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Philippians Chapter Four

 
Chapter Four General Review
 
OBJECTIVES IN STUDYING THIS CHAPTER
 
1) To notice Paul's tactfulness in dealing with Euodia and Syntyche
 
2) To glean Paul's secrets for joy, peace, contentment, and strength
 
3) To consider how Paul viewed the Philippians' generosity towards him
 
SUMMARY
 
This final chapter begins with a series of exhortations to unity, joy, 
and peace. With great affection, Paul pleads with his beloved 
Philippians to stand fast in the Lord (1). With great diplomacy and a
call for assistance from others, he implores Euodia and Syntyche to be 
of one mind in the Lord (3-4). He then follows with a call for them
to rejoice always in the Lord, letting their gentleness be known to 
all, and through prayer and supplication with thanksgiving to allow the
peace of God remove any anxiety (5-7). His final exhortations include 
a call to meditate on things of virtue and worthy of praise, and to 
imitate his example in order to ensure that God will be with them 
(8-9).
 
At last he comes to the matter which occasioned this letter, expressing
joy and gratitude for the gift they had sent to him by way of
Epaphroditus. As they had done before on several occasions, so now
they had provided for his necessities. He is thankful, even though he
was quite content, for he knows that this gift really abounds to their
account, serving as a sweet-smelling sacrifice that is well pleasing to
God (10-19).
 
His closing remarks include praise to God, and greetings from those 
with him, especially members of Caesar's household. As was his custom,
he closes with a final prayer that the grace of the Lord Jesus Christ 
be with them all (20-23).
 
OUTLINE
 
I. EXHORTATIONS TO UNITY, JOY, AND PEACE (1-9)
 
 A. AN APPEAL TO EUODIA AND SYNTYCHE (1-3)
 1. Prefaced with an exhortation to stand fast in the Lord (1)
 2. A plea for Euodia and Syntyche to be of the same mind in the
 Lord (2)
 3. A request for assistance in helping these women (3)
 
 B. EXHORTATIONS TO REJOICE AND TO BE AT PEACE (4-9)
 1. Rejoice in the Lord always, letting your gentleness be known
 to all (4-5)
 2. Through prayer, allow the peace of God to guard your hearts
 from anxiety (6-7)
 3. Meditate upon things worthy of virtue and praise, and follow
 Paul's example (8-9)
 
II. THANKSGIVING FOR THEIR GENEROSITY (10-23)
 
 A. THEIR GIFT A SOURCE OF JOY TO PAUL (10-14)
 1. Paul rejoiced when they were able to care for him again (10)
 2. Not that he really had need (11-13)
 a. For he had learned contentment (11-12)
 b. For he had the strength of Christ (13)
 3. But they have done well to share in his distress (14)
 
 B. THEIR GIFT A SOURCE OF BLESSING FOR THEMSELVES (15-19)
 1. A brief history of their giving to Paul (15-16)
 2. Their giving abounds to their own account, viewed as an 
 acceptable sacrifice to God (17-18)
 3. God will supply all their needs according to His riches (19)
 
 C. CONCLUDING REMARKS (20-23)
 1. Praise to God (20)
 2. Greetings from those with Paul, especially those of Caesar's 
 household (21-22)
 3. Final benediction of grace from the Lord Jesus Christ (23)
 
REVIEW QUESTIONS FOR THE CHAPTER
 
1) What are the main points of this chapter?
 - Exhortations to unity, joy, and peace (1-9)
 - Thanksgiving for their generosity (10-23)
 
2) How does Paul describe his brethren as he exhorts them to stand fast
 in the Lord? (1)
 - My beloved and longed-for brethren
 - My joy and crown
 
3) What two women does Paul implore to be of the same mind in the Lord?
 (2)
 - Euodia and Syntyche
 
4) What is said about these two women? (3)
 - They labored with Paul in the gospel
 - Their names were in the Book of Life
 
5) In what are we to rejoice always? (4)
 - In the Lord
 
6) Why are we to let our gentleness (or moderation) be known to all 
 men? (5)
 - The Lord is at hand
 
7) What is the antidote for anxiety? (6)
 - Letting our requests be made known to God with an attitude of 
 thanksgiving
 
