Philippians – Christ, more than an example (1)
01/12/22 07:23
At the open market where my wife and I had a stall we have met some older people of whom we thought they must be Christians. They were so warm and friendly and well mannered. One day my wife asked such a person, ‘Are you a Christian?’ The answer was no. He was a humanist, he said. One could tell this man had gone through difficulties, which must have formed his fine character. I imagined him to be one of those people who have learned not to allow bitterness or resentment to creep into their heart but have used suffering as an opportunity to grow in character and morality, showing interest in other people and kindly helping them with their life’s experience and wisdom. In Biblical terms this man had become more Christlike. But a man who does not believe in Christ cannot be called Christlike, can he?
In his letter to the Philippians Paul shows that there is a parallel between his own life and the life of Christ. What was gain to him he counted loss and Jesus did not count equality with God a thing to be grasped but emptied Himself. His fellowship of the sufferings of Christ implies the fellowship in Christ’s resurrection and glorification. But this fellowship is more than following an example, more than just an imitation; that is to say, more than imitation as we use the word in modern day to day English. Paul uses it frequently (e.g. 1 Cor. 11:1), more or less as a synonym for becoming a follower (see KJV).
As far as character and morality are concerned there are similarities with our old humanist man at the open market. But there are essential differences as well. It is because of his being in Christ and his ministry of the gospel that Paul experiences what he going through, not because of anything concerning himself. It is for Christ’s sake and for the sake of the gospel. Paul urges his Philippian friends to imitate himself, but not just for the sake of good character or to become a good Church, but for the sake of the gospel, ‘a manner of life worthy of the gospel of Christ’ (1:27). Paul pleads for unity and harmony among the believers, not just for the sake of their own existence, but ‘striving side by side for the faith of the gospel’.
Another difference between the gospel and humanism in its most excellent form is the perspective of eternity. It is what Paul calls ‘the mark’ (3:13, KJV), ‘the goal for the prize of the upward call of God in Christ Jesus’ (ESV). It is ‘the day of Christ’ which he mentions so often in this letter. It is the awaited (3:20) Kingdom of God. The gospel painfully excludes all human efforts to become righteous as a way to be justified before God, by the cross of Christ. The only thing that counts for God is His own righteousness He gives by grace on the ground of faith in Christ Jesus (3:9).
May we never become ‘enemies of the cross’ (3:18) by striving to be showpieces of human life, not even as a Church. It is not being polished, or becoming a well oiled machinery, what Paul has in mind when he speaks of perfection (3:12), but it is completion by holding fast to the word of life and keeping on preaching it, whatever the cost may be.
In his letter to the Philippians Paul shows that there is a parallel between his own life and the life of Christ. What was gain to him he counted loss and Jesus did not count equality with God a thing to be grasped but emptied Himself. His fellowship of the sufferings of Christ implies the fellowship in Christ’s resurrection and glorification. But this fellowship is more than following an example, more than just an imitation; that is to say, more than imitation as we use the word in modern day to day English. Paul uses it frequently (e.g. 1 Cor. 11:1), more or less as a synonym for becoming a follower (see KJV).
As far as character and morality are concerned there are similarities with our old humanist man at the open market. But there are essential differences as well. It is because of his being in Christ and his ministry of the gospel that Paul experiences what he going through, not because of anything concerning himself. It is for Christ’s sake and for the sake of the gospel. Paul urges his Philippian friends to imitate himself, but not just for the sake of good character or to become a good Church, but for the sake of the gospel, ‘a manner of life worthy of the gospel of Christ’ (1:27). Paul pleads for unity and harmony among the believers, not just for the sake of their own existence, but ‘striving side by side for the faith of the gospel’.
Another difference between the gospel and humanism in its most excellent form is the perspective of eternity. It is what Paul calls ‘the mark’ (3:13, KJV), ‘the goal for the prize of the upward call of God in Christ Jesus’ (ESV). It is ‘the day of Christ’ which he mentions so often in this letter. It is the awaited (3:20) Kingdom of God. The gospel painfully excludes all human efforts to become righteous as a way to be justified before God, by the cross of Christ. The only thing that counts for God is His own righteousness He gives by grace on the ground of faith in Christ Jesus (3:9).
May we never become ‘enemies of the cross’ (3:18) by striving to be showpieces of human life, not even as a Church. It is not being polished, or becoming a well oiled machinery, what Paul has in mind when he speaks of perfection (3:12), but it is completion by holding fast to the word of life and keeping on preaching it, whatever the cost may be.
