“I hope in the Lord Jesus to send Timothy to you soon, that I also may be cheered when I receive news about you. I have no one else like him, who will show genuine concern for your welfare. For everyone looks out for their own interests, not those of Jesus Christ. But you know that Timothy has proved himself, because as a son with his father he has served with me in the work of the gospel. I hope, therefore, to send him as soon as I see how things go with me. And I am confident in the Lord that I myself will come soon” (Philippians 2:19-24).

In our text for today, Paul is doing something very practical. He is commending to the church in Philippi one of his co-workers in the gospel, a young man named Timothy, in anticipation of his visit, and the hope that Paul himself will also eventually return to them.

But Paul’s commendation of Timothy isn’t only practical. It is an indication of the ways in which Timothy serves as an example to the church of the kinds of things Paul has been exhorting them toward in the first part of his letter. Paul had encouraged the believers to look “not only to their own interests, but also to the interests of others” (Phil. 2:3-4). In our text for today, he speaks of Timothy as showing “genuine concern for [the church’s] welfare.” As we have seen repeatedly, Paul emphasizes the importance of relationships among believers as key to demonstrating the gospel message of grace.

Paul also indicates that the Philippian church is aware of Timothy’s character in the context of his relationship to Paul, which he compares to a son with his father. Again, think of earlier in Philippians 2 and the way that Jesus is described as obedient to the will of his Father, being humbled and then exalted. Paul’s description of Timothy as a son is an indication of Timothy’s own Christ-like character.

So Paul sends Timothy with encouragement and, in doing so, invites the Philippian church to welcome him with gratitude and graciousness and to imitate his example. He identifies himself with Timothy, speaking of him as a co-labourer. While he hopes he can visit the community again one day, he entrusts their welfare to Timothy in the event he cannot.

This kind of sending and receiving is part of the way that churches continue to do kingdom work today. It’s one of the ways we embody the mission of God that we are committed to as a church.

Immanuel has its own relationships with people it sends and receives, including various Faith Promise and missionary partners we believe are advancing the kingdom alongside us, but in other contexts. As a church committed to this work, we have a similar responsibility to Paul: To send these people with encouragement, and to cheerfully and prayerfully receive their reports about the work we have commissioned them to do. We are called to identify ourselves with them as co-labourers, and with the local and global church communities to which we send them, whether or not (like Paul) we get a chance to visit ourselves. We are one body, all of us together, and to tangibly live that out is part of the commitment a sending and supporting church makes.

So when is the last time you prayed for or intentionally encouraged those this church has committed to sending and receiving, or the communities to which you have sent them? Perhaps consider doing so today. This is part of the missional task God has given to the church, and I can speak from personal experience about how meaningful it is to receive this kind of support as a missional worker. And, as Paul himself anticipates, you may find yourself cheered by this effort too!

So as you journey on, go with the blessing of God:

May the peace of the Lord Christ go with you: wherever he may send you. May he guide you through the wilderness: protect you through the storm. May he bring you home rejoicing; at the wonders he has shown you. May he bring you home rejoicing once again into our doors.

A Sunday Sermon edition of Wilderness Wanderings! The text is 2 Kings 5:1-16. Dive In discussion questions are below for further reflection!

To see this sermon in the context of the worship service it comes from, find it here on YouTube. Or, head to our website to connect with the worshiping community of Immanuel CRC: immanuelministries.ca

Dive In Questions:

1. What question from 2 Kings 1 lies in the background to this chapter?
2. What is unique about the young servant girl? Why is she a true Israelite? How does she stand in contrast to both Naaman and the king of Israel?
3. What might God ask you to give up if you fully commit to him?
4. How do the waters of the Jordan hint towards baptism?
5. Do you believe that God is able?

And then I will be able to boast on the day of Christ that I did not run or labor in vain. But even if I am being poured out like a drink offering on the sacrifice and service coming from your faith, I am glad and rejoice with all of you. So, you too should be glad and rejoice with me (Philippians 2:16b-18).