8) What will the peace of God do in response to such thankful prayer?
 (7)
 - Guard our hearts and minds through Christ Jesus
 
9) Upon what should one meditate? (8)
 - Whatever things are true
 - Whatever things are noble
 - Whatever things are just
 - Whatever things are pure
 - Whatever things are lovely
 - Whatever things are of good report
 - Anything of virtue, anything that is praiseworthy
 
10) How can one ensure that the God of peace will be them? (9)
 - Do the things learned, received, heard, and seen in Paul
 
11) What had served as a source of great joy for Paul? (10)
 - The Philippians' care for him flourishing again
 
12) What had Paul learned? (11-12)
 - To be content in whatever state he found himself
 
13) How was Paul able to do all things? (13)
 - Through Christ who strengthens him
 
14) When had the church at Philippi helped Paul before? (15-16)
 - When he departed from Macedonia
 - On at least two occasions when he was at Thessalonica
 
15) Why was Paul really pleased with their gift? (17)
 - He knew that it added to their account
 
16) How did Paul view the gift they had sent by way of Epaphroditus?
 (18)
 - A sweet-smelling aroma, an acceptable sacrifice, well pleasing to
 God
 
17) Who would provide help for the Philippians? (19)
 - God, according to His riches in glory by Christ Jesus
 
18) Who in particular sent greetings to the Philippians by way of Paul?
 (22)
 - Those of Caesar's household
 
19) What was Paul's final prayer for his beloved Philippians? (23)
 - The grace of our Lord Jesus Christ be with you all
 
The Art Of Making Peace (4:1-3)
 
INTRODUCTION
 
1. Even in "good" churches you often find brethren who have differences
 with each other; such was the case with the church at Philippi
 
2. As Paul continues with various exhortations to the Christian life, at
 this point in his epistle he addresses his comments concerning a rift
 that apparently existed among two members at Philippi (4:1-3)
 
3. How Paul approaches the sensitive task of trying to make peace between
 Euodia and Syntyche provides several lessons in the use of tact
 a. As disciples of Jesus Christ, we are to be known as "peacemakers"
 (Mt 5:9)
 b. From Paul, then, let us learn what we can about "The Art Of Making
 Peace"
 
[The first lesson, gleaned from verse one, is...]
 
I. THE PEACEMAKER MUST LOVE THOSE ON BOTH SIDES (1)
 
 A. PAUL STARTS OUT BY EXPRESSING HIS LOVE...
 1. Note the terms used by Paul...
 a. "my brothers"
 b. "beloved and longed for"
 c. "my joy and crown"
 d. "beloved"
 2. Truly Paul loved the people at Philippi!
 
 B. PEACEMAKERS MUST DO THE SAME...
 1. They must have sincere love for those on both sides of an issue
 2. They must be able and willing to express their love, as did Paul
 3. Otherwise, they cannot be useful arbitrators in making peace
 a. Loving one side, and not the other, makes impartial judgments
 impossible
 b. The peacemaker's advice and counsel will be open to suspicion
 
[With mutual love for those on both sides, the peacemaker is in a
position to render a fair evaluation of the problem and the solution.
 
Next, we see that...]
 
II. THE PEACEMAKER SHOULD TREAT BOTH SIDES TENDERLY AND EQUALLY (2)
 
 A. IN THE CASE OF PAUL...
 1. Note the use of the verb "implore" (KJV, "beseech") - parakaleo
 {par-ak-al-eh'-o}
 a. To call to one's side, call for, summon
 b. To address, speak to, (call to, call upon), which may be done
 in the way of exhortation, entreaty, comfort, instruction,
 etc.
  -- Rather than command, Paul chooses to plead with them
 2. Note the repeated and equal use of the verb "implore"
 a. "I implore Euodia and I implore Syntyche"
 b. Rather than take sides, Paul treats them both tenderly and
  equally
 
 B. THERE IS A NEED FOR SUCH PEACEMAKERS TODAY...
 1. Individuals who will use tenderness and fairness in treating
 those in a dispute
 2. Again, remaining impartial, so the counsel will not tainted with
 any accusation of bias
 
[The next insight we can glean from Paul in "The Art Of Making Peace" 
is...]
 
