus.

Let’s pray together. Our God, in this world there may be many occasions for your people to be troubled. We ask, Lord, that in the midst of these troubles we might have peace. We may even be disturbed greatly, Lord, by various things that we find transpiring in our land. We ask that even in the midst of these things we may have peace. And, Lord, may this peace be beneficial, yes, as your word goes forth for the purposes which you have ordained. but also, Father, as it gives testimony to your graciousness to your Church. Father, we ask that there may even be witness that rises from such peace as is given to us, that peace that in fact transcends what peace this world offers, that peace which is known in Jesus Christ and in him alone.

We rejoice in your provision to us and ask that you will guide us with respect to all of our thoughts, for Jesus’ sake. Amen. 2 Kings 6 contains one of the most humorous stories in all of scripture. But I hope that for all of its humor, we don’t overlook its profundity, its power and significance.

It seems that Hawaisha has become an embarrassing nuisance to the king of Syria. Every time the king of Syria would make a military move on Israel, he would find the Israelites well prepared, as if having received advance notice of all of his movements.

The Syrian king, therefore, thought that there was a traitor among his chiefs of staff. But they objected. They objected that Elisha, the prophet, was the one to blame. As they say, Elisha tells the king of Israel, the words that you, king, speak in your bedroom.

And now the enraged Syrian King sends a large army to Dothan, for he has been informed that that’s where Elisha is, for the purpose of capturing Elisha and bringing Elisha to him. Now the army comes at night and surrounds the city of Dothan. Elisha’s servant Rises in the morning, only to be greeted by the sight of this alien army surrounding the city. He exclaims to his master, What shall we do?

And Elisha replies, Don’t be afraid. Those with us are more than those with them. Then Elisha prays. O Lord, open the eyes of my servant that he may see.” And we are told that the Lord does just that. He opens the servant’s eyes, and the servant sees horses and chariots of fire all around Elisha.

Now, we are not told specifically what the response of the servant is to that revelation. But it seems that the proper conclusion is that all of his fears and anxieties were laid aside. He was a man at peace. However, before we relax too quickly at the telling of this story, We want to be sure we haven’t missed the power, the force of this story.

You see, the servant at the revelation of this invisible, mighty host surrounding Elisha may well have felt secure from the threat of that Syrian army. But let me suggest to you that Elisha and his servant could have the protection of that heavenly army against the Syrians and still have been taken by the Syrians to suffer at the Syrians’ hands. There is a security, a peace that even surpasses that of being protected from enemy army bands. There is a security that I would suggest belongs to Elisha in this story that is of a higher Even if he be given over to death, there is a security that belongs to Elisha. For Elisha knows that peace that passes understanding. He knows that peace that is capable of guarding his heart and mind. Father Elisha has this superlative security and peace, this uncommon serenity, is brought out in two ways in the story. First of all, I want you to notice what Elisha says to his servants. Those with us are more than those with them.

Now, the contrast Elisha makes is not exactly what we might think at first glance. To be sure, Elisha wants to make clear a direct contrast between that Syrian army of the flesh and this invisible army that has been revealed to his servants. To be sure, Elisha wants to make it clear that this Syrian army is no match for that heavenly army that has been unveiled. But Elisha does not say those with us are more than these Syrians. Elisha does not say, those with us are more than these Syrians. Instead, he says, those with us are more than those with them.

You see, the contrast is more than a contrast between that invisible army revealed to Elisha’s servants and the visible army of the Syrians. The contrast is actually between two invisible spiritual forces. The one standing behind the Syrians, the other standing behind Elisha. You might find it strange that when the eyes of the servant are opened, that he does not see the enemy, alien, spiritual force. That only the force behind Elisha appears to his servant makes it plain. that the opposing spiritual force becomes as nothing before the might and power of the army that belongs to Elisha. This alien enemy spiritual force behind the Syrian army has as much chance of victory over Elisha’s heavenly army as does the Syrian army itself. There is that sense then in which we are to see the Syrian army and the invisible alien enemy spiritual force as one.

It may well be that Elisha’s servant relaxes and finds peace because he thinks the presence of that heavenly army means that he has nothing to fear from an earthly army. Elisha, on the other hand, is at peace. He is serene because he knows he has nothing to fear from any alien evil spiritual power, any principality or power, any spiritual wickedness that dwells in high places. And because he knows that, he need not be intimidated by any earthly power, regardless of how fierce or what he may suffer from its hands.”

The prophet moves from the greater to the lesser. The prophet moves from the higher to the lower. The prophet moves from the heavenly, or the spiritual, to the earthly. He begins with the greater. He begins with the higher. He begins with the heavenly and the spiritual. and he sees all reality around him in light of those considerations.

May I encourage you to move in your own thinking along identical lines, to apply yourselves now to work at a discipline whereby you would always begin with the higher, with the greater, with the heavenly, and then consider the earthly in light of the heavenly. Above all else, Be confident about those things that you do not see, but know to be true. Above all else, be confident about those things that are hidden, those things that are higher, those heavenly realities.

For it is such confidence as this that will breed in you the peace that you desperately want and seek. Consider your Savior and his serenity. Have you ever been taken back by the calm of Christ in the face of such opposition and even torment? Take stock of your Savior, who, before his interrogators and tormentors, gives every evidence of grasping the nature of a higher spiritual conflict and the truths that pertain to a higher world. He tells Pilate, you will recall, you could have no power over me unless it was granted to you from above. not just the force of that statement with regard to his father’s sovereignty over all affairs, but the incomparable serenity that echoes in those words as Jesus is, obviously, one who is in possession of a full and perfect peace. Apostle Paul covets this full and perfect peace for the Philippians in Philippians chapter 4. He answers for nothing, he writes, but in everything by prayer and supplication. With thanksgiving let your requests be made known unto God, and the peace of God, which surpasses all comprehension, shall guard your hearts and minds in Christ Jesus.”

Those of you who have been persevering with me through the exegesis of these verses know that I have been interpreting these verses in light of the particular problem that had arisen in Philippi, namely the internal strife that had broken out in that church. And surely the peace of God has application for that problem that had arisen in that Philippian congregation. But even more than that now, taking things along a little bit different line, we cannot ignore the fact that this Philippian congregation was at the same time afflicted from without.

Yes, disrupted from within, but also afflicted from without. They were facing a threat, a threat to their very existence. Paul was being persecuted, he was being oppressed for the faith, he was presently in chains in Rome. But likewise, these Philippian believers were being oppressed and persecuted, they were being assaulted, and they were suffering for the sake of the gospel.

It was as if they had their own Syrian army encamped about them, none too friendly, openly hostile, and oppressive. There is an irony here, though, as we consider the circumstance in Philippi, for these Philippians were those who had prided themselves in their citizenship within that city, a citizenship which made them citizens of the Roman Empire. They had privilege as Roman citizens being residents and citizens of that city. But now, as these Philippians are oppressed and persecuted, as they are suffering, they are suffering at the very hands of those who formerly were looked upon as the guarantors of their peace. to their Roman citizenship. As an incalculable blessing, they looked to its guarantees, and one of those guarantees was the Roman peace, cox romana, and the military might that would ensure that peace.

You think that that may well be in mind as Paul speaks as he does in that 7th verse. Pop’s Romana now contrasted with Pop’s day, the peace of God. Paul then telling us about the peace of God and its protective power, capable of guarding hearts and minds in Christ Jesus. Even if our Roman citizenship doesn’t benefit us anymore, even if Rome turns on us, even if Rome begins to persecute us and carry us off to jail, as it has Paul.

These benefits then pertain to a heavenly citizenship, a citizenship that was implicit in Paul’s argument all along, laid between the lines in chapter one, verse twenty-seven, but then explicitly stated and mentioned in the twentieth verse of the third chapter. Our citizenship is in heaven, it says. And such citizenship pertains to the realm of perfect peace, where we are perfectly protected. In fact, with such a peace as this, Does it really matter what hostile forces in this world do to our bodies? Since for us, as it was for the Apostle Paul, death is gain, and our goal is the attainment of the resurrection of the body.

Now, I’m going to be bold in conclusion to suggest to you that Elisha understood this. You say, he’s an Old Testament figure, how does he understand this? The resurrection is being shortchanged by modern exegesis and interpretation. The resurrection faith is being shortchanged with respect to the Old Testament in modern interpretation and exegesis. The resurrection from the dead stands at the very center of that former revelation that comes to us. And it is at the heart of what is going on here in this story of Elisha and the army In his Old Testament way, Elisha understands what we have been saying out of Philippians 4.

This is the second way in which the superior security is brought out in this text in 2 Kings 6. found them in Elisha himself. Elisha does not hear death, and he knows that even if the Syrians come and take him, he is secure with the Lord. How do I extract that from the story? How do I know that Elisha has this confidence? Look once more at the description of what Elisha’s servant saw.

He saw horses and chariots of fire all around the prophets. The servant now sees what Elisha knows to be there. He knew that the horses and the chariots of fire were there all along. He had that confidence, and he had it perfectly. Elisha knew that they were there, and he also knew what those horses and those chariots of fire meant. Well, this isn’t the first time that Elisha has seen chariots of fire. Do you remember the first time? The second chapter of 2 Kings, when his master Elijah had been carried away to glory by just such a vehicle. Elisha knows the end of the matter.

He knows the ruin of chariots of fire. God’s fiery chariot is truly a vehicle of conquest and triumph, not simply over earthly forces that may be arrayed against the children of God. But this chariot of fire is the vehicle of conquest and triumph over evil itself, spiritual powers of wickedness, over the ultimate enemy, death itself, and all of those hidden, alien, spiritually evil forces in Yigwigda.

And as his master Elijah had been transported and transformed, he is confident that the same end awaits him, even though death may overtake his body in this world, be it at the hands of the Syrians or anyone else. Both Elisha and Elijah have a greater master. They serve, ultimately, that greater master, and we serve him too.

The one who knew that he had twelve legions of angels at his disposal when he was being interrogated and tormented. and yet entrusted himself to his Heavenly Father in the absolute confidence that in the great spiritual conflict, he was secure. And the peace of God which pass the thorough understanding shall guard your hearts and minds in Christ Jesus. Amen. Bless us then with a serenity, a peace not of this world. A peace that is conscious of the heavenly army and of its meaning. That our battle against principalities and powers and spiritual wickedness in high places His guaranteed victory in and through Christ, and that, Lord, we share in a triumph that witnesses even the overthrow of death. Bless us, Lord, as we would begin with the greater, the higher, the heavenly realities. being confident of those things by faith in order that we might live our lives here without fear. We pray it in Jesus name. Amen.

The sermon text provided above is derived from the sermon audio recording making use of generative tools. It has not been manually edited. While transcription tools have a high degree of accuracy, the output may include generative textual, punctuation, and/or formatting errors.

January 31, 1993
Earthly Peace, Heavenly Peace

This sermon is from the Rev. Charles G. Dennison sermon archive, part of the “Philippians” series, and was preached at Grace Orthodox Presbyterian Church in Sewickley, PA, during a worship service on Sunday, January 24, 1993.

About this sermon

Earthly peace fades and heavenly peace lasts, and 4:6-7 promises believers the heavenly kind. Forbearance with others belongs to that promised peace. Anxiety can be sinful, and praying for others with thanksgiving answers it.

More sermons from Philippians · Browse all sermons

Sermon transcript

We are reading from Philippians chapter 4, beginning at verse 4 this morning. Listen to the word of God. Let your forbearing spirit be known to all men, the Lord is at hand. Be anxious for nothing, but in everything by prayer and supplication, with thanksgiving let your requests be made known to God, and the peace of God, which surpasses all comprehension, shall guard your hearts and minds in Christ Jesus. Finally, brethren, whatever is true, whatever is honorable, whatever is right, whatever is pure, whatever is lovely, whatever is of good repute, if there is any excellence and if anything worthy of praise, let your mind dwell on these things. The things you have learned and received and heard and seen in me, practice these things and the God of peace shall be with you.

But I rejoiced in the Lord greatly that now at last you have revived your concern for me. Indeed, you were concerned before, but you lacked opportunity. Not that I speak from want, for I have learned to be content in whatever circumstances I I know how to get along with humble means, and I also know how to live in prosperity. In any and every circumstance, I have learned the secret of being filled and going hungry, both of having abundance and suffering need. I can do all things through him who strengthens me.

Nevertheless, you have done well to share with me in my affliction. And you yourselves also know, Philippians, that at the first preaching of the gospel, after I departed from Macedonia, no church shared with me in the matter of giving and receiving but you alone.

For even in Thessalonica you sent a gift more than once for my needs. not that I seek the gift itself, but I seek the profit which increases to your account, that I have received everything in full and have an abundance, and am amply supplied, having received from Epaphroditus what you have sent, a fragrant aroma, an acceptable sacrifice, well-pleasing to God.” and my God shall supply all your needs according to his riches in glory in Christ Jesus.

Now to our God and Father be the glory forever and ever. Amen. Greet every saint in Christ Jesus. The brethren who are with me greet you. All the saints greet you, especially those of Caesar’s household. The grace of the Lord Jesus Christ be with your spirit. Let’s pray together.

Our Father, your word protects us through yourself being a shelter to your people. We know also that your word gives us instruction. that we would not be apprehensive about our life in the world, and you lay upon us command that we would pray for those who are in authority. We would pray for those who are in authority in the Church, who rule on our behalf and for our benefit, bearing the name of Christ, and we would also pray for those who rule over us in matters of state and government, that we might at all times be respectful, that we might reverence you, for we know, our God, that no one has office or position apart from your will. We do pray, our God, for those in the Church and in the world who have responsibility We know the nature of the rule is different as we pass from church to state, but we are mindful of your commands with respect to each of these spheres. May we honor you, Lord. May we honor those who have authority. May we honor the King. We pray this in Jesus’ name.

Amen. a boy on a summer’s day, sitting quietly, ever so quietly, not that that isn’t out of keeping with his usual behavior, but sitting quietly beside a stream The sounds of that stream having hypnotized him. The beauty of it all, the calm, the tranquility.

And he, in later years, unable to forget those wonderful moments. The married couple We could place them in any number of settings. England, France, Germany, Italy, Asia, Southeast Asia, the Arab world. A married couple clinging to each other during a bombing raid only to realize that the bombs had stopped that the enemy had gone and in that moment being wonderfully free of fear and experiencing an uncommon peace grandparents, exhausted, leaning against a closed door, smiling at each other, though weary, now at peace because they have recaptured their house from an army of grandchildren. and elderly women, godly and sincere, rising from her favorite chair to turn off the TV, that she might have a little peace, having had just about enough of the cacophonous madness and mayhem served up to the media, to the growing number of numb, indiscriminate and mindless people.

The peace that I have described in each of these little vignettes is a peace that comes to us in this world, and as nice as these experiences are, they are in fact of a peace with the peace that this world offers. Momentary, fleeting, nevertheless prized and increasingly rare in a world that spins ever deeper into distress. A world overtaken with a culture of self-analysis and psychotherapy, where abnormality and aberrance hardly the ingredients for long-lasting peace have become the standards. A person can actually get rich promising peace to restless people in a restless world. Now the Bible talks a great deal about this priceless commodity, peace.

This discussion of peace, this mention of peace, is unique, for the peace of which it speaks is set apart from the peace that belongs to this world, even those enjoyable moments of peace and calm and tranquility known by us. Thou wilt keep him in perfect peace, whose mind is stayed on thee.” Isaiah 26, verse 3. Jesus in the fourteenth chapter of John tells us that he intends to leave his peace with his people, not such as the world would give them, but a peace wholly unique and different.

And the Apostle Paul speaks repeatedly about this peace. He uses it invariably in his salutations. Grace to you and peace from God the Father. and the Lord Jesus Christ. Paul speaks a bit more expansively about this peace, this longed-after reality, this coveted reality.

