PHILIPPIANS #9: SHINING

On April 17, 2026 By Pastor TomIn Bible, Bible Teaching, Christianity, Church, Philippians, Podcast, Religion, Sermon, UncategorizedLeave a comment

If we avoid grumbling and complaining, and we hold fast to the word of life, we will shine like stars, especially compared to the crooked and perverse generation of those who do not follow Jesus.

To listen to the sermon, click the play button:

You can also find us on Spotify at https://open.spotify.com/show/6KKzSHPFT466aXfNT2r9OD (This will open to the latest sermon. You can search from there if you are looking for a previous one)

To download, right click on the link (or do whatever you do on a Mac) and save it to your computer: Download Philippians Part 9

Philippians #9. Philippians 2:14-18

¹⁴ Do all things without grumbling or disputing, ¹⁵ that you may be blameless and innocent, children of God without blemish in the midst of a crooked and twisted generation, among whom you shine as lights in the world, ¹⁶ holding fast to the word of life, so that in the day of Christ I may be proud that I did not run in vain or labor in vain. ¹⁷ Even if I am to be poured out as a drink offering upon the sacrificial offering of your faith, I am glad and rejoice with you all. ¹⁸ Likewise you also should be glad and rejoice with me. Philippians 2:14-18

Paul has just told us to work out our salvation with fear and trembling, while reassuring us that it is God himself who is doing the work. I mentioned last time that one of the keys to doing that is trust. Now, Paul tells the Philippians to do everything without grumbling or disputing. Why does he bring up these two things particularly? How is that related to working out our salvation? Grumbling and disputing arise when we are not trusting the Lord.

The people of Israel, wandering in the desert with Moses, grumbled and complained when they didn’t trust that the Lord was going to take care of them. They wailed and moaned when they were cornered at the Red Sea. They wouldn’t have done that if they trusted the Lord to save them. They griped about being hungry, and the Lord gave them manna. This didn’t shut them up for long. Soon, they wanted more than just plain manna—they wanted meat. So he gave them quail. Then they grumbled about not having water, and on and on it goes.

Maybe sometimes it is not so much that we don’t trust him as that we aren’t really paying attention to him at all. We’re living our own lives, for our own purposes, and so we groan and moan because things don’t work out the way we think they should.

Let’s do a thought experiment about grumbling and trust. Imagine that one day, you and your loved ones need to set out on a road trip, heading toward the Rocky Mountains. You have to take your old car—it’s your only vehicle. After a hundred miles, sure enough, the car breaks down. After you finally get it fixed, fifty miles later, you run out of gas, because someone forgot to fill it up after the hassle with the breakdown. Then, you run into a snowstorm. After the snowstorm, you get lost.

Now, picture the conversation inside the car when these things are happening. What is it like? Probably, there is a lot of grumbling and disputing:

“You were supposed to get the gas!”

“I was too busy with the engine. If you remembered it why didn’t you do it yourself?”

“I told you we should wait until the weather was better!”

“Yeah? Do you have a crystal ball for predicting the weather?”

“We should have taken the other road back there, but oh, no, you couldn’t imagine that I was right.”

It’s all too easy to picture how much grumbling and complaining there could be on such a journey.

But now, let’s change the story a little bit. The reason you are taking the journey is because you had an extremely wealthy relative, about whom you knew nothing, before. Your relative has died, and he has left you a fortune worth 10 billion dollars. You will never have to work again. You’ll live however it suits you, wherever it suits you. The executor of the estate had called you, and informed you that you have inherited this vast fortune. The terms dictate that you need to travel to a remote cabin on a lake in the Rocky Mountains where you will sign papers, and officially take over the fortune. You can come anytime, there is no deadline, so it’s not a big deal if you are delayed. Although the cabin is remote, it is apparently luxurious, and is connected to electricity and the internet. Once you are there, you will be able to leave, when you want, via a float-plane (and pilot on retainer), which is part of your inheritance.

Now, would the purpose of the journey, and the result of the journey, have any effect on the grumbling and complaining along the way? A breakdown, getting lost, running out of gas, and so on, are annoying. But when you think about where you are going, suddenly, it seems a little small-hearted to complain about relatively minor, temporary difficulties, the whole time while you are on the way to collecting ten billion dollars. It’s a pain right now, yes, but soon you’ll be able to buy any car you want to. Soon, in fact, you could take the airplane instead of the car. Yes, while you are lost or waiting by the roadside, it’s frustrating. But the bottom line is, everything is actually quite wonderful. The difficulties are annoying and inconvenient. But they are nothing compared to what’s in store for you.

That’s what we need to remember. We are on a journey to an unimaginably wonderful future. What we are inheriting is far, far, better than ten billion earthly dollars. So, the apostle Paul writes, elsewhere:

¹⁸ For I consider that the sufferings of this present time are not worth comparing with the glory that is to be revealed to us. (Romans 8:18, ESV)

It’s not worth grumbling about our present sufferings. What’s coming is incomparably better. So, he also wrote to the Corinthians:

¹⁷ For our momentary light affliction is producing for us an absolutely incomparable eternal weight of glory.¹⁸ So we do not focus on what is seen, but on what is unseen. For what is seen is temporary, but what is unseen is eternal. (2 Corinthians 4:17-18, HCSB)

Obviously, we do encounter real problems and difficulties in this life. My daughter has life-threatening cancer at the moment. I am not pretending that it’s no big deal. And yet, in a sense, it ISN’T a big deal. She is an enthusiastic, mature, follower of Jesus. If we are parted right now, my heart will break, but it won’t be broken for forever. The parting would be only temporary. In our eternal inheritance, neither one of us will ever die, or suffer from cancer.

Our future is so much better than simply inheriting 10 billion earthly dollars. Wealth like that, as huge as it is, can’t change our hearts for the better, or end our bad habits. It can’t make us more loving. It can’t bring our loved ones back from the dead. It can’t comfort us in sorrow, or rejoice with us. It can’t save us from ourselves, or from death. But Jesus gives us all of that, and more.

I’ve used this illustration before, but I think it’s helpful. Imagine you are a football player who is playing in the Super Bowl. Many truly great players never get a chance, not once, to play in that game. So you are in the Biggest Game, a tremendous honor given only to a few. You’ve already made $192,000 in bonuses above and beyond your normal multimillion dollar salary for getting through the playoffs. Your bonus for playing in the Superbowl is $103,000 more if you lose, $178,000 more if you win. In other words, you could buy a house with just the bonus you get for being in the big game.

Now, in the game, you play hard. But maybe you make a mistake and cost your team a penalty. Maybe an opposing player gets away with a bad one that wasn’t called. Maybe the refs make a bad call. All these things are upsetting, to be sure. You see players getting upset about such things all the time. And yet, at the end of the day, no matter what happens, you are a multi-millionaire who has earned at least an extra $300,000 this year. When the game is over, win or lose, you have the next several months off, and you are set for money for life. When you are playing, the game feels all-encompassing. The things that happen during the game feel like major events. But when the final whistle blows, even if you lose, you go home to a life that most people can only dream about.

The same thing is true for us. When we draw our final breath, we will go home to a life we can only dream about right now. That should give us some perspective. It should help us moderate the grumbling and disputing.

When we live with a clear view of the perspective of our life in Christ, it will make us stand out from other people. I would guess that at most workplaces, if you don’t complain or argue, you will stand out, in a very good way.

Now, at times we do have to take a stand for what’s right. We can’t be party to doing something wrong, something that will end up hurting someone else. At times, expressing the truth of the Gospel involves disputing conflicting ideas. But I think those times when we need to take a stand on principle are not at all the same thing as grumbling and disputing here in this text. We need to do the right thing, even if it brings us into conflict with others at times. Even so, we don’t stand on principle by grumbling behind the back of the person we need to confront. When we have to stand up for what’s right, grumbling doesn’t really apply. I think it’s safe to say, Paul is talking about grumbling and unnecessary disputing.

Paul says that if we remember that we are citizens of Heaven, and from that perspective, minimize unnecessary disputing, we will shine like the sun when we are among people who are not doing that. I think anyone who has ever had a job where they worked with other people knows that this is true. It seems to be human nature to gripe and moan about life. But because we are heading to an amazing eternal future, we can let the small stuff go.

I do think it is more than simply remembering that we are bound for the New Creation. As we saw last time, it is the Lord himself who works within us. Jesus within us does not grumble or quarrel. The more we recognize that he is living his life through us, and the more we let him do so, the less we will grumble and dispute.

If we avoid grumbling and complaining, and we hold fast to the word of life, we will shine like stars, especially compared to the crooked and perverse generation of those who do not follow Jesus. I think sometimes we get kind of overwhelmed and fatigued with how twisted and perverse the world truly is. We get used to it. If you could take a television show or movie from 2025 back in time to 1991, things that are normal now would horrify and shock us back then.

I remember when pornography was something people were ashamed of. Now, it has been “normalized.” 61% of all people report viewing pornography. That’s 78% of men, 44% of women. 73% of teenagers have viewed porn. One survey of thousands of online porn videos found that almost half of them involved at least one act of violence. No wonder our world seems to be going down the tubes—this is insane. We do indeed live in a crooked and perverse generation.

Paul expects also that the Philippians will be holding fast to the word of life. That is for us, also. This week I’ve come across two different groups of people who believe that Jesus wrote a book and the Roman Catholic church suppressed it, along with other books that were supposed to guide Christians. Those ideas are completely at odds with historical reality, with about as much evidence for it as there is that a secret cabal of lizard people rules the world, but it was clear that these people had found support for their conspiracies online, and fully believed them.

If anyone reading this worries about whether the Bible is reliable, I encourage you to watch this video by Dr. Peter Williams.

Lecture – Dr Peter Williams – New Evidences the Gospels were Based on Eyewitness Accounts

The video is several years old, but not too long ago, Dr. Williams also wrote an excellent (and short!) book called: Can We Trust the Gospels? If, like me, you prefer reading to listening or watching videos, you should pick up that book. You could also look at my own book, Who Cares About the Bible. The first several chapters of that one address the reliability of scripture.

We need to be clear in our minds that the Bible is in fact, the word of life, and we need to hold fast to it. Holding fast means that we know the truth taught by scripture, and we live our lives in step with that truth.

The world around us has mostly rejected the truth of the Bible. Especially online, it isn’t hard to find people living almost the exact opposite of what the Bible teaches. It’s easy to find people mocking the Bible, undermining it. Everywhere we look, people seem to be getting on with their lives as if scripture is irrelevant. We need to understand that this was exactly the situation for those Christians in the city of Philippi. It was a pagan place. Most people neither knew, nor cared, about Christianity. In such an environment, we need that helpful encouragement to hold fast to the word of life.

Paul points out that he himself is holding fast, and if they, too hold fast, then his labor would not have been in vain. This would have been a powerful appeal to the Philippians. In that period in history, in that culture, teachers and leaders were held in very high esteem. Most normal people would have wanted to please someone who was their teacher or leader. It would have been very important to them that the teacher/leader could be proud of them. So, Paul is essentially saying: “Make me proud. Don’t make my work meaningless. Make all my hard work and sacrifice worthwhile.”

Paul ends this section by reminding them that even his death would not be in vain. In fact, both he and they can rejoice if Paul is executed, because it means he will be stepping into his inheritance in Christ. That inheritance is so good, so wonderful and amazing, that it can influence how we live here and now.

2026 PALM SUNDAY: DON’T MISS THE MAIN POINT

On March 28, 2026 By Pastor TomIn Bible, Bible Teaching, Jesus, Podcast, Religion, Sermon, UncategorizedLeave a comment

The crowd on Palm Sunday were worshipping Jesus, but it may have been for the wrong reasons. Sometimes, we too, miss the point of what Jesus is doing.

To listen to the sermon, click the play button:

You can also find us on Spotify at https://open.spotify.com/show/6KKzSHPFT466aXfNT2r9OD (This will open to the latest sermon. You can search from there if you are looking for a previous one) To download, right click on the link (or do whatever you do on a Mac) and save it to your computer: Download Palm Sunday 2026

Luke 19:29-44

Most of us are familiar with the story of Palm Sunday: Jesus sends his disciples to get a mysteriously available young donkey. He gets on the donkey and rides to Jerusalem. As he does so, people start throwing down cloaks and branches to create a kind of “red carpet” as he goes along, and they all start cheering and praising him.

But have you ever wondered, why? What was the point of it all? Why is this story preserved for us in the Bible? Why did Jesus do it? What was it all about?

One startling thought was that maybe Jesus wanted to ride the donkey because he was tired. Jesus and the disciples walked everywhere they went (except when they were in Galilee, where they occasionally rode in boats). Maybe he wanted to sit down and experience the entry into Jerusalem without thinking about how much his feet hurt. This isn’t as flippant as it sounds. Jesus was God in human flesh, true. But he did have a human body too – just like yours and mine until his resurrection. Sometimes we forget that, but I guarantee you, he didn’t.

I think it goes beyond that, however. Jesus must have been familiar with the prophecy of Zechariah 9:9 which says:

Rejoice greatly, O Daughter of Zion! Shout, Daughter of Jerusalem! See, your king comes to you,

righteous and having salvation, gentle and riding on a donkey, on a colt, the foal of a donkey.

I don’t know if he was going out of his way to fulfill this prophecy or not. He certainly had no control over whether the crowd shouted, or what they said. But in any case, this procession into Jerusalem fulfilled a prediction about the messiah.

The symbolism of the donkey is somewhat important too. In that culture, when a leader entered a city as a conqueror or military hero, he rode a horse or in a chariot. When a leader came on a donkey it was an indication of peace and mercy for the people. Riding a donkey conveyed a promise of graciousness and mercy from a ruler. It was not a challenge or a military assertion.

So, he was tired. He was fulfilling prophecy. He was also conveying his intention to offer people grace and mercy. But I think there is also one more thing going on here. If you are familiar with other parts of Matthew, Mark, Luke and John, you may remember that often times, when Jesus did miracles, he told people to keep it quiet (for example, the leper in Mark 1:44). He was reluctant to turn water into wine (John 3). When Peter said that Jesus was the messiah, the Son of God, Jesus told them all not to tell anyone else (Matt 16:20). When he fed the 5,000, the people wanted to make him king, but he slipped away. He always seems so modest and humble, like he wants to keep his power and his identity a secret. But now suddenly, he is perfectly willing to be the cause of a big uproar at the beginning of the most crowded week of the year in Jerusalem, the capital of the region. It seems almost out of character. He spends three years, mostly away from Jerusalem, almost like he is hiding, and now in one day he blows his cover.

