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Philippians: Learning Contentment

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The Text

“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. 11 Not that I speak in regard to need, for I have learned in whatever state I am, to be content: 12 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. 13 I can do all things through Christ who strengthens me” IPhil. 4:10-13).

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Two Coal Fires (Easter 2019)

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Introduction

The presence of the Lord Jesus, alive just as He promised He would be, transforms everything. We can see this very clearly in the fall and restoration of the apostle Peter after the resurrection. The account of Christ’s care for Peter is given to us so that we might understand more of His care for us.

The Texts

“And the servants and officers stood there, who had made a fire of coals; for it was cold: and they warmed themselves: and Peter stood with them, and warmed himself” (John 18:18).

“And the other disciples came in a little ship; (for they were not far from land, but as it were two hundred cubits,) dragging the net with fishes. As soon then as they were come to land, they saw a fire of coals there, and fish laid thereon, and bread” (John 21:8-9).

Summary of the Text

These two verses are just a few pages apart, and the Greek for the charcoal fire is identical (anthrakian). The apostle John is a very careful writer, and I believe we are being invited to compare and contrast the two fires in the two settings.

The first fire was built by the enemies of Christ (18:18), and the second was built by Jesus Himself (21:9). Peter was present in both settings, and he was present because of something that had been said by the apostle John (18:16; 21:7). Jesus was present in both settings. In the first He was on trial for His life (John 18:27; cf. Luke 22:61), and in the second He had conquered death (21:1). In the first, Peter denied the Lord three times, just as Jesus had predicted (18:17, 25, 26), and fell into sin. In the second, he affirmed his love for the Lord three times, and was reinstated (21: 15, 16, 17). In the first, Peter received something from wicked men (warmth), and in the second he received something from the Lord (food, and forgiveness). In the first, Peter does not compare favorably with the disciple that Jesus loved—John was more influential “at court,” John didn’t deny the Lord, and John didn’t run away. In the second, Peter has all such comparisons put to rest (John 21:21-22). “What is that to you?”

153 Fish, and Big Ones Too

As the disciples approached the shore, they were dragging a net filled with fish, and they cooked some of them on this coal fire. This is not a mystical or a “spooky” reading of the text—this is a literary reading of the text. The issues are placement, foreshadowing, parallelism, literary conventions, and so on.

To illustrate the difference, consider another detail from this text—when Jesus called out to His disciples fishing about 100 yards offshore, He told them to put their nets down over the right side of the boat, which they did. When they had done so, the result was a huge haul. This was a way Jesus had of identifying Himself. When He had first called them to ministry, He had called them away from their nets (Matt. 4:18-22) so that they could become fishers of men. And when Jesus had done a similar miracle like this one before, the response that Peter had had was that of being overwhelmed with his own sinfulness (Luke 5:8). This scene in John therefore has a return to both elements—Jesus deals wonderfully with Peter’s sin and fall, and Jesus recommissions him to ministry as a fisher of men. He tells him three times to “feed the sheep” (21:15, 16-17). We should have no trouble seeing the fish as emblematic of the coming haul at Pentecost. The nations were to be brought into the boat, and Jesus indeed made His disciples fishers of men. In this case, Peter had jumped out of the boat, and the others had brought the fish in. But Peter is soon to rejoin them in the work.

But what is it with the specific number of fish? This is a good place to illustrate the difference between a careful literary reading and mystical reading. This number has been the occasion of a goodly amount of ingenuity to be spent on it. Some of it has been fanciful, some of it sober, and some of it pretty pedestrian.

Bear With Me

The pedestrian reading is that 153 is mentioned because that’s how many fish there were, darn it, and John was simply interested in adding an irrelevant little detail. A fanciful reading is that when you add the ten of the commandments to the seven of the seven-fold Spirit, as Augustine urged us to do, you get seventeen, and 153 is the triangular of 17. The word “triangular” means that if you add the numbers 17 to 16 to 15 to 14 and so on down to one, the sum is 153). The problem here is that you can also get 153 from Seventeen magazine, and that doesn’t mean that John is talking about the challenges of adolescence. This is the kind of thing that John Calvin called “childish trifling.”

But 666 is the triangular of 36 (and 36 is 6 times 6). The biblical writers did make some of their points with numbers, and John particularly did this. The fact that it is unusual to us doesn’t make it unusual or odd to them. We already have solid grounds for understanding the fish as representing all the Gentile nations. We have the “fishers of men” call that Jesus gives Peter and Andrew, James and John. We have the fact that throughout Scripture, the sea represents the Gentiles and the land the Jews. No one in the Old Testament is shown eating fish, but in the New Testament fishing (and the eating of fish) comes to the front and center.

