Earlier this week the National Post ran an advertisement that has caused some controversy. The ad, bought by the Institute for Canadian Values, argued against aspects of the Ontario school curriculum that include instruction about certain aspects of human sexuality. Specifically, it objected to teaching young children — those between junior kindergarten and Grade 3 — about transsexual/transgender/intersexed/two-spirited issues. The ad in question was attempting to make the case that the Ontario curriculum was teaching very young children about issues that, at that age, should be the domain of parents. In addition, it made the case that even when parents or teachers may object to the material being taught, they did not have the right, in the case of parents, to remove their children from the class, or in the case of teachers, to decline to teach the material on the grounds that they objected to it. This steemed to bring a healthy discussion on what is being taught children and the right to respectfully disagree is a healthy consideration and one to be thankful that such a public examination is being made.
What is quite unusual is that on Saturday, the National Post Editorial Bord published an apology and said that: " Where the ad exceeded the bounds of civil discourse was in its tone and manipulative use of a picture of a young girl; in the suggestion that such teaching “corrupts” children, with everything that such a charge implies; and in its singling out of groups of people with whose sexuality the group disagrees. The fact that we will not be publishing this ad again represents a recognition on our part that publishing it in the first place was a mistake. The National Post would like to apologize unreservedly to anyone who was offended by it. We will be taking steps to ensure that in future our procedures for vetting the content of advertising will be strictly adhered to. The Post will also be donating the proceeds from the advertisement to an organization that promotes the rights of lesbian, gay, bisexual and transgendered people". (http://news.nationalpost.com/2011/09/30/an-apology-from-the-national-post/)
Thankfulness that healthy public discussion was happening , quickly turned to concern that funds that were most likely raised on behalf of Christians were being donated by the National Post to an organization that promotes anti-Christian values. On Saturday, I cancelled my subscription to the National Post that I had since its inception.
How do we maintain a spirit of thankfulness when circumstances change so rapidly? When we naturally go from joy to despair we become restless and quickly lose confidence in people.
These swings of course are not a new human phenomenon. For the Philippians, in rejoicing and giving thanks for the message of Salvation through Christ, that very message divinely came through a messenger written to Philippi from Rome in early A.D. 63. Paul was especially close to the church in this, the leading city in Macedonia and he was writing while imprisoned. (Richards, L., & Richards, L. O. (1987). The teacher’s commentary (934). Wheaton, Ill.: Victor Books.).
The Philippian believers were downcast at the growing internal problem of disunity (chap. 2) and the external danger and pressure of the false teachings of the legalists and libertines (chap. 3). The news about Paul’s imprisonment (1:12–26) and Epaphroditus’s illness (2:25–30) could also cause uneasiness (Elwell, W. A. (1996). Vol. 3: Evangelical commentary on the Bible. Baker reference library (Php 4:4). Grand Rapids, Mich.: Baker Book House.).
Paul shows in Philippians 4:4–7 four basic principles for developing and maintaining a life of thankfulness regardless the circumstances. This can occur through: 1)Maintaining a Spirit of Joy (Phil. 4:4), 2) Learning to be Content (Phil. 4:5a), 3) Resting on a Confident Faith in the Lord (Phil. 4:5b-6a), and 4) Reacting to Problems with Thankful Prayer (Phil. 4:6b–7).
1) Maintaining a Spirit of Joy (Phil. 4:4)
Philippians 4:4 [4]Rejoice in the Lord always; again I will say, Rejoice. (ESV)
This verse expresses the theme of the book of Philippians, that believers are to rejoice in the Lord always (cf. 3:1). Paul issued this call to rejoice he was in prison awaiting the outcome of his trial. Further, he and Silas had already provided the Philippians with a godly example of rejoicing under adverse circumstances, for, according to the account in Acts, on the occasion of the initial preaching of the gospel at Philippi the two missionaries, who had been unjustly beaten and thrown into prison, had joyfully sung hymns (Acts 16:25, ὑμνοῦν) and prayed (O’Brien, P. T. (1991). The Epistle to the Philippians : A commentary on the Greek text (485–486). Grand Rapids, Mich.: Eerdmans.).
Joy is such a vitally important factor in believers’ spiritual stability that Paul repeats his command for emphasis: again I will say, rejoice! This repetition presupposes the reality that it was not easy to be joyful. On the surface it seems so unreasonable to rejoice in obedience to a command, and perhaps even more unreasonable to rejoice always, under all circumstances no matter how trying (Hendriksen, W., & Kistemaker, S. J. (1953-2001). Vol. 5: New Testament commentary : Exposition of Philippians. New Testament Commentary (192). Grand Rapids: Baker Book House).