III. THE PEACEMAKER MUST SEEK FOR ONENESS OF MIND (2)
 
 A. NOTE PAUL'S OBJECTIVE...
 1. That Euodia and Syntyche "be of the same mind in the Lord"
 2. A concern of Paul already expressed in this epistle, that there
 be - Ph 1:27; 2:2
 3. But now applied especially to these two ladies
 
 B. IN MAKING PEACE, THERE MUST BE ONENESS OF MIND...
 1. In many "peace agreements", the participants have not truly
 reached a oneness of mind, only a compromise
 2. Such "agreements" are often only temporary, destroyed when the
 remaining differences eventually resurface
 3. For Christians, seeking to "be of the same mind in the Lord"
 becomes easy if we all strive to have "the mind of Christ" 
 - Ph 2:2-5
 
[Not content with only a "cessation of hostilities", the peacemaker 
seeks to go much further, dealing with the divisiveness of mind that is 
the true cause of the problem.
 
Note also, that...]
 
IV. THE PEACEMAKER MUST USE ASSISTANCE WHEN AVAILABLE (3)
 
 A. PAUL WAS NOT TOO PROUD TO CALL FOR HELP...
 1. He sought out the assistance of "Syzygus"
 a. Literally, "yoke-fellow, true companion"
  b. Possibly his true name, which if so, he was being called upon
 by Paul to live up to his name!
 2. Paul wanted this individual to help these ladies out
 
 B. PEACEMAKERS WILL GLADLY USE THE HELP OTHERS CAN GIVE...
 1. Humble, they do not feel like they have to do it all
 2. Aware of others who may be in a position to provide counsel or
 other means of help, they will glad utilize them
 3. Their goal is to make peace, not a reputation for themselves!
 
[Finally, we can glean from Paul that...]
 
V. THE PEACEMAKER MUST SEE THE GOOD AND GIVE CREDIT WHEN DUE (3)
 
 A. PAUL DID NOT LOSE SIGHT OF WHOSE THESE WOMEN WERE...
 1. They had labored with Paul in the gospel
 2. They had labored with Clement
 3. They had labored with Paul's other fellow-workers as well (who
 though unmentioned by name, had their names in the "Book of
 Life" - cf. Re 3:5; 13:8; 17:8; 20:12,15; 21:27; 22:19)
 
 B. SO PEACEMAKERS MUST REMEMBER THE GOOD IN THOSE WITH WHOM THEY
 DEAL...
 1. It is so easy to forget that those having problems likely have
 much good to their credit
 2. Recognizing this and giving credit where it is due increases the
 likelihood that one's advice will be heeded
 
CONCLUSION
 
1. In a world that is as divided as ours, there is a grave need for those
 who can serve as faithful and effective "peacemakers"
 
2. Hopefully, by considering and applying "The Art Of Making Peace" as
 exemplified by the apostle Paul in this passage, we may be useful to
 the Lord when called upon to bring divided people together!

Rejoice In The Lord Always! (4:4)
 
INTRODUCTION
 
1. In the final chapter of Philippians, we find Paul giving exhortations
 that are both specific and general in nature...
 a. We saw in verses 1-3 where Paul gave specific exhortations to
 individuals there at Philippi
 b. Now in verse 4, we find the first of several exhortations which
 are certainly needful for all Christians:
 
 "Rejoice in the Lord always. Again I will say, rejoice!"
 
2. You may recall that "joy" is the keynote of this epistle
 a. No less than sixteen times in this epistle, Paul uses the word or
 a derivation of it!
 b. Cf. Ph 1:4,18(twice),25; 2:2,17(twice),18(twice),28,29; 3:1;
 4:1,4(twice),10
 
3. In this study, I will share a few observations about how we are to
 "Rejoice In The Lord Always!"
 
[First, notice that...]
 
