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PHILIPPIANS 4

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PHILIPPIANS 4

Survey of the chapter
The apostle has referred twice to the fact that just as the city of Philippi was a colony of Rome, (making the citizens of Philippi citizens of Rome), so believers are to act as those who are citizens of heaven. He had used two related words to refer to this citizenship. In 1:27 the idea was of a manner of life suited to heaven. In 3:20 he had referred to the actual city-state of heaven, stating that it “is” in heaven; in other words, it is a reality, not merely an aspiration.

Having expressed his desire to press forward to the high calling of God in Christ Jesus, he wants to live the life of heaven now, so that when the Lord comes the transition to heaven will only involve the change of the body. In view of this, we could look at chapter four as being foretastes of heaven, in the following ways:

(a) Verse 1
The anticipation of the results of the judgement seat in terms of the Philippian saints being his joy and crown.

(b) Verses 2-3
The adjustments that need to be made on earth to be suited to a heavenly walk, given that our names are in the book of life.

(c) Verse 4
The adoration which shall mark the believers in heaven should mark them now.

(d) Verses 5-7
The absence of anxiety that shall characterise heaven should be in our hearts now.

(e) Verses 8-9
The atmosphere of heaven which should be breathed now.

(f) Verses 10-20
The account in heaven, which records all that has been done by way of giving for His cause.

(g) Verses 21-23
The amiability in heaven which should be known now.

(a) Verse 1
The anticipation of the results of the judgement seat in terms of the Philippian saints being his joy and crown.

4:1
Therefore, my brethren dearly beloved and longed for, my joy and crown, so stand fast in the Lord, my dearly beloved.

Therefore- so that, that being the case. As a consequence of the Saviour’s ability as Lord Jesus Christ to subdue all things to Himself, 3:21, they are to stand fast, for their position is unshakeable.

My brethren- not their master, even though responsible for their conversion; they have but one Lord. As far as Christian position is concerned, he is a brother like the rest.

Dearly beloved and longed for- his love for them has not diminished because he is absent from them. He loved them at the moment of writing, and earnestly anticipated his reunion with them.

My joy- as he thought of them as those who had progressed in Christian things in the past and the present.

And crown- as he thought of the future day of reward.

So stand fast in the Lord- since they are beloved and longed for, their behaviour must meet the approval of the apostle. He exhorts them to continue with the same attitude, confident of their position under the protection of the one who will soon show Himself to be Lord of all.

(b) Verses 2-5
The adjustments that need to be made on earth to be suited to a heavenly walk, given that our names are in the book of life.

4:2
I beseech Euodias, and beseech Syntyche, that they be of the same mind in the Lord.

I beseech Euodias, and beseech Syntche- a prime example of those not standing fast in the Lord, but seeking the ascendancy over one another. Note the apostle’s even-handed approach, not taking sides, mentioning them in alphabetical order. If they are to be of the same mind, it must be in subjection to the same Lord, which, in turn, means they will be subject to the same expression of the mind of the Lord in His word.

That they be of the same mind in the Lord- If each is minded to be subject to His lordship, then they will be subject to one another, and not strive for the higher place. We are not told what they disagreed about, so that the general principle might be established.

4:3
And I intreat thee also, true yokefellow, help those women which laboured with me in the gospel, with Clement also, and with other my fellowlabourers, whose names are in the book of life.

And I entreat thee also, true yokefellow- the most likely suggestion is that Paul turns to Epaphroditus at this point, (he may have been writing down what the apostle expressed, as some Bibles give him as the amanuensis), and exhorts him to help these two women once he gets back to Philippi, if it should be that they had not settled their differences beforehand. This unorthodox touch would serve to help him when he arrived at Philippi, for he would be able to show that the apostle gave him a mandate to intervene in the dispute.

Help those women which laboured with me in the gospel- this rules out Timothy and Luke being the true yokefellow, or else it would surely be “laboured with us in the gospel”, given that Timothy and Silas were with Paul when he first went to Philippi. There is much for the sisters to do in the furtherance of the gospel; encouraging, inviting, giving, praying. Sadly they were striving against one another rather than in the gospel. Division and disputing always detracts from the testimony; see for instance, Numbers 12, where the people journeyed not till Miriam was restored. Strife always hinders progress, whether personally or assembly-wise.

Whose names are in the book of life- God writes in a book the names of those who live on earth, Exodus 32:32; Psalm 139:16. (Note that the unborn are written there as well, showing that God reckons them to be alive, and real people, before they are born). The order of events as given by the apostle in his address on Mar’s Hill was, “life, and breath, and all things”, so life comes before breathing, contrary to what some would say.

Then there is a book of those who shall live in heaven. All men are in the first by natural generation; only believers in the second, and that by regeneration. In one by birth, in the other by new birth, those who will live in harmony together in heaven, should live on earth like that too, Sadly, Euodias and Syntche have their names in the epistle to Philippians as well for the wrong reason.

4:4
Rejoice in the Lord alway: and again I say, Rejoice.

Rejoice in the Lord alway- this is the antidote to rivalry. The more we are taken up with the Lord, the less we shall try to lord it over others, resulting in friction.

Again I say- he knew the lesson needed to be reinforced, given the atmosphere of rivalry that existed in the Philippian assembly. There is no rivalry in heaven, and before He came, Christ Jesus was eternally in harmony with the other members of the Godhead, none of them asserting themselves over the other. So shall it be in heaven; why cannot it be like that in the assembly now, seeing our conversation is in heaven?

4:5
Let your moderation be known unto all men. The Lord is at hand.

Let your moderation be known unto all men- by moderation is meant mildness, gentleness, fairness, sweet reasonableness. It is difficult to strive with those who manifest such characteristics. “Yielding pacifieth great offences”, Ecclesiastes 10:4. We should be well-known for giving place to others when no truth is at stake.

The Lord is at hand- that is, at our elbow to give support in difficult situations where there is strife. The apostle knew this support at his final trial before Caesar, see 2 Timothy 4:14-17.

(d) Verses 6,7
The absence of anxiety that shall characterise heaven should be in our hearts now.

4:6
Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God.

Be careful for nothing- of course this does not mean that we should not attend to our affairs with care and diligence. Believers should be noted for the meticulous care they give to the things they are responsible for. The idea behind the word “care” is anxious, worrying care and concern, the sort that Martha had when she was “careful and troubled about many things”, Luke 10:41. Mary, on the other hand, was commended for choosing the “good part”, calmly sitting at the Lord’s feet. We must not think that she was doing this to avoid helping her sister, for Luke tells us that Mary “also sat at Jesus’ feet”; that is, as well as helping Martha, she also sat at the Lord’s feet, for she knew that the things Martha was fussing about were not necessary, and could safely be left for another time.

But in every thing by prayer and supplication with thanksgiving let your requests be made known unto God- instead of acting as if we are alone in carrying the burden we have to bear, we should be “casting all our care upon him, for he careth for you”, 1 Peter 5:7. Or as the psalmist exhorted us, “Cast thy burden upon the Lord, and he shall sustain thee: He shall never suffer the righteous to be moved”, Psalm 55:22.

Prayer is the general expression of dependence upon God, whereas supplication is that special sort of prayer when our souls are in deep need. All the while, we should not forget to record our thanks to God for His past interventions.

4:7
And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus.

And the peace of God, which passeth all understanding- it is a great puzzle to the men of the world as to how Christians can bear up under the most intense strain, and do so cheerfully. It surpasses their understanding.

Shall keep your hearts and minds through Christ Jesus- remember this is a promise only to those who make their requests known to God. Those who are determined to fend for themselves will not know this peace. Those who cast their care upon God will find that their hearts are kept through Christ Jesus as He intervenes on their behalf and thus displays His love to them. Their minds will be kept through Christ Jesus, for they will not be in a state of disturbance, having left everything to Him.

(e) Verses 8-9
The atmosphere of heaven which should be breathed now

4:8
Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things.

Finally, brethren, whatsoever things are true- the apostle lists eight things that mark heaven, and which should mark those who are citizens of heaven already. Just as the customs and behaviour of Rome were to mark the Philippian colonists, so these features should mark those whose citizenship is in heaven. Heaven is marked by reality; there are no illusions there, or misunderstandings.

