Gospel

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Salvation: What’s in it for me?


I read the quote in the book Making Sense of the New Testament by Craig Blomberg:

“Simply professing to follow Jesus is inadequate, especially if one does so merely for personal gain. The path of true discipleship is the road to the cross– death to self, deinal of the ‘triumphalism’ that perverts the Gospel into a formula for worldly success and prestige, and the willingness to lay down one’s life for Christ should that prove necessary, even if it means an ignominousand agonizing death.”

Does this mean that if you profess Christ just because you don’t like the idea of going to hell that you have missed the point of the Gospel? Is escaping Hell a reason of mere personal gain and not one that acknowledges He is worthy of our service and worship regardless of what we get in return?

If we preach a Gospel that says, “Believe in Jesus so you won’t go to Hell,” are we selling the Gosepl short? Why do we seek the forgiveness and love of the Savior? Is it because we want something from Him, or is it because we recognize His holiness and our total inability to survive apart from Him?

I will chew on this observation for several days as I re-evaluate how I share the Gospel and how I frame God’s good gift of salvation– How do you explain the gift of salvation God has provided for us without making it about us?

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Who is my Neighbor?


This summer I’m adjusting to the self-controlled schedule of online classes. I’m taking Introduction to Evangelism. I know, I’m taking an intro. class my last semester of seminary. To share with you a moment of honest transparency and confession, I put it off until the last minute, praying they might change the core curriculum for my degree program. Alas, they did not and, in the words of that well-known singer/theologian, Garth Brooks, “Sometimes I thank God for unanswered prayers.”

This class has reminded me of the need to urgently and intentionally share the good news of Jesus Christ with the lost and dying world that surrounds me all of the time. While living in Seminary World I sinfully and selfishly fooled myself into believing that we lived in such a gospel-saturated area that my sharing would only annoy the people around me. I went to three continents in three years to share the Gospel, but never walked across the street to do so. But God even uses our disobedience and fear for His glory. In His perfect timing, I avoided taking Evangelism until I was back in the “Real World” and was forced to once again face head-on the vast lostness present right here in the Bible Belt of America.

While I was watching Doc Reid lecture this morning, he made a statement that I’m sure I’ve heard before, but it resonated in my heart as it shattered my last remaining excuses for not intentionally sharing my faith. His words were simple: “Play to your strengths.” He was discussing the differences between relationship and lifestyle evangelism. For some of us, the idea of going door-to-door, cold calling people or striking up a conversation with the person in line behind us at the store with the intention of sharing the Gospel brings up images of panic attacks and faking illness to avoid the situation. We are not outgoing people with salesman personalities, and the idea of “selling” the Gospel to a complete stranger makes my head explode.

I am much more likely to develop a relationship with someone, get to know them, share my life with them and then, after a connection has been established, confront them with the Gospel. That works for me and my personality and how I live my life. The problem is that when most of us think of evangelism, we only think of visitation with the deacons from church on Tuesday nights. That limited thinking stymies our desire to share our faith.

While Dr. Reid did encourage us to play to our strengths, he also challenged us to develop our weaknesses. I don’t naturally share my faith with strangers, but I also can’t tell you what part of the Christian life comes to me naturally. Naturally I’m selfish and self-centered and a host of other ailments and sinful tendencies. Just like I have to die to self and discipline my fleshly nature in the battle against sin, I must also die to self and discipline myself to practice evangelism. Consider the alternative: I can die to myself for a few moments and risk the possibility of rejection and ridicule before I go along with my day in relative ease. Or I can choose to love myself and my comfort more than that lost soul, essentially telling them that my personal comfort means more to me than their eternal destiny.

