The Third Example

Calvin (06/14/25)

2:25: To serve their need during this necessary delay in sending Timothy, he sends their pastor, Epaphroditus. He is called both brother and fellow-soldier, the latter indicating the common state of the minister, as incessantly engaged in warfare as Satan seeks to quell the ministry of the gospel. This is no cause to leave off, but it is cause to be prepared for the inevitable opposition. And this holds not only for the minister but for every Christian, “For Satan is the enemy of all.” Still, ministers are, as it were, on the front lines bearing the standard. Apostle, as used here, indicates an evangelist, or perhaps an ambassador, perhaps a bit of both. Calvin favors the view of evangelist.
2:26: A true pastor is ever concerned for his flock, and longs to be among them. Whether present or afar, should he learn of distress amongst the flock, it causes him anxious grief. Then, too, his flock was anxious for him, having learned of his situation while away from them.
2:27: It is interesting to see Paul commend Epaphroditus’ recovery as displaying God’s mercy, when he had no short while back declared his greater desire for death than for life (Php 1:23 – I am hard-pressed, and greatly desire to depart and be with Christ, which is far and away the better option.) What could be better than to be with Christ and delivered from this sinful present order? (Ro 7:24 – Wretched man that I am! Who will set me free from the body of this death?) So much advises death as the better desire over life, so what mercy is it to lengthen these miseries? “I answer, that all these things do not prevent this life from being, nevertheless, considered in itself, an excellent gift of God.” This holds particularly for those who live in Christ, and thus live in hope of heaven. For us, life is gain. Still, God glorifies Himself in us the more, as we become the more inclined to look not so much to life, but to ‘the end for which we live.’ But Paul is no Stoic, apathetic as to human affections. So, then, where does this perseverance come from? “Christian patience differs widely from philosophical obstinacy [..] and fierce sternness of the Stoics.” Patient endurance can have no excellence if it involves no pain. “But when the consolation of God overcomes that feeling, so that we do not resist, but offer our back to the rod, we in that case present to God a sacrifice of obedience that is acceptable to Him.” (Isa 50:5 – The Lord GOD has opened my ear, and I was not disobedient nor did I turn back.) Had Epaphroditus died, it would have been hard to endure, but it would have been endured nonetheless as God wills. “For we give proof of our obedience, only when we bridle our depraved affections, and do not give way to the infirmity of the flesh.” Understand, then, that our ‘original dispositions,’ are not evil, but have God as their Author. Such is the grief we feel at the death of a friend. These are not feelings to be excused or apologized for, they are right and necessary. Death reminds us of God’s anger against sin, and, in the case of such a minister, deprive the Church of their sustaining strength. Good pastors are in short supply always, and so, the loss of even one is sorely felt by the Church writ large. To advise that men should be rid of any such feeling of loss is to advise that men should return to being savages. But such is our fallen state that, “everything in us is so perverted, that in whatever direction our minds are bent, they always go beyond bounds.” Even Paul would no doubt find that in his grief which contained human error, for he was just as subject to infirmity and the trials of temptation as are we. This, “in order that he might have occasion of victory by striving and resisting.” And so, too, for us.
2:28: His sending of Epaphroditus to them is clear expression of his setting their advantage over his own. Their need came first, though he had so benefited by having Epaphroditus there with him. The joy of the Philippians at his restoration to them would be happiness to Paul.
2:29: Let that joy of theirs be sincere and abundant. A good and faithful pastor is to be highly esteemed. “For they are precious pearls from God’s treasuries, and the rarer they are, they are so much more worthy of esteem.” Ingratitude on our part will no doubt be punished by God, likely by depriving us of good pastors. Make it your care, then, to establish the authority of a good pastor, and do nothing to undermine it, thereby acting as instruments of the devil.
2:30: His illness, Paul advises, came as a direct effect of him being so assiduous in his pursuit of ministry, and is thus accounted amongst Epaphroditus’ excellences, as evidence of his zeal. Sickness itself is not to be considered an excellence, but the will to not spare yourself in serving Christ undeterred? That is an excellence. Rather to be negligent towards health than to be deficient in Christian duty. To speak of him as filling their own deficiency is only to observe that there was much they could not do to aid Paul being at distance as they were. Such services as he received, whether by their remote sending of the man, or by his presence to aid, are in fact the work of the Lord. “There is nothing in which we can better serve God, than when we help his servants who labor for the truth of the Gospel.”

Matthew Henry (06/15/25)

2:25: There is clear affection for Epaphroditus, as well as acknowledgement of his willing effort, sharing in the work and sharing in the sufferings. He had been sent by them, perhaps to seek counsel with Paul, perhaps bearing their gift for his relief. It seems likely he is the same person mentioned as Epaphras. (Col 4:12 – Epaphras, one of your number, and a bondslave of Jesus Christ, sends his greetings, always praying earnestly for you, that you may stand perfect and fully assured in all the will of God.) [Colossae being in Turkey, this seems less than likely.]
2:26: He had apparently been quite ill. This is hardly an uncommon event. But why did Paul not heal him? (Ac 20:10 – Paul fell upon the man, embracing him, after which he said, “Don’t be troubled, his life is in him.”) But that event was given for a sign confirming the truth of the gospel. Such a sign was not needful in this circumstance. (Mk 16:17-18 – These signs will accompany those who have believed: In My name they will cast out demons, speak with new tongues, pick up serpents, and deadly poisons shall not hurt them. They will lay their hands on the sick, and they will recover.) It need not be supposed that this was some permanent, constant power given the Apostles, to be used at their discretion. Rather, it was available when it served God’s ends. As to the Philippians, they had learned that Epaphroditus had been sick, and were heavy with sorrow because of that news. It seems he was particularly well regarded by them.
2:27: But it pleased God to spare him, [even apart from Apostolic miracle.] However rich in gifts the church in that age, still they could ill afford to lose a good minister. Paul’s sense of relief may have been at the idea of bearing the loss of Epaphroditus atop his own imprisonment, or it might be that some other minister had recently died, and this would have been fresh grief to him.
2:28-30: Epaphroditus was willing to return to them, that both they and he might be comforted with the joy of reunion. He is commended to their appreciation, as also all who are of like character and reputation. They are to be valued who are zealous and faithful. Let them be highly loved and highly regarded. His illness had come in the midst of doing God’s work. It was no careless indiscretion on his part, and his willingness both to suffer and to persevere were all the more cause to love and value him. “Those who truly love Christ, and are hearty in the interests of his kingdom, will think it well worth their while to hazard their health and life to do him service, and promote the edification of his church.” The near loss of him should endear him to them all the more at his restoration. “What is given us in answer to prayer should be received with great thankfulness and joy.”

Adam Clarke (06/15/25)

2:25: Here is one of high character. He was as a brother, being a thorough convert to God, as must be true of one who would preach the Gospel. He labored in union with Paul in this pursuit. The work to which he gave himself is a difficult and dangerous work, in which the minister engages in continual warfare against the world, the devil, and the flesh. He was honored by God with apostolic gifts, graces, and fruits, and was a true friend to the Apostle. He knew of the adversities faced. He stood by him in his imprisonment, and he lent his support.
2:26: Nothing here suggests some miraculous cure of his illness. Rather it is left, it would seem, as a matter of natural recovery. It might be taken as evidence that the miraculous powers which the Apostles occasionally exercised were not matters of their own will. “Paul undoubtedly would have healed Epaphroditus if he could […] had the power of working cures awaited his disposal.” There is something here of evidence for the authenticity of the letter. A forger would have pushed this as a miracle performed, and would be unlikely to have noted anxiousness and helplessness on the part of the Apostle. His relief at Epaphroditus’ recovery would not apply had he achieved that end through exercise of miraculous powers.
2:27: This may speak of the sorrow of death being added to the sorrow of illness, or it may be a question of his death added to Paul’s own afflictions.
2:28: Knowing how much it affected him, he is all the more hasty to send him back to Philippi, that they, too, may be comforted by seeing him alive and restored.
2:29: He is to be received for the Lord’s sake and as the Lord’s servant. Such selflessly zealous preachers are to be honored by men, as they have been thus honored by God.
2:30: Preaching the gospel and ministering to the distressed are the work of Christ. In these he labored beyond his own strength. It was his pursuit of this work that had ‘brought him near to the gates of death.’ “The humiliation and exaltation of Christ are subjects which we cannot contemplate too frequently, and in which we cannot be too deeply instructed.” “God destroys opposites by opposites.” The pride of man required the humiliation of Christ to destroy it. Such is the ‘indescribable malignity of sin,’ that it required such humiliation of the highest Lord to destroy it. These events were no accident. They were necessary. Do not, then, slight God by thinking lightly of your sin. His exaltation is every bit as necessary to contemplate as His humiliation. Therein is the assurance that He can save to the uttermost. “What can withstand the merit of His blood? What can resist the energy of His omnipotence?” Have faith, then! He can as readily speak to the sinful heart, to “be clean,” as to the leper. Many a mocker insists on being shown a miracle as evidence of faith, or as prerequisite to believing. Would they argue that Paul, since he could not heal himself or heal his friends, was therefore devoid of the Spirit? “Silly men, of shallow minds!” [True, but then, they don’t believe there is a Spirit, so…]

Ironside (06/15/25)

