Scripture Reading
Well you can turn with me and your Bibles to Philippians chapter 4 as we conclude Paul's letter to the church in Philippi. When I first got to Chilliwack in 1997, I preached through Philippians, and interestingly, I concluded or ended on March 22nd in 1998. So 28 years ago, here we are again. So Philippians chapter four, I'll read the chapter and then our focus will be on the latter part, verses 14 to 23, the commendation of the Philippian church.
So beginning in verse one, therefore my beloved and longed for brethren, my joy and crown, so stand fast in the Lord, beloved. I implore Euodia and I implore Syntyche to be of the same mind in the Lord. And I urge you also, true companion, help these women who labored with me in the gospel, with Clement also, and the rest of my fellow workers, whose names are in the book of life.
Rejoice in the Lord always. Again, I will say, rejoice. Let your gentleness or moderation be known to all men. The Lord is at hand. Be anxious for nothing, but in everything by prayer and supplication, with thanksgiving, let your requests be made known to God. And the peace of God, which surpasses all understanding, will guard your hearts and minds through Christ Jesus. Finally, brethren, whatever things are true, whatever things are noble, whatever things are just, whatever things are pure, whatever things are lovely, whatever things are of good report, if there is any virtue and if there is anything praiseworthy, meditate on these things. The things which you learned and received and heard and saw in me, these do, and the God of peace will be with you.
But I rejoiced in the Lord greatly that now at last your care for me has flourished again, though you surely did care, but you lacked opportunity. Not that I speak in regard to need, for I have learned in whatever state I am to be content. I know how to be abased, and I know how to abound. Everywhere and in all things I have learned both to be full and to be hungry, both to abound and to suffer need. I can do all things through Christ who strengthens me.
Nevertheless, you have done well that you shared in my distress. Now you Philippians know also that in the beginning of the gospel, when I departed from Macedonia, no church shared with me concerning giving and receiving but you only. For even in Thessalonica you sent aid once and again for my necessities. Not that I seek the gift, but I seek the fruit that abounds to your account.
Indeed, I have all and abound. I am full, having received from Epaphroditus the things sent from you, a sweet-smelling aroma, an acceptable sacrifice, well-pleasing to God. And my God shall supply all your need according to his riches in glory by Christ Jesus. Now to our God and Father be glory forever and ever. Amen. Greet every saint in Christ Jesus. The brethren who are with me greet you.
Opening Prayer
Father, we thank you for this concluding portion of the book of Philippians. We thank you for Paul's love for this church, the church's love for Paul. and for the mutual fellowship that they had, one with another, a partnership in the gospel. We bless you for that. We pray that we would learn good lessons from such things, that you would bless us and our local body, that we may be faithful to the things you call us unto, the preaching of the word, the exercise of discipline, the administration of the sacraments, those things that we see are absolutely crucial in terms of the New Testament church. Again, forgive us for all of our sins and unrighteousness and guide us and illumine us now by your Holy Spirit. And we pray through Jesus Christ our Lord.
Amen. Well, chapter 4 is a series of exhortations and encouragements by the apostle just by way of review. The perseverance of the saints is in verse 1, the pursuit of unity in verse 2, the joy of the, verses 2 and 3, the joy of the Lord in verse 4, moderation among men in verse 5, the prayer life of the believer in verses 6 and 7, and the thought life of the believer in verse 8, and then the conduct of the believer in verse 9. And then last week we saw the contentment of the believer.
Certainly Paul is the example. Paul is the paradigm. But Paul tells us to imitate him, to follow him, and to see him as an example. So verses 10 to 13 are a good overarching life lesson for us in terms of contentment in whatever our circumstances may be.