I believe Jesus allowed the crowd to go wild in order to create the pressure on the Jewish leaders that would ultimately lead to his crucifixion. What I mean is this: Before, the time was not right. He was still training his disciples, and it wasn’t yet time for him to die. But now, this week, this “palm” Sunday, he is coming to Jerusalem in order to die. In fact, his mission on earth would fail if he does not die. So he allows the Jewish and Roman leaders to be confronted with who he really is – knowing full well that they will do what they can to eliminate him as a threat to their power. In other words, by riding in a royal procession, surrounded by a cheering crowd, he is deliberately provoking the leadership of Jerusalem into having him executed.

Luke gives us a few verses that shed a little bit of light on Jesus’ attitude toward this triumphant procession.

39 Some of the Pharisees in the crowd said to Jesus, “Teacher, rebuke your disciples!”

40 “I tell you,” he replied, “if they keep quiet, the stones will cry out.”

41 As he approached Jerusalem and saw the city, he wept over it 42 and said, “If you, even you, had only known on this day what would bring you peace—but now it is hidden from your eyes. 43 The days will come upon you when your enemies will build an embankment against you and encircle you and hem you in on every side. 44 They will dash you to the ground, you and the children within your walls. They will not leave one stone on another, because you did not recognize the time of God’s coming to you.” (Luke 19:39-44)

I think we can learn two things about Jesus’ attitude from this. First, he fully accepts that it is good and right for the people to praise him the way they were doing. You see if Jesus really was God (as Christians believe he was and is) then it was not wrong or blasphemous for people to praise him and worship him. In fact, it would have been wrong for him to stop them from worshipping him, just as it would be wrong for me to try to stop someone else from worshipping God. So, Jesus didn’t stop them. He never stopped anyone from worshiping him before either, but on previous occasions he tried to keep his identity quiet. So at this time, he feels that the cheering crowd is entirely appropriate. In fact, he implies that as Lord of creation, even the rocks owe him their worship.

Second, even while the crowd is doing the right thing (praising Jesus), Jesus can see that they are doing it for the wrong reasons. What he says indicates that they do not understand what is going on, or what he is all about. He says Jerusalem will be destroyed “because you did not recognize the time of God’s coming to you.” So even though they are praising him and that is good and proper, they do not understand his mission, or why he is there, or what it means. And they don’t accept it.

By the way Jesus’ prophecy about the destruction of Jerusalem was so right-on to what happened about forty years later that skeptical scholars insist that the gospels were written after the events, because they can’t admit the possibility that Jesus could accurately prophesy.

In any case at the one level, his triumphant entry is good and right – Jesus is the messiah, after all, God in human flesh – and he deserves the adulation of the crowd. But at another level, the cheering crowd really doesn’t connect with why Jesus is there. They don’t accept that he has come to defeat sin and the devil – they are more concerned about food in their bellies and freedom from Rome. They want victory and excitement, but they know nothing about the coming crucifixion, and would be repulsed by it if they had known it. They certainly didn’t hang around the cross when Friday came.

What does all this mean for us, two-thousand years later? Well, maybe we just need to be reminded that Jesus experienced the same things we experience as human beings. It might be a comfort to know that he got tired and had sore feet sometimes. Or perhaps you needed to hear how Jesus fulfilled a four-hundred year old prophecy when he rode down the path on that donkey with people shouting and singing all around him.

For me, one of the big applications is how the crowd was doing the right thing, praising God for Jesus, and yet they totally missed the priorities and goals that Jesus had. By coming on a donkey, he was implying that he came in peace – but they ignored that, and still wanted him to militarily overthrow the Romans. Even more telling, they were caught up in excitement and busyness and noise, and because of that, they missed out on how God was really working. The whole, time, what Jesus was really doing was coming to die. They missed that in all the activity.

I think we can miss the point of Jesus sometimes also. Especially these days, as a lot of Christians think that Jesus came to assist us in fulfilling our dreams. Jesus does want to fulfill us, because he made us to be vessels of his grace and glory, and when we are fulfilled in him, it brings glory to him. And maybe we get excited and praise God for the things he can do for us, to make our lives more comfortable right now. But he also wants to crucify our flesh. We often forget that. The real reason to praise God is because he has delivered us from ourselves, from sin, our fallen flesh and the devil. And sometimes, he is riding in to town so that the parts of us that are still in rebellion to God can be crucified. Let’s not miss that point, like most of the crowd did that day. We need to be in tune with His mission, not our own goals or comforts.

There’s another temptation for churches and Christians in America today. If we can create lots of busyness and excitement and action, it appears that we are really participating in the kingdom of God. But I think when we gravitate to action and excitement, for the sake of those things in themselves, we often miss out on what God is really doing. I think sometimes he works more through the quiet, unrecognized ways than through the really splashy programs. He’s often at work when a few friends get together for breakfast or coffee to pray and read the Bible. He’s at work when we talk to our kids, and the friends of our kids, about Jesus. He’s at work when we take time to make a phone call and see how we can encourage someone else in faith, or when we spend a minute or two praying for someone else. He works in our small groups.

So, it’s good and right to praise Jesus. It’s even better to praise him for the right reasons, and accept that his mission is far greater than our temporary comfort on earth. I’m not saying he won’t do anything for you in the here and now. But when Good Friday and the cross came, this crowd didn’t understand, and for the most part, gave up their hope in Jesus. But for Jesus, the cross was the whole point of the thing in the first place. So let’s remember that, and praise God while accepting His mission in our life is to crucify our flesh, use us to glorify Himself and bring us to eternal, joyful life in the coming new creation.

PHILIPPIANS #8: WORKING OUT WHAT GOD HAS WORKED IN

On March 20, 2026 By Pastor TomIn Bible, Bible Teaching, Christianity, Philippians, Podcast, Religion, Sermon, UncategorizedLeave a comment

Being a Christian means that we trust Jesus in such a way that it has consequences in our daily lives. It’s a bit like marriage. Getting married is relatively simple (you don’t need all the wedding pomp and fancy things). But once you are married, there will be years working the implications of your marriage out into your life. So, in the same way, it is simple to come to Jesus. We also spend a lifetime working our salvation out into our lives. And yet, it is not we who do the work, but God himself.

To listen to the sermon, click the play button:

You can also find us on Spotify at https://open.spotify.com/show/6KKzSHPFT466aXfNT2r9OD (This will open to the latest sermon. You can search from there if you are looking for a previous one)

To download, right click on the link (or do whatever you do on a Mac) and save it to your computer: Download Philippians Part 8

PHILIPPIANS #8. Philippians 2:12-13

¹² Therefore, my beloved, as you have always obeyed, so now, not only as in my presence but much more in my absence, work out your own salvation with fear and trembling, ¹³ for it is God who works in you, both to will and to work for his good pleasure. (Philippians 2:12-13, ESV)

One of the ways the Christian faith is unique is that it holds a number of truths in tension with other truths. So, for example, we believe there is only one God. Yet we also believe that he exists eternally as three Persons. Or, we believe that Jesus Christ was God. We also believe that he was human. There are actually quite a few things like this in our faith. Today, we touch upon another one.

We hear, over and over again, that all we need to do is believe in Jesus Christ, and we will be saved. At the same time, we hear that our behaviour should be different from that of people who don’t believe. We should avoid sinning, and engage in the good things that the Lord calls us to. So, which is it? Do we have to behave a certain way to be Christians? Or are we simply saved by believing? There are verses that say it is just believing. In fact, it was in Philippi, after an earthquake shook that jail, that this was spoken:

²⁹ And the jailer called for lights and rushed in, and trembling with fear he fell down before Paul and Silas. ³⁰ Then he brought them out and said, “Sirs, what must I do to be saved?” ³¹ And they said, “Believe in the Lord Jesus, and you will be saved, you and your household.” (Acts 16:29-31, ESV)

It seems simple right? Just believe. And yet, there is a little more to it than that. The very next verse reads:

³² And they spoke the word of the Lord to him and to all who were in his house. (Acts 16:32)

So, Paul and Silas obviously explained things to them in greater depth than “just believe.” In addition, I think that in most cases, the Greek word for “believe” or “faith” is usually best translated “trust.” In other words, it involves a lot more than just giving your intellectual assent to a mental proposition. In fact, James says that even demons “believe” in God in that sense.

¹⁹ You believe that God is one; you do well. Even the demons believe—and shudder! (James 2:19, ESV)

No, “saving faith” is a real trust in God that leads you to behave and think differently than you would if you did not have that trust. I’ve used this analogy before, but I think it’s really useful:

Imagine your friend tells you about the world’s greatest tightrope walker, The Great Bruno. He has walked across tightropes over deep canyons, and waterfalls, and cliffs. Your friend says, “Do you believe this?”

You think, sure, human beings are pretty amazing. I believe there is such a person as The Great Bruno, and I believe he can do such things. You are giving intellectual assent to the existence of this person, and to his abilities. But this is not at all the same thing as what the Bible calls “faith” when it applies to Jesus Christ. In fact, this kind of faith, mere intellectual assent, is the faith that demons have (as described by James, above).

Now, imagine you have come to see the Great Bruno perform. There is a tightrope strung between two skyscraper buildings, two hundred feet above the street. There is no safety net. You’ve heard about The Great Bruno, so when he asks “Do you believe I can walk across this tightrope and back again, without falling?” you say, “Yes!”

This kind of faith costs us nothing, asks nothing of us. If we say “yes,” it doesn’t really make any difference for us.

“Now,” The Great Bruno says, “who believes that I can carry a person safely across the rope and back again?” Again, you’ve heard of him, and you believe he could do that. Again, that faith costs you nothing, means nothing relevant to your actual life.

The Great Bruno now meets your eyes and points directly at you. “Will you allow me to carry you across on my back?”

Now, the question is about real trust. If you say “yes,” it will have direct consequences for your life. It requires actual trust from you. You have “skin in the game,” so to speak.

Another useful analogy is from marriage. If you want to get married, really all you have to do is repeat the vows after the pastor, and say “I do,” when he asks you. Is that really it? Yes it is. That’s all there is, in essence to getting married.

Is that all there is to marriage? Not by a long shot. You will spend the rest of your life working out the implications of what transpired when you said “I do.”

Do you have to behave like a good husband or wife in order to be married? Not necessarily, but if you don’t want to be a husband or wife, why are you getting married, anyway? Is it required that you behave a certain way after you are married? Again, no, you are married now, no matter how you behave. And yet, you normally will behave differently after you are married. Eventually, if you never actually behave in a loving way toward your spouse, you might lose your marriage. But you don’t lose it just by forgetting to clear the table after dinner once or twice. Ideally, you get married because you love each other unconditionally. Even so, after marriage, there is a great deal to “work out.”

So it is with trusting Jesus. All it takes is trust. Even so, we spend the rest of our lives “working out” the implications of that trust.

If we truly trust Jesus, as the Bible has revealed him to us, it will change the way we think and behave. Jesus said that if we want to follow him, we should die to ourselves daily. He said that we should put him above all other priorities. He said we should seek the kingdom of God first, and to not worry about little things like the necessities of life. He tells us to love our enemies. He tells us that we are forgiven, and that we should not continue to live in sin.

He says that we should live with our hearts and minds set upon the joy that is coming in the next life, that what we should truly treasure and work for are eternal things. If we follow Jesus, we might not be successful in the eyes of others. In fact, we might look foolish and humble. We might make decisions in following Jesus that other people do not understand or approve. These are all things that require trust. This is not merely intellectual assent, but trust that profoundly affects the way we live, and the motivations we have.

And so, though we do not earn God’s love, or salvation, through what we do, our salvation does have profound consequences that must be worked out in practical ways in our lives. This is what Paul is talking about when he says that we should obey, and that we should work out our salvation with fear and trembling.

Paul’s words here apply in two different contexts. First, we are to work out the implications of our salvation personally, as I described above. But we are also supposed to work out our salvation in connection with our fellow believers. From the very beginning of chapter two, Paul has been talking to them about how to go through life together as fellow-Christians. Salvation puts us not only in a new kind of relationship with God, but also a new kind of relationship with others who are being saved. So we need to be diligent about letting our salvation influence how we interact with our fellow believers. Paul has already told us that this involves being humble with one another, and looking out not only for our own interests, but also the interests of others. We should be focused on the same goal, keeping the same attitude, thinking together about things from the perspective of those who belong to Jesus.

Today, in Western culture, this also means that we should have a level of commitment to one another that is maybe unusual in the larger culture. I confess, I think this is harder for people in typical, large churches. But, as you can, find a group of fellow believers with whom you “do life together.”

I think too many Christians look at churches as if they are consumers. They ask, “What will this church do for me? Does it have programs that will benefit me and my family?” Some of those questions are natural when you first move to a new area and are looking for a new church. But Christians should also be asking things like this: “Am I on the same page with these people concerning the Bible? Can I see myself going through life, side by side with them, being an encouragement to them, and leaning on them when I need encouragement? Could I be a blessing to these people in some way?” When Christians have no long-term, meaningful commitment to other Christians, they suffer. They are not fully embracing the life Jesus intends for us. They are not fully “working out their salvation.”

There is one more, extremely important, piece to working out our salvation:

“…for it is God who works in you, both to will and to work for his good pleasure”

We are not the ones doing the work of working out our salvation. It is God who does it, in you and through you. In fact, it is God who even causes you to want to work out your salvation. This reminds me of something Paul wrote to the Colossians:

²⁹ For this I toil, struggling with all his energy that he powerfully works within me. (Colossians 1:29, ESV)

You see two pieces here. Paul is toiling, but he is using not his own strength. The energy with which he toils is power that comes from God himself. Jesus taught this himself. He used the analogy of the vine and the branches:

⁴ Remain in Me, and I in you. Just as a branch is unable to produce fruit by itself unless it remains on the vine, so neither can you unless you remain in Me.
⁵ “I am the vine; you are the branches. The one who remains in Me and I in him produces much fruit, because you can do nothing without Me. (John 15:4-5, HCSB)

Our first task is to make sure we are closely connected to Jesus. Next, we make our voices and hands and minds available to him. Finally, we leave the results up to him.