In Philippians 4 verse 7, he calls it there the peace of God, describes it as surpassing comprehension, says that it’s capable of guarding your heart and mind in Christ Jesus. we have before us in this verse, a memorable text. But this memorable text has an equally memorable introduction, the previous verse. The anxious for nothing but in everything by prayer and supplication with us, giving that your requests be made known unto God.” These two verses, then, Philippians 4, 6 and 7, are memorable indeed, especially for understanding better the nature of this peace of which the apostle speaks this piece that is part and parcel of the scriptures message. These two verses are full of subtleties. These two verses are full of subtleties.

Because of that, they demand our meditation. A lost art, I might add. They demand our meditation, they demand our concentration, they demand our study. that they might in fact yield up to us their great insight into this incredibly important matter. Now this morning I want to concentrate on the subtleties of verse 6, so that we might build up for a reflection upon that seventh verse in the future. We easily overlook the force of the opening words in that sixth verse.

Be anxious for nothing. Now, I think that you’ll agree with me. that these words, even standing by themselves, have a certain definite power. These words are what public speakers identify as grabbers. Be anxious for nothing. But the force of these words is reinforced by the immediately preceding words from the apostle. Paul has just said, the Lord is at hand. Now, I don’t know about you, but I can speak for myself. If someone had just said to me, the Lord is at hand, I know what kind of thoughts would be going through my mind. And they wouldn’t be necessarily anxiety-free. The apostle has just said, the Lord is at hand. And that fact, certainly from the apostle’s point of view, is sobering and frightening. Paul mentions that the Lord is at hand precisely because such a thing is sobering and frightening.

He is issuing a warning to these beloved Christians. He is issuing a warning to these saints he loves so well, who presently find themselves feeding upon their own self-importance, and how damaging and even damning that can be. He is issuing this warning to them who are having difficulty showing any patience, any gentleness, any gracious forbearance within the assembly of which they are a part.

You see how he begins that fifth verse? Let your forbearing spirit be known to all men. How tragic it is for the Apostle, how stricken he is as he thinks about it. These people for whom he has labored, these whom he loves, come off God by the return of the Lord. How tragic it would be for the Lord to return and find some in this church refusing to show kindness, refusing to show gentleness and forbearance, when such kindness and graciousness and forbearance has been shown to them in Christ. Notice now how quickly Paul moves from these plainly sobering and frightening words at the end of verse five to those expressing seemingly just the opposite sentiment. It would seem that as the approach of the Lord is set before you, you are called into account You would have reason to be anxious.

But now, the Apostle says, be anxious for nothing. As if he were seeing these people in the very best possible light. As if these people have nothing to fear, even at the coming of the Lord. Now, we have here more than words of encouragement, words of comfort, more than mere words expressing Paul’s devotion to these people and the fact that he wants to see them in the very best possible light. His words here, the anxious for nothing, are the means by which he would beckon the souls of all who would, in fact, have nothing to fear at the Lord’s return, who would be joyous at Christ’s appearance.

If you run through verse 5 into verse 6, then The force and power of what the apostle is saying is this, only those in whom the spirit of the forbearing, gentle, patient Savior is at work, to bring such characteristics out in them, can both welcome him and live without anxiety. Only those in whom the spirit of the forbearing, gentle, patient Savior is at work to bring out just those characteristics can welcome Christ at his return, live in expectation of his return, and presently live without anxiety. These then are those to whom belongs the peace of God. But further now, don’t miss the full force of the Apostle’s thought. For in these words, be anxious for nothing, which indeed have this positive, encouraging, comforting thrust.

There is a subtle reflection upon the matter at hand in Philippa. And as we think about this subtle reflection, we get at the root of anxiety. You see, there were anxious people, to be sure, in Philippi, and we also know about anxiety, we know about anxiousness. But what is the truth about anxious people, be they here in Grace Church or in Philippi in the first century?

Anxious people are always trying to hold on. They’re always trying to hold on. They’re trying to hold on to life in this world. They may be trying to hold on to their own importance, their own reputation. They may be trying to hold on to things, or jealously and self-interestedly to other people. The church at Philippi is going sour because disgruntled, the joyless souls are desperately holding on to things. They’re holding on to life in this world, they’re holding on to other people even.

So as to make those others their slaves, suggesting that if these people do not then fulfill their needs, then they have reason to be upset about them and even to dismiss them as unimportant. And how strange all of this is. So, in another context, the Philippians have done so well. When the apostle was in view, they had gone overboard in demonstrating their kindness and magnanimity towards him.

But now, when it comes to matters within the congregation, they can’t be civil to one another. But of course, the apostle is living at a safe distance from them. He had only stayed a little while, he had moved on. Presently he’s in Rome. We don’t have to deal with him week in, week out. Paul pressures them, then, as they have been carefree in demonstrating their generosity towards him. He wishes them to be carefree in demonstrating that generous spirit with each other.

So then, while Paul beckons these Philippians to a life without anxiety before the coming of the Lord, he does so with a reminder to them about the root of their anxiety, and with a subtle call to a selfless contentment with what the Lord has given them.

But further and finally, one other subtlety here in the sixth verse. I want you to notice that what the apostle has to say here does not merely carry over what he has been saying through the fifth verse. but also what he had said in the fourth verse, specifically about rejoicing. Rejoice in the Lord always, and again I say rejoice. Note that when the apostle calls these folk to be free from anxiety, he goes on to give them instruction about prayer.

Now, that’s very helpful, because you see, instead of these people filling up their mouths with complaints and murmurings, they are to fill up their mouths with prayer. The anxious person is always seemingly filling up their mouths with complaints and murmurings. But that one who would be anxiety-free must fill up his mouth with other things. He must fill up his mouth with prayer.

But Paul speaks about prayer here for a special purpose. He wants to underscore the phrase, with thanksgiving. Now, in order to understand that, it is best to read the sixth verse this way, but in everything by prayer and supplication, pause. With thanksgiving, let your requests be made known unto God. So, Paul isn’t here speaking about a general attitude of prayer, that when you go to pray, make sure you’re especially thankful. He is attaching the thanksgiving to making of requests. And why does he do that? The thanksgiving is specifically attached to the requests.

In fact, it precedes the requests, it envelops the requests, because with such thanksgiving we evidence a glad and joyful spirit in the certain knowledge that God is most assuredly caring for us. And that we do not doubt, even if he does not grant us what we request. So here I come. I perceive that I am in need, and I make requests of God. But even as I am making requests of God with regard to my need, I am acknowledging through my thanksgiving that all of my needs have been met. And that God is perfectly and absolutely faithful and sufficient.

We rejoice, we give thanks with our prayers while making requests, because even when asking God for what we lack, we carry with us a certain and profound sense of the fact that we already have what we need. in the full provision of God’s grace to us. Paul has already learned this lesson. Did you hear him? Not that I speak from want, for I have learned to be content in whatever circumstances I am. I know how to get along with humble means, and I also know how to live in prosperity. In any and in every circumstance I have learned the secret of being filled and going hungry, both of having abundance and suffering need. I can do all things through him who strengthens me. Let me tell you something. Here is a man who knows the peace of God. Won’t you listen to him? Won’t you listen to him? Let’s pray.

Our Father, we are often fearful and filled with every kind of anxiety. Forgive us, Lord. Grant us, Lord, the spirit whereby we might hear clearly what your word is saying to us. And when we are brought up short, Lord, we know of your sufficiency and your grace, which is proved in granting us the fullness of what we need. Our God end our fears, bring to an end our anxiety. May we instead be filled up with the sentiment of prayer, with the activity of devotion in prayer, but Lord, may our thanksgiving be heard to surround even the requests we make. And this as testimony to our contentment in you with what you have given us and that to which you have called us. For Jesus’ sake, through that one indeed who knew your peace perfectly and now communicates it to us graciously. Amen.

The sermon text provided above is derived from the sermon audio recording making use of generative tools. It has not been manually edited. While transcription tools have a high degree of accuracy, the output may include generative textual, punctuation, and/or formatting errors.

January 24, 1993
The Tragedy of Joyless Christians

This sermon is from the Rev. Charles G. Dennison sermon archive, part of the “Philippians” series, and was preached at Grace Orthodox Presbyterian Church in Sewickley, PA, during a worship service on Sunday, January 17, 1993.

About this sermon

Selfish, joyless Christians are a real tragedy. Right after this, in 4:5, Paul deals carefully with two women in conflict, and that shows rejoicing in the Lord applied to a real dispute. ‘The Lord is at hand’ gives a concrete reason to rejoice always.

More sermons from Philippians · Browse all sermons

Sermon transcript

For our scripture reading this morning, we begin at Psalm 97. The Lord reigneth, let the earth rejoice, let the multitude of isles be glad thereof. Clouds and darkness are round about him. Righteousness and judgments are the habitation of his throne. A fire goeth before him and burneth up his enemies round about. His lightnings enlightened the world. The earth saw and trembled. The hills melted like wax at the presence of the Lord, at the presence of the Lord of the whole earth.

The heavens declare his righteousness, and all the people see his glory. Confounded be all they that serve raven images, that boast themselves of idols. Worship him, all ye gods.” Zion heard and was glad, and the daughters of Judah rejoiced because of thy judgments, O Lord. For thou, Lord, art high above all the earth. Thou art exalted far above all gods.

Ye that love the Lord hate evil. He preserves the souls of his saints. He delivers them out of the hand of the wicked. Light is sown for the righteous and gladness for the upright in heart. Rejoice in the Lord, ye righteous, and give thanks at the remembrance of his holiness.” I’m turning over to Philippians chapter four, verses four and five. Rejoice in the Lord always, and again I say rejoice. Let your moderation be known unto all men. The Lord is at hand.

Our desire, Lord, is indeed such benefit as you have ordained. We know you will not disappoint us. So in worship, so also in life, and our prayer would not be self-centered so as to think that we alone are in need of such benefit as you give. So our hearts cry out on behalf of your people throughout the world that they may be blessed in the fellowship of your spirit as they gather together, worshiping you in spirit and in truth. And wonderfully blessed, Lord. as they pay attention to your word and receive from you life itself out of that word. Prosper, Father, the preaching of the gospel unto the gathering of your elect, that your name may be glorified here and forever.

Amen. their disgruntlement grew. It grew until it affected the relationship they had with everyone in the Church. There were those who were drawn by their unhappiness, who provided them with something of a sounding board as they expressed themselves, and there were others who were surprised, taken back by such an attitude, by such unhappiness, who felt increasingly distanced from that family that was disgruntled.

This family was not unhappy about the Church’s doctrine. They were Calvinist. They were Reformed. They had sought out a Reformed Church. They agreed with the Confession. They taught their children the Catechism. Their unhappiness developed because of the people in the church, and it arose out of a sort of self-interested, self-absorbed impatience. When they first joined the church, it was the small things, small things that proved to be annoyances, nuisances. They spoke about these things in casual conversations and even drew a few chuckles because of the foibles of certain people within the congregation.

But then there were the perceived slights, the insults, they feeling particularly sensitive, they had been overlooked or ignored. There had come those questionable comments, and they were sensitive people. Maybe better, they were thin-skinned. There were even those innocent comments that were made in love. with sincerity, with absolute sincerity and interest, that they took them as affronts when they were asked where they had been the last two Sundays. These then were the annoyances, the nuisances that dampened their zeal that overtook an original enthusiasm and even unbridled enthusiasm they had initially for the church. Good advice to any pastor is beware of those who are overly enthusiastic. These little wounds had become open sores. They had turned into grievances, grievances against the pastor. The pastor himself lacked sensitivity. Obviously a man who was in the wrong profession. He didn’t have real ministerial skill because he wasn’t adept at dealing with them. As a preacher, he was an obvious failure. He seemed to be one-dimensional.

He had no advice for them when it came to the practical matters of living the Christian life, which meant, of course, that he was inept at drawing out applications. applications which could be applied to others in the congregation with respect to their behavior and attitude towards this specific family. The elders, they were a detached lot, aloof, removed, uninterested in them. because they seemed unconcerned for them in ways they felt they should be concerned. And when it came to the congregation, here was a congregation that didn’t understand the meaning of true fellowship, because true fellowship places me in the center of things. And if the truth be told, these people really had little to offer. In actual fact, there really were, there really were no way, there really was no way in which these people could be a benefit to them.

It didn’t make any difference that the pastor labored overtime with this family, giving of himself to them. It made no difference that the elders went out of their way to be of service to this family. It made no difference that there were many in the congregation that made a special effort to befriend this family, even making a great deal of this family. making them important even. All of this was to no avail.

The disgruntlement and unhappiness grew and began enlisting others to the point that the pastor and many gracious and loving saints in that congregation were faced Sunday by Sunday with a number of stony stairs and joyless countenances. all of this contributing to an increasingly unbearable situation.

Now you might think that what I have just described is extraordinary, that it is the exception to the rule. Oh no, it isn’t. I have served as the pastor of two congregations in my ministerial life. I have been an intern in two others, and before that I was a member of three different congregations. In each of these seven churches there have been families, one time or another, such as I have just described.

Families plainly, overtly disgruntled and unhappy and communicating very well just how they feel about all things. These people are dissatisfied because of what might be described as a self-interested, self-absorbed, joyless impatience. But neither are we speaking here about a modern problem as if the circumstances in our modern world conspire to produce anomalies like this. We are dealing with a problem that has plagued the Church in every age.

In fact, this very problem seems to be at the center of matters when Paul addresses the Church at Philippi. Do you ask yourself the question as to why this particular letter by Paul is flooded with the language about joy? What, at Philippi, made that necessary? Fourteen times in this letter, Paul uses the word joy, or one of its cognates.

Philippians 4.4 is indeed one of the most famous texts in this regard, and is specifically to the point. Rejoice in the Lord always, and again I say rejoice. Now, we have already looked at this text in a former message. We have already looked at this text in order to understand the character of the joy spoken of here by Paul.

This joy is such that it does not deny misery and sorrow in this world, It is not as if the apostle in his thought is prototype for Mary Baker Eddy and her religion of Christian science. No, the joy of which Paul speaks and to which he calls those Philippians and to which he calls us does not deny the harsh realities of life in this world. Instead, such joy as he sets before these people is expressing itself resolutely in the midst of misery and sorrow and the difficulties of life in this world. That’s the character of the joy of which the Apostle speaks.

But now we want to turn our attention to the context for that joy more specifically, and then the content of this joy. The context for this joy is of greatest importance. It is quite specific and leads naturally into a consideration of the content. This joy contended for by Paul rises to the occasion specifically within the context of conflict.

Remember the second verse of that fourth chapter, where the conflict at Philippi is specifically mentioned. Two members of that congregation are at each other’s throats. You will recall that the conflict between them was not doctrinal, any more than the issue was doctrinal for this disgruntled family that we spoke of earlier. Instead, we are dealing with a personality conflict.

Whether it be Eurodia and Syndiche or the disgruntled family that we have described, these people have no joy because they are self-absorbed and impatient with everybody’s inability to meet their needs and make them happy. It’s almost as if they see the Church existing as an organization for the specific purpose of meeting their needs and making them happy. As if their mental and emotional well-being were the most important things in the entire history of the world and the expanse of the cosmos. And when the Church fails to live up to this sort of standard, a very wicked standard I might add, they then stomp off in a huff. Do you understand that for which the Apostle pleads? You understand what it is that the Apostle is setting before these people.

The joy of which he speaks is not selfish. It is not self-absorbed. It is not self-obsessed. It is not inward-looking. It does not concentrate on its own need for happiness. but instead it finds its delight, its exhilaration, its fullness and satisfaction in the joy of others and in their happiness. Oh, to make someone else happy. Oh, to be the reason why someone else rejoices. It is not without reason, then, that the Apostle continues as he does in verse 5. It doesn’t come across very well in the King James. Let your moderation be known to all men. You don’t quite grasp the seventeenth-century lingo at that point. A better translation is this. Let your forbearing spirit be known to all men. Did you catch it? Did you catch the force of it? Did you move from Paul’s imperative to rejoice to this second imperative in verse five? Let your forbearing spirit be known to all men.