Whatsoever things are honest- there will be no underhand dealings in heaven, for the sin-principle will be eliminated at the resurrection.

Whatsoever things are just- all the injustices believers have suffered down through the centuries will be past.

Whatsoever things are pure- nothing that defiles shall ever enter heaven. The angels who guard the gates of the heavenly city will see to that.

Whatsoever things are lovely- we shall appreciate the beauty of holiness as never before. Heaven shall be filled with that which is pleasing to the spiritual mind, just as Eden was filled with all that was pleasant to the natural eye. This world is marked by the ugliness of sin.

Whatsoever things are of good report- there is no gossip in heaven, but the saints shall constantly discuss the truth of God. No doubt the report that Isaiah gave of the Messiah will feature largely in that conversation.

If there be any virtue- any other characteristic that has the mark of excellence about it should be the subject of our thinking, as it will be in heaven.

And if there be any praise, think on these things- the praise that is rendered to a noble and heavenly thing is attached to the praiseworthy thing, so closely are they connected. Only things worthy of praise will be praised in heaven. It should be the same with us now. We must beware of thinking well of carnal things. We shall be prevented from doing this if we concentrate our minds on the things the apostle has listed in this verse. There is perhaps also the idea that the virtues listed are not always praised by men on earth; nevertheless they should be persisted in.

4:9
Those things, which ye have both learned, and received, and heard, and seen in me, do: and the God of peace shall be with you.

Those things, which ye have both learned, and received, and heard, and seen in me, do- we should not be content with pondering excellent things, for our God plans works for us to do. These works should be done in accordance with what we have learned from the apostles, and we should be careful to receive their doctrine wholeheartedly. The Philippians had clearly heard from others elsewhere how the apostle behaved himself when absent from them. They also knew what he was like when they could see him, he being present. He can confidently enjoin obedience to the same things they had seen in him, for he was a follower of Christ.

And the God of peace shall be with you- with conscience clear as to their character and behaviour, they may be assured of that calmness of spirit which marks those who love God.

(f) Verses 10-20
The account in heaven, which records all that has been done by way of giving for His cause.

We may divide this section as follows: 

Verses 10-13 The attitude of the apostle to want
Verses 14-16 The attitude of the Philippians to his need
Verses 17,18 The acceptableness of their gift as God sees it
Verse 19 The assurance to those who give
Verse 20 The adoration to God who is glorified in the gift

Special note on the way the apostle supported himself
It was a saying amongst the Jews which went something like “If a man does not teach his son a trade, it is as if he taught him to steal”. So it was that Joseph had taught Jesus his trade as a carpenter, Matthew 13:55; Mark 6:3. (It is only in Mark’s servant-gospel that we learn the Lord’s trade). So there is no shame in manual work. The rabbis all had a trade, and taught the law as well. Saul of Tarsus’ father had taught him the trade of tent-making, most likely from the goat’s hair for which the district of Cilicia, where Saul lived, was famed.

At least six times the apostle mentioned that he laboured with his own hands to support himself. The references are as follows:

1. “Or I only and Barnabas, have we not power to forbear working?” 1 Corinthians 9:6. So apart from the apostles Christ chose, and Matthias who replaced Judas Iscariot, Paul and Barnabas were the only ones with authority to expect to be entirely supported by others. But they did not use this right, preferring to labour to support themselves to forestall any suggestion that they were preaching for gain.

2. “Even unto this present hour, we…labour, working with our own hands”, 1 Corinthians 4:11,12. So even in difficult and trying circumstances the apostle persisted with his policy.

3. “Have I committed an offence in abasing myself that ye might be exalted, because I have preached to you the gospel of God freely? I robbed other churches, taking wages of them, to do you service. And when I was present with you, and wanted, I was chargeable to no man: for that which was lacking to me the brethren which came from Macedonia supplied: and in all things I have kept myself from being burdensome unto you, and so will I keep myself”, 2 Corinthians 11:7-9.

4. “For ye remember, brethren, our labour and travail: for labouring night and day, because we would not be chargeable unto any of you, we preached unto you the gospel of God”, 1 Thessalonians 2:9. By “night and day” the apostle means, “labouring at night time if I was preaching in the daytime, and labouring in the daytime if I was preaching in the night”.

5. “Neither did we eat any man’s bread for nought, but wrought with labour and travail night and day, that we might not be charegeable to any one of you. Not because we have not power, but to make ourselves an example unto you to follow us. For even when we were with you, this we commanded you, that if any would not work, neither should he eat”, 2 Thessalonians 3:8-10.

6. “I have coveted no man’s silver, or gold, or apparel. Yea, ye yourselves know, that these hands have ministered unto my necessities, and to them that were with me. I have shewed you all things, how that so labouring ye ought to support the weak, and to remember the words of the Lord Jesus, how he said, It is more blessed to give than to receive”, Acts 20:33-35.

Verses 10-13
The attitude of the apostle to want

4:10
But I rejoiced in the Lord greatly, that now at the last your care of me hath flourished again; wherein ye were also careful, but ye lacked opportunity.

But I rejoiced in the Lord greatly, that now at the last your care of me hath flourished again- because He is Lord, Christ had moved the Philippians to give in an intelligent and timely way. Because they loved the apostle, they were full of care and concern for him, as his converts. It is the principle laid down in Scripture that those who sow spiritual things may reap carnal things, 1 Corinthians 9:11, and again, “For if the Gentiles have been made partakers of their carnal things, their duty is also to minister unto them in carnal things”, Romans 15:27. The Philippians owed a debt to the apostle for bringing the gospel to them, and they responded by seeking to support his work elsewhere.

Wherein ye were also careful, but ye lacked opportunity- the transmission of money was very difficult in those days, for it had to be physically transported, with all that meant in terms of danger and risk. They took advantage of the fact that Epaphroditus was willing to go to Rome for them.

4:11
Not that I speak in respect of want: for I have learned, in whatsoever state I am, therewith to be content.

Not that I speak in respect of want- he had not solicited funds from the Philippians in any way. Their gift was entirely spontaneous, but superintended by the Lord, so that it was in a very real sense “according to his riches in glory”, verse 19.

For I have learned, in whatsoever state I am, therewith to be content- he had learned this from Christ, who said “learn of me, for I am meek and lowly in heart: and ye shall find rest unto your souls”, Matthew 1:29. Christ was marked by humble dependence upon His Father, and even when hungry in the wilderness did not deviate from His Father’s will. If no word comes to make stones into bread, then He is content to be hungry. So it was with the apostle, for he exhorts us to follow his example, just as he followed Christ’s, 1 Corinthians 11:1.

The word for learn has the idea of being initiated into a mystery. So what was the mystery? In Old Testament times it was the case, as the psalmist said, “O fear the Lord, ye his saints: For there is no want to them that fear him. The young lions do lack, and suffer hunger: but they that seek the Lord shall not lack any good thing”, Psalm 34:9,10. Divine favour was shown by Divine provision, so that God pledged to supply His people if they obeyed Him. Now things have changed, and the Christian lives in a hostile environment, (not in the society of Israel where it was an obligation to look after the poor amongst them), and this means that the believer is often brought into harsh conditions. So despite being faithful to the Lord, the apostle is in conditions of hardship, but he has learned the secret of the change in God’s dealings, and is content.

4:12
I know both how to be abased, and I know how to abound: every where and in all things I am instructed both to be full and to be hungry, both to abound and to suffer need.

I know both how to be abased, and I know how to abound- these words were used of rivers when they ran low and when they were in full flood. Elijah had the experience of the brook drying up, so the Lord sent him to a widow in Zarephath. It seemed as though her brook had dried up too, for she was about to make her last meal when the prophet arrived. But by his intervention her “brook” abounded, for her barrel of meal was not empty, nor did her cruse of oil run dry until the Lord sent rain and the harvests were back to normal. So the miraculous provision was not for the rest of her life, but depended on the harvests after the drought ended. The lesson she and the prophet learned during the time of hardship would stand them both in good stead in later years. The widow’s son would also profit from the experience.