So in an attempt to find ways to be more intentional with those I do not know, I began to pray that God would show me things I can do to create opportunities to connect with the lost around me. Connecting with those around us is the key to being able to share the Gospel with them. How do you connect with your neighbors? According to Jesus, who is our neighbor? That’s right, the guy next door AND the lady standing in line behind us at the grocery store and and the Muslim woman in Afghanistan and the gay guy that works in the cubicle next to you and the single mom on welfare shopping next to you at Wal-Mart and everyone in between. Who is your neighbor? Anyone who comes across your path. The common denominator is the image of God found in every human being. Osama bin Laden and your BFF are equally your neighbor when discussing who you should care for in light of the Gospel.

In an answer to my prayer from earlier this morning, Reformissionary blogger Steve McCoy posted some fun and practical ideas on connecting with those around you in a blog entitled Summerbia:Connection Tools. Check it out, then grab a tennis ball and some kids and head to a local park and have some fun and share your faith. It’s guaranteed to be an evening you won’t soon forget.

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Remember the True Gospel


This is an exegesis of Galatians 1.1-10 for Hermeneutics, Fall 2008

REMEMBER THE TRUE GOSPEL

GALATIANS 1.1-10

Main Idea of the Text: There is only one true Gospel of Jesus Christ, and any diversion from that gospel demands condemnation.

I. Paul has both an authority and calling from God. 1.1-2

II. God’s grace and peace rescue us from sin and evil. 1. 3-5

III. The Gospel of Christ is the one, true Gospel. 1. 6-7

IV. Preaching a false gospel is an act worthy of condemnation. 1.8-9

V. Pleasing the world and pleasing God cannot be accomplished simultaneously. 1.10

Practical Application:

1. Remember that you are set apart and called by God.

2. Trust in God’s grace and power to rescue you from sin.

3. Compare all teaching you hear to the Gospel found in the Word of God.

4. Confront and expose false teaching.

5. Be a pleasing servant of Christ, even when it makes you an enemy of men.


Introduction

Described by scholars as “the standard example of Paul’s style and theology,”[1] all other Pauline writings are thus judged against this epistle to the Galatians. Paul visited the Roman province of Galatia with Barnabas on his first missionary journey. His journey through the cities of Perga, Pisidian Antioch, Iconium, Lystra, and Derbe is recorded in Acts 13 and 14. “Many scholars conclude that Paul’s Galatian Epistle is addressed to these congregations.”[2] There is debate, however, as to the accuracy of this assessment. Some argue that the letter was not intended for the churches Paul founded in the area of Southern Galatia, but was instead delivered to churches in Northern Galatia, an area comprised of ethnic Galatians. While this theory has support from several well known scholars, a majority of New Testament scholars support the idea that Paul wrote to the churches he had planted in Southern Galatia.

This debate over the recipients of the letter is important, because issues concerning the dating of the letter stem from it. The Epistle to the Galatians is tied closely to the accounts of Paul’s missionary journeys recorded in the book of Acts, and a consistent understanding of the location and time of Paul’s writing to the Galatians solidifies one’s understanding of the events recorded in Acts. While there are several arguments supporting the theory that Paul was writing to ethnic Galatians in the Northern part of the province, this writer agrees with Bruce: “But if they belonged to different ethnic groups (Phrygian and Lycaonian) what common appellation could he have chosen to cover them all except their common political denominator, ‘Galatians’?”[3] When subscribing to the S Galatian theory, the dating of the writing of the epistle to the Galatians should be placed just prior to Paul’s journey to the Jerusalem Council, which took place in 48/49 AD.

Paul wrote this letter to the churches of Galatia in response to news that they had become ensnared in a false teaching that was leading them to abandon the freedom of the true Gospel of Christ. It is recorded in Acts that there were “missionaries” who followed Paul from city to city, teaching new converts that they had to not only accept Christ but also subscribe to certain Jewish customs like circumcision and food laws.