First, the Commendation by the Apostle
And then that brings us finally to the commendation of the church by Paul in verses 14 to 23. And there's four observations I want to make. First, the commendation by the Apostle in verses 14 to 16. Secondly, the contentment of the Apostle in verses 17 and 18. Third, the confidence of the Apostle in verses 19 and 20. And then the conclusion of the Apostle in verses 21 to 23. The conclusion of the Apostle's letter. Not the conclusion of the Apostle, he lived on after he penned Philippians. But note first the commendation by the Apostle.
He commends them for having shared in his distress. They shared with him in the struggles and the difficulties and the trials that he himself faced with reference to his apostolic ministry. So after stating what he does in verses 11 to 13 in terms of his own contentedness and the reality that he knows how to be abased and he knows how to abound and he says and confesses and declares very clearly that he can do all things through Christ who strengthens him. He doesn't want it to seem like he's unthankful or ungrateful for the gift that they did send by the way or by way of Epaphroditus. So he comes again to commend them on what they had done in terms of his distress.
They shared in his distress. He says that very clearly. Nevertheless, you have done well that you shared in my distress. Again, the nevertheless you have done well, I don't want you to think that I'm not mindful of the fact that you have supplied me for my particular necessities." He's very thankful and he shows his gratitude. But with reference to this sharing in distress, we do this by remembering.
You can turn to Hebrews chapter 13 where we are told how we ought to think with reference to those who are in prison. And in Hebrews chapter 13, well, verse 1 says, let brotherly love continue. That's the overarching emphasis in this particular section, and then he gives concrete explanations of what that looks like. This brotherly love looks like, verse two, do not forget to entertain strangers, for by so doing, some have unwittingly entertained angels. So with reference to strangers, let brotherly love continue.
With reference to prisoners, verse three, remember the prisoners as if chained with them, those who are mistreated, since you yourselves are in the body also. So brotherly love ought to be seen in our attitude toward those who are suffering for the cause of God and truth and they find themselves in prison. We also do this by praying for them.
You can turn back to Acts chapter 12. Acts chapter 12. You've got Herod who kills James and then he imprisons Peter. And when Peter is in prison, according to Acts 12, 5, it says, So the church of the Lord Jesus Christ can share in the distress of others, first by remembering that they're in distress by secondly praying for them and then as we see here in this section concerning the Philippians, by providing for their needs.
His necessities were met by the church in Philippi. They shared of their substance and fellowship in the old Oxford English Dictionary, it simply means sharing or holding in common participation, fellowship, association and actions, or relations, spiritual intercourse. And there is a financial element, sometimes, not all the times, but a financial element involved in fellowship.
You see this in Acts chapter two. When the church is blessed, the people of God start giving of their possessions. The same thing is seen in Acts chapter four. You see something of this in Romans 15, 2 Corinthians 8, and 1 Timothy chapter six. So fellowship or participation or being or holding that spiritual intercourse or association and actions or relations is oftentimes seen concretely with reference to the provision of material need or for material need. And that's what he is commending them for here.
So the fellowship in his distress, nevertheless you have done well that you shared in my distress. And then specifically in terms of provision, notice in verses 15 and 16. Now you Philippians know also that in the beginning of the gospel, when I departed from Macedonia, no church shared with me concerning giving and receiving, but you only. For even in Thessalonica you sent aid once and again for my necessities.
He's commending them. concretely and specifically for the gift that they had sent by Epaphroditus. You see that referenced in verse 18. It was Epaphroditus, a messenger from the church, perhaps one of the elders, had traveled to Rome and had brought the gift from the Philippian church to give to the Apostle Paul. So with reference to this statement in verses 15 and 16, I want to notice first that they were constant. their constancy in providing for his needs.
When he says the beginning of the gospel, he probably means the beginning of the gospel ministry in that part of the world. Paul goes to Macedonia, the province, and then he goes specifically to Philippi. This is the second missionary journey recorded for us in the book of Acts in chapters 15 to 18. It's AD 49 to 52.