2:25-28: Epaphroditus had brought their gift to Paul, a long journey from Macedonia. He came to assure Paul of the church’s love for him, and to supply his needs. But he became ill, perhaps en route, perhaps succumbing to ‘Roman fever,’ as many a stranger did. Whatever the case, it had taken some time for him to recover, long enough that word had got back to Philippi, and news of their concern made its way back to Paul. “Notice that Epaphroditus did not seem to be as concerned about his illness as he was about their distress.” Here indeed is a model of self-denial in the service of others. Having recovered, he was torn between continuing to assist Paul and returning to Philippi. It is likely that he served as secretary in the writing of this letter, and then bore it with him as he returned to them. There is effectively nothing else known of Epaphroditus beyond this letter, though some suppose him the same person as Epaphras. His name means, “favored of Aphrodite,” the Greek goddess of love and beauty. Clearly, then, his parents were heathen, but he himself had come to know Christ. Epaphras, whether the same man or not, removes the idol, and leaves only, “favored.” His was a godly zeal for the Gospel, and for edification of those already redeemed. Thus, he exemplifies the mind of Christ. He did not spare himself, but came close to death in the work of Christ. Sickness, you see, is not always the result of sin. Here, it was the result of self-denying pursuit of ministry. This caused Paul some sorrow, and no doubt, much prayer. “God answered, showing mercy, and raised him up.” Note that Paul feels no prerogative to demand his healing, but he does recognize that healing as evidence of God’s mercy. Not a right, but mercy. “This is true divine healing.” Understand that both sickness and health may be from God. Health is not some birthright privilege of the Christian.
2:29-30: They are urged to gladly receive him upon his return, and to hold him in high esteem. “Men such as Epaphroditus are those whom God delights to honor.” He made nothing of himself, and it is this very thing which leads to his being worthy of high regard. “Those who believe themselves to be worthy of honor and esteem are not the ones whom God calls the saints to recognize.” Those who seek nothing for themselves will be exalted by the Lord in due time. Learn from these three men and their self-denying ways. Follow their example as they have followed Christ.

Barnes' Notes (06/16/25)

2:25: This epistle is the only mention of Epaphroditus. It is clear that he was from Philippi, and was appointed by them to carry their gift to Paul in Rome. (Php 4:18 – I have received everything in full. I have an abundance, and am amply supplied. For I received from Epaphroditus what you sent, a fragrant aroma, an acceptable sacrifice, well-pleasing to God.) It seems he fell ill in Rome, and news of this had been sent back to Philippi. Paul thus feels the need to send him home to them, likely with this epistle in hand. He goes to them highly commended by Paul. He is a brother in Christ. His identification as a fellow-laborer might suggest his working with Paul when Paul was in Philippi, and is unlikely, given his illness, to indicate his ministerial assistance while in Rome. More likely is that he was engaged in the same work as Paul as a minster generally, or perhaps as an evangelist. (Phm 2 – … and to Archippus our fellow soldier … 2Ti 2:3-4 – Suffer hardship with me, as a good soldier of Christ Jesus. No soldier in active service entangles himself in the affairs of everyday life, so that he may please the one who enlisted him as a soldier.) Thus is the nature of our service, who minister. “The Christian life is a warfare; there are many foes to be overcome.” Christ determines the length of our service. Paul viewed himself as such a soldier, and counted Epaphroditus as likewise engaged in warring against the spiritual enemies of Christ. He is also spoken of as their apostle, or messenger [for that is the meaning of the term.] Some take this as evidence for the Episcopal order of bishops, but the term at base simply means one sent forth as a messenger. Apart from its specific application to those first appointees of Christ, charged with bearing His gospel and planting His church, this meaning of a messenger sent should be assumed. And such a meaning clearly fits with Epaphroditus’ role in bearing their contribution to Paul. [I might note that Paul and Barnabas were such messengers at the outset, sent by the church in Antioch, when both are called apostles. There is a distinction between an apostle of the church – sent by commission from that church, and an Apostle of Christ, sent by His direct commission.] The Apostle, in the proper, technical sense, had to have been witness to the life, the teaching, the death, and the resurrection of Christ. (Ac 1:22 – Beginning with the baptism of John and on through the day He was taken up from us; one like this must become a witness with us of His resurrection. 1Co 9:1 – Am I not free? Am I not an Apostle? Have I not seen Jesus our Lord? Are you not my work in the Lord?) An Apostle proper would be unlikely to have been sent on so humble an errand as this. “Would a diocese be likely to employ a ‘bishop’ for such a purpose now?” [I should have to note that Paul was assigned to just so humble a mission in bearing the contribution of the church to Jerusalem, though not by the assignment of any specific church.]
2:26: Epaphroditus’ desire to see them comes of his concern for their anxious dismay as to his own condition.
2:27: Nothing here indicates a miraculous healing, and nothing suggests Paul’s involvement in bringing it to pass. This has led to the conclusion that the power of healing was not some permanent gift of the Apostles, to be used at will, but an occasional conferring of power as God wills. For it can hardly be doubted that, had Paul the capacity to heal this man at once, he would have done so. [The same might be observed, as well, in regard to his enduring this long imprisonment when God had provided release on previous occasions.] But however health was restored, it remains an expression of God’s mercy, both on him and towards Paul. Paul had many sorrows – his imprisonment, a general lack of friendly companionship, his own physical ailments. So, mercy indeed that sorrow at the loss of this brother was not added to the list, nor sorrow for the pain such loss would cause to friends in Philippi, or the loss to the work of ministry that death would have entailed. The grief would be the greater for knowing he had died seeking to do good for Paul; not that it thus became somehow his fault, but still, he would have known himself the occasion for that loss.
2:28: All of this leaves Paul the more prepared to see him safely restored to Philippi. And this, too, is at least as much out of concern for their state of mind.
2:29: He remains the Lord’s servant, and should be received as such, thus, ‘a fresh gift from God.’ Such restoration of past friends should always be viewed as evidence of God’s mercy. Paul esteems him worthy of honor and urges such honor to be shown him. “It is a Christian duty to honor those who ought to be honored, to respect the virtuous and pious, and especially to honor those who evince fidelity in the work of the Lord.”
2:30: Whether it was the stress of travel, or the exhaustion of labors of ministry in Rome, it was for Christ he so exercised himself as to become ill. Did this come of carelessness or of disregard for the consequences? More likely disregard, as accounting the work of Christ more important than personal health. The lack of service noted here is not a matter of negligence or indifference; does not seek to assign blame of any sort. It merely notes that distance precluded opportunity to have done else for his relief at any prior time. (Php 4:10 – I rejoiced in the Lord greatly for your revived concern for me. I know you were concerned before, but lacked opportunity to act on that concern.) Thus, the mission of Epaphroditus, who came to do what they could not personally do. It is what they would have done were Paul there with them. [This in some ways backs my idea of lower-case apostle as equivalent to missionary. But then, this is a mission to their first minister, rather than a mission aimed at the unchurched.]

Wycliffe (06/16/25)

2:25: Epaphroditus means charming. He was assigned to bring Philippi’s monetary gift to Paul and to serve him on their behalf. Paul notes the bonds of Christian familial love that joined the two together, stressing their comradery as fellow workers and as soldiers fighting side by side. Written correspondence in that period would tend to see the writer assuming the reader’s perspective.
2:26: Epaphroditus longed to return as it was, and knowing their distress at learning of his illness only added to his own anxiousness to be with them. The term used here, ademos, means ‘not at home,’ in other words beside himself with concern. (Mk 14:33 – He took Peter, James, and John with Him, beginning to be very distressed and troubled.) Same term.
2:27: This had indeed been a crisis, Epaphroditus coming close to dying. “But God had mercy on them both.” He recovered. This was certainly relief to him. It also meant Paul would not be adding bereavement for his loss to those griefs already his.
2:28: It is not rejoicing to see him again, but rejoicing again period. This is a recovery of cheerfulness at the alleviation of anxiousness. And knowing their anxiousness relieved would relieve his own. This all led to an earlier return for Epaphroditus than might otherwise have been considered.
2:29: Some have seen notes of concern on Paul’s part that sending Epaphroditus back early, as it would seem, might lead those back home to find fault with him. But no such intent is required by the reading. It is nearer to the sense that Paul calls them to accept Epaphroditus as his gift to them [as he had been their gift to him.]
2:30: Here is an attitude like unto Christ, in that he undertook to pursue his obligation even unto death. This would seem to indicate that overexertion had been the cause of his illness, not persecution or the general hazards of travel. He hazarded his life for the purposes of Christ.

Jamieson, Fausset & Brown (06/17/25)

2:25: Epaphroditus was sent to Paul, and now he sends him back. (Php 4:18 – I have received everything in full, and am amply supplied, having received from Epaphroditus what you have sent, a fragrant aroma, an acceptable sacrifice, well-pleasing to God.) Like Timothy, Paul counts him a fellow soldier. (Php 1:27 – Conduct yourselves in a manner worthy of the gospel of Christ, so that whether I come to see you or remain absent, I will hear that you are standing firm on one spirit, with one mind striving together for the faith of the gospel. Php 1:30 – experiencing the same conflict you saw in me, and now hear to be in me. 2Ti 2:3 – Suffer hardship with me as a good solider of Christ Jesus. 2Ti 4:7 – I have fought the good fight. I have finished the course. I have kept the faith.) He is literally spoken of as an apostle here, with the sense of being a messenger of the church – a different matter than those commissioned immediately by Christ. (Ro 16:7 – Greet Andronicus and Junias, my kinsmen and fellow prisoners. They are outstanding among the apostles, and were in Christ before me. 2Co 8:23 – Titus is my partner, my fellow worker among you. As for our brethren, they are messengers of the churches, a glory to Christ.) He ministered by bringing their contribution.
2:26: There was a continual longing on his part to return home to them, to the point of distracting him by heavy grief. This was not homesickness, so much as deep concern over their sorrow for him, having learned of his sickness.
2:27: Here is proof that the gift of healing was not a permanent gift to the Apostles ‘anymore than inspiration.’ The gifts were vouchsafed for specific occasions, as the Spirit saw fit. To have lost Epaphroditus to death would be a sorrow to Paul, added to the trials of his imprisonment. Interesting that this is really the only sorrowful note sounded in this whole letter.
2:28: Knowing of their grieving concern gave more reason for his sending Epaphroditus to them. Note how sorrow sympathizes as does joy. [Here is mourning with those who mourn and rejoicing with those who rejoice.]
2:29: Had there been a due respect of the man back home, there would be no cause to urge such respect now. He is a man to be honored.
2:30: His health may have already been delicate before he left, but he didn’t allow that to interfere with pursuing the mission assigned him in Christ. That determination had a cost. Their lack was not of will but of opportunity to help as they would. (Php 4:10 – I rejoiced in the Lord greatly at this, your renewed concern for me. I know how you were concerned before, but you didn’t have opportunity to do anything about it.)