Above all, this text is calling us to believe that the whole enterprise is not ours, but God’s. Working out our salvation into all areas of our lives is something God is doing. He is the one who works in us and through us. Even the will to grow in Christ comes from God himself. The more we trust this, the more we will act like it is true. The more we act like it is true, the easier it gets.

Now, why does Paul talk about obedience, and fear and trembling? This process—God working in us and through us through faith—is a beautiful, holy thing. God himself is at work in your life. We should take this seriously, out of reverence and gratitude. It is no small thing, and we should approach it with respect and joy.

I think the key to all this is to be willing. Part of being willing is making our bodies and minds available to God. For example, one part that is essential for us if we are to work out our salvation is to read the Bible. If you aren’t a reader, listening to the Bible is just as good. God will not take over your body, make you walk over to the shelf, take down the bible and open it up. You have to do that part. Or, you have to call up the audio Bible on your phone and start it playing. But then, once you read or listen, what you get out of it is up to God. This may surprise you, but the Bible is very clear that results are God’s business, not ours. You need to put the bible into your mind and heart by reading or listening. But the second part – the growing and learning and changing – that is what God himself will do, in his own way, and own time. I have spoken to many people over the years who say they aren’t getting much from their Bible reading. That’s OK. What you “get out of it” is God’s business, not yours. Don’t stop reading, just because you can’t tell what is happening spiritually when you read.

I don’t remember every meal I’ve eaten during the past month, but even so, those meals nourished my body. In the same way, the scripture I’ve read during the past month has nourished my soul. Sometimes, I can feel my soul being built up as I read. Sometimes I can’t. But I give God my time and willingness, and he provides the growth in his time and way. I read the Bible almost every day. Many days, what I read does not stay in my conscious mind for very long. But after 40 years or so of regular Bible reading, God has implanted his word deep in my soul, and he uses it to bear fruit on many occasions. How it bears fruit, and when, is up to him.

So it is with everything. Jesus wants to love and bless my family through me. I have to give him my time and my words, but the way those things bring blessings to my family are up to Jesus. I have to be willing to spend time with other people Jesus has put in my life. I need to be willing to speak, or help them in practical ways. But even as I give my time and my physical actions, it is God who uses those things to bless others. I have been saying “I,” but truthfully, this is for all of us. It isn’t just for preachers: Paul makes that clear here, and Jesus made it clear in the John 15 verse I just gave you. This is how we live. We use our voices and minds, and hearts and bodies, but it is God working in and through us at the same time.

Let the Holy Spirit speak to you today.

SCANDALOUS VICTORY

On February 21, 2026 By Pastor TomIn Bible, Bible Teaching, Podcast, Religion, Sermon, UncategorizedLeave a comment

From Pastor Wade Jones

To listen to the sermon, click the play button:

For some people, the player above may not work. If that happens to you, use the link below to either download, or open a player in a new page to listen.

To download, right click on the link (or do whatever you do on a Mac) and save it to your computer: Download Hebrews 2

Hebrews 2:10-18

This week we are going to look together at a passage from the book of Hebrews. Hebrews is a bit of an interesting book. We aren’t sure who wrote it (although there have been lots of educated guesses, including Paul, Barnabas, Apollos, and Priscilla). It’s hard to date (was it written before or after the fall of the temple in Jerusalem?). And we aren’t quite confident which Hebrews it was written to (refugees from Rome? The Hellenistic diaspora?). However, it has been accepted as part of inspired Scripture since very early in the history of the church. And, as interesting and helpful as all those details might be, they take a back seat to the role of the Holy Spirit in inspiring and preserving the texts He wanted the body of Christ to have as the revealed word of God. We are going to look at today’s passage without attempting to answer any of those questions, and we will still see some deep and powerful truths about Jesus Christ because of this text.

I will not keep myself anonymous, though. My name is Wade Jones, and I am glad to be back with you at New Joy. I’m a pastor at Priest Lake Christian Fellowship in Antioch, Tennessee as well as a friend and extended part of the Hilpert family. And this week I’m going to lead us through some time looking at Hebrews 2:10-18.

Let’s do a little bit of lead-up first. Without trying to solve all the historical questions around Hebrews, it does seem clear that the author – or maybe preacher, as this feels more like a written sermon than a traditional letter – at any rate, the writer is concerned with helping the readers (and us) come to a clear understanding of the superiority of the work God has done in Jesus. He is the Messiah of Israel, and He has gone beyond all Israel’s expectations for Messiah. So, in the first chapter of this sermon, the preacher compares the place of Jesus to the angelic messengers that are a part of Israel’s ancient and recent history. God has revealed many things throughout Israel’s history, but in Jesus, things have come to a critical point. Jesus does not just bear the message of YHWH; He is in Himself the Presence of YHWH. This is more than they had expected, and the preacher places a great deal of emphasis on the uniqueness of Jesus as a revealer of YHWH. If the listeners truly want to understand YHWH (as far as it is possible for any of us as humans), they are going to have to focus on Jesus. This idea permeates the letter, and hopefully it permeates our lives as well. When we have questions about God: His nature, His actions, His character, we need to begin by looking at Jesus and letting His revelation of God form the lenses through which we interpret anything else we know about God – even other things that God has revealed to us through His prophets and teachers. Jesus Christ is the beginning point for our understanding of God, who He is, and what He is doing. All of that is in mind as we turn to today’s passage. Let’s read that now together. (Hebrews 2:10-18)

“¹⁰For it was fitting for Him, for whom are all things and by whom are all things, in bringing many sons to glory, to make the captain of their salvation perfect through sufferings. ¹¹For both He who sanctifies and those who are being sanctified are all of one, for which reason He is not ashamed to call them brethren, ¹²saying: “I will declare Your name to My brethren;
In the midst of the assembly I will sing praise to You.”

¹³And again: “I will put My trust in Him.”

And again: “Here am I and the children whom God has given Me.”

¹⁴Inasmuch then as the children have partaken of flesh and blood, He Himself likewise shared in the same, that through death He might destroy him who had the power of death, that is, the devil, ¹⁵and release those who through fear of death were all their lifetime subject to bondage. ¹⁶For indeed He does not give aid to angels, but He does give aid to the seed of Abraham. ¹⁷Therefore, in all things He had to be made like His brethren, that He might be a merciful and faithful High Priest in things pertaining to God, to make propitiation for the sins of the people. ¹⁸For in that He Himself has suffered, being tempted, He is able to aid those who are tempted.”

We have gotten so used to the suffering of Jesus that perhaps we forget what a stumbling block – a scandal – that was for many in the first century. Messiahs, Deliverers, and Heroes were not supposed to die. They were supposed to be victorious. And I think this passage remains important for His people today. We often want to avoid the scandal of a difficult or painful life in the belief that our identification with Jesus somehow has placed us above all that. The preacher of Hebrews does not share this belief and is pretty vested in helping the listeners grasp that their identification with Jesus is not a get-out-of-difficulty-and-suffering free card. In fact, difficulty and suffering are key components of our shared life with Jesus Christ. They are an essential part of the path to glory that God has for us.

And that is where the preacher begins in this passage. Jesus came to bring many sons (and daughters) – to bring many children to glory. Glory is our destiny in Christ, but let’s look at how Jesus gets us there. The God of the universe makes the “captain” – and we are going to come back to that word – perfect through suffering. Wait a second! How did Jesus need to be made perfect? Wasn’t He already perfect as God? Well, of course He was. The Greek word translated “made perfect” here carries with it the idea of maturity, of completion. The idea here is not of moral perfection, of sinlessness – Jesus already had that. But the work of salvation that the Father has sent Him to do required Jesus to grow and develop into that – not morally, but situationally. There were some things He needed to go through and experience in order to have the saving effect that He was sent to have. And a major component of that development and preparation came to Him through suffering. Not just the suffering of the crucifixion and all that led up to that, but the normal, everyday suffering that humans experience. It was critical for Jesus, in order to save humanity, to fully enter into humanity.

The preacher really takes seriously the union that Jesus is giving us with Himself. We are “of the same family” as Jesus (verse 11). We are His brothers (verse 12). We His children (verse 13). And we share our flesh and blood, the physical nature of our being, with Him (verse 14). He has been made fully like us in every possible way, except sin (verse 17). And a key part of that is His suffering. Again, not just the suffering of the Passion, but the suffering of enduring temptation. Look at verse eighteen, where the preacher specifically connects those two ideas. “For in that He Himself has suffered, being tempted, He is able to aid those who are tempted.” His ability to set us free in our temptation is connected to the truth that He suffered – that word is intentional – the pains of being tempted. I believe the preacher is saying that before the Incarnation, temptation wasn’t a part of the Son’s experience. James tells us that God does not tempt and is not tempted – but in the Word, the Son, becoming flesh, He made Himself subject to all that was and is part of fallen humanity, including the reality of temptation and the hardship that those temptations cause. Remember, being tempted is not a sin. It’s part of the normal fallen human experience. And going through that on a daily, weekly, monthly, yearly basis for His whole life – and yet never giving in to the temptation – was a part of the suffering of Jesus.

Why did all this matter? Why is it so important for Jesus to have become fully human? The early church wrestled with this a lot because it was such an odd idea. The ancient world had plenty of stories of gods taking on the appearance of a human (or some other creature), but it was unthinkable that these gods would subject themselves to the limits of humanity. And it was just as difficult for the Jews, who had worked so hard to come to the understanding that their God was unlike any creature, to get their heads around the idea that He had become a creature. I think it’s hard for us too. We tend to drift toward Jesus as God, drifting a bit above the ground, and only playacting at being human (if we are theologically conservative), or toward Jesus as man, inspired by God but not really divine (if we are theologically liberal). But the early church (and the orthodox church in all its varieties since then) correctly rejects both of those approaches as heresy. Not just a bad or sloppy idea, but a serious failure to grasp the gospel.

It is critical to our salvation and deliverance from all the consequences of the fall and our rebellion against God that Jesus remained fully God, and became fully human, undergoing all the normal pain, difficulty, temptation, and suffering that are part of the normal human experience. This equipped Him to do the Messianic work that He had come to do. Because in order to reunite us with Him as family, He had to set us free from the bondage we were in. He had to destroy the hold that death has had over us since the exile from the Garden of Eden.

Let’s come back to the word translated “captain” in verse ten, as I read from the New King James. The word, archegos, is one of those words that capture a variety of related ideas. You will see this word translated variously (and accurately) as author, pioneer, leader. In this passage, I love the significance that William Lane puts on the word by translating it as “champion.” That is, as the one who steps forward on behalf of someone else and identifies himself or herself fully with the needs of that someone else. I think about it in terms of a medieval trial by combat scenario.

Imagine, if you will, a poor elderly woman who has been wronged by the local baron. He has taken land that had been in her family for generations, and she has no one to stand up to him. Her husband is dead, her sons killed in wars, and now she will lose her inheritance altogether and there is nothing she can do to protect herself. She has the right to duel the corrupt baron to prove her claim, but what chance does she have against him when he’s a trained warrior and she can’t even lift a sword? And then, in front of the court, an unknown knight steps forward to identify himself as her champion. Her representative. Her defender against evil. And as the music rises to a crescendo, he defeats the evil baron in battle and removes the threat of loss hanging over the elderly woman’s head. That’s a nice story. I love watching those. And what the preacher is describing here is much more than that.

You see, brothers and sisters, we were designed to walk in ongoing, unbroken, complete fellowship with our God. We were created to spend our days and nights breathing His Presence in and out as easily as we fill our lungs with air. In communion with Him, we continually received the Life that flows from His Presence. But when we rebelled, we were cut off from that Life-giving Presence and became subject to death. Which is, of course, exactly what God had told us would happen, but I guess we just had to go and prove it for ourselves. And we, as created beings, are not inherently immortal. So, when we are cut off from God, we are going to die. As Adam and Eve found out, that death is not always instantaneous. But it is inevitable. And Jesus came to destroy the grip that death has had on us ever since that day.

But death could only be destroyed from the inside. Why is it that way? Honestly, I don’t know. There are things about the character of God and how He has to operate that I don’t fully grasp. Perhaps it is something like this. Death was designed to hold rebels in its grip. As such, it was unrelenting in its grip over humans, because we have all fallen into rebellion. Well, some of us tripped and fell into it, others of us have charged into it headlong. And once we have become rebels, alienating ourselves from God, the power of death over our lives was unbreakable. But what happens when Death grabs hold of someone who has not rebelled? Who has not broken that Life-giving covenant relationship with God? Who is, in fact, God Himself? What happens when the Source of all Life makes Himself susceptible to death? What happens when death occurs as an act of obedient submission to God instead of as a natural consequence of rebellion against God? Well, what happens is Death breaks. It can no longer function as it has to function. Life, in the Person of Jesus, is stronger than Death, and when He breaks the power of death, He is able to lead free from it all of us who are willing to come with Him.

What does it mean to lose the fear of death? How many decisions do people make because they are afraid if they don’t do this or that they will die? Esau comes to mind, but he was certainly not the last to give up his inheritance just to put off what felt like impending death a little longer. How many of us through the centuries, faced with the possibility of death, have been willing to compromise the calling of Christ? There is a reason that those who have become martyrs are celebrated in the history of church – they have lived out the truth that death no longer has power over us, because it is no longer the end. Sure, we may die. In fact, all of us will, unless He returns to us first. But death is no longer the end. We no longer go down to the grave to stay there. Instead, we go to the grave knowing that we have been joined to the One who has defeated death, and that as His brothers and sisters, we are utterly connected to a Life that Death cannot defeat. And that frees us to make decisions that wouldn’t make sense if all we had was this life: these fifty or seventy or even one hundred years. If this is it, if death is the end, then let’s eat, drink and be merry. Let’s get all we can for ourselves because the end is coming. But Jesus has set us free from the need to do that. Instead, we can live lives joined to Him, knowing that death, even though it may be a painful interruption, is just that – an interruption to a Life that flows from our Re-Union with God.

I’ll finish with one of the other possible translations of that word archegos. Pioneer. The one who goes into an unexplored wilderness and creates a trail. He makes it possible for others to follow Him. Now, none of those who follow created the trail. They are following the signs and markings that the pioneer left. And if they are wise, they will follow the trail markings carefully. Those incoming travelers want and need to walk in the footsteps left by the pioneer so that they can arrive at their destination.