So he comes into the city of Philippi and there, God opens Lydia's heart. There, God saves the Philippian jailer. There, God begins the church properly there in the city of Philippi. So from that time on, the church in Philippi was always gracious to the Apostle Paul. So that was a long time ago with reference to when Paul is writing. And he says that this is something you didn't just do as a one-off. This was not something you just did and then forgot about.
In fact, when he commends them previously in verse 10, He's not upbraiding them, he's not indicting them, he's not reproving or rebuking them. He's simply highlighting that they didn't have opportunity. Perhaps they didn't have the resources, perhaps they didn't have the transportation to get the resources from them to him. So he's not saying, you deadbeats left me to die in a prison cell in Rome. No, he commends them for their constancy.
And then notice what he says in verse 15. Now you Philippians know also that in the beginning of the gospel, when I departed from Macedonia, so he leaves Macedonia and then he goes, Acts chapter 17, he goes to Thessalonica. When I departed from Macedonia, no church shared with me concerning giving and receiving but you only.
No church except for the church in Philippi. He tells us in 2 Corinthians 8, they did not have a lot. The church in Corinth was most likely more affluent than the church in Philippi. I think that's why Paul invokes the Philippian church in 2 Corinthians 8 to try and put some gracious, loving pressure on the church in Corinth. But he says specifically that other churches did not help him.
Thomas says, That's a good reading of 1 and 2 Corinthians. It kind of gets right at the hub of it or the nub of it. And then he says, and because the Thessalonians were given to idleness, he labored giving them an example of work. He says as much in 2 Corinthians 11, I robbed other churches, taking wages from them to minister to you. No, he's using literary convention. He doesn't say, or he doesn't mean, I bought a 38 special, I showed up at the church door, I bashed open the door, and I shot people, and I robbed them. No, he's using idiomatic speech to simply highlight to the Corinthians, it wasn't you that supported me, it wasn't you that put food on my table, it wasn't you that put a roof over my head, it was the church in Philippi.
With reference to Thessalonians, 1 Thessalonians chapter 2 verse 9, For you remember, brethren, our labor and toil, for laboring night and day, that we might not be a burden to any of you, we preach to you the gospel of God. Again, I think that's a good reading of 1 and 2 Thessalonians.
Seems that they had a sort of eschatology fever there. They thought at any moment Jesus was going to return, so why work? Why engage in the labors of this world? If Jesus is going to return, let's sit up on our roofs and wait for Him. It's in 2 Thessalonians that Paul says, if a man does not work, neither shall he eat. And that's the backdrop.
And so with reference to Corinth and with reference to Thessalonica, the churches were not helpful. The churches were not giving. the churches were not seeking to ameliorate the apostles' needs, but the church in Philippi did. No church shared with me concerning giving and receiving, but you only.
And then notice, not only their constancy, but their consistency. Their constancy, I know they're jointly, closely related, but verse 16, for even in Thessalonica, which was probably, or is probably, about 90 to 100 miles away, And they're not doing e-transfers from Philippi to Thessalonica so the apostle can have money in his account. 90 to 100 miles away was not the longest journey, but it wasn't the shortest journey either. For even in Thessalonica, you sent aid once and again for my necessities.
Let's just get 2 Corinthians 8 in our minds. Go back there for just a moment. 2 Corinthians 8, because I think when we see the financial status of the church in Philippi, what Paul commends them on here, it's really amazing that they were that faithful with that little. 2 Corinthians 8, 1. imploring us with much urgency that we would receive the gift and the fellowship of the ministering to the saints.
And not only as we had hoped, but they first gave themselves to the Lord and then to us by the will of God. So we urged Titus that as he had begun, so he would also complete this grace in you as well. But as you abound in everything in faith and speech and knowledge and all diligence and in your love for us, see that you abound in this grace also. Again, gently needling them, you abound in all these other things, Cough up.
And Paul's not looking for the coughing up simply to benefit him in his needs. He's looking for the coughing up as it is reciprocated by God in terms of blessing the church, and he says as much with reference to the church in Philippi in verse 17.