On the day of Pentecost, how many nations are listed? Well, 17 actually (Acts 2:7-11). And we have to remember the practice of encoding numbers in names (called gematria) was common in the ancient world. They could do this in a way that we cannot because they used the same symbols for letters as for numbers. We have Roman letters and Arabic numbers. But in Hebrew, the first nine letters corresponded to 1-9, the next nine were 10-90, and the last five were100-400. So? Well, the prophet Ezekiel had promised that the time of the New Covenant would be a time of glorious fishing.

“And it shall come to pass, that the fishers shall stand upon it from Engedi even unto Eneglaim; they shall be a place to spread forth nets; their fish shall be according to their kinds, as the fish of the great sea, exceeding many” (Ez. 47:10).

The prefix En simply means spring, and so if we look at the numerical value of Gedi in Hebrew apart from the prefix, we find that it is 17, and the value of Eglaim (apart from the prefix)is 153. Ezekiel is talking about the salvation of the Gentiles under the figure of fish, and he uses these two numbers. John refers to this, and it has the same meaning as the explicit meaning given to it by Jesus in Luke. This means that 153 is a symbolic number for the Gentile nations who will be brought into the kingdom of God.

But Back to the Charcoal Fire

Remember that Peter is being restored. The antithesis is very clear here. The charcoal fire built by the enemies of Christ is not really a good place to warm yourself—and it ends with snarling, cursing, devouring, bitterness, and tears. The charcoal fire built by Christ is built in order to feed the disciples, and then, as Peter is being restored, he is commanded (in his turn) to feed the Christians who will follow him.

The resurrected Christ forgives and feeds. Our responsibility is to be forgiven, to be fed, and then to forgive . . . and to feed. And this helps us to be nourished and to worship both. Feeding is something newborn infants can understand, and toddlers most certainly do. Nutrition is so complex that only God understands it, although a person trained in nutrition understands more than most of us do exactly how much is going on when we eat a sandfish. And it is the same with texts like these. We can simply feed, but we can also stand back, amazed, and adore.

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The Greater Lazarus (Psalm Sunday 2019)

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Introduction

We are seeking to recover a Christian sense of time and history, and in some sense this means a recovery of the church year. But though we are seeking to escape a secularized calendar, we must never forget that we got this secular calendar (in part) because of a reaction away from the problem of “saints days glut.” And this means we cannot just be aware of the problems with ourimmediate past. We have to look farther back than this, and hence it is a means of guarding the future. What we need is balance.

The Text

On the next day much people that were come to the feast, when they heard that Jesus was coming to Jerusalem, took branches of palm trees, and went forth to meet him, and cried, Hosanna: Blessed is the King of Israel that cometh in the name of the Lord . . . (John 12:12-26).

Summary of the Text

Quite a few people heard that Jesus was coming to Jerusalem (v. 12), and when they heard this, they cut down palm branches and went out to meet Him (v. 13). Jesus, finding a young donkey, sat on it (v. 14), and thus fulfilled the words of the prophet Zechariah (v. 15). The disciples did not get the import of the Triumphal Entry until after Jesus was glorified (v. 16). People were in Jerusalem, talking about the raising of Lazarus (v. 17). This, in part, was why such a great crowd gathered (v. 18). The Pharisees had trouble seeing outside the immediate moment (v. 19). There were some Greeks there, who came to worship (v. 20), and they had heard about Jesus and asked Philip if they could see Him (v. 21). Philip and Andrew then come and ask Jesus about it (v. 22). Jesus answers (although it does not appear to be an answer), and says that the hour has come for Him to be glorified (v. 23). Death is necessary in order to bear fruit (v. 24). He then applies the principle more broadly, to all His followers (v. 25). Follow Me, Jesus says, and the Father will honor you (v.26).

The Time for Openness

Throughout His ministry, Jesus had spent a considerable amount of effort to get people to keep His miracles quiet. But His hour has come, and He does nothing to get thiscrowd to be quiet—as He says elsewhere, if the people were quiet, the stones would cry out. This crowd is here because of the resurrection of Lazarus, and Jesus does nothing to discourage them.

Deeper Glory

The disciples were caught up in the moment, and all they knew was the glory of it (and it was real glory). But it was only glory in preamble form, and there was a deeper glory coming. But in order for that deeper glory to arrive, it was necessary for the “corn of wheat” to fall into the ground and die (v. 24). Jesus had to explain this to His disciples. The exultation they felt was not the grand moment of victory.