That’s part of what the preacher is calling the listeners to do. Follow Jesus. Stay on course. The preacher will come back to this theme over and over throughout this sermon. Jesus, our older brother, our champion, our pioneer, has blazed a trail for us to follow. He blazed it with suffering. He blazed it with obedience. He blazed it with mercy and faithfulness. He blazed it for them. And He blazed it for us. It is now incumbent upon us, as it was for the first hearers of this sermon, to resolve to continue to walk in the footsteps of Jesus. We cannot create the trail. But we can follow it because He has made us able to follow it. He is the Maker of the trail, the Keeper of the trail, and the Source of our ability to walk the trail. All He asks of us is the willingness to persevere, to accept His victory over death as our Champion, and to trust that He knows where He is going and we should follow Him.

This week, will you commit each day to follow the trail He has blazed? To receive His help in your temptation and His atonement for your sin? The victory is won. Now it’s our responsibility to walk in it.

PHILIPPIANS #6: CITIZENS OF THE GOSPEL

On February 7, 2026 By Pastor TomIn Bible, Bible Teaching, Philippians, Podcast, Religion, Sermon, UncategorizedLeave a comment

We are called, first an foremost, to live as citizens of the gospel of Jesus Christ, in a way that shows the rest of the world that Jesus is worthy. That includes being “family” to one another, sticking with each other throughout all the ups and downs, and also it includes suffering as we “fight the good fight of faith.”

To listen to the sermon, click the play button:

You can also find us on Spotify at https://open.spotify.com/show/6KKzSHPFT466aXfNT2r9OD

(This will open to the latest sermon. You can search from there if you are looking for a previous one)

To download, right click on the link (or do whatever you do on a Mac) and save it to your computer: Download Philippians Part 6

Philippians #6. Philippians 1:27-30

²⁷ Only let your manner of life be worthy of the gospel of Christ, so that whether I come and see you or am absent, I may hear of you that you are standing firm in one spirit, with one mind striving side by side for the faith of the gospel, ²⁸ and not frightened in anything by your opponents. This is a clear sign to them of their destruction, but of your salvation, and that from God. ²⁹ For it has been granted to you that for the sake of Christ you should not only believe in him but also suffer for his sake, ³⁰ engaged in the same conflict that you saw I had and now hear that I still have. (Philippians 1:27-30, ESV)

Translation is always tricky, because some languages have words that don’t really exist in other ones. In verse 27, “let your manner of life” is one word, “citizen,” but as a verb. It would be sort of like: “Citizen in a way that is worthy of the gospel of Christ.” I draw this out because it was important to the first readers of this letter. Remember, the city of Philippi was a Roman colony. A citizen of Philippi was a citizen of Rome. This was a big deal to most of the people who lived in Philippi. They would have been quite proud of their status as citizens of Rome. But Paul reminds the Christians there that they are, before anything else, citizens of the Kingdom of Jesus Christ. The way they are to “citizen” is to be worthy of the good news of Jesus Christ. The New Living Translation does pretty well with this:

²⁷ Above all, you must live as citizens of heaven, conducting yourselves in a manner worthy of the Good News about Christ. (Philippians 1:27, NLT)

The CSB also gets at the citizen idea, but most other translations don’t. I think this is very relevant also to Americans in the 21^st century. When Philippians was written, the preeminent world power was Rome. They were proud Romans. Today, the preeminent world power is the United States. I know a lot of people are proud to be American. That’s not wrong, in its place. But as Christians, our first citizenship, our primary citizenship is as the people of Jesus Christ. Our first concern should be how to live as good citizens of the gospel. It is not the same thing as being citizens of Rome or citizens of America. If and when there is a conflict between the two, we need to remember that our primary citizenship is with Jesus.

I see both conservative and progressive Christians getting this wrong all the time. Conservatives sometimes think that being American and being Christian are the same thing, and there is no conflict between the two. But at times, the gospel calls us to a different kind of life than America does. Sometimes, people think that being patriotic about America automatically is the same as being a good Christian. At other times, people who are confused about this try to use government to accomplish some of the purposes of the gospel. They want the government to outlaw abortion, and to recognize public prayer and the ten commandments and so on.

On the other hand, progressives also seem to be confused about it. Right now there are a lot of more progressive Christians pointing out that the Bible teaches us to welcome immigrants and foreigners. It does indeed. I do believe we Christians should extend kindness and generosity to immigrants and refugees, because in doing so, we show them practically that God loves them. However, there is a huge difference between showing kindness to refugees on the one hand, and actively interfering with government agents who are lawfully doing their duty. My point is this: Christian nationalism exists on both the right and left sides of the political spectrum. But we are not primarily called to live as Americans who happen to be Christians. We are called to live first and foremost as Christians who happen to live in America. Our true citizenship is in the gospel of Jesus Christ.

Should we Christians oppose abortion? Yes. Should we welcome immigrants? Also yes. But I think it is a mistake to start thinking that means that our primary call as Christians is to make our government do certain things. We ourselves, as followers of Jesus, should try to help unwed mothers, to give them options other than abortion. We should also be clear about the Bible’s teaching on sex, with the hope of reducing the number of women who become unwed mothers in the first place. But I’m not sure we’re supposed to get the United States government to do it for us. In the same way, we should welcome people who come here from other places, looking for a better life. We should try to lead them to Jesus with our kindness and generosity towards them. But I think it’s a mistake to try and get the government to do this work for us. In addition, there is no country in the world where people from other places are simply allowed to come in, no questions asked. We should not oppose reasonable immigration laws—that does not seem to me to be part of what it means to be a citizen of Christ’s kingdom.

We are called to live our values as citizens of Christ’s kingdom. What our country does or doesn’t do shouldn’t change our commitment to that. We need to be careful not to think that being a good American and being a good Christian are always and automatically the same thing. In fact, we should expect at times that our way of life looks strange to those who do not follow Jesus.

Most especially, we are not called to live for the things everyone else lives for. The American Dream is not the same thing as citizenship in Christ. A lot of people around us live to earn more money, with the goal of getting all the stuff they want to have, and also gaining financial security and leisure time. While, perhaps, this can be done in a way that is not sinful, we need to be clear that we are called to seek first the kingdom of God, and to not put our hope in wealth.

⁶ But godliness with contentment is great gain, ⁷ for we brought nothing into the world, and we cannot take anything out of the world. ⁸ But if we have food and clothing, with these we will be content. ⁹ But those who desire to be rich fall into temptation, into a snare, into many senseless and harmful desires that plunge people into ruin and destruction. ¹⁰ For the love of money is a root of all kinds of evils. It is through this craving that some have wandered away from the faith and pierced themselves with many pangs.
¹¹ But as for you, O man of God, flee these things. Pursue righteousness, godliness, faith, love, steadfastness, gentleness. ¹² Fight the good fight of the faith. Take hold of the eternal life to which you were called and about which you made the good confession in the presence of many witnesses. (1 Timothy 6:6-12, ESV)

And:

¹⁷ As for the rich in this present age, charge them not to be haughty, nor to set their hopes on the uncertainty of riches, but on God, who richly provides us with everything to enjoy. ¹⁸ They are to do good, to be rich in good works, to be generous and ready to share, ¹⁹ thus storing up treasure for themselves as a good foundation for the future, so that they may take hold of that which is truly life. (1 Timothy 6:17-19, ESV)

To be clear then, even in the New Testament, there were Christians who had a fair amount of worldly wealth, so simply having it is not necessarily a sin. But all of them (and us) are warned not to set our hopes on riches. Of course, this is exactly what so many people do. They spend their lives trying to acquire more because their hopes and dreams are all tied up with wealth. Rich people are warned to hope only in Christ not in their wealth, and to use their worldly wealth to be generous, and for the purposes of Christ. In that way, we build “eternal wealth.” This is part of being a citizen of Christ’s kingdom, rather than the world. We don’t live for more stuff, more money, or more of the dreams that money can buy. That alone will make us look very different from the people around us.

Now, all of this can sound like we have to behave in certain ways in order to be good Christians. But that’s not the point at all. I mentioned this earlier in the series on Philippians: The way we behave as disciples of Jesus can have an impact on what other people think about Jesus. We should not let our lives or behavior become an obstacle to other people following Jesus. We won’t be perfect of course, and part of following Jesus involves being honest about our failures.

Paul particularly wants the Philippians to be “standing firm in one spirit, with one mind striving side by side for the faith of the gospel, and not frightened in anything by your opponents.”

Reading between the lines, it appears that there was some internal strife in the church at Philippi. He urges them here to be “of one mind, striving side by side.” In chapter two he tells them to be of one accord, and one mind. He tells them to be humble, like Jesus, and to not insist on their own honor. In 4:2, he urges two women: Euodia and Syntyche, to figure out how to get along. Here, his concern is that they present a unified front to the world, and to fear nothing.

I do think we in the 21^st century do not really understand how much the culture was communally oriented in New Testament times. Becoming a Christian sometimes meant that you were now cut off from parts of your community. You no longer worshipped with others at the shrine of a false god. Family members might reject you. Your fellow Christians became your family, your “people.” You did life together with others who were citizens of the gospel of Jesus Christ.

I still wish for all of the churches in our Life Together Churches network to become more like this. We need to look beyond just meeting together once a week. We should be involved with each other’s lives. Our house church should be “our people.” We live in an individualistic culture, so this is a bit of a stretch for us, but I do think that when the church is also our “family,” that is a testimony to those who are not Christians. In fact, Paul says as much. He says that when the Philippian believers stand together, with one spirit and soul, without fear, it is a sign to everyone else of the truth of the gospel.

Next, comes verses 29-30:

²⁹ For it has been granted to you that for the sake of Christ you should not only believe in him but also suffer for his sake, ³⁰ engaged in the same conflict that you saw I had and now hear that I still have.

This is both scary, and comforting. Suffering is a normal part of what it means to be a Christian. Until about eighty years ago, this would not have been considered a very big deal. Virtually everyone in all of the history of the world until about 1950 understood that suffering is a normal part of life. People outside of the Western world still understand this. However, during the past eighty years, huge advances in modern medicine, and technologies of all kinds, have made life much easier. Unprecedented economic growth has led to an unprecedented quality of life. But we are living in an ignorant bubble, compared to the rest of the world, and the rest of history. What is abnormal is to go through life without major suffering. Today’s “baby-boomers” are the first generation in the history of the world to experience life in that way.

Some Christians, who don’t like the talk about suffering, claim that Paul is talking about persecution. After all, he says that the Philippians are engaged in the same conflict that Paul himself is engaged in. Isn’t that persecution? Not exactly. The Greek word for “conflict” in v. 30 is found in only a few other places in the New Testament. It doesn’t necessarily mean persecution. In 1 Timothy 6:12, and 2 Timothy 4:7 Paul used that word to describe “the good fight of faith;” in other words, in a very broad and general way, the “fight” of being a Christian in an ungodly world. The struggle to hold on to Jesus with so many things pulling us away. In Hebrews 12:1, where it says, “let us run the race set before us,” race is the same word. So Paul isn’t talking just about persecution. He is talking about all of the suffering and trials of this life which we encounter as followers of Jesus. We’ll look at this again when Paul talks about Epaphroditus. Many people suffer. But if we are followers of Jesus, citizens of his Kingdom, all of our suffering is used to draw us closer to him, and to show the world more about him.

It is normal to suffer as we “fight the fight of faith,” living as Jesus-followers in a world that has largely rejected him. This is part of what it means to be a Christian, period. But it is also good news. There isn’t something “cosmically wrong” when we find ourselves in suffering—this is normal. And thousands of generations of Christians before us have suffered as they follow the Lord, and in doing so provided us with courageous examples.

Let the Holy Spirit speak to you right now through these scriptures.

PHILIPPIANS #3: A BUFFET OF THANKSGIVING

On January 3, 2026 By Pastor TomIn apostle paul, Bible, Bible Teaching, House Church, Jesus, Philippians, Podcast, Sermon, UncategorizedLeave a comment

Today we will consider Paul’s introductory prayer, offered right after his first greeting to the Philippians. These nine verses are filled with important ideas and rich food for our souls. Think of it as a kind of buffet. You may feel more hungry for the steak than the salad, and that’s fine. Maybe not every part of this passage will be equally meaningful for you. But let’s dig in and see what is on offer here.

To listen to the sermon, click the play button:

For some people, the player above may not work. If that happens to you, use the link to either download, or open a player in a new page to listen.

You can also find us on Spotify at https://open.spotify.com/show/6KKzSHPFT466aXfNT2r9OD

(This will open to the latest sermon. You can search from there if you are looking for a previous one)

PHILIPPIANS 1:3-11

³ I thank my God in all my remembrance of you, ⁴ always in every prayer of mine for you all making my prayer with joy, ⁵ because of your partnership in the gospel from the first day until now. ⁶ And I am sure of this, that he who began a good work in you will bring it to completion at the day of Jesus Christ. ⁷ It is right for me to feel this way about you all, because I hold you in my heart, for you are all partakers with me of grace, both in my imprisonment and in the defense and confirmation of the gospel. ⁸ For God is my witness, how I yearn for you all with the affection of Christ Jesus. ⁹ And it is my prayer that your love may abound more and more, with knowledge and all discernment, ¹⁰ so that you may approve what is excellent, and so be pure and blameless for the day of Christ, ¹¹ filled with the fruit of righteousness that comes through Jesus Christ, to the glory and praise of God. (Philippians 1:3-11, ESV)

As I said in the introduction, the Philippians were a church with which Paul had few, if any, theological issues. He had deep, affectionate relationships with many in the church. So, he begins by mentioning that whenever he prays for them, he thanks the Lord, and prays with joy. Later in the letter, he will remind them explicitly that when they pray, they should do so with thanksgiving and joy.

I’ll say more about joy and thanksgiving in prayer when we get to that passage, but I do want to say something here, because it’s worth saying more than once. Sometimes, I pray about something, and when I’m done, I feel just as worried and bothered by it as I did before I prayed. But at other times, when I pray, I feel so much better afterwards. I think the difference is that during the times I don’t feel at peace, I have forgotten to thank the Lord when I pray.

When we give thanks as we pray, we are encouraging our hearts to trust the Lord. When I ask for the Lord’s help, adding “thank you,” is like saying, “I trust you to deal with this, Lord. I’ve asked you to do something, and I’m thanking you, because I trust that you have heard me, you understand my concerns, and you will do what is best.” When we thank him, we are putting the matter in the Lord’s hands, and leaving it with him. Just to be perfectly clear: saying “Thank you,” does not mean that I think the Lord will respond exactly how I want him to. It means I trust him to work in the best way, even if I don’t recognize it as the best way at this point in time. Thanking the Lord is a concrete way of releasing our concerns into the hands of the Lord.