Secondly, the Contentment of the Apostle
That brings us then to the contentment of the apostle. Note his desire in verse 17.
Not that I seek the gift, I'm not commending you because I needed apples. I'm not commending you because I needed another cloak. I'm not commending it. I mean, he's thankful for all that, but that's not the end game with the apostle. What the apostle is about is the fruit that God sends their way. Not that I seek the gift, but I seek the fruit that abounds to your account.
So the desire was not the aid for his necessities. The desire was for their continued fruitfulness. That they, as a church, would express that generosity, that they would be constant in so doing, that they would be consistent in so doing, and that they would know the blessing of God upon them for having done so. John Gill says, he was not like the false teachers that made merchandise of men. He sought not theirs, but them. He was not like the false teachers that made merchandise of men. He sought not theirs, but them.
And that backdrop is certainly conspicuous in the New Testament. Men preach to get money. Turn back to 2 Corinthians 2. 2 Corinthians 2. When I say men preach to get money, I don't mean they needed shelter and food and the resources that God had ordained in terms of church giving and supporting a man who's laboring in the Word and doctrine. Paul tells us in 1 Timothy 5, 17 to give double honor to a man who labors in the Word and doctrine. But I'm talking about those who saw religion as a means of gain. Religion as a means of profit. Prophets of profit. They were seeking to get instead of serve. Paul is not of that mind.
Notice in 2 Corinthians 2.17, for we are not, as so many, peddling the word of God. The old King James has, corrupting the word of God. And that's not a bad translation, but probably the angle is not that they taught that Jesus was two persons, or that Jesus was a creature.
They peddled the Word of God because they thought by that they could make money. They peddled the Word of God in some sort of a way that they thought they could gain advantage. So he says, we are not, as so many, peddling the Word of God, but as of sincerity, but as from God we speak in the sight of God in Christ.
And then you can turn to 1 Timothy chapter 6. 1 Timothy chapter 6. This wasn't just a point, this isn't just a 20 or 21st century sort of a phenomena, health, wealth and prosperity angle, a formulaic, you know, give to me and then God will bless you. This was in the 1st century. Men made money teaching philosophy. Men made money teaching religion. Men made money and gained disciples by instruction. It was at a premium and it was a very, you know, lucrative business.
And so we see that in the backdrop in some of these letters. Notice in 1 Timothy chapter 6 at verse 3. If anyone teaches otherwise and does not consent to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which accords with godliness, he is proud, knowing nothing, but is obsessed with disputes and arguments over words, from which come envy, strife, reviling, evil suspicions, useless wranglings of men of corrupt minds, and destitute of the truth, who suppose that godliness is a means of gain." They could profit based on these people that would pay them for their particular ministry. From such, withdraw yourself. 1 Peter chapter 5. Another passage where we see this in the backdrop. 1 Peter chapter 5, verse 1.
You see those three terms? applied to the one office that has as its primary focus or function the teaching of the Word of God and government in the church, elders who shepherd that are overseers. Those are three terms synonymously used for the one office that we call pastor or we call elder. Notice he then goes on to say, not by compulsion but willingly, not for dishonest gain but eagerly. What's the implication there? You can gain teaching religion. You can profit teaching religion. You can make bank teaching religion.
And he wants to make sure that any God-sent elder that's going to function in the context of a local church is not driven by greed. He's not a lover of money in 1 Timothy chapter 3. That would be an odd sort of a requirement if it was in fact a vow of poverty that was willingly undertaken by everybody who would function in the eldership.
No, this is a potential, this is a problem, not just with Creflo Dollar and Benny Hinn and Kenneth Copeland. Imagine being a health wealth prosperity gospel guy and having the name Creflo Dollar. There's something very intriguing about that. Did he change his name to Creflo Dollar and then become a health wealth? Did he? That wasn't his given name. I happen to be named Mr. Dollar and I'm in the business of raising many dollars. But the bottom line is this is a prohibition in the New Testament against the sort of men that are in it for the things given instead of the givers of the things.