Indeed, in you is your gentleness, your patient kindness, which are evidence of the very joy and rejoicing that the Apostle has just mentioned. not concern for oneself primarily, but concern for someone else, expressed in your gentleness towards others and in your forbearing spirit. And that’s the case with Euodia and Syntyche presently at Philippi. What would we likely hear them saying as their defense for their stony faces and their fallen countenances?

I have no reason to rejoice. I am a victim, don’t you understand? I have been unjustly treated. I have been hardly getting what is my due. I have not been receiving the recognition and attention which I deserve. Oh, I’ll rejoice. I’ll rejoice when these people give me cause to rejoice, and I am granted my rightful honor and respect within this assembly.

He calls upon us to rejoice with a joy coupled to action in which our gentleness and forbearing spirit are clearly seen. But it is not as if we had no well from which to draw. It’s not as if in this whole matter we are thrown back upon our own strength. After all, as the apostle says, this is rejoicing in the Lord. Not before the Lord, not because of the Lord, but in the Lord.

Spoken of here is a rejoicing possible because of the Lord and because of what is found in The Lord Jesus Christ is in view, the one who finds his joy in his Father’s will, the one who finds his joy made full in the happiness of those whom he loves. the one whose joy finds expression not insisting upon his own rights or upon placing himself first and above all. Rather, his gentleness and forbearance mark his joy in service to you. As He said, for the Son of Man came not to be ministered unto, but to minister and to give His life a ransom for many.

This very One, then, the Lord Jesus Christ, is He in whom we rejoice. The Lord in whom we rejoice. And note this about him. He always rejoices. You see the antecedent, then, of what the apostle speaks of. The Lord himself always rejoices, and therefore we who are united to him by faith, we who are in him, must not do anything less.

Here is the constraint upon you. If, in fact, you are claiming union with your Savior, if you are saying you are united to him by faith, the one to whom you are united rejoices always. And you must do the same. This is no place for selfishness. That determination not to rejoice because you are unhappy. As the fifth verse ends, you have set before you this sobering thought as well.

The Lord is at hand. It is well to keep in mind, then, that this Lord in whom we are called to rejoice, in whom we find by grace our own joyful gentleness and forbearance at work, is the Lord who is immediately at the door. He is at hand, and he comes to judge us for our joylessness and for our brutal selfishness. if in fact we persist in such attitudes of God. It is no innocent thing for a small matter this selfishness and this selfish unhappiness. Much better much better that we heed the apostle and rejoice in the Lord always. And rejoice in the Lord always.

Let us pray. O Father, save us from the threat of selfish unhappiness. the kind of unhappiness that would set us at the center of things and demand that all things revolve around us. Lord, bring such attitudes of mind and soul to an end, if in fact we discern such a spirit in ourselves, and that through the workings of your spirit in us, the very spirit of the one whom you’ve raised from the dead, to rejoice in your presence forever. The Lord Jesus Christ, may his joy be ours, and may the joy you give us be well communicated to those around us, as we would sacrifice ourselves even as he sacrificed himself that others may be made joyful. Amen.

The sermon text provided above is derived from the sermon audio recording making use of generative tools. It has not been manually edited. While transcription tools have a high degree of accuracy, the output may include generative textual, punctuation, and/or formatting errors.

January 17, 1993
Rejoicing Is Not Trivial

This sermon is from the Rev. Charles G. Dennison sermon archive, part of the “Philippians” series, and was preached at Grace Orthodox Presbyterian Church in Sewickley, PA, during a worship service on Sunday, January 3, 1993.

About this sermon

Philippians 4:4’s command to rejoice suffers misuse whenever worship turns into forced cheerfulness. The Holy Spirit calls believers to rejoice in the midst of suffering, and never as an escape from it. Paul’s own rejoicing in 1:18 and 2:27 follows Christ’s example.

More sermons from Philippians · Browse all sermons

Sermon transcript

This morning we turn first of all to Psalm 33. As we read through this psalm, I would ask you to be on the alert for those statements in this psalm that prepare you for what you find in Philippians 4 verse 4. Listen to the word of God. Rejoice in the Lord, O ye righteous, for praise is comely for the upright. Praise the Lord with harp, sing unto him with the psaltery and an instrument of ten strings. Sing unto him a new song, play skillfully with a loud noise.

For the word of the Lord is right, and all his works are done in truth. He loveth righteousness and judgment. The earth is full of the goodness of the Lord. By the word of the Lord were the heavens made, and all the host of them by the breath of his mouth. He gathereth the waters of the sea together as an heap. He layeth up the depth in storehouses. Let all the earth fear the Lord, let all the inhabitants of the world stand in awe of him, for he spake and it was done. He commanded and it stood fast.

The Lord bringeth the counsel of the heathen to none, he maketh the devices of the people of none effect. The counsel of the Lord standeth forever, the thoughts of his heart to all generations. Blessed is the nation whose God is the Lord, and the people whom he hath chosen. for his own inheritance. The Lord looketh from heaven, he beholdeth all the sons of men. From the place of his habitation he looketh upon all the inhabitants of the earth.

He fashioneth their hearts alike, he considereth all their works. There is no king saved by the multitude of a host. A mighty man is not delivered by much strength and horse is a vain thing for safety, neither shall he deliver any by his great strength.

Behold, the eye of the Lord is upon them that fear him, upon them that hope in his mercy to deliver their soul from death and to keep them alive in famine. Our soul waiteth for the Lord, for he is our help and our shield, for our heart shall rejoice in him, because we have trusted in his holy name.

Let thy mercy, O Lord, be upon us, according as we hope in thee.” Our Father in Heaven, keep your word before us. We plead for your Spirit’s ministry in our hearts, and we plead for that ministry in the world. as your church would stand upon that word and in that word for your glory.

We know of the distractions. We have experienced those distractions ourselves. And we ask, Lord, that we might be kept from being distracted when in fact your word is put before us May we listen. May we listen to our benefits, for our encouragement, but also for our correction and our reproof. And may all of your church be similarly guided. We ask this in Jesus’ name.

Amen. without saying that Philippians 4.4 is one of those texts, one of those texts that has been memorized by many, utilized by many. It is a text that has proved to be a magnet. It draws attention. But it is also a text that has repelled. Many who have been drawn and those who have been repelled, I must say, have not rightly grasped the force of this verse.

There is a great number of Christians who have used this text, or had it used on them, in the interests of that thesis that says, quote, An unhappy Christian is a contradiction in terms.” Now, there’s something to that statement, but there’s also a lot of misdirection in it, for it seems that over the last two centuries in a great portion of the Church of Jesus Christ, it has been decided that this text would be used to answer Puritan and Victorian austerity, on the one hand, and the collapse, something as monumental as this, the collapse of Western Christian society as a whole, on the other.

This text then is put forth as the biblical justification for an ecclesiastical smiley face. It is put forth as the biblical justification for that conviction held by many that it is actually their effervescence that shall save the world. You know the kind I’m talking about. Christians of the bubbly sort.

The world may well have entered the age of anxiety, but in answer to the anxiety of our age, some in the Church have endeavored to put themselves over as the agents of fun. the agents of fun. In other words, according to them, the church is the place to which you can escape in order to have a good time in the midst of bad times. I am reminded of a Home Missions gathering a number of years ago in which one church bureaucrat wanted to know whether a particular Home Mission’s work was a, quote, fun church, unquote.

I don’t know whether you’ve checked Webster’s recently on the word fun. I hadn’t until recently. The word fun has attached to it ideas like jest. Play. Sport. And I must say that these words that are attended to, the idea and the word fun, do not miss the mark as to what that church bureaucrat had in mind. The church is a place that should be relaxed. filled with fun, jesting, sport and play. And God forbid, so this church bureaucrat would say, God forbid that a church be guilty of that unpardonable sin of the twentieth century, that it be boring. Well, if we are going to interest and retain the young, if we are going to maintain those who think themselves young and imagine themselves young, then we have to turn our faith into entertainment and our worship into play.

Are we having a good time yet? George Gallup recently said, after one of his extensive surveys of the American scene, 20th century American civilization is that civilization that worships its work, works at its play, and plays at its worship. Now you’re disgusted by that, I imagine. But you see, there are some who aren’t. In fact, the last part, the last bit of that analysis by Gallup has been picked up by these people and has become something of a motto. We are in fact to play at our worship.

And if you need biblical justification for this, all you need to do is turn to Philippians 4.4. which becomes the golden test in support of just such a mentality. Rejoice in the Lord always, and again I say rejoice. And Christianity and worship in the Christian church are turned into entertainment, into play, if not into frivolity.

And we must say to this congregation that such a use of Philippians 4.4 is misuse. In fact, it’s downright abuse. It destroys the Apostle Paul’s meaning and transforms this text into a mandate for superficiality and downright silliness, neither of which have any place in a serious and proper expression of true biblical godliness.

But it is just this abuse, this misuse of Philippians 4.4 that keeps many well-intentioned and appropriately serious minded saints from taking full advantage of this text.

In fact, I believe It could be said that there are many saints now that are deliberately avoiding this text. They have heard it quoted too often, and misappropriated in those quotations. They have heard it sung in mantra style one too many times. They have seen it employed as a club against them and against any hint of sorrow or melancholy which might rise in them regardless of the circumstance or situation. And they are now unable to receive the God-intended blessing that is to be found within this precious and glorious text.

There is the case of the beautifully devout Christian widow. who in her struggles with her loneliness and her sadness was curbed to say, if anyone quotes Philippians 4.4 at me one more time, I’ll scream. I’m afraid that many in their use of this text, their abuse of it, have succumbed to something of a Christian science idea. a Christian science idea that, in effect, turns Christianity into that insight, into that way of thinking, into that approach to life that brings to an end all tragedy or contemplation of tragedy, all unhappiness, all sorrow, sadness, and even evil itself, treating these things as if they didn’t have any reality whatsoever. they don’t even exist.

Scripture texts like Philippians 4.4 are quoted as if they were magical talisman invoked in the interest of getting one’s mind right, since It is held by those who engage in such practices, we are liable to forget that Christ’s true objective was to give us all a grand good time, dear owners, and to guarantee for us a painless existence while we are here.

May God keep us from such thinking, and may he restore to us Philippians 4.4 in all its power and spiritual value. The Holy Spirit’s intention with this verse is not to provide us with some sort of incantation by which we are to be convinced that our sufferings and our sorrows are illusionary and meaningless and immaterial, that they have ended, come to a conclusion for us in this world, and that any proper Christian thinking sets us beyond all such things. Instead, the Holy Spirit’s intention with this text is to call us to obedient faith, to an integrity of soul, an integrity of soul that expresses itself, yes, resolutely, joyously, in the midst of sufferings, sorrows, and even grave personal disappointments.

Despite the pain, despite the grief, despite the disappointment, I will rejoice in the Lord. In this regard, I am reminded, and maybe some of you know the score, I am reminded of the original scoring of the Negro spiritual, this little white of mine. It’s come down to us as a Sunday school ditty, re-scored with an upbeat style. But the original scoring of that little Negro spiritual set it as a magnificent hymn of hope against the background of the pain and difficulty of those who were responsible for its composition. It is a testimony to true biblical joy, written in a minor key, intended to be sung plaintively.

This little light of mine I’m going to let it shine. All through the night, I’m going to let it shine. Profound, though simple, magnificent and sublime, the joy held out there that we do in fact have alike, little though it may be. and at the same time we are determined to keep that light burning through the darkest night because of and in the power of the One who is in Himself the light of the world. Now do you need any confirmation that this is in fact the Holy Spirit’s intention with this verse? Here is what the Apostle is driving at in Philippians 4. I want to remind you of what the Apostle said in the first chapter, the 18th verse. What then, he writes, only that in every way, whether in pretense or in truth, Christ is proclaimed, and in this I rejoice, yes, and I will rejoice.”

Do you hear the echo of that in Philippians 4.4?

Rejoice in the Lord always, and again I say rejoice, the double rejoicing of Philippians 4.4. It’s an echo of what the Apostle has said in the eighteenth verse of the first chapter with respect to his own circumstance.

He speaks in the preceding verses about his imprisonment. That is a sorrow to him, a grief. It is certainly filled with pain. But he also speaks in those preceding verses in that first chapter about his personal disappointment in the behavior of some of the preachers in Rome, where he is presently in prison. these preachers who take advantage of his imprisonment to build up their own reputations at his expense.

And it is specifically in the face of these disappointments and the pain that he experiences that he says that he will rejoice and continue to rejoice in spite of these things in the midst of them. Troubles do not end. Pain has not evaporated. Struggle and difficulty have not ceased. It is specifically in the midst of difficulty and pain that the apostle is determined to maintain his spiritual joy.

But there’s another place where confirmation of this approach to Philippians 4.4 is found in this letter to the Philippians, and that is in the second chapter. And here, even more powerfully, verse 27.

At this text, Philippians 2.27, Paul speaks of the great service rendered to him by a native of Philippi, a member of the church to which he is presently writing. This fellow had come to Rome to minister to Paul. The man’s name is Epaphroditus. Paul tells these Philippians that this man, this dear man, became gravely ill while ministering to him in Rome. But then Paul remarks that even though Epaphroditus was near God, he was at the point of death in his sickness. God had mercy upon Paul, lest Paul might have sorrow upon sorrow. Has sorrow evaporated? for the apostles, has sorrow become illegitimate for Christians? Is it out of bounds for believers? Mary Baker Eddy is wrong. You see the reason that I point this out to you.

The compounding of sorrow in 2.27 does not contradict the compounding of joy expressed in 1.18 or in 4.4. Paul is not sinning when he speaks so candidly about his sorrow, nor is he failing in his faith. In fact, his faith is coming to expression in this very circumstance. But understand the unique quality now of the apostles rejoicing. Not only is this rejoicing not ruling out legitimate sorrow and grief and the experience of pain, but this rejoicing has a unique character and quality all its own.

Because you see, it is rejoicing in the Lord. It is rejoicing in the Lord. It rises then in those who are faithful to their Lord, specifically in the circumstance of their grief and their pain. In that it is rejoicing in the Lord, how can it be otherwise? For this one, the Lord, the Lord Jesus Christ, is himself the one who rejoiced in his pain and in his sorrow and did it faithfully and perfectly.

And you now, who would claim him, must follow him. You who would say you are united to him, joined to him, have been joined to him in his sufferings and pain as he was joined to you in yours. This one then maintained his joy in God, in glory, in eternal life, in the promises given him, He maintained his joy to the end that we in him might rejoice through all our tribulation and see the day when all our sorrows and griefs will end and God himself will wipe away every tear from our eyes. Let us pray. Father, save us from foolishness, even the foolishness that rises within the Church, a foolishness that would transform the sublime message of your Word into a matter of frivolousness.

But Lord, as well, may we not be put off by abuse, but rather be pushed all the more to the proper use of every text, and even this text, Philippians 4.4, that we might rejoice in the Lord always. even again rejoice with all determination in the face of every conflict and difficulty, every strain that may well come upon us. O Lord, those strains may not be simply because of the out of jointedness of this world, but because of the out of jointedness of human relationships. We pray God that as there is strain and stress with regard to those things, we might be determined to rejoice as we follow in our Savior’s footsteps. For he proved to be a servant to those who didn’t even understand. And Lord, may we prove to be a servant to all those about us. And through it all, rejoice. In Jesus’ name, amen.

The sermon text provided above is derived from the sermon audio recording making use of generative tools. It has not been manually edited. While transcription tools have a high degree of accuracy, the output may include generative textual, punctuation, and/or formatting errors.

January 3, 1993
Beloved: The Bond in Christ

This sermon is from the Rev. Charles G. Dennison sermon archive, part of the “Philippians” series, and was preached at Grace Orthodox Presbyterian Church in Sewickley, PA, during a worship service on Sunday, December 6, 1992.

About this sermon

The beauty, glory, and perfection of heaven and of Christ come together here, and Paul makes the letter’s intimacy explicit when he calls the Philippians ‘beloved’ in 4:1. That word describes a real bond in Christ. The Lord’s Supper expresses the same intimate bond.