Apparently these Jewish-Christian preachers, telling the Galatians that Paul had failed to instruct them properly in God’s Law, were finding a receptive audience among the Galatians…. Outraged by this development, Paul fired off this letter to dissuade the Galatian churches from accepting this revision—Paul calls it a perversion (1:7)—of the gospel.”[4]

In his desire to remind the Galatians of the one, true Gospel, Paul pens this treatise of Christian liberty. In his letter, Paul defends his own apostleship, apparently called into question by these false teachers; he defends the doctrine of salvation by grace and not works; he appeals to the teachings he left with them on his initial visit and reminds of them of all that he taught them; he confronts them with the freedom from the Law that they have in Christ, and closes by begging them to return to the true gospel of Christ. The argument of this entire letter is grounded in Paul’s opening statements, found in the first ten verses of chapter one.

I. Paul has both an authority and calling from God. 1.1-2

Paul begins his letter by establishing the grounds for which he has the authority to write the following discourse. Throughout his ministry there were those who spoke against Paul and tried to claim that he had no apostolic authority because he had not physically walked with Jesus or been called by Him. Paul refutes this both here and in Second Corinthians. He gives his experience on the Damascus Road, recorded in Acts 9, as his calling from Jesus. Jesus speaks first to Paul, then to Ananias, and tells Ananias that Paul is His “chosen instrument to carry my name to the Gentiles and their kings and before the people of Israel.”[5] Paul demands that his readers understand from the beginning that he is “one with personal, delegated authority from God to proclaim accurately the Christian gospel.”[6] The word apostle could be used at the time as a general term as one sent by another; it is used in this manner even within the New Testament.[7] This is why Paul immediately qualifies the word by specifying that he is not sent by men but by God Himself. Paul is establishing that he has been called and set apart by God to do a specific work. He is not writing as Paul, their dear friend, or as Paul, as former pastor, but as Paul, the messenger of God to the Gentiles. And in writing as such, Paul is declaring his words have the authority of God as their foundation and support.

It is interesting to also note that in no other letter does Paul include such a general group as “all the brothers with me” in his greeting. Occasionally he included one or two specific names of those who traveled with him, but here Paul generalizes as though he is including with this letter the support of a group of fellow believers too numerous to name individually. In his Homily on Galatians, Chrysostom declared, “Why does he do this?…So as to destroy their calumny, therefore, and to show that his opinions are shared by many, he adds on ‘the brothers,’ showing that what he writes he writes with their consent.”[8] Paul wants to begin with the understanding that this letter is not being written from hurt feelings or ego. Paul has tested his concern against a body of believers and he has their support for confronting the churches in Galatia.

II. God’s grace and peace rescue us from sin and evil. 1.3-5

Verses three through five still follow the standard format of Roman letters. Following his identifications of writer and recipients, Paul writes a greeting. He greets the readers in Galatia with the grace and peace of “God our Father and the Lord Jesus Christ.” Grace and peace are two separate qualities present in the life of the believer. The grace of God is what allows us to receive salvation; the peace of God is the result of being put into right relationship with Him in our salvation. Augustine explained it in this manner: “The grace of God, by which our sins are forgiven, is the condition of our being reconciled to him, whereas peace is that wherein we are reconciled.”[9] Simply put, it is by God’s grace that believers are able to experience peace with God.

He further elaborates on the work of Christ in the life of believers in verse four. There, Paul declares to his readers what Christ has done, “gave himself for our sins;” and why he did what he did, “to rescue us from the present evil age;” and the reason why it was necessary, “according to the will of our God and Father.” This is a description of the result of God’s grace in the life of the believer. Sinful, fallen humanity is separated from relationship with God, and there is nothing anyone can do to reconcile himself to God. In fact, in his letter to the Ephesians, Paul declares that “it is by grace you have been saved through faith—and this is not from yourselves, it is the gift of God—not by works, so that no one can boast.”[10] His grace gives man what is not deserved—salvation and peace. It is through the substitutionary work of Christ that we are able to become a part of the covenant promise of salvation. The early church father Jerome explained the work of Christ in the will of the Father in this way: “Neither did the Son give himself without the Father’s will, nor did the Father give up the Son without the Son’s will… the Son gave himself, that he himself, as righteousness, might do away with the unrighteousness in us.”[11] It is God’s will that His children respond to His grace in faith so that they can receive His peace. At this declaration, Paul breaks into a moment of doxology: this rich, undeserved grace and favor of God should lead all believers to join with Paul in giving glory to God for ever and ever!

