How To Be More Like Christ

07/13/2020 How To Be More Like Christ

Series: Philippians - Know Jesus, Know Joy  

https://vimeo.com/432024302

What Does The Bible Say?

Philippians 3

The Bible gives us a plan to become more like Christ

10 I want to know Christ and experience the mighty power that raised him from the dead. I want to suffer with him, sharing in his death, 11 so that one way or another I will experience the resurrection from the dead! (Philippians 3:10–11 NLT)

To know Christ. 

To know His power and share in His suffering. 

Becoming like Him in His death. …(v. 10c)

To have eternal life… (v. 11)

12 I don’t mean to say that I have already achieved these things or that I have already reached perfection. But I press on to possess that perfection for which Christ Jesus first possessed me. (Philippians 3:12 NLT)

We strive for these goals even though we often miss the bullseye. 

How Can You Obey?

13 No, dear brothers and sisters, I have not achieved it, but I focus on this one thing: Forgetting the past and looking forward to what lies ahead, 14 I press on to reach the end of the race and receive the heavenly prize for which God, through Christ Jesus, is calling us. (Philippians 3:13–14 NLT)

Your biggest pursuit in life should be to receive the heavenly prize.

How do you pursue your heavenly prize?

Forgetting the pastLooking forward to what lies aheadPressing on today!

15 Let all who are spiritually mature agree on these things. If you disagree on some point, I believe God will make it plain to you. 16 But we must hold on to the progress we have already made. 

You are a mature Christian if this is your goal.

17 Dear brothers and sisters, pattern your lives after mine, and learn from those who follow our example. (Philippians 3:15–17 NLT)

Can you say, “follow me?”

Additional Notes:

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Seven advantages listed in Philippians 3:5–6 demonstrate what Paul used to have in the flesh but what he later counted as loss for Christ. Two kinds of advantages are enumerated. First are those things which the apostle had by birth, apart from his choice. Four of these are listed—circumcision, of the stock of Israel, of the tribe of Benjamin, and a Hebrew son of Hebrew parents. Next he named those privileges which he voluntarily chose—being a Pharisee, being a persecutor of the church, and having a flawless external record of legalistic righteousness.

Circumcision was named first probably because it was a big issue with the Judaizers. Paul’s specific time, the eighth day, stressed that he was not a proselyte or an Ishmaelite but a pure-blooded Jew. Proselytes were circumcised later in life and Ishmaelites after age 13 (cf. Gen. 17:25–26).

Paul was of the people of Israel, which describes his heritage. His parents were both true Jews, unlike some of the Judaizers. He could trace his family lineage all the way back to Abraham. He was a true member of the covenant people (cf. 2 Cor. 11:22).

He was also a Benjamite, from which tribe came Israel’s first king (1 Sam. 9:1–2). This tribe had a special place of honor and was viewed with great esteem. Even after the kingdom was disrupted the tribe of Benjamin remained loyal to the house of David.

Hebrew was Paul’s native tongue. Unlike some of the Israelites, he did not adopt Greek customs. He knew thoroughly both the language and customs of the people of God. He was a Hebrew son of Hebrew parents.

In regard to the Law, Paul was a Pharisee, a member of the strictest sect among his people. In addition to the Law of Moses the Pharisees added their own regulations which in time were interpreted as equal to the Law.

What greater zeal for the Jewish religion could anyone boast of than that he persecuted the church? Paul did this relentlessly before his conversion to Christ (Acts 9:1–2). No Judaizer could match such zeal.

In “legalistic righteousness” Paul also excelled. In fact in his own eyes he was faultless (amemptos; the same word is used in Phil. 2:15 where it is rendered “blameless”).

Lightner, R. P. (1985). Philippians. In J. F. Walvoord & R. B. Zuck (Eds.), The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 2, pp. 659–660). Wheaton, IL: Victor Books.

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An often overlooked theme in the Book of Philippians is the idea of dual citizenship. Paul used citizenship as a metaphor only in Philippians. In 3:20 he described the believer as a citizen of Heaven. In 1:27 he stated that one’s way of life ought to be worthy of the gospel. The phrase translated as man- ner of life or conduct yourselves literally means to live like a citizen. There were certain rights and privileges experienced by Paul as a citizen of Rome, privileges that were unique to Paul. Consider the fact that Paul’s treatment as a prisoner and his legal standing depended on this citizenship. Paul’s point in using this language in Philippians is to show his readers that being “in Christ” is far superior to being “in Rome.” While Roman citizenship was often sought after and was beneficial, citizenship in Heaven is much more meaningful. The members of the church, according to Acts 16, included a businesswoman (Lydia), a retired soldier (the jailer), and perhaps a slave girl (formerly possessed). Citizens in Philippi might have judged these people as socially inferior, yet Paul described them as citizens of a kingdom far superior to Rome. As a citizen of Heaven, Paul and believers across all ages and walks of life await the return of the Lord Jesus Christ. 