And that's where Paul's commendation lies with reference to the Philippians. Notice back in chapter four, his desires expressed in verse 17, and then his conviction, again, restated from verses 11 to 13, in terms of his own life. Indeed, I have all and abound. And then notice, just back up for a moment, in verse 16. He says, you sent aid once and again for my necessities.
Not his luxuries. Not his private jet. I think Kenneth Copeland has seven of them, is that how, he just, look at Roger, he's my go-to guy on those sorts of things. Not that he listens to these guys for edification, but he'll tell me, man, you gotta hear this. But he says, you sent aid once and again for my necessities, not my luxuries, not my new pool, not my, you know, $12 million mansion.
They're the necessities, you see, Paul, was not Creflo Dollar. Not that I seek the gift, but I seek the fruit that abounds to your account. So again, he highlights his conviction in verse 18. Indeed, I have all and abound. He's already specified that in verses 11 to 13. I know how to be abased. I know how to abound. What's the secret? What's the strength? What's the source? What's the foundation? I can do all things through Christ who strengthens me. He says, I am full.
Having received from Epaphroditus the same thing sent from you. Again, he's not mitigating their goodness, their kindness, the fact that they sent. to the Apostle Paul, via Epaphroditus, things that they probably pinched their flesh. In fact, the language, he goes on to say, the thing sent from you, a sweet smelling aroma.
You see that often times in the Old Testament sacrificial system. You offer up that beef, it smells, it's a good aroma to the Lord. This language is predicated of Jesus in Ephesians chapter 5 and verse 2. His sacrifice was a sweet smelling aroma to the Lord. But then notice he says an acceptable sacrifice well pleasing to God.
Now the sacrifice motif here in verse 18 is probably not the emphasized portion. I think he's using Old Testament sacrificial language to tell them and commend them for what they have done in terms of sending Vaya Epaphroditus to, you know, meet his needs. But nevertheless, it was a sacrifice.
When you woke up on the Sabbath and you went out to your flock and you grabbed that animal that didn't have any blemishes, that was legit, didn't have a leg shorter than the others, it wasn't blind, it was one that at some level in your heart, you knew that if I sold this one, I'd make bank, I'd do okay. Or if I kept this one, he's a real workhorse and he could really get the job done. I'll send the one with the gimp leg.
It's a sacrifice, brethren, a church that didn't have a lot that nevertheless in constancy and in consistency sought to relieve the apostle with reference to his necessities. Of course there's sacrifice. Sacrifice is kind of built into the notion of sacrifice. Sacrificial giving is what we call it, right?
At some level, it pinches the flesh. At some level, it hurts a little bit. At some level, there's a deprivation. And so the apostle notices that, using this language from the Old Testament, and he is telling them that I have received this from Epaphroditus, the thing sent from you. It's a sweet-smelling aroma. It's an acceptable sacrifice. It's well-pleasing to God.
Third, the Confidence of the Apostle
And then in verse 19, in terms of the confidence of the apostle, he speaks of God's blessing. Notice in verse 19, and I think this is sort of an amplification of verse 17. So verse 17, not that I seek the gift, but I seek the fruit that abounds to your account. Verse 19, and my God shall supply all your need according to his riches in glory by Christ Jesus.
Again, the emphasis is not on formula. Give in order to get. Increase your giving, brethren there in Philippi, and let daddy have a new car, and everything's going to be great for you guys. That's not it at all. But he acknowledges what Scripture everywhere tells us.
For instance, Proverbs 11.25, the generous soul will be made rich, and he who waters will also be watered himself.
Proverbs 19.17, he who has pity on the poor lends to the Lord, and he will pay back what he has given. Matthew 10, 42, and whoever gives one of these little ones only a cup of cold water in the name of a disciple, assuredly I say to you, he shall by no means lose his reward. Again, the formula is not give in order to get.