New Thoughts: (06/18/25-06/27/25)

The Third Example (06/20/25)

I was pleased to discover that in my own explorations of these verses I had observed many of the same themes as have been noted by our various commentaries. Most surprising, in that regard was to find that indeed I had recognized, if not fully, the purpose in including discussion of plans for Epaphroditus in the letter; that it was more than just giving the reason for his return to them. I mean, they must have expected that he would return at some juncture. It’s not entirely clear what they intended to be the scope of his ministry to Paul, beyond bearing their gift of support to him. It seems clear that he remained with Paul some time, and not with the sole purpose of recuperating. He ministered. He ministered to Paul. He ministered on behalf of Paul, bearing forth the gospel into the city as he could not do. And all of that is well and good. But the point here is far more than just letting the Philippians know he did a good job. As we have been hearing from Ironside these last few sections of the text, Paul is supplying examples of living out the doctrines he has imparted.

To take my phrasing from earlier notes, here is another man with spiritual backbone. That’s one side of the picture. It answers to Philippians 1:27 and the urging that they stand fast in one spirit, united in soul as they strive for the faith of the gospel. Think how Timothy had been described as one of like soul to Paul, a man after his own heart. While he doesn’t repeat that particular accolade here, I don’t doubt but that it applied. Only, he did not have the length of association with Epaphroditus that he did with Timothy. Yet, his deep fellow feeling for the man is clear. He is my brother. He is my coworker. Now, that’s not to be taken with the casualness we might feel in regard to those we work with at our employments. To be sure, there’s often a sense of shared trials and shared successes in the workplace. We may even establish something near to friendships with some few of our coworkers, though that’s rare indeed. But nothing in the workplace experience can compare, I don’t suppose, with the fellowship we find with those who have ministered alongside us in the work of the kingdom. That may be in preaching, though I think that is likely the least frequent experience. It might be in serving as an elder. Certainly, I feel a depth of comradery with those brothers who served as elders alongside me. I feel a similar, though perhaps less deep connection to those with whom I have served in the service of worship. But deeper still are the bonds I feel towards those with whom I have been working on these trips to Africa, and that in some ways applies as much to those who come alongside while we are there as to those with whom I traveled.

But while the lessons of this passage must come to apply to me, the passage is not about me. It’s about Epaphroditus, about one who set himself to the task given him, and did so with such a devotion as demonstrated significant disregard for his own benefit, his own well-being. Here was one so fully intent on the purposes of God, as evident to him through the commission given him by his church, that all consideration of his own health and safety fled from his mind. Here is a man who exemplifies the life of counting others more important than himself (Php 2:3). Here is one ready to give of himself, to give of that which Christ has so richly supplied within him, even to the point of emptying himself (Php 2:7). No, not in the same fashion as Jesus setting aside His divine prerogative, but yes, in that he shows near total disregard for his own comfort if by his suffering he can comfort another. Here is one who quite nearly exemplified, in a most literal sense, being obedient to the point of death (Php 2:8). And in the face of that approaching death, he remained undeterred, continued on the course assigned him by his Lord and Savior. Like Paul, it would seem he had faced that crisis and concluded, “For me, to live is Christ and to die is gain” (Php 1:21).

He is, then, our third example, and if we will but attend somewhat to what is said of him, we will discern the surprising degree to which he exemplifies the whole of what has preceded in this epistle. He knew his mission and he knew his God. And armed with this knowledge he set himself to fulfill his mission come what may. As the Wycliffe Translators’ Commentary observes, he hazarded his life for the purposes of Christ. And here, we generally have enough of an issue with perhaps sacrificing a Saturday to serve in some ministry of the church! Or, the service runs a bit longer than we thought it would, and we start to feel put out. Has the pastor no consideration for us? We have things to do! But that’s not a direction I care to go this morning.

Where I do need to go is that place of knowing my mission and knowing my God. I suppose I should also include knowing my enemy, but that touches on matters I would reserve for later. We are just beginning our planning for the next trip over to Africa, and I am somewhat surprised, to be honest, by the immediate sense of excitement and anticipation that arises in me at the thought. I am anxious to be back once again, and anxious, as well, not to go with such high expectations of a like experience as to set myself up for disappointment should things be different this time, as they surely will be. But there has been, on these two journeys, such a sense of being where I should be, doing what God has been preparing me lo, these many years, to do. Add those moments when His Spirit has so moved upon me as to move me outside myself, as it were, and nothing I do here at home can touch it. Nothing compares. No, nor should it, really. At least on one level.

I must accept that the incomparable nature of this thing may well indicate that what I am doing here at home is inadequate, that I should be likewise used here, but settle back into the rhythms of life and fall into neglect as to my real purpose. Or, it may just be that this ministry of training and equipping our brothers is exactly my purpose. It may just be that this has been the fundamental reason behind these years spent studying. It is assuredly, to my thinking, a mark of God’s providential timing that I am here, contemplating this exemplar of faithful ministry at just such a time as we contemplate the next trip.

There were trials, to be sure, in that last trip, not just for us who went, but for those we left at home. I know my wife’s reaction upon learning that I planned to go again was not the supportive, praise God sort of response I would have wished. She felt the spiritual attack in ways I did not, or perhaps I might say that the spiritual attack on her was not an avenue I had kept well enough in mind in the midst of my own trials and mission. And others on the team, I know, had similar experience with matters back home. Then, too, there was the rough flying into and out of London, and again as we neared home once more. In fairness, going through those turbulent airs I was not really thinking of matters in terms of spiritual warfare, only in awareness of my utter exhaustion, and relief, of course, to arrive once more on solid ground.

But even with this awareness, ought I to be deterred from that mission which God has set before me? I think not. When my spirit within so resonates with the mission, with this clear sense that (with no touch of pridefulness) I was created for this, and with the knowledge that it is my God Who has assigned me the task, well! To quote Scripture, “Whom shall I fear?” “The LORD is my light and my salvation; whom shall I fear? The LORD is the defense of my life; whom shall I dread?” (Ps 27:1). No. The call is not to abandon the mission. It is to pray more earnestly, and to be more mindful that even in this, it is not solely the case that we go to minister amongst friends, though this is true. There are also spiritual powers arrayed against the work we would do, and their assault is not always so direct. I mean, there was plenty of that as well. I think of those struck ill as we labored. I think of those times of deep discouragement some of us faced. I think of the aftereffects on some among us, which have repercussions even to this day. But I know my God. And I know that whatever else may be said of this ministry, it’s certainly not about me. Whatever may be said of my part in it, it’s still not about me. I do believe I gain by it, for never, do I think, have I drawn nearer to God, nor ever felt so keenly His working in and through me as in pursuit of this assignment He has given me.

So, Yes, Lord! Let me know this come what may commitment to Your assignment. Let me give of myself, give out from all this which You have been storing up in me. And, Lord, if You would, let me come to an understanding and a willingness to pour myself out for Your glory just as much here at home, even here in the home. Grant that I might come to have this same mindset as was and is in You, that I might humble myself, that I might set aside my pride and my privilege, and that, not grudgingly, but gladly, if only it will serve Your purpose and advance Your will. Even unto death? I don’t know if I can ask for that much. But should it come to that, grant me the backbone to stand fast in faith, trusting You come what may.

Humility (06/21/25)

Now, I would have to say that humility is not a trait that is shouted about in this passage. Yet, the example of Epaphroditus is given as an example of one who humbled himself to obey the Lord. Don’t lose sight of that purpose in the writing here. As I have often observed, humility doesn’t advertise. If it’s real, it has no need to do so. It becomes evident from simply knowing the person of humble character.

This is not, I should note, a matter of deflecting rightful praise, as some are wont to do. That’s often less to do with humility than with pride, and frankly, nothing stinks worse than a prideful pose of humility. No, there are two primary components to this humility of which Paul has been speaking. The first is clearly seen in the command as first given. Speaking of our Lord Himself as really, the first exemplar of this humility, he observes that Jesus, ‘humbled Himself by becoming obedient’ (Php 2:8). This has got to be a key factor for us, for it is a key factor in what God requires of us. What is that? “Do justice, love kindness, and walk humbly with your God” (Mic 6:8).

What does it mean, then, to walk humbly with God? It means do as you’re told, without argument and without grumbling. It means, if you take but a step farther along, doing so no matter the cost to yourself. Pride won’t do this. Pride can’t do this. But doing this can begin to put to death that pride in us. I much appreciate Clarke’s comment in this regard, as he observes the enormity of the issue; that the pride of man required the humiliation of Christ to destroy it. And let me tell you, even with that, it’s a lengthy labor, and one we may find ourselves resisting, because pride doesn’t go quietly.