I. THIS JOY IS TO BE EXPERIENCED "ALWAYS"
 
 A. NOT JUST AN OCCASIONAL EXPERIENCE, FOR EXCEPTIONAL PEOPLE...
 1. But in darkness as well as in light; in trials as well as in
 triumphs - cf. Ja 1:2-3; Ro 5:3-4
 2. Not just for apostles, but for all Christians - cf. Ja 1:2-3;
 1 Pe 4:12-13
 
 B. CONSIDER THE EXAMPLE OF PAUL, WHO FOUND JOY "ALWAYS"...
 1. In his prayers - Ph 1:4
 2. In the proclamation of the gospel under adverse circumstances 
 - Ph 1:18
 3. In the unity of the saints - Ph 2:2
 4. In the prospect of being a martyr for Christ - Ph 2:17 
 5. In the love of the brethren - Ph 4:10
 
[Truly Paul rejoiced "always"! But what was his secret? What was the
source of this abiding joy?]
 
II. THIS ABIDING JOY IS FOUND "IN THE LORD"
 
 A. THERE MAY BE "TEMPORARY" JOY...
  1. In drugs (including alcohol and tobacco)
 2. In sexual pleasures (whether lawful or unlawful)
 3. In material acquisitions
 -- But these are at best like riches, which "make themselves wings;
 they fly away like an eagle toward heaven" (Pr 23:5); and at
 worst, are "the passing pleasures of sin" (He 11:25)
 
 B. BUT THE JOY THAT "ABIDES" IS ONLY "IN THE LORD"...
 1. I.e., that which comes from a personal, living and fruitful
 relationship with the Lord
  2. For "in the Lord" we enjoy:
 a. Peace with God - Ro 5:2
 b. Help in temptations - 1 Co 10:13; Ph 4:13
 c. Assurance of God's companionship in time of trial - He
 13:5-6
 3. These are the sort of things which provide a true and lasting
 joy
 
[Wouldn't it be wonderful to be able to experience this "abiding joy"? 
Well, why don't we? Why do many of those who have a personal 
relationship with the Lord often find themselves lacking joy in all 
circumstances?
 
Perhaps it is because...]
 
III. THERE ARE OFTEN HINDRANCES TO "ABIDING JOY"
 
 A. MEMORIES OF PAST FAILURES; AWARENESS OF PRESENT FAULTS...
 1. Such often leaves people in a state of discouragement or
 depression
 2. Paul, however, provides the solution in Ph 3:12-14
 a. Realize your imperfection, yet press on to better things!
 b. Forget your past failures, reach forward to future successes!
 
 B. NATURAL TEMPERAMENT OR DISPOSITION...
 1. Many people are naturally "melancholy"
 a. Through genetic predisposition toward such an attitude
 b. Or through environmental influences as we were growing up
 2. Yet in Christ, we can be transformed (Ro 12:1-2) and produce
 the "fruit of the Spirit" which includes "joy" - Ga 5:22
 
 C. DEPRESSING CIRCUMSTANCES...
 1. It is easy to be joyful when everything is going well, but when
 things wrong, well...
 2. However, we see from the Scriptures that even those times can
 be a time for rejoicing if we have the right "perspective" 
 - Ja 1:2-4
 
 D. SYMPATHY WITH OTHERS...
 1. Certainly, a compassionate heart cannot be untouched by the
 hardships of others - cf. Ro 12:15
 2. And yet, properly spoken words of comfort and counsel can
 provide a joyful reprieve from the hardships others bear - cf.
 Pr 16:24
 
CONCLUSION
 
1. "Rejoice in the Lord always"...
 a. Does not mean one is to be insensitive to the harsh realities of
 life
 b. But it does mean that one does not let the dark realities of life
 blind him to the radiance of joy that is found in the Lord!
 
2. Have you found yourself going through life without the "abiding joy"
 discussed in our text, that joy which Peter himself defines as
 "inexpressible" (1 Pe 1:8)?
 
3. If so, then make your relationship with the Lord what it ought to
 be...
 a. First by rendering complete obedience to His Will
 b. And then by letting the counsel of His Spririt-given Word give you
  the perspectives necessary to "Rejoice In The Lord Always!"

The Virtue Of Gentleness (4:5)
 
INTRODUCTION
 
1. Among several general exhortations which Paul includes in this last
 chapter of his epistle to the Philippians, we find the following
 admonition:
 
 "Let your gentleness (moderation,KJV) be known be known to
 all men. The Lord is at hand." - Ph 4:5
 
2. The virtue referred to in this verse is a very important one, and well
 worth the time in this lesson taking a closer look at it.
 