More sermons from Philippians · Browse all sermons

Sermon transcript

This morning we are reading from Philippians chapter 3. We are beginning at verse 17. We will be reading into the fourth chapter. This is Paul’s letter to the Philippians, chapter 3. Listen to the word of God. them which walk, so as ye have us for an example.

For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ, whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things.” For our citizenship is in heaven from whence also we look for the Savior, the Lord Jesus Christ, who shall change our vile body that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself.

Therefore, my brethren, dearly beloved and longed for, my joy and crown So stand fast in the Lord, my dearly beloved. I beseech Eodia, I beseech Sympathy, that they may be of the same mind in the Lord. And I entreat thee also, true Yoke fellow, help those women which labored with me in the gospel, with Clement also, and with other my fellow laborers whose names are in the Book of Life.” Rejoice in the Lord always, and again I say, rejoice. Let your moderation be known unto all men. The Lord is at hand.

Be careful for nothing, but in everything by prayer and supplication, with thanksgiving, let your requests be made known unto God. And the peace of God which passeth all understanding shall keep your hearts and minds through Christ Jesus. Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report, if there be any virtue, if there be any praise, think on these things, those things which you have both learned and received and heard and seen in me, give, and the God of peace shall be with you.”

To enter that world with which the Apostle Paul is most concerned, to enter that world that is set out by the Apostle in his writings as he communicates to others, is a strange affair. for many, for it seems that in this world that he sets out before us there is a perfection of joy, a perfection of joy and a perception of glory that seems to be so absolute as to allow no interruption whatsoever when in fact it is contemplated, when it is observed. To enter, then, this world described by the Apostle Paul is to enter a world of sheer beauty and magnificence, a world filled with the things that appear in that eighth of the fourth chapter, a world of things true, honest, just, pure, of things lovely, of good report, things virtuous and worthy of praise.

This world of sheer beauty and magnificence of unparalleled glory does not belong to this creation. That is not to say that it does not impact this creation, that it does not assert itself within this world order, but it is not of this world order. It comes from without. It is a world of radiant transcendence. a world which is above, a world which is beyond. It is a heavenly world that the Apostle Paul has set before us, which he sets before those to whom he writes. A heavenly world where the Savior, the Lord Jesus Christ, now resides in his resurrected at his father’s right hand.

This magnificent world of beauty, of glory, was perceived by those in Old Testament times. They saw that world in many ways reflected in the city to which they often went, the city of Jerusalem the city often called in the Old Testament Zion. It was here that the Old Testament saints saw yet veiled the reflection of this heavenly world, and testimony concerning their conviction was heard repeatedly throughout the Old Testament and specifically in the Psalms.

You remember Psalm 50, the psalm of Asaph, which sings marvelously about God’s inscrutable justice. Asaph in that psalm identifies Zion, the city of God, as the perfection of beauty. And from here, so says Asaph, God shines forth wonderfully. But back up a few psalms to Psalm 48, and hear what is said there about the great city and its environs, the surrounding territory, the place where it is located. That psalm speaks marvelously along these lines.

Beautiful for situation, the joy of the whole earth is Mount Zion on the sides of the north, the city of the great king. But it is not just the city and its location that are beautiful. In fact, as we think of other texts that come to us from the Psalms, we are readily impressed with the fact that the city’s perfection in beauty and in glory is due to the one whose city it is, the one to whom the city belongs, who in the end, you see, When David longs for the city, he longs for it because there he hopes to behold the beauty of the Lord who dwells there. He longs to be brought directly into the great king’s throne room, into his temple, into his sanctuary. there to forever inquire of him.

And such beauty as this, the Lord has been pleased to share. Such beauty, such glory, such magnificence, the Lord has been pleased to share in that he is bestowed upon one, one specifically. one of whom David willingly acknowledges to be his Lord. Psalm 110, David speaking, The Lord said unto my Lord, Sit at my right hand until I make all thy foes a footstool for thee. This one, then, of whom David speaks, David’s greater son, is himself adorned with the beauties of holiness, the beauties of the Lord himself conferred upon him. David goes further and speaks of this one who is greater than himself. From the womb of the dawn, he says, this one is in possession of an eternal vitality, even the dew of his youth from the beginning.

And with that, we’re not enough. The beauty of the city, its location, the beauty of God himself, The beauty of this one, marked out by the Lord as his servant most wonderfully now, and as a testament to the incomparable grace of God, this beauty, our great and merciful God, through his Son, extends to all his people. This comes as confirmation of all their labors which they have performed in the light of So says Moses in Psalm 90, Let the beauty of the Lord our God be upon us and establish thou the work of our hands upon us. Yea, the work of our hands establish thou it, because the Lord taketh pleasure in his people. So says Psalm 149.

He will beautify the meek, the lowly, the humble with salvation. The beautiful people are not the ones marked out by the world. The beautiful people are those marked out by God. There are those who belong to him who even presently now have been blessed by the beauty of God through their beautiful Savior, Jesus Christ.

To the discerning spiritual eye, even for those who were in the Old Testament There was the perception of the blessedness of this beauty belonging to God and to that exquisite city in which God dwells. There was the perception of that beauty being extended to and mediated by the promised Son of David. And now you see, as all of this congeals, as it comes together, Even the Old Testament saint was to see the fact that it was in him, this one marked out by the Lord, that the people of God, Israel itself, was to behold the beauty of the Lord. In him, God’s beauty was to come to rest upon them. In him, the work of their hands was to be established. In him, God would beautify his elect with salvation.

Well, that was the Old Testament, but what about the New? In the dawning of the New Testament, there comes the reaffirmation of all of this, and yet the heightening of it to even greater, greater limits of one’s imagination and reach. With the revelation of the light of the glory of God in the face of Christ Jesus, all that which received its veiled debut in the Old Testament is now brought out for a definitive shaping its marvelous form asserting itself and presenting itself, not before the face of the single nation, but before the face of the entire world, all nations now. This world of which we formerly spoke, this world that Paul would set before his readers, and stands out now in glowing and in consummate beauty, the work of God bringing to light that which was promised and seen in figure and in shadow in Old Testament times. And to be sure, as it was then, so there is presently for us. that manifestation of the glory of God, the beauty resident in him.

This realm of glory and beauty heightened for us because we know it to be a realm in which the scars of sin and the hideousness of evil have been removed. Sin cannot live in heaven. Evil does not survive in glory. This world is one in which we are pleased to behold the surpassing excellence of Christ.

This surpassing excellence is patently obvious to us. as marvelous as they are as we move from Old to New Testament, even more glorious in the full disclosure of God and his Son, making plain his purpose and even spelling out the depths of that mystery hid from before the foundation of the world.

Even with all of that, the loveliness Attendant to that word known by Paul is multiplied even more. In fact, infinitely multiplied by the manner in which now he expresses himself to these people. He has been sent to them. He has labored over them. He is bound to them. And in all of that, you begin to hear something of the note of the Savior himself. For was not the Savior sent? Did he not labor? Is he not bound to all those who are his? As it was for the Savior, so also now for the Apostle.

The Apostle can say without hesitation, For to me to live is Christ. to die is gain, and that to the end that Christ might come to express himself wonderfully and marvelously in the life of this individual, and in that there be a disclosure of that world which the apostle would set before all who would read him or hear him.

We must understand something now of the incomparable loveliness of this world, what it does, what constraint it lays upon this man Paul and through him, what constraint it lays upon us who would hear him. We might well think that the delight that Paul derives from contemplation of this world, thought about it, would merely be something that finds reflex in these to whom he writes, as if it were a mutual delight, something that they shared in common, and that alone. It is that, to be sure, but it is much more. It is much more than just something that Paul has on his part and something that the Church has on its part, and they share it. in common. It is more than something about which they can talk to each other, as if talking of some object that stands apart from them. No, this delight, this beauty, this glory pertaining to this world of which the Apostle speaks—this beauty, this delight, this glory—is something that they have in each other. The Philippians here are described by Paul not once but twice as his beloved.

He is seeking to underscore that. He is seeking to underscore just what the nature of his affection for them is. But then he says further that they are his joy and his crown. Now you must understand what the Apostle Paul is doing here. He’s not just being poetical. He’s not merely being literary when he uses these words. He is endeavoring to express something of deepest importance that pertains to the beauty and the glory of that world of which he speaks.

You see, it is not that the Philippians are a reason for Paul to rejoice with them standing over there as objects of his joy. Nor is it that the Philippians are a trophy that enhances Paul’s reward, and thus are his crown. You feel the full force of what the Apostle is saying here. These people, these Philippians, have literally become his joy. They have literally become His reward, His sense of glory. So utterly and thoroughly precious, so beloved are they to Him, so bound are they to Him, that it is as if without them He has neither joy nor glory.

Now do you understand the constraint that that lays upon these Philippians? Such constraint is being expressed here by the Apostle Paul. What is this man liable to do if these people are viewed literally as his joy, as his crown, as his glory, as his reward? He incapable of seeing himself devoid of them, robbed of them.

There I ask you how precious the individual sitting beside you this morning is to you, or in the pew in front of you, or in the pew across the aisle. Can we so speak of these around you as your joy, and if you were robbed of them, would you be robbed of your joy?

And do you understand how the apostle was able to speak this way? It’s as we intimated earlier, that he has standing behind him the one who literally made his people his joy, so committed was he to them, who literally made his people his glory and his crown, saying in effect that if He did not gain his people, he would be robbed of his reward, and have not. The affectionate language of this verse helps us a bit, because it places before us an illustration When the apostle calls the Philippians his beloved and repeats it, he expresses his affection, an affection that is comparable, comparable to that which a man has for his wife. I don’t know how romantic you are but you may well want to think about saying to your wife at some time at a tender moment that she is in fact your joy and your glory and that without her you would have neither But of course, that illustration gives way to its origin, specifically the love God has for his people. So beloved are his people to him that he identifies them as his joy and his glory.

The supper set before us this morning preaches eloquently what has been necessary on God’s part through Christ to do for us, we who are in fact God’s joy and crown. Let us pray. Our God, if we marvel at the glory that shines forth from the pages of the Old Testament, are we not stricken doubly so by the glory that now shines forth from the pages of the New? How we marvel, Lord, at the love that is evident we would praise you that you have so bound yourself to us that we could be described as your delight and as your praise. O Lord, encourage us to see this in you but also, Father, to cultivate it within ourselves that we might become to one another a joy, a crown. Through Christ, amen.

The sermon text provided above is derived from the sermon audio recording making use of generative tools. It has not been manually edited. While transcription tools have a high degree of accuracy, the output may include generative textual, punctuation, and/or formatting errors.

December 6, 1992
Enemies of the Cross, Inside the Church

This sermon is from the Rev. Charles G. Dennison sermon archive, part of the “Philippians” series, and was preached at Grace Orthodox Presbyterian Church in Sewickley, PA, during a worship service on Sunday, November 22, 1992.

About this sermon

The ‘enemies of the cross of Christ’ in 3:18 stand inside the church as well as outside it. A ‘method of application’ approach to the Bible falls short of a reading driven by events. Earthly-mindedness marks the dogs and the enemies in every case, even more than doctrinal error.

More sermons from Philippians · Browse all sermons

Sermon transcript

We are reading this morning from Philippians chapter 1. We begin our reading in chapter 1. Yes, we are backing up, and I’ve decided to preach again for the entirety of Philippians. Now, this is chapter 1, verse 12. We’ll start here this morning. But I would ye should understand, brethren, that the things which happened unto me have fallen out rather unto the furtherance of the gospel, so that my bonds in Christ are manifest in all the palace and in all other places.

But many of the brethren in the Lord, waxing confident by my bonds, are much more bold to speak the word without fear. Some indeed preach Christ even of envy and strife, and some also of goodwill. For one preached Christ of contention, not sincerely supposing to add affliction to my bonds, but the other of love, knowing that I am set for the defense of the gospel. What then, notwithstanding every way, whether in pretense or in truth, Christ is preached.

And I therein do rejoice, yea, and will rejoice. For I know that this shall turn to my salvation through your prayer, and the supply of the Spirit of Jesus Christ. According to my earnest expectation and my hope, that in nothing I shall be ashamed, but that with all boldness as always, so now also Christ shall be magnified in my body, whether it be by life or by death. For to me, to live is Christ, and to die is gain. And then turning over to the third chapter, starting with verse 17.

“‘Brethren, be followers together of me, and mark them which walk so as ye have us for an example. For many walk, of whom I have told you often, and now shall you even weeping, that they are the enemies of the cross of Christ, whose end is destruction.’ whose God is their belly, and whose glory is in their shame, who mind earthly things. For our citizenship is in heaven, for once also we look for the Savior, the Lord Jesus Christ, who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself. Therefore, my brethren, dearly beloved and longed for, my joy and my crown, so stand fast in the Lord, my dearly beloved.

I beseech the Odia and I beseech Syntyche that they be of the same mind in the Lord, and I entreat thee also, true yoke fellow, help those women which labored with me in the gospel, with Clement also, and with other my fellow laborers, whose names are in the book of life.

Father, whether we are young or old, help us with your word. We who are older and mature in our faith, may we be responsive to the word and a help to those who are younger. And we who are younger, Lord, may we give our attention to your word that even at this point in our lives we might learn who you are, what you would have us do, how we might love you and serve you better even all the days of our lives. Our Father, may we have attentive spirits then as you would speak to us from your word granting us grace by your Spirit.

And such prayer as we offer presently, we also ask that it may be echoed throughout the world where your people are gathered, that your word may have free access to your own, and your people may be responsive and obedient. We pray it in Jesus’ name. Amen.

I want you to understand that my messages in Philippians do not all rise from within me and me alone. It’s not as if I am responsible for all of the thoughts on this epistle that I have been giving to you throughout the course of our study in this epistle. Yes, I confess it. I use commentaries. I have been paying attention specifically to two commentaries on Philippians, written recently and, by and large, very, very fine commentaries indeed. They come from the Reformed and evangelical community. and their treatment of this epistle is quite thorough and very helpful.

There is a problem, though. There is a problem. The problem has to do with those that the Apostle identifies within this epistle as enemies or detractors. The problem has to do with those the Apostle identifies in this epistle as enemies or detractors.

Commentators cannot avoid the Apostle’s descriptions. They have to face his treatment of these groups, these individuals. Invariably, their descriptions of these enemies or detractors leaves them so remote from anything with which the Christian Church can identify with today as to virtually place these enemies and detractors in a world far removed from our own and distant from us. How are we to identify, then, with Paul’s extreme, seemingly, comments which he directs against these various individuals and groups?

For instance, looking at the 18th verse of the third chapter, you have Paul describing there those whom he calls the enemies of the cross. Going on into verse 19, he speaks about their end being destruction. He talks about their God being their appetite, their glory being in their shame. He says that they set their minds on earthly things.

Some have described these as being what are known as libertines, those who are given over to license, those who feed their appetites, those who use religion as a screen behind which then they are guilty of the most profane kinds of activities. So you have these enemies described here the enemies of the cross in verse eighteen of chapter three, but then backing up the chapter chapter one backing up the first two of that same chapter, you have those who are described as the dogs. Beware of the dogs, and some have suggested that here Paul has specifically in mind those who have what are called Judaistic or Judaizing tendencies. That is, they are importing Jewish ceremonies into the Christian religion and demanding that the adherence to Christianity be subservient to those Jewish ceremonies. The problem is, as you think about these enemies, have you run into any Libertines recently?

Or has anybody come up to you and said, oh yes, I’m a Judaizer. I want you to know it. In fact, I’m proud of it. That’s the heart of my message, and that’s the message that I am committed to distribute. The commentators that I’ve been using do a fine job in giving us historical background for who these enemy or detractors might be. But as I say, in moving through their description and painting the picture in such extreme measures, these enemies and detractors are removed from our world of consideration.

We don’t identify, therefore, with the Apostle as he describes these enemies, for we know no such enemies. The same thing can be observed in commentaries on the Gospels these days. There are those enemies of Christ, there are those detractors that he confronted. But again, these are described in such a remote fashion, the Pharisees, the Sadducees, as to remove them from our field of vision, from our consideration.