But I do hear this further comment. “God destroys opposites by opposites.” If pride is the issue, expect to be humbled, and that, right forcefully should it prove needful. Recall the pride of the Apostle. We see again and again that it’s not in the office, though he will have that office honored. It’s not because he happens to hold office. It’s because the office comes by Christ’s appointment, and Christ is to be honored. No, he is far more pleased to present himself as the bondservant of Christ, a slave to his illustrious Master, and gladly so, happily so. That’s not to say that life has become a life of privilege, having entered His service. Far from it. I was rereading the litany of Paul’s sufferings again just this morning, as Table Talk turned to 2Corinthians 11:24-27. I’ll not reiterate the list of trials here, but they were many and severe. And yet, Paul kept to his course, pursued the mission assigned. Like Jesus, he obeyed even unto death. No, it had not, as yet, come to that, but near enough. And from the record we have, we can see that he did not flinch. It’s even here in this epistle, as I have reminded myself many times. What’s coming? I don’t know, but if I live, it will be to serve God’s purpose, and if I die, it will be because God saw that this would best serve His purpose. So be it! Either way, I am with God. I am His, and He is right to do as He will.

Epaphroditus, as we see in this note of his service, is indeed one of like mind. “He came close to death for the work of Christ.” How this must have resonated with Paul, who had so often done the same. How such commitment to the progress of the gospel even to the exclusion of self-preservation must have commended this man to him as one of like mind, indeed a fellow worker and fellow soldier. I’ll touch more on that last aspect shortly. But this: He has suffered hardship and danger to see Christ’s work accomplished in and through him. This is a man wholly given to the Lord. This is a man so completely occupied with holy things as to have no time or thought for anything else. This is a man who has fully internalized that being a Christian isn’t about you. It’s about Christ – His mission, His message, His assigning of role. Ours, then, is to do and die. This is something far different from heedless pursuit of life. This is far from the mindset of, “Let us eat and drink, for tomorrow we may die” (1Co 15:32, Isa 5:11). This is more the mind of one like Paul, informed of what lay before him in Jerusalem. “I am ready not only to be bound, but even to die at Jerusalem for the name of the Lord Jesus” (Ac 21:13). Is there danger ahead? Well! There’s danger enough here, as well. If it is my day to depart, honestly, the location won’t matter at all. And if it is not? The danger won’t matter at all. Not to say it can’t hurt. Those stonings and beatings and nights in the sea were not without pain. But these pains are met with the assurance of God’s hand yet being around us, yet holding us fast.

I said there were two aspects to this humility, but I seem pretty firmly planted on this first, though perhaps I touch on it a bit in observing that it is not about me, it’s about Him. My comfort isn’t the point. My name isn’t the point. What matters is the mission. What matters is the Gospel, and more, the God of the Gospel. Have I been given a part in this glorious mission? Then, praise God! Has there been some progress in that mission that comes about in some way related to my doing my part? Then, praise God! And far be it from me to take the credit. It’s one thing to acknowledge rightful respects. It’s quite another to claim the leading role, to be of that mindset that would prefer to say, “Look what I did,” than to sit in humble wonder at what God chose to do through me. It takes a more honest self-assessment for one thing. And that will surely produce a degree of humility. If I begin to think it’s been my great prowess that achieved, then I can only await the humbling that must come to destroy such pride. If my response to what God is doing is to elevate whoever it may be through whom He has acted, then I endanger not only my own spirit but that of this agent of Christ as well. No, I don’t suppose I am possessed of such power as could put either of us in real peril of perdition by my attitude or my words. God is God, and I most assuredly am not! But I can certainly act as an agent of the devil, however unwittingly, by stroking the pride of either myself or another. And to the degree that I lose sight of God in the doing, I assuredly put myself at risk of suffering – not because He becomes spiteful, but because I have proven neglectful, and must needs learn by discipline rather than by example. I have brought it upon myself when this is the case.

This is a lesson my wife keeps pressing upon me from my last trip, though I would say with wrong focus. To her the physical trials of spiritual battle seem a reason to halt the mission and go no more. But I cannot look at examples such as these and accept such a conclusion. To be sure, there is call to be more aware of the warfare we face. It doesn’t seem that way in the moment. It seems that we are in a welcome position, and I would expect that with those to whom we are ministering this is so. Yet, I would be foolish to suppose their pews are any more purely filled than our own, which is to say that there can readily be a wolf in amongst even these lead sheep. And even if that is not the case, and I would pray it were not, there are plenty in the country at large serving idols and false gods who, while assuredly false are not for that case utterly powerless. Can they win against God? Hardly. Can they trouble the servant? Absolutely. Should they dissuade the servant from his service? By no means! It seems to me that to give in after such fashion would be to set aside the teaching of this very epistle, the which I have been attending to since well before this last trip.

Now, there was a remark in my earlier notes, still prior to that last trip but not by so much, which I find answered today as I begin to look towards the next. I had written, “Oh, may my heart so thrill to the task set before me in the here and now that it may experience the greater thrill of hearing that review at my homecoming!” And let me tell you, as concerns this particular task, yes! My heart does indeed thrill. It thrills in no small part in recollection of what it was like serving God in that place of true reliance on Him, and true surrender to His direction. And it thrills in spite of the trials, indeed, knows something of Paul’s perspective on such, “momentary, light affliction” (2Co 4:17). Do I discount the scares? No. Do I dismiss my wife’s concerns as nonsense? No. I take them as cause to pray harder, to lean on God more, but also, as clear evidence that what we are doing in these trips is indeed having an impact, a positive impact for the progress of the Gospel, and for the edification, the building up, of those whom He has called His own. And if that’s the case? Praise God, and let’s be about it! I trust in Him to guard and to guide, even when my own good sense is lacking. But I trust He has made us keenly aware of the battleground into which we proceed, and may He grant us the wisdom to take up our armor, and to pray for His hand protecting both us and our loved ones at home, that His work may go forward unimpeded. And all the glory to Him as it does. All the glory to Him for defeating those attacks which came on the tails of that last trip. Yes, let the focus be on His preservation rather than on the enemy’s attempts. Our God is greater. Amen, so it is, and so it shall be. Amen.

The Christian Warrior (06/23/25-06/24/25)

I want to turn to that third accolade which Paul heaps upon Epaphroditus, that he is his fellow soldier. This is an aspect of faith which, it seems to me, has been less emphasized, less addressed in recent years. We’re happy enough to observe that the Lord is a Warrior, indeed, our Victorious Warrior King. Yet we’re not all that keen on acknowledging our enlistment in the ranks of His army. We don’t wish to be at war, thank you very much. But we are. Like it or not, we are. And this being the case, it would be wise for us that we should accept it, admit it, and pursue our lives in full awareness of it.

I hesitate to come to the point of saying that if you aren’t facing spiritual warfare then you’re probably not really practicing your faith. Yet, there is some truth to that isn’t there? Especially for one who is active in the work of ministry. Earlier generations have perhaps known this more fully. Maybe we who have grown up in what has been a relatively peaceful era, comparatively speaking, have lost not only the taste for war, but the honorability of engaging in that war. I’m not suggesting by any means that war in itself is good, certainly not an unqualified good. But to fight the good fight is fully commended, isn’t it? Timothy is encouraged to fight the good fight (1Ti 1:18), which is that of keeping faith and a good conscience. And again, “Fight the good fight of faith. Take hold of the eternal life to which you were called” (1Ti 6:12). Then, too, of himself Paul writes, “I have fought the good fight. I have finished the course. I have kept the faith.” Now, in all these instances, the fight is purely spiritual. It is the battle, primarily, between the spirit and the flesh. “Because the mind set on the flesh is hostile to God, for it does not subject itself to the law of God, or is it able to do so” (Ro 8:7). “I find the principle that evil is present in me, though I wish to do good” (Ro 7:21). “I see a different law in my body, waging war against the law of my mind” (Ro 7:23a).

This is, then, the primary battleground for the Christian, site of a battle that is lifelong. But it is not the only war in which we have come to be engaged. “For our battle is not against flesh and blood, but against the rulers, against the powers, against the world forces of darkness, against the spiritual forces of wickedness in the heavenly places” (Eph 6:12). It is much the same as when God went to war against Pharaoh, as recounted in Exodus. The battle was not with Pharaoh, nor was the plight of the Israelites primarily to do with him. No. This was a battle against the gods of the Egyptians, among which Pharaoh accounted himself numbered. And that battle was most assuredly decisive. The same holds, I should note, when we come to the destruction of the Midianites in Numbers, or the instructions to annihilate the Canaanites. Even there, the battle was not primarily against a people, but against the gods they served. And I think we must be particularly clear on this point. The Midianite or the Canaanite or the Egyptian who truly and fully renounced those gods and turned to serve the living God were not to be rejected, but welcomed.

Now, I could pursue this further, and consider the doctrine of just war, but that is not really my purpose here. I am not concerned with matters of physical combat on behalf of this nation or that. I am focused on the battle in which we are daily engaged, the more so as we become more purposefully active in seeking to spread the true gospel of Christ and to build up our brothers and sisters in holy faith. It is on this front that we find Calvin commenting that such warfare against spiritual powers of darkness, and against the sinfulness of the fleshly old man, is the common state of the minister. And let us understand in this context that the minister includes every believer. We are ‘incessantly engaged’ in warfare, like it or not. Satan, after all, is incessantly engaged in seeking to shut down, infiltrate, or undermine the ministry of the gospel. We see it all around, as church after church, if they can still rightly be called such, abandon the righteousness of Christ to promote acceptance of varied sexual sins, or as the so-called prosperity gospel displaces the message of Scripture, that, “by many tribulations we must enter the kingdom of God” (Ac 14:22). That’s no call to seek out conflict, as if such combativeness somehow constitutes holiness. It is simply a recognition of facts on the ground.