Every where and in all things I am instructed both to be full and to be hungry, both to abound and to suffer need- Elijah was being taught lessons by all these experiences, and so was the apostle Paul, for he was instructed by them, and learned the lessons well, verse 11. No matter where he was, and no matter what the particular need was, he had learned to trust God in every situation. This is the life of faith in action, and is open to all of us, not just prophets and apostles. The particular circumstance that caused the apostle to suffer need at this point was his imprisonment, forcing him to cease his normal tent-making.

4:13
I can do all things through Christ which strengtheneth me.

I can do all things through Christ which strengtheneth me- not all things absolutely, of course, but all the things he had just mentioned, such as being abased or abounding, being full or hungry, or abounding or suffering need. Christ strengthened him by reminding him of His experiences when down here, and by His high priestly work of succouring them that are tempted, Hebrews 2:18.

Verses 14-16
The attitude of the Philippians to his need

4:14
Notwithstanding ye have well done, that ye did communicate with my affliction.

Notwithstanding ye have well done, that ye did communicate with my affliction- despite the foregoing, where he assures the Philippians that he can cope in any situation through the power of Christ, he is grateful for their support. It was a good exercise on their part, for they were being used of God to relieve his affliction. Prisoners in Roman gaols were only supplied with the minimum to survive, and relied on the generosity of their friends for the rest of their needs. The word communicate reminds us of Hebrews 13:16, “But to do good and communicate forget not: for with such sacrifices God is well pleased”. To have communion with someone is to share, and it is the Christian’s duty to share with others the good that God has entrusted to him. God sees such giving as a sacrifice, and so does the apostle, as he will make clear in verse 18.

4:15
Now ye Philippians know also, that in the beginning of the gospel, when I departed from Macedonia, no church communicated with me as concerning giving and receiving, but ye only.

Now ye Philippians know also, that in the beginning of the gospel- it is not so much that they knew what he is about to write, but they were being told it as he wrote. They are being encouraged by the thought that when they sent more than once to him, it was to fill a very real need, the extent of which they did not know when they sent, but which the Lord knew.

The beginning of the gospel means the first successes the gospel had in Europe when the apostle responded to the Macedonian Call, Acts 16:6-12. Philippi was the first stopping place on that journey.

When I departed from Macedonia- Luke uses the word depart three times in connection with the departure of the apostle from Philippi. He left because the magistrates ordered it, he having been falsely accused and imprisoned. He does not view it as a disorderly retreat, however, but a dignified withdrawal under the hand of the Lord.

No church communicated with me as concerning giving and receiving, but ye only- even though he had not travelled far from Philippi, (Thessalonica was about one hundred miles away), they had sent to him, perhaps because they knew he had not been able to support himself at Philippi, and also because he faced difficulties at Thessalonica and Berea, and had to move on. it seems that there was no Jewish synagogue in Philippi, so the opportunity to meet fellow-craftsmen in the synagogue, (who sat together according to trade), was absent. It was not that, in general, the Philippian believers were rich, for the apostle speaks elsewhere of their deep poverty, 2 Corinthians 8:2.

4:16
For even in Thessalonica ye sent once and again unto my necessity.

For even in Thessalonica ye sent once and again unto my necessity- we know from his epistles to the Thessalonians, that the apostle was harassed by the Jews at this time, and this could very well have prevented him plying his trade. As already noted, the various trade guilds sat together in the synagogue, making contact with those of like abilities easily recognizable. So even though the apostle had only just left them, the Philippians were exercised, as his converts, to supply his needs, in gratitude for his labour in bringing the gospel to them. Note that they sent to relieve his necessity, for they knew that his experiences at Philippi had not helped when it came to tent-making.

Verses 17,18
The acceptableness of their gift as God sees it

4:17
Not because I desire a gift: but I desire fruit that may abound to your account.

Not because I desire a gift- as he said to the elders from Ephesus, he had coveted no man’s silver, gold or apparel. The apostle was completely disinterested in worldly and material things. His mind was set on the things of heaven, as ours should be.

But I desire fruit that may abound to your account- what he did desire was that in a coming day, the Philippians would receive the credit for the gifts they had sent him. They had laid up treasure in heaven, and would be rewarded at the Judgement Seat of Christ. They were living in the good of the words of the Lord Jesus to those who claimed to be His disciples, “Sell that ye have, and give alms; provide yourselves bags which wax not old, a treasure in the heavens that faileth not, where no thief approacheth, neither moth corrupteth. For where your treasure is, there will your heart be also”, Luke 12:33,34.

4:18
But I have all, and abound: I am full, having received of Epaphroditus the things which were sent from you, an odour of a sweet smell, a sacrifice acceptable, wellpleasing to God.

But I have all, and abound- this is his official receipt for their recent gift sent through Epaphroditus. It is important that those who receive gifts be careful to acknowledge them promptly; not so that the senders can preen themselves, but out of Christian courtesy. It is important, also, that those who have the responsibility of handling assembly funds should do so in an open and transparent way. When he was teaching the Corinthians about the importance of giving, the apostle wrote this concerning himself and his fellow-labourers, “avoiding this, that no man should blame us in this abundance which is administered by us: providing for honest things, not only in the sight of the Lord, but also in the sight of men”, 2 Corinthians 87:20,21.

The result of the gift was that he abounded. As he wrote to the Corinthians, “For the administration of this service not only supplieth the want of the saints, but is abundant also by many thanksgivings unto God”, 2 Corinthians 9:12. So the need was met from God, and there was a return to God in the form of his abundant thanksgivings to God.

I am full, having received of Epaphroditus the things which were sent from you- the apostle has had all his current needs met by their gift, for the Lord knew the measure of his need, and exercised the Philippians to supply that need. Epaphroditus had been faithful in the task given to him by the Philippians to transport the gift to Rome. This was no light undertaking, for he seems to have journeyed on his own. By “the things” we may understand that Epaphroditus did not just bring money, but other needed things also. There are many and varied ways in which we may supply the needs of poor saints. Money is not always the best way.

An odour of a sweet smell, a sacrifice acceptable, wellpleasing to God- by this three-fold description the apostle gives us his spiritual appreciation of what the gift meant to God. Christ gave himself for us as “an offering and a sacrifice to God for a sweet smelling savour”, Ephesians 5:2, and now the same sort of language is used of a gift from believers. The Philippians have learnt to value the sacrifice of Christ, and have been exercised to give in response, and God sees in that gift a reflection of what His Son did at Calvary. Notice it is of a sweet smell, so it does not partake of the character of a sin offering, as if the Philippians had a conscience about something and were trying to make amends with a gift. Their gift was like Christ’s sacrifice, the outcome of a pure and willing heart. We might say that it was a sweet smell like the frankincense of the meal offering, a sacrifice like the peace offering, and it was well-pleasing to God like the burnt offering.

It was a sacrifice, for as David said, “neither will I offer burnt offerings unto the Lord my God of that which doth cost me nothing”, 2 Samuel 24:24. (Note the expression “my God”, the same words as Paul uses in this chapter). It would be sad to offer the Lord that which we have finished with and were going to discard anyway. It should really cost us to give to the Lord, even if it is only the cost of not buying something for ourselves with the money. The apostle assures us here that the gift is well-pleasing to God, for it is a reminder to Him of the supreme sacrifice of His Son at Calvary, and His gift of His own Son there. The writer to the Hebrews stated, “For God is not unrighteous to forget your work and labour of love, which ye have shewed toward his name, in that ye have ministered to the saints, and do minister”, Hebrews 6:10. It is reasonable to suppose that just as the prayers of saints are held in heaven, Revelation 8:3,4, so also are their works, and the fragrance that they emitted will fill heaven, just as the odour of Mary’s ointment filled the house, John 12:3.

Verse 19

The assurance to those who give

4:19
But my God shall supply all your need according to his riches in glory by Christ Jesus.

But my God shall supply all your need- the wise man said, “He that hath pity on the poor lendeth unto the Lord; and that which he hath given will he pay him again”, Proverbs 19:17. So the Philippians had lent to the Lord by giving a gift to the apostle, but they have the promise that should they be in need in the future the Lord will see to it that their need is supplied.