We are still following Paul’s reflections on ‘working out our salvation with fear and trembling’. This phrase does not mean nervous apprehension with which the guilty face a judge. Rather, it expresses the awe that we experience in the presence of God. Now we discover that this fear and trembling includes joy; the deep, foundational joy of the Christian life.

The salvation process in which we participate along with the Holy Spirit is worked out in all circumstances, even in pain, suffering, loss, death, prison, uncertainty, perplexity. It is not that we are glad for the pain, but we know the suffering is temporary and God is at work within it. So, even during unpleasant circumstances we know the ‘joy of our salvation’ (Psalm 51:12).

This joy does not ignore the suffering of loss or the darkness of depression. It does not suggest that every Christian should be happy every day. Rather, it comes with the sacrifices we willingly make for the sake of the gospel. It is the joy that comes when our sacrifices result in others entering the shalom of God’s kingdom.

In Hebrews we read, “For the joy set before him, [Jesus] endured the cross, scorning its shame, and sat down at the right hand of the throne of God” (12:2). Our salvation was wrought through the shame and suffering of this cross. Christ’s suffering also stands as an example for us to follow. He endured the torture, at least in part, because he knew the joy salvation would bring to us. Likewise, we are called to suffer for the sake of the gospel because of the joy it will bring to others.

Here is an element of the Christian faith that we may resist. My parents speak of the sacrifices they made to establish churches and Christian schools and to send out missionaries. They would go without for the sake of the kingdom. Have you made such a sacrifice? Take some time to reflect on this. Let the Holy Spirit speak truth to you. The Philippians have done much and sacrificed much to aid Paul in his proclamation of the gospel; he names this “the sacrifice and service coming from your faith”.

In Leviticus, there are several passing references to a ‘drink offering’, commonly understood as a small and final offering. It was still common practice in pagan rituals in Paul’s day. He alludes to his potential death as but ‘a drink offering’ added to all the sacrifices the Philippian Christians have made for the gospel in the process of “working out their salvation with fear and trembling”. He will be glad to give his life for the sake of the gospel in addition to all that the Philippians have given. Paul views the Philippians’ continued obedience and steadfastness amid persecution as an offering to God of greater worth than the offering of his own apostolic labors—labors that may end in his death.

We have no animals to bring but we do have a sacrifice acceptable to God. The gift of a life of obedience—character-building, holiness and witness—the life to which our faith prompts us. This is our priestly service to God. May we all joyfully offer it to him.

As you contiue to work out your salvation, go with the blessing of God:

May the peace of the Lord Christ go with you: wherever he may send you. May he guide you through the wilderness: protect you through the storm. May he bring you home rejoicing; at the wonders he has shown you. May he bring you home rejoicing once again into our doors.

"Do everything without grumbling or arguing, so that you may become blameless and pure, ‘children of God without fault in a warped and crooked generation.’ Then you will shine among them like stars in the sky as you hold firmly to the word of life" (Philippians 2:14-16a).

There are times I wonder–and maybe some of you have too–whether God might not have picked a more effective strategy for building his kingdom than this rag tag group of people called the church. Whenever I ask this question, I return to the writing of one of my favourite theologians–a missiologist and missionary in India for much of his life by the name of Lesslie Newbigin–because he answers it.

Here’s one of the quotes from his book The Gospel in a Pluralistic Society which helps me when I wonder about the church: “I have come to feel that the primary reality of which we have to take account in seeking for a Christian impact on public life is the Christian congregation. How is it possible for the gospel to be credible, that people should come to believe that the power which has the last word in human affairs is represented by a man hanging on a cross? I am suggesting that the only answer, the only hermeneutic of the gospel, is a congregation of men and women who believe it and live by it.”

This, I think, might be something similar to what Paul is getting at in our passage for today. “Do everything without grumbling or arguing” is quite a command. As is the expectation that his audience could become “children of God without fault in a warped and crooked generation.” Why would he set such a high bar for struggling people? The reason, I think, has to do with what Lesslie Newbigin is articulating–that no matter what a church professes to believe, if it doesn’t change the way they live, the gospel isn’t going to seem all that convincing.