Barnes is perhaps more direct, as he leaves no room for us to wiggle out of this reality as if it applies only to the professional minister. He writes, “The Christian life is a warfare; there are many foes to be overcome.” And the realities of warfare are not dismissed by Scripture. When Paul encourages us to be good soldiers, it comes in connection with suffering. “Suffer hardship with me, as a good soldier of Christ Jesus” (2Ti 2:3-4). You didn’t enlist for the fun of traveling to new and exotic locales. You didn’t enlist so as to take your pay and go home. You enlisted! You are no longer in a position to do as you please. You are one under command, and your mission, your purpose, is to please the one under whom you enlisted as a soldier. Perhaps you think that this being a letter to Timothy, this is specific to his case, or perhaps an engagement entered into by the one in active, professional ministry. But then, we are all of us a royal priesthood, a people for God’s own possession, assigned the task of proclaiming the excellencies of Him who called us out of darkness and into His marvelous light (1Pe 2:9). We have enlisted. We enlisted when we said, “Yes, Lord, I will follow You.” Indeed, the very confessing of His Name as Lord is acknowledgement of that enlistment. If He is Lord, then He commands, and I am His to command. I have become ‘incessantly engaged’ in warfare against Satan. And that being the case, best I walk as one aware of the battle.

As Calvin proceeds to observe, this evident reality of warfare against a potent foe is no reason at all to leave off from ministering. It’s no cause to abandon the field. It is a call simply to be prepared for the inevitable opposition, and aware of it when it comes. We are too ready to write it off as coincidence, or just some petty annoyance of life. When the opposition comes, our first response is likely to assume it’s just some natural occurrence. Oh, we were tired and not as careful of ourselves as we should have been. Oh, it’s just turbulence such as any flight might encounter. Oh, it’s just the obvious thing to expect given what this one’s been doing. You weaken yourself, you over-exert yourself, of course you open yourself up to illness and accident. And it may very well be that some of these outcomes are in fact nothing more than the natural result of inattention. But for the one engaged in ministry, I suspect it is far more likely to be the case that it is something more. It is a battle engaged in by spiritual powers, and we would have to be idiots to enter that battle as if it were only the outward, ‘natural’ manifestation that we needed to deal with.

Again, with thoughts of preparing for another journey to minister in Africa, these things come with a greater urgency. For the sorts of events I have just described are not hypotheticals, but real events that transpired either in the course of our previous ministering or in the days immediately following. I would argue that much of the stress and trouble that has pestered my household in recent days is for the same cause. Oh, it would be easy to write it off as simply old patterns of generational squabbles recurring as we have sought to be a place of refuge for our daughter. I could write it off as just the natural difficulties of trying to harmonize very different lives and lifestyles into a peaceful coexistence. Or, I could write it off simply as her sins being sinful. I suspect that even acknowledging the impact of her current, idolatrous practices in bringing a degree of spiritual turmoil in the household may be missing the bigger picture. There is a battle going on. It may be the battle for her own soul, in which case, coming down with angry regulation and retribution is hardly the response. It may be, much though I am loathe to consider it, that the battle for her soul is already over, and she is enlisted in the opposing army, in which case, I must yet remain keenly aware that it is not against her we battle, but against spiritual powers of darkness. And in that battle, we are not alone, but we have One who walks with us every step of the way. The battle belongs to Him, and victory is His. Ours is to stand fast and praise God through it all.

But I am inclined to observe something even deeper here, and that is opposition to the good work God has set before me in going to Africa to engage our brothers and sisters there and equip them with the truth of God by which to stand fast themselves against the significant spiritual battles that pertain there. Here is a land with a long history of pagan practices. Here is a land with many other false religions seeking foothold. Here is a land rife with corruption, and the seemingly necessary crimes undertaken perhaps as a means for survival, perhaps simply because such practices are so common as to seem okay. And as I type this, I cannot but recognize that this entire list describes our own situation here at home as well. Somehow, it seems we are a bit blind to the effect our own social surroundings have on our character and habit. And this, too, is the warfare of the Christian.

Now, before I leave this head, I want to touch briefly on this association of soldiering and suffering. I would suppose at some level it must hold that the soldier, by the very nature of his service, is exposed to suffering. And I should think this was, if anything, much more the case in the time of the Apostles. A soldier, if nothing else, is called away from his home and his family to decamp with the army he has joined. And decamping means long marches, likely under load, and ending with the necessities of making camp for the night, only to be up and away again the next day. Add the likely battles encountered, and it’s not an easy life at all. Such a life requires great endurance, and the endurance required doesn’t just come on demand. It must be built up by long exposure to these same exercises and depravations.

So, too, the Christian life which is, as we have observed, a life enlisted in the armies of our Lord and Savior, Jesus Christ. We may not be on the frontlines of war, though we are probably nearer those front lines than we tend to think. But we are, at the very least, in basic training, building up that endurance that will be needful in the conflicts ahead of us. And, if we have been at this for some time now, we still face the daily exertions that build and maintain such endurance. In this, like any weight-lifter or health nut would tell you, no pain, no gain. But in the spiritual endurance that is our consideration as believers, no pain, no excellence. I am borrowing from a thought of Calvin’s here, who notes that patient endurance, the which we are called to as one aspect of the fruit of the spirit, (Gal 5:22), can have no excellence to it if no pain is involved. Endurance that is never really tested, never pushed to its limits such that it is nigh unto breaking, has no particular moral value, nothing in it that sets us apart from the stoic, or the one who has by some means numbed himself to pain. I must go one step beyond. Patient endurance, if it is to have such excellence as identifies it as the outworking fruit of the Spirit, must be such as required the very power of God to maintain.

And so, he who would exercise this patient endurance, who would know this fruit of the Spirit, must know testing of the heaviest, most difficult sort. There’s a reason we shy away from praying for patience – because it cannot be obtained apart from sufferings. But then, beloved, we are back to Acts 14:22 once again, and reminded that it is only through such tribulations as produce in us this mature fruit of patient endurance that we shall enter the kingdom of God.

An absolute aside. As we begin plans for Africa, we have heard from the bishops with whom we meet on these trips, and I was particularly touched by the response from Bishop Shale, with his opening of, “Greetings from the kingdom.” Now, I might suspect that this reflects the proud heritage of Lesotho, which is indeed a kingdom complete with a king. But is this not a greeting particularly suited to believers? Whenever we greet one another in the name of the Lord, are these not greetings from the kingdom? As I say, an absolute aside to our discussion here, but the thought came, and I found a desire in me to see it recorded, whether or not I shall ever return to these notes to read them again. Perhaps another will, and if so, well, welcome! And greetings from the Kingdom.

Now, I mentioned that the beginnings of suffering for the soldier begin with being absent from home and kin. I guess in the age of Rome and following it was not unheard of for wives and children to follow the army. After all, what else were they to do? To remain at home was likely to be without means of provision. This way might be hard, but at least there would be a meal. But perhaps it was not always so. I think of the Apostle himself who, if my understanding of Pharisaic requirements is correct, must have had a wife at some time, though we never hear of her. Peter certainly was married, though with him as well we hear nothing of her beyond her brief appearance in the gospel on the occasion that Jesus healed her mother. There are hints, perhaps, in 1 Corinthians, when Paul observes that at least some of the Apostles, which we might presume means primarily Peter, traveled with their spouses.

But then we have those sent on mission, and often, being sent on such a mission meant leaving home and family behind. For one, there was the cost of travel. For another, there were the inherent dangers of travel. The Roman highway may have made travel swifter and more direct, but it also opened opportunities for thieves. Ships may have shortened the time by sailing before the wind. Certainly, they were less exertion for the traveler than trudging along that Roman highway. But, as we see in Paul’s own case, they remained a risky mode of travel. Even setting aside the potential for an unscrupulous captain and crew, there are the simple matters of wind and sea, which do not always play nicely, and may as readily force a ship off course as help her along.

Come to Epaphroditus, apparently on a solo run to Rome. He may have had others who came with him, given the monetary gift he bore, but if so, we have no mention of them. We don’t know how he made his way to Rome, whether by land or by sea or by some combination of the two. But he came. And, whether due to weakened physique after the rigors of the road, or due to ‘Roman fever,’ as some commentary suggested, or simply because he had thrown himself into the work of ministry when once he had arrived, he had become sick. My fingers want to type that he made himself sick, and that may be the case, but it is not said, so let us not assume. As Paul writes, that crisis is passed. But it took time, apparently long enough that word had returned to Philippi as to his illness, and then, too, word had come back regarding their deep concern for his health.