“Need” is defined by the Lord Jesus as food and drink and raiment, Matthew 6:31,32. As the apostle said elsewhere, “But godliness and contentment is great gain. For we brought nothing into this world, and it is certain we can carry nothing out. And having food and raiment let us therewith be content”, 1 Timothy 6:6-8.

According to his riches in glory by Christ Jesus- in view of the fact that gifts given are held by God, are the “riches in glory” the treasures that the Lord’s people have laid up in heaven by their giving? They are His riches because given in His name, but do they form the capital out of which He moves saints to give to those in need? Since, as we have seen, “He that hath pity on the poor lendeth unto the Lord; and that which he hath given will he pay him again”, are gifts believers give not only given to fellow-believers, but lent to the Lord, and He keeps them in His treasures. At the appropriate time He releases those resources to the giving believer, either so he can give them again, or to supply his current need.

Verse 20
The adoration to God who is glorified in the gift

4:20
Now unto God and our Father be glory for ever and ever. Amen.

Now unto God and our Father be glory for ever and ever. Amen- the apostle gives to us a sense of what it will be like in heaven, when all that the believers have done through the years is gathered up, and He is glorified by the accumulated treasure. This glory will be for ever and ever. This makes Christian generosity a very worthwhile thing.

(g) Verses 21-23
The amiability in heaven.

4:21
Salute every saint in Christ Jesus. The brethren which are with me greet you.

Salute every saint in Christ Jesus- the word used for “salute”, (which is also translated “greet” in this verse), was a technical one to be used at the end of a letter. He had sought grace and peace for “all the saints in Christ Jesus which are at Philippi”, 1:1, and now he gives them his closing greeting. As saints they were separated from Philippi, as being in Christ Jesus they were united to Christ Jesus, the Man risen and glorified in heaven. As such they were certain of being in heaven in God’s good time.

The brethren which are with me greet you- sadly, at his second imprisonment he had to say “only Luke is with me”, 2 Timothy 4:11.

4:22
All the saints salute you, chiefly they that are of Caesar’s household.

All the saints salute you, chiefly they that are of Caesar’s household- now he takes in all the believers at Rome, but singles out those who were of Caesar’s household. He has already told us that his imprisonment had worked out for the furtherance of the gospel, in that his testimony could reach to the palace, 1:13, so there had been those converted who were in the palace in Rome. But why the special mention of those of Caesar’s household? As Philippi was a Roman colony, there may have been family links between the officials of the empire in Philippi and those in Rome, and they may have had a special bond as being converts of the apostle. As such they were in a special danger, given the demands of Caesar regarding worshipping him, so this greeting assures their fellows in Philippi that they are surviving, and that they trust they are too.

4:23
The grace of our Lord Jesus Christ be with you all. Amen.

The grace of our Lord Jesus Christ be with you all. Amen- this is the customary desire of the apostle at the end of his letters, and his prayer is that we may be in the good of all that the grace of our Lord Jesus Christ has brought within our reach. When he closed his second epistle to the Thessalonians, (in which he warned about forged letters supposed to have come from him), the apostle wrote, “the salutation of Paul with mine own hand, which is the token in every epistle: so I write. The grace of our Lord Jesus Christ be with you all. Amen”, 2 Thessalonians 3:17,18, There are those who think that since the mention of the grace of our Lord Jesus Christ is found at the end of the epistle to the Hebrews, then the apostle must have written that epistle. But any forger could easily have inserted a mention of the grace of our Lord Jesus Christ at the end. But no forger could reproduce the apostle’s style of writing as he penned those closing words. It is not the actual words that prove his authorship, but the style of handwriting, which may have been affected by his poor eyesight, Galatians 4:15.

ASSURANCE

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This is a follow-on from the subject of Eternal Security deal with in another article.  See under “DOCTRINES” if you wish to read that first.

THE ASSURANCE OF RELATIONSHIP WITH GOD

It is possible to know mentally that those who believe in the Lord Jesus with genuine faith are eternally secure, but what if we wonder whether we are among that number or not? How can we be sure that it applies to us personally? Are there any tests we may apply which help us to know experimentally whether we are truly those who are safe for eternity?

There certainly are some tests we may apply to ourselves, and we will look at them now. Each one of these tests is to do with our own personal reaction to the things of God. They are not theoretical tests, therefore, but intensely personal. Moreover, they are concerned with matters that cannot be counterfeited. They do not depend on the opinions of others about us, but our own inner convictions.

The desire to address God
We read in Romans 8:14, “For as many as are led by the Spirit of God, they are the sons of God. For we have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, ‘Abba, Father’. The Spirit itself beareth witness with our spirit that we are the children of God”.

Notice the line of the apostle’s reasoning. He declares that those who are led by the Spirit of God are the sons of God. He uses the pronoun “they” in an emphatic sense, to highlight the fact that those who are led by the Spirit, they, and they only, are the sons of God, and are therefore true believers. We could therefore say that one definition of a Christian is “a person led by the Spirit of God”. So there are no believers who are not led by the Spirit of God. So whatever the apostle says is the work of the Spirit of God within a believer, is true of them all. Or to put it another way, there are not some believers who do not have the benefit of the Spirit’s work.

Sonship cannot be lost. The prodigal son may have lost several things by going into the far country, but sonship was not one of them, Luke 15:11-32. He went out from the father’s house as his son, and he came back as his son, and while he was away the Father thought of him as “this my son”. It was still his son that was dead and lost, for he is an illustration of a believer who lives carnally, and whose enjoyment of spiritual things has been interrupted. He was dead as far as the things of his father were concerned. But he was still the son of his father.

But how may a person be sure of this position of sonship? It is one thing to know in theory that God’s sons are eternally secure. But how can a person know that he is a son in the first place? The apostle tells us in the verse already quoted, for those who have become God’s sons have received His Spirit. That Spirit does not bring into bondage, but liberty, the liberty of those who are free to address God. They call Him “Father”, not in a merely religious way, repeating prayers parrot-fashion, but out of love for Him. And when this happens, the Spirit “witnesseth with our spirit that we are the children of God”.

Note that it is not the Spirit witnessing to our spirit, but with our spirit, for the Holy Spirit is witnessing, and so is the believer’s spirit. They are witnessing with one another in common testimony. The spirit of the believer, as it engages in approach to the Father, thereby witnesses concerning the reality of the relationship that exists. But that approach to the Father is only possible by the energy of the Holy Spirit, so in this way the witness of the Holy Spirit of God combines with the witness of the believer’s spirit. No external experiences are involved; nor are internal emotions involved either; it is the simple response of the spirit of the believer to the Father that confirms the reality of sonship, and therefore, of genuine and secure relationship.

The confidence to approach God
We turn now to the words of Hebrews 10:15-22; in particular verses 15, 17, and 22, which read, in part, “Whereof the Holy Ghost also is a witness to us…and their sins and iniquities will I remember no more…let us draw near with a true heart in full assurance of faith”. There are three important statements here, and as we look at them one by one, we shall see their connection with one another. Chapter 10:5-14 is taken up with the supreme and final sacrifice of Christ, by which He has effectively swept away the old order of things, namely the animal sacrifices on Israel’s altar, and established that which shall never be superseded. In those verses we have the testimony of Christ with regard to His determination to go through with that work of sacrifice, for He said “Lo, I come to do Thy will O God”. That He was successful is seen in the fact that He has sat down on the right hand of God, the God whose will He came to do, and the God whose will He has fully done.
But now we have the further witness of the Spirit, as He adds to the testimony of Christ. Whereas Christ’s testimony was concerning the sufficiency of His sacrifice in principle, the Spirit assures us of the sufficiency of Christ’s sacrifice in practice. He bears witness to the fact that God has promised to not remember the sins and iniquities of His people for ever. It is not that God promises to forget, even though that would be wonderful; but if that was the situation, we might wonder whether He would start remembering again after a while. So to dispel all doubt He pledges to positively not remember His people’s sins.