Unfortunately, the feeling that we get as we read through these commentaries is not only that There are no longer any enemies, such as are described by Paul in the Gospels, but, as a matter of fact, there are no enemies, period. There are no enemies whatsoever, and to admit that there are is somehow a mark of deformity within oneself. The suggestion seems to be that the only enemies to the Church of Jesus Christ with which we need to be concerned are those who say that there are enemies.

Now, all of this is a particularly amazing phenomenon and development within evangelical and Reformed circles. It is particularly amazing because you see what the evangelical and Reformed world has been through in this century. We are not that far removed from the struggles in the earlier part of this century, when the battle lines had been drawn between truth and error, between orthodoxy and heterodoxy, between right thinking theologically and that which was blatantly an error and wrong. And yet now we have the descendants of that Reformed and Evangelical world speaking publicly as if there were no enemies at all out there to be considered to be addressed. But these commentaries and their conclusions, or their tone, are even more amazing. because of the general commitment within evangelicalism and within the Reformed world to the method of application, a method that they subscribe to, it seems, without fault, without faltering, without exception.

Now, what is the method of application? The method of application is this. The text is here. You are here. See a problem? The assumption that seems to be pervasive now within the Reformed and Evangelical community when it comes to interpreting the Bible is this. The text is over here and it belongs to an ancient world. But you are over here, and you belong in a modern setting. How is this text from an ancient world going to address you in your modern setting?

By the method of application. The means by which you overcome the distance between yourself and the text is by applying the word to you and your circumstance. By accommodating the word to you and your circumstance. By tailoring the word to you and your circumstance. By making the word over so it fits into your circumstance. You get the drift? You get the drift?

The evangelical and reformed community, when it comes to biblical interpretation today, is committed to the method of application which assumes the distance between yourself and the biblical world. You are not living in the same world as the figures that you read about in the Bible itself. You are living in a completely different circumstance, and therefore the Bible must be applied to you and your circumstance. You have to go to work on the Bible.

So you see why this is a particularly amazing phenomenon when Reformed and Evangelical commentators on Scripture fail to make application with respect to these enemies and detractors that were encountered in the first century to our circumstance in the twentieth century.

It’s almost as if there’s a failure of method here, or a refusal to follow through on the method. It’s almost as if you’re dealing with a certain form of hypocrisy. People who are not then willing to be true to their method, possibly because the costliness of their method at that point is too great, they’re going to have to say some things that are going to get them into an awful lot of trouble. Especially with a respectable academic community. Especially with what they consider to be the responsible hierarchy of the Church.

This is a particularly amazing phenomenon because it sets before us a failure A failure within the evangelical and Reformed world to live up to its own principle and method of application. Now, before I go on, it might be helpful to you if I were to set before you an alternative to the method of application. Is there an alternative?

Do we really live in a different world and environment and circumstance than the first century Christians? Is that what the Bible tells us? The Bible tells us, rather, that we are those upon whom the ends of the ages have come. It doesn’t matter where we live, short of Christ’s second coming. We are in precisely the same age, from God’s point of view, as those first believers. The Bible is always relevant and applicable to us in our predicament and situation because we are living in precisely the same age as those who originally received it. And more than that, we are participants in the drama that is there to thrive. Now, this is telegraphed for us in the Old Testament already. I have brought this to your attention before. I do not weary of doing it. I will say it to you again.

How did the Jew look upon the redemptive events which God had accomplished on behalf of Israel? How did the Father speak to his children on the Passover eve, when in fact he was instructing his children with respect to the meaning of that ceremony? He says to them, regardless of how far removed from the event in time he is, this is what the Lord did for me. when he brought me out of the land of Egypt, out of the house of bondage, as if you were a participant in the event itself.” Now, how does that translate over into the New Testament? You have the Apostle Paul, Jewish in mind, speaking in the same fashion. He talks about the death and resurrection of Christ, does he not? He speaks as if when Christ died, he died. When Christ was raised, he was raised. that he has become a participant in those events.

There is no gap between then and now. From the biblical point of view, the distance between ourselves and those events is overcome in the saving work of God by the Spirit by which we are made participants in those events themselves. Those events become self-applicatory, and we become then those who are specifically and directly addressed by the text. You are not a spectator to the events of salvation, you are a participant in those events. Neither are you simply reading in your Bible an account of an ancient civilization or an ancient way of life or an ancient view of religion. You have become a participant in those very things. This text is speaking directly to you.

Well, the problem then that is faced, that is to be faced by us, is no less than the problem that was faced to be faced by the Saints in Philippi in the first century. And as there were enemies and detractors, then there are enemies and detractors presently, and I dare say they are the same enemies and detractors. When all is said and done, they are the very same enemies and detractors.

Now, the Bible doesn’t present them in a very flaring fashion. In fact, from the biblical description of them, they wouldn’t recognize themselves at all. You get down here to the 19th verse in the 3rd chapter, do you really believe that any of these people are going to stand up and say, yes, my God is my appetite? I admit it. And I’m proud of it. Yes, in fact, I glory in my shame. shouldn’t we all?

And I don’t know a dog yet who has confessed to the fact that he’s a dog, much less a wolf. Therefore, we do not judge Paul’s descriptions by the estimations which these people then might give of themselves. Nor do we assess Pharisees and Sadducees by the descriptions or estimations that they might give of themselves.

I’m a very fine person. Can’t you hear the Pharisee saying, I’m a very fine, I’m a very moral person, I’m a very religious person? Isn’t it obvious? The apostle’s description of these people runs the string out to the end, as does Christ’s description of the Pharisees and the Sadducees. He runs the string out to its end so that you are able to see these people in light of their conclusion. In light of the consistency that when worked out bears the very fruit of which Christ’s All of these people, I am sure, would be upstanding. They might even wash daily, genteel. I’m sure they all had children above average.

They would not recognize themselves in the descriptions that either Christ or the Apostle gave of them. The measure, therefore, is not their understanding of themselves, their description of themselves. Even with respect to the extremes that are given in Christ’s descriptions or in the descriptions that Paul renders.

There is something, you see. There is something that binds them together. In fact, the binding is of such a character that it takes us from the third chapter back to the first. Even though there are those in Rome where Paul is presently imprisoned, even though there are those there that preach Christ honestly and out of love, there are also those, he tells us, who preach Christ out of envy and strife and are driven by selfishness and by crude ambition. These whom Paul describes, even though they are yet preaching Christ as he confesses in the 18th verse of that first chapter, are moving in the direction of those that are later described in the third chapter, the second verse, and in verse 18. And the thing that binds them together is the category that the Apostle Paul mentions at the end of the 19th verse. These are they that mind earthly things.

There’s the stamp. There’s the identifying mark. It doesn’t matter whether you are a Judaizing dog or you are a Libertine. It doesn’t matter whether you’re a detractor who is driven in your preaching of Christ by envy and strife, or selfishness, or vain ambition.

The bottom line is that what binds you together with all of these other characters, with all these other critters, is your earthly mindedness. You mind earthly things. Your religion is of the earth, it’s unto earthly ends. you set for yourself earthly gains, you are concerned nearly and solely for those things that belong to this creation. What then separates Paul, even separates our Savior, from those who are earthly-minded is a heavenly-minded First of all, their mind is set upon glory and upon God himself in glory. Their mind is set upon that which transcends. Their mind is set upon the end to which they press.

You hear about that end to which the Apostle presses earlier on in that third chapter? He says in verse 13, Brethren, I do not regard myself as having weighed hold of it yet, but one thing I do, forgetting what lies behind and reaching forward to what lies ahead, I press on toward the goal for the prize of the upward call of God in Christ Jesus. What do you think that upward call of God in Christ Jesus is? What do you think the goal and the prize are that Paul speaks of there?

Nothing short of the resurrection. And it is that, then, that controls the apostle’s mind, enabling him to describe these enemies and distractors in the most extreme form as he sets them over against what the gospel is all about, what Jesus Christ is all about, what the kingdom of our Christ is all about.

But the threat, you see, doesn’t come to the Philippians nor to us simply because we are faced with flesh-and-blood enemies who would come in, those who would derail us or detract us from our goal. There is that within us against which we must also struggle, against which we must wage war. There is an earthly mindedness that takes its toll in us insofar as we are unwilling to give up ourselves to God and His glory and resolute in our determination not to give ourselves up or be of service to anyone else but ourselves. The danger is real to the Philippians. The threat of the onslaught of flesh and blood enemies is real because presently they are caving into an earthly-mindedness within their race. An earthly-mindedness that expresses itself in selfishness, in a refusal to give. the refusal to love, in an insistence upon place and privilege.

And thus the apostle presses on his case for the need to live as Christ, to die as God, which means that he likewise is willing to sacrifice himself in the interests of the heavenly kingdom. He does not hesitate to set himself out as an example to the people to whom he writes there in the seventeenth verse of the third chapter, simply because he is setting before them the glory of that heavenly state to which they are all called. And he presses his case specifically in the matter that has arisen between Yogi and Siddiqui, verse 2 of chapter 4, because they are succumbing to an earthly mindedness in this competitiveness that has arisen between them. So yes, we living in the same situation as the Philippians faced with, yes, real flesh and blood enemies and detractors, but likewise prepared for the reception and welcome of those enemies and detractors, if in fact an earthly mightiness triumphs in us, whereby we are given over to a selfishness and envy that is capitalized upon those who traffic in a religion of the same. My contention with you has been that heaven is a category beneath which can be subsumed the totality of Paul’s understanding of the Christian life. Not only is this something that the Apostle puts before these people for their consideration, He is setting it before them as an imperative that they ignore or deny or refuse to their power.

Our Father, we would not think that we have any strength within ourselves to resist the earthly mindedness of which the Apostle speaks. For surely the blessings of heaven, a life, a citizenship in heaven, these are conferred upon us by grace, but Lord, we would pray that you would persevere by your mercy in this grace which you have given. On the alert, watching out for those intrusions, Lord, that would come upon us and into our souls so as to cloud our vision. Father, direct our attention heavenward. And Lord, from there may we be concerned to live here as a colony of heaven and earth, demonstrating the very blessings, even the duties and responsibilities of that citizenship before those that we see, before those with whom we work and with whom we live. O God, encourage us then to this end, we pray, for the sake of your Son,

The sermon text provided above is derived from the sermon audio recording making use of generative tools. It has not been manually edited. While transcription tools have a high degree of accuracy, the output may include generative textual, punctuation, and/or formatting errors.

November 22, 1992
Heaven as a Comprehensive Category

This sermon is from the Rev. Charles G. Dennison sermon archive, part of the “Philippians” series, and was preached at Grace Orthodox Presbyterian Church in Sewickley, PA, during a worship service on Sunday, November 15, 1992.

About this sermon

Heaven is a comprehensive category that shapes all of theology. Believers enjoy the blessings of the kingdom even now. Paul sets our earthly bodies beside Christ’s heavenly body, and his heavenly-mindedness holds the two together.

More sermons from Philippians · Browse all sermons

Sermon transcript

Once more, we are reading in Philippians chapter 3. We begin at verse 7. Hear the word of God. But what things were gained to me, those I counted lost for Christ? and I count all things but lost for the excellency of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things, and do count them but done that I may win Christ. And be found in him not having mine own righteousness which is of the law, but that which is of through the faith of Christ, the righteousness which is of God by faith, that I may know him, the power of his resurrection and the fellowship of his sufferings being made conformable unto his death, if by any means I might attain unto the resurrection of the dead. Not as though I had already attained, either were already perfect, but I follow after, if that I may apprehend, that for which also I am apprehended of Christ Jesus. Brethren, I count not myself to have apprehended, but this one thing I do, forgetting those things which are behind and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus.

Let us therefore, as many as be perfect, be thus minded. And if in anything ye be otherwise minded, God shall reveal even this unto you. Nevertheless, whereto we have already attained, let us walk by the same rule, let us mind the same thing. Brethren, be followers together of me, and mark them which walk, so as ye have us for an example.

For many walk, of whom I have told you often, and now tell you, even weeping, that they are the enemies of the cross of Christ, whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things. For our citizenship is in heaven, from whence also we look for the Savior, the Lord Jesus Christ. who shall change our vile body that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself. Therefore, my beloved, dearly, my brethren, dearly beloved and longed for, my joy and crown so stand fast in the Lord, my dearly beloved. I beseech Jodius and I beseech Syntyche that they may be of the same mind in the Lord. And I entreat thee also, true yoke fellow, help those women which labored with me in the gospel, with Clement also, and with other my fellow laborers whose names are in the Book of Life.”

Father, strengthen us by your spirit in this bond that we have with you and with one another Encourage us by your word to this end. Surely, Lord, in this bond, we suffer with those who suffer. Therefore, Lord, we pray that you will be gracious to those that are bereaved and stricken, and may your kindness sustain them. in the certainties of our faith and through the power of the resurrection. And with respect to our joys, Lord, we would remind ourselves of how you have proved faithful with respect to our prayers, that you have heard us and where we have cried out to you on behalf of those in need, even in need of employment, You have graciously responded and granted to us our prayer. Receive our thanks, Lord, and we who sorrow and we who rejoice, may we know that our sorrow and joy is in the Lord, and may we gain new strength from your word. For Jesus’ sake, amen.

What I have contended with you is this. Heaven is a comprehensive category for the Apostle. Heaven itself is a comprehensive category for the Apostle, pertaining to present life and to future hope. beneath which then the totality of Christian experience can be subsumed. We have spoken already about this matter in terms of how the present life is seen beneath the category of heaven. You remember the opening of the twentieth verse of this third chapter.

Our citizenship, we are told, is in heaven. Now that is not merely pointing us to some future point. That is a comment about present circumstance. That is, we are presently citizens of heaven. Now as such, as was pointed out previously, this means privilege. This means blessing. Paul speaks about these blessings as you build up to this 20th verse, through those verses that we read this morning. He speaks of having gained Christ. He speaks about being found in Christ. He speaks about knowing Christ.

All of these privileges of our present citizenship with respect to heaven. We also marked out duties that pertain to this citizenship, not just privileges, but duties as well. And at that point, you might recall, we return to the twenty-seventh verse of the first chapter, and we looked through that verse one more time. identifying those distinctive duties that are ours as citizens of heaven. We are told we must as such stand firm. We must as such stand firm. We are told also that as citizens of heaven we must have a common mind because we have a common citizenship. We must think similarly because we have this common citizenship. And in terms of this common mind, in terms of this imperative to stand firm, We are encouraged to strive for the truth of the gospel. We are encouraged to strive for the truth, to struggle for the truth of the faith.

Now, all of this finds reflex in other writings of Paul. For instance, Paul speaks about privilege that is ours presently, as if these things have already come to pass for us. For instance, in Romans chapter 6, where he tells us that we have, as it were, already been raised up with Christ. As if resurrection were a past event, having present blessing, presently for us. He tells us in Galatians chapter 6 that we have been crucified to the world and we have been made, as it were, new creation already. He tells us in Ephesians 1 that we’ve been blessed with all spiritual blessings in the heavenly places in Christ Jesus and that presently, so in other portions of Paul’s writings, he sets before various congregations and various people these blessings with respect to our present citizenship in heaven.

He also speaks about duty in different language than what we find here in Philippians. He talks about the imperative that falls upon us with respect to the walk that should be ours, where we are putting away sin, where we are refusing sin, where we are instead putting on righteousness and truth and love and kindness and gentleness, where we are cultivating these things. We think of passages in the later chapters in Ephesians. We think also of the latter chapters of Colossians, where these things are spelled out for us. We think of many portions in Romans in the latter chapters there, to be sure, including, of course, reflection upon the sixth chapter once more. privilege and then responsibility and duty, these things pressing in upon us because of our present participation in a heavenly citizenship. But not just present life, as that which is subsumed beneath the category, the heading of heaven. our future hope as well.

And that future hope spelled out for us in the latter part of that twentieth verse in Philippians chapter three. Our citizenship is in heaven, Paul writes, then he goes on to say, from which also we eagerly wait for the Savior, the Lord Jesus Christ. In verse twenty-one, the work which this one will perform when he comes from heaven, he will transform the body of our humble state into conformity with the body of his glory by the exertion of the power that he has even to subject all things to himself.