Now, again, we must enter a degree of supposition as to Epaphroditus’ role in the Philippian church. Was he their pastor? Perhaps. Was he an elder? Perhaps. But whatever his role in that body, we can safely assume he was a man of good repute, known to them as one who could be counted on to complete the assignment given him, and not fall prey to the temptations that might beset a lesser man who found himself possessed of so much coin. I incline to think it likely that he was an elder at the least, if not their pastor. But whatever his role, it is clear that, as news of his illness had been to them a cause of anxious concern, so news of their anxious concern was cause for his own concern on their behalf. I’m not sure concern captures it sufficiently. We can be concerned and yet remain largely untouched by that concern. I look at the weather today, due to break into the 100s, and know some concern, but it’s not the alarmed distress of inescapable doom. It’s more on the level of prepare as best one may to weather the heat and mitigate its effects. Epaphroditus’ concern was far beyond this point. In the NASB, Paul’s description of him speaks simply of him being distressed, but again, that falls short. The Wycliffe Translators Commentary offers the sense of the underlying Greek as ‘not at home.’ That’s the literal translation. Ademos, not home. Okay, now think of that snide description of somebody of whom we might say, “lights on, nobody home.” Well, lack of brain is not at issue here, but still, there is this sense of being beside himself, out of his head with concern. It’s beyond distraction at this point. For some, it would be utterly debilitating.

But what is being expressed here is, to my thinking, entirely of a piece with the necessary heart of a pastor or elder. “Weep with those who weep” (Ro 12:15). Their anguish was his anguish. The threat to their peace was an attack on his own. He is, after all, a soldier, set to defend. The nature of his warfare may not suit the usual image of a soldier in our minds, but the battle is no less real. And so, as a soldierly response, there is the desire to be back together with them, and grief to the point of distraction that this cannot be immediately attained. But until it can, there will be no settling of his spirit.

Now, we might look upon this as evidence of weakness in the man. We might account it a lack of faith that he shows such concern. How many times have you encountered exactly that mindset? Oh, you’re struggling so! You’ve got to have faith, man! I can fall into such response myself. Why are you so distressed? Do you not know your God, that He is in control? But that dismisses too much. No, this is godly grief. It’s not homesickness. It’s not weakness in the man. Indeed, as we shall come to, he goes home highly commended to the esteem of his brethren. This grief is concern for the flock, concern, moreover, for the progress of this Kingdom work. After all, if they are as beset by grief over him as he over them, then they, too, are distracted from the work of the Kingdom, and who knows what opportunities for the advance of the Gospel have been missed? Far better, then, that he should return to them, and put paid to this compounding issue of anxious concern!

And in this, he shares with his brother and Apostle, Paul, who notes that in sending Epaphroditus back to them, he alleviates not only their concern, not only the concern Epaphroditus has for them, but his own concern for both his fellow soldier and those back in Philippi. “I have sent him so that you may rejoice, and I may be less concerned about you.” Note that their condition comes first. His rejoicing will be the natural result, but it’s not the basic concern. Neither was it the basic concern for Epaphroditus. They are fellow soldiers, and the soldier, as well as his concern for the wishes of his commander, serves with regard for those at home, serves to defend them from harm.

Beloved, we are enlisted in this army. We serve not for the pleasure of belonging. We serve not for fancy uniforms and the appreciative looks of those around us. We serve because there is need, because we are called to serve. And we serve with deep, heartfelt care for those we defend. Let us go one step further. We serve with such deep, heartfelt care for them, whether they know their need of defense or not, whether, indeed, they have come to faith of their own or are yet to hear and heed the call of our Savior. We don’t give up, and we don’t give in. We stand in the strength of our Lord, our Victorious Warrior King, Who is able to make us stand. And we fight as He directs, knowing the battle belongs to Him and Him alone. Praise be to God.

Regarding Gifts (06/25/25)

This passage is not intended to address matters of those sorts of spiritual gifts which are so prominently discussed in 1 Corinthians. Yet we find in the text a sort of inadvertent commentary on the subject. Those gifts, gifts we know from the record that Paul had exercised on occasion, are conspicuous by their absence. Honestly, as I took my notes on the several commentaries I consider, there is unanimity in observing this absence, and I was surprised, upon reviewing my own previous notes, that I had noticed the same thing, even if I had not quite arrived at the same conclusions.

It starts with the notice that this man of God, one whom Paul accounts his brother, one who labors in ministry after his own manner, a fellow soldier in the battle against such spiritual darkness that even to this day seeks to keep the ungodly ignorant of the hope set before them; this man, in Paul’s presence, had suffered an illness that threatened to end his earthly life. His condition was bad enough that news of it had gone back to Philippi, perhaps to prepare them for what seemed the inevitable news to come, perhaps because companions on the trip to Rome were returning home, and saw his condition. But it wasn’t some 24-hour flu. This was bad. And here’s the shocking piece. There’s no suggestion at all that Paul had done anything to bring it to an end. Now, I have no doubt but that he prayed and prayed hard, as did those in Philippi. But Paul, who had healed that young man who fell to his death from a window while he was preaching, apparently did nothing on this occasion.

Neither do we have any suggestion here that his recovery was a thing of miraculous intervention. Surely, if there had been some supernatural aspect to his restoration, it would get stronger notice than, “God had mercy on him, and on me.” That is not, especially with that inclusion of Paul’s sorrow alleviated, notice of some miraculous event. It’s the same observation we might make in having avoided some calamity in our day. I could say the same of our having managed to keep two rooms in this house at livable temperatures yesterday, and hopefully today. Was there some miracle involved, such as we generally incline to count miracles? No. Did God have mercy? Yes. Is there a place for gratitude? Assuredly.

But I think we should have to agree with Clarke’s assessment of events. He writes, “Paul undoubtedly would have healed Epaphroditus if he could […] had the power of working cures awaited his disposal.” This is key, and it is the point I find our passage making in regard to those spiritual gifts, even if it is only by inference. The gifts are not given for us to use as we will. They are given to use as God wills. And if He does not so will, then the man of God is wise to lay off trying to bring them into play. Let me put it a bit more bluntly. Gifts are not things we can demand. We are not in any position to demand that God act on this or that matter. We are certainly in no position to dictate means and outcomes. The gifts, should they come into the matter, are just that, gifts. They are not some birthright we can demand, but a mercy shown. More importantly even than this is to recognize that where God in His mercy supplies His children with such gifts it is in pursuit of His purposes. That is to say the power and the permit to exercise these gifts is made available to man when – and I would stress only when – it serves God’s ends to do so.

This is a great misconception amongst those who still believe the gifts to be available and active today. To be clear, I don’t think they’re wrong. It’s one place where I diverge quite a bit from most of my current companions in faith. I do so, I think, advisedly. I recognize that this may simply be the influence of having come to faith in a congregation far more given to the exercise of spiritual gifts. But I do so, as well, recognizing that too much of that exercise follows the example of Corinth rather than the example of the Apostle. It becomes a show. It becomes look at me being all exercised by the Spirit! It becomes, sadly, an excuse for all manner of excess and pride and outright foolishness.

So, I might temper Matthew Henry’s perspective that gifts are only available when it serves God’s ends just a bit. Think of king Saul, when he grew impatient and fearful at Samuel’s delay. So, he sought to exercise those gifts Samuel was so often able to exercise. And lo! He was able, though not to any good end. It puts me in mind of that point made that there is nothing more terrible for a man as when God looks upon his demands and says, “your will be done.” I forget the attribution of that thought. I think it was likely either C. S. Lewis or G. K. Chesterton, but I don’t recall. Add that I am no doubt paraphrasing it rather poorly. But the point bears on our discussion. Saul was able, but not to good result, because the exercise of those gifts had not been in accord with God’s good purpose towards him. Now, let us understand that Saul did not somehow coerce God’s cooperation. His action was, in fact, in accord with God’s good purpose, but in such a way as left Saul, who was pursuing his own sinful, rebellious ends, guilty of egregious sin before God. What could be more sinful than to coopt, or seek to coopt the power of God for one’s personal ends? It’s original sin all over again, man trying to be God and make God the servant. That, my friend, is the attempt to reduce God to just one more idol to be manipulated, while man remains firmly in the driver’s seat. And God will not have it.

So, yes, I think it clear, given the Paul we meet in all his various writings and records, that had it lain in his power to heal this fellow worker, he most certainly would have done so. If you knew, beyond doubt, that you could heal this one or that amongst your friends and relations, and that in doing so there was no risk of sinning against God, would you hesitate? Shoot, I know many who in fairness don’t know beyond doubt, but think they might exercise such a gift who would make the attempt with no qualms. Even if they were uncertain as to outcomes, they would make the attempt. Can we think Paul less likely to try what he knew was in his power? Ah. But you see, he knew it wasn’t his power, and he knew that even with his position as an Apostle, he could not demand healing. He couldn’t demand it in regard to himself, after all. He notes that he asked three times that God would heal him of whatever that malady was which dogged him – and no surprise that it did, given the abuses his body had taken – but God’s only answer was, “My grace is sufficient for you” (2Co 12:9). Now, I have seen folks who suppose themselves to have a healing ministry try and twist Paul’s point here. They suggest that he stopped at the third time because then God answered with healing. But God’s answer seems pretty clearly contrary to such an outcome. “For power is perfected in weakness.” Paul, it serves My purpose best to have this remain your condition, and you must trust Me that it serves your best purpose as well. And Paul did trust, and his condition did serve.

Look, for all that we have myriad teachers out there promoting a health and wealth gospel, and plenty of believers, and yes, I would account them yet as believers however misguided some of their beliefs, who think physical health is some birthright possession of the child of God. Honestly, just consider the case of Lazarus. If ever a man experienced miraculous healing it was him. Yet, for all that he was called living out of the grave, still to the grave he returned. The leper cured of his leprosy, though he came and thanked Jesus for that healing, still died in due course. The demoniac from whom Jesus exorcised a legion of demons, leaving him to evangelize his Gentile countrymen, went to the grave. Even John, for all that various esoteric teachings try and suggest otherwise, went eventually to his grave; just not by the means man had devised for his end.

