Sunday, November 25, 2007
GIVING THANKS ALWAYS FOR ALL THINGS
Eph. 5:20
Toward the end of the first chapter of Romans we are confronted by a list of some of the worst sins mentioned in all the Bible. Some see in this list a particular application to our day. While that is true, the application is much more general. Remember that Paul is writing in the past tense. The big question is this: How could man, who was created by God, go so far astray? We are given a clue in verse 21: "Because that, when they knew God, they glorified him not as God, neither were thankful, but became vain in their imaginations, and their foolish heart was darkened." The verses before 21 assure us that God has revealed Himself to man, even in His creation and in man’s conscience.. Nevertheless, men who received this knowledge of God did not glorify Him as God and they were not thankful.
Is there any sin worse than ingratitude? What is worse than not being thankful for what we have received? How a parent’s heart breaks when he sees that his son or daughter isn’t grateful for the fact that his parents have poured out their lives to him or her. How God must be grieved when He watches the people He created go merrily on their way with very little thanksgiving to their Creator.
Of course, this past Thursday we celebrated Thanksgiving, as did people all across our nation. Praise God that there were people in our nation who saw a need to set aside a day to give thanks to God for all He has done. My purpose is not to criticize that action in any way. On the other hand, I must say that Thanksgiving Day is not the real test of thanksgiving. As Jesus tells us that it is no big deal to love those who love us, so it is no big deal to give thanks when we sit down to a bountiful meal with those we love.
Please come with me to Eph. 5:18-21. Let’s read it… (Eph. 5:18-21)
And be not drunk with wine, wherein is excess; but be filled with the Spirit; 19. Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord; 20. Giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ; 21. Submitting yourselves one to another in the fear of God.
The command is that we be filled with the Spirit. It isn’t a one time thing, but we are to keep on being filled with the Spirit. Closely associated with that filling of the Spirit are four characteristics within the life of the believer. I want us to focus on the thrid, which is given in verse 20, "Giving thanks always for all things unto God and the Father in the name of our Lord Jesus." Exactly how this attitude fits with being filled with the Spirit is understood differently by different believers. This much is very clear – being filled with the Spirit and giving thanks always for all things in the name of Jesus are very closely related. Where you find one you will find the other.
But let’s be honest this morning. This kind of attitude seems too high (that is why it is associated with the work of the Spirit, who is able to do what we cannot). Is this just a lofty statement? Or, can this be true in the lives of people like you and I? While this is only possible through the work of the Spirit, are there good reasons for us to give thanks for all things? Can we have some understanding of the wisdom of such an attitude? Indeed, we can.
This morning I would like to remind us of why it is perfectly fitting that we should give thanks always for all things unto God and the Father in the name of our Lord Jesus Christ.
I. In Light of the Self-Sufficient God
When we think of giving thanks, we often think of how much we have received. For example, consider Thanksgiving in our nation. We are encouraged to give thanks abundantly because of the abundant blessing we have received. We have plenty to eat. Materially, we have more than we could ask for. When we complain—whether it be about gas prices or something else—our hardship is relative. Yes, gasoline costs much more than it did a year ago, but that doesn’t mean we aren’t blessed. The great majority of people in this world don’t even own a car, much less have the money to operate one. Not only have we Americans been blessed materially, but we have great freedom, even the freedom to worship together openly this morning. Because we have been so blessed, it is only fitting that we pour out our thanksgiving.
Now let’s move from national thanksgiving to the idea of thanking our God. We know that our Creator has done much for us, but I would like for you to think with me for a little while this morning about "the self-sufficient God." I will explain what I mean by that term. Let me ask you a question: "Why did God create man?" When we read the account of creation, we are not given a reason. God made man in His own image, but He doesn’t tell us why. So why did God create mankind? One of the most common answers goes like this: "God created man because He needed someone with whom to have fellowship." Some would even further explain that God was lonely and created man for companionship.
Brothers and sisters, friends, that is absolute heresy. God did not create man because of any need in Himself. God is not dependent upon man in any way. God is absolutely complete within Himself. He needs nothing; He needs no one. Man is totally dependent upon God; God is not dependent upon man.
You may say, "Where do you find that in the scriptures?" We find God’s self-sufficiency from cover to cover, but we will not find any hint that God needs man. Let’s read that lofty passage from Isaiah 40:12-31…
Who hath measured the waters in the hollow of his hand, and meted out heaven with the span, and comprehended the dust of the earth in a measure, and weighed the mountains in scales, and the hills in a balance? 13. Who hath directed the Spirit of the LORD, or being his counsellor hath taught him? 14. With whom took he counsel, and who instructed him, and taught him in the path of judgment, and taught him knowledge, and showed to him the way of understanding? 15. Behold, the nations are as a drop of a bucket, and are counted as the small dust of the balance: behold, he taketh up the isles as a very little thing. 16. And Lebanon is not sufficient to burn, nor the beasts thereof sufficient for a burnt offering. 17. All nations before him are as nothing; and they are counted to him less than nothing, and vanity. 18. To whom then will ye liken God? or what likeness will ye compare unto him? 19. The workman melteth a graven image, and the goldsmith spreadeth it over with gold, and casteth silver chains. 20. He that is so impoverished that he hath no oblation chooseth a tree that will not rot; he seeketh unto him a cunning workman to prepare a graven image, that shall not be moved. 21. Have ye not known? have ye not heard? hath it not been told you from the beginning? have ye not understood from the foundations of the earth? 22. It is he that sitteth upon the circle of the earth, and the inhabitants thereof are as grasshoppers; that stretcheth out the heavens as a curtain, and spreadeth them out as a tent to dwell in: 23. That bringeth the princes to nothing; he maketh the judges of the earth as vanity. 24. Yea, they shall not be planted; yea, they shall not be sown: yea, their stock shall not take root in the earth: and he shall also blow upon them, and they shall wither, and the whirlwind shall take them away as stubble. 25. To whom then will ye liken me, or shall I be equal? saith the Holy One. 26. Lift up your eyes on high, and behold who hath created these things, that bringeth out their host by number: he calleth them all by names by the greatness of his might, for that he is strong in power; not one faileth. 27. Why sayest thou, O Jacob, and speakest, O Israel, My way is hid from the LORD, and my judgment is passed over from my God? 28. Hast thou not known? hast thou not heard, that the everlasting God, the LORD, the Creator of the ends of the earth, fainteth not, neither is weary? there is no searching of his understanding. 29. He giveth power to the faint; and to them that have no might he increaseth strength. 30. Even the youths shall faint and be weary, and the young men shall utterly fall: 31. But they that wait upon the LORD shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint.
Someone will say, "Yes, God has great power, but didn’t He need relationship?" He has been in relationship from eternity. The scripture reveals that He is Father, Son, and Holy Spirit. That is why we read that God said, "Let us make man in our image." Our God was never lonely, for He is trinity. We can only get a glimpse of the relationship between Father, Son, and Spirit. It is beyond us. Hear the Father when He cries from heaven, "This is my beloved Son, in whom I am well pleased." And then the Spirit descended upon the Son in the form of a dove. How foolish to think that God needs man. Better to say with the Psalmist, "When I consider thy heavens, the work of thy fingers, the moon and the stars, which thou hast ordained; what is man that thou art mindful of him? and the son of man that thou visitest him?" (Ps. 8:3-4).
So if God didn’t create man out of need, then why did He create man? I can only answer that by saying that it is God’s nature to give. So we find it in John 3:16, "For God so loved the world that He gave…" God owed nothing to man, for man was not. God did not need to create man, and yet we owe everything to Him. Man’s love is often flawed by impure motives. How many people love others for what they can get out of them? None of us are above that temptation. I think I could safely say that no one here has totally avoided that flaw. But the Son of God, through whom everything in the universe was made, loved us and gave Himself for us (Eph. 5:2).
Can we not give thanks to a God like that, a God who owes us nothing but has given us Himself so freely?
II. In Light of Romans 8:28-29…
And we know that all things work together for good to them that love God, to them who are the called according to his purpose. 29. For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren.
Now let’s be honest, it is more difficult to give thanks for some things than for others. We can list dozens of things for which we are thankful. No, let’s make that hundreds of things. But in our list of things for which we are thankful how many of us include our arthritis, our loss of a job, our broken relationship with a friend? At first, we want to say, "God doesn’t expect us to be thankfuf for those things." But I ask you the question: "What does the Word say?" Then we say, "But God doesn’t bring bad things into our lives. He is a loving God."
I ask you this question: "What is it that God is trying to do in your life?" Let’s answer that question by looking at these words of Paul here in Rom. 8:28-29. We have been through this a number of times before; I trust that these truths are taking deep root in us. Yes, God does indeed work all things together for good to them that love Him and are the called according to His purpose. Praise His name for that, but that isn’t the end of the story. We have to ask the additional questions: "What is His purpose? And what is our good?" Because of the influence of the world, we are tempted to immediately conclude that our good is what we think is best. No, our good and what we think best are often far apart. That is because He is the only wise God, and He alone knows what is best for us.
So now let’s come to that crucial question again: "What is our good?" The answer is in verse 29. Let’s read verses 28 and 29 together: "And we know that all things work together for good to them that love God, to them who are the called according to his purpose. 29. For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren." Those of us who are in Christ have been predestined to be conformed to the image of God’s Son, the Lord Jesus Christ Himself. This the definition of "good" in verse 28.
This helps us to understand why it is right for us to thank God for all things. Though we don’t understand why the Lord brings us into a certain difficult circumstance, He is our Father who is working to conform us to the image of Christ. If you and I were able to engineer our own circumstances, we would never be conformed to Christ’s image. We don’t have the wisdom to understand what we need, what it takes to mold us into His image. But the God who created us, who sustains life in us, who redeemed us, and who gave Himself for us knows exactly how to accomplish this work. Do you believe that? If you do, then can you trust Him to only bring into your life that which will conform you to the image of Christ?
If you have great difficulty with thanking God for all things, you might want to ask yourself this basic question: "Is my greatest desire in life to be conformed to the image of Christ, no matter what the cost?" Hear me – this is the Christian life. To want anything less is to miss the great purpose of what God wants to do in you.
When a parent disciplines his child, is it pleasant? Of course, not. It isn’t any fun for the child or for the parent. The child will sometimes even beg the parent not to carry out the discipline. So what does the parent do? He can try to explain to the child that this spanking is for his own good, but his explanation is not always understood. Even if the child doesn’t understand, the loving and purposeful parent goes ahead with the discipline. A wise child will take it to heart and will even be thankful that his mom or dad loves him enough to spank him. Wise parents understand well that they are not trying to gain the approval of the child for the moment; they are not trying to make him happy. Rather, they are doing what is best for him in the long run. Let me remind us of God’s faithful discipline by reading Heb. 12:9-11…
Furthermore we have had fathers of our flesh which corrected us, and we gave them reverence: shall we not much rather be in subjection unto the Father of spirits, and live? 10. For they verily for a few days chastened us after their own pleasure; but he for our profit, that we might be partakers of his holiness. 11. Now no chastening for the present seemeth to be joyous, but grievous: nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby.
With these concepts in mind, consider again that passage we know so well. "Trust in the Lord with all thine heart, and lean not unto thine own understanding" (Prov. 3:5). When "tragic circumstances" come into your life, don’t lean to your own understanding. You are not capable at that time of understanding how God is able to use this in conforming you to the image of Christ. Instead of leaning to your own understanding, trust Him. You can have confidence that the God who had the wisdom and power to create this universe is more than capable of using these events to make you like Jesus. Trust Him.
III. In Light of God’s Great Purpose in All the Universe – that He Be Glorified
This goes hand in hand with God’s design to conform us to the image of Christ, but now we are looking at it in an even more comprehensive way. God’s plan to conform us to Christ’s image is part of an even larger design – that of bringing glory to Himself. Let me put it this way: "What will you be like, as you are more and more molded into the image of Christ?" Let’s answer that question by turning once again to that familiar passage in John 12:23-28a…
And Jesus answered them, saying, The hour is come, that the Son of man should be glorified. 24. Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit. 25. He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal. 26. If any man serve me, let him follow me; and where I am, there shall also my servant be: if any man serve me, him will my Father honour. 27. Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour. 28. Father, glorify thy name.
I submit to you that Jesus thanked His Father for the cross. No, we are not told specifically that Jesus thanked the Father for the experience of the cross, but the overall message of the scriptures will lead us to that conclusion. Remember what we are told in Heb. 12:2, "Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God." Does not that joy imply thankfulness?
Now back to our question: "What will you be like, as you are more and more molded into the image of Christ?" You will be like Jesus Himself. And Jesus’ prayer in the face of the greatest injustice of all time was, "Father, glorify thy name." He knew full well what it would cost Him, as He stated in verse 24, "Except a kernel of wheat all into the ground and die, it remains alone; but if it die, it brings forth much fruit." Jesus was talking about His own death on the cross.
Please hear me well. None of us will ever be called on to give thanks for what Jesus faced. We will never face the cross that He endured. But even when it meant taking on Himself your sins and mine, He said, "Father, glorify your name."
In light of this truth, I ask you, "Is there anything for which you cannot give thanks?" The key is the desire of our heart. If I desire comfort and little pain, I won’t be able to thank God for all things. If I desire what I think is best, I won’t be able to give thanks for all things. But if I long to bring glory to the God who is all wise and who is working constantly to glorify Himself, then I can face every circumstance with the attitude that says, "Father, I thank you in the name of Jesus Christ. Father, be glorified even in this."