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Paul is making a remarkable break from Jewish custom. To explain what he means, he offers the example of his own life.

Paul has a fine Jewish pedigree. He was born into a Jewish family, circumcised as a baby at eight days old and brought up as a Pharisee. A Pharisee is someone who tries to be holy by keeping the Jewish law in every detail.

As an adult, Paul proved his Jewish purity and zeal by persecuting Christians. The book of Acts tells how he set out to destroy the church by arresting its members and throwing them in prison (Acts 8:3). Luke describes him ‘breathing out murderous threats against the Lord’s disciples’ as he obtained permission to arrest Christians in Damascus (Acts 9:1–2).

In every way—by birth, upbringing and conviction—Paul was the perfect Jew. If Judaism worked, then Paul was right with God. But Paul found that the Jewish law could never save him, because it could never make him righteous. He could never manage to keep it.

Now all the religious credit Paul has amassed through race, ritual and rigor he considers a load of rubbish. Instead, he relies on the perfect righteousness of Christ. In place of exclusive nationality, elitist education and energetic fanaticism, he has faith that Jesus has died for his sins. Paul is righteous only because he shares the righteousness of Jesus. His relationship with Jesus is the supreme joy and privilege of his life.

Knowles, A. (2001). The Bible guide (1st Augsburg books ed., p. 628). Minneapolis, MN: Augsburg.

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PHILIPPIANS: A Snapshot

Audience- The Philippian believers were the first European Christians (Acts 16:11–40)

Philippi in Acts:

Led to the city by divine intervention (Acts 16:6–10), Paul founded the church on his second missionary journey. Lydia, a proselyte or God-fearer (16:13–15), and the Philippian jailor (Acts 16:25–34) are among the first converts. After exorcizing a slave girl, Paul and Silas are imprisoned on charges of anti-Roman activities, but later released. Luke emphasizes the city’s Roman character:

• Only here in Acts is Paul charged with anti-Roman behavior (Acts 16:21)

• Luke calls only Philippi a “colony” (Acts 16:12)

• Only for Philippi did Luke mention titles of city officials such as the “chief magistrates” (Acts 16:20, στρατηγοί) and the “policemen” (16:35, ῥαβδοῦχοι)

Opposition mentioned:

Paul’s imprisonment (1:13, 17); Christian opponents of Paul (1:15–17); suffering of Philippians (1:29–30); Judaizers (3:2–3); see also 1:28; 3:18–21

Special Features:

• So-called “Christ hymn” (2:6–11; Latin Carmen Christi); only in this letter does Paul call Jesus a “slave” (2:7, NRS μορφὴν δούλου)

• Only in Philippians and Romans does Paul call himself a “slave” in the prescript (1:1, HCSB; Rom. 1:1, HCSB)

• Paul’s many self-references (1:12–26; 2:16–19, 23, 3:4–14; 4:12–13)

• Only in Philippians and 1-2 Thessalonians does Paul not call himself an “apostle”

• Only in Philippians does Paul address “overseers and deacons” (1:1)

• Only in Philippians does Paul list his social honors as a Pharisaic Jew (3:5–6)

• Paul uses the Roman term “conduct yourselves” (πολιτεύομαι 1:27; cf. 3:20) for his more common term “to walk” (περιπατέω, e.g., Gal. 5:16) when describing Christian behavior.

• Women play an instrumental part in the church (Acts 16; Phil. 4:2–3)

Purpose(s):

1. Apologetics: to defend (shameful) suffering as a pattern of Christian life.

2. Pastoral: to strengthen faith and fellowship of believers who disagree in their definition of honor and, because of that, are discouraged because of suffering and sickness.

Kierspel, L. (2012). Charts on the Life, Letters, and Theology of Paul (p. 125). Grand Rapids, MI: Kregel Academic.

Question 1 of 5

What kinds of people or philosophies should we be on the lookout for in our culture?   

Question 2 of 5

Why is it important to have mature believers in our lives that we can imitate as they serve Christ?    

Question 3 of 5

How does a person come to know Christ as Savior? 

Question 4 of 5

How does a believer grow in his or her knowledge of Christ?

Why is this a lifelong pursuit? 

Question 5 of 5

How is suffering a part of knowing Christ?