Health is not an assurance. Physical death pretty much is. No. Let’s make it even stronger. Physical death just plain is an assurance. “It is given to man once to die” (Heb 9:27). Even if that physical death transpires in the twinkling of an eye (1Co 15:52), as we undergo transformation mid-air, en route to meeting our Savior in the clouds, still this physical plant must die and the new body suited to the new spirit must become our spirit’s new abode.

Now, let me take another perspective, and observe that however it is that healing has come about, even if it is simply by means of the body’s normal function, such as we see happen when we suffer some small cut, or as we find ourselves recovered from the common cold with little more than a bit of bed rest and time, that healing is in fact miraculous, isn’t it? It’s not the flashy miracle by which we perceive that God has in some way bent the rules, or perhaps simply sped them up or slowed them down for some specific purpose of His. But it’s still a mercy, isn’t it? It’s still God’s power that heals, whether by direct intervention on His part, or through the skills and gifts He supplies to a doctor or surgeon – and that, whether said doctor or surgeon is himself a believer or not, or whether it’s simply through the truly miraculous design of this body. It’s just that it’s the sort of miracle that perhaps doesn’t register because it is so expected. I don’t go down this avenue of thought as one who would propound that we ought to be pointing at everything about us and calling it a miracle. I think that has a tendency to cheapen the impact of those things that are truly displays of God’s intervening power. But I do think it ought to shape us so as to have appropriate gratitude for what God is doing, whether through means miraculous or mundane. Truly, His mercies are new every morning, and thank God that it is so!

Coming back to the main thread of my thoughts on this subject, the JFB takes the point that the gift of healing was not something Paul had on demand (nor does any other), and takes it the next logical step. The authors there conclude that the same must be said in regard to Apostolic inspiration. That is to say, Paul couldn’t write divine revelation at will, nor could John or Peter or James or any other. There is a time for everything, a season, as will be familiar from Ecclesiastes 3. That includes the exercise of these gifts, even the gift of Apostolic revelation. Or, perhaps we would remain more nearly in the right perspective if we said it includes being exercised by these gifts. But still, there is the will of man involved in their exercise, even though God remains in control. Let us then, whatever our perspective on these gifts, and whatever gifts it may be that God has given us, abide in the understanding that those gifts are entrusted to us to be used specifically on those occasions in which the Spirit sees fit to have us use them. They are not a permanent grant, and they are not a toy. They are not merit badges to show others how wonderful we are. They are given for the building up of the body, and the body cannot be rightly built up except as the Head directs.

Honor (06/26/25)

This morning, we turn to a much different aspect of the lesson; how we ought to respond to such exemplary men as have been set before us in these three examples. The answer is straightforward. Receive them with joy, and hold them in high regard. I’ll touch on the joyful aspect later. Here, I wish to consider that second part, which we might restate as honor the honorable. Now, per the lesson of Romans 13:7, we must recognize that this command goes beyond the family of Christ. “Render to all what is due them; tax to whom tax is due, custom to whom custom, reverence to whom reverence, honor to whom honor.” And it continues. “Owe nothing to anyone except to love one another, for he who loves his neighbor has fulfilled the law” (Ro 13:8).

Well, if this holds with neighbors, how much more within the family? And let us understand that honor goes beyond mere politeness. I should come back to the actual term we have here in this passage, entimos. It is a matter of valuation or valuation. Value them. Hold them to be so, consider them valuable, for they are. It comes to the same thing, though, doesn’t it? Honor them, for they are worthy of honor. And oh, says our prideful humility, but we are unworthy! Far be it from us to accept such honor. It belongs to God alone. But there is nothing of robbing God in accepting the honor given godliness. Their godly service is worthy of recognition, and not merely recognition, but full appreciation. Full appreciation will surely honor that one who serves. Do we not applaud in response to a fine performance? Do we not show appreciation for the skill of a fine artist? Do we not nod along as we read the impressive words of a skilled author? Then why do we suddenly think it out of place to acknowledge the godly skills of the man of God, whose skills, after all, serve so much greater a purpose?

The point is simply understood. Honor recognizes worth, and expresses that recognition. It goes farther. Honor values that worth. That’s what we have before us, isn’t it? Value it! Had you gone to some yard sale, or barn sale or some such and purchased what seemed a rather beat up bit of furniture, but upon bringing it home and cleaning it up a bit, discovered yourself in possession of a rather fine piece, would you not value it the more? If, with a bit of research, you then discovered that you had come into possession of some rare and valuable example of some ancient artisan’s work, you would likely value it so highly as to make it a show-piece, rather than something actually used day to day. Or, perhaps you have inherited a bit of furniture that belonged to your parents, or your grand-parents. You may not know much more about it than that. Yet, it gains value for the association. It is honored simply for its connection to your history. It has worth in that it might occasionally jog a memory of the one who first owned it, or the one from whom you received it.

That aspect also comes into play here, or at least it may. The Wycliffe Translators Commentary suggests as much, finding in this instruction the sense that Paul is saying, “Receive him back as my gift to you.” In just such a sense they had sent Epaphroditus to him; as much their gift to him as the funding he brought. And now, though less the funding, he is restored in like fashion. Receive him, then, as from me. Let his restored presence among you remind you of me. But that is so much the lesser aspect. Let his work among you remind you of Christ. After all, to be reminded of Paul is ever and always to be reminded of Christ whom he serves. That’s the fundamental point here, isn’t it? These are examples of godliness, of devotion to Christ. As such, they are living testimonies, as we are called to be. As such, their words and actions while with us (or while absent, for all that), serve to direct us back to Christ Jesus our Lord.

Another aspect needs consideration. If indeed these men are servants of Christ and represent him as duly appointed agents of His kingdom, to disregard or disrespect them is in fact to disregard and disrespect Christ whom they represent. If, on the basis of Christ in them, they are worthy of honor, then we who are honored by the gift of their service must not tolerate such as would assault their character. That is not to suggest we ought to account them flawless, nor have any expectation that they ought to be so; at least not any greater expectation of it than we would have for ourselves. But so much of the attack made upon the man of God, whether pastor or elder or deacon or just fellow congregant, comes from an ill-informed perception of the man. Much of it comes of seeking to bolster one’s own poor performance by knocking down the one who excels.

But honor recognizes worth and values it. Godliness acknowledges godliness, and all the more when that other godliness excels our own, for the godly man knows that to be with such as excels his own progress serves to aid his own progress. There is a lesson one learns in various conditions of life. It may be in the realm of music, or in the realm of sport, or in the realm of general employment. It may very well be in the realm of family life, though it’s a harder thing to see there, or to do much about. But in these more casual associations, we have more freedom to make choice of them, or to choose another. And in those choices, it is well to choose those associations that set us among others we deem more skilled than ourselves. It comes to this. If you surround yourselves with those more able, it in many ways encourages increase in your own ability. It may simply be that you try harder because you perceive that you are the weakest link, and you don’t wish to detract from the value of the output. It may be that you have surrounded yourself with examples by which you are enabled to improve your own ability. It may be that those more advanced are gladly willing to impart to you from their wisdom.

But it may also be none of this, oddly enough. I recall that time, back when I was involved with league bowling, that I filled in for one of my teammates in a different league where he played on a different team. And that league was at a level far in excess from that in which I usually played. Now, there was nothing of coaching to it, and frankly, I would likely never see these folks again, so little enough cause to care about their opinions. Yet, I found my level of play improved. I bowled well above my average. Come back to my usual league, and lo, I was back to my usual average. But something happened there. Something about being amongst those who excel you leads you to excel yourself.

Okay, so take yourself from these worldly examples back to the spiritual. If you are blessed to have such godly examples around you, be it in places of authority or merely as coreligionists, honor and appreciate them. And honoring them, suffer no unworthy attack upon their service and reputation. And by no means allow yourself to be the one who attacks! Would you suffer an attack upon your loved ones? Would you just stand back and applaud, or worse, become an active participant in that attack? I hope not! I hope the very thought of such a thing repulses you. But how is this different? You witness such a character assassination attempt, the inevitable motive of gossip, and instead of taking swift action to end the attack, what happens? Oh! Our ears are so eager to hear, our lips so ready to join in. Was ever a sin against man more egregious? For such sin, as all sin, is not in fact against the man, but against God whom he serves, God whose image he bears.

So, then, as Calvin urges, make it your care not merely to avoid undermining the authority of a good pastor, a good elder, but to do that which lies within your power to further establish their authority. Do not allow yourself to be used as instruments of the devil. Does that seem harsh? It is harsh. Harsher still to find, at the end of one’s days, that he has in fact been no more than an instrument of the devil, for all that he thought himself in the household of God. Now, it may be some thing of an instant. I think of Peter’s admonition of Jesus when Jesus spoke of His coming death. Jesus! You shouldn’t talk like that! I mean, can you imagine? Well, of course you can, because you have no doubt blurted out just such responses without understanding, as have I. But how did Jesus respond? “Get behind Me, Satan!” (Mt 16:23). You aren’t seeing from God’s perspective, but your own. All this to say, the momentary lapse is not to be supposed as condemnatory, indication that all hope is lost in your case, or in the case of any other. But well that we should recognize what has happened. You have allowed yourself to be played by one who has not the right to play you. You belong to Christ, and are His to play and no other’s.