Come back to Eph. 5:20 again for a moment. "Giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ." Notice those words "in the name of our Lord Jesus Christ." We have a tendency to take those words lightly, as if they were just part of a formula to be said at the end of a prayer. No, these words have great meaning. We can only give thanks for all things, as we do so in the name of our Lord Jesus Christ. The "name" speaks of the character of our Lord Jesus. When we give thanks for all things, we are living in consistency with Christ, who is our life. This is exactly what He did. As we thank God for that which seems to be tragic, we are acknowledging that we long for the glory of God in and through our lives, even as Jesus did.
Can we not give thanks for all things, when we realize the great and eternal purpose which God is accomplishing – the giving of glory to Himself? My Psalm this morning was 115. The first verse reads: "Not unto me, O Lord, not unto me; but unto thy name give glory, for thy mercy and for thy truth’s sake." O that we might be able to pray that prayer. When that is truly the prayer of our hearts, we will begin to find ourselves giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ.
Conclusion
If we wanted to add another "in light of," I would say, "We can give thanks always for all things in light of the cross of Jesus Christ," but that truth has permeated everything we have said, especially concerning God bringing glory to Himself. The climax of all the acts that have ever glorified God was the cross, where Jesus became our substitute, where God magnified both His justice and His love – His justice, in that our sins were punished; His love, in that we didn’t have to bear that punishment.
Do you see why this lifestyle of always giving thanks for all things is associated so closely with being filled with the Spirit? It is because this kind of life isn’t natural; it’s supernatural. It comes only from God. It was demonstrated perfectly only in the life of Jesus. But praise God that we can indeed be filled with the Spirit and can even give thanks always for all things unto God and the Father in the name of our Lord Jesus Christ. And as we do that, God is glorified!
Sometimes we fall into the trap of wanting to do something really big. If there were just something we could do that would bring great glory and honor to our Father. Brothers and sisters, giving thanks always for all things may not seem big, but it is bigger than we realize. This is the kind of life that does indeed bring great glory and honor to our Father. And the lack of it will be a hindrance to those grandiose activities that we think we bring great glory to God.
In reality, this is a wonderful test for the believer. Don’t fall into the trap of saying, "Tomorrow I am going to do better at giving thanks always in all things." Neither you nor I can do this. This is the work of the Spirit within us. The key is being filled with the Spirit, letting the Spirit guide our lives. And how do we do that? That is another subject, but let me leave you with two verses.
The first is the parallel to Eph. 5:18. We mentioned it last Sunday evening. Ephesians and Colossians are often called "parallel epistles," because Paul covers a lot of the same territory in each of these letters. In Colossians 3:16, where we would expect to hear, "Be filled with the Spirit," instead we find these words: "Let the word of Christ dwell in you richly." There is a very close relationship between being filled with the Spirit and letting the Word of Christ dwell in us richly. They go together. Let no one think he is being filled with the Spirit, if the Word of Christ is not dwelling in him richly.
The other passage doesn’t appear to be so directly related to being filled with the Spirit, but it really is. It is Psalm 37:4, "Delight thyself also in the Lord, and he shall give thee the desires of thine heart." Surely we understand that God is not saying that if we delight ourselves in Him, He will give us everything we want. No, as we delight in Him, He will purify the desires of our heart. Instead of wanting a comfortable life, we will begin to long for His glory. Instead of wanting control of our circumstances, we will increasingly desire that we be filled with His Spirit. Our Lord is eager to fulfill such holy desires.
Sunday, November 25, 2007
Monday, November 19, 2007
Paul at Corinth (Acts 18:1-22) -- 11/18/07 (The Lord's Church)
Sunday, November 18, 2007
PAUL IN CORINTH
Acts 18:1-22
I. Paul Introduced to Aquila and Priscilla (1-3)
1. After these things Paul departed from Athens, and came to Corinth;
Like Athens, Corinth was a major city of the area we know today as Greece. That is about the only thing that Athens and Corinth had in common. You will remember that Athens had a great reputation in the fields of architecture, philosophy, and politics. Many great names of history are associated with Athens. As we mentioned last week, Paul wasn’t physically persecuted in Athens, but he was subjected to a not-too-subtle intellectual intimidation. So what would he find in Corinth?
Corinth was no small town. Estimates vary, but an estimated population of 200,000 free men and a half million slaves is probably not far off. Its size can be attributed to the fact that it was located in a very strategic position, on the north/south trade route by land and the east/west trade route by sea. Corinth was situated on a narrow strip of land between the Adriatic and Aegean Seas. Sailors avoided going around the southern tip of Achaia (Greece) because of the bad weather and the distance involved. They much preferred to land at Corinth’s port city of Cenchrea and drag their ship across the narrow strip of land on a track that had been designed for that purpose. Even the larger ships sometimes unloaded their cargo, carried it across, and put it on another ship.
Corinth was also important politically. It was an ancient city and by 750 B.C. it was the wealthiest city in Greece and was a political, commercial, and naval rival of Athens. But in 146 B.C., the Romans leveled it to the ground because of an anti-Roman revolt staged there. Exactly 100 years later, Julius Caesar rebuilt Corinth and only 20 years later it became the capital of the Roman province of Achaia. It soon recovered its former importance.
Let’s pause for just a moment to consider that designation “Achaia.” This region is mentioned by name 11 times in the New Testament. Another similar name we have run across is “Macedonia,” which is mentioned by name 26 times in the New Testament. Let’s look at them on the map. Together they made up basically what we know today as Greece. Madedonia was the northern part and in it were the cities of Philippi, Thessalonica, and Berea. Achaia was the southern region and it boasted of Athens and Corinth. Both Macedonia and Achaia were Roman provinces (similar to our states). As we mentioned, Corinth was the capital of Achaia. It was also a Roman colony.
And what was the city like? What could we say about its character? The difference between Corinth and Athens was the difference between night and day. Athens was sophisticated and cultured, boasting of men who upheld high moral standards. Corinth had a reputation for drunkenness and sexual immorality. It was generally considered to be the foulest city of the ancient world. “To live like a Corinthian” became a popular expression for living a loose life. And the term “Corinthian girl” was synonymous with prostitute. Even its religion was full of immorality. The primary worship there was given to Aprodite, the goddess of love. In her temple were a thousand young women who served as priestesses; in reality, they were religious prostitutes.
2. And found a certain Jew named Aquila, born in Pontus, lately come from Italy, with his wife Priscilla; (because that Claudius had commanded all Jews to depart from Rome:) and came unto them. 3. And because he was of the same craft, he abode with them, and wrought: for by their occupation they were tentmakers.
This is our first introduction to Aquila and Priscilla, who had come to Corinth from Rome. Luke gives us a little note to explain why they left Rome. It was because the Emperor Claudius commanded that all Jews leave the city. Secular historians also speak of this event. Suetonius writes: “As the Jews were indulging in constant riots at the instigation of Chrestus, he banished them from Rome” (quote found in Bruce, The Book of the Acts, p. 368). The trouble that occurred in Rome was likely due to the introduction in the synagogues of the idea that Jesus of Nazareth was the Messiah. This “Chrestus” was most probably a reference to Jesus, whom they were calling “Christ.” Writing years after the event, Suetonius likely confused the issue, “wrongly imagining” that Jesus Himself was in Rome stirring up the trouble. Often the Romans did not distinguish the Jews from the Christians, viewing Christianity as just another sect of Judaism. At any rate, Aquila and Priscilla were casualties of Claudius’ command to cleanse Rome of Jews.
It seems that Paul was first attracted to this couple because they shared a common trade, that of making tents. Not only did they share a common trade, but they also shared a common Jewish heritage. Even more importantly. they shared the life of Jesus. We are not told when or how Aquila and Priscilla became Christians, but their later role in Ephesus makes it clear that they were indeed believers in the Son of God. Luke tells us that Paul stayed with them in their house and worked with them.
II. Paul Preaching the Gospel in Corinth (4-11)
4. And he reasoned in the synagogue every sabbath, and persuaded the Jews and the Greeks.
Being such a large city and a city of commerce, it is not surprising that we find a Jewish population in Corinth. And wherever there were Jews, there was at least one synagogue. And wherever Paul found a city with a synagogue, that synagogue was his first preaching point. It was no different in Corinth. We are told that Paul “reasoned in the synagogue every sabbath.” He not only reasoned with them, but he “persuaded the Jews and the Greeks.”
5. And when Silas and Timotheus were come from Macedonia, Paul was pressed in the spirit, and testified to the Jews that Jesus was Christ.
There is a great deal of question about the exact interpretation of this verse. Was it that Silas and Timothy found Paul being pressed in the Spirit and testifying to the Jews that Jesus was Christ? Or, was their coming the catalyst for Paul beginning to earnestly testify to the Jews? If so, what was it about their coming that changed things? There is also a difference in the Greek texts. All the more modern translations I have found accept the reading “word” instead of “spirit.” As a result, most take it to mean that Paul was utterly consumed in preaching the Word. And many believe it was because Silas and Timothy brought a love offering from Macedonia (see II Cor. 11:9), freeing Paul for a while to devote more time to preaching and less to tentmaking.
The simple fact is that we are not given the kind of details that would answer all of these questions. Perhaps Paul was greatly encouraged by the presence of Silas and Timothy. Could it be that such encouragement renewed his holy enthusiasm and fervor in sharing the gospel? At first, we want to say, “No, Paul didn’t need that kind of encouragement. He always preached the word in season and out of season.” But if we aren’t careful, we will forget that Paul was a man and subject to the same things we are subject to. Surely the man who spoke so much about the importance of the body needed the encouragement of his brothers in the Lord.
There can be no question that Paul was glad to see Silas and Timothy. You will remember that Paul left Berea in such haste that Silas and Timothy were not able to go with him. We don’t know how long it has been since he has seen them. He ministered in Athens alone, without their aid. No doubt, Paul gathered enough attention in Athens that they had little trouble finding out he had been there and had already left town. We might ask, “How would they be able to find Paul in a city as large as Corinth?” It seems to me that all they had to do was go to the synagogue, knowing Paul’s predictable strategy of evangelism.
6. And when they opposed themselves [them], and blasphemed, he shook his raiment, and said unto them, Your blood be upon your own heads; I am clean: from henceforth I will go unto the Gentiles.
We have seen this pattern before. At first, the Jews in the synagogue were receptive to his message. But as time passed, some of them (the majority, it seems) began to resist the message he preached. In this case, we are told that they “blasphemed.” This blasphemy is most likely a reference to what they were saying about the Jesus Paul proclaimed as the Messiah. Such strong language helps to explain the rather extreme response of Paul at this point, for we are told that he shook off his clothing and said to them, “Your blood be upon your own heads…” Later, when speaking to the leaders of the Ephesian church, Paul would say, "Wherefore I take you to record this day, that I am pure from the blood of all men. 27. For I have not shunned to declare unto you all the counsel of God" (Acts 20:26-27). Paul was simply saying that he could not be held responsible for their rejection of the gospel. He had faithfully proclaimed Jesus as the Messiah, and they had only insulted Him.
So what would Paul do from here? The synagogue had been his arena for preaching, but now he was cutting himself off from the synagogue. Paul didn’t leave them or us in suspense. He said, “From now on I will go (and preach) to the Gentiles.” As we read this, it brings back the scene at Pisidian Antioch. Let me refresh our memory by reading from Acts 13:45-47…
But when the Jews saw the multitudes, they were filled with envy, and spake against those things which were spoken by Paul, contradicting and blaspheming. 46. Then Paul and Barnabas waxed bold, and said, It was necessary that the word of God should first have been spoken to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles. 47. For so hath the Lord commanded us, saying, I have set thee to be a light of the Gentiles, that thou shouldest be for salvation unto the ends of the earth.
7. And he departed thence, and entered into a certain man's house, named Justus, one that worshipped God, whose house joined hard to the synagogue. 8. And Crispus, the chief ruler of the synagogue, believed on the Lord with all his house; and many of the Corinthians hearing believed, and were baptized.
When Paul left the synagogue, he went into the house of Justus, a man who worshipped God and who lived next to the synagogue. I take this to mean that Justus was one who believed on Jesus as the Messiah and who was eager to further the gospel message. While we are not specifically told that he was a Christian, it is very doubtful he would have risked his neck, if he were not. It also seems that this was Paul’s new preaching point, for Paul didn’t need a place to stay, as he was staying with Aquila and Priscilla. The context indicates that what is in view here is a place of ministry. And apparently the ministry in Justus’ house was effective, because now we read that the chief ruler of the synagogue believed on the Lord with all his house. When Paul turned from the Jews, here was one leading Jew who was seriously pondering the message of the gospel. Add to that many of the Corinthians, who when they heard, believed and were baptized.
When we are told that Crispus believed on the Lord with all his house, we should note that the language is identical to that which described the Philippian jailer in Acts 16. There we emphasized that his whole house was not saved because of his faith, but rather in the same way that he believed, so his whole house believed. By the way, Crispus is mentioned by Paul when he later writes to these Corinthians. I Cor. 1:14, “I thank God that I baptized none of you, but Crispus and Gaius.” There is no reason to believe that this is not the same Crispus that Luke describes here.
9. Then spake the Lord to Paul in the night by a vision, Be not afraid, but speak, and hold not thy peace: 10. For I am with thee, and no man shall set on thee to hurt thee: for I have much people in this city.
When Luke says that many of the Corinthians believed, he does not tell us whether the “many” were mostly Jews or Gentiles. At first, we would conclude that they were Gentiles, because Paul just left the synagogue and turned to the Gentiles. However, even after that, we have the record of Crispus and his whole house being converted. Crispus and his family may not have been the only Jews to follow Jesus. Perhaps Paul’s decisive action to leave the synagogue forced a number of on-the-fence Jews to choose where their allegiance was.