Now it is with the consciousness of these things that the true believer draws near in spirit to God, and does so in full assurance of faith. The testimony of both the Son and the Spirit has been accepted, and in response the believer approaches God. And in so doing he proves the reality of the forgiveness he has received. This is a powerful proof that there is a real relationship with God, for the natural man has no inclination to worship God, nor has he any consciousness of sins forgiven and peace with God.

Love of the Word of God
The Lord said to some in His day who believed on Him, “If ye continue in My word, then are ye My disciples indeed; and ye shall know the truth, and the truth shall make you free”, John 8:31,32. This, then, is another test, even the desire to carry out the teaching of the Word of God. And, of course, that involves the reading of the Word of God. After all, it is by the living word of God that life is obtained in the first place, for the apostle Peter writes, “Being born again, not of corruptible seed, but incorruptible, by the word of God, which liveth and abideth for ever. ‘For all flesh is as grass; and all the glory of man as the flower of grass. The grass withereth, and the flower thereof falleth away: but the word of the Lord endureth for ever’. And this is the word which by the gospel is preached unto you”, 1 Peter 1:23-25.

So the life-giving word of God is the means God uses to enlighten us regarding the gospel, and when we believe that word, He graciously imparts life to us. But not only does the word of God live, but it also abideth. It is no surprise then that those who are born again through it abide also. And this is what the Lord Jesus was referring to when He spoke of disciples continuing in His word, for the words “continue”, and “abide” mean the same. Notice this does not simply mean the reading of the Bible. It involves the taking in and practice of what is read, by the power of the Spirit of God, as those who delight to do God’s will as found in His word.

Peter likens the love we should have for the word of God to the eager desire that a new-born babe has for its mother’s milk. He wrote, “as newborn babes, desire the sincere milk of the word, that ye may grow thereby: if so be ye have tasted that the Lord is gracious”, 1 Peter 2:2,3. Newly-born babies do not have to be forced to drink their milk, in normal circumstances, for it is their in-built instinct to do so. So the true believer will be attracted to the word of God so that his soul-hunger may be satisfied.

Obedience to God’s commands
The apostle John tests those who claim to know God and His Son. We read, “And hereby we do know that we know Him, if we keep His commandments”, 1 John 2:3.  We learn from John 17:3 that life eternal consists in knowing the true God, and the one who came that He might be fully known, even Jesus Christ. When a person is born of God, the life of God is imparted, and with it the capacity to know God. So having applied tests to show whether his readers are true believers or not, the apostle now sets out to tell true believers how they may know for sure that they know God in a meaningful way.

A very slight knowledge of God will tell us that He has claims over us, and genuine believers will want to submit to those claims. In John 17:2 the Lord Jesus contrasted men in the flesh with those who have eternal life. The life of men in the flesh is the expression of the life of Adam, whereas the life of true believers is the expression of the life of God as seen in Christ incarnate. Now Adam transgressed God’s simple command to him. God commanded him to not eat of the tree, and he did. Disobedience brought death, and men demonstrate that they are spiritually dead by constantly disobeying God; in fact the apostle Paul calls them children of disobedience in Ephesians 2:2. The true believer will earnestly desire to comply with all that God commands. After all, faith is an act of obedience, Romans 1:6; 16:26.

John adds, “But whoso keepeth His word, in him verily is the love of God perfected: hereby know we that we are in Him”, verse 5. The word for keep involves preserving and not breaking. The nation of Israel failed to keep God’s commandments. Even whilst Moses was at the top of Sinai receiving the commandments, the nation was at the bottom of the mountain breaking them by worshipping the golden calf. No wonder Moses broke the tables of stone, for thereby he illustrated physically what the people had done morally by their rebellion.

What is kept is His word, meaning the sum total of all God requires of us. We are not to pick and choose what we obey, but are to abide by all God says. This the Lord Jesus did, for He could say “I do always those things that please Him”, John 8:29, and He is our example, as the next verse will say. God loves His people so much that He desires them to be His obedient children. When we obey all He commands us, then the love of God will have reached its goal, which is the idea behind the word “perfected”. Not only is God gratified by us reaching the goal He has for us, but our hearts are assured too, for obedience is a sign that we are “in God”, as opposed to being in the world. We are enfolded in God’s love and purpose, instead of being entangled in the world. To be in Him means to have a vital life-relationship with God.

Those who claim to abide in Christ ought to walk as Christ walked, for to abide in Him means to consciously and willingly remain involved in all that God is and does. It is the settled place that only a true believer can occupy. The walk of a person is the way they pass through life, whether as an unbeliever walking after the course of this world, Ephesians 2:2, or a believer walking with God. We are under obligation to walk in a certain way, and it is described here as “as He walked”. The way in which the Lord Jesus passed through this world is the pattern for us. As the apostle Peter wrote, “Christ also hath suffered for us, leaving us an example, that ye should follow His steps; who did no sin, neither was guile found in His mouth”, 1 Peter 2:21,22. John tells us of two of John the Baptist’s disciples who, when he exhorted them to look upon Jesus as He walked, immediately began to do so; but they did more than simply observe, for they began to follow Him, thus walking where He walked, John 1:36,37.

But we need to not only walk where He walked, (remembering that He did not walk after the counsel of the ungodly, not stand in the way of sinners, Psalm 1:1), but also walk as He walked, passing through this world in the same manner as He did. In this way the inward reality of abiding in God is expressed in an outward way, to God’s glory. This is only possible because we have the life of God within us. So when we keep God’s word and walk like His Son, our hearts are assured of a true relationship with Him.

The love of fellow-believers
The apostle John tells us why he wrote his gospel, for he said, “And many other signs did Jesus in the presence of His disciples which are not written in this book: but these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through His name”, John 20:30,31. But he said in his first epistle, “These things have I written unto you that believe on the name of the Son of God; that ye may know that ye have eternal life, and that ye may believe on the name of the Son of God”, 1 John 5:13. So in his gospel John tells us how we may obtain eternal life, whereas in his first epistle he tells us how to know that we have eternal life.

Now one of the ways John tells us how we may know we have eternal life is expressed in 1 John 3:14, where he wrote, “Marvel not, my brethren, if the world hate you. We know that we have passed from death unto life, because we love the brethren”. Notice that there only two categories in those verses. There is “the world”, meaning those who do not believe the gospel, and “the brethren”, meaning those who do believe the gospel. So we have to ask ourselves, who do we love, the people of the world, or the people of God? Are we happy and comfortable in the company of unbelievers, or believers?

The story is told about the Rabbis in Israel, who were asked to decide whether a particular bird was clean or unclean. Israel’s dietary laws banned the eating of unclean birds, so it was important to be able to recognise them. After much discussion, they were unable to decide from the look of the bird. So they let it go, and watched where it went. It immediately flew to company with birds the Rabbis knew were definitely unclean birds. So the question was settled. The lesson is clear, that we are known by the company we keep. ‘Clean’ believers will not want to keep company with ‘unclean’ unbelievers. They will find their conversation, attitudes, and behaviour to be contrary to their beliefs.

Now it is true that there are many “respectable” unbelievers, who, on the surface do not appear to be unholy; but as soon as the distinctive features of Christianity are made known, whether by word or conduct, the difference becomes apparent. This is not to say that a believer should have no contact with unbelievers, or should set out to be unpopular, but that when that contact is made, the differences between them will become apparent. True believers, then, will long to be in the company of those of like mind, and when they do, it shows that they are truly the Lord’s, having “passed from death unto life”.

Giving to others
In 1 John 3:17-22 the apostle is concerned that we express our love in practical ways. He writes, “But whoso hath this world’s good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him?” The word “but” alerts us to the fact that we are going to be given a example of what not to do; of that which is the very reverse of “laying down our lives for the brethren”.

The phrase “this world’s good” as used here, is a reference to the means whereby life is maintained. Luxury goods are not in view, but the necessities of life. So there is presented to us the sight of a believer who has the basic things which the world furnishes in order to sustain his life. (Luxury goods will have no attraction for a spiritual believer. He will be moderate in all things, and not waste the resources God has given Him on the trifles of this life. He will want to invest them for eternity. See Luke 12:13-24). But there is another brother in the situation John is describing. He does not have the means to sustain his life. Why this is the case we are not told. The point is that the brother has need, and the first brother sees it; it is not that he is ignorant of the situation.