Paul says he is thankful for the Philippians’ partnership in the gospel. The word for “partnership” is a pretty flexible word. In general it describes a close fellowship, an involvement with one another’s lives. I think Paul means a number of things by this word.

The first Philippian to become a Christian was a businesswoman called Lydia. As soon as she received Jesus, she invited Paul and his companions to stay with her. She said: “If you consider me a believer in the Lord, come and stay at my house” (Acts 16:15, HCSB). Her newfound faith immediately led her to reach out to Paul and the missionaries and partner with them by giving them a place to stay. So, from the very first day, Lydia became a partner in the gospel. Apparently the other Philippians responded in a similar way.

The partnership undoubtedly included fellowship and friendship as well. The long, ongoing connection between Paul and the Philippians testifies to genuine love and concern for one another. And, for these Philippians, the partnership also included financial giving to enable Paul to continue to preach the gospel. If you remember, one of the reasons Paul is writing this letter is because the Philippians sent him a financial gift, and he wants to thank them. This was not the first time they gave him financial support. At the end of the letter, Paul again thanks them, explicitly, for their financial gift. He says:

⁵ And you Philippians yourselves know that in the beginning of the gospel, when I left Macedonia, no church entered into partnership with me in giving and receiving, except you only. ¹⁶ Even in Thessalonica you sent me help for my needs once and again. (Philippians 4:15-16, ESV)

We’ll talk about all this more when we get to those verses, but I want to make a few quick observations. In Paul’s mind, one way to be “a partner in the gospel” is to give financially, and one of the reasons he thanks the Lord for the Philippians is because they have partnered with him in that way from the very beginning of their Christian lives. This partnership of financial giving is not something that Paul demanded, but rather, the Philippians freely chose to enter into it. We’ll unpack more about this when we get to the end of the letter.

Next Paul writes one of the most comforting verses in the New Testament:

“And I am sure of this, that he who began a good work in you will bring it to completion at the day of Jesus Christ.”

Their partnership in the gospel (and Paul’s too) began with God’s work in them. It continues until Jesus returns, and it continues as the work of the Lord. In other words, Paul is not saying, “I’m sure you will all be good Christians until Jesus returns. No, he says: “The Lord (not you), began the work within you, and it will be the Lord himself who brings it to completion.”

Sometimes we Christians get messed up in our theology. We think “Jesus forgave all of my sins by dying on the cross. Now, it’s up to me to live a good life to honor what Jesus did for me.” But that’s not the Biblical picture at all. Jesus did all that was needed to save us, and he also provides all that is needed for us to live as his people for the rest of our lives. We do not “complete” the work of Jesus by being good people after we’re saved. Jesus himself is the one who completes the work in us. From start to finish, the work is His.

Now, this is all a bit tricky. I’ve mentioned before that there are many tensions in the teaching of the Bible. This is one of them. We are saved entirely by grace. Not only that, but we live as Jesus wants us to live entirely by grace. Jesus is the one who does it within us. At the same time, we have the ability to either allow Jesus to complete his work, or to hinder him from doing the work within us. Our main job is to allow Jesus to do within us what he wants to. Sometimes, that means saying “no” to things we’d like to do, but which will hinder his work in us. Sometimes, that means saying “yes” to things we feel like we’d rather not do. It is all the work of Jesus, a work of grace. But we do have to be diligent about allowing Jesus to do what he wants to do in us and through us. And yet, don’t let this sound like a law you must follow. It is the Lord who provides the power and energy for us to be the people he wants us to be. Our part is to allow him to be at work in us. Our part is not so much to be good people, as it is just to not hinder him from making us into his people. Maybe what I’m trying to say is this: if you belong to Jesus, you will want him to guide you, and empower you to follow him. If you are consistently going your own way, and not too concerned about it, there is something wrong. On the other hand, if you belong to Jesus, he himself will empower you through the Holy Spirit to become more and more the person he wants you to be. You can allow your soul to rest as you trust him to do what you cannot do anyway.

Paul continues on in his gratefulness for the Philippians:

⁷ It is right for me to feel this way about you all, because I hold you in my heart, for you are all partakers with me of grace, both in my imprisonment and in the defense and confirmation of the gospel. ⁸ For God is my witness, how I yearn for you all with the affection of Christ Jesus.

Paul reaffirms the sense of fellowship and partnership he feels with them in the gospel. This is important. Christians are supposed to live in fellowship and partnership with other Christians. The idea of someone who is a Christian but does not belong to a church is wildly unbiblical. Even the idea of belonging to a church, but not really knowing or being involved in the lives of your fellow believers is completely against the Biblical view. When you become a Christian, you become part of the family of God, and you are supposed to become anchored to some specific part of that (i.e., a local church, and/or a small group in that church). Being a follower of Jesus involves being a partaker in the lives of other believers. This is not optional. If we don’t love others who belong to Jesus, then we need to seriously wonder if we even love Jesus.

⁷ Dear friends, let us love one another, because love is from God, and everyone who loves has been born of God and knows God.⁸ The one who does not love does not know God, because God is love.⁹ God’s love was revealed among us in this way: God sent His One and Only Son into the world so that we might live through Him.¹⁰ Love consists in this: not that we loved God, but that He loved us and sent His Son to be the propitiation for our sins.¹¹ Dear friends, if God loved us in this way, we also must love one another.¹² No one has ever seen God. If we love one another, God remains in us and His love is perfected in us. (1 John 4:7-12, HCSB)

…²⁰ If anyone says, “I love God,” yet hates his brother, he is a liar. For the person who does not love his brother he has seen cannot love the God he has not seen.²¹ And we have this command from Him: The one who loves God must also love his brother. (1 John 4:20-21, HCSB)

Paul’s words demonstrate his love for the Philippians. A bit later in the letter we will see that the Philippian church is not perfect, by any means, and there are struggles in the way they love one another. Even so, they kept at it, and Paul reveals his own love for Jesus by showing us that he loves his fellow-believers.

Paul adds this to his prayer for the Philippians:

⁹And it is my prayer that your love may abound more and more, with knowledge and all discernment, ¹⁰ so that you may approve what is excellent, and so be pure and blameless for the day of Christ, ¹¹ filled with the fruit of righteousness that comes through Jesus Christ, to the glory and praise of God.

The first part of the prayer is about this business of loving other believers. Love should abound (that is, be plentiful, and even increase). Love should also be accompanied by knowledge and discernment. In other words, there is a time and place to discern whom we love, and how, and whether or not our fellowship with them is based upon truth and excellence. Our love should grow, and so should our discernment about who we welcome as fellow followers of Jesus. To make it clear: love does not mean that we should accept the corruption of the truth. It does not mean that we should never try to discern with whom we should fellowship. In fact, in addition to love, we need knowledge and discernment.

So, for instance, there are people who call themselves Christians who do not believe that Jesus is the only way to God. There are some who flatly deny parts of what the bible teaches: for instance, the teachings about sexuality which are so out of step with our current culture. But they have no reason for denying the Bible’s teaching on sexuality, while not denying what it says about God’s love. We can and should exercise discernment in our fellowship. I don’t have to judge the status of their salvation, but I can say that through knowledge and discernment, it is appropriate that I don’t have a great deal of fellowship with such people.

Paul ends his prayer with the hope that they will be “pure and blameless for the day of Christ, filled with the fruit of righteousness that comes through Jesus Christ, to the glory and praise of God.”

Once again we return to the comfort of verse six. The fruit of righteousness comes through Christ Jesus, not through our own efforts. The very last phrase is important as well: “to the glory and praise of God.” This is also a comfort: God’s ultimate design is that we glorify him. And he has made it so that when we are glorifying him, it is also the best thing possible for us. Because it is about God’s glory, we can be sure that God himself will complete his work in us. And because it is about God’s glory, we can trust that God’s will is good for us.

So what is the Lord speaking to you about today? Do you need to be reminded to pray with thanksgiving? Again, if you find that your prayers are not bringing you to the peace you hope for, it might be because you need to thank the Lord as you pray?

Maybe you need to be reminded about partnership in the gospel. When we become believers, we join a family, and that ultimately leads to a deep fellowship and partnership with a small group of other followers of Jesus. That partnership shares in joy and pain, in plenty and in times of need. It involves the sharing of all of our lives with one another in the cause of the gospel. Do you hear the gracious invitation of Jesus to “plug-in,” to go all in with other believers? The idea of following Jesus mostly on your own, apart from other believers, is not a Biblical idea. It is directly contrary to scripture.

I think sooner or later we all need to hear the deep comfort of verse six: It is Jesus himself who began his good work in us, and it is Jesus himself who will complete it. God’s love for us, and our future as his people, rest upon Jesus Christ, not upon our own efforts. We trust Jesus to do what needs doing in us. Our main task is to not hinder him; that is to say yes to him.

Maybe we are eager to partner with other Christians, but we need to be reminded that discernment and knowledge are also important. There is such a thing as truth, and it matters, and even at times, knowledge and discernment should lead us into deep fellowship with some believers, and not with others who claim to be Christian.

Finally, do you need to be reminded that you were created to show a piece of God’s glory? It is a wonderful thing to remember, because it means that your whole life is God’s own project, for God’s own purposes, and those are good and wonderful.

ADVENT 2025, WEEK 3.

On December 12, 2025 By Pastor TomIn Advent, Jesus, Matthew, Podcast, Religion, Sermon, UncategorizedLeave a comment

Thanks again to Wade Jones for helping us out during this time while we are trying to help our daughter, Elise.

To listen to the sermon, click the play button:

For some people, the player above may not work. If that happens to you, use the link below to either download, or open a player in a new page to listen.

You can also find us on Spotify at https://open.spotify.com/show/6KKzSHPFT466aXfNT2r9OD

(This will open to the latest sermon. You can search from there if you are looking for a previous one)

Matthew 11:2-11 – Advent Week Three
December 14, 2025

New Joy Fellowship, thank you for letting me be with you again this week. I don’t think I actually introduced myself last week. My name is Wade Jones, and I am one of the pastors at Priest Lake Christian Fellowship in Antioch, Tennessee, as well as a good friend of your pastor Tom. I’m filling in through the Advent and Christmas season this year so that Tom and Kari can focus on Elise and her health. Lord, have mercy and heal Elise. Amen.

As we enter this week into the third week of Advent, we are again engaging with John the Baptist. Last week, Jesus was “off-stage,” and John was the focus, with the family of the Herods in the background. This week, the Herods are still an important part of the setting and the context, and the conflict between the kingdom of Herod and those like him and the kingdom of heaven remains a major part of the narrative. However, it is now John who has exited the stage, and Jesus has taken the center. This is what John saw coming in Matthew chapter three, and what he was looking forward to. But as we will see in today’s reading, the way things have unfolded in the time period between chapter three and chapter eleven has raised some questions in John’s mind. I want to look at two things in this passage: John’s question to Jesus and Jesus’ answer to John’s question. But first, let’s catch up on where we are in the story Matthew is giving us.

Not long after last week’s passage in Matthew 3, where John announced that he was preparing the way for the coming Anointed One of God, Jesus came to John for baptism and went into the desert. After His temptation there, Jesus hears about John’s arrest and begins His own public ministry. John stays in prison for the rest of his life, but he continues to hear about Jesus and His ministry. That’s what leads to the question John has in today’s passage. I’m going to read from Matthew 11:2-11.

“²When John, who was in prison, heard about the deeds of the Messiah, he sent his disciples ³to ask him, “Are you the one who is to come, or should we expect someone else?”

⁴Jesus replied, “Go back and report to John what you hear and see: ⁵The blind receive sight, the lame walk, those who have leprosy are cleansed, the deaf hear, the dead are raised, and the good news is proclaimed to the poor. ⁶Blessed is anyone who does not stumble on account of me.”

⁷As John’s disciples were leaving, Jesus began to speak to the crowd about John: “What did you go out into the wilderness to see? A reed swayed by the wind? ⁸If not, what did you go out to see? A man dressed in fine clothes? No, those who wear fine clothes are in kings’ palaces. ⁹Then what did you go out to see? A prophet? Yes, I tell you, and more than a prophet. ¹⁰This is the one about whom it is written:

“‘I will send my messenger ahead of you,
who will prepare your way before you.’

¹¹Truly I tell you, among those born of women there has not risen anyone greater than John the Baptist; yet whoever is least in the kingdom of heaven is greater than he.”

In Matthew chapter three, John seems pretty clear about Jesus and who He is. Now, he has questions. And I think these questions are real. Some scholars suggest that John is really only asking these questions for his disciples’ benefit, or that he is not serious about his question in some way. I don’t think that takes John very seriously as a human being. And I think sometimes we are tempted to do that with the people we read about in Scripture. We want to make them “heroes of the faith,” and in that light, we have trouble processing the truth that they were (with the exception of Jesus, of course), human beings who were just as susceptible to sin and doubt and failure as we are. I think when we do that, we miss one of the main points of the story of the Bible, which is a story of a perfect and righteous God who continues to work redemptively with a bunch of flawed and sinful human beings. All that to say, I think John was having some real questions. And I think we can understand why.

John was expecting a Messiah who would quickly bring judgment and fire, to set right the injustice of this world and putting the people of God in their rightful place as partners with YHWH in governing the world He had created. Instead, a Herod had locked John up (and will, in fact, kill him soon – you can read about that in Matthew 14). And meanwhile, Jesus doesn’t appear to be doing anything about the unjust systems of the kingdoms of this world. Instead, He is going about doing things that are good, to be sure, but not at all the good John was expecting.

Can’t we relate to that? It is so easy, at least it is for me, to decide that based on what I know of God and His character, I can predict what He is going to do, and when He is going to do it. And then when He doesn’t operate on my schedule, or when things go in a direction I did not expect, I can fall into discouragement, doubt, and even despair. And all that can happen for me without the additional challenges of being incarcerated as a religious prisoner simply for saying things that God has said are true.

I think we should take John’s question at face value: Jesus, I really believed You were the Messiah who was coming to bring judgment to God’s enemies and relief to His people, but I don’t hear You taking the steps that would seem to me to lead to those results. Did I miss it? Is there another Messiah coming?