We see the seeds of division here. We read earlier about how Paul turned away from the synagogue in Antioch and began to preach to the Gentiles. Later, those Jews from Antioch would travel all the way to Lystra to turn the people there against Paul. Perhaps Paul wondered if the same thing would happen here. Don’t forget that the gospel of Jesus Christ has always been divisive, and it always will be. We often refer to that wonderful statement of Jesus in John 7:37-38, "In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink. 38. He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water." But don’t forget how the people responded… (John 7:40-43)
Many of the people therefore, when they heard this saying, said, Of a truth this is the Prophet. 41. Others said, This is the Christ. But some said, Shall Christ come out of Galilee? 42. Hath not the scripture said, That Christ cometh of the seed of David, and out of the town of Bethlehem, where David was? 43. So there was a division among the people because of him.
Paul encountered this division very often in his ministry. It was that kind of division that caused him to leave many of the cities where he had a ministry.
With that in mind, the Lord came to Paul in a vision and spoke to him very specifically. If we aren’t careful, we can’t get the idea that Paul was some kind of superhuman missionary who never had any internal difficulties. Of course, Paul would never have any fear. But listen to the first thing the Lord Jesus says to him, “Be not afraid.” Paul was not above being attacked by fear. The New American Standard, which specializes in bringing out the fine details of the Greek tenses, translates it: “Do not be afraid any longer…).” Nor was he immune to letting such fear affect his message. That is surely why the Lord said, “But speak, and hold not your peace.” Again, Paul was a man just like the rest of us. He was tempted. He did the will of God, only as he trusted Him, abiding in the Lord Jesus. Listen to the words of comfort that he received from his Lord: “For I am with thee, and no man shall set on thee to hurt thee; for I have much people in this city.” Literally, “No one shall put upon you to do you evil.” They might oppose Paul, but the Lord would not allow them to harm him.
I think of the words of the song “How Firm a Foundation…”
When through the deep waters I cause thee to go,
The rivers of sorrow shall not overflow;
For I will be with thee, thy troubles to bless,
And sanctify to thee thy deepest distress.
The Lord does not chastise Paul for leaving Philippi, or Thessalonica, or Berea, or Athens. For the most part, Paul left those places in the face of danger. But now He has a direct word which Paul must hear. Had the Lord wanted him to remain in those other places, He most likely would have let him know, even as He does now. To the best of Paul’s knowledge, he was following the leading of the Spirit. But now, just as the Spirit had turned him away from preaching in Asia and from entering Bithynia, now the Lord Jesus Himself urges Paul to remain in Corinth and continue to preach the good news there.
We think, “Wow! I wish the Lord would speak to me like that. I wish He would tell me which job to take, which house to buy, what city to live in, etc. Why doesn’t the Lord speak to me like that?” I don’t have all the answers to that question, but I must remind us that this was an issue of the ministry of the gospel. There is no doubt that God is capable of giving guidance in the most minute details of life, but I expect Him to be more concerned about the issues of eternal consequence than where he wants me to live. Jesus’ message to Paul had to do very directly with the preaching of the gospel of Jesus Christ. Whether or not he continued to preach in Corinth would have great consequences for many people involved, as we see from the end of verse 10, “For I have much people in this city.”
We are not given the specifics of what the Lord meant by, “I have much people in this city.” Was he saying that there were already many who had responded to the gospel? Or, was He saying that He had already marked out many would still respond to the gospel, as Paul continued to preach? While many had already responded, I think the Lord was including those who would yet believe in the future. Remember the note in Acts 2:47, “And the Lord added to the church daily such as should be saved.”
11. And he continued there a year and six months, teaching the word of God among them.
Was this a year and six months over all? Or, was this a year and six months from this time forward? In other words, does the 18 months include the time he had already spent at Corinth? To me, it seems best to understand it as 18 months from this time forward. Perhaps his complete stay in Corinth was somewhere around two years. Whether the entire stay was 18 months or more in the neighborhood of two years, we see that this was a long stay. There is only one place where Paul stayed longer. Do you know where that was? Yes, at Ephesus, on the third missionary journey.
The Lord was true to His promise, and Paul was obedient to what Jesus told him to do. He stayed, and the Lord was with him.
III. Paul Before Gallio (12-17)
12. And when Gallio was the deputy of Achaia, the Jews made insurrection with one accord against Paul, and brought him to the judgment seat, 13. Saying, This fellow persuadeth men to worship God contrary to the law. 13. Saying, This fellow persuadeth men to worship God contrary to the law.
While the Lord assured Paul that he would not suffer harm while he was in Corinth, that doesn’t mean that no attempt was made to stop Paul’s preaching. In verses 12-17 we read of one such attempt.
During this time, Gallio was the deputy (proconsul) of Achaia, which was a Roman province. It was normal that he would live in the capital, which was, of course, Corinth. During his term, the Jews rose up against Paul. Notice that they were “of one accord,” the term that is used so often in Acts to speak of the unity of the Christian family. This united opposition brought Paul to the official place of judgment before Gallio. They didn’t bring him to local rulers of the city, but to the Roman governor. This was very important, because the ruling of a Roman governor would likely be followed by the governors of other provinces. In other words, his ruling would set a precedent.
And what was the charge? “This fellow persuadeth men to worship God contrary to the law.” They were not talking about the Jewish law, but about Roman law. They were accusing Paul of preaching an illegal religion. Judaism was a legal religion within the Roman Empire, but these Jews refused to recognize the gospel Paul preached as having anything to do with the faith of their ancestors. They argued that this “new religion” which Paul preached was not a recognized religion in the Empire. Therefore, Paul must be dealt with as a troublemaker and his teachings banned.
Is not this the way the religious leaders dealt with Jesus when He was before Pilate? Luke 23:2, "And they began to accuse him, saying, We found this fellow perverting the nation, and forbidding to give tribute to Caesar, saying that he himself is Christ a King." They presented a lie and then a half truth. Jesus did not forbid giving tribute to Caesar, but He taught the very opposite. And while Jesus did indeed claim to be a King, the Jews knew full well that He did not claim to be a king in the normal sense of the word, for He clearly taught that His kingdom was not of this world.
14. And when Paul was now about to open his mouth, Gallio said unto the Jews, If it were a matter of wrong or wicked lewdness, O ye Jews, reason would that I should bear with you: 15. But if it be a question of words and names, and of your law, look ye to it; for I will be no judge of such matters. 16. And he drave them from the judgment seat.
Paul was all ready to speak. It would be interesting to know what he was going to say, but he never got a chance. Gallio, the governor, spoke first. Notice what he says. “If your charges dealt with true wrongdoing or some specific crime, I would be willing to listen to you Jews. But if it is a matter of your words and names and your Jewish law, you take care of it. I am not going to lower myself to deal with such matters.” Gallio wasn’t a Jew. He had little knowledge of their disputes. His response indicates that he considered Paul’s teachings as just another Jewish sect. He lumped him in with all the other Jewish teachers. And then he drove them away.
If Paul had been able to respond, I think he would have made it clear that what he taught was not a new religion, but rather the fulfillment of the Jewish scriptures. However, it is questionable whether Gallio would have listened to him. The Lord had better plans. Without Paul having to say a word, Gallio was convinced that Paul was just another Jewish teacher. While that wasn’t the truth, it had the same effect. Paul was in no trouble with the Roman governor. As a matter of fact, Gallio basically gave Paul permission to continue his preaching in the Roman provinces. Though his teaching upset the Jews, Gallio declared that the Jewish opposition to Paul’s message had no place before Roman law.
17. Then all the Greeks took Sosthenes, the chief ruler of the synagogue, and beat him before the judgment seat. And Gallio cared for none of those things.
Now a new character enters the picture. His name is Sosthenes, and he is the ruler of the synagogue. But wait a minute, earlier we were introduced to Crispus, as the chief ruler of the synagogue. Apparently, Sosthenes took over the position that was vacated by Crispus, when he became a follower of Jesus. Bear in mind that this incident took place some time during the 18 months that Paul was in Corinth. It was likely quite some time after the conversion of Crispus.
Notice that it was all the Greeks who took Sosthenes and beat him right there before the judgment seat. Why did they do such a thing? This is an indication of the anti-Jewish feeling among the people. We have talked about this many times before. There was great hostility between Jews and Gentiles. Apparently the Greeks in the city, who were witnessing all of these things, saw this as an opportunity to vent some of their hostility. Gallio’s curt dismissal of Paul’s Jewish accusers likely convinced them that he wouldn’t care. And they were right, for we read, “And Gallio cared for none of those things.” He turned his head the other way, while they beat this highly-respected Jewish man.
IV. Paul’s Departure from Corinth (18-22)
18. And Paul after this tarried there yet a good while, and then took his leave of the brethren, and sailed thence into Syria, and with him Priscilla and Aquila; having shorn his head in Cenchrea: for he had a vow.
Again, we have a rather inexact term used to designate the remainder of Paul’s stay in Corinth. It is likely that the favorable ruling by Gallio allowed Paul to continue his ministry there for a few more months. This time there is no indication that Paul was forced, or even asked, to leave Corinth. He must have sensed that it was time to move on. As we will see, he had an appointment back in Jerusalem.
So Paul, along with Priscilla and Aquila, sailed for Syria. Syria was north of Israel and Paul’s home base Antioch was in Syria. We are not told why Priscilla and Aquila went with Paul. Perhaps it had to do with their business as tentmakers. Or, it may be that Paul asked them to come along, as he did with Timothy and others. Nor do we know why Priscilla is mentioned first (also in Rom. 16:3; but Aquila first in Acts 18:26 and I Cor. 16:19). We could speculate, but the truth is that we do not know.
What was this vow? There are some who believe that it was Aquila who took the vow, rather than Paul. While this is grammatically possible, it is highly unlikely. Luke is primarily telling the story of Paul, and the inclusion of Priscilla and Aquila is only parenthetical. In association with the vow, Paul cut his hair at Cencrhea. You may remember that when a Jew took a Nazirite vow, the hair was allowed to grow. When the fulfillment of the vow was complete, then the man would cut his hair again. While some would see this as a brief Nazirite vow Paul had taken, A. T. Robertson asserts that a Nazirite vow could only be concluded at Jerusalem. At any rate, the cutting of the hair indicates that the vow had been fulfilled. We don’t know why Paul took the vow. Perhaps it was a vow of thanksgiving for how graciously the Lord had allowed him to minister during his stay in Corinth. Cenchrea was the port city of Corinth, from which Paul and the rest of the party would have sailed.
19. And he came to Ephesus, and left them there: but he himself entered into the synagogue, and reasoned with the Jews.
This leaves us with another question. Why did Paul leave Priscilla and Aquila at Ephesus? Perhaps this is where they had intended to continue to pursue their business. Or, is it possible that Paul asked them to preach the gospel there? We are not told, but we will encounter them again.
Though his stay in Ephesus would be brief, he stayed with his plan to go to the synagogue. And what did he do there? What he always did – he reasoned with the Jews. He discussed with them the concept that Jesus of Nazareth was their promised Messiah.
When you look at the map, it might not at first appear that Ephesus was on the way to Syria, but it was. They avoided sailing out in the open seas. Ephesus was the chief city of Asia and was on the main trading route from Rome to the east. It was perfectly fitting that the ship should stop in Ephesus.
You will recall that earlier on this second journey Paul was forbidden by the Holy Spirit to preach the Word in Asia. But now he has come to Asia from the other direction and has the privilege of speaking to the Jews in the synagogue.
20. When they desired him to tarry longer time with them, he consented not; 21. But bade them farewell, saying, I must by all means keep this feast that cometh in Jerusalem: but I will return again unto you, if God will. And he sailed from Ephesus.
Paul’s reasoning with the Jews in the synagogue was going well. They wanted him to stay around and continue the discussions, but Paul couldn’t do so. This feast in Jerusalem must have been very important for Paul to turn down an opportunity to continue ministering in a city like Ephesus. He did assure them that he would return, “if God will.” Surely Paul had every intention of returning. Nevertheless, he includes the words “if God will.” It wasn’t a cliché for Paul. He meant it from his heart. Though he wanted to return, he would only do so if that was what the Lord wanted.
So what about this feast in Jerusalem? We are not told. Some Bible students maintain it was Passover, while others contend it was Pentecost. It doesn’t seem important that we know. Whichever it was, the ship was ready to sail, and Paul knew he must be on it, if he was going to make it this feast in Jerusalem.
There is a difference in the Greek texts at this point. That is why some of your translations don’t have the words: “I must by all means keep this feast that cometh in Jerusalem.” Whether or not these words should be included, the next verse indicates that Paul did indeed go to Jerusalem. Let’s read verse 22…
22. And when he had landed at Caesarea, and gone up, and saluted the church, he went down to Antioch.
You may say, “There is no mention here that Paul went to Jerusalem.” Hang on for just a minute. Caesarea was the main port of Palestine (show on the map). “When he had landed there and had gone up and saluted the church, he went down to Antioch.” So where was the church Paul saluted? On the surface, we might assume that it was the church in Caesarea. However, notice the term “up.” This was the common way of speaking about going to Jerusalem, because of its high elevation. Come back to chapter 9 and let’s read about Saul (Paul) in 9:28-30…
And he was with them coming in and going out at Jerusalem. 29. And he spake boldly in the name of the Lord Jesus, and disputed against the Grecians: but they went about to slay him. 30. Which when the brethren knew, they brought him down to Caesarea, and sent him forth to Tarsus.