Sadly, he “shutteth up his bowels of compassion from him”. There are certain organs in our body which function without us prompting them to do so. John is here assuming that our compassion will not need to be prompted. We should be alert to need around us, and instantly seek ways to relieve it. Considerations of our own personal well-being should recede, and the need of others come to the fore. Sadly, the professed believer whom John has in mind is not like this, but holds back from doing good to others. The true believer will welcome opportunities to lay down his life for the brethren in this, and other ways.

Solemnly, John asks the question, “How dwelleth the love of God in him?” We may think of this question in two ways. Either, on the one hand, John is saying, in effect, “With what justification can it be said that this person has the love of God in his heart at all?” Divine love is ever ready to give, as John has reminded us in verse 16, yet here is one who is not prepared to give, and the question has to be asked whether he is a true believer, since a giving attitude is characteristic of Divine love. Or John is saying, on the other hand, “Is the love of God at home in this person’s heart, comfortable with the attitudes that it finds there?” In other words, is the attitude he is displaying a sign that the love of God is not appreciated, and is therefore not being expressed as it should? Whatever way we look at John’s question, there is a strong challenge for us.

John, as he proceeds, addresses his readers as “my little children”. Verses 13-17 were addressed to believers as brethren, because the negative example of Abel’s brother Cain had been mentioned for our warning. So it is that in that section we have, “love the brethren”, “loveth not his brother”, “hateth his brother”, “lay down our lives for the brethren”, “seeth his brother”. Now, however, the apostle is reverting to the idea that we are the children of God, because he is going to write further about our relationship with the Father and the Son.

When he writes, “Let us not love in word”, John is not discouraging us from speaking words of love to our fellow-believers. The expression is to be taken in context. He is exhorting us not to love merely in word. That is, to simply assent to the word of Scripture which says we should love others. We may do that, but not let the word have any impact upon us. Neither is loving in tongue enough, when we just say that we love someone. Even voicing our intention to show love is not enough. John is exhorting us to love in deed, for actions speak louder than words. The Lord Jesus did not go around saying He loved people; He demonstrated it in action. His example should be followed by His people.

But John goes further, for he expects that our deeds be intelligent and focussed, so that they are in truth, that is, are governed by the truth of Scripture, as expressed by the life of the one who declared “I am…the truth”, and who gave expression to the truth in everything He did. Perhaps if we wish to narrow down what “in truth” means, we could say it is the word “we ought to lay down our lives for the brethren”. It is as we immerse ourselves in the implications of the truth that exhortation brings to us, that we can love as we ought.

Loving in practice has two immediate benefits for the one who loves. First, John writes, “And hereby we know that we are of the truth”. Second, “shall assure our hearts before Him”, 1 John 3:19.  So giving to others has its compensations, even in this life, let alone the life to come. The believer who loves in deed and in truth is restful in mind about his relationship to the truth, for he has allowed it to have a profound impact upon him, resulting in practical expressions of love. And the second present benefit from showing love is that the heart is thereby confident about a relationship with God. In the previous verse John envisages one who merely talks in the presence of men about loving. Here he writes of one who can go into the presence of God and be assured of a vital relationship with Him.

John then goes on to write “For if our heart condemn us, God is greater than our heart, and knoweth all things”, verse 30. John is very realistic, and knows that often, especially if we have a very sensitive conscience, even when we have put loving our brother into practice, our heart still condemns us; perhaps with the thought that our love is not great enough.

But God has the perfect grasp of the true situation. He is, as God, greater in knowledge than we can ever be, and knows all about us; our fears, our motives; our misgivings, our doubts. He also knows perfectly that we have sought to love our brothers. He is also greater in love, and is on our side in this matter.

If we appreciate the truth that God is on our side, then it will be true that “if our heart condemn us not, then have we confidence toward God”. Our heart will not condemn us when we see that our lack of confidence is because of our failure to grasp the true situation, which is the situation as God sees it. When this is the case, “then have we confidence toward God”, for we have seen things as God sees them, and have stopped tormenting ourselves for our supposed failures, (as long as they are supposed, and not real). When this then assurance of heart can be restored to us.

But John has not finished with this matter. He will now encourage us to ask for further opportunities to show love, and this will reinforce the assurance that we have already gained. He writes in verse 22, “And whatsoever we ask, we receive of Him, because we keep His commandments, and do those things that are pleasing in His sight”. This obviously is not a licence to ask for everything and anything, but is to be taken strictly in context. The confidence that our hearts have in the presence of God with regard to the reality of our love, (as expressed by love to others), encourages us to ask for further opportunities to show love, and also to be given the resources whereby we may do this. The apostle is sure that if we ask with this motive, then our request will be granted. He had heard the Lord Jesus say, “If ye abide in me, and My words abide in you, ye shall ask what ye will, and it shall be done unto you. Herein is My Father glorified, that ye bear much fruit; so shall ye be My disciples”, John 15:7,8. So those in whose hearts the words of the Lord Jesus have found a congenial home, can safely be given the promise that anything they ask will be given, for they will not ask for anything contrary to His will as expressed in His words. And when this happens, the Father is glorified, for they have asked for help to bear much fruit, and this glorifies Him. So in John 15 the asking is so as to be fruitful. In 1 John 3 the asking is so as to be useful.

The apostle gives two reasons why he is confident that our requests will be granted. First, “because we keep His commandments”. Those who keep God’s commandments can be entrusted with resources, for they will be faithful in their stewardship of those resources. The second reason John gives is “and do those things that are pleasing in His sight”. This is a consequence of the first reason. Those who have a heart for the commandments of God are, by definition, those who have a heart for doing that which pleases Him, for His commandments enlighten us as to what pleases Him. So these are two strong reasons for God to grant us what we ask.

So we have see that it is possible to be sure about salvation. And this certainty comes, not from wishful thinking, or emotional feelings, (which may vary), but from the inward exercises of the believer’s heart; which exercises could not be found in the heart of an unbeliever, and which cannot be counterfeited.

Of course it is true that the spiritual exercises we have thought about will not be perfect and complete in any believer, since there is still the sin-principle within which resists spiritual desires and growth in Divine things. But those spiritual exercises should certainly be there, even if undeveloped. When they are present, this is a sure sign that spiritual life is there, with its consequent assurance of eternal security.

Christian Giving

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Whose shall those things be?  Luke 12:20

Few would deny that we live in the perilous times about which the apostle Paul warned us in 2 Timothy 3:1.  He foretold by the Spirit that in the last days men would be lovers of their own selves.  Not surprisingly, the next characteristic he mentions is covetousness, for as soon as a man starts to love himself above all others, he will long to have what others have.  Rather than be “ready to distribute”, he will be more than ready to accumulate.  This the Lord Jesus warns His followers against in Luke 12:16-34, to which we now turn our attention. 

The second man
There are really only two men in the Bible; the first man, Adam, and the second man, the Lord Jesus Christ, who is the last Adam.  The rest of men are either under the headship of the one or the other.  Luke’s gospel is the Gospel of the Second Man, and is written so that those who are under the headship of this Second Man may learn to imitate Him.
Believers, who in principle have put on the new man at conversion, are expected to display the features that are found to perfection in Christ.  Our old man, (our pre-conversion self considered as to its links with Adam), was crucified in company with Christ, Romans 6:6, and, as far as God is concerned, is cancelled.  We are reckoned to be a new creation in Christ Jesus, and the old things have passed away, in principle, 2 Corinthians 5:17.  In practice, however, we have to face the fact that we are still able to sin, for our bodies, although bought with a price, 1 Corinthians 6:20, are as yet not fully redeemed.  That awaits the return of the Lord Jesus, when we shall sing in triumph, “O death where is thy sting?”, for “the sting of death is sin”, and that sin will be forever gone when our bodies are changed, 1 Corinthians 15:55-57.  No longer will they be the headquarters of the sin-principle within us.  Meanwhile, we need the exhortation of Romans 6:12 to not let sin, (covetousness included), reign in our mortal body.  Just as Luke was often the companion of the apostle Paul on his journeys, so the gospel of Luke is the companion of the Pauline epistles.