[We begin by noticing...]
 
I. THE NATURE OF THIS VIRTUE
 
 A. DEFINITION OF "GENTLENESS"... (from Barclay)
 1. The word epi-ei-kei-a is one of the most untranslatable words in
 Greek
 2. The difficulty can be seen by the various translations given it:
 a. Patience (Wycliffe)
 b. Softness (Tyndale, Cranmer)
 c. The patient mind (Geneva Bible)
 d. Modesty (Rheims Bible)
 e. Forbearance (Revised Version)
 f. Moderation (King James Version)
  g. Sweet Reasonableness (Matthew Arnold)
 
 B. DESCRIPTION OF "GENTLENESS"... (from Erdmans)
 1. It describes that courtesy and graciousness which should
 characterize a Christian gentleman
 2. The term indicates something of "the power of yielding"
 a. The ability to give way to the wishes of others
 b. The poise of soul which enables one to sacrifice his own
 rights, not by necessity, but out of generosity and sympathy
 3. It is the opposite of stubbornness and thoughtlessness
 4. It was embodied in the man Jesus Christ - cf. 2 Co 10:1
 
 C. "GENTLENESS", THEN... (as defined by Pulpit Commentary)
 1. Is the opposite of contention, rigor and severity
 2. Is the spirit that enables a man to bear injuries with patience,
 and not demand all that is rightly his due, for the sake of
 peace
 3. A good example of where this virtue is to be applied is seen in
 1 Co 6:1-7 (note the willingness to be defrauded enjoined by
 the apostle Paul)
 
[Perhaps with a better grasp of the nature of this virtue, let's now 
examine...]
 
II. THE DISPLAY OF THIS VIRTUE
 
 A. IT IS TO BE A PERSONAL QUALITY OF ALL CHRISTIANS...
 1. Notice that Paul says "Let YOUR gentleness..."
 2. Elders especially must display this virtue - 1 Ti 3:3
 3. So also should teachers - 2 Ti 2:24-26 (not the same word used
 here, but the same idea)
 4. Indeed, ALL Christians are to display this virtue - Ti 3:1-2
 5. For good reason, for it is a part of that "heavenly wisdom"
 which comes from above - Ja 3:17
 
 B. IT IS TO BE KNOWN TO ALL MEN...
 1. This is the difficult part of the exhortation
 a. It is easy to be considerate, kind, and gentle toward some
 persons
 b. There are others, however, toward whom it is difficult to
 show a spirit of gentleness
 2. The hard task, and the real test, is to display this
 "gentleness" or "sweet reasonableness" toward...
 a. The unkind
 b. The thankless
 c. The perverse
 
[But as we continue on with our text, there is good reason to do so...]
 
III. THE REASON AND MOTIVE FOR DISPLAYING THIS VIRTUE
 
 A. "THE LORD IS AT HAND"...
 1. This may possibly mean "the Lord is nearby"
 2. Or it could refer to either meeting the Lord at death or at His
 final coming, both events are always imminent!
 3. He who is our Judge is ever watchful, ever aware of our conduct
 and treatment of others
 4. One day we will have to answer to this Judge!
 
 B. THE DANGER OF NOT DISPLAYING "GENTLENESS"...
 1. If we are not gentle in our treatment of others, do we expect
 Him to be gentle in His treatment of us?
 2. Remember the "Parable Of The Unforgiving Servant"? - Mt 18:21-35
 3. Also, James warning in Ja 2:13
 
CONCLUSION
 
1. The display of this virtue has great advantages...
 a. It can contribute much to the comfort of life and the peace of
 society, by reducing friction between people - e.g., Pr 15:1
 b. It can contribute to promoting the gospel of Christ (as we
 demonstrate by our example the "gentleness" found throughout the
 gospel message)
 
2. Are we a "gentle people"? May we ever be, for "the Lord is at hand"!
 
Speaking of the Lord being at hand, are you living a life pleasing to
Him...?