In the same way, the Pharisees (with the same carnal eye) looked at the triumph of Jesus entering Jerusalem on a royal mount, heard the crowds, and lamented their loss— “behold, the world is gone after him” (v. 19). In other words, this was to be a roller coaster ride for them: despair, scheming, victory, and then ashen despair again. The disciples were operating on the same carnal level—only opposite. And this shows that there is a kind of “opposite” that is not really a demonstration of the antithesis at all, but is simply a matter of “taking sides.” This is why we have left and right, conservative and liberal, and so on. But the real antithesis is death versus life from the dead.

We Would See Jesus

In the pandemonium, certain Greeks came and wanted to see Jesus. Philip and Andrew ask about it, and Jesus gives a cryptic answer. But the answer is not a change of subject; the Lord is actually explaining how it is possible to see Jesus. But the answer involves much more than simply arranging for an appointment (which may have been what they were asking for).

The hour is coming when the Son of Man will be glorified (v. 23). How will that glorification occur? The seed must die (otherwise it remains solitary), but if it dies, it will bring forth much fruit (v. 24). The one who hates his own life shall regain it in eternal life, and the one who grasps to keep it will lose it (v. 25). This principle is now being extended by Jesus to His followers. What He is going to go through, they must go through also. If these Greeks want to really see Me, Jesus is saying, they must follow me. If they follow Him, they will be where He is and will do what He does also. They will also die, and they will also be fruitful. If this happens, then the Father will honor them. Now this is the only means these Greeks have of “seeing” Jesus that was different from how the Pharisees were also “seeing” Him at that moment.

The Greater Lazarus

Now the crowd was there because they had seen Lazarus raised, or had heard about Lazarus being raised (vv. 17-18). This meant that the multitude with the palm fronds knew that Jesus had authority over death. But what they did not know is that He had authority over death from the inside of it. If Jesus was here and death was there, then Jesus could fight with death the old-fashioned way, the way a knight might fight with a dragon. But Jesus was interested in far more than simply being opposed to death in some form of external combat. He walked into the maw of death in order to be swallowed by it, and to defeat death while a dead man. It was this feat that defeated all death at one blow, instead of having to bring people back, one at a time, like Lazarus.

Delayed Insight

The disciples did not realize until later that they had been the instrument of fulfilled prophecy (v. 16). They did not know these things at the first. But when Jesus was glorified, they realized it all. But Jesus talked to them about His approaching glorification (v. 23), and so it had been part of their conversation on that day. They talked about glorification, but it was not until they saw Jesus as glorified that any of this made any sense to them. But note what Jesus had taught here. It did not suddenly make sense to them simply because time had elapsed, because Jesus had died and was now glorified. It made sense to them because they had also died. They had gone through this death in different ways—Peter and John, for example, were quite different. But the shepherd had been struck and the sheep scattered. This, in a way, meant that the sheep had been struck as well. And when Jesus rose from the dead, so did His followers.

Jesus did not die so that we might live. He died so that we might die; He lives so that we might live.

Death and Fruitfulness

Many Christians glibly talk about having a fruitful Christian life, or a fruitful Christian ministry. They often mean nothing more than learning how to not mess up in obvious ways. But we use phrases like this in a way that should make us think of the request made of Jesus, that two brothers might sit on His right side and His left. Do you know what you asking? The answer was yes, but the answer was really no. When you ask to be fruitful, do you know what you are talking about? Not fully, but Jesus still issues the graceful invitation in the midst of His triumph. Come with Me. Come and die.

 

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Philippians: Rejoice in the Lord Always

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The Text

1 Therefore, my beloved and longed-for brethren, my joy and crown, so stand fast in the Lord, beloved.

2 I implore Euodia and I implore Syntyche to be of the same mind in the Lord. 3 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.

4 Rejoice in the Lord always. Again I will say, rejoice! 5 Let your gentleness be known to all men. The Lord is at hand. 6 Be anxious for nothing, but in everything by prayer and supplication, with thanksgiving, let your requests be made known to God; 7 and the peace of God, which surpasses all understanding, will guard your hearts and minds through Christ Jesus.

8 Finally, brethren, whatever things are true, whatever things are noble, whatever things are just, whatever things are pure, whatever things arelovely, whatever things are of good report, if there is any virtue and if there is anything praiseworthy—meditate on these things. 9 The things which you learned and received and heard and saw in me, these do, and the God of peace will be with you (Philippians 4:1-9).

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Cold Law, Hot Gospel

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Introduction

The law of God is like math. It doesn’t care about anybody’s hurt feelings. It is straight, and hard, and cold, and altogether righteous. But at the same time, when this cold, cold law is resurrected in the body of Christ back from the tomb, it comes to us as burning love. And this is why we preach cold law and hot gospel.