Up to Jerusalem
In Luke 9:51 the Lord Jesus steadfastly set His face to go to Jerusalem.  We must not conclude from this, however, that Luke is about to record a single journey.  There were, in fact, three journeys by the Lord Jesus to Jerusalem after this point, and “go to Jerusalem” covers them all.  There was the journey mentioned in John 7:2,10, when the Lord attended the Feast of Tabernacles, which took place at the end of September.  Then, in December He was in Jerusalem again, this time at the Feast of Dedication, John 10:22.  Then, in the Spring, He made His final journey to die at Passover time.  Now John records events at Jerusalem connected with these journeys, whereas Luke records other matters, without being very specific as to place and time.  Indeed, it is remarkable that Luke, renowned as an accurate and painstaking historian, who is deeply interested in recording detailed facts, only names Jericho as a place visited by the Lord after He had begun to “go to Jerusalem”.  Even Bethany is called “A certain village”, Luke 11:38.  It is as if, like His Lord, Luke has his eye fixed on Jerusalem, where the Second Man will cancel out the first man.

Perean ministry
It is the ministry and miracles that took place in between and on these journeys that Luke is concerned with – what is called Christ’s Perean Ministry.  This is highly significant in connection with the ministry given, for Perea is Old Testament Gilead, the territory half of the tribe of Manasseh preferred instead of fully entering the Land of Promise with all its blessings.  The reason they gave was that Gilead was good for their business of cattle raising, Numbers 32:16,39.  How significant are Christ’s words during His Perean ministry, therefore, “Beware of covetousness!”  How significant, too, that so much is said in His ministry at this time about attitudes to possessions, money, and generosity.  See Luke 9:57-62; 10:30-42; 11:41; 12:13-34; 18:18-30; 19:8-10;  It is sadly possible for believers to prefer the business opportunities of the world to the enjoyment of spiritual blessings in heavenly places in Christ.  Of course, every true believer possesses these blessings, but like the half tribe of Manasseh, they may cross the Jordan with the rest of the people, but then return to the place of compromise.  How important it is to set our affection on things above, not on things on the earth, for Christ is in heaven, sitting on the right hand of God as the dispenser, as First-born, of all the blessings His death has won for us.  As the Lord Jesus said, “Where your treasure is, there will your heart be also”, Luke 12:34. 

The Feast of Ingathering
Another relevant fact about the Perean ministry is that it is given before and after the Feast of Tabernacles. This feast was a reminder of God’s faithfulness to their forefathers in providing for them whilst they were in desert conditions, travelling on to Canaan.  The feast of tabernacles was also called The Feast of Ingathering, for it was a time of celebration for harvests reaped and winepresses overflowing, the land having been reached, Leviticus 23:39.  This was the time when they could bring the “Tithes into the storehouse” as Malachi puts it.  Or, in other words, bring to God their offerings.  So they praised the God who provided for their need, and they offered to Him out of their plenty. 
We should have a weekly feast of ingathering.  Having partaken of the bread and wine, we remember God’s abundant provision for us in our deep need.  But then we should transfer from our storehouse to God’s storehouse.  The apostle puts it like this, “Upon the first day of the week, let every one of you lay by him in store, as God hath prospered him…” 1 Corinthians 16:2.  As it happens, the collection envisaged by the apostle in that place was literally brought to Jerusalem, but not of course to be put into the offering boxes in the Temple courts, but to supply the needs of the poor saints in Judea.  But the principle remains the same – a practical and tangible response from the heart in view of great blessings granted.

Covetousness condemned
Covetousness is condemned by both law and grace.  The last of the ten words of commandment said, “Thou shalt not covet”, Exodus 20:17.  This was the command that slew Saul of Tarsus.  Whilst his fellow Israelites might sum up his outwardly religious life as being “blameless”, Philippians 3:6, yet the command that exposes heart and motive slew him, Romans 7:7-11. He was as good as dead as far as pleasing God by law-keeping was concerned.  Only grace can make a man want to be a generous giver.  In that connection, note the repetition of the word “Grace” in 2 Corinthians 8,9, the chapters that have so much to say about giving.
Covetousness is condemned by grace too, for He who is grace personified, God’s Ideal Man, not only condemned it by His words, but also by His attitudes and actions.  The first parable of the Perean ministry is that of the Good Samaritan.  He who was vilified by men in the words “Thou art a Samaritan”, John 8:48 is pleased to accept the title to show that He was completely free from racial prejudice.  It was others who robbed the traveller of money, clothes, and, very nearly, his life.  But it was the Samaritan who gave his time, his energy, his oil and wine, his beast, his two pence, and also whatever other cost was involved during his absence.  He became poor that the robbed man might be rich.  And then comes the oft-forgotten command- “Go thou, and do likewise”.  Apt as the parable is to illustrate the gospel, we should never forget the “Do likewise”.  Martha did not forget, for Luke immediately records that she received Him into her house, Luke 10:38, and she took care of Him, as the Samaritan and the inn-keeper had taken care of the traveller.

An abundance of things possessed
A man of a contrary spirit appealed to the Lord Jesus in Luke 12:13,14, for it seems he was dissatisfied with his share of an inheritance.  The Lord utterly refuses to become involved, for there were procedures the man could follow if he had a grievance.  But his request does give the Lord the opportunity to assert that “A man’s life consisteth not in the abundance of things which he possesseth”, Luke 12:15.  A man’s natural life does revolve around necessities, but luxuries are no part of life, properly understood.  These two things, luxuries and necessities, are the basis of Christ’s ministry at this point.  Verses 16-21 have to do with luxuries whilst verses 22-34 give teaching about necessities.
Luxuries are expendable, and it is against the accumulation of the expendable that the Lord now warns in what has become known as “The parable of the Rich Fool”.  This parable is often used, and rightly so, to warn the unsaved of the brevity of life and the certainty of death, and other things besides.  We should note, however, that the application of this parable is addressed to disciples, verse 22. 

Blessedness?
The ground of a certain rich man brought forth plentifully, Luke 12:16.  If he was a Jew, the man would no doubt have prided himself on his blessedness.  Were not his riches a sign of Divine favour?  After all, God’s promise to those who obeyed His law was plentiful harvests, Deuteronomy 28:1-14.  Only those who disobeyed would know famine.  But the response of the man to his plentiful harvests is a certain indicator of the state of his heart.  He sees in his plenty an opportunity for ease and enjoyment, all the while ignoring the needs of others. 
With the coming of Christ a great change came in regard to riches.  He came in grace, a higher principle than law.  Since He has come, those who say “Gain is godliness”, must be withdrawn from, 1 Timothy 6:5, so contrary is that idea to the spirit of Christianity.  Whereas in Old Testament times the spiritual person should have been pleased to associate with one who was blessed materially, for God was with him, now it is different.  Too often, it seems as if the Lord’s people are still in Old Testament times in this regard.  Those who only have enough, and have none to spare, are sometimes thought of as being inferior- perhaps even work-shy and incompetent.  But would we dare to display this attitude to Christ?  That most  spiritual Man, who magnified the law and made it honourable, (and who therefore merited riches as a mark of Divine favour), became poor for our sakes.  Behold His poverty at Calvary!

Foolishness
Having seen the rich man’s sham blessedness, we now are told of his real foolishness.  It is no surprise to learn that he is a fool, for he thinks “within himself” :17.  He is not prepared to allow the authority of the Word of God a place in his thinking.  It is only as we allow the mind of Christ to govern our reasonings that we shall respond in a spiritual way to the temptations that riches represent.  It is instructive to notice that when offered choices, Solomon refused riches and chose wisdom.  But then because he had chosen wisdom, he was entrusted with riches as well, 1 Kings 3:5-13.

Lavishness
We next learn of the man’s lavishness.  Unconcerned by the need all around him, (“For the poor ye have always with you”,) he embarks upon an extravagant building programme.  Did he really need to pull down his barns?  Could he not have erected an extension to the existing ones, and donated the money saved to a good cause?  It was Ambrose who said, “The bosoms of the poor, the houses of widows, the mouths of children, are the barns which last for ever”.  Goods bestowed in those barns will reap an eternal reward.