That analogy only functions so far, I suppose. For, if we are played, there is the sense that we had no say in the matter, and that is not so. Unlike these instruments in my room behind me, we do have a say in being played. We are not mere objects, helpless in the hands of greater powers. We are moral agents, created with a will, and exercising it at all times. Let that sink in. There is no such thing as acting against your will. Ever. However onerous you may find the act, yet, in acting you have chosen. However disgusting the thought, yet you have chosen in thinking it. But thanks be to God, you and I are being renewed in our minds, rewired in our spirits, so as to be capable of better thoughts, better acts, and better will. We read it not so very long ago, leading into these examples set before us. It is God who is at work in you both to will and to work according to His good pleasure (Php 2:13). You can choose godliness. You can resist the urge to participate in gossip and gainsaying and otherwise casting all manner of doubt upon the man of God. Or, you can let your flesh drive.

But the primary call here is not a call to action. It’s a call to think. Let those who are such godly examples for you be truly loved and highly regarded by you. Account them as fathers, or perhaps older brothers, wise and willing to give sound counsel. Account them, at the very least, as brothers well loved. Again, would you willingly accept the unworthy slander of your brother, the fellow son of your father and mother, whom you have known and loved from birth? I think not! Would you blithely accept the attack on your sister? By no means! Well, by no means ought we to accept such things in regard to the man of God who faithfully serves to minister God’s word and God’s example among us.

Barnes writes, “It is a Christian duty to honor those who ought to be honored, to respect the virtuous and pious, and especially to honor those who evince fidelity in the work of the Lord.” I think the case has been made well enough that we may recognize the truth of this. And if this is our duty, let us be about it, both in the negative rejection of gossip and false witness, and in the positive aspect of recognizing them with honor ourselves. Give due respect to the virtuous man. Give honor to whom honor is due. Let them know your appreciation. I think this must go beyond the rather casual, “good sermon, pastor,” at the end of service, though where it is so, this is certainly acceptable. But I suspect the good pastor would be far more honored by seeing the lives of his flock transformed and conformed to the teaching of the Gospel. I suspect he will be the more honored by actions undertaken in accord with that teaching than by empty words of praise for his delivery.

Gratitude (06/27/25)

“Receive him with all joy.” This is the express command of our passage. When good is done for us, receive it with joy. When trials come, as they will, receive it with joy. I am not talking about some form of insanity which takes pleasure in the pain of trial. But in that you know that God remains fully in control, and that He, being a good God, has good purpose in what he brings your way, there is cause for joy. If God finds it necessary to discipline, it is cause for joy. It is evidence of His love and care. It is proof that He hasn’t given up on you. Rejoice! Learn. But rejoice.

Here, however, the trial has not been so much a matter of discipline. It has not even ben a matter of concern for personal loss, any more than Epaphroditus’ distress was about his own health, or some homesickness he was feeling. No, the trial has been one of compassion, of heartfelt care and concern. And that holds for both Epaphroditus, and for the Philippians back home. Care for one another has run deep, and as such, the impact of his dire illness has been less a matter of debilitating disease – after all, it does not appear to have caused him to leave off his ministry – than it has been a matter of concern to all and sundry.

Yet, look at the good this care has produced. There has been an increase in prayerfulness on the part of his friends back home, and no doubt on his own part as well. There has been the strengthening of his perseverance, and the increased worth, we might say, of his determined efforts on behalf of the gospel. And there has been that much greater assurance of a warm welcome when in due course it is his time to come home to his Lord.

The lesson here is awareness. When we pray, it is too often a tossed off matter, perhaps undertaken because it felt an obligation, or because we were told or asked to do so by someone and we don’t wish them to think less of us. So, we work ourselves up in prayer, but it’s little more than the showy display of the Pharisee. Mind how Jesus responded to that behavior! This is not where you want to be. But earnest prayer must sink deeper roots in us. Still, though, we can become so caught up in our days that we become forgetful of what we have prayed, and having forgotten the prayer, we fail to recognize the answer.

“Let not that man expect to receive from the Lord who is double-minded and unstable” (Jas 1:7-8). The call is to “ask in faith without doubting” (Jas 1:6), and to be sure, we are beset by doubts. I think much of the man who, upon encountering Jesus and being informed that answer would surely come if he believed, said, “I believe! But help my unbelief” (Mk 9:24). That, my friends, is an honest prayer. But believing, and helped in our unbelief, let us seek that we might recognize the answer when it comes, and it shall surely come, for God hears and God answers. His answer may not be in the form of our expectation, and that can certainly lead us to miss it, or even to dismiss it because it’s not what we wanted. Far be it from us! God’s gifts are ever good and perfect. God’s answers are ever the best answers, and He does exceedingly and abundantly more than we even think to ask (Eph 3:20). There is a reason that prayer sometimes escapes our capacity to frame it in words. It’s not that words don’t suffice. It’s that the Holy Spirit within will not permit the errant prayer to be heard in its errant form. He is an active filter upon our prayers, rendering our sin-touched requests holy and right before they ascend to the throne room of God.

I am wandering a bit, and that’s okay. I am driving towards this point of recognizing and acknowledging the answers given to our prayers. And what we ought most to recognize is that every answered prayer is a gift. God is not required to respond. He is not, as some genie out of a child’s tale, bound by our imploring request. He is not bound by incantations. There is no formula by which we can pray such that He must answer. Applying the ritualistic, “in the name of Jesus,” to our prayer does not somehow serve to ensure a positive reception and response. Rather, it ought to be a reminder to us that all prayer is to be offered in His name, which is to say, in accord with His will and purpose, not in pursuit of our own selfish ends. Prayer is about kingdom business. If it is not, then it is nearer idolatry than worship.

And when God answers, as He will because He chooses to do so, for the love of us, for the love of His Son, for the love of Himself, ours is to receive with depths of gratitude. Rejoice! God has been gracious. God has given you the gift of an answer. And whether that answer matches your expectations, or comes more as a surprising response, it is good. It is a marvel. After all, why should He even bother? As Job called out to God, “What is man that You magnify him, that You are concerned about him?” (Job 7:17). David echoed the thought. “What is man, that You give him a thought? That you care for him? Yet you have made him but a little lower than God, and You crown him with glory and majesty!” (Ps 8:4-5). What a wonder! And this has been the testimony of the household of God for ages, and will be so long as life continues. “In my trouble I cried to the LORD, and He answered me” (Ps 120:1). Now, that answer may be in the form of, “My grace is sufficient for you” (2Co 12:9), but that is every bit as much an answer as the giving of what we thought we needed. No is still an answer. Rejoice!

Rejoice because God answers. Rejoice because God’s answers, whatever they may be, are the outflow of His grace towards you, of His love for you. Recognizing His gracious answer, even if it disappoints certain expectations, must produce in us an outflow of gratitude. Thank You, Lord, for hearing. Thank You for answering according to Your good and perfect wisdom. You know my need. I know only my want. In this answer You have chosen for me, let me set myself to see Your goodness, to perceive Your wisdom, and to magnify Your glory.

Matthew Henry writes, “What is given us in answer to prayer should be received with great thankfulness and joy.” To be sure, that clearly applies when we receive such answer as these Philippians are to receive. They prayed hard for the preservation and restoration of their Epaphroditus, and here he was, restored to them hale and hearty. They prayed hard for the success of Paul’s ministry, as well as sending along material support, and here was news of just how successful he was being, even from his place of imprisonment! The Gospel was going forth even into the very household of Caesar! Who could have imagined that? Who had faith sufficient to truly believe it possible? And yet, they prayed, and we must believe, prayed earnestly, knowing that in God all things are possible. Knowing that. Not just reciting it in hopes that maybe they might sort of believe it a little, but knowing it. Impossible does not apply. The word loses its meaning when it comes into contact with God.

But when He answers, we have cause for thankfulness and joy. That holds as much for the, “My grace is sufficient,” response, as for the response that restores what was lost. Oh, we get so excited when He restores what the locusts had eaten (Joel 2:25). But the hard providences, the answers that require us to change directions, change our expectations, reshape our purposes? Yes, there, too, there is cause for ‘great thankfulness and joy.

Does the day find you amidst trials that seem fit to overwhelm? Pray and give thanks. Know that praying, you have received answer. Pray then that you might perceive and appreciate the answer, whatever it may be. Rejoice for God is with you. It may not feel that way, yet it is so. It may feel like you are surrounded by sorrows. Yet, God is with you. He does not give up and He does not let go. He promises, “I am with you, even to the end of the age” (Mt 28:20). Always. You are in good hands. Rejoice. Be glad of every answer you receive, and if you find no cause for gladness, consider, have you even been asking?

Look, we can wrestle with the function and power of prayer. It can seem a bit pointless, if God can do as He pleases without us – and he can. Perhaps the primary purpose of prayer is not to cajole God into action, nor even to prove us obedient to His command, which is, after all, to pray without ceasing. Perhaps the greatest function of prayer is to encourage our attention to how He answers, how He provides, how He so constantly cares for us. Apart from prayer, it can begin to feel like merest circumstance. Oh, things just happened to work out well today, or perhaps, like my yesterday, things were nigh on overwhelming, even if that was primarily to do with mundane matters of employment activities. But with prayer, we become expectant, and being expectant, we are more attentive. Now, if we may but become more perceptive as well, that we might see His answers for what they are, and not remain dismissive of the wonders unfolding all around us.

Lord, tune me to see Your hand. Tune me to better appreciate the wonder of Your constant care for me. Let me not fall back into being dismissive and thinking the days just continue on as they always have and always will. Let me not be satisfied with the satisfactions of the worldly – appreciative of Your handiwork, yes, but satisfied? No. Let my satisfaction be in this: Knowing that You are ever working, ever watching, ever keeping, correcting, and guiding. And let my heart and my feet be swift to follow as You guide. Let my mind and my tongue be swift to sing out in gratitude for all You do. And may You have all the glory. Amen.

© 2021 - Jeffrey A. Wilcox