One other factor to consider here: remember, John is the last of the Old Testament prophets. That means he has sporadic, occasional experiences with the Holy Spirit. The Spirit of God comes on him, gives him words to speak or actions to perform as He did with Elijah, Isaiah, Ezekiel and so many others. But the Holy Spirit is not a permanent presence in John’s life – that is one of the things that shift for us with the death and resurrection of Jesus, but we’ll have to talk about that another time. And like any responsible prophet, John can question whether or not he heard the Lord as clearly as he thought he did. Prophets can make mistakes, not by being dishonest (unless they are false prophets), but simply by being human. John knows that he has sent followers to Jesus because of what the Spirit of God told him about Jesus. He feels some responsibility. And now, he needs to know if he has made a mistake.

What John does next is really wise. He asks Jesus directly. At least, as directly as he can while locked up. He sends some of his own disciples to Jesus with a direct question: was I right about You, or was I wrong? I love this approach from John. He doesn’t rely on his own ability to figure it out. He doesn’t let his potential frustration with Jesus, or with YHWH, drive a wedge between them. He doesn’t just stew in self-pity and disappointment. He goes directly with his questions and expects to receive an answer. And that in itself is a beautiful example for us. When God doesn’t act and respond in the ways that we expect Him to, what are we going to do with our discouragement? I encourage us to act like John – go directly to Him and ask, “What’s going on? Why are You doing things this way? This is not how I thought You would handle the situation – did I miss it? Are You who I think You are?”

Brothers and sisters, I believe if we are honest with ourselves and our faith, we are going to have questions like this. If God has not surprised you yet, follow Him a little longer. He will. And while the pleasant surprises rarely raise questions for me, the unpleasant ones definitely do. If John could ask this question, we can too. And I regularly do. In fact, we’ve been in the middle of those questions for years with Tom and his pain (as well as others in our fellowship at Priest Lake). And now, we ask them with Elise as well. “God, we know You can heal. We are confident that You intend to give us resurrected bodies that are fully healed. Why not do some of that now for these people we care about?” Whether or not we understand His answers – and sometimes I do, but sometimes I don’t – I think it is good and right for our relationship with Him for us to ask the questions.

And in Matthew 11, Jesus doesn’t seem to take any issue with the question John’s disciples bring to Him. He takes the question seriously, but He doesn’t take offense at it. And He answers it indirectly, which I think He does on purpose. So often, Jesus responds to a question by addressing the deeper needs under the question. He could just tell John’s disciples: “Yes, I’m the Messiah. John was right.” Instead, he answers the question in a way that is both practically wise, and more importantly, an invitation for John, John’s disciples, and the crowd following Jesus to engage more deeply with the question of what God intends to do in and through His Messiah.

Let’s dispense with the practical reason first. We’ve been talking for two weeks about the conflict between the kingdom of this world, which Herod and his descendants exemplify, and the kingdom of heaven, which John prophesied and Jesus is inaugurating. We already know that Herod the Great, the dad of the Herod who imprisoned John, wiped out all the baby boys in a village to eliminate a potential threat to his kingdom. There’s no reason to think that his son’s response will be any different. If someone in the crowd carries word back to this Herod that Jesus, John’s cousin, has declared Himself the new David, God’s anointed king over Israel, then this conflict may come to a head sooner than God intends. Jesus has work to do before His execution, and He doesn’t want word to get out too soon to the wrong people. Remember how often He tells someone He has healed, “Don’t tell anyone about this.”? His answer to John is a little bit cryptic, and it’s intended to be that way.

But the cryptic answer has another, bigger purpose. Even John, great as he was, has a different picture of what it means for Jesus to be Messiah. Jesus lists all these works that we, two thousand years later, think of as actions of the Messiah: healing the blind, the lame, the leper, returning the dead to life, speaking good news to the poor and oppressed. Because we know the whole story, because the writers of the gospels and the rest of the New Testament have explained some of the prophecies to us, we see these as Messianic actions. But first century Jews did not. Who is their model for God’s Anointed? David. Now, David did some pretty spectacular things – like the time he took down Goliath. But none of these miracles Jesus lists bring David to mind, do they? They sound like actions of God’s people, and they were actions first century Jews associated with the kingdom of heaven. But they weren’t supposed to happen yet. John was expecting the same order: first judgment on the rebellious powers of this world’s kingdom, then an age of healing, liberation, and real life will begin. They expect judgment to precede mercy.

I can understand their perspective. From one angle, what good does it do to heal someone, or return someone to life, or bring the poor out of poverty, or set free the slave, in a world that is still full of disease, death, oppression, and slavery? Doesn’t it make sense to abolish the cause first, then deal with the effects? What good does it do to proclaim freedom when the Herods and the Romans still appear to have power? They believe that until they have national liberation, healing and good news for the poor are not especially relevant – they can’t last. But Jesus is offering a new way of understanding God’s timeline. Judgment is absolutely coming – for Israel, for Rome, for every world power before or since – and one day, for us. But God is going to bring mercy first, then judgment. What Jesus is doing is bringing the reality of the kingdom of heaven into the middle of the world dominated by the kingdom of Herod. He is offering an appetizer for the banquet that is coming – a taste of the feast that God will set out for all His people in the new heavens and the new earth.

And He knows this is going to be a challenge. It’s not the kind of neat and tidy solution that we would like – or at least think we would like. But when I get worked up and stressed out in my desire for God to eradicate all evil, it’s good for me to ask myself, “What about the evil that remains in me? What about the evil that remains in those I love? I don’t really want God’s fire there yet, do I?” Our desire for God’s judgment is generally directed toward those people over there. But God doesn’t have “those people over there.” All human beings are His children, and He does not desire that any of them should perish, but that all should come into the life that the kingdom of heaven brings. So He initiates the breakthrough of the kingdom of heaven through the merciful healing, reconciling, and saving power of Jesus. In doing that, He challenges our belief that mercy is for “us” and judgment for “them.” And Jesus recognizes this challenge: “Blessed is the man who does not fall away on account of me.” In other words, “I know I’m doing this differently than you expected, John. In fact, I’m doing it differently than almost anyone expected. You’re going to have to watch and listen to me to develop your definition of Messiah; you can’t use your definition of Messiah as a filter for what I do and say.”

With John’s question, we enter a long section of Matthew’s gospel where Jesus is defining for us what Messiah is going to mean. John isn’t the last one to ask these questions. Religious leaders will ask them. Family members will ask them. The crowds around Him will ask them. And His closest followers will ask them. But Matthew is leading us to chapter 16, where Peter identifies Jesus as the Messiah, the Son of God. Not that they understand it all even then, but the disciples have come to a point where Jesus becomes the starting point for understanding God and what He is doing, instead of insisting that He fit into the models they have devised (not that they don’t still try – it takes the fact of the Resurrection and the presence of the Holy Spirit to fully deal with those misconceptions).

Brothers and sisters, this remains the challenge Jesus puts in front of us. I don’t agree with a lot of what the French philosopher Voltaire said, but he is right on with this one: “In the beginning God created man in His own image, and man has been trying to repay the favor ever since.” This is one of the primary reasons for the opposition to Jesus in His own day, and in every generation since then: We keep thinking we know what kind of God we want, and what we want Him to act like. Sometimes those pictures come from evil places in ourselves or our culture – but often, like with John the Baptist, they come from desires that sound right, and that are partially in line with God. But any picture of God that begins with me is, inherently, wrong. My brain, my heart, my will are never going to be mature and complete enough to actually develop a framework for God that is totally correct. Instead of beginning with me, I have to begin with God. And God has told us that His nature is most fully revealed in the Incarnation of the Son, Jesus. It is Jesus who displays most completely the nature of the Godhead in a way that we have some chance to comprehend. We won’t get it fully right – but it’s the only right place for us to begin. That is what Jesus is asking John to do in this passage: start with what you see me doing and hear me saying and let that define what it means to be the Messiah.

As we get ready to wrap up this week, let me pose some questions for each of us to ponder.

What do I see and hear God doing in my life and the world around me?
Where do I experience tensions between what God appears to be doing and the things I would expect Him to do?
When does it bother me for God to act with mercy first, especially when I don’t yet see the judgment coming?
How can the Holy Spirit help me remove the filters of my expectations for God so that I can see Him more clearly?
How do I develop trust that what God is doing is right even when it doesn’t make sense to me and may not meet the needs I feel most painfully in this moment?

Brothers and sisters, the kingdom of heaven is breaking into our lives, and sometimes it will do that in ways that disappoint or disturb us. This week, as we draw closer to the celebration of the birth of Jesus, may God help us receive Him as He is, and not as we would have Him to be. Amen.

ADVENT WEEK 2, 2025

On December 6, 2025 By Pastor TomIn Advent, Bible, Bible Teaching, Podcast, Religion, Sermon, UncategorizedLeave a comment

I was very excited to do an Advent series this year. I had a pretty strong sense of what we might do. However, before I was putting the final touches on my first Advent sermon, we found out that my youngest daughter has a rare and very serious kind of bone cancer. I’ve spent most of the past two weeks sitting by her hospital bed, along with my wife, her siblings, and may friends. I would deeply appreciate your prayers for her.

My friend Wade Jones, who did the Serenity Prayer series for us, called and offered to share his own advent sermons, so that I can be with my family in all the ways I am needed. I am very grateful to Wade for helping us out.

Without further ado, here’s Wade:

To listen to the sermon, click the play button:

<p>For some people, the player above may not work. If that happens to you, use the link below to either download, or open a player in a new page to listen.

You can also find us on Spotify at https://open.spotify.com/show/6KKzSHPFT466aXfNT2r9OD

(This will open to the latest sermon. You can search from there if you are looking for a previous one)

Matthew 3:1-12 – Advent Week Two
December 7, 2025

This morning as I begin this sermon, I feel pretty significantly conflicted. On one hand, I am glad to be back with New Joy Fellowship and the churches in Tom’s network. And I always enjoy preaching during this season of Advent as we engage the coming of Christ (past, present and future). It is such a season of hope and joy and expectation. And at the same time, the reason I am preaching for a few weeks – the serious illness of Tom and Kari’s daughter Elise – is deeply painful. I feel an emotional tension between what I want Advent to be about, and what, this year, Advent is for the Hilpert family and all of us who love them.

In some ways, this tension is inherent in Advent. Advent is full of God’s promises about what it means for Jesus to come as Messiah, and Advent takes place in the middle of a world in which those promises are not yet fully realized. And that isn’t really the main direction I’m going today, but it is impossible for me to start without acknowledging the truth of the pain that is an important part of our community here right now. So, I’m going to pray for Elise and her family and then move into today’s Advent message.

Father, You love Elise and her family. You are able to heal. We have seen You heal. And we ask You to heal in ways that show Your Glory to the world and Your love to and for Elise. You tell us to ask You for what we need and desire, and so we ask for her complete healing. And even as we ask this, we also trust You to do what is good and right. Your will, not mine be done. In the name of Jesus our Deliverer, Amen.

One of the most familiar figures of Advent is John the Baptist. Last of the great prophets of the Old Testament (I know Matthew is in the New Testament, but John really belongs to the stream before Jesus, not the one after). The one whose birth was announced to his priestly father in the temple and the announcement was so surprising that Zechariah’s reaction got him muted for months. The same child who leapt in his mother’s womb in recognition of the Messiah that Mary was carrying in her pregnancy. But all those stories come to us from Luke’s gospel, and we are reading today from Matthew’s. Since the Holy Spirit was at work on purpose in guiding each of those men in how they told the story of Jesus, let’s take a look at how Matthew is setting the stage for John the Baptist. What is he telling us about John’s role in announcing the coming of Jesus, the Advent of the promised Messiah?

Matthew begins with a genealogy – not of John, of course, but of Jesus. And he tells us more about Joseph than Mary. An angel tells Joseph to stay with his pregnant fiancée. Magicians come from the East to visit and worship the baby after His birth. And then an angel appears again to Joseph warning him to run for Egypt because the local king, Herod, is trying to have the baby killed. Then Joseph has a third angelic dream telling him that Herod is dead, and they can come back home – but since Herod’s son is ruling Judea, they go north to Nazareth in Galilee instead.

Not a word about Zechariah, Elizabeth, or John yet. In fact, if I counted right, the personal name that is mentioned most often in the first two chapters of Matthew is actually Herod. More than Mary, more than Joseph, more than Jesus. I think that’s on purpose. Matthew is setting up the conflict between the heir of King David, the true Messiah, and the kingdom that Herod and those like him rule over. It’s in the middle of this conflict that we come to today’s passage: Matthew 3:1-12. Let’s read that together.

3 1In those days John the Baptist came, preaching in the wilderness of Judea 2 and saying, “Repent, for the kingdom of heaven has come near.” 3 This is he who was spoken of through the prophet Isaiah:

“A voice of one calling in the wilderness, ‘Prepare the way for the Lord,
make straight paths for him.’”

4 John’s clothes were made of camel’s hair, and he had a leather belt around his waist. His food was locusts and wild honey. 5 People went out to him from Jerusalem and all Judea and the whole region of the Jordan. 6 Confessing their sins, they were baptized by him in the Jordan River.

7 But when he saw many of the Pharisees and Sadducees coming to where he was baptizing, he said to them: “You brood of vipers! Who warned you to flee from the coming wrath? 8 Produce fruit in keeping with repentance. 9 And do not think you can say to yourselves, ‘We have Abraham as our father.’ I tell you that out of these stones God can raise up children for Abraham. 10 The ax is already at the root of the trees, and every tree that does not produce good fruit will be cut down and thrown into the fire.

11 “I baptize you with water for repentance. But after me comes one who is more powerful than I, whose sandals I am not worthy to carry. He will baptize you with[c] the Holy Spirit and fire. 12 His winnowing fork is in his hand, and he will clear his threshing floor, gathering his wheat into the barn and burning up the chaff with unquenchable fire.”

Wow! John the Baptist hits the gospel of Matthew like a lightning bolt out of a clear blue sky. He just shows up. And he shows up dressed like Elijah, the Old Testament prophet who wore a garment made of hair and a leather belt around his waist (2 Kings 1:8). Now if Elijah is known for anything, it’s probably the conflicts he had with King Ahab and his wife, Jezebel: drought, famine, the epic divine battle with the prophets of Baal on Mt. Carmel, the death sentence on Elijah’s head after that, and the confrontation over Naboth’s vineyard. Do you see what Matthew is setting up here? The parallels to John’s life and death? John is coming to denounce the way that God’s people have turned from their loyalty to Him. Oh, they don’t serve crude idols anymore (the exile pretty much broke that), but they are not wholeheartedly devoted to YHWH above all else and exclusive of all other priorities. They have their own agendas and aims. And all that means when God draws near, just as in the days of Elijah and Ahab, it’s going to create real issues for anyone who is trying to make the kingdom of this world work.