To live out what we profess, or to “shine” in a context Paul describes as “warped and crooked” means, for the Philippian church and for us, to acknowledge the way in which we ourselves are warped and crooked. We don’t get to be self-righteous and assume that the warping and crookedness is only in the people around us. That’s often where we get in our own way as Christians interacting with others outside of the church. If we are going to be effective witnesses, we’re going to have to acknowledge our own failures first. This is part of the working out of our salvation “with fear and trembling” that Pastor Michael talked about yesterday, and the humility we talked about last week.

But then, as Newbigin points out, when we have acknowledged our warping and crookedness, and have received grace through Christ, the Spirit uses what we profess to work reconciliation and make an actual tangible difference in the relationships and actions of members of the church as they interact with each other and go out into the world. It makes the church, as Newbigin says, “the only hermeneutic of the gospel,” or, in other words, the way people understand and interpret what the gospel is all about.

Neither Paul nor Newbigin makes this transformation optional for the Christian community. Paul insists it is part of the church becoming “blameless and pure” and Newbigin suggests that for a community of people who seek to make the gospel credible, it’s the only way. As Pastor Michael pointed out yesterday, “Sometimes it appears that Christians reduce the godly life to the gathering of correct information.” Paul and Newbigin tell us that’s not enough. Our lives need to reflect what we believe. But this isn’t just another rule to follow. When we live this way, we ourselves will be blessed as we both receive and extend the grace and love of Christ. It’s the beauty of the gospel; it really is good news.

So as you journey on, go with the blessing of God:

May the peace of the Lord Christ go with you: wherever he may send you. May he guide you through the wilderness: protect you through the storm. May he bring you home rejoicing; at the wonders he has shown you. May he bring you home rejoicing once again into our doors.

"Therefore God exalted him to the highest place

and gave him the name that is above every name,

that at the name of Jesus every knee should bow,

in heaven and on earth and under the earth

and every tongue acknowledge that Jesus Christ is Lord,

to the glory of God the Father" (Philippians 2:9-11).

One of the reasons I love the Christ poem that we have been looking at in Philippians 2:6-11 over the past couple of days is the way that it draws together ideas from across Scripture to demonstrate the significance of who Christ is and what he has done.

One such example is the allusion that many Bible scholars find in the verses for today to an Old Testament text, Isaiah 45:23-24, where the prophet delivers these words from God: “By myself I have sworn, my mouth has uttered in all integrity a word that will not be revoked: Before me every knee will bow; by me every tongue will swear. They will say of me, ‘In the Lord alone are deliverance and strength.’ All who have raged against him will come to him and be put to shame.” This passage in Isaiah comes from the middle part of the book, which is a dramatic announcement, while the Israelites are in exile in Babylon, that the time of exile has ended, that God has a plan to release them from foreign domination and return them to their land.

In Philippians 2, the verses we’ve read for today, the same claim is made with implications for the church–in Philippi and around the Roman empire–that the oppressive power which rules them will be subdued. God the Father has, by the obedient death of the Son, brought about the redemption of his people. He has exalted the Son to the “highest place” giving him the “name that is above every name” and all will bow before him and confess that he is Lord, “to the glory of God the Father.”

Just as God promised in Isaiah 45, despite the fact that the people were still in exile, that the time of exile had ended and God had acted redemptively on their behalf, in Christ, God has acted redemptively again on behalf of his people. In spite of the fact that the Philippian church still experienced the daily realities of suffering under a foreign empire, just as the Israelites had in Babylon, the work that was accomplished in Christ’s incarnation, death, and resurrection, meant that the empire of Rome was already defeated. Their fate was sealed; their power would give way to the one whose name is above every name.

But it wasn’t just Rome; every other power across time and space would give way. Every knee would bow and every tongue confess Christ’s lordship. The church, whether in Philippi or among us today, is called to live as those who believe that the Son has been exalted, that he already rules over all things, in spite of any evidence to the contrary. For those of us who do not live under oppressive powers, we can easily lose sight of the significance of this. But for our siblings in Christ around the world who suffer for their testimony that Christ rules, this changes everything. So perhaps the question for us today is this: What difference does Christ’s lordship make for you and your community here and now?