Now, I am bold to say to you even on the basis of this text that the supreme category here for the Apostle Paul is that of heaven. It’s an exposition of this category that he is now setting before this Philippian congregation. And the reason that I say that I am bold to say this to you this morning is because of the confusion and the contradiction that has introduced itself into the Church and into the Reformed world. I know how the argument goes.

There are those who want to turn us to 2 Peter 3.13, speak to us about the fact that there is a new heaven and a new earth coming, with all of the emphasis seemingly on their part upon the earth aspect of that promise. The new heaven and the new earth, they concentrating then upon the earth and the continuation of and life as you know it presently into that new earth and even unto all eternity.

My caricature of this point of view is that then God’s children will always be looking up. that other perspective that comes to bear, even on texts like 2 Peter 3.13, texts like Hebrews 11.16, where the enterprising of faith as it pertains to the patriarchal generation, Sarah herself being included, is spoken of along these lines.

They were looking for a better country. They were in the land of promise. They were looking for a better country, and then the writer to the Hebrews says, a heavenly one. And because of that, God was not ashamed to be called their God, and he has prepared a city for them. So whatever estimation you are going to make with respect to that promise of a new heaven and a new earth, you must submit to the overwhelming power and testimony of scripture that the primary category is heaven.

It is not the earth. Now I may get a little bit more exercised about this than you do. You see, that’s because I have to read the literature. I have the stuff coming across my desk, day in, day out, that tells me that our objective is the remaking of the world. And that is not the remaking of the world.

Even from that text in 2 Peter, the testimony is that this world will be destroyed by fire and intense heat. So I press my case, I press my case even here in Philippians 3 verses 20 and 21. But the category that is over all in these considerations from the apostle is that of heaven. His interest is heavenly. He first of all speaks about our citizenship, belonging there. It’s a citizenship that doesn’t end with the second coming. It is rather perfected. You see? This is not a temporary citizenship. This is an eternal citizenship. And it is from this place, this region, this region of glory that Christ comes for those who eagerly await him. As the rest of the verse says, Christ then coming forth from this region for us.

To what end? As it is expressed in verse 21, the end is the transformation of our body, that is, our body in the flesh, our body in its humble state. Our body as it has been subjected to humiliation and is in fact subjected to humility. This body of the flesh is to be transformed in order that it may be conformed to his glorious body. What body is this which is in view as we move through that twenty-first verse?

The body of Christ. specifically being the resurrected body, a body fit for glory, a body fit for heaven. The body in you, therefore, is a heavenly body. It is a spiritual body. It is a body now raved by the power of the Spirit, appropriate to dwell within the realm of the Spirit.

There is reflex here in this twenty-first verse of Philippians 3. Looking back then to Philippians chapter 2, where you have the process described with respect to Christ, who has Himself taken upon Himself a body of humility, and then moved from humility to exaltation. And that position of exaltation is, in fact, a position in glory and in heaven.

The coming of Christ, then, out of heaven, is for the purpose of changing our earthly bodies for their eternal dwelling, that they, then, who have had faith in Christ, may be made over into his image, having a body like unto his resurrection body. That body, then, never suffering decay. that body never being again subjected to corruption. We could say it like this. Christ came out of heaven to be made like unto us, that we might come into heaven having been made like he had become.

Now you see, this message is at the very heart of what the apostle wishes to communicate to these Philippians. In fact, this message stands at the very center of the gospel which he preaches. So when he goes on to ask of these Philippians that they stand firm, it is with respect to this doctrine that he is encouraging them to stand firm. And when he enjoins upon them that they might be of one mind, single in mind, it is specifically this common mind with respect to hope and with respect to present obligation under heavenly citizenship, it is specifically these things that he has in mind. And when he speaks about them striving for the truth of the gospel and the truth of the faith, it is specifically this which he has in mind. And by so setting this at the center of things, he is able to make demarcation between those who truly understand the message of the word and those who don’t.

Who are those who truly understand? Those who are heavenly-minded. Who are those who don’t? Those who are earthly-minded. And it doesn’t matter, you see, what their religious pedigree is. It doesn’t even matter how moral they are. It doesn’t even matter how much they revere the law of God. You can employ the law of God to earthly ends. Do we need lessons in that? Should I bring up the Pharisees?

But of course, you see, as exercised as I am, the Apostle Paul is gentle and intriguing. He is warm and pastoral. He beseeches, as it were, these who are confused that they might see a light their present life and their future hope in terms of the glories of heaven.

And my appeal in conclusion should be no different than what we hear from the apostle at the opening of that fourth chapter. As I would speak about you as the dearly beloved of the Lord, as I would see you as my joy and crown, and plead with you that you would keep your heavenly citizenship front and central. The very vitality of your personal life depends on it. The very vitality of this church depends upon it. Once you consider that, the apostles in treaty and meditate upon his words and consider afresh your heavenly citizenship and all that that means. Our Father, the temptations may be severe because we are drawn away by the things that we see.

We even hold to those things and develop our religious devotion around those things, even justify our devotion to those things because we feel that yes, your law and yes, the realistic and earthy aspect of your revelation in fact vindicate us in our convictions that we pray Lord that we would hear the Apostle that we Lord would be called up short that we would see the more glorious picture in its comprehensiveness in its brilliant colors and be drawn Lord even more to you and to heaven above from which Christ shall come And that day he comes, he shall fit us for our dwelling with bodies like unto his, resurrection bodies that cannot then be subjected to corruption. We thank you, Lord, for our hope, and we plead with you that we might live responsibly as citizens of heaven here in this world. For we ask it in Jesus’ name.

The sermon text provided above is derived from the sermon audio recording making use of generative tools. It has not been manually edited. While transcription tools have a high degree of accuracy, the output may include generative textual, punctuation, and/or formatting errors.

November 15, 1992
Hawthorne and Heavenly Citizenship

This sermon is from the Rev. Charles G. Dennison sermon archive, part of the “Philippians” series, and was preached at Grace Orthodox Presbyterian Church in Sewickley, PA, during a worship service on Sunday, November 8, 1992.

About this sermon

Nathaniel Hawthorne’s ‘The Celestial Railroad’ sheds unexpected light on the heavenly citizenship of Philippians 3:20, a citizenship with real privileges and real duties. The word ‘conversation,’ in both 1:27 and 3:20, carries full implications. The mind of Christ makes that citizenship livable.

More sermons from Philippians · Browse all sermons

Sermon transcript

We have returned to Paul’s letter to the Philippians this morning. We are in chapter 3. This is Philippians chapter 3. We are reading from verse 7. But what things were gained to me, those I counted loss for Christ. Yea, doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ. and be found in him, not having mine own righteousness which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith, that I may know him, and the power of his resurrection and the fellowship of his sufferings being made conformable unto his death, if by any means I might attain unto the resurrection of the not as though I had already attained, either were already perfect. But I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus. Brethren, I count not myself to have apprehended, but this one thing I do, For getting those things which are behind and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus.

Let us therefore, as many as be perfect, be thus minded. And if in anything ye be otherwise minded, God shall reveal even this unto you. Nevertheless, whereto we have already attained, let us walk by the same rule, let us mind the same thing. Brethren, ye followers together of me, and mark them which walk so as ye have us for an example.

For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ. whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things. For our citizenship is in heaven, for whence also we look for the Savior, the Lord Jesus Christ, who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself. Therefore, my brethren, dearly beloved and longed for, my joy and crown so stand fast in the Lord, my dearly beloved. I beseech Iohia and I beseech Syntyche that they may be of the same mind in the Lord.

Lord, we would not forget your people stretched out across the world. We would not forget those communions that seek faithfulness, who endeavor to stand firm in the faith once for all delivered to the saints. O Lord, we pray on their behalf that they might remain strong in the word. And Father, we would also ask for those that have been compromised, for those, Lord, who had even turned and walked in another direction. May it please you, Lord, to bring them back. And Father, we would also ask for the world itself, that you would draw from that world those whom you would call, those you would be pleased to save. And may we rejoice, Lord, in your electing love. we are children of the word, our boast is in our God, we glory in Christ and in his cross.

Amen. I want to begin this morning by reading to you a passage, no, not from a biblical writer, but from Nathaniel Hawthorne of all people, a passage from one of his short stories. I actually judge to be Hawthorne’s best. I know many wouldn’t agree with me.

The story is called The Celestial Railroad. And as those of you familiar with John Bunyan’s Pilgrim Progress will recognize, this story is a satirical updating of John Bunyan’s classic. Hawthorne’s purpose is not to satirize Bunyan, but rather to satirize the commercial established American Protestantism of his day. We pick up at the point at which the train, traveling along the Celestial Railroad, has just pulled into the station at Vanity Fair.

Hawthorne writes, Many passengers stop to take their pleasure or make their profit in Vanity Fair, instead of going onward to the Celestial City. Indeed, such are the charms of the place that people often affirm it to be the true and only heaven, stoutly contending that there is no other, that those who seek further are mere dreamers, and that if the fabled brightness of the celestial city lay but a bare mile beyond the gates of vanity, they would not be fools enough to go thither. The Christian reader, if he had no accounts of the city later than Bunyan’s time, would be surprised to hear that almost every street has its church, and that the reverend clergy are nowhere held in higher respect. And well do they deserve such honorable estimations. for the maxims of wisdom and virtue which fall from their lips come from as deep a spiritual source and tend to us as lofty a religious aim as those of the sagest philosophers.”

End of quote. Now we are certainly not to understand from this passage that Hawthorne himself had much interest in the true and only heaven, the celestial city, much less in the gospel of saving grace to the chief of sinners espoused by John Bunyan. Hawthorne was on target, nonetheless. in lampooning those Protestants who, although retaining language about heaven in their vocabulary, had no real interest in it. Nor did heaven in any meaningful way affect their lives. In turning to the Apostle Paul, we find a man for whom heaven provided more than passing interest, one for whom the very reality of heaven filled his life. So much is this the case that Paul could describe the Christian life in its totality in terms of heaven.

And this is precisely what we see in Philippians chapter 3, verses 20 and 21. Listen to him once again. This is what he writes. For our citizenship is in heaven. From whence also we look for the Savior, the Lord Jesus Christ, who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able to subdue all things unto himself. You will note that this statement speaks about our present state, we are in fact citizens of heaven, and our future hope, that as well on the basis of the truth about heaven. Thinking then about the present state, starting where the apostle starts in that twentieth verse. We are described here as citizens, citizens of heaven.

Our citizenship, he tells us, is there. Now think about the Philippians for a minute, if you will. The Philippians lived in one of those privileged cities in the Roman Empire. A city where the people were born to Roman citizenship. They didn’t have to buy it. They didn’t have to wait for it. They were born into it. Not many cities in the empire had been such an advantage as that.

And these Philippians, as you might well expect, were quite proud of their status and standing within the Roman world. So Paul tells the Philippians, those who are a part of the church at Philippi, about a greater citizenship. granted them not by birth into an earthly empire under a worldly sovereign, one who might even claim the title of Savior, which in fact Caesar did. Rather, here was a greater fellowship a fellowship granted them by a new birth into an eternal empire under the resurrected Lord of Glory, the only true sovereign and Savior, Jesus Christ.

Now we are all aware of how great our citizenship is to us, we living here in the United States of America. Consider our privileges, our advantages. Surely our liberties and privileges exceed those known in the first century world under the Romans. But think of it now, even as we reflect upon the words of the Apostle. As wonderful as this citizenship is that we possess in this land, it is exceeded by the superlative citizenship granted us through the marvelous grace and matchless might of God. And what benefits? What benefits are granted us? Such as excel any extended from Rome to the Philippians. Such as excel any extended even from Washington D.C. to us.

Consider the fact that according to Paul, what we have read today tells us that we are privileged to know on an intimate basis the Lord himself. Look at Philippians 3.10. But I may know him.” That is not with respect to the prospect of knowing him. Paul is here speaking about a present reality into which he has entered. He does, in fact, know the Lord.

And backing up a verse to verse 9, another privilege there spoken of, for we are privileged to have the very righteousness of God imputed to us because of this vital intimate contact with Christ by faith. Not such as the state may grant us, Not such as might be granted us through our religious exercises even, but the very righteousness of God that can be procured only by the work of God through the giving of a gift. And this then realized in that vital intimate contact with Christ by faith. Even being the personal friend of the President of the United States can’t match being the friend, the intimate friend, of the Son of God.

After all, administrations on earth change. presidents rise and fall, just as do Caesars. But the administration of heaven never falls. this present citizenship that we have in heaven. We have set before us, well by Paul, privileges, wonderful privileges. But we also have set before us present duty. Even for the kingdom of heaven, you see, there are responsibilities. In fact, we can go on so far to say that while assuming the privileges that belong to citizenship in heaven and mentioning them as we have seen While even going to great lengths to describe what it took on Christ’s part to secure those privileges, He giving up His place in heaven, coming to earth, making Himself then subject to all of the hostilities and oppressions of men, that he might there undergo the wrath of God for sinners and be vindicated by his Father and resurrected into glory, even though we have all of this set before us in Paul’s letter to the Philippians. Paul’s letter here, in its greatest emphasis, falls upon the duty, the present duty, that falls upon the citizens of the kingdom of heaven.

In fact, it seems that here we find the very heart of what Paul has been talking about all along. I want you to notice how Paul has laid this out in this epistle. Let’s look once more, beginning at Philippians 3, verse 20. Paul’s mention there in that twentieth verse, as we have underscored it.

Notice the mention made of citizenship in heaven. Keep that in hand. Now move on to the first verse of the fourth chapter. We hear Paul in this passage in joining these Philippian saints to stand fast That’s the authorized version, or to stand firm in the New American Standard version. So there we have, we have his mention in verse 20 of that third chapter of citizenship. Now, at the beginning of the fourth chapter, he is enjoining these saints to stand firm.

Two items, we move on to the second verse of the fourth chapter, where he has something special to say to two women of the congregation, Yodi and Sintokie, and he tells them to be of one mind. Those are the three things I want you to keep in hand. Citizenship in heaven, standing firm and being of one mind.

Now I want you to turn back to Philippians 1 verse 27. Now you’ll have to take my word for it here. This is where I say that the major portion of the letter begins. I realize that if you don’t have a King James in front of you, you might miss the point. I have taken a little liberty in reading the King James this morning at verse 20 of chapter 3.

Instead of saying conversation, the word that appears there in the King James, I have used the word citizenship. Now, that word conversation is a 17th century word that speaks about one’s behavior. And that word that speaks about behavior is taken from a Greek word, actually, that talks about one’s politics, because one’s politics is one’s behavior. Or, it reflects upon one’s citizenship.

So the word conversation appears in 320 in the Authorized Version. If you have a King James in front of you, you will notice that that word also appears in chapter 1, verse 27. Connecting the two, connecting 127 with 320. In the 127 passage, the verbal form of the noun that appears in 320 is used by Paul.

And this is how we might translate the opening, then, of verse twenty-seven in chapter one. Only behave, only behave in keeping with your citizenship as it becometh the gospel of Christ. Only behave in keeping with your citizenship as it becometh the gospel of Christ. add in that passage a reference to heaven, but he reserves that for when he gets to the last part of the third chapter. So we have then mentioned here in verse 27 of chapter one of citizenship, just as we did at the end of chapter three. But notice further what Paul goes on to say in that twenty-seventh verse.

He expresses his own hope and confidence that these Philippians are standing fast, standing firm. Remember the three items that we had? The end of chapter three, the beginning of chapter four? They’re going to appear here, it seems, in verse twenty-seven of that first chapter.

He expresses his own personal hope that these Philippian Christians are standing firm, the very words that he uses in chapter 4 verse 1. And finally, at the end of verse 27, Paul speaks about the unity that these Philippians ought to have as it expresses itself in a singleness of mind, in a singleness of spirit. Words again that reappear in chapter 4 verse 2.