How To Be Free From Anxiety (4:6-7)
 
INTRODUCTION
 
1. If anyone had good reason to be anxious, it could have been the
 apostle Paul...
 a. His beloved friends at Philippi were disagreeing with one another 
 - Ph 4:1-3
 b. There were preachers in Rome who were filled with envy and strife,
 and out to "get" Paul - Ph 1:15
 c. To top it off, Paul himself was under house arrest, awaiting trial
  and his possible execution!
 -- Yet we have seen that throughout this epistle the keynote repeated
 again and again is "rejoice!"
 
2. Evidently Paul had found the secret of overcoming anxiety, and
 fortunately for us, he shares that secret in Ph 4:6-7
 
[We shall examine what that secret is, but first, let's take a closer 
look at "anxiety" itself...]
 
I. UNDERSTANDING THE NATURE OF ANXIETY
 
 A. DEFINING THE WORD...
 1. The word "anxious" (careful, KJV) is from "merimnao"
 {mer-im-nah'-o}
 2. As defined by THAYER...
 a. It means "to be pulled in different directions"
 b. For example, our hopes pull us in one direction; our fears
 pull us in the opposite direction
 c. Thus, to be anxious is to be "pulled apart"!
 3. The word "worry" (a synonym for anxiety) in its English origins
 presents a different, yet enlightening picture
 a. It comes from a word meaning "to strangle"
 b. If you have ever really worried, you know how it does indeed
 strangle a person!
 1) In fact, worry (or anxiety) has definite physical side
 effects: headaches, neck pains, ulcers, even back pains
 2) Worry affects our thinking, our digestion, and even our
 coordination
 
 B. ADDITIONAL THOUGHTS ON ANXIETY...
 1. From a spiritual perspective, anxiety is:
 a. Wrong THINKING and wrong FEELING about circumstances, people
 and things
 b. The greatest thief of joy
 2. It is not enough for us to tell ourselves, "Quit being anxious",
 in an effort to stop the thief from stealing our joy
 a. Anxiety is "an inside job"
 b. It takes more than good intentions to get the victory over
  anxiety
 
[The "antidote" to anxiety is revealed by Paul in our text, which we 
will now look at closely...]
 
II. WINNING THE VICTORY OVER ANXIETY
 
 A. THE "ANTIDOTE" IS THE RIGHT KIND OF "PRAYING"!
 1. In which we pray about "everything"!
 a. Like the hymn, Paul counsels us to "take everything to God
 in prayer"
 b. To put it another way, "Don't worry about ANYTHING, but pray
 about EVERYTHING!" is Paul's admonition
 c. We are prone to pray about the "big things", and forget to
 pray about the "little things"
 1) But "little things" left unattended grow up to become "big
 things"
 2) Therefore, God would have us talk to Him about
 "everything"
 2. In which we pray by "prayer and supplication"
 a. "Prayer" is the general word for making requests known to God
 1) It carries the idea of adoration, devotion, and worship
 2) Whenever we find ourselves filled with anxiety, our first
 action ought be to spend time alone with God in prayerful
 adoration and worship
 3) Adoration for God helps us to remember the greatness and
 majesty of God
 a) We must remember that He is big enough to solve
 problems we cannot
 b) Too often, we rush into His presence and hastily tell
 Him our needs
 c) But freedom from anxiety comes when we spend more time
 on Who He is, rather than on what our problems are!
 4) Having spent time in prayerful adoration, we are now ready
 to move on...
 b. "Supplication" is where we begin making our requests known to
  God
 1) It involves an earnest sharing of our problems and needs
 2) Freedom from anxiety does not come from half-hearted,
 insincere praying!
 a) While we know that we are not heard for our "much
  speaking" - Mt 6:7-8
 b) Still we should realize that our Father wants us to be
 earnest and persistent in our asking - Mt 7:7-11
 3) An example of this sort of praying is found in He 5:7
  a) Jesus offered up "prayers and supplications"
 b) He did so, "with vehement cries and tears", suggesting
 true earnestness in making His requests
 3. In which we pray "with thanksgiving"
 a. This implies "appreciation" on our part
 1) Certainly the Father delights in hearing His children say
 "Thank you!"
 2) Yet so many people are like the nine lepers healed by
 Jesus - cf. Lk 17:11-19
 3) Are we eager to ask, but slow to appreciate?
 b. Note that this "thanksgiving" is to be offered at the same
 time we make our requests!
 1) Doing this serves to remind us of all the other things God
 has done and is doing for us
 2) Which in turn helps to keep our problems in perspective
 