Callousness
But there is worse yet, for he is determined to eat, drink, and be merry, refusing to consider the plight of others.  The words of the apostles are relevant here, “If a brother or sister be naked, and destitute of daily food, and one of you say unto them, Depart in peace, be ye warmed and filled; notwithstanding ye give them not those things which are needful to the body; what doth it profit?  Even so faith, if it hath not works, is dead, being alone”, James 2:15-17.  “But whoso hath this world’s good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him?  My little children, let us not love in word, neither in tongue; but in deed and in truth”, 1 John 3:17,18.  These are searching questions posed by the apostles – what doth it profit?…how dwelleth the love of God in him?  Can those who profess to have been so remarkably and eternally benefitted by God is His love, shut their eyes to the needs of those around them, whilst all the time indulging their appetites?

Shortsightedness
Contrary to what he thought, this foolish man did not have “many years”.  He was guilty of shortsightedness, as we all can be.  It was that night that his soul was required of him, and he was called into eternity, and what he had done and been on earth was assessed.  Solemn thought!  The deeds believers have done in the body shall yet come under review, whether good or evil, and we shall receive for what we have done, 2 Corinthians 5:10.  The good will be rewarded, the evil will be rebuked. 
Now there comes the question, “Whose shall those things be which thou hast provided?”  This is a question we could all profitably ask ourselves.  The words of Job are plain- “Naked came I out of the womb, and naked shall I return thither”, Job 1:21.  Job realised that he would not carry his vast possessions with him into eternity.  And the apostle Paul no doubt had this in mind when he wrote, “We brought nothing into this world, and it is certain we shall carry nothing out”, 1 Timothy 6:7.  We ought to give serious attention to this matter of what will happen to what we possess, (be it much or little), when we leave this scene.  Is it not the case that too often there are surpluses which could be invested in the work of God now, rather than waiting for Inheritance Tax to take its sizeable share? 

Rich toward God
The summary the Lord gives of the situation is brief.  “So is he that layeth up treasure for himself, and is not rich toward God”.  These are the alternatives, self or God.  It should not be difficult for a believer to choose between the two.  As the word is in another place, “Ye cannot serve (as a slave) God and mammon, (riches), Matthew 6:24.  It is possible to have two employers at the same time, but it is not possible to be a slave to two masters at once, for slavery involves the total surrender of the will to another.  We should ask ourselves the question therefore whether we are slaves to money or to God – there is no middle ground.

Necessities
Having corrected a wrong attitude to luxury, the Lord now turns specifically to His disciples to ensure that they have a right attitude to necessities.  Of course it is scriptural for believers to provide for necessities.  To not do so is to be “worse than an infidel”, 1 Timothy 5:18.  Here, however, the warning is against obsessive, anxious care.  Having food and clothing we should therewith be content.  Food sustains our life, but what we do with our life is vastly more important than the food which sustains it, for “the life is more than meat”, Luke 12:23.  So with the body.  How we serve the Lord with our body is much more important than the clothes we put on it.  It is sad indeed if believers are more concerned about food and clothing than the work of God. 
We are given an object lesson in creation to teach us these things.  The ravens do not have a care about their food – they do not store it up for the simple reason that they do not fear a shortage.  Are not believers better than ravens?  Have they not God as their Father, whereas ravens only have Him as their creator and sustainer?  Then they should act more intelligently that the birds of the air.  If He cares for His creation, will He not care for His children?  The lilies of the field are regally clad, being dressed with garments more fine than even Solomon’s.  Yet can we imagine casting Solomon’s royal robes on the fire?  But this is what happens to the lilies when grass is collected for fuel, for the lilies are collected with it, and both are burned.  If God is so rich that He can clothe fire-fuel with splendour, can He not clothe His people whom He has delivered from the everlasting burnings?
The unbeliever is marked by a restless search for food and raiment, but the believer should be marked by a search for the kingdom of God, actively seeking ways of promoting God’s interests.  Those who do this will be relieved of anxious care, for they will be too busy to be over-occupied with the ordinary and the mundane. 

Two kinds of rich men
The apostle Paul reinforces these lessons as he writes to Timothy.  He has in mind two types of person.  Those who will be (are determined to be) rich, and those who are rich already, 1 Timothy 6:9,17.  The first group will find that their riches will drown them, their zeal for God squeezed out of them by the things they have surrounded themselves with.  The second group are warned against high-mindedness, as if their riches have elevated them morally and spiritually.  Riches in themselves are no indication of godliness, it is what is done with them that matters before God.  Those riches should not be relied on, for there is only one thing certain about riches, and that is that they are uncertain. As the Scripture says “For riches certainly make themselves wings; they fly away as an eagle toward heaven”, Proverbs 23:5.  God is the Living God, energetic in His care for His own-feeding the ravens, clothing the lilies, doing the same, and much more besides, for His redeemed people.  We should trust Him therefore, and not rely on material things.

Zeal for good works
We should remember that those who are on an average wage in the Western World, are in the top 10% of the world’s wage earners.  Remember, too, that riches are anything in excess of what is required to provide necessities.  It is clear then, that there is plenty of scope for the wise distribution of resources.  How then shall we do this?  The apostle tells us.  Relieved from anxious care about necessities, we should actively consider how to put the excess to good use.  Use, that is, not for ourselves, but for others. 
We rightly emphasise to the unsaved that good works will not save them, and it is vital that we do this.  Let us not forget, however, that Christ has purified to Himself a people that are to be marked by their zeal for good works, Titus 2:14.  These good works are part of God’s eternal purpose for us, Ephesians 2:10, so we should be concerned about performing them to His glory.  We profess to follow the steps of the Lord Jesus, but we should remember that He went about doing good.  While it is true that we are not able to work miracles today, we do have the opportunity to express the love of God by our good deeds.
It is one of the paradoxes of the Christian life that we are only as rich as we have become poor.  Only those who are “rich in good works”, 1 Timothy 6:18, concerned about the needs of others, can be described as rich.  The reverse is true also.  It is said that the First epistle to Timothy was written at Laodicea.  Whether this is true or not cannot be determined with certainty, but one thing is certain, that the Laodiceans were rich and increased with goods in a material sense, yet in fact they were poor in God’s sight, Revelation 3:17. 

Rich in good works
Returning to 1 Timothy 6:18 we learn that we should be ready to distribute, where the word “ready” has the idea of being liberal.  A scant and miserly response to God’s rich giving to us is hardly appropriate.  We should be like those of Macedonia, who, although poor, gave out of their deep poverty, so that Paul can commend them for the riches of their liberality, 2 Corinthians 8:2.  They had clearly appreciated the way in which the Lord Jesus, although rich, had become poor for them.  The Corinthians, on the other hand, although full of promises and good intentions, had failed to contribute as they should and could.  Would it not be a good exercise to ask ourselves whether we are Macedonian or Corinthian in our giving?  There are third-world evangelists in desperate need of bicycles to take them to preach in outlying villages – do we really need such luxurious limousines?  Christian parents in Pakistan whose children have to make bricks all day to help the family finances -do we really need that expensive holiday?  Destitute children on the streets of many a city who could be enjoying the care of a Christian orphanage -is our extravagant lifestyle justified? 

Righteous deeds that remain for ever
Not only should we be ready or liberal in our distribution, but willing also.  This involves being alert to the needs of others, and prompt in our response to those needs.  Is there anything we meant to support but never did?  It is not too late to make amends in some way. 
The end result of obeying these injunctions is that we shall lay up in store for ourselves.  We have already noted this paradox – those who become poor become rich, those who empty their barns fill them.  And moreover, the emptying only lasts for time, the filling lasts for eternity.  In 2 Corinthians 9:9 the apostle quotes from Psalm 112:9 in connection with the giving of a righteous man.  “He hath dispersed abroad; he hath given to the poor: his righteousness remaineth for ever”.  Righteous actions performed now will remain in the memory of God, and be to the praise of God, for all eternity.
Let us remember the exhortation given to the apostle Paul, “Remember the poor”.  Let us remember, and imitate, his response, “The same which I also was forward to do”, Galatians 2:10.