Notice the language – “they brought him down to Caeasarea (from Jerusalem).” There is no indication that Paul had any reason to tarry in Caeasarea, but it is natural to see him going up to Jerusalem for a feast, as we will find him doing again in chapter 20.
And after he had saluted the church, Paul went down to Antioch. Again, this language is better suited to his departure from Jerusalem. When a person left Jerusalem, he always went down. The writers do not use the terms “up” and “down” to speak of north and south directions, but to designate difference in elevation.
So now Paul is back to his home base in Antioch. And this is where the second missionary journey ends, right where it started, in Antioch.
Conclusion
So let’s think about Paul’s experience at Corinth. It was a hard place to go to. It’s reputation preceded it. Paul knew full well what Corinth was like, even before he set foot in the city. Everyone knew about Corinth. But Paul went there because he had absolute confidence that the gospel is the power of God unto salvation to everyone that believes – to the Jew first, and also to the Greek (Rom. 1:16).
Not only was it a hard place to go to, but it was a hard place to stay. It certainly looked like history was about ready to repeat itself, as division began to show itself between the Jews and the believers. But the Lord Himself appeared to Paul and settled all his fears, assuring him that no harm would come to him and that the Lord had many people in that city.
In the end, it was a hard place to leave. Though we don’t read that specifically, we can’t miss the fact that there was no one trying to force Paul out. Because of the ruling of Gallio, he had an open door to preach the gospel. Nevertheless, he did leave. Though Luke doesn’t tell us why, we trust that Paul was following the leading of God’s Spirit.
As we seek to live and share the good news of Christ, we can expect the same Lord to actively work in and through us. I think of what Jesus said before He ascended back to heaven. “All authority is given unto me in heaven and in earth. Go ye therefore and make disciples of all nations…” (Matt. 28:18-19). Because all authority is given unto me, you go! Jesus still has all authority. As Joseph Tson puts it, He is the boss of the cosmos. We can go in His name with confidence, confidence in Him alone.
PAUL IN CORINTH
Acts 18:1-22
I. Paul Introduced to Aquila and Priscilla (1-3)
1. After these things Paul departed from Athens, and came to Corinth;
Like Athens, Corinth was a major city of the area we know today as Greece. That is about the only thing that Athens and Corinth had in common. You will remember that Athens had a great reputation in the fields of architecture, philosophy, and politics. Many great names of history are associated with Athens. As we mentioned last week, Paul wasn’t physically persecuted in Athens, but he was subjected to a not-too-subtle intellectual intimidation. So what would he find in Corinth?
Corinth was no small town. Estimates vary, but an estimated population of 200,000 free men and a half million slaves is probably not far off. Its size can be attributed to the fact that it was located in a very strategic position, on the north/south trade route by land and the east/west trade route by sea. Corinth was situated on a narrow strip of land between the Adriatic and Aegean Seas. Sailors avoided going around the southern tip of Achaia (Greece) because of the bad weather and the distance involved. They much preferred to land at Corinth’s port city of Cenchrea and drag their ship across the narrow strip of land on a track that had been designed for that purpose. Even the larger ships sometimes unloaded their cargo, carried it across, and put it on another ship.
Corinth was also important politically. It was an ancient city and by 750 B.C. it was the wealthiest city in Greece and was a political, commercial, and naval rival of Athens. But in 146 B.C., the Romans leveled it to the ground because of an anti-Roman revolt staged there. Exactly 100 years later, Julius Caesar rebuilt Corinth and only 20 years later it became the capital of the Roman province of Achaia. It soon recovered its former importance.
Let’s pause for just a moment to consider that designation “Achaia.” This region is mentioned by name 11 times in the New Testament. Another similar name we have run across is “Macedonia,” which is mentioned by name 26 times in the New Testament. Let’s look at them on the map. Together they made up basically what we know today as Greece. Madedonia was the northern part and in it were the cities of Philippi, Thessalonica, and Berea. Achaia was the southern region and it boasted of Athens and Corinth. Both Macedonia and Achaia were Roman provinces (similar to our states). As we mentioned, Corinth was the capital of Achaia. It was also a Roman colony.
And what was the city like? What could we say about its character? The difference between Corinth and Athens was the difference between night and day. Athens was sophisticated and cultured, boasting of men who upheld high moral standards. Corinth had a reputation for drunkenness and sexual immorality. It was generally considered to be the foulest city of the ancient world. “To live like a Corinthian” became a popular expression for living a loose life. And the term “Corinthian girl” was synonymous with prostitute. Even its religion was full of immorality. The primary worship there was given to Aprodite, the goddess of love. In her temple were a thousand young women who served as priestesses; in reality, they were religious prostitutes.
2. And found a certain Jew named Aquila, born in Pontus, lately come from Italy, with his wife Priscilla; (because that Claudius had commanded all Jews to depart from Rome:) and came unto them. 3. And because he was of the same craft, he abode with them, and wrought: for by their occupation they were tentmakers.
This is our first introduction to Aquila and Priscilla, who had come to Corinth from Rome. Luke gives us a little note to explain why they left Rome. It was because the Emperor Claudius commanded that all Jews leave the city. Secular historians also speak of this event. Suetonius writes: “As the Jews were indulging in constant riots at the instigation of Chrestus, he banished them from Rome” (quote found in Bruce, The Book of the Acts, p. 368). The trouble that occurred in Rome was likely due to the introduction in the synagogues of the idea that Jesus of Nazareth was the Messiah. This “Chrestus” was most probably a reference to Jesus, whom they were calling “Christ.” Writing years after the event, Suetonius likely confused the issue, “wrongly imagining” that Jesus Himself was in Rome stirring up the trouble. Often the Romans did not distinguish the Jews from the Christians, viewing Christianity as just another sect of Judaism. At any rate, Aquila and Priscilla were casualties of Claudius’ command to cleanse Rome of Jews.
It seems that Paul was first attracted to this couple because they shared a common trade, that of making tents. Not only did they share a common trade, but they also shared a common Jewish heritage. Even more importantly. they shared the life of Jesus. We are not told when or how Aquila and Priscilla became Christians, but their later role in Ephesus makes it clear that they were indeed believers in the Son of God. Luke tells us that Paul stayed with them in their house and worked with them.
II. Paul Preaching the Gospel in Corinth (4-11)
4. And he reasoned in the synagogue every sabbath, and persuaded the Jews and the Greeks.
Being such a large city and a city of commerce, it is not surprising that we find a Jewish population in Corinth. And wherever there were Jews, there was at least one synagogue. And wherever Paul found a city with a synagogue, that synagogue was his first preaching point. It was no different in Corinth. We are told that Paul “reasoned in the synagogue every sabbath.” He not only reasoned with them, but he “persuaded the Jews and the Greeks.”
5. And when Silas and Timotheus were come from Macedonia, Paul was pressed in the spirit, and testified to the Jews that Jesus was Christ.
There is a great deal of question about the exact interpretation of this verse. Was it that Silas and Timothy found Paul being pressed in the Spirit and testifying to the Jews that Jesus was Christ? Or, was their coming the catalyst for Paul beginning to earnestly testify to the Jews? If so, what was it about their coming that changed things? There is also a difference in the Greek texts. All the more modern translations I have found accept the reading “word” instead of “spirit.” As a result, most take it to mean that Paul was utterly consumed in preaching the Word. And many believe it was because Silas and Timothy brought a love offering from Macedonia (see II Cor. 11:9), freeing Paul for a while to devote more time to preaching and less to tentmaking.
The simple fact is that we are not given the kind of details that would answer all of these questions. Perhaps Paul was greatly encouraged by the presence of Silas and Timothy. Could it be that such encouragement renewed his holy enthusiasm and fervor in sharing the gospel? At first, we want to say, “No, Paul didn’t need that kind of encouragement. He always preached the word in season and out of season.” But if we aren’t careful, we will forget that Paul was a man and subject to the same things we are subject to. Surely the man who spoke so much about the importance of the body needed the encouragement of his brothers in the Lord.
There can be no question that Paul was glad to see Silas and Timothy. You will remember that Paul left Berea in such haste that Silas and Timothy were not able to go with him. We don’t know how long it has been since he has seen them. He ministered in Athens alone, without their aid. No doubt, Paul gathered enough attention in Athens that they had little trouble finding out he had been there and had already left town. We might ask, “How would they be able to find Paul in a city as large as Corinth?” It seems to me that all they had to do was go to the synagogue, knowing Paul’s predictable strategy of evangelism.
6. And when they opposed themselves [them], and blasphemed, he shook his raiment, and said unto them, Your blood be upon your own heads; I am clean: from henceforth I will go unto the Gentiles.
We have seen this pattern before. At first, the Jews in the synagogue were receptive to his message. But as time passed, some of them (the majority, it seems) began to resist the message he preached. In this case, we are told that they “blasphemed.” This blasphemy is most likely a reference to what they were saying about the Jesus Paul proclaimed as the Messiah. Such strong language helps to explain the rather extreme response of Paul at this point, for we are told that he shook off his clothing and said to them, “Your blood be upon your own heads…” Later, when speaking to the leaders of the Ephesian church, Paul would say, "Wherefore I take you to record this day, that I am pure from the blood of all men. 27. For I have not shunned to declare unto you all the counsel of God" (Acts 20:26-27). Paul was simply saying that he could not be held responsible for their rejection of the gospel. He had faithfully proclaimed Jesus as the Messiah, and they had only insulted Him.
So what would Paul do from here? The synagogue had been his arena for preaching, but now he was cutting himself off from the synagogue. Paul didn’t leave them or us in suspense. He said, “From now on I will go (and preach) to the Gentiles.” As we read this, it brings back the scene at Pisidian Antioch. Let me refresh our memory by reading from Acts 13:45-47…
But when the Jews saw the multitudes, they were filled with envy, and spake against those things which were spoken by Paul, contradicting and blaspheming. 46. Then Paul and Barnabas waxed bold, and said, It was necessary that the word of God should first have been spoken to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles. 47. For so hath the Lord commanded us, saying, I have set thee to be a light of the Gentiles, that thou shouldest be for salvation unto the ends of the earth.
7. And he departed thence, and entered into a certain man's house, named Justus, one that worshipped God, whose house joined hard to the synagogue. 8. And Crispus, the chief ruler of the synagogue, believed on the Lord with all his house; and many of the Corinthians hearing believed, and were baptized.
When Paul left the synagogue, he went into the house of Justus, a man who worshipped God and who lived next to the synagogue. I take this to mean that Justus was one who believed on Jesus as the Messiah and who was eager to further the gospel message. While we are not specifically told that he was a Christian, it is very doubtful he would have risked his neck, if he were not. It also seems that this was Paul’s new preaching point, for Paul didn’t need a place to stay, as he was staying with Aquila and Priscilla. The context indicates that what is in view here is a place of ministry. And apparently the ministry in Justus’ house was effective, because now we read that the chief ruler of the synagogue believed on the Lord with all his house. When Paul turned from the Jews, here was one leading Jew who was seriously pondering the message of the gospel. Add to that many of the Corinthians, who when they heard, believed and were baptized.
When we are told that Crispus believed on the Lord with all his house, we should note that the language is identical to that which described the Philippian jailer in Acts 16. There we emphasized that his whole house was not saved because of his faith, but rather in the same way that he believed, so his whole house believed. By the way, Crispus is mentioned by Paul when he later writes to these Corinthians. I Cor. 1:14, “I thank God that I baptized none of you, but Crispus and Gaius.” There is no reason to believe that this is not the same Crispus that Luke describes here.
9. Then spake the Lord to Paul in the night by a vision, Be not afraid, but speak, and hold not thy peace: 10. For I am with thee, and no man shall set on thee to hurt thee: for I have much people in this city.
When Luke says that many of the Corinthians believed, he does not tell us whether the “many” were mostly Jews or Gentiles. At first, we would conclude that they were Gentiles, because Paul just left the synagogue and turned to the Gentiles. However, even after that, we have the record of Crispus and his whole house being converted. Crispus and his family may not have been the only Jews to follow Jesus. Perhaps Paul’s decisive action to leave the synagogue forced a number of on-the-fence Jews to choose where their allegiance was.
We see the seeds of division here. We read earlier about how Paul turned away from the synagogue in Antioch and began to preach to the Gentiles. Later, those Jews from Antioch would travel all the way to Lystra to turn the people there against Paul. Perhaps Paul wondered if the same thing would happen here. Don’t forget that the gospel of Jesus Christ has always been divisive, and it always will be. We often refer to that wonderful statement of Jesus in John 7:37-38, "In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink. 38. He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water." But don’t forget how the people responded… (John 7:40-43)
Many of the people therefore, when they heard this saying, said, Of a truth this is the Prophet. 41. Others said, This is the Christ. But some said, Shall Christ come out of Galilee? 42. Hath not the scripture said, That Christ cometh of the seed of David, and out of the town of Bethlehem, where David was? 43. So there was a division among the people because of him.
Paul encountered this division very often in his ministry. It was that kind of division that caused him to leave many of the cities where he had a ministry.