Do you see what Paul has done? I am told that the device that he is using here is called framing. He has put a frame around the content of this central message in his epistle with these words. Citizenship standing firm and unity of mind. Paul then has placed his message unmistakably before us, as that message is framed beautifully, literarily, by the Apostle.

From the first chapter then through the fourth, Paul is speaking about one and the same thing. He is speaking about that citizenship that he mentions. in chapter 1, verse 27, as we find out that citizenship is precisely the citizenship of heaven. And his major concern is how do citizens of heaven behave themselves in the world presently? How do citizens of heaven behave themselves presently? in the world.

And about this he has two things to say. First, stand firm. Stand firm. Now he gives that instruction, you see, because he knows, regardless of what others may say, he knows that heaven has enemies. And it is necessary for the Church, if she is to be true to her heavenly citizenship, to stand firm by striving together for the faith of the gospel.

Those words also appear in verse 27 of chapter 1. Paul would have these people be aware, and we should be aware too, that the enemies of heaven don’t all come with horns and pointed ears and all carry pitchforks. Sadly but truly, many of them come in clerical garb, sporting religious titles, adept at religious talk, just as Hawthorne described them. Paul tells us that one of their chief distinguishing marks, however, That which opens up the root motivation within these people is the fact that they are, in the end, standing directly contrary to heaven itself, for they are earthly-minded. Do you see how he leads into that twentieth verse in the third chapter by describing those who are the enemies of the cross of Christ?

He ends by saying that they are earthly minded, they set their mind on earthly things. They might be very nice, they might dress well, they might even speak well, they might know the king’s English, but they’re earthly minded. They might have stories to tell, they might be able to tell you all kinds of wonderful religious tales. that they are earthly-minded. Secondly now, Paul believes the way these Christians behave presently as citizens of heaven while they are in the earth is in such a way so as to reflect a singleness of mind. He mentions doctrine first, and then he goes on to unity. Isn’t that interesting? Isn’t that interesting? Stand firm, and then he speaks about being of one mind.

The modern church has given up on doctrine. They don’t much care for it anymore, and especially if it’s doctrine about heaven. Paul leads into unity the singleness of mind from a vantage point of doctrine. Such a mind is itself set upon the truth and opposes error.

But such a mind also goes on to affirm the love that must be manifest among brothers. And Paul here has in mind something more than just tight friendships, bonding at the club. Paul has in mind here the prescription that is laid out in Christ. The mind we ought to have, after all, is the mind of Christ, who demonstrates his commitment to the unity of the body by giving himself sacrificially for his own. True unity of mind then plays itself out in a love that no longer counts cost.

If you want to read about that mind that we are to have, take a look at the second chapter, verses 5 through 11. This then is our message concerning our heavenly citizenship. and the present privilege and responsibility that that citizenship sets before us. We will have to delay our consideration of the hope that citizenship offers us for another time, but for now, and in closing, I want you to consider why Paul is able to subsume both his description of the Christian life in its totality and his message to the Philippians under the heading of Heaven and Citizenship in it.

You see, heaven is where Jesus is. Heaven is where Jesus is. Because heaven is where Jesus is, all of Paul’s energies and desires are directed heavenward because there is no one, there is nothing that Paul loves more than Jesus and he longs to see him. For all then who love Jesus and long to see Him, for all who would claim that they love Jesus and long to see Him, this then is where your heart must be.

Your life must be directed toward it, and graciously from God your life flows forth from it, so that even presently heaven is manifesting itself in the world, through you who have the hope of glory in your heart. The true and only heaven. This is what is at the center of Paul and his consideration of the Christian life. Should it not also have that place in your life?

Lord, in our love for our Savior, may we long to see him. But also, Father, in our love for him and even our present union with him, may there be the marvelous testimony to the fact that we do in fact know him. O Lord, may we rejoice in present privilege But may we also, Lord, delight in present duty, even as that duty makes us all the more conformed to his image. We pray it in his name.

The sermon text provided above is derived from the sermon audio recording making use of generative tools. It has not been manually edited. While transcription tools have a high degree of accuracy, the output may include generative textual, punctuation, and/or formatting errors.

November 8, 1992
Christ, the Perfect Judge

This sermon is from the Rev. Charles G. Dennison sermon archive, part of the “Philippians” series, and was preached at Grace Orthodox Presbyterian Church in Sewickley, PA, during a worship service on Sunday, September 13, 1992.

About this sermon

Deuteronomy 16 and Exodus 23 supply the Old Testament’s own instructions for proper judgment among elders, instructions Isaiah 11 already admits are finally inadequate on their own. Paul points past all of that to Christ as the perfect judge, John 7 supplying the New Testament’s fullest picture of what that judging looks like. Judging properly, for the church now, means judging the way Christ does, more than merely following inherited procedure.

More sermons from Philippians · Browse all sermons

Sermon transcript

We will begin our scripture reading this morning in John 7, John’s Gospel, the 7th chapter, and we are reading through verse 24. I will be reading from the New American Standard Version. After these things, Jesus was walking in Galilee, for he was unwilling to walk in Judea, because the Jews were seeking to kill him.

The feast of the Jews, the feast of tabernacles, was at hand. His brothers therefore said to him, Depart from here and go into Judea, that your disciples also may behold your works which you are doing. for no one does anything in secret when he himself seeks to be known publicly. If you do these things, show yourself to the world, for not even his brothers were believing in him. Jesus therefore said to them, My time is not yet at hand, but your time is always opportune. The world cannot hate you, but it hates me because I testify of it that its deeds are up to the feast yourselves. I do not go up to this feast, because my time has not yet fully come.’

Having said these things to them, he stayed in Galilee. But when his brothers had gone up to the feast, then he himself also went up, not publicly, but as it were in secret. The Jews, therefore, were seeking him at the feast and were saying, And there was so much grumbling among the multitudes concerning him, some were saying, he is a good man, others were saying, no, on the contrary, he leads the multitude astray. But no one was speaking openly of him for fear of the Jews.

But when it was now the midst of the feast, Jesus went up into the temple and began to teach. The Jews, therefore, were marveling, saying, how has this man become learned? having never been educated. Jesus therefore answered them and said, My teaching is not mine, but his who sent me. If any man is willing to do his will, he shall know of the teaching, whether it is of God or whether I speak for myself. He who speaks for himself seeks his own glory, but he who is seeking the glory of the one who sent him He is true, and there is no unrighteousness in him.

If not Moses gives you the law, and yet none of you carries out the law, why do you seek to kill me?” The multitude answered, “‘You have a demon. Who seeks to kill you?’ Jesus answered and said to them, “‘I did one deed, and you all marveled.’ On this account, Moses has given you circumcision, not because it was from Moses, but from the fathers, and on the Sabbath you circumcise a man. If a man receives circumcision on the Sabbath, that the law of Moses may not be broken, are you angry with me because I made an entire man well on the Sabbath?

Do not judge according to appearance, but judge with righteous judgment. I’m turning over to Philippians chapter 3, verse 17. It says, Philippians 3, verse 17, “…Brethren, join in following my example and observe those who walk according to the pattern you have in us.”

Our Father, your word is more than a help to us, it is our life. We know, our God, that you give your word into the world, and even now there are your servants who proclaim that word throughout the world, and our prayer is for them, that they may be true to the gospel that they may hold to the infallibility of your word and its clear sufficiency. May it please you, Lord, to prosper them in their labor, not according to men’s estimations, but according to your purpose and plan. Hear us, Lord, that not only may that word prosper other places, but here also. that we might be all that we should be. In Jesus’ name, amen.

If you turn to the Old Testament, you will find there a particular prescription that the people of God were to choose judges and officers who would judge the people with righteous judgment. You may find that reference in Deuteronomy 16, verse 18, there among other places. specifically in mind in the law are those who are then to lay aside all personal bias and any thought of advantage when they enter into judgment with respect to others and their cases. These are to have a commitment to God’s justice above all else. It is in a similar vein that the people of God previously were called to a complementary standard. When they were asked to testify in court, for instance, they were obliged to lay aside all thought of personal advantage. They were obliged to lay aside every prejudice. that justice might prevail.

You can read that prescription in Exodus chapter 23, verse 2, among other places. They were not to allow, according to this prescription, they were not to allow the crowd to determine their attitude or disposition. They were not to follow the crowd in doing evil. They were not to be controlled by a mob mentality. They were not to be controlled by the latest poll.

Now in these prescriptions we have marvelous advice, generally, applicable generally, for elected officials and electorates wherever. But these prescriptions bear particularly not upon the unregenerate world, although there is application, but upon the Church of God, and in the Church of God they have normative legislative force. They are binding, absolutely. As it becomes a matter of applying things to our present condition, these prescriptions that we find in the Old Testament find their implication in the Church’s life as the Church elects judges for itself. And who might those judges be? Elders. ruling elders amongst the people.

The prescription then, not simply with respect to them, but also with respect to the electorate in view, the congregation, and how the congregation is to conduct itself. Not looking then for personal advantage, not even voting by way of bias or prejudice, but setting God’s justice and truth above all.

I know that it would be greatly profitable and interesting, especially in this election year, for us to pursue these matters more deeply. along the lines of political realities and the church-state question. But those issues lie beyond our purposes this morning. What we are focusing, then, upon is the Church of God and the history of salvation and the implication of such prescriptions for us as the people of God.

We have then set before us some Old Testament texts from Deuteronomy, from Exodus, and from these Old Testament texts we move to New Testament obligation. As Israel of old, so now for the Church presently. Our judges, that is, our elders, are to judge with righteous judgment, and we, the congregation of the Lord, are to do the same.

But of course, we have not done our duty to any Old Testament text. if we merely transpose it wholesale into a New Testament setting. Let me repeat that for you. We have not done our duty to any Old Testament text if we merely transpose that text wholesale into a New Testament setting.

I know this is the day in which that is done a great deal within the Church of Christ. The transposition of Old Testament legislation wholesale into New Testament setting without any consciousness of the transformation that has been effected in and through Jesus Christ.

You should be aware of the fact that the Old Testament itself agrees with what I have just said. In fact, the Old Testament telegraphs its own weakness and limitation, its own inadequacy. To be sure, the Old Testament is weak and limited and inadequate, otherwise we would not need a New Testament. The New Testament is aware, as I said, of its weakness and limitation. In order to prove this, I want you to look at a passage in Isaiah, chapter 11. Truly a great prophecy from Isaiah, one that is well known. and looking particularly at verses 1 through 5.

Then a shoot will spring from the stem of Jesse, and a branch from his roots will bear fruit. And the Spirit of the Lord will rest on him, the Spirit of wisdom and understanding, the Spirit of counsel and strength, the Spirit of knowledge and the fear of the Lord. And he will delight in the fear of the Lord and he will not judge by what his eyes see, nor make a decision by what his ears hear. But with righteousness he will judge the poor and decide with fairness for the afflicted of the earth, and he will strike the earth with the rod of his mouth, and with the breath of his lips he will slay the wicked. Also, righteousness will be the belt about his loins, and faithfulness the belt about his waist.” I want you to consider this prophecy in light of the pattern that was set out for us in the prescriptions that we noted earlier in Exodus 23 and Deuteronomy 16. And I ask you the question, what need would there be for this root of the stem of Jesse, verse one, upon whom rests the Spirit of the Lord, verse two.

This one who, according to verse three, will not judge by what his eyes see nor make decisions by what his ears hear, or as verse four says, this one who infallibly judges the poor and equitably deals with the afflicted. The elders of Israel and the people themselves in Israel judged with righteous judgment, keeping the word of the Lord. The Old Testament itself telegraphs its weakness, its limitation, its frailty, and its inadequacy. The judges of Israel sinned, the people were corrupt, and by root of their sin they were disqualified.

Someone greater must come. Someone who transcends them, even in their capability. But note the expectation with respect to this one who was announced by Isaiah. The one who must come does not merely judge rightly as he observes the evidence set before him and hears the cases. No, he goes beyond the external to those things that lie in the realm of eternal judgment. And this one is not in control of himself to render his own judgment, but in the control of the spirit of the Lord. His scrutinizing pertains not to the visible realms, but to invisible truths and the eternal kingdom. He is the one who does not and will not pursue his own interests or judge according to self-interest. The Old Testament then owns up to its own weakness and limitation, and it cries out for one who is righteous where all others have failed, but also for one who in selflessness serves God and the unseen realities of his eternal King.

Now is the power of John 7 beginning to settle in on you? Is the power of this text beginning to register? We have here a marvelous story about Jesus, one that is too often overlooked, but one that plays upon the theme of the instability and the uncertainty of those things which are seen, the instability and the uncertainty of appearances, and focuses upon those things which are not seen, those things that are not obvious. The identity of Jesus was certainly not obvious to his brothers, his own brothers. The story begins, you see, with an account of them and their misunderstanding.

They are pleading with him to go up to Jerusalem to the Feast of Tabernacles in order to make a public display of himself. Do something obvious. Do something that people can observe. Make an impact. Won’t you Jesus? Make an impact. Do something that counts.

Jesus refuses to go with them, he will not cave in to their demands, because he knows what is in them, what is motivating them, and it is something far from the kingdom that he has come to establish. So they go up to the feast by themselves, and he then, secretly, hiddenly, he then, not apparently at the feast, but does come up he arrives and then suddenly presents himself in a public setting in the temple.

Note the speech that follows, for it bears particularly on this question of the righteous judgments and judges of the Old Testament. Not only does Jesus enjoin his hearers with respect to the obligation to judge righteously, verse 24 of that seventh chapter, that he demonstrates that such judgment finds expression exclusively in him. He is then, with his speech here in John chapter 7, declaring himself to be the fulfillment of Isaiah’s prophecy in Isaiah’s eleventh chapter. He is the one who judges the righteous judgment. It is important for us to understand the character, the nature of this righteous judgment which Jesus exercises.

Jesus will in fact look away from himself to the one who sent him. In this, he brings to bear an assessment that originates in and moves toward the unseen realm of the Father’s glory and the Father’s kingdom. The righteous judgment does not find expression in the one who speaks from himself and seeks his own glory. But as verse 18 of that seventh chapter says, He who speaks from himself seeks his own glory, but he who is seeking the glory of the one who sent him, he is true and there is no unrighteousness in him.

The perplexing question of justice and righteousness. How does one get outside of oneself? How does one free oneself from his own prejudice and limitations? It is a problem that plagues the 20th century, so much so that some have concluded that righteous judgment is an impossibility. I still consider Albert Camus’ book, The Fall, the greatest novel of the 20th century. Why? Because it puts before the world the critical issue.

A judge who boasts of his legal prowess and ability, in the first part of the book presenting himself who in fact does speak out of his own self-consciousness, self-worth, value, but then in the latter part of the book he unravels and falls apart, concluding that no one can sit in judgment of another. The crucial issue with regard to judgment and the righteous judgment is resolved in Jesus Christ. He is the one who comes in the name of his Father, not seeking his own glory, but the glory of the one who set him forth. He is the one who looks even beyond himself to glory itself, and from the vantage point of that glory then speaks. Seeing all of this, what do we do with the figure of the Apostle Paul?

We have the seventeenth verse of that third chapter in Philippians. Does this statement by Paul cause you to pause? Does it disturb you a little bit? He says, Brethren, join in following my example. Observe those who walk according to the pattern you have in us.

Does it sound as if the Apostle Paul is setting himself in front of the Philippians as a standard? Could we conclude that here is one who speaks out of himself and from himself? Could we conclude, as some have, that Paul is an insufferable egotist, stuck on himself, setting himself up as some sort of example for all others to follow? The true canon for the Church This is, after all, pretty bold talk, isn’t it? Do you go around talking like this? Follow my example, brethren. It may seem as if Paul is a brash braggart.

They see that he is simply insufferable. But we are to judge the righteous judgment not according to appearances. Paul, possibly appearing here as self-centered, is anything but. For his intention is not to call attention to himself, but to focus attention upon the one who is in him, or the one to whom he is bound, Jesus Christ. What the Philippians are to see in Paul is a man who directs their attention away from himself, actually, when calling their attention to himself. Paul’s own self-denial and his selflessness are coming to expression in this very statement. For the one Paul wants now these Philippians to see, as he calls their attention to him, is none other than Christ. And in Christ, those things that are not seen, those things that are eternal. of the apostles’ remarks to them.