The formula is give because God is pleased with that. And we can, with some degree of confidence, trust in verse 19 that God will supply our need. He is going to replenish the goods, especially if we show ourselves faithful and cheerful givers, and we tend to have that propensity. It seems to me, at least empirically, what I've observed, when people function like that, it seems like God does prosper that. Not, formulaically, health, wealth, prosperity, but because they're generous souls, and when God gives them stuff, they pass it on to guys like Paul who have need for food and shelter and clothing. And then the emphasis, ultimately, is on Paul's confidence. Notice again in verse 19, "...my God shall supply all your need according to His riches in glory by Christ Jesus." I'm confident of this. This is that fruit that's going to abound to your account. This is how God deals.
Basically, Paul is saying, I do not have the ability to pay you back for your kind provision. I just don't. I mean, look at the, he didn't say this, but I would say it, look at the deadbeat churches in Corinth and Thessalonica. They're not making up the shortfall. I'm certainly never gonna be in a position where I can actually pay you back. So I do not have the ability to pay you back for your kind provision, but I trust that my God will pay it back to you. Since you have supplied for my necessities, I am confident that God will provide for all your necessities as well.
And when it comes to the context, or when it comes to the idea of prosperity and wealth and possessions, how does he sort of make this all that much better in verse 19? God's not poor. God's not impoverished. God owns the cattle on 1,000 hills, according to the psalmist. God has infinite resources. And when God sees a church like the church in Philippi that's actually doing what they're supposed to be doing, which is sending to the apostle a sweet-smelling aroma and acceptable sacrifice that is well-pleasing to God, he's got infinite resources. Certainly, he's going to peel off a few bucks and send it to your account. He's going to bless you.
Again, it's not formula for the apostle. Those that would take passages like these and twist them into formulaic health, wealth, prosperity, think, that's just evil. That is vile. That is wretched. That is damnable. That is to engage in simony. It is to see religion as a means of money making, as profit making. And that is not what the Apostle Paul is doing here.
And then he ends this section with a doxology to God in verse 20. Now to our God and Father be glory forever and ever, amen. Yes, specifically connected to his commendation of the church in Philippi, but probably generally connected to everything he said in this particular epistle. And notice he says, to our God and Father be glory forever and ever, amen. Zanke says the name God refers to creation and all temporal things, but the name Father refers to regeneration and eternal goods.
And in terms of the church in Philippi, what they had done with reference to Paul turned back to 1.5, their fellowship or partnership in the gospel. Philippians 1.5, for your fellowship in the gospel from the first day until now. Again, constancy and consistency was evident in that fellowship they bore with the apostle. They had the same conflict with Paul in the gospel. Chapter one, verses 29 and 30. For to you it has been granted on behalf of Christ, not only to believe in him, but also to suffer for his sake.
Having the same conflict which you saw in me and now here is in me, And then, of course, their financial blessing in terms of sending a gift via Epaphroditus. So in other words, all that is good in the Philippians comes as a result of God's grace to them, their fellowship, their conflict, their provision to him with reference to his necessities.
So he gives the glory to where the glory belongs. He commends the church in Philippi. He expresses his appreciation. He tells them that he is thankful for them. He shows or highlights how beneficial it is for them to engage in this particular activity. But who gets the glory? God. When anything good comes from us, God gets the glory. When anything good comes from a church, God gets the glory. And that's what he says. Now to our God and Father be glory forever and ever, amen.
He doesn't say now to your church be glory forever and ever, amen, but he understands that it's God who has supplied, it is God who moved their hearts, it is God who put this upon their hearts such that the Philippians did what the Corinthians and the Thessalonians did not do. They engage, they put skin in the game, they put their money where their mouth was with reference to the support of the apostle.
The Conclusion of the Apostle
And then finally Paul concludes the apostle in verses 21 to 23. Very simple, very much what we would expect if we're somewhat cognizant of the New Testament epistles.