III. The Gospel of Christ is the one, true Gospel.

In verse six, Paul transitions from his greeting to the body of the letter in a startlingly unique manner. In Paul’s other letters, he follows his greeting with a gracious prayer of thanksgiving for the people to whom he is writing.[12] When writing to the Galatian church, however, Paul launches directly into a sharp reprimand of the believers in Galatia. He declares they have deserted the one who has called them and have turned to a different gospel. Longenecker explains that the grammar of this sentence shows Paul is emphasizing that this new teaching is not an addition to or expounding upon the teachings he delivered to the Galatians. “In all likelihood the errorists were claiming that their message and actions should be seen as complementary to Paul’s preaching and ministry. As Paul views matters, however, theirs was ‘a different gospel—which is not at all the same gospel.’”[13] One of the indications that there is something awry in the Galatian churches is the presence of confusion or disturbance amongst the members. Paul wrote to the church in Corinth that “God is not a God of confusion but of peace….”[14] By contrasting the peace of God in verse 3 with the confusion found in the church, Paul is confirming to them that these new teachings cannot be of God. This word translated as “confusion” can also be translated as “instability, a state of disorder, disturbance.”[15] Paul points out the source of this confusion is the false teachings of those who are attempting to pervert the Gospel of Christ. Bruce describes Paul argument in the following statement:

Gospel it is not; it is a message of bondage, not of freedom. It is a form of the doctrine of salvation by law-keeping from which Paul himself had been liberated by the true Gospel he received on the Damascus road ‘by revelation of Jesus Christ.’ That was the gospel which he preached to others, including the Galatians, and there could be no other….its touchstone was the proclamation of salvation and life through the grace of God….[16]

IV. Preaching a false gospel is an act worthy of condemnation.

To these false teachers of a perverted gospel, Paul delivers the harshest words he writes in all of the New Testament.[17] Jesus told his disciples that “false teachers are children of their ‘father the devil, and… want to do the desires of [their] father,’ who ‘whenever he speaks a lie, he speaks from his own nature; for he is a liar, and the father of lies’ (John 8:44).”[18] No doubt Paul had these words of Jesus in his mind as he quickly responded to the news that the Galatians were falling prey to the very false teachers they had been warned about. Paul does not disguise his disgust with these who were destroying the foundation of the faith for which he had nearly sacrificed his life so many times. He boldly declares them to be condemned, for they are indeed preaching a foreign gospel. He is so incensed, not only by the teachings, but by the fact that the Galatians had accepted it as truth, that he repeats himself to ensure they understand his great displeasure and even anger with their situation. Chrysostom says concerning this repetition: “Lest you should think that the words came from passion or were spoken hyperbolically or through a loss of self-control, he says the same things over again.”[19] Paul declares a curse against anyone who shares a false gospel. He also gives very specific instructions to the Galatians concerning how they should receive all future teaching.

Even if Paul or any of his associates were to change their teaching, then the Galatians should not listen to them but treat them like heretics, which they would then be…. The truth outranks anyone’s credentials, and every teacher or preacher must be evaluated on the basis of what he says, not who he is.[20]

“Here Paul showed once and for all that the issue at stake in Galatia was not in the messenger but in the message.”[21] MacArthur goes on to say, “False teachers not only should not be believed or followed but should be left God’s judgment to be accursed. Accursed is translated anathema, which refers to that which is devoted to destruction.”[22] What believers in all times and places must remember is that when sinless Jesus took the punishment for sin on himself on the cross, he took the curse of sin away. To take up a Gospel that requires anything other than the atoning work of Christ is to take that curse from Jesus and place it upon the one doing the false teaching.