Verse 7, he says that whatever things were gained to me, those things I have counted lost for the sake of Christ. He counts all things, he says, and verse 8, to be lost in view of the surpassing value of knowing Christ Jesus is Lord. Verse 9, he wishes to be found in Him, and knows that he is in fact found in Him, not having a righteousness of his own derived from the law, but that which is through faith in Christ. He wishes then to know Christ, and in fact knows him presently, the power of his resurrection, the fellowship of his suffering, being conformed to his death in order that he might attain to the resurrection from the dead.

And then he goes on to speak about the fact that he is in the process of attaining, that he has not attained as yet. And it is precisely this that the Philippians are to see in him. They are to see that he is in process. that he is in the process of attaining, and precisely because of that, all glory belongs to the Christ whom he serves. The righteous judgment then will come to expression in the Apostle Paul as he points people such as the Philippians away from himself, even in the exercise of calling their attention to himself. that they might better see Christ, and in following his example, be bound to the Christ whom he follows.”

How marvelous this all is, how deep and rich. For it may be that with the Old Testament legislation things may remain on the surface in the life of the people of God, but now that is a complete impossibility. You must penetrate beyond the veil. You must get beyond the things that are external to those things that are unseen and eternal.

And the Lord Jesus Christ is the one who now affects the transition so that that is a possibility and a reality in fact.

You then being brought by him through that veil have been given a vantage point in him whereby the righteous judgment can be effected for you. in you and through you amongst the people with whom you are bound in life fellowship. If there is to be any calling of attention to yourself, may it be But that is merely an avenue by which Jesus Christ himself may be exalted all the more. us, our Father, as we look to you. We who have despaired that the righteous judgment would be found anywhere, may we despair no more and know that it is resident in Christ. Father, we pray that as we are called upon to live in this world and even to make judgments, that we will make those judgments in keeping with the revelation that is come in Christ and the certain and sure knowledge of those things which are above. Our God, glorify yourself in us that we might prove to be a glory to you. We ask, Lord, that it would please you also to strengthen your church with those who would rule in it wisely and well, who would then, while they have the office and by way of that office, have attention focused upon them, yet direct attention to their Lord and Savior. And may we be found faithful, Father, ourselves, as we in Christ then would put far from us any prejudice or bias or any self-interest, as we would plead with you that your justice would be made clear to us and that we would act upon it.

The sermon text provided above is derived from the sermon audio recording making use of generative tools. It has not been manually edited. While transcription tools have a high degree of accuracy, the output may include generative textual, punctuation, and/or formatting errors.

September 13, 1992
Closed Revelation, Not Continuing

This sermon is from the Rev. Charles G. Dennison sermon archive, part of the “Philippians” series, and was preached at Grace Orthodox Presbyterian Church in Sewickley, PA, during a worship service on Sunday, September 6, 1992.

About this sermon

‘Reveal’ in 3:15b raises the question of continuing or closed revelation, and embracing continuing revelation carries real dangers. ‘Perfection’ in 3:15a raises a separate question. After all Paul has said, boasting in one’s own perfection is plain hypocrisy.

More sermons from Philippians · Browse all sermons

Sermon transcript

This morning we return to Paul’s letter to the Philippians, and we are again in Chapter 3 of that letter, that glorious letter. We begin reading at verse 7. We will be reading through the first verse of the fourth chapter. Philippians 3, verse 7, listen to the word of God.

But what things were gained to me, those I counted lost for Christ. Be doubtless, and I count all things but lost for the excellency of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things, and do count them but done, that I might win Christ and be found in him.” not having mine own righteousness which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith, that I may know him, and the power of his resurrection and the fellowship of his sufferings being made conformable unto his death, if by any means I might attain unto the resurrection of the dead. Not as though I had already attained, neither were already perfect. But I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus. Brethren, I count not myself to have apprehended, but this one thing I do, forgetting those things which are behind and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus.”

Let us therefore, as many as be perfect, be less minded. And if in anything ye be otherwise minded, God shall reveal even this unto you. Nevertheless, whereto we have already obtained, let us walk by the same rule, let us mind the same thing. Brethren, be followers together of me, and mark them which walk So as ye have us for an example, for many walk, of whom I have told you often and now tell you even weeping, that they are the enemies of the cross of Christ, whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things.

For our conversation is in heaven. From whence also we look for the Savior, the Lord Jesus Christ, who shall change our vile body that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself. Therefore, my brethren, dearly beloved and longed for, my joy I am crowned. So stand fast in the Lord. my dearly beloved. How in the life, Lord, in the fruitfulness of your word, we have been made alive by that word. Now, Lord, we trust there is fruit for you, as your word has its way in us. We do love you, Lord.

We would be fruitful for you as you, by your Spirit, bring forth a harvest for yourself. Not only in us, not only in this place, but throughout the world, amongst all of your people, and throughout all ages. O Father, We thank you that we are part of this harvest which you have ordained for yourself.

Through Christ Jesus, Amen. to an Orthodox Presbyterian minister to leave off his study of a particular epistle halfway through a verse, go do something else, and then come back and pick up at the same point, halfway through a verse. And that’s where we are this morning. We are in the fifteenth verse of this third chapter in Philippians. And this is the question that we have for ourselves this morning as we look at the latter part of that fifteenth verse.

What does Paul mean when he says, and if in anything you have a different attitude, God will reveal that also to you? Our interest this morning focuses upon his use of that verb, reveal. What does Paul mean when he speaks in this fashion, when he speaks about God revealing or God’s revelation? Does Paul mean here to commend to affirm, to speak positively about some sort of direct disclosure from God which these Philippians have at their disposal, if that is intention. Does he mean at this point to commend, to affirm, to speak positively about some sort of direct communication or disclosure from God which these Philippians have at their disposal.

Many have thought so. In fact, some have used this verse repeatedly to defend their particular view of what they call continuing revelation. Now, do you understand what I’m referring to when I speak about continuing revelation? Those who believe in God’s continuing revelation carries them beyond the parameters of Scripture. To the extent that they say God continues directly and unmistakably to reveal himself as he did in biblical times.

Yes, even with an audible voice. Now there are variations to this position. A great number of Christians presently subscribe specifically to the doctrine that God is dramatically and supernaturally at work today through extraordinary phenomenon, such as dreams, visions, voices, tongues, prophecy, gifts of faith, knowledge, healing. All of these gifts then being direct intrusions and revelations of God by way of his Holy Spirit, in addition to what we would find in Scripture, even apart from what we would find in Scripture.

There are others moving along a similar line. maybe even more numerous than the previous group we just described, that specifically believe that the nature of God’s continuing revelation is more subtle and pertains to the areas of wisdom and guidance, but no less direct, no less immediate. The former group are more generally known as charismatics. The latter group are more generally known as evangelical pietists. It is not strange to hear these folks from either group saying things like this. The Lord told me to do this or that. The Lord told me. Or, the Lord led me to do this or that.

These pronouncements, these folks don’t hesitate to offer without apparent, infallible assurance. There is absolutely no question in their mind that they have received a direct revelation from the Lord. He has spoken to them directly and immediately. in your travels, in your spiritual odysseys, maybe in your background somewhere. Maybe you yourself, at one time in your life, have been accustomed to speaking along these lines and even believing these things about your experiences. At one time, possibly, you would have not hesitated to say, the Lord told me to do this or that, or the Lord directly, in some fashion, pressing it upon my mind, generating within me an infallible assurance. He led me to do this or that.

But you will have to admit, will you not, that you do not usually hear those deeply committed and convinced Presbyterians, like Orthodox Presbyterians, talking in these terms. It is not the way in which they express themselves. As a matter of fact, those who believe in continuing revelation, be they charismatic or evangelical pietists, look askance at deeply committed and convinced Presbyterians, and consider such preachers as unspiritual, as those who have not been yet filled with the Spirit, or as those who have wrapped themselves up in some sort of spiritual deadness. for which they must be delivered.

But if you, as a convinced and devout Presbyterian, or even an orthodox Presbyterian, find yourself uneasy with all this rather casual, yet infallibly assured talk about the Lord telling someone to do this or the Lord leading someone to do that, If you find yourself a bit uneasy with that kind of vocabulary, that kind of language, there is truly good reason for your feelings.

Now hopefully it is not because you are embarrassed by people who are open and direct about their relationship with God. May we all be about the business of being forthright about our God and His truth. A convinced, devout Presbyterian should have no difficulty on this score. And if you are having difficulty on this score, well, maybe you are not a convinced and devout Presbyterian. Maybe you’re not even a convinced and devout Christian. At any rate, there is good reason why strong Presbyterians find themselves uneasy with people who seem to be having multiple personal audiences with the Lord.

And that reason is that it flies directly in the face of our most basic instincts with regard to the matter of revelation itself, specifically with regard to our convictions about the Scriptures and their completeness and finality. We do believe in God’s revelation. that God has revealed himself completely, fully and finally, and here it is in the Bible.

We are not looking, therefore, for other revelations besides that which God himself has given and sealed for us. We believe that this revelation contained in Scripture has ended God’s former ways of revealing his will to his people. Furthermore, we do not confuse the Holy Spirit’s illumination with direct revelation. We do believe in the Holy Spirit’s illumination of what, in fact, God has revealed. And so we pray for the illumination of the Holy Spirit with respect to that revelation, that final, full, complete revelation. That by that illumination from the Spirit, the Scriptures would be made increasingly plain to us, and we, by wisdom granted to us from above through God in the Holy Spirit, would grow in our understanding and our obedience to the Lord.

That graces at midnight are not a revelation, from God. Any more than weeping statues of the Virgin Mary, bleeding crosses, I think you get the point. You see, the Charismatics are not alone in these convictions. There is a Charismatic movement as old as the Roman Catholic Church. that always had extra revelations beyond scripture.

Authorities, voices, words from God which then bound the consciences of the people of the Lord. It was in the name of revelation that God’s final complete revelation of himself and his will in his word that we reject all such so-called revelations. I think that you are willing to acknowledge the seriousness of the subject. some man somewhere is holed up with his family as hostage, gun in hand, and what does he tell the officers that have surrounded the house? God told me to do this.

And I realize that it is not argument argumentation or arguments that convince people who hold to this continuing revelation view. It is not arguments that convince them. They cannot be convinced. They have infallible assurances. So it’s not arguments that are going to do it. It’s circumstance.

It’s running up against those individuals who are running around claiming to have a word from the Lord who are guilty of the most heinous crime. And that, of course, stops you in your tracks, and you start backpedaling and reconsidering and thinking the whole question through again.

Well, what then is Paul talking about in Philippians 3 verse 15? What is he referring to when he says, and if in anything you have a different attitude, God will reveal it to you? That’s the word, reveal. On the surface of it, it sounds as if he is, in fact, supporting the notion of a continuing direct revelation at the disposal of these Philippians.

But in actual fact, you see, Paul is having as much fun here in the latter part of this fifteenth verse as he had in the first part. And it may not be apparent to you as you look at the text. In fact, you might even forget our message on the first part of this verse. But you may recall some of you what we said about the opening of that fifteenth verse. You note Paul’s use there of the word perfect.

Let us therefore, as many as are perfect, to get the tone I mean, Paul isn’t here in order to offer us the proper inflection. But his intention is sarcasm, as many as are perfect. Now, how do we know that? How do we establish that from a test? Well, we notice what he has said previously when he used that term, perfect, before.

Verse 12. And in that 12th verse he flatly states that he himself is not perfect. Do you see it? Not that I have already obtained it, namely the resurrection of the body from the dead, or have already become perfect. That’s verse 12, we move down to verse 15. Let us therefore, as many as are perfect, get a drift.

Perfection, according to the Apostle Paul, strictly defined, is related to the resurrection from the dead, which he has not as yet attained, but he says as much in verse 11. Paul’s intention then is to make any claims to perfection utterly ludicrous, since he and these Philippians all stand yet short of the resurrection. But now we have him in that 15th verse going on to speak as if he and the Philippians were perfect. His intention then is, through sarcasm, to poke fun at some in the Philippian church that they might come to a better understanding of themselves and a truer understanding of the nature of the gospel.

The word perfect is their word. It’s part of their vocabulary. They’re claiming it for themselves, as many of you as be perfect. Paul then, first of all, in verse twelve, robs them of the use of that term, since neither he nor they have attained to the perfection of the resurrection. But then he gives that term back to them, but in a way in which that term is completely redefined. Now, as defined in verse 15, means the cultivation of that attitude which is found in the apostle himself, which he is presently exhibiting. Perfection is admitting they’re not perfect in Paul’s understanding of things.

The very thing that some of these Philippians were unprepared to admit. For in their vocabulary, perfection meant privilege. It meant ascendancy. It meant right. It meant superiority. It meant attainment. It meant being beyond the scrutiny of anyone else. It meant, in fact, boarding it over others.

Such attitudes we might well connect with those that Paul has mentioned previously. In verse 2 of chapter 3, where he talks about dogs and evil workers and mutilators, the friends of the circumcision. So when Paul in verse fifteen, will give back the word perfect, but redefined, and in such a way that he exposes the boast and vanity of those who are using the term wrongly.

If you truly wish to be perfect, you must forego rights You must forego privileges. You must disdain superiority and confess that attainment is found in the resurrection from the dead through the power of Jesus Christ. You then are to be perfect. You must, in fact, be manifesting the life of Christ in yourself. which is to take the low position, not the high one. The servant’s role, not the Lord’s prerogative.

Similarly, then, as we move on to the end of verse 15, we have these same Philippians, those ones whom Paul has in mind. as he speaks about this matter of revelation. They were the ones who were claiming that God was revealing things to them. And do you know what that revelation did, how it functioned? It nearly reinforced them in their attitude that they had a right to all of these things that they were insisting upon. the superiority, the first place in the congregation, the Lord’s role. It merely justified them in their attitude of attainment and supremacy.

Paul, therefore, continues his jabs And if in anything you have a different attitude, which obviously some of you do, in fact, your attitude is being secured by the revelations which you are presently claiming. Paul, therefore, is not interested in suggesting to these people that the revelations that they are receiving have any validity to them at all. by which then they can shore up their claims of superiority, rather he is stealing from them their term, and joining it to the very thing they oppose. If there is going to be any revealing going on here, Paul is saying, if there is going to be any revelation taking place, Paul is saying, It will be in exposing how far off base you are. You all the time imagining yourself to be the standard for everyone else. This means then that Paul’s use of the word reveal, the notion of revelation at work here in the 15th verse is ironical, it is sarcastic. It is intended to reveal, pardon the pun, it is intended to reveal the vanity and the hypocrisy of those who are refusing to be measured by Christ.

The one whose perfect attitude unveils his love for his people. for whose sake he would forego all his rights and privileges and even surrender his superiority, his supremacy in heaven, taking upon himself the form of a servant, giving himself over even to death, that he before us might attain unto the resurrection. from the dead, and that on our behalf. Let us pray. Our Father, may we be sured up in our certainty concerning the revelation that you have given of yourself in your word. and not be derailed by such revelations as may be claimed by some. And Lord, also, even as we hold to a strong position with respect to the finality and the completeness of your revelation in the Word, may we be pressed with respect to the attitude of our Savior. so that we would have the right kind of disposition within the church and before the world. O Father, we might then loosely attach the word revelation to such attitude, to such behavior, in which the Lord Jesus Christ himself is set forth. than being servants like him and taking to ourselves that form of obedience that is found nowhere else but in him. Help us, our God, especially if we are prone to boast, tempted by vanity. even moved and nudged to insist upon our superiority, O God, will you not bring us low? Will you not then, Lord, confront us afresh with the testimony of your word and the person of Jesus Christ who is central to it?

The sermon text provided above is derived from the sermon audio recording making use of generative tools. It has not been manually edited. While transcription tools have a high degree of accuracy, the output may include generative textual, punctuation, and/or formatting errors.

September 6, 1992