Them's Fightin Words
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Introduction
Introduction
Two men were having an argument about an issue they did not see eye-to-eye over. Things began getting heated to the point that it seemed at least one of them wanted to duke things out man-to-man. Suddenly he began shouting
“brawl” “duel” “scuffle” “ruckus” “fracas” “fray” “scrum”
“Watch it!” said the other man “Them’s fightin words!”
You’ll happy to know that I wrote that joke myself, though I may not be the first one to come up with it.
As silly as that joke is, the reality is that there are some things we can say to one another that is designed to get a rise out of them and will inevitable lead to a conflict of some kind.
Most of us would say that this is pretty well always a negative thing. We shouldn’t use our words to intentionally start fights. We shouldn’t throw around targeted insults for the purpose of creating a ruckus.
However, there are some who have recently argued that such behavior is permissible in certain times and contexts. The argument goes that there are certain situations and contexts when strong, offensive, and even vulgar language is permissible to be used even from the pulpit, and our passage under consideration today and the next few weeks are given as justification for such practices.
I don’t agree with those who make such claims. I’m don’t think its appropriate to cuss from the pulpit. But if I take that stance, I have to give an explanation for this, and other similar passages.
As we move through this today, we are going to see Paul use biting language, but I don’t believe it justifies the modern practice that many seem to think it does because it is serving a specific purpose.
Let’s get into our text and see how it unfolds.
We are going to see Paul issue some commands here, and then offer a reason for it. Our outline today can bee see in three parts:
Be Glad
Beware
Because
Let’s look at our text.
Rejoice
Rejoice
1 Finally, my brothers, rejoice in the Lord. To write the same things to you is no trouble to me and is safe for you.
Now, perhaps you’re looking at this verse and saying to yourself “typical preacher. He says “finally” but this is only chapter 3 of 4, and we know he says “finally” in chapter 4 as well.”
Just yesterday we were at the IFCA Regional Meeting and Dr Doug Bookman made a joke about how he kept saying “okay, let me say this then I’ll let you go” but he kept on going, and so he cited this verse in humorous justification. It was a funny moment.
But what you need to know is that the word for finally can mean different things in different contexts. It can mean “moreover, as for the rest, furthermore” or something like that. Such is the case here. This is why if you happen to read the NIV you will find “Further, my brothers” and in the CSB it reads “In addition”
I point this out because some look at the word finally and conclude that someone edited Paul’s letter and added this section, therefore it may not be original. However, the themes, theology, and style are consistent with Paul and there is no reason to doubt its originality and veracity.
What we find is that Paul uses this word to introduce a new section. He was talking about some personal matters, he concluded that, and now he turns his attention to more things that are on his heart to communicate to the church.
The first thing is to Rejoice in the Lord. This is of course the overall theme of the letter. In all of life’s circumstances we ought to rejoice knowing that God is at work. Even in the storms. Even in our moments of weakness. Even when it seems the whole world is against us. God is as work, and for that reason we can rejoice.
I’m going to read a quotation from a commentary I read this week because I think it sums up the idea well:
“This is not an admonition to some kind of superficial cheerfulness that closes its eyes to the surrounding circumstances. Rather, the apostle is inculcating a positive Christian attitude of joy that finds outward expression in their lives, and that realistically takes into account the adverse circumstances, trials, and pressures through which the Philippians were called to pass.” — O’Brian, 349
This is not some kind of “serenity now” kind of approach. “Gotta find my happy place”. This approach deals directly with life’s difficulties and is able to have joy in the midst of it.
It’s interesting, many of the passages in which Paul speaks of joy and rejoicing in this letter are in a context where Paul is dealing with a situation that has the potential to rob us of our joy, but Paul’s consistent message is don’t let that happen. You don’t have to be a slave to the circumstances of life, but you can live a legitimate life of joy even in the midst of where God has you.
Paul’s in jail. But he will rejoice.
Some are seeking to damage Paul and his reputation. But he will rejoice.