V. Pleasing the world and pleasing God cannot be accomplished simultaneously.

After beginning his letter with a sharp rebuke of the report he have received concerning the Galatians, Paul shifts slightly and begins questioning these same believers. In verse ten he returns to discussing himself and his service to God. Paul does not mean in this question that he believes the approval of God can be earned; he has just chastised them for a false Gospel that includes a works-based salvation.

There was a time when in fact Paul did indeed seek to please other human beings. Before his conversion to Christ, he was on the fast track toward the highest echelons of the Jewish rabbinic establishment. His entire career, including his persecution of Christians, was designed not only to justify himself before God but also to curry the favor of those in power so as to better advance his own ambitions. But this kind of self-serving… endeavor was forever shattered when Saul of Tarsus and Jesus of Nazareth collided outside Damascus. Serving Christ and pleasing humanity are mutually exclusive alternatives.[23]

This pair of rhetorical questions is meant to force the Galatians to peer inward for a moment and consider the motivations of their own hearts. By asking these questions of himself, Paul is indirectly asking these same questions of them as well. “It would be a great mistake, then, to interpret Paul’s two questions in 1:10 as the angry outburst of an egotistical preacher. What we have instead is a clear rejection of unworthy motivations for ministry.”[24]

Conclusion and Application

The meaning and intention of Paul in these first ten verses of his letter to the Galatians is as clear today as it certainly was to the original recipients nearly two thousand years ago. Paul intends to remind the believers in Galatia of the true Gospel of Jesus Christ while dispelling the false teachings of works and law-based salvation. As clear as his original intent was, the lessons he desired his original readers to glean from his writings are applicable to readers today.

First, believers should remember that we are all called and set apart by God. Just as Paul desired to emphasize his own election and calling, each believer has be called and set apart by Father God to do His work on this earth. As sure as Paul was of his calling, so too should each believer be today.

Second, believers must rely on the grace of God and not their own work to deliver them from their sins. As a Jewish-Christian, Paul most likely understood the temptation to return to the old habits of the life he led prior to his conversion to Christ. But Paul even more understood the costly yet free grace of salvation in Christ alone. No amount of work on the part of a sinful human will ever stack up to the righteous standards of a holy God.

Third, when confronted with teaching that causes confusion, believers must compare it to the Word of God. There is a difference between confusion caused by false teaching of the enemy and conviction caused by the Holy Spirit concerning sin in the life of the believer. Whenever a believers’ soul is in conflict, the thought must be taken captive and made obedient to the cause of Christ.[25]

Fourth, if it is discovered that the teaching is in violation of Scripture, that false teaching must be immediately confronted and cast aside.[26] There is no room in the church for twisted truth. In his commentary on Galatians, MacArthur declares that “Satan’s primary target for false teaching is the doctrine of salvation, because if people are confused about that they have no way of coming to God in the first place.”[27] There are enough stumbling blocks on the road to salvation without false teachings in the church being added to the list.

Fifth, believers must be willing to stand for the truth of Christ, even when it means making enemies of man. There is no approval of man that would give validity to making a concession in the gospel of Christ. The early church father Tertullian took a similar stand with his congregation in Carthage in the 3rd century. When confronting church members who were still practicing pagan customs to appease their employers, Tertullian asked them why. They responded that they did so in order to be able to work. He again asked them why they must to that, to which they replied, “Because we must live.” At this Tertullian, himself converted upon the witness of courageous martyrs of the faith, replied, “No! You don’t have to work, or eat and you don’t have to live. The only thing you have to do is be faithful.”[28] This is heart cry of Paul in his letter to the Galatians: above all else, remain faithful to the grace bestowed upon man in the true gospel of Christ.


Works Referenced

Bruce, F.F. “The Epistle to the Galatians.” New Bible Dictionary, 2nd Ed. InterVarsity: Downer’s Grove, 1982.