With that in mind, the Lord came to Paul in a vision and spoke to him very specifically. If we aren’t careful, we can’t get the idea that Paul was some kind of superhuman missionary who never had any internal difficulties. Of course, Paul would never have any fear. But listen to the first thing the Lord Jesus says to him, “Be not afraid.” Paul was not above being attacked by fear. The New American Standard, which specializes in bringing out the fine details of the Greek tenses, translates it: “Do not be afraid any longer…).” Nor was he immune to letting such fear affect his message. That is surely why the Lord said, “But speak, and hold not your peace.” Again, Paul was a man just like the rest of us. He was tempted. He did the will of God, only as he trusted Him, abiding in the Lord Jesus. Listen to the words of comfort that he received from his Lord: “For I am with thee, and no man shall set on thee to hurt thee; for I have much people in this city.” Literally, “No one shall put upon you to do you evil.” They might oppose Paul, but the Lord would not allow them to harm him.
I think of the words of the song “How Firm a Foundation…”
When through the deep waters I cause thee to go,
The rivers of sorrow shall not overflow;
For I will be with thee, thy troubles to bless,
And sanctify to thee thy deepest distress.
The Lord does not chastise Paul for leaving Philippi, or Thessalonica, or Berea, or Athens. For the most part, Paul left those places in the face of danger. But now He has a direct word which Paul must hear. Had the Lord wanted him to remain in those other places, He most likely would have let him know, even as He does now. To the best of Paul’s knowledge, he was following the leading of the Spirit. But now, just as the Spirit had turned him away from preaching in Asia and from entering Bithynia, now the Lord Jesus Himself urges Paul to remain in Corinth and continue to preach the good news there.
We think, “Wow! I wish the Lord would speak to me like that. I wish He would tell me which job to take, which house to buy, what city to live in, etc. Why doesn’t the Lord speak to me like that?” I don’t have all the answers to that question, but I must remind us that this was an issue of the ministry of the gospel. There is no doubt that God is capable of giving guidance in the most minute details of life, but I expect Him to be more concerned about the issues of eternal consequence than where he wants me to live. Jesus’ message to Paul had to do very directly with the preaching of the gospel of Jesus Christ. Whether or not he continued to preach in Corinth would have great consequences for many people involved, as we see from the end of verse 10, “For I have much people in this city.”
We are not given the specifics of what the Lord meant by, “I have much people in this city.” Was he saying that there were already many who had responded to the gospel? Or, was He saying that He had already marked out many would still respond to the gospel, as Paul continued to preach? While many had already responded, I think the Lord was including those who would yet believe in the future. Remember the note in Acts 2:47, “And the Lord added to the church daily such as should be saved.”
11. And he continued there a year and six months, teaching the word of God among them.
Was this a year and six months over all? Or, was this a year and six months from this time forward? In other words, does the 18 months include the time he had already spent at Corinth? To me, it seems best to understand it as 18 months from this time forward. Perhaps his complete stay in Corinth was somewhere around two years. Whether the entire stay was 18 months or more in the neighborhood of two years, we see that this was a long stay. There is only one place where Paul stayed longer. Do you know where that was? Yes, at Ephesus, on the third missionary journey.
The Lord was true to His promise, and Paul was obedient to what Jesus told him to do. He stayed, and the Lord was with him.
III. Paul Before Gallio (12-17)
12. And when Gallio was the deputy of Achaia, the Jews made insurrection with one accord against Paul, and brought him to the judgment seat, 13. Saying, This fellow persuadeth men to worship God contrary to the law. 13. Saying, This fellow persuadeth men to worship God contrary to the law.
While the Lord assured Paul that he would not suffer harm while he was in Corinth, that doesn’t mean that no attempt was made to stop Paul’s preaching. In verses 12-17 we read of one such attempt.
During this time, Gallio was the deputy (proconsul) of Achaia, which was a Roman province. It was normal that he would live in the capital, which was, of course, Corinth. During his term, the Jews rose up against Paul. Notice that they were “of one accord,” the term that is used so often in Acts to speak of the unity of the Christian family. This united opposition brought Paul to the official place of judgment before Gallio. They didn’t bring him to local rulers of the city, but to the Roman governor. This was very important, because the ruling of a Roman governor would likely be followed by the governors of other provinces. In other words, his ruling would set a precedent.
And what was the charge? “This fellow persuadeth men to worship God contrary to the law.” They were not talking about the Jewish law, but about Roman law. They were accusing Paul of preaching an illegal religion. Judaism was a legal religion within the Roman Empire, but these Jews refused to recognize the gospel Paul preached as having anything to do with the faith of their ancestors. They argued that this “new religion” which Paul preached was not a recognized religion in the Empire. Therefore, Paul must be dealt with as a troublemaker and his teachings banned.
Is not this the way the religious leaders dealt with Jesus when He was before Pilate? Luke 23:2, "And they began to accuse him, saying, We found this fellow perverting the nation, and forbidding to give tribute to Caesar, saying that he himself is Christ a King." They presented a lie and then a half truth. Jesus did not forbid giving tribute to Caesar, but He taught the very opposite. And while Jesus did indeed claim to be a King, the Jews knew full well that He did not claim to be a king in the normal sense of the word, for He clearly taught that His kingdom was not of this world.
14. And when Paul was now about to open his mouth, Gallio said unto the Jews, If it were a matter of wrong or wicked lewdness, O ye Jews, reason would that I should bear with you: 15. But if it be a question of words and names, and of your law, look ye to it; for I will be no judge of such matters. 16. And he drave them from the judgment seat.
Paul was all ready to speak. It would be interesting to know what he was going to say, but he never got a chance. Gallio, the governor, spoke first. Notice what he says. “If your charges dealt with true wrongdoing or some specific crime, I would be willing to listen to you Jews. But if it is a matter of your words and names and your Jewish law, you take care of it. I am not going to lower myself to deal with such matters.” Gallio wasn’t a Jew. He had little knowledge of their disputes. His response indicates that he considered Paul’s teachings as just another Jewish sect. He lumped him in with all the other Jewish teachers. And then he drove them away.
If Paul had been able to respond, I think he would have made it clear that what he taught was not a new religion, but rather the fulfillment of the Jewish scriptures. However, it is questionable whether Gallio would have listened to him. The Lord had better plans. Without Paul having to say a word, Gallio was convinced that Paul was just another Jewish teacher. While that wasn’t the truth, it had the same effect. Paul was in no trouble with the Roman governor. As a matter of fact, Gallio basically gave Paul permission to continue his preaching in the Roman provinces. Though his teaching upset the Jews, Gallio declared that the Jewish opposition to Paul’s message had no place before Roman law.
17. Then all the Greeks took Sosthenes, the chief ruler of the synagogue, and beat him before the judgment seat. And Gallio cared for none of those things.
Now a new character enters the picture. His name is Sosthenes, and he is the ruler of the synagogue. But wait a minute, earlier we were introduced to Crispus, as the chief ruler of the synagogue. Apparently, Sosthenes took over the position that was vacated by Crispus, when he became a follower of Jesus. Bear in mind that this incident took place some time during the 18 months that Paul was in Corinth. It was likely quite some time after the conversion of Crispus.
Notice that it was all the Greeks who took Sosthenes and beat him right there before the judgment seat. Why did they do such a thing? This is an indication of the anti-Jewish feeling among the people. We have talked about this many times before. There was great hostility between Jews and Gentiles. Apparently the Greeks in the city, who were witnessing all of these things, saw this as an opportunity to vent some of their hostility. Gallio’s curt dismissal of Paul’s Jewish accusers likely convinced them that he wouldn’t care. And they were right, for we read, “And Gallio cared for none of those things.” He turned his head the other way, while they beat this highly-respected Jewish man.
IV. Paul’s Departure from Corinth (18-22)
18. And Paul after this tarried there yet a good while, and then took his leave of the brethren, and sailed thence into Syria, and with him Priscilla and Aquila; having shorn his head in Cenchrea: for he had a vow.
Again, we have a rather inexact term used to designate the remainder of Paul’s stay in Corinth. It is likely that the favorable ruling by Gallio allowed Paul to continue his ministry there for a few more months. This time there is no indication that Paul was forced, or even asked, to leave Corinth. He must have sensed that it was time to move on. As we will see, he had an appointment back in Jerusalem.
So Paul, along with Priscilla and Aquila, sailed for Syria. Syria was north of Israel and Paul’s home base Antioch was in Syria. We are not told why Priscilla and Aquila went with Paul. Perhaps it had to do with their business as tentmakers. Or, it may be that Paul asked them to come along, as he did with Timothy and others. Nor do we know why Priscilla is mentioned first (also in Rom. 16:3; but Aquila first in Acts 18:26 and I Cor. 16:19). We could speculate, but the truth is that we do not know.
What was this vow? There are some who believe that it was Aquila who took the vow, rather than Paul. While this is grammatically possible, it is highly unlikely. Luke is primarily telling the story of Paul, and the inclusion of Priscilla and Aquila is only parenthetical. In association with the vow, Paul cut his hair at Cencrhea. You may remember that when a Jew took a Nazirite vow, the hair was allowed to grow. When the fulfillment of the vow was complete, then the man would cut his hair again. While some would see this as a brief Nazirite vow Paul had taken, A. T. Robertson asserts that a Nazirite vow could only be concluded at Jerusalem. At any rate, the cutting of the hair indicates that the vow had been fulfilled. We don’t know why Paul took the vow. Perhaps it was a vow of thanksgiving for how graciously the Lord had allowed him to minister during his stay in Corinth. Cenchrea was the port city of Corinth, from which Paul and the rest of the party would have sailed.
19. And he came to Ephesus, and left them there: but he himself entered into the synagogue, and reasoned with the Jews.
This leaves us with another question. Why did Paul leave Priscilla and Aquila at Ephesus? Perhaps this is where they had intended to continue to pursue their business. Or, is it possible that Paul asked them to preach the gospel there? We are not told, but we will encounter them again.
Though his stay in Ephesus would be brief, he stayed with his plan to go to the synagogue. And what did he do there? What he always did – he reasoned with the Jews. He discussed with them the concept that Jesus of Nazareth was their promised Messiah.
When you look at the map, it might not at first appear that Ephesus was on the way to Syria, but it was. They avoided sailing out in the open seas. Ephesus was the chief city of Asia and was on the main trading route from Rome to the east. It was perfectly fitting that the ship should stop in Ephesus.
You will recall that earlier on this second journey Paul was forbidden by the Holy Spirit to preach the Word in Asia. But now he has come to Asia from the other direction and has the privilege of speaking to the Jews in the synagogue.
20. When they desired him to tarry longer time with them, he consented not; 21. But bade them farewell, saying, I must by all means keep this feast that cometh in Jerusalem: but I will return again unto you, if God will. And he sailed from Ephesus.
Paul’s reasoning with the Jews in the synagogue was going well. They wanted him to stay around and continue the discussions, but Paul couldn’t do so. This feast in Jerusalem must have been very important for Paul to turn down an opportunity to continue ministering in a city like Ephesus. He did assure them that he would return, “if God will.” Surely Paul had every intention of returning. Nevertheless, he includes the words “if God will.” It wasn’t a cliché for Paul. He meant it from his heart. Though he wanted to return, he would only do so if that was what the Lord wanted.
So what about this feast in Jerusalem? We are not told. Some Bible students maintain it was Passover, while others contend it was Pentecost. It doesn’t seem important that we know. Whichever it was, the ship was ready to sail, and Paul knew he must be on it, if he was going to make it this feast in Jerusalem.
There is a difference in the Greek texts at this point. That is why some of your translations don’t have the words: “I must by all means keep this feast that cometh in Jerusalem.” Whether or not these words should be included, the next verse indicates that Paul did indeed go to Jerusalem. Let’s read verse 22…
22. And when he had landed at Caesarea, and gone up, and saluted the church, he went down to Antioch.
You may say, “There is no mention here that Paul went to Jerusalem.” Hang on for just a minute. Caesarea was the main port of Palestine (show on the map). “When he had landed there and had gone up and saluted the church, he went down to Antioch.” So where was the church Paul saluted? On the surface, we might assume that it was the church in Caesarea. However, notice the term “up.” This was the common way of speaking about going to Jerusalem, because of its high elevation. Come back to chapter 9 and let’s read about Saul (Paul) in 9:28-30…
And he was with them coming in and going out at Jerusalem. 29. And he spake boldly in the name of the Lord Jesus, and disputed against the Grecians: but they went about to slay him. 30. Which when the brethren knew, they brought him down to Caesarea, and sent him forth to Tarsus.
Notice the language – “they brought him down to Caeasarea (from Jerusalem).” There is no indication that Paul had any reason to tarry in Caeasarea, but it is natural to see him going up to Jerusalem for a feast, as we will find him doing again in chapter 20.
And after he had saluted the church, Paul went down to Antioch. Again, this language is better suited to his departure from Jerusalem. When a person left Jerusalem, he always went down. The writers do not use the terms “up” and “down” to speak of north and south directions, but to designate difference in elevation.
So now Paul is back to his home base in Antioch. And this is where the second missionary journey ends, right where it started, in Antioch.
Conclusion
So let’s think about Paul’s experience at Corinth. It was a hard place to go to. It’s reputation preceded it. Paul knew full well what Corinth was like, even before he set foot in the city. Everyone knew about Corinth. But Paul went there because he had absolute confidence that the gospel is the power of God unto salvation to everyone that believes – to the Jew first, and also to the Greek (Rom. 1:16).
Not only was it a hard place to go to, but it was a hard place to stay. It certainly looked like history was about ready to repeat itself, as division began to show itself between the Jews and the believers. But the Lord Himself appeared to Paul and settled all his fears, assuring him that no harm would come to him and that the Lord had many people in that city.