He says, greet every saint in Christ Jesus. Make sure you send my greetings to the brethren. In fact, I'm supposed to do that. Naftali and I had some texting over the week. He said to greet the brethren. So Naftali from Eldoret says to say hi in the spirit of the apostle Paul in Philippians 421. So greet every saint in Christ Jesus. And then he says, the brethren who are with me greet you. They reciprocate. They think about you. They greet you. They pray for you. We're in this together. And then he says, all the saints greet you.
And I love this last part, but especially those who are of Caesar's household. So generally, all the saints greet you, but especially those who are of Caesar's household. The reference is likely not Caesar's immediate family, Mrs. Caesar, Junior Caesar, Sister Caesar, but probably anything and everything connected to Caesar's administration. What's the implication? that in this short span of time, the gospel had come to the center of power in the Roman Empire. In a relatively short amount of time, the gospel of Jesus Christ our Lord had gotten to the center of power in the Roman Empire. Caesar's household sends greetings to the ragtag saints in Philippi. Absolutely, positively.
Why? Because when you put cuffs on the Apostle Paul and you handcuff him to a Roman soldier, Paul doesn't whine to the Roman soldier, I've been framed. Paul doesn't whine to the Roman soldier, they got the wrong guy. Paul doesn't whine to the Roman soldier that I need to call my lawyer. In fact, go back to Philippians 1 to see how Paul dealt with Roman soldiers.
Philippians 1.12, but I want you to know, brethren, that the things which happen to me have actually turned out for the furtherance of the gospel, so that it has become evident to the whole palace guard and to all the rest that my chains are in Christ.
I've got to say, if I was a guard and they had me watch a prisoner, I'd ask him, what are you in for? I'd want to know if he killed prison guards that were guarding him. That'd be a piece of information that I'd like to have. He poisoned people when they left their coffee sitting around, or he cut their throats at any advantage. I'd want to know that, and just based on curiosity. What are you in for? When you ask Paul that, it wasn't robbery, it wasn't murder, it wasn't any sexual crime.
It was the gospel of Christ. And most of the brethren in the Lord, having become confident by my chains, are much more bold to speak the word without fear. It's a beautiful thing that in Philippians chapter 4 we've got the gospel penetrating the center of power in the Roman Empire. God's gospel is glorious.
Not many wise, not many noble, but some, right? Rich sinners need God's grace. Noble sinners need God's grace. Men that are prosperous in the world can be saved. It's not like they're beyond the pale. It's not like they're beyond hope. It's not like they're beyond reach. And in this instance, Paul says that those connected with Caesar's administration send greetings to you saints who are in Philippi. And then Paul ends as he does his epistles.
The grace of our Lord Jesus Christ be with you all. Amen. This is how he begins the letter in verse 2 in chapter 1. Grace to you and peace from God our Father and the Lord Jesus Christ. Not just with reference to writing letters. But the emphasis seems to be by the Apostle that we always stand in need of and dependent upon the grace and peace of our God. We always live in light of that blessed reality that we need God's grace, we need God's peace, and it comes to us from God the Father and our Lord Jesus Christ.
That is a most blessed way to end this particular epistle.
Application
In terms of some concluding thoughts, the kindness of the Philippians is seen in their generosity. The kindness of the Philippians, the generosity of the Philippians rather, is seen in their constancy in the beginning of the gospel ministry, their consistency once and again, their fruitfulness, but I seek the fruit that abounds to your account, and the sacrifice. The sacrifice that no doubt had pinched the flesh when they gave from their poverty to assist the apostle with reference to his necessities.
This wasn't a luxurious church. They weren't basking in resources and funds and money. We saw that in 2 Corinthians chapter 8. They had the mindset. They had the desire. They tapped into that and they gave in order to help the apostle. Secondly, we see with reference to the apostle himself, his contentment.