Paul may be executed. Yet he will rejoice.
There are opportunities for division. Pursue joy.
In our text today, Paul’s admonition to rejoice comes as he is about to warn the church of a serious error that can threaten their joy. In fact, what he is about to address is so significant that this isn’t the first time he’s addressed them on this point.
Look at the rest of verse 1.
1 Finally, my brothers, rejoice in the Lord. To write the same things to you is no trouble to me and is safe for you.
The emphasis in that phrase is on the “same things” Paul had communicated these things at least once before, likely when he was with them last. Here he says that he does not consider it a trouble or a bother to address them on this issue again. In fact, he considers it a safeguard.
Paul’s mindest is not “how many times do I have to tell you this?”
Reminders are good things:
I’m reminded of something Peter wrote over in 2 Peter 1:
13 I think it right, as long as I am in this body, to stir you up by way of reminder, 14 since I know that the putting off of my body will be soon, as our Lord Jesus Christ made clear to me. 15 And I will make every effort so that after my departure you may be able at any time to recall these things.
Being reminded of truth you already know is good. We can be tempted to blow it off. “come on, you told me that already.”
But we would do well to pay closer attention.
What is he telling them again?
Beware
Beware
Verse two
2 Look out for the dogs, look out for the evildoers, look out for those who mutilate the flesh.
Three things to watch out for.
Fun, interesting side note about the Greek text that unfortunately gets lost in the English. These three commands. Beware the dogs, the evildoers, the mutilation....those three command are alliterated in Greek. There is the Greek equivalent of B T K with each command. Blepete tous kunas, blepete tous kakous, and blepete tain katatomain.
So, sermon alliteration…It’s biblical! So yes, I did alliterate my outline today specifically because of Paul’s alliteration here.
I raise the issue of alliteration, partly because its a fun feature of the text, but also party because it served a rhetorical purpose for Paul. Paul could have simply issued one controlling command, “Look out for dogs, evildoers, and mutilators”, but he chose to repeat the command “look out” for each item.
The word for “Look out” might be translated as “beware!” “Be on your guard against” “Keep an eye out”
There is a warning here, an it’s a strong one. The alliteration and repetition serve to drive the point home.
What must the church b on guard against?
Beware the Dogs
The Jews used this term derogatorily to refer to those who were unclean, unholy and outside the covenant community, i.e. gentiles.
Paul flips this on its head
Beware the Evil Workers
The word Worker was understood in a technical sense in at least two possible was: missionaries were workers, the Jews were workers of the law.
Paul flips this on its head by calling them evil
Beware the Mutilation
Circumcision was considered THE way to demonstrate you were “in”. you were part of the covenant community. There is salvation found in no one else, for there is no other practice under haven whereby you must be saved other than circumcision.
Paul flips this on its head by saying…uh, guys. Your religious ritual now amounts to the pagan mutilation of the flesh. It’s not spiritual.
So while Paul is using very strong, biting language, he isn’t simply hurling insults around for effect. He’s taking existing pejoratives and flipping them on their head and showing how those who use such language are the actual violators of what it right.
We don’t know the specific identity of those he is addressing, but they are clearly individuals who are insisting on keeping this aspect of the Jewish Law. They might be Jews seeking to win converts back away from Christianity, or they may be Judaizers who are seeking to blend Christianity and Judaism and insist that, yes, you need Jesus, but you also need to observe the Law.
This isn’t the only time Paul had to address the issue of circumcision.