The Text

“Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified” (Gal 2:16).

Summary of the Text

This passage comes in the context of Paul’s rebuke of Peter at Antioch. Paul says that we knowthat a man cannot be justified by the works of the law. If we know that, then it is imperative that we act as though we know it. Peter knew that truth, but he had started to wobble in his actions concerning it. We are justified by the faith of Jesus Christ, and not by our own works. There is debate among interpreters as to whether this is referring to “the faith ofJesus Christ” (as in, His faith) or “faith in Jesus Christ” (as in, our faith in His obedience). We are not going to go into that because, fortunately, it amounts to the same thing. We are justified by Christ, and not by our own labors. We have believed in Jesus so that we might be justified, and not by the works of the law. Justification through our own efforts is nothing but a pious pipe dream.

The Threefold Use of the Law

God is one, and this means that His Word is unified. But His unified Word can have multiple applications. His law is one, but there are three crucial applications. In Reformed theology, we are accustomed to speak of the threefold use of the law.

The first useis to make us aware of our need for salvation (Rom. 3:20; 4:15; 5:13; 7:7-11; Gal. 3:19-24). In this application, it is impossible to keep.

The second useis for the maintenance of civil order. The magistrate can use the guidance of the law as he fulfills his duty of restraining evil (1 Tim. 1:9).

The third usehelps the regenerate understand what love looks like in particular situations. In this sense the law is a guide for us in our sanctification (Rom. 13: 8-10).

You can see how individuals who are jealous for the purity of the first use of the law would be suspicious of those who make much of the third use. In other words, there is real legalism, but we want to make sure that we don’t define a legalist as someone who loves Jesus more than we do.

Where the Law/Grace Divide Actually Is

There are some believers who want to think in terms of a law/gospel hermeneutic. Now the word hermeneutic has to do with how we interpret a text, like the Scriptures, and so what this means is that they want some passages in the Bible to be “law,” condemning us in our sin, and other passages to be “gospel,” offering us a gracious way out of bondage to sin. But this won’t do.

We couldn’t really color-code a special edition of the Bible in law/gospel categories. What is more “law-like” than the Ten Commandments? And how do the Ten Commandments begin? “And God spake all these words, saying, I am the Lordthy God, which have brought thee out of the land of Egypt, out of the house of bondage” (Ex. 20:1–2).

And here is an odd statement about “the law.”

“The law of the Lordis perfect, converting the soul: The testimony of the Lordis sure, making wise the simple” (Psalm 19:7).

And what is more gracious than the gospel of our Lord Jesus?

“Now thanks be unto God, which always causeth us to triumph in Christ, and maketh manifest the savour of his knowledge by us in every place. For we are unto God a sweet savour of Christ, in them that are saved, and in them that perish: To the one we are the savour of death unto death; and to the other the savour of life unto life. And who is sufficient for these things?” (2 Cor. 2:14–16).

And this gracious gospel is what? To those who are perishing is the aroma of death.

So this tells us that the fundamental law/gospel divide is notto be found in the text of Scripture. It is found in the difference between regenerate and unregenerate man. For the regenerate, everything from God is sweeter than the honeycomb. All of it is grace. For the unregenerate, the whole thing is the stench of death, including the good news of Christ on the cross. All of it is law and condemnation.

Objective Guilt, Not Hurt Feelings

When we are held up against the law of God and measured by it, the measurement is always constant. It does not show partiality, and does not adjust anything on the basis of how we feel.

It is true that sinners are a tangled mess of spiritual bruises, but that is simply a symptom of the problem. It is not the problem. The objective problem is objective wrath.

Hot Gospel

When we stand before the tribunal of God’s law, our trial there is deliberate, careful, meticulous, and altogether just. This is what I mean with the reference to cold law. But the sentence? The sentence is notcold and clinical.

“Who can stand before his indignation? And who can abide in the fierceness of his anger? His fury is poured out like fire, and the rocks are thrown down by him” (Nahum 1:6).

“He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him” (John 3:36).

This is just where the gospel comes in. Our evaluation by the law of God is deliberate and judicious. But the sentence is a fireball, and yet there is no grounds for complaint. Every mouth will be stopped before Him. And here is where the wisdom of God overwhelms all the pretended wisdom of man. The reason there can be a hot gospel is because in the cross of Christ, the hot wrath of God was poured out upon Christ, and He took it all in. The word propitiationrefers to the fist of the Father, striking the Son, so that you might be struck down in Him, and raised again to life in Him. “And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world” (1 John 2:2).

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