Bruce, F.F. “The Epistle to the Galatians.” New International Greek Testament Commentary. Eerdmans: Grand Rapids, 1982.

Carson, D.A. and Douglas J. Moo. “Galatians.” An Introduction to the New Testament. Zondervan: Grand Rapids, 2005.

Edwards, Mark, editor. Ancient Christian Commentary on Scripture. New Testament, vol. 8. InterVarsity Press: Downers Grove, 1999.

Elwell, Walter A. and Robert W. Yarbrough. “Galatians.” Encountering the New Testament. Baker: Grand Rapids, 1998.

Fung, Ronald Y.K. “The Epistle to the Galatians.” The New international Commentary on the New testament. Gordon Fee, ed. Eerdmans: Grand Rapids, 1953.

George, Timothy. “Galatians.” The New American Commentary. Broadman and Holman Publishers: Nashville, 1994.

Hansen, W.G. “Letter to the Galatians.” The IVP Dictionary of the New Testament. Daniel G. Reid, editor. InterVarsity: Downer’s Grove, 2004.

Hays, Richard B. “Galatians.” The New Interpreter’s Bible, vol. XI. Abingdon Press: Nashville, 2000.

Longenecker, Richard N. “Galatians.” Word Biblical Commentary. Word Books, Publisher: Dallas, 1990.

MacArthur, John. “Galatians.” The MacArthur New Testament Commentary. Moody Press: Chicago, 1987.

Robertson, A.T. “The Epistles of Paul.” Word Pictures in the New Testament, vol. IV. Richard Smith, Inc.: New York, 1931.

Strong, James. Strong’s Dictionary. New American Standard Verson. http://bible.crosswalk.com/ Lexicons/ Greek/grk.cgi?number=181&version=nas. Accessed November 27, 2008.

Wilkins, Tim. “Tertullian’s Advice to E-Harmony?” The Cross Examiner. http://www.crossministry.org/home. Accessed December 3, 2008.

[1]Hansen, W.G. “Letter to the Galatians.” The IVP Dictionary of the New Testament. Daniel G. Reid, editor. InterVarsity: Downer’s Grove, 2004. p. 396.

[2] Elwell, Walter A. and Robert W. Yarbrough. “Galatians.” Encountering the New Testament. Baker: Grand Rapids, 1998. p. 297.

[3] Bruce, F.F. “The Epistle to the Galatians.” New International Greek Testament Commentary. Eerdmans: Grand Rapids, 1982. p. 401.

[4] Hays, Richard B. “Galatians.” The New Interpreter’s Bible, vol. XI. Abingdon Press: Nashville, 2000. p. 184.

[5] Acts 9.15.

[6] Longenecker, Richard N. “Galatians.” Word Biblical Commentary. Word Books, Publisher: Dallas, 1990. p. 2.

[7] John 13.16; 2 Corinthians 8.23; Philippians 2.25

[8] Edwards, Mark, editor. Ancient Christian Commentary on Scripture. New Testament, vol. 8. InterVarsity Press: Downers Grove, 1999. p. 3.

[9] Ibid.

[10] Eph 2.8-9

[11] Edwards, 4.

[12] Ro 1.8-9; 1 Cor 1.4-9; Eph 1.15-19; Phi 1.3-6; Col 1.3-8; 1 Thes 1.2-3; 2 Thes 1.3-12; Phil 4-7

[13] Longenecker, 4.

[14] 1 Cor 14:33

[15] Strong, James. Strong’s Concordance. New American Standard Version. http://bible.crosswalk.com/Lexicons/Greek/grk.cgi?number=181&version=nas. Accessed November 27, 2008.

[16]Bruce, F.F. “The Epistle to the Galatians.” New Bible Dictionary, 2nd Ed. InterVarsity: Downer’s Grove, 1982. p. 87.

[17] George, Timothy. “Galatians.” The New American Commentary. Broadman and Holman Publishers: Nashville, 1994. p. 97.