Paul addressed it in 1 Cor
18 Was anyone at the time of his call already circumcised? Let him not seek to remove the marks of circumcision. Was anyone at the time of his call uncircumcised? Let him not seek circumcision. 19 For neither circumcision counts for anything nor uncircumcision, but keeping the commandments of God.
he uses the example of circumcision is Rom 2, to make a point about the being condemned by the Law, but perhaps his most scathing words come in Gal 5:
2 Look: I, Paul, say to you that if you accept circumcision, Christ will be of no advantage to you. 3 I testify again to every man who accepts circumcision that he is obligated to keep the whole law. 4 You are severed from Christ, you who would be justified by the law; you have fallen away from grace. 5 For through the Spirit, by faith, we ourselves eagerly wait for the hope of righteousness. 6 For in Christ Jesus neither circumcision nor uncircumcision counts for anything, but only faith working through love. 7 You were running well. Who hindered you from obeying the truth? 8 This persuasion is not from him who calls you. 9 A little leaven leavens the whole lump. 10 I have confidence in the Lord that you will take no other view, and the one who is troubling you will bear the penalty, whoever he is. 11 But if I, brothers, still preach circumcision, why am I still being persecuted? In that case the offense of the cross has been removed. 12 I wish those who unsettle you would emasculate themselves!
Whoa! It’s like Paul is saying, “Hey, if you’re going to insist on circumcision, it would be better to cut it all off because then at least you won’t be reproducing any more children to disciple in Judaism.
Back in Philippians
How can Paul say these things with such confidence.?
Why?
Because we are the Circumcision in Christ, that is, those who
We are the one who are truly part of the New Covenant Community. Those Judiazers aren’t God’s people, we are? What do God’s people do:
Worship in the Spirit of God
The word used for worship is not simply a word about singing and prayer and such. It carries the connotation of religious service before God. Many times the word is used to is translated as “service”
8 And Jesus answered him, “It is written, “ ‘You shall worship the Lord your God, and him only shall you serve.’ ”
9 For God is my witness, whom I serve with my spirit in the gospel of his Son, that without ceasing I mention you
Same word!
The Judaizers think they are serving God, they are “workers” but they are evil workers.
We serve God in the spirit. They stress the physical reality of circumcision, seeking to worship in the flesh. We serve in spirit
Glory in Christ
The Jew were glorying, they were boasting in the physical reality of their circumcision, thinking that it was proof positive that they were the people of God.
But we glory in Christ!
14 But far be it from me to boast except in the cross of our Lord Jesus Christ, by which the world has been crucified to me, and I to the world.
8 For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, 9 not a result of works, so that no one may boast. 10 For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them.
Put no confidence in the flesh
Again, The jews were putting confidence in the flesh
So this is Paul warning, and then admonition. Warning against the Judaizers, but showing forth the glory of Christ.
Now, when was the last time you crossed paths with a Judaizer who asked the men in your life if they were circumcised?
Does this mean that these warning are not for us?
Who put confidence in the flesh today.
We do, every time we look down our noses at someone we deem to be less spiritually mature than ourselves, as if you
Catholicism
Eastern Orthodoxy
Various cults: JWS, Mormons, even here locally the brahnamites
Then there are some points that may hit a little closer to home:
Legalism: enforcing my convictions upon others. Making a law where there is no law
Performance-ism. We will be prone to this!
“How can anyone who practices______ truly be saved”
which is just “I don’t struggle with that, so no one else who is truly saved can either. If you do, then you must not be saved”
Sin is serious. But when we make ourselves the standard by which to judge others, have we not slipped into this mindset?
Paul opened this section with the command to rejoice yet again. Let me tell you something: legalism will rob you of your joy. Performanceism will rob you of your joy.
You will head up rules upon yourself and beat yourself up that you cannot attain to it all.
Living in the flesh, placing confidence in the flesh will rob you of your joy.
Paul did not say “okay, so don’t worry about circumcision, but instead, here’s all the other things of the flesh to put your confidence in. No! He says we who worship God in the Spirit, who glory in Christ, and put no confidence in the flesh!
And so we need to be on gaurd.
In the coming week we are going to see how if anyone had a reason to put confidence in the flesh, it’s Paul. But he is willing to suffer the loss of it all for the sake of knowing Christ.
Are you glorying in Christ today?
Is your confidence in Christ today?
I pray that it is.