“In those days” … well, really, it’s been almost thirty years from chapter 2 to chapter 3. Jesus is now a grown man, although we don’t meet Him in today’s reading. We do hear about Him though. But that isn’t where John begins. And even the famous quote from Isaiah isn’t where John begins. The first words John the Baptist speaks here are these: “Repent, for the kingdom of heaven is near.” There it is, right out in the open. The things Herod was afraid of when the Magi reported to him: another king is coming, and he is going to take your throne. In fact, the king is already here, although no one recognizes Him yet. Jesus will begin His public ministry in the next chapter. And here are the first words Jesus speaks when He begins to preach: “Repent, for the kingdom of heaven is near.” (Matthew 4:17) He picks up where John left off when John got arrested.

What does it mean for us to “Repent, for the kingdom of heaven is near.” Let me start by telling what John (and later Jesus) is not saying. He is not saying, “One day you will die, and when you do you will go to either heaven or hell, so you need to say the sinner’s prayer now so that you can go to heaven when you die instead of hell.” John (and Jesus) might agree with all of that, but that is not what either of them are proclaiming in their preaching. No, the coming kingdom that they are proclaiming is not “coming someday, maybe thousands of years from now.” It literally “has come near.” When Jesus shows up, YHWH is beginning to reclaim His rule over all the nations. And John is looking out at the children of Israel and recognizing that yet again, as has happened so many times in their history, the children of Israel are not ready for their God to show up. He is coming, and if Israel does not change, it’s going to be a disaster.

That’s why we get the quote from Isaiah: Prepare the way for the Lord! God is headed this way. His arrival is imminent. And I have just looked at the roads, and they are a mess. Is this really the way you want to welcome your God? N.T. Wright observes that by and large, most of the time we keep our houses relatively clean. But the standard for day-to-day clean that we live in suddenly feels insufficient when you hear a knock on the door and it is the king. (Or maybe your mother or grandmother has come for a surprise visit.) Things that are “good enough” for just us suddenly look like glaring problems in the light of an important and prestigious visitor who we’d really like to impress – and maybe one we’d like to ask for a favor.

That is a part of what John is saying to Israel. You think you are ready for God to show up. Why? Because you’re doing better than the nations around you? Because you Pharisees rigorously keep the Law and honor the Prophets (or at least you try to)? Because you Sadducees are maintaining the Temple and its sacrifices? Yes, do all those things – but you are settling for half-measures. The God who is coming to take up His throne among you is not looking for surface compliance, or trying to do enough to get by, or checking the right boxes. He is asking for – really, He is demanding – all of it! He is coming to rule, not only Israel, but the entire world system that has been in rebellion against Him. And you who should be ready for Him to do that think that what you are offering is good enough to get by! John is telling them that they are sadly mistaken. The God of Israel and of all creation will not be satisfied with anything less than all of it. And they have not given Him all of it.

They need to repent! Now, what are they repenting of? We tend to think of repentance in terms of particular sins. I told this lie. I said this word in anger. I had too much to drink. I took a second look at her because she was hot. I responded judgmentally to an action my neighbor took. John would agree with repenting of all those – but it goes deeper. It’s not the actions themselves. It’s the attitude of rebellion against God that they indicate. Those actions are just symptoms of the real problem. And the real problem often comes down to this: I don’t really want God to be King. At least, I don’t want Him to be King of all of it. And that’s not going to fixed by a plan to “stop cussing in 21 days.” It requires a deeper change; a change of identity.

Look at what John says to the religious leaders (both groups): Don’t count on being children of Abraham to save you from the consequences of your self-centered lives. What you have as Jews is not enough (of course, for pagan Gentiles the gap is even greater, but John is talking to Jews). Is the throne room vacant and ready for God to take His seat, or do you still think that you have a right to determine how and when that will happen? Do you have a God that needs to meet your conditions and satisfy your requirements so that you can let Him be in charge? If that’s where you are, Israel – and it is! – the ax and the fire are coming for you.

I want to take a breath here. Some of you might be hearing me say, “You have to have it all together or when God shows up, you are condemned.” Let me be clear. That’s why we need Jesus. That’s why He came to us through the incarnation, born of the virgin Mary, through a life as God fully in the flesh of a man. That’s why the suffering, the death, the burial, and the resurrection were all needed. Because we were never going to get it right. We had to have God visit us in the person of Jesus Christ to take our humanity and transform it into something that could bear the weight of the presence and the glory of God. And He has done that. What John’s baptism could not accomplish, our baptism into Jesus has. We are saved by grace, through trust in the person of Jesus Christ, not by anything we do or don’t do. And also…

Israel was saved by grace as well. The Exodus was grace. The times of deliverance through the judges were grace. The victory over the Philistines through Saul and David was grace. The return from exile was grace. But grace does demand a response. And the response is to let the Gracious Deliverer be king. To turn our back on Herod in all his forms and live in the kingdom of heaven that is already breaking into our lives.

Israel was about to miss it. Not all Israel. Peter, James, and John got it (eventually). Mary Magdalane and Mary (Jesus’ mother) and Salome got it (maybe a little more quickly). Paul got it, even if he had to be hit over the head with it. But in large part, Israel missed it. And the hellfire of Rome would rain down on them and they would be demolished as a nation and a people in ways that would take hundreds of years or more to recover from. What John saw coming, what Jesus saw coming, came to pass. The kingdom of heaven showed up, and the people of God were not ready for it. God Himself appeared, and His people didn’t recognize Him or respond to Him.

Brothers and sisters, Israel was not unique. And they certainly weren’t uniquely wrong. So now, as those who have been grafted into Israel, how do we respond differently? Certainly, the presence of the Holy Spirit in us helps. But I think we face some of the same challenges as Israel – and we could miss it too. So, what does it look like for us to “repent, because the kingdom of heaven is here.”

The kingdom of Herod (and those like him) is sneaky. Most of us aren’t in danger of falling into the obvious rebellions. But the Pharisees weren’t either. And yet, they could fall into the trap of deciding for God what His reign would look like. For one thing, they knew who belonged and who didn’t. There were “good people” and “bad people,” and God was for the “good people” and against the “bad people.” And then Jesus showed up and hung out with all the wrong people. People who could do nothing for Him. People who were broken, needy, and a mess. And He chose to welcome them into the kingdom while some of the “good people” stayed outside. Am I trying to tell God who does and doesn’t deserve His mercy, His time and attention? Then I need to repent, because the kingdom of heaven is here.

The Sadducees had a different route figured out. They knew how important the Temple worship was, and they were willing to work with the kingdoms of this world to keep things going at the temple. If giving in a little to Herod here and Pilate there meant they kept freedom to worship as God had commanded, wasn’t that a worthwhile trade? A few decades later Christians would face the question of offering a pinch of incense to the emperor to escape death. It seems like a small trade-off, doesn’t it? But God, the King of heaven, wants all of us – not some, or most, but all. Am I willing to give the kings of this world something, even something small, to make it easier for me to live the way I want to live? Where am I willing to collaborate with principalities or powers because “that’s just what you have to do to get by in this world”?

John is not concerned about getting by in this world. And he ends up dead. Jesus was not concerned about getting by in this world. And he ends up dead. Stephen, James, Peter, Polycarp, Justin, and centuries of faithful followers decided that they would live for and in the kingdom of heaven. And they ended up dead. “Repent, for the kingdom of heaven is near” isn’t a guarantee that you’ll die for your faith. In our context that seems unlikely at the moment. But I think it does guarantee that we will be uncomfortable. That as we live by the teachings of Jesus, we will seem ridiculous. That our abandonment of common sense for the Word of God will cost us in our jobs, our finances, our relationships. But the thing is, the kingdom of heaven really is here. Jesus really has already begun to reign. And we are called to be citizens of the kingdom of heaven forever, beginning now. May God help us by His Holy Spirit to do just that. Amen.

PHILIPPIANS #2: EVERYDAY SAINTS

On November 20, 2025 By Pastor TomIn Bible, Bible Teaching, Philippians, Podcast, Religion, Sermon, UncategorizedLeave a comment

The Holy Spirit, through Paul, begins this letter by mentioning several significant names. Even today, these names apply to you and me in various important ways.

To listen to the sermon, click the play button:

For some people, the player above may not work. If that happens to you, use the link below to either download, or open a player in a new page to listen.

You can also find us on Spotify at https://open.spotify.com/show/6KKzSHPFT466aXfNT2r9OD (This will open to the latest sermon. You can search from there if you are looking for a previous one)

To download, right click on the link (or do whatever you do on a Mac) and save it to your computer: Download Philippians Part 2

Philippians #2. 1:1-2. Every Day Saints

¹ Paul and Timothy, servants of Christ Jesus, To all the saints in Christ Jesus who are at Philippi, with the overseers and deacons:² Grace to you and peace from God our Father and the Lord Jesus Christ. Philippians (1:1-2, ESV)

There is a great deal in just these two verses. I’m not sure that Paul himself knew how much significance would attach to this simple greeting, but it is the Holy Spirit who makes the Bible living and active, and the Spirit wastes no words. Paul’s words here are consistent with important truths that are found elsewhere in the Bible.

In the first half of my life, back when people actually wrote letters, they “signed” them at the end. If you didn’t recognize the handwriting, or if it was printed/typewritten, you looked at the end to see who it was from. In ancient times, however, it was the opposite. Letter writers in the first century A.D./C.E. stated who was writing at the very beginning of a letter. So Paul and Timothy identified themselves as the writers of this letter to the Philippians at the beginning. In fact, in a way, Paul begins the letter with a little bit of “name dropping.” I’ll explain.

Often, in his letters, Paul included his title as an apostle. It seems to me that he normally did that in situations where it was important that the senders recognize his calling, and therefore his authority to say what he said. He even does this in his letters to Timothy, his dear friend. However, I think he included his title in Timothy’s letters so that if Timothy got pushback when he taught and ministered as Paul urged him to, Timothy could say: “Look, the apostle Paul himself said this in his letter to me.” But here, Paul simply identifies himself as a servant of Christ Jesus (and Timothy also). There are several reasons. First, this letter speaks warmly and affectionately to the Christians at Philippi. Paul isn’t worried about their doctrine, and he doesn’t need to remind them of his authority in Christ. He’s writing as a friend.

By adding Timothy’s name, I don’t think he means to say that Timothy helped to compose the letter. The letter sounds like pure Paul, based upon his other writings. Instead, Timothy is included because he was well known to the Philippians, wished to send them his greetings, and surely he affirmed everything Paul was saying. It is possible that Timothy acted as a secretary, and took down Paul’s dictation of the letter.

I think Paul avoids the title of “apostle” because throughout much of the letter he speaks on the theme of humility. So, even as “Jesus did not consider equality with God something to be grasped, (2:6)” so Paul demonstrates that he doesn’t need to grasp at the title of honor: “apostle.”

Rather than “apostle,” Paul identifies himself as a servant of Christ Jesus. The word that the ESV translates “servant” is the Greek word “doulos.” (in this text it is actually “douloi,” the plural form of the word). We don’t really have a good English word for doulos (the feminine singular is “doule”). Literally, it means “slave.” But douloi (slaves) in the ancient Roman Empire were often very different from our modern idea of slaves. Many, if not a majority, of douloi were slaves only for a fixed period of time, often about twenty years. Many of them were paid. They often held very trusted positions, handling money and making business decisions for their masters. Many were allowed to marry, and their children did not automatically belong to their master. Even so, they were more than employees. A doulos/doule was considered a member of his/her master’s household. The upholding of the honor of the household was a serious business, and they were expected to be part of it. They could not seek other employment, and they were not free to leave unless given a certificate of manumission (manumission means “officially released from slavery”). Generally speaking, they had to do whatever their owner told them to do, and they could be physically punished if they refused.

So you see, they had more freedom and opportunity than, for example, the African slaves used by Southern plantation owners in America before the American Civil War. Even so, douloi were not exactly free. The closest equivalent I can think of in modern life would be an active-duty member of the military. An active duty Marine, for example, owes a certain period of his life to the Marine Corps. During that period, he must obey those who outrank him, and he must, generally, do what the Marine Corps tells him to do. He can’t simply say “I don’t want to,” or hold an outside job, or live wherever he feels like living. He can be punished for disobedience. The Marines “own” him for a period of time, even though he is paid, and might rise to a position of great responsibility within the Corps. For as long as he is a Marine, his mission in life is what the Marines tell him it is. Certainly, a Roman doulos/doule was worse off than a modern Marine, but somewhat comparable even so, and not nearly such a bad position compared to a plantation slave.

Here’s the startling thing: Partway into the letter, Paul says that Jesus Christ came as a doulos. So when Paul identifies himself and Timothy as slaves, he is doing so in imitation of his master, Jesus.

There’s another thing about Paul’s choice of words here. He wants us to understand that if we are Christians, all of us, also, should become douloi of Jesus Christ. In Jesus, we have the best Master possible. But our position is one where we do not belong to ourselves. We belong to Jesus. We ought to do what Jesus tells us to do. We can end up with a lot of freedom and responsibility, but it should all be in service to Jesus. Our lives are not our own—they belong to Jesus.

Paul, after calling himself and Timothy douloi, now has some words that he calls the Philippians. First, he calls them “saints.” The literal Greek translation of hagiois is “holies.” The Latin translation of it is sanctus, from where we get our English “saints.” Unfortunately, church history and modern culture have combined to lead us to misunderstand what it means to be a saint. In the understanding of many people today, a saint is a particularly holy person; someone whose personal holiness is much greater than that of “ordinary Christians.” The Roman Catholic church even has created specific criteria, and an institutional process for deciding if someone was a saint. A saint, in these terms, is often someone who died for their faith. In addition, someone of heroic virtue might become a saint (think Mother Theresa here, who is now known as Saint Theresa). Finally, if well-attested miracles were attributed to a person, those might qualify them for sainthood.

However, none of that church tradition reflects what the New Testament clearly says about sainthood. In the New Testament, there is only one way to become a saint, and there is only one kind of saint. Saints are people who have entrusted their lives to Jesus and received his grace. To put it simply: according to the New Testament, every true Christian is a saint, a “holy.”