In the end, it was a hard place to leave. Though we don’t read that specifically, we can’t miss the fact that there was no one trying to force Paul out. Because of the ruling of Gallio, he had an open door to preach the gospel. Nevertheless, he did leave. Though Luke doesn’t tell us why, we trust that Paul was following the leading of God’s Spirit.
As we seek to live and share the good news of Christ, we can expect the same Lord to actively work in and through us. I think of what Jesus said before He ascended back to heaven. “All authority is given unto me in heaven and in earth. Go ye therefore and make disciples of all nations…” (Matt. 28:18-19). Because all authority is given unto me, you go! Jesus still has all authority. As Joseph Tson puts it, He is the boss of the cosmos. We can go in His name with confidence, confidence in Him alone.
Sunday, November 11, 2007
Paul and Persecutiion -- 11/11/07
Sunday, Nov. 11, 2007
PAUL AND PERSECUTION
Perhaps the most intense persecutor the church has ever faced was a man named Saul of Tarsus. Referring to his own past activities, Saul said that he persecuted the church beyond measure and wasted it (Gal. 1:13). But praise God for the day when the persecutor was turned around. You will remember that it happened on the Damascus Road, as Saul was journeying far from home to arrest Christians. A blinding light struck him down and the Lord Jesus spoke to him. After being blind for three days, Saul was visited by a God-sent man named Ananias.
Ananias, who was one of those Christians for whom Saul was searching, was a bit reluctant to go to Saul, but the Lord spoke these words to Ananias… (Acts 9:15-16)
But the Lord said unto him, Go thy way: for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel: 16. For I will show him how great things he must suffer for my name's sake.
What wonderful news that this Saul would take the name of Jesus to Gentiles and Jews, even to kings. However, there was another side to the message; Saul would also suffer greatly for the sake of Jesus. Yes, the persecutor would become the persecuted.
As we have been going through Acts, we have seen the truth of the words which the Lord spoke to Saul through Ananias. Saul, who became known as Paul, did indeed bear the name Jesus to both Jews and Gentiles. Of course, that isn’t the end of the story. We have also seen that Paul suffered greatly for the sake of Jesus his Lord. Bearing testimony for Jesus and suffering on His behalf went hand in hand in the life of Paul.
Let’s take a moment to be reminded of the sufferings that Paul endured… (use the map)
… On the island of Cyprus, Paul was opposed by Elymas, the sorcerer
… In Antioch of Pisidia, Paul preached a long sermon in the synagogue, which we have recorded in Acts 13. In verse 45, we see that he encountered opposition. And then we see the persecution
in verse 50 "But the Jews stirred up the devout and honourable women, and the chief men of the city, and raised persecution against Paul and Barnabas, and expelled them out of their coasts."
… In Iconium, Paul faced more persecution, as we read in Acts 14:2-5…
But the unbelieving Jews stirred up the Gentiles, and made their minds evil affected against the brethren. 3. Long time therefore abode they speaking boldly in the Lord, which gave testimony unto the word of his grace, and granted signs and wonders to be done by their hands. 4. But the multitude of the city was divided: and part held with the Jews, and part with the apostles. 5. And when there was an assault made both of the Gentiles, and also of the Jews with their rulers, to use them despitefully, and to stone them…
… In Lystra, the Lord healed a man through Paul and Barnabas. The people were so amazed that they tried to worship these men as gods. But not long afterwards, those same people stoned Paul and left him for dead (Acts 14:19).
… In Derbe, there is no record of persecution. Praise God!
… On the second missionary journey, Paul and Silas journeyed through Syria and Lystra and then returned to the disciples in Derbe and Lystra. There work consisted of encouraging and strengthening the brothers and sisters, as well as delivering the decree from the Jerusalem Conference. While there is no record of persecution, that is likely because of the summary fashion in which this information is related. It is most likely that the work in these situations was much like what we have just read; the details simply aren’t given.
… In Philippi, Paul and Silas were imprisoned for preaching the gospel.
… In Thessalonica, the persecution stirred up by the unbelieving Jews was serious enough that the disciples sent Paul and Silas away during the night.
… In Berea, the Jews from Thessalonica came over and stirred up the people. Again, Paul was forced to leave town quickly.
… In Athens, there is no record of physical persecution, but it seems that Paul encountered a certain intellectual intimidation in this city which was noted for its wisdom.
So we see that Paul experienced opposition, persecution, and suffering, as he traveled around sharing the gospel.
As we all know, Paul also wrote letters. In the New Testament, we have preserved for us 13 those letters. While four of them are written to individuals, the other nine are addressed to churches. Paul didn’t abandon the people in these churches. Rather, he kept in contact with them, urging them to continue following the Lord Jesus.
One of his letters was written to the Philippians. Yes, it is the very same Philippi where he and Silas were put in jail. Paul loved the believers there and wrote to them from his heart. Anyone who has taken time to read and consider this letter cannot escape the fact that the letter is filled with joy. He doesn’t want them to be discouraged because he is in prison (in Rome, from where he penned the letter). He assures them that the things which have happened to him are for the furtherance of the gospel (1:12). Toward the end of the letter, he gives the Philippians a command that stands out: "Rejoice in the Lord always; and again, I say rejoice" (Ph. 4:4). Isn’t that a beautiful command!
Though the letter to the Philippians is filled with joy, the theme of suffering is never far from the surface. This theme surfaces in every chapter. Let’s take a few minutes to look at it.
I. Privileged to Suffer for Christ (Phil. 1:29)
After a touching introduction to the letter, Paul gets down to very serious business in verse 12 of chapter 1. Let’s read some of it. Because it is so difficult to leave any of it out, let’s just read all of
Phil. 1:12-30…
But I would ye should understand, brethren, that the things which happened unto me have fallen out rather unto the furtherance of the gospel; 13. So that my bonds in Christ are manifest in all the palace, and in all other places; 14. And many of the brethren in the Lord, waxing confident by my bonds, are much more bold to speak the word without fear. 15. Some indeed preach Christ even of envy and strife; and some also of good will: 16. The one preach Christ of contention, not sincerely, supposing to add affliction to my bonds: 17. But the other of love, knowing that I am set for the defence of the gospel. 18. What then? notwithstanding, every way, whether in pretence, or in truth, Christ is preached; and I therein do rejoice, yea, and will rejoice. 19. For I know that this shall turn to my salvation through your prayer, and the supply of the Spirit of Jesus Christ, 20. 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. 21. For to me to live is Christ, and to die is gain. 22. But if I live in the flesh, this is the fruit of my labour: yet what I shall choose I wot not. 23. For I am in a strait betwixt two, having a desire to depart, and to be with Christ; which is far better: 24. Nevertheless to abide in the flesh is more needful for you. 25. And having this confidence, I know that I shall abide and continue with you all for your furtherance and joy of faith; 26. That your rejoicing may be more abundant in Jesus Christ for me by my coming to you again. 27. Only let your conversation be as it becometh the gospel of Christ: that whether I come and see you, or else be absent, I may hear of your affairs, that ye stand fast in one spirit, with one mind striving together for the faith of the gospel; 28. And in nothing terrified by your adversaries: which is to them an evident token of perdition, but to you of salvation, and that of God. 29. For unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake; 30. Having the same conflict which ye saw in me, and now hear to be in me.
Focus on verse 29, "For unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake." When we read those words, "For unto you it is given on behalf of Christ," we are prepared to hear Paul speak of some great blessing the Lord has given us. "For unto you it is given on behalf of Christ, that you should be shielded from all harm. Nothing shall be able to hurt you." But in reality, Paul does tell us of a great blessing the Lord has given us, but it’s not the blessing we are expecting. Rather than protection from suffering, it is the suffering that is the blessing.
Actually, Paul mentions two gifts or blessings in this verse, putting them together with "not only…but also." We consider it a great privilege to be able to believe in Christ, to trust Jesus. What greater blessing could there be? But now Paul tells us of the companion blessing. I get the sense that Paul is saying, "Not only do you have the gift of faith in Christ, but there is something even greater – the privilege of suffering on His behalf.
Picture a family a couple of centuries ago, the kind of thing you might see in "Little House on the Prairie." They raise all their own food and sell a little in order to buy their other necessities. That means work. The fields must be plowed, planted, and harvested. The cows have to be fenced, fed, milked, and butchered. The list could go on and on. But then one day dad is hurt in an accident and is laid up in bed for three months. What will the family do? There are four children – a boy thirteen, and three girls, the oldest of whom is only 8. Brad, the 13-year-old boy, realizes what is happening and immediately steps up to fill in for his dad. Of course, Mom helps too, but the burden falls on Brad. Dad after day, he works from sun-up to sun-down. His muscles ache; his hands bleed. It is almost too much for him. There are plenty of times when he just wants to quit. Nevertheless, he endures and the day finally comes when his dad is able to work again.
Now think about Brad’s attitude. Does he resent the hard work he had to do while his dad was laid up? Is he angry at his dad because of it? Of course not. Through this ordeal of suffering and pain, Brad has gained something that can never be taken away. The smile on his dad’s face, the "well done" from his lips are more than enough to compensate him for all his suffering. Through it all, he has gained a new appreciation for his dad and counts it a great privilege that he was able to stand in for him.
So it is with us. It is our privilege not only to trust Christ, but also to suffer for Him. We will see more of this when we come to chapter 3.
II. Pursuing the Example of Our Lord (2:5-8)
Now come to chapter 2 and let’s read that classic passage in 2:5-8…
Let this mind be in you, which was also in Christ Jesus: 6. Who, being in the form of God, thought it not robbery to be equal with God: 7. But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: 8. And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross.
Here is the root of all Christian suffering. Notice who took the initiative in this suffering. It was Jesus Himself. We might say, "No, Jesus didn’t ask to be persecuted. They had no reason to oppose Him, but they did it anyway." No, look closer. Jesus made Himself of no reputation and took upon Him the form of a servant. Jesus volunteered to be made in the likeness of men. Jesus could have avoided all suffering and persecution by remaining in heaven with His Father. And even if He came to this earth, He could have protected Himself. Or, He could have asked the Father to protect Him from all suffering. Instead, He became a servant. Yes, He actually became obedient unto death. The issue was – "Am I willing to die?" The issue was not – "Did men have the power to kill Him?"
So there is a real sense in which Jesus volunteered for suffering and persecution. He made Himself available. How fitting are those words from Is. 53:3-7…
He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not. 4. Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted. 5. But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed. 6. All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all. 7. He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth.
Notice especially the words of verse 7, "He was oppressed, and he was afflicted, yet he opened not his mouth; he is brought as a lamb to the slaughter, and as sheep before her shearers is dumb, so he openeth not his mouth." Jesus understood that the will of God was that He suffer and die. He could have escaped it in a moment, but He deliberately chose not to do so.
But that was Jesus. Surely we can’t be expected to have that same attitude. And yet this is exactly what Paul says in Phil. 2:5, "Let this attitude be in you, which was also in Christ Jesus." As Jesus made Himself of no reputation, you do the same. As Jesus took upon Himself the form of a servant, you do the same. As Jesus humbled Himself, so humble yourselves. As Jesus became obedient unto death, you take on that same attitude. No, surely that can’t be. Jesus died for our sins, but we can’t do that. But can’t we see that it is this attitude of becoming obedient unto death that sets us free. When we don’t have to cling to our own life, then humility can reign in us and we are set free to serve others in His name.
Was not this the attitude of Paul himself? We read it in Phil. 1:20, "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." Paul humbled himself and became obedient unto death. It didn’t matter when or how he died; the key was his attitude. There is a sense in which he had already died. He died to his own desires. His great concern was that he be used as a magnifying glass, so that anyone who looked at him would see right through him and look upon a greatly enlarged Christ. Whether that came through his life or through his death made no difference to Paul. He was pursuing the example of his Lord, and that is the same example that we pursue.
III. Partaking of the Fellowship of His Suffering (3:10)
Now let’s read Paul’s words in Phil. 3:7-10…
But what things were gain to me, those I counted loss for Christ. 8. 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, 9. 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: 10. That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death;
Through the years you have probably heard me refer to verse 10 as much as any verse in the Bible. I don’t apologize; I wish I had time to bring our attention to it twice as much as I do. "That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death" – that was the great desire of Paul’s life. And it goes hand in hand with Paul’s desire that Christ be magnified through him, whether by life or by death.
We have no trouble understanding Paul’s desire to know Christ and have the power of His resurrection. Praise God that He used Paul in a might way, that Paul did indeed experience the resurrection power of the Lord Jesus. When we look at what God did through Paul, we marvel at the resurrection power in his life. But what do we do with his longing to know the fellowship of Christ’s sufferings? The word "fellowship" simply speaks of a sharing. In the New Testament, it is a sharing of the life of Christ. John speaks of this fellowship in 1 John 1:3, "That which we have seen and heard declare we unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father, and with his Son Jesus Christ."
We can certainly understand Paul’s desire to have fellowship with His Lord. Isn’t that what every believer desires? If a person doesn’t have a strong desire for fellowship with Jesus, there is every reason for him to question whether he really knows Jesus at all. When we love someone, we long to share our life with that person. So we would certainly expect the apostle Paul to rejoice in such fellowship. But what we read here in Phil. 3:10 goes beyond what we might expect. "That I may know him, and the power of his resurrection, and the fellowship of his sufferings…" Paul says that he longs to share the sufferings of Christ. Doesn’t he know that Jesus died on the cross? Doesn’t he know that Jesus was hated by this world? Of course, he knows those things. So why on earth would Paul want to be a part of those sufferings? Because he wanted to know Christ. He wanted to know Christ in every aspect, even in His sufferings.