Learning that lesson that he learns according to verses 10 to 13, that he reiterates for us in verse 18, is very essential for all of us. Indeed, I have all and abound, I am full. Whether I am In rich, whether I am poor, I can do all things through Christ who strengthens me. It's not the circumstances that dictate our contentedness, but rather it's Christ and it's in His blessed gospel that we find true contentment with reference to the life that we live in this present evil age. And then finally, the graciousness of God is all over the place in this commendation from Paul to the Philippians. The faithful church is such because of God's grace.
They didn't learn this lesson from Creflo Dollar. They didn't learn this lesson from Benny Hinn. They didn't learn this lesson from the church in Corinth. They didn't learn this lesson from the church in Thessalonica. They didn't learn this lesson from a deacon's workshop. They learned this lesson because they reasoned thus.
Paul has needs, we don't have a lot of money, but we're in a bit of a better position than he is, so let's cough up or let's send this care package via Epaphroditus such that it can alleviate him with reference to his needs. I would suggest God's grace is seen in the provided for apostle. the provided for apostle. Imagine being Paul. You've ministered in Corinth. You've ministered in Thessalonica. I doubt Paul would hold his hand out, but they would know that Paul needed food. It's just a zany thing, brethren.
I've had that thought this week, that God could have used angels to preach the gospel. He could have used angels. I mean, maybe there's a theological objection to that, but in my mind, hypothetically speaking, he could have used angels. He chooses to use men, cracked pots as they are, earthenware vessels as they are, stupid sayings that they may say as they do.
Not needing food, not needing shelter, not needing clothing, just sort of flying through the sky from church to church and belting out the gospel. But he chose men. And yeah, it's tough, but even Paul had to eat. Even Paul had to have clothes. Even Paul had to have a shelter. It's just the reality of it.
So that God provided for Paul when the Corinthians and the Thessalonians weren't or didn't. And he does so through the Philippians who weren't loaded. You know, they didn't have money trees in the back of the church. They didn't just sort of shimmy down to the cellar and peel off a few gold coins and send them over to Paul.
I'm sure Paul just thought, how great is this? Well, he did because he's commending them for it and he's commending them in 2 Corinthians 8 and holding them up, as it were, as a paradigm for the church in Corinth. You're bound in everything else. How about you're bound in this one? Right? So the fact that God provides for Paul is an evidence of God's grace. I would suggest God's grace is there in the needs of churches and ministers. They're supplied because God is gracious.
That's it. Yeah, that doesn't mitigate against hard work. It doesn't mitigate against budgets. It doesn't mitigate against being wise and savvy and all those sorts of things. But prosperity under God comes as a result of God. And then the final way that I think we see in the grace of God in Philippians 4 is that reference to Caesar's household. That's a beautiful expression of God's grace. All these in Caesar's household, they send their greetings. Imagine you're a church in Philippi in the first century, you're not many wise, you're not many noble, and Caesar's household is greeting us? That's odd. But that's great because that's what we have in the gospel, solidarity.
God conquers the noble and he joins them to the ignoble. God conquers the rich and he joins them to the poor. God conquers the free man and he joins him to the slave. God conquers and brings unity to the people of God such that there is reciprocating love, such that there is the supply for necessities, and such that God gets glory as a result.
And if you've ever wondered or have ever thought or have ever doubted the power of the Christian gospel, Caesar's household stands as a testimony that the gospel can, that the gospel does, and the gospel will penetrate centers of power for the salvation of sinners from every tribe, tongue, and people and nation.
Closing Prayer
Well, let us pray. Our Father in heaven, we thank you for your word. We thank you for this wonderful commendation by Paul to the church in Philippi. I pray that you would help us to learn these lessons, help us to be faithful in these things, and may all of this redound to the glory, to the honor, and to the praise of our great God. May your grace and may your peace be upon us. And we ask this through Jesus Christ, our Lord. Amen.