The reason for this is that all of the holiness that every Christian has within them is imparted by Jesus Christ. We have that teaching right here in Philippians. Paul writes in chapter 1, verse 11 that he wants his readers to be: “filled with the fruit of righteousness that comes through Jesus Christ.” In other words, their righteousness comes not from their own works, but through Jesus Christ. In the same way, in chapter 2, he says:

¹³ for it is God who works in you, both to will and to work for his good pleasure. (Philippians 2:13, ESV)

In other words, we are saints because of God’s good work in us, not our own “personal holiness.” To the Corinthians, he wrote:

²¹ For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God. (2 Corinthians 5:21, ESV)

Through Jesus, we are “the righteousness of God.” Along this same theme, Romans 8 says:

¹ There is therefore now no condemnation for those who are in Christ Jesus. ² For the law of the Spirit of life has set you free in Christ Jesus from the law of sin and death. ³ For God has done what the law, weakened by the flesh, could not do. By sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh, ⁴ in order that the righteous requirement of the law might be fulfilled in us, who walk not according to the flesh but according to the Spirit. (Romans 8:1-4, ESV)

We dare to call ourselves “holies” not because we have any holiness we have gained for ourselves, but rather, because, through faith, God has included us in the holiness of Jesus Christ. If we say, “I’m no saint,” we are insulting the holiness of Jesus Christ himself, because that is what God has put into us. When we look at it that way, if we truly believe Jesus is who he claimed to be, we must agree that we are saints. Otherwise, we are saying that Jesus himself is not holy. On the other hand, the only way to boast about our holiness is to boast about Jesus Christ.

²⁷ Then what becomes of our boasting? It is excluded. By what kind of law? By a law of works? No, but by the law of faith. ²⁸ For we hold that one is justified by faith apart from works of the law. Romans (3:27-28, ESV)

²⁸ God has chosen what is insignificant and despised in the world — what is viewed as nothing — to bring to nothing what is viewed as something,²⁹ so that no one can boast in His presence.³⁰ But it is from Him that you are in Christ Jesus, who became God-given wisdom for us — our righteousness, sanctification, and redemption,³¹ in order that, as it is written: The one who boasts must boast in the Lord. (1 Corinthians 1:28-31, HCSB)

So, for the sake of Christ, we ought to insist that we are indeed saints, which is to say, people who have been made holy. However, to say that is not to lift ourselves up, but rather it glorifies the Lord, who makes us holy. Part of the idea of holiness is that we are “set apart.” A holy thing is used for special purposes. So, we are set apart from those who reject Jesus. That doesn’t make us intrinsically better than others. But it does mean that there will always be some tension between us and the ways of the world. Because we are set apart by the holiness of Jesus, we don’t fully belong to the world. The ways of the world are different in many respects from the way we are called to live. Jesus put it like this:

¹⁸ “If the world hates you, know that it has hated me before it hated you. ¹⁹ If you were of the world, the world would love you as its own; but because you are not of the world, but I chose you out of the world, therefore the world hates you. (John 15:18-19, ESV)

Paul drops two more names, in addition to servants and saints: overseers and deacons. He writes to “all the saints who are at Philippi, with overseers and deacons.” He doesn’t mean that overseers and deacons are not saints. But he is mentioning two main types of church leaders during New Testament times.

Let’s start with overseers. This is the Greek word episkopos, from which we get our English word Episcopal. It also evolved, via Latin and Old English, into our English word: “bishop.” When Paul used it, however it simply meant “overseer,” or, in today’s language: “supervisor.” In the New Testament, it is used interchangeably with the word for “elder” and also “pastor.”

⁵ This is why I left you in Crete, so that you might put what remained into order, and appoint elders in every town as I directed you— ⁶ if anyone is above reproach, the husband of one wife, and his children are believers and not open to the charge of debauchery or insubordination. ⁷ For an overseer, as God’s steward, must be above reproach. He must not be arrogant or quick-tempered or a drunkard or violent or greedy for gain, ⁸ but hospitable, a lover of good, self-controlled, upright, holy, and disciplined. ⁹ He must hold firm to the trustworthy word as taught, so that he may be able to give instruction in sound doctrine and also to rebuke those who contradict it. (Titus 1:5-9, ESV)

In Acts 21:1 Paul called the elders of the churches in Ephesus to meet with him. In verse 28, he says:

²⁸ Pay careful attention to yourselves and to all the flock, in which the Holy Spirit has made you overseers, to care for the church of God (Acts 20:28, ESV)

1 Peter chapter 5 has all three terms together:

¹ So I exhort the elders among you, as a fellow elder and a witness of the sufferings of Christ, as well as a partaker in the glory that is going to be revealed: ² shepherd the flock of God that is among you, exercising oversight, (1 Peter 5:1-2, ESV)

The word “shepherd” in Peter’s letter is the verb form of “pastor,” and “oversight” is the verb form of overseer/episkopos. So we can see that all three words are used interchangeably in the New Testament.

Basically, churches were led in spiritual growth by a team of elders/overseers/pastors. Some of those elders might have been more prophetically-minded, others more teaching-minded, others more mission minded. But the people responsible for leading house churches, and groups of house churches, were known as elders, or overseers, or pastors. So Paul is making special mention of those were responsible for the spiritual leadership of the church.

Paul also mentions deacons. Deacons were people who were responsible for the financial and physical part of the church. The appointing of the very first deacons came about in this way:

¹ At that time, as the number of disciples grew, Greek-speaking Jews complained about the Hebrew-speaking Jews. The Greek-speaking Jews claimed that the widows among them were neglected every day when food and other assistance was distributed.
² The twelve apostles called all the disciples together and told them, “It’s not right for us to give up God’s word in order to distribute food. ³ So, brothers and sisters, choose seven men whom the people know are spiritually wise. We will put them in charge of this problem. ⁴ However, we will devote ourselves to praying and to serving in ways that are related to the word.” (Acts 6:1-4, NLT)

So, while elders/overseers imitated the apostles by focusing on prayer and teaching the word, setting the spiritual direction of the church, the deacons were involved in helping out with the practical concerns of the church: the distribution of money, service to the poor and elderly, and so on. The elders/overseers generally worked together with the deacons. I believe this is why Paul mentions both overseers and deacons. All of the house churches at Philippi got together and sent Paul some financial support—that is one reason he’s writing this letter. So Paul specifically mentions overseers, because they would have prayed about the gift, and then counseled the churches to go ahead with it, and the deacons would have been the ones who took the practical steps to make it happen.

I don’t think this format of church leadership is necessary for all churches; the New Testament doesn’t command it. But I’m inclined to think that a Biblical way of doing church is a pretty good model.

There is a final name that Paul drops: that of Jesus Christ. He and Timothy are not just dulois/servants in general, they are servants of Jesus Christ. The Philippians (and us) are not sort of generalized saints. We are saints only in Jesus Christ. Finally, Paul declares grace and peace to us from God our Father, in the name of Jesus Christ.

Let’s change gears: how might this apply to your life? Do you know that you are a saint? Behavior follows belief. If you believe you are fundamentally sinful, you won’t be able to stop yourself from sinning. But if you trust that Jesus has imparted his holiness into your life, you begin to see things differently, and act differently. I don’t mean anyone gets perfect on this side of heaven, but I am convinced that we act as we believe. If we believe we are “holies” our behavior will look much more like that is true than if we don’t believe it. It helps to remember that we are holy in Jesus Christ, not on our own.

How about the name of “servant/slave?” Do you believe that you fully belong to Jesus, that your life is not your own, but his? From birth until death, God’s intention is that you are on a mission in this world, a mission that is from and with God. He supplies what we need to pursue that mission, but our lives are for him, not for ourselves. And Jesus is not asking of us anything he did not do himself. He came in human form, and became a servant/slave himself.

What about the way Paul honors church leaders? I have no big complaints about the people I serve, but there are many of you visiting Clear Bible whom I have never met. Do you honor your local pastors, elders and deacons? Do you let them know that you appreciate their service, which can sometimes involve self-sacrifice? Do you prayerfully listen to your overseers/elders/pastors when they teach, or give you personal counsel?

Finally, how do you remind yourself of all the treasures you have in Christ? Do you know, remember that you are in Christ? What difference does that make in your life? If it doesn’t make much difference, why not? Or, are you someone who is not yet in Christ? To receive him is simple. Turn away from your sins (you won’t be able to do it perfectly, but start with the intention to do your best). Lean on Jesus. Ask him, in your own words, to take your life, to bring you into his kingdom.

Let the Holy Spirit apply these names to your life right now.

PHILIPPIANS #1: INTRODUCTION

On November 7, 2025 By Pastor TomIn Church, House Church, Philippians, Podcast, Religion, Sermon, UncategorizedLeave a comment

Paul and his companions were a part of some very eventful happenings in the Roman Colony of Philippi.

To listen to the sermon, click the play button:

For some people, the player above may not work. If that happens to you, use the link below to either download, or open a player in a new page to listen.

You can also find us on Spotify at https://open.spotify.com/show/6KKzSHPFT466aXfNT2r9OD (This will open to the latest sermon. You can search from there if you are looking for others)

To download, right click on the link (or do whatever you do on a Mac) and save it to your computer: Download Philippians Part 1

PHILIPPIANS #1: BACKGROUND, INTRODUCTION AND THE ENTIRE BOOK

We are going to begin a new series on the book of Philippians. I am excited for this. Philippians is one of my favorite books. It is a letter, written by the apostle Paul, to the Christians in the city of Philippi. Clearly, Paul had a warm relationship with the Philippian Christians, and the whole book is suffused with affection and joy.

Let’s start with a little bit of background on the city of Philippi, and some of the people and events associated with it.

In the book of Acts, we first hear about the city of Philippi shortly after Luke joins Paul and his companions. Luke was in a city named Troas on the western coast of Asia minor, not extremely far, as the crow flies, from Philippi. This is the first time that Luke, in his book of Acts, starts to write as if he himself were part of the events. Instead of writing: “they went and did this,” as he did for the first fifteen or so chapters of the book of Acts, Luke writes: “we went and did this.”

Luke traveled with Paul and his companions to Macedonia, after Paul had a vision in a dream that he was supposed to proclaim the gospel in that region. They landed at a Macedonian port (Neapolis), and then the companions traveled together to Philippi, which Luke describes as “a leading city of Macedonia.” After the events which took place in Philippi, it reads as if Luke is no longer accompanying Paul and his companions. In Acts chapter 20, Luke once again rejoins Paul—at Philippi—as he travels towards Jerusalem. The best guess is that this is after a period of about eight years. It seems clear that Luke made Philippi his home for that eight year period.

Paul’s first visit to Philippi was quite eventful. These events are described in Acts chapter 16:11-40. I will read these verses on the audio version of this sermon. If you are reading my words right now, I encourage you to stop for a moment, and go and read those same verses in your own Bible.

(I’m trusting that you have now read those verses). So, obviously, some major and unusual things took place with the beginnings of Christianity in Philippi. It was a very exciting time for the new Christians there.

Philippi was named after King Philip of Macedonia, father of Alexander the Great. Later it was conquered by the Romans, and was the site of a decisive battle in the Roman civil war that took place as a result of the assassination of Julius Caesar (this was roughly 42 years before the birth of Jesus Christ). Twelve years later (30 BC), when Octavian/Augustus became Caesar, he made Philippi a Roman colony. This meant that citizens of Philippi, which is in Macedonia (north of Greece) had exactly the same rights and privileges as Romans who lived in Rome. City business was conducted in Latin, rather than Greek. Citizens were exempt from Roman taxes, and could own property just like Romans who lived in Rome. This was one reason that Paul’s status as a Roman citizen was such a big deal to the Philippians. They had violated his civil rights as a Roman in a Roman colony. To them, it was a shameful act, and they wanted it forgotten and covered up immediately.

I have done a little bit of ministry that sometimes reminds me of Paul and Silas (or Barnabas). My great friend Peter Churness and I have traveled to meet people we had not met previously, and stayed in strangers’ homes while we did some teaching, and eventually helped organize churches in those places. Some of you listening or reading are among those people. I have to say that staying in someone’s home, there is a closeness of fellowship that develops, especially if you keep in touch over a period of time. When we read Paul’s letter, we can hear the warmth he feels for these people.

So, when did Paul write this? It appears that he wrote it while he was awaiting trial in front of Caesar. In the book of Acts, near the end, we read that Paul, facing charges from local Jewish authorities who wanted him dead, made an appeal for Caesar to hear his case. This was his right as a Roman citizen. It appears that Paul wrote to the Philippians when he was in Rome, waiting for that trial. So, this would have been shortly after the ending of the book of Acts, in about 62 AD. Just from reading between the lines, it seems like the Philippians sent Paul a gift of money to support him while he awaited trial. It was delivered by a messenger named Epaphroditus and others. The others presumably returned to Philippi (about 800 miles away) but Epaphroditus was ill, and had to stay with Paul for some time. After he recovered fully, Paul wrote a letter to send with him back to the Philippians.

Some of you know how important I think it is to read the Bible the way it was written, that is, book, by book. You know that I also think it is vitally important to understand the textual context of any given verse. Happily, Philippians is a short book, which can be read quite quickly. So, I will complete this message by reading the entire book to you, so that we understand the context of the various parts. If you are a reader, more than a listener, please go and read the whole book of Philippians right now. It shouldn’t take much more than 20 minutes. Have some paper and a pen handy and briefly note down the verses that speak to you, and why. Next time, we’ll start in on the text in detail.

	Tunde on 1 PETER #16: GOD AND GOVE…
	fascinating754801318… on CHRISTMAS 2025: IT WASN’…
	fascinating754801318… on CHRISTMAS 2025: IT WASN’…
	Pastor Tom on WHAT DO CHRISTIANS DO WITH SIL…
	candidoolittle on WHAT DO CHRISTIANS DO WITH SIL…

Philippians #9. Philippians 2:14-18

Luke 19:29-44

PHILIPPIANS #8. Philippians 2:12-13

Hebrews 2:10-18

Philippians #6. Philippians 1:27-30

PHILIPPIANS 1:3-11

Matthew 3:1-12 – Advent Week TwoDecember 7, 2025

Philippians #2. 1:1-2. Every Day Saints

PHILIPPIANS #1: BACKGROUND, INTRODUCTION AND THE ENTIRE BOOK

Matthew 3:1-12 – Advent Week Two
December 7, 2025