So as you journey on, go with the blessing of God:

May the peace of the Lord Christ go with you: wherever he may send you. May he guide you through the wilderness: protect you through the storm. May he bring you home rejoicing; at the wonders he has shown you. May he bring you home rejoicing once again into our doors.

A Sunday Sermon edition of Wilderness Wanderings! The text is 2 Kings 2:1-15. Dive In discussion questions are below for further reflection!

To see this sermon in the context of the worship service it comes from, find it here on YouTube. Or, head to our website to connect with the worshiping community of Immanuel CRC: immanuelministries.ca

1. Elijah takes Elisha on a journey. What do these places represent for Israel?
2. Idolatry is difficult to sort out in our own hearts. It is most often about trust. Who do you trust?
3. If we trust in God, we learn to obey him. But obedience can be costly. Has it cost you?
4. In our story, God provided for Elisha to carry on Elijah’s ministry. Will you trust God to provide for you so you can serve him?
5. Where is God now?

And being found in appearance as a man, he humbled himself by becoming obedient to death—even death on a cross! (Philippians 2:7-8)

This hymn doesn’t say that Jesus humbled himself for us. It just says that he humbled himself. If his humbling was before or for anyone: it was for God the Father, the only other person mentioned. Jesus responded to the Father by giving up everything and making himself nothing.

There are a few downward steps that Jesus takes. He lets go of his divine right to use his divine status and power. This is the very opposite move to that of Adam and Eve who grasped the status and power Jesus relinquished (“You’ll be like God!” the serpent said).

Letting go of his rights to exercise the role, status, and power of God, Jesus turns in humility and makes himself nothing—a servant—a human—and eventually a crucified, humiliated, dead human.

He is born into this world a human. The face of God visible to all in the form of new, fragile, helpless human life. Jesus lives and teaches, suffering among a suffering people. Having borne their burdens and having compassion on their needs, Jesus submits himself to death on a cross. He could have called a legion of angels to spare him from this fate; he could have crushed the Romans; he could have come down from the cross. But he didn’t do that. He did not use the divine power and status that was his to use. He gave it up. He became nothing and humbled himself to death—became obedient even to this death on a cross.

This resonates with deep biblical themes. In Deuteronomy, the first and second commandment, together with the Shema, say the same thing: submit yourself firstly, lovingly, and exclusively to God. Or in the Psalms where the action of the psalmists is to submit themselves and their situation fully to God—seeking no recourse of their own. It is God who will have to vindicate their cause. God, whose justice, power, and praise will be shown and known. Jesus does the same.

What does it look like for us to follow Jesus in this way of the cross in our relationships? What might it mean to make ourselves nothing, to humble ourselves, to make ourselves servants? That is, to let go of all our ability to control a situation, all our roles and titles, all our resources and assets, all our relational capital in friends, family, and networks of acquaintances?

This is not the sort of humility that denies having abilities, skills, relationships, or power. This humility looks with a clear eye at the rights, skills, relationships, and privileges we have and resolutely chooses not to use them for our own self—perhaps even choosing to give them up altogether.

This humility chooses not to seek another term; chooses not to step in and unduly influence an important decision; chooses not to purchase the expected property or possessions that social or economic peers have; chooses not to exact retribution; chooses to forgive.

We face variations on any of these examples from childhood on. Perhaps they sound less radical than we might expect. Yes, there are times that the call is to give up everything one has. More often we are called to give these things up slowly across a lifetime in the smaller, daily decisions of life. How might you take one step in this humble direction today? But why would you? Because, like Jesus, you trust God with your life.

As you journey on, go with the blessing of God:

May the peace of the Lord Christ go with you: wherever he may send you. May he guide you through the wilderness: protect you through the storm. May he bring you home rejoicing; at the wonders he has shown you. May he bring you home rejoicing once again into our doors.