 B. SUCH "PRAYING" WILL RESULT IN A FORTRESS GUARDING OUR MINDS AND
 HEARTS...
 1. God may not always remove the problems that were the initial
 cause of our anxiety, but He promises a "peace which surpasses
 all understanding"!
 2. It is a peace that the world cannot provide, but He can! - cf.
 Jn 14:27; 16:33
 3. It is a peace that "guards" (to guard, garrison like a fortress)
 our "hearts" and "minds"
 a) Guarding the HEART (which is susceptible to wrong feeling)
 b) Guarding the MIND (which is susceptible to wrong thinking)
 4. This does not mean the absence of trials on the outside, but it
  does mean...
 a) A quiet confidence within
 b) Regardless of circumstances, people, or things that would
 otherwise steal our joy!
 
CONCLUSION
 
1. This wonderful peace, this freedom from anxiety, is the result of
 letting our requests be known to God through the right kind of
 praying:
 a. Praying about everything
 b. Praying with prayer and supplication
 c. Praying with thanksgiving
 
2. But note well, all this is possible THROUGH Christ Jesus (Ph 4:7)!
 a. He is the source of every spiritual blessing from God, including
 the peace that surpasses understanding - cf. Ep 1:3
 b. And we must be IN Christ if we desire this peace of which Paul
 writes in our text
 
3. Do you desire the "peace of God"?
 a. Then you must be IN Christ (to see how one gets INTO Christ,
 consider Ga 3:26-27)
 b. And then you must commune with God frequently in the kind of
 praying taught by Paul
 
Are you in Christ? Do you commune with God as you should? If we can
assist you in either way...

Christian Meditation (4:8)
 
INTRODUCTION
 
1. Our text for this lesson enjoins upon Christians that they engage in a
 form of "meditation":
 
 "Finally, brethren, whatever things are true, whatever things are
 noble, whatever things are just, whatever things are pure, whatever
 things are lovely, whatever things are of good report, if there is
 any virtue and if there is anything praiseworthy--meditate on these
 things." (Ph 4:8)
 
2. The practice of "meditation" by Christians is not something you might
 hear frequently discussed
 a. It may be that some Christians are simply not aware that they are
 commanded to "meditate"
 b. It may be that some believe "meditation" belongs solely to the
 Eastern religions like Hinduism or Buddhism
 
3. Yet Paul clearly teaches us to "meditate on these things", and
 "meditation" is certainly a Biblical subject:
 a. Isaac meditated in the field at eventide - Gen 24:63
 b. Joshua was charged by God to mediate "day and night" - Josh 1:8
 c. The "blessed man" in Psalms 1 is one who meditates - Ps 1:1-2
 d. David became wiser than his teachers through meditation - Ps 
 119:99
 e. Paul commanded Timothy to "meditate on these things" - 1 Ti 4:15
 
4. But some questions may come to mind:
 a. WHAT does meditation mean for the Christian?
 b. WHY should we be concerned about making time to meditate?
 c. HOW should we meditate?
 
[This lesson will attempt to provide answers to these questions...]
 
I. WHAT MEDITATION IS IN THE BIBLE
 
 A. WHAT MEDITATION IN THE BIBLE IS NOT...
 1. The kind practiced by many Eastern religions
 a. Like Hinduism, Buddhism, or Transcendental Meditation
 b. Where the object is to experience truth, peace, or being,
  that is "inexpressible"
 2. The kind practiced by "Christian mystics"
 a. Such as Quakers, and others often found among Catholics and
 Protestants
 b. These meditate in order to "experience" God, or to receive
  some revelation from God
 3. Both Eastern and "Christian mystical" meditation usually
 attempt to empty the mind so as to find or receive truth within
 (i.e., a "subjective" form of meditation)
 
 B. WHAT MEDITATION IN THE BIBLE IS...
 1. To dwell or contemplate on some truth or realit