There is a special closeness that comes to those who share suffering. Just go and talk to war veterans. Those men have a closeness that endures through the years. That is the closeness that Paul desired with his Lord.
By the way, this was according to the Lord’s plan. Remember what Jesus said in John 15:18-21…
If the world hate you, ye know that it hated me before it hated you. 19. If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you. 20. Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also. 21. But all these things will they do unto you for my name's sake, because they know not him that sent me.
Jesus made it clear that the world will treat His followers as it treated Him. And as we share in His sufferings, we are drawn close to Him. We understand His heart more completely, as we experience what He experienced. This is what Paul longed for.
Just in case we think this was fine for Paul but not for ordinary believers like us, I remind you again of what we read in Phil. 1:29, "For unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake." Sharing the sufferings of Christ is an important avenue of fellowship for all believers. Remember what David Witt was sharing with us about the testimony of Richard Wurmbrand. He was imprisoned in Romania for 14 years, spending three of those years in solitary confinement. Nevertheless, he testified that those were some of the sweetest hours he ever spent in fellowship with his Lord, as he shared in the sufferings of Christ.
IV. Praising God for His Rich Supply in Time of Need (Phil. 4:10-19)
So we see this theme of suffering running throughout Paul’s letter to the Philippians. And now we come to the end of his letter. Let’s read Phil. 4:10-19…
But I rejoiced in the Lord greatly, that now at the last your care of me hath flourished again; wherein ye were also careful, but ye lacked opportunity. 11. Not that I speak in respect of want: for I have learned, in whatsoever state I am, therewith to be content. 12. I know both how to be abased, and I know how to abound: every where and in all things I am instructed both to be full and to be hungry, both to abound and to suffer need. 13. I can do all things through Christ which strengtheneth me. 14. Notwithstanding ye have well done, that ye did communicate with my affliction. 15. Now ye Philippians know also, that in the beginning of the gospel, when I departed from Macedonia, no church communicated with me as concerning giving and receiving, but ye only. 16. For even in Thessalonica ye sent once and again unto my necessity. 17. Not because I desire a gift: but I desire fruit that may abound to your account. 18. But I have all, and abound: I am full, having received of Epaphroditus the things which were sent from you, an odour of a sweet smell, a sacrifice acceptable, wellpleasing to God. 19. But my God shall supply all your need according to his riches in glory by Christ Jesus.
Do you hear what Paul is saying? From prison in Rome, he is rejoicing that the Philippian believers are once again meeting his needs. It’s not as thought they had ever ceased their concern for Paul, but there was a time when they didn’t have the opportunity to help him. But now that the opportunity has presented itself, they have sent Epaphroditus to minister to him. Paul makes it clear that he is not writing because he really needs anything, because he has learned to be content with little or with an abundance. So why is he so thrilled that the Philippians have sent these things to him? It’s not because he needs anything, but because he knows that the Philippians will be richly blessed by sharing with him. After all, it is more blessed to give than to receive, according to our Lord Jesus Himself (Acts 10:35). His concern is not for himself, but for his brothers and sisters in Philippi.
Now come back to that statement in verse 11, "Not that I speak in respect of want; for I have learned, in whatsoever state I am, therewith to be content." He then goes on to say that he knows how to get along with very little (be abased) and he knows how to get along when he has plenty (abound). Through Christ who strengthens him, he can rejoice in the Lord in either case.
Let me ask you a simple question. At this time, was Paul being abased? Or, was he abounding? In other words, was this one of those times when he could get along with a little? Or, was it a time when he was enjoying an abundance? We would generally sat that this is why Paul is such an encouragement to us. Even when he had little, sitting in prison in Rome, he could rejoice in the Lord. He had no resentment because of his lack.
But wait a minute – is that what Paul says in this passage? Read verse 18, "But I have all, and abound; I am full, having received of Epaphroditus the things which were sent from you, an odor of a sweet smell, a sacrifice acceptable, wellpleasing to God." Did you hear that? Paul said that he had all, that he was abounding, that he was full. According to Paul’s own testimony, this was not one of those times when he had to get along with little; this was one of the times when he had more than enough. But how could Paul say that? Was it because Epaphroditus had brought from the Philippians a wagon load of supplies? Not likely. Paul doesn’t even name any of the things they sent to him. Why not? Because the identity of those things was not important. On the other hand, Paul does tell us what things they sent to him. What were they? They were an odor of a sweet smell, a sacrifice acceptable, wellpleasing to God. The value of the gift was not in its material worth or how much it did for Paul physically. Its value was in what it was to God, and the kind of hearts that sent it.
Do you see it? This is why Paul could say he was full. He was not full because they sent him meat to eat and things to care for his body, though there were no doubt some of those things. Paul was full because he could rejoice that his dear children in the faith were flourishing in their relationship to God. In the midst of deep suffering, Paul was not thinking about himself, but about others and their relationship to his Lord. Isn’t that beautiful.
So he could finally say to them, "But my God shall supply all your need according to his riches in glory by Christ Jesus." We often take this verse as a general promise. In doing so, we often do great violence to the meaning of God’s Word. This promise is not for every person, not even for every Christian. This promise is given to those who give sacrificially and joyfully in the service of the Lord, even as the Philippians did. "Even though you have sent to me so generously, rest assured that God will supply your need according to His riches in glory by Christ Jesus. Even if you have shorted yourself, your faithful and mighty Lord will meet all of your needs." Praise God!
Do you see his joy in the midst of suffering? This is a testimony we need to hear.
Conclusion
Do you see why persecution and suffering did not stop Paul, or even slow him down? Putting it in terms of Joseph’s reassurance to his brothers, Satan intended Paul’s suffering and persecution for evil, but God meant it for good! As Paul shared in the sufferings of his Lord, he came to know him more intimately. And as he came to know Jesus better, he was able to serve him more powerfully and effectively.
So what implications does this have for us?
1. Our perception of the gospel. We must understand that suffering and persecution is a way of life for God’s people. Don’t let anyone tell you differently. As we have read in Acts 14:22, "…we must through much tribulation enter into the kingdom of God." We must also understand that such tribulation is not only to be endured, but we can rejoice in the midst of it because God is using it to accomplish His purpose in our lives. Rom. 5:3-5, "And not only so, but we glory in tribulations also: knowing that tribulation worketh patience; 4. And patience, experience; and experience, hope: 5. And hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us."
2. Our prayers for the body of Christ. Paul’s great concern for the Philippians and the other churches he loved was that they might grow in their fellowship with the Lord. That dominated his thinking and praying. So it must be with us. Our great desire for our brothers and sisters, both here and around the world, is not that they live a life of ease, but that Christ be magnified in them. Of course, we can’t sincerely pray that for others until it is truly our prayer for ourselves.
3. Our preparation for the future. Jesus said, "If they have hated me, they will hate you also." Writing to Timothy, Paul said, "Yea, and all that will live godly in Christ Jesus shall suffer persecution" (II Tim. 3:12). Literally, "All who desire to live godly in Christ Jesus will be persecuted." May we allow the testimony of our brother Paul to prepare us for a future of suffering in this world. But praise God that is only a small part of the story, because "…if so be that we suffer with him, that we may be also glorified together. 18. For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us" (Rom. 8:17b-18).
PAUL AND PERSECUTION
Perhaps the most intense persecutor the church has ever faced was a man named Saul of Tarsus. Referring to his own past activities, Saul said that he persecuted the church beyond measure and wasted it (Gal. 1:13). But praise God for the day when the persecutor was turned around. You will remember that it happened on the Damascus Road, as Saul was journeying far from home to arrest Christians. A blinding light struck him down and the Lord Jesus spoke to him. After being blind for three days, Saul was visited by a God-sent man named Ananias.
Ananias, who was one of those Christians for whom Saul was searching, was a bit reluctant to go to Saul, but the Lord spoke these words to Ananias… (Acts 9:15-16)
But the Lord said unto him, Go thy way: for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel: 16. For I will show him how great things he must suffer for my name's sake.
What wonderful news that this Saul would take the name of Jesus to Gentiles and Jews, even to kings. However, there was another side to the message; Saul would also suffer greatly for the sake of Jesus. Yes, the persecutor would become the persecuted.
As we have been going through Acts, we have seen the truth of the words which the Lord spoke to Saul through Ananias. Saul, who became known as Paul, did indeed bear the name Jesus to both Jews and Gentiles. Of course, that isn’t the end of the story. We have also seen that Paul suffered greatly for the sake of Jesus his Lord. Bearing testimony for Jesus and suffering on His behalf went hand in hand in the life of Paul.
Let’s take a moment to be reminded of the sufferings that Paul endured… (use the map)
… On the island of Cyprus, Paul was opposed by Elymas, the sorcerer
… In Antioch of Pisidia, Paul preached a long sermon in the synagogue, which we have recorded in Acts 13. In verse 45, we see that he encountered opposition. And then we see the persecution
in verse 50 "But the Jews stirred up the devout and honourable women, and the chief men of the city, and raised persecution against Paul and Barnabas, and expelled them out of their coasts."
… In Iconium, Paul faced more persecution, as we read in Acts 14:2-5…
But the unbelieving Jews stirred up the Gentiles, and made their minds evil affected against the brethren. 3. Long time therefore abode they speaking boldly in the Lord, which gave testimony unto the word of his grace, and granted signs and wonders to be done by their hands. 4. But the multitude of the city was divided: and part held with the Jews, and part with the apostles. 5. And when there was an assault made both of the Gentiles, and also of the Jews with their rulers, to use them despitefully, and to stone them…
… In Lystra, the Lord healed a man through Paul and Barnabas. The people were so amazed that they tried to worship these men as gods. But not long afterwards, those same people stoned Paul and left him for dead (Acts 14:19).
… In Derbe, there is no record of persecution. Praise God!
… On the second missionary journey, Paul and Silas journeyed through Syria and Lystra and then returned to the disciples in Derbe and Lystra. There work consisted of encouraging and strengthening the brothers and sisters, as well as delivering the decree from the Jerusalem Conference. While there is no record of persecution, that is likely because of the summary fashion in which this information is related. It is most likely that the work in these situations was much like what we have just read; the details simply aren’t given.
… In Philippi, Paul and Silas were imprisoned for preaching the gospel.
… In Thessalonica, the persecution stirred up by the unbelieving Jews was serious enough that the disciples sent Paul and Silas away during the night.
… In Berea, the Jews from Thessalonica came over and stirred up the people. Again, Paul was forced to leave town quickly.
… In Athens, there is no record of physical persecution, but it seems that Paul encountered a certain intellectual intimidation in this city which was noted for its wisdom.
So we see that Paul experienced opposition, persecution, and suffering, as he traveled around sharing the gospel.
As we all know, Paul also wrote letters. In the New Testament, we have preserved for us 13 those letters. While four of them are written to individuals, the other nine are addressed to churches. Paul didn’t abandon the people in these churches. Rather, he kept in contact with them, urging them to continue following the Lord Jesus.
One of his letters was written to the Philippians. Yes, it is the very same Philippi where he and Silas were put in jail. Paul loved the believers there and wrote to them from his heart. Anyone who has taken time to read and consider this letter cannot escape the fact that the letter is filled with joy. He doesn’t want them to be discouraged because he is in prison (in Rome, from where he penned the letter). He assures them that the things which have happened to him are for the furtherance of the gospel (1:12). Toward the end of the letter, he gives the Philippians a command that stands out: "Rejoice in the Lord always; and again, I say rejoice" (Ph. 4:4). Isn’t that a beautiful command!
Though the letter to the Philippians is filled with joy, the theme of suffering is never far from the surface. This theme surfaces in every chapter. Let’s take a few minutes to look at it.
I. Privileged to Suffer for Christ (Phil. 1:29)
After a touching introduction to the letter, Paul gets down to very serious business in verse 12 of chapter 1. Let’s read some of it. Because it is so difficult to leave any of it out, let’s just read all of
Phil. 1:12-30…
But I would ye should understand, brethren, that the things which happened unto me have fallen out rather unto the furtherance of the gospel; 13. So that my bonds in Christ are manifest in all the palace, and in all other places; 14. And many of the brethren in the Lord, waxing confident by my bonds, are much more bold to speak the word without fear. 15. Some indeed preach Christ even of envy and strife; and some also of good will: 16. The one preach Christ of contention, not sincerely, supposing to add affliction to my bonds: 17. But the other of love, knowing that I am set for the defence of the gospel. 18. What then? notwithstanding, every way, whether in pretence, or in truth, Christ is preached; and I therein do rejoice, yea, and will rejoice. 19. For I know that this shall turn to my salvation through your prayer, and the supply of the Spirit of Jesus Christ, 20. 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. 21. For to me to live is Christ, and to die is gain. 22. But if I live in the flesh, this is the fruit of my labour: yet what I shall choose I wot not. 23. For I am in a strait betwixt two, having a desire to depart, and to be with Christ; which is far better: 24. Nevertheless to abide in the flesh is more needful for you. 25. And having this confidence, I know that I shall abide and continue with you all for your furtherance and joy of faith; 26. That your rejoicing may be more abundant in Jesus Christ for me by my coming to you again. 27. Only let your conversation be as it becometh the gospel of Christ: that whether I come and see you, or else be absent, I may hear of your affairs, that ye stand fast in one spirit, with one mind striving together for the faith of the gospel; 28. And in nothing terrified by your adversaries: which is to them an evident token of perdition, but to you of salvation, and that of God. 29. For unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake; 30. Having the same conflict which ye saw in me, and now hear to be in me.