[18] MacArthur, John. “Galatians.” The MacArthur New Testament Commentary. Moody Press: Chicago, 1987. p. 10.

[19] Edwards, 7.

[20] MacArthur, 16.

[21] George, 97.

[22] MacArthur, 17.

[23] George, 100.

[24] Ibid., 101.

[25] 2 Cor 10.5

[26] Eph 5.11

[27] MacArthur, 11.

[28] Wilkins, Tim. “Tertullian’s Advice to E-Harmony?” The Cross Examiner. http://www.crossministry.org/home. Accessed December 3, 2008.

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Philippians 1.7-8– Christian Affection in a Love-Starved World


It is right for me to feel this way about all of you, since I have you in my heart; for whether I am in chains or defending and confirming the gospel, all of you share in God’s grace with me. God can testify how I long for all of you with the affection of Christ Jesus. Phil. 1.7-8

I. Confidence in the Gospel:

Paul closes out the welcome of his letter by continuing his conversation about his love and affection for the people in the Philippian church.

Throughout these first verses Paul has repeatedly expressed love and affection for these people. There are few things that would bond Paul to these people by our modern day standards for friendship.

In his sermon “A Rebel’s Guide to Joy in Lonliness,” Mark Driscoll talks about relationships today usually being based on two things: affinity and location. We are friends with people because we are in the same place as us or they like the same things as us. This sort of friendship is based on shallow things that do not last the test of time or trials. When people move or activities change, our friendships end. There are simply not many lasting, abiding relationships around today. In our consumer society, all things are expendable. Love is not a commitment—it’s equated with personal feelings of happiness and contentment.

Paul and the people of Philippi had little in common on the surface. Paul was a single Jewish man; most of the Philippians were married Gentiles. Paul was a tentmaker by trade; most of the Philippians were merchants and soldiers. From the lists of converts given, women were most likely a majority in this church. Paul was in jail in Rome; the Philippians were free in their province. There were few things in their lives that would have brought them together in deep relationship. Yet this congregation seems to have had one of the closest relationships with Paul of any of the churches he planted. Why is this?

It’s because their relationships were not based on affinity or location. They had nothing in common and they were not in the same place, yet their friendship and love for one another stood the tests of time and location. This is all because their relationships were built on something more solid than a shared love for a football team or a hobby: they recognized that their love for one another was grounded in the self-sacrificial love of Christ.

This is a situation that makes itself known in our lives today. We live in such a transient society that it is rare for people to stay in the same place for long. I have moved around quite a bit in the last few years, and my lasting friendships have become very precious to me. Those who I keep in contact with regardless of where I live are the friends I treasure most because I know the relationships have deep roots and are based on something more than just convenience.

Paul proclaims to them in verse seven that regardless of the situation in which he finds himself, he holds them in high regard. To Paul, these people are his brothers and sisters, co-members of the body of Christ. They are family, a part of his very body, and no situation can really remove someone from a family. Why does he feel this way about them? The answer is back in verse 5: he is confident in his affection for them because of their partnership. He doesn’t love them because they have spouted out empty words of love and affection to him. He is confident in their actions.

Christian love and partnership in the Gospel is defined by our actions, not our words.

How do you show love for the body of Christ?

Paul says in verse 8 that God Himself knows how genuine Paul’s love is for them. The word translated “affection” refers to the innermost parts of a person. Scholars tell us this is the strongest word in the Greek language to indicate compassion and affection. Paul loved the Philippians with the deepest love possible, and this is how we are to love one another. Already in this letter, Paul has emphasized over and over again the love that passes between him and the congregation, and he tells them repeatedly that he is confident of their partnership in the Gospel because of their active love for one another.

All of this sent me again to think about how I show my love for my brothers and sisters in Christ. Do I have fellow believers in my heart? Do I reflect Christ in such a way that people would want to keep me in their hearts? What does the affection of Christ look like practically?

Please post your suggestions of practical ways we can show the affection of Christ to those around us!