Focus on verse 29, "For unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake." When we read those words, "For unto you it is given on behalf of Christ," we are prepared to hear Paul speak of some great blessing the Lord has given us. "For unto you it is given on behalf of Christ, that you should be shielded from all harm. Nothing shall be able to hurt you." But in reality, Paul does tell us of a great blessing the Lord has given us, but it’s not the blessing we are expecting. Rather than protection from suffering, it is the suffering that is the blessing.
Actually, Paul mentions two gifts or blessings in this verse, putting them together with "not only…but also." We consider it a great privilege to be able to believe in Christ, to trust Jesus. What greater blessing could there be? But now Paul tells us of the companion blessing. I get the sense that Paul is saying, "Not only do you have the gift of faith in Christ, but there is something even greater – the privilege of suffering on His behalf.
Picture a family a couple of centuries ago, the kind of thing you might see in "Little House on the Prairie." They raise all their own food and sell a little in order to buy their other necessities. That means work. The fields must be plowed, planted, and harvested. The cows have to be fenced, fed, milked, and butchered. The list could go on and on. But then one day dad is hurt in an accident and is laid up in bed for three months. What will the family do? There are four children – a boy thirteen, and three girls, the oldest of whom is only 8. Brad, the 13-year-old boy, realizes what is happening and immediately steps up to fill in for his dad. Of course, Mom helps too, but the burden falls on Brad. Dad after day, he works from sun-up to sun-down. His muscles ache; his hands bleed. It is almost too much for him. There are plenty of times when he just wants to quit. Nevertheless, he endures and the day finally comes when his dad is able to work again.
Now think about Brad’s attitude. Does he resent the hard work he had to do while his dad was laid up? Is he angry at his dad because of it? Of course not. Through this ordeal of suffering and pain, Brad has gained something that can never be taken away. The smile on his dad’s face, the "well done" from his lips are more than enough to compensate him for all his suffering. Through it all, he has gained a new appreciation for his dad and counts it a great privilege that he was able to stand in for him.
So it is with us. It is our privilege not only to trust Christ, but also to suffer for Him. We will see more of this when we come to chapter 3.
II. Pursuing the Example of Our Lord (2:5-8)
Now come to chapter 2 and let’s read that classic passage in 2:5-8…
Let this mind be in you, which was also in Christ Jesus: 6. Who, being in the form of God, thought it not robbery to be equal with God: 7. But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: 8. And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross.
Here is the root of all Christian suffering. Notice who took the initiative in this suffering. It was Jesus Himself. We might say, "No, Jesus didn’t ask to be persecuted. They had no reason to oppose Him, but they did it anyway." No, look closer. Jesus made Himself of no reputation and took upon Him the form of a servant. Jesus volunteered to be made in the likeness of men. Jesus could have avoided all suffering and persecution by remaining in heaven with His Father. And even if He came to this earth, He could have protected Himself. Or, He could have asked the Father to protect Him from all suffering. Instead, He became a servant. Yes, He actually became obedient unto death. The issue was – "Am I willing to die?" The issue was not – "Did men have the power to kill Him?"
So there is a real sense in which Jesus volunteered for suffering and persecution. He made Himself available. How fitting are those words from Is. 53:3-7…
He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not. 4. Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted. 5. But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed. 6. All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all. 7. He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth.
Notice especially the words of verse 7, "He was oppressed, and he was afflicted, yet he opened not his mouth; he is brought as a lamb to the slaughter, and as sheep before her shearers is dumb, so he openeth not his mouth." Jesus understood that the will of God was that He suffer and die. He could have escaped it in a moment, but He deliberately chose not to do so.
But that was Jesus. Surely we can’t be expected to have that same attitude. And yet this is exactly what Paul says in Phil. 2:5, "Let this attitude be in you, which was also in Christ Jesus." As Jesus made Himself of no reputation, you do the same. As Jesus took upon Himself the form of a servant, you do the same. As Jesus humbled Himself, so humble yourselves. As Jesus became obedient unto death, you take on that same attitude. No, surely that can’t be. Jesus died for our sins, but we can’t do that. But can’t we see that it is this attitude of becoming obedient unto death that sets us free. When we don’t have to cling to our own life, then humility can reign in us and we are set free to serve others in His name.
Was not this the attitude of Paul himself? We read it in Phil. 1:20, "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." Paul humbled himself and became obedient unto death. It didn’t matter when or how he died; the key was his attitude. There is a sense in which he had already died. He died to his own desires. His great concern was that he be used as a magnifying glass, so that anyone who looked at him would see right through him and look upon a greatly enlarged Christ. Whether that came through his life or through his death made no difference to Paul. He was pursuing the example of his Lord, and that is the same example that we pursue.
III. Partaking of the Fellowship of His Suffering (3:10)
Now let’s read Paul’s words in Phil. 3:7-10…
But what things were gain to me, those I counted loss for Christ. 8. 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, 9. 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: 10. That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death;
Through the years you have probably heard me refer to verse 10 as much as any verse in the Bible. I don’t apologize; I wish I had time to bring our attention to it twice as much as I do. "That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death" – that was the great desire of Paul’s life. And it goes hand in hand with Paul’s desire that Christ be magnified through him, whether by life or by death.
We have no trouble understanding Paul’s desire to know Christ and have the power of His resurrection. Praise God that He used Paul in a might way, that Paul did indeed experience the resurrection power of the Lord Jesus. When we look at what God did through Paul, we marvel at the resurrection power in his life. But what do we do with his longing to know the fellowship of Christ’s sufferings? The word "fellowship" simply speaks of a sharing. In the New Testament, it is a sharing of the life of Christ. John speaks of this fellowship in 1 John 1:3, "That which we have seen and heard declare we unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father, and with his Son Jesus Christ."
We can certainly understand Paul’s desire to have fellowship with His Lord. Isn’t that what every believer desires? If a person doesn’t have a strong desire for fellowship with Jesus, there is every reason for him to question whether he really knows Jesus at all. When we love someone, we long to share our life with that person. So we would certainly expect the apostle Paul to rejoice in such fellowship. But what we read here in Phil. 3:10 goes beyond what we might expect. "That I may know him, and the power of his resurrection, and the fellowship of his sufferings…" Paul says that he longs to share the sufferings of Christ. Doesn’t he know that Jesus died on the cross? Doesn’t he know that Jesus was hated by this world? Of course, he knows those things. So why on earth would Paul want to be a part of those sufferings? Because he wanted to know Christ. He wanted to know Christ in every aspect, even in His sufferings.
There is a special closeness that comes to those who share suffering. Just go and talk to war veterans. Those men have a closeness that endures through the years. That is the closeness that Paul desired with his Lord.
By the way, this was according to the Lord’s plan. Remember what Jesus said in John 15:18-21…
If the world hate you, ye know that it hated me before it hated you. 19. If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you. 20. Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also. 21. But all these things will they do unto you for my name's sake, because they know not him that sent me.
Jesus made it clear that the world will treat His followers as it treated Him. And as we share in His sufferings, we are drawn close to Him. We understand His heart more completely, as we experience what He experienced. This is what Paul longed for.
Just in case we think this was fine for Paul but not for ordinary believers like us, I remind you again of what we read in Phil. 1:29, "For unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake." Sharing the sufferings of Christ is an important avenue of fellowship for all believers. Remember what David Witt was sharing with us about the testimony of Richard Wurmbrand. He was imprisoned in Romania for 14 years, spending three of those years in solitary confinement. Nevertheless, he testified that those were some of the sweetest hours he ever spent in fellowship with his Lord, as he shared in the sufferings of Christ.
IV. Praising God for His Rich Supply in Time of Need (Phil. 4:10-19)
So we see this theme of suffering running throughout Paul’s letter to the Philippians. And now we come to the end of his letter. Let’s read Phil. 4:10-19…
But I rejoiced in the Lord greatly, that now at the last your care of me hath flourished again; wherein ye were also careful, but ye lacked opportunity. 11. Not that I speak in respect of want: for I have learned, in whatsoever state I am, therewith to be content. 12. I know both how to be abased, and I know how to abound: every where and in all things I am instructed both to be full and to be hungry, both to abound and to suffer need. 13. I can do all things through Christ which strengtheneth me. 14. Notwithstanding ye have well done, that ye did communicate with my affliction. 15. Now ye Philippians know also, that in the beginning of the gospel, when I departed from Macedonia, no church communicated with me as concerning giving and receiving, but ye only. 16. For even in Thessalonica ye sent once and again unto my necessity. 17. Not because I desire a gift: but I desire fruit that may abound to your account. 18. But I have all, and abound: I am full, having received of Epaphroditus the things which were sent from you, an odour of a sweet smell, a sacrifice acceptable, wellpleasing to God. 19. But my God shall supply all your need according to his riches in glory by Christ Jesus.
Do you hear what Paul is saying? From prison in Rome, he is rejoicing that the Philippian believers are once again meeting his needs. It’s not as thought they had ever ceased their concern for Paul, but there was a time when they didn’t have the opportunity to help him. But now that the opportunity has presented itself, they have sent Epaphroditus to minister to him. Paul makes it clear that he is not writing because he really needs anything, because he has learned to be content with little or with an abundance. So why is he so thrilled that the Philippians have sent these things to him? It’s not because he needs anything, but because he knows that the Philippians will be richly blessed by sharing with him. After all, it is more blessed to give than to receive, according to our Lord Jesus Himself (Acts 10:35). His concern is not for himself, but for his brothers and sisters in Philippi.
Now come back to that statement in verse 11, "Not that I speak in respect of want; for I have learned, in whatsoever state I am, therewith to be content." He then goes on to say that he knows how to get along with very little (be abased) and he knows how to get along when he has plenty (abound). Through Christ who strengthens him, he can rejoice in the Lord in either case.
Let me ask you a simple question. At this time, was Paul being abased? Or, was he abounding? In other words, was this one of those times when he could get along with a little? Or, was it a time when he was enjoying an abundance? We would generally sat that this is why Paul is such an encouragement to us. Even when he had little, sitting in prison in Rome, he could rejoice in the Lord. He had no resentment because of his lack.
But wait a minute – is that what Paul says in this passage? Read verse 18, "But I have all, and abound; I am full, having received of Epaphroditus the things which were sent from you, an odor of a sweet smell, a sacrifice acceptable, wellpleasing to God." Did you hear that? Paul said that he had all, that he was abounding, that he was full. According to Paul’s own testimony, this was not one of those times when he had to get along with little; this was one of the times when he had more than enough. But how could Paul say that? Was it because Epaphroditus had brought from the Philippians a wagon load of supplies? Not likely. Paul doesn’t even name any of the things they sent to him. Why not? Because the identity of those things was not important. On the other hand, Paul does tell us what things they sent to him. What were they? They were an odor of a sweet smell, a sacrifice acceptable, wellpleasing to God. The value of the gift was not in its material worth or how much it did for Paul physically. Its value was in what it was to God, and the kind of hearts that sent it.
Do you see it? This is why Paul could say he was full. He was not full because they sent him meat to eat and things to care for his body, though there were no doubt some of those things. Paul was full because he could rejoice that his dear children in the faith were flourishing in their relationship to God. In the midst of deep suffering, Paul was not thinking about himself, but about others and their relationship to his Lord. Isn’t that beautiful.
So he could finally say to them, "But my God shall supply all your need according to his riches in glory by Christ Jesus." We often take this verse as a general promise. In doing so, we often do great violence to the meaning of God’s Word. This promise is not for every person, not even for every Christian. This promise is given to those who give sacrificially and joyfully in the service of the Lord, even as the Philippians did. "Even though you have sent to me so generously, rest assured that God will supply your need according to His riches in glory by Christ Jesus. Even if you have shorted yourself, your faithful and mighty Lord will meet all of your needs." Praise God!
Do you see his joy in the midst of suffering? This is a testimony we need to hear.
Conclusion
Do you see why persecution and suffering did not stop Paul, or even slow him down? Putting it in terms of Joseph’s reassurance to his brothers, Satan intended Paul’s suffering and persecution for evil, but God meant it for good! As Paul shared in the sufferings of his Lord, he came to know him more intimately. And as he came to know Jesus better, he was able to serve him more powerfully and effectively.
So what implications does this have for us?
1. Our perception of the gospel. We must understand that suffering and persecution is a way of life for God’s people. Don’t let anyone tell you differently. As we have read in Acts 14:22, "…we must through much tribulation enter into the kingdom of God." We must also understand that such tribulation is not only to be endured, but we can rejoice in the midst of it because God is using it to accomplish His purpose in our lives. Rom. 5:3-5, "And not only so, but we glory in tribulations also: knowing that tribulation worketh patience; 4. And patience, experience; and experience, hope: 5. And hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us."
2. Our prayers for the body of Christ. Paul’s great concern for the Philippians and the other churches he loved was that they might grow in their fellowship with the Lord. That dominated his thinking and praying. So it must be with us. Our great desire for our brothers and sisters, both here and around the world, is not that they live a life of ease, but that Christ be magnified in them. Of course, we can’t sincerely pray that for others until it is truly our prayer for ourselves.
3. Our preparation for the future. Jesus said, "If they have hated me, they will hate you also." Writing to Timothy, Paul said, "Yea, and all that will live godly in Christ Jesus shall suffer persecution" (II Tim. 3:12). Literally, "All who desire to live godly in Christ Jesus will be persecuted." May we allow the testimony of our brother Paul to prepare us for a future of suffering in this world. But praise God that is only a small part of the story, because "…if so be that we suffer with him, that we may be also glorified together. 18. For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us" (Rom. 8:17b-18).
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