The Philippians needed to rise above their circumstances. To a company of Christ’s people, who were in doubt and fear (1:28) and set in the midst of a hostile world (2:15), this assurance rings out like a clarion call, and is repeated so that its message may not be misunderstood (Martin, R. P. (1987). Vol. 11: Philippians: An Introduction and Commentary. Tyndale New Testament Commentaries (174). Downers Grove, IL: InterVarsity Press.).
Some, wrongly identifying joy as a purely human emotion, find Paul’s twice-repeated command to rejoice puzzling. How, they ask, can people be commanded to produce an emotion? But joy is not a feeling; it is the deep-down confidence that God is in control of everything for the believer’s good and His own glory, and thus all is well no matter what the circumstances. Chairete (rejoice) is a present imperative, calling believers to the continual, habitual practice of rejoicing. Neither Paul’s imprisonment as he was writing this, nor the Philippians’ trials should eclipse their joy.
It is true that believers often cannot find reason to rejoice in their specific circumstances. Certainly the general wickedness, sorrow, misery, and death in the world evoke no joy. Nor are people a reliable source of joy, since they can change, hurt, and disappoint.
The only sure, reliable, unwavering, unchanging source of joy is God. Christian joy is therefore not the temporal kind, which comes and goes with one’s circumstances; rather, it is predicated altogether on one’s relationship with the Lord, and is thus an abiding, deeply spiritual quality of life. It finds expression in “rejoicing,” which is not a Christian option, but an imperative.
With its concentration “in the Lord,” rejoicing is “always” to mark their individual and corporate life in Philippi (who experienced) opposition and suffering at the hands of the local citizens of the empire, where Caesar was honored as “lord.” In the face of such, they are to “rejoice in the Lord always.” (Fee, G. D. (1995). Paul’s Letter to the Philippians. The New International Commentary on the New Testament (404). Grand Rapids, MI: Wm.B. Eerdmans Publishing Co.)
That is why Paul commands believers to rejoice in the Lord. The phrase in the Lord introduces an important principle: Knowledge of God is the key to rejoicing.
Please turn back to Philippians 1
Those who know the great truths about God find it easy to rejoice; those with little knowledge of Him find it difficult to rejoice. It is from that knowledge of God and repeated recitation and singing of His nature and attributes that believers’ joy flows. Believers can rejoice in the contemplation of God’s redemption (cf. 1 Sm. 2:1; Pss. 13:5, 21:1; 35:9; 40:16; 71:23; Isa. 61:10; Hab. 3:18), that God has promised to supply all their needs (cf. Ps. 84:11; Mt. 6:28-33; Phil. 4:19)and for the sheer the privilege of serving God (cf. Rom. 8:38-39; Phil. 1:18-21; 1 Tim. 1:12).
Philippians 1:18-21 [18]What then? Only that in every way, whether in pretense or in truth, Christ is proclaimed, and in that I rejoice. Yes, and I will rejoice, [19]for I know that through your prayers and the help of the Spirit of Jesus Christ this will turn out for my deliverance, [20]as it is my eager expectation and hope that I will not be at all ashamed, but that with full courage now as always Christ will be honored in my body, whether by life or by death. [21]For to me to live is Christ, and to die is gain. (ESV)
• So deep was the apostles’ knowledge of God’s character and purposes that even suffering for Jesus Christ was a cause to rejoice(cf. Acts 5:41).
Illustration:(2822 They Were Supernaturally Joyful)
George Mueller would not preach until his heart was happy in the grace of God; Ian Ruybroeck would not write while his feelings were low, but would retire to a quiet place and wait on God till he felt the spirit of inspiration. It is well-known that the elevated spirits of a group of Moravians convinced John Wesley of the reality of their (faith), and helped to bring him a short time later to a state of true conversion.
Quote: A. W. Tozer said: "The Christian owes it to the world to be supernaturally joyful" (A.W. Tozer as quoted in Tan, P. L. (1996). Encyclopedia of 7700 Illustrations: Signs of the Times. Garland, TX: Bible Communications, Inc.).
2) Learning to Be Content (Phil. 4:5a)
Philippians 4:5 [5]Let your reasonableness be known to everyone. (The Lord is at hand); (ESV)
Reasonableness (Epieikēs) has a richer meaning than any single English word can convey.
Hence, commentators and Bible versions vary widely in how they render it. Reasonableness/generosity/goodwill/friendliness/magnanimity/charity toward the faults of others/mercy toward the failures of others/indulgence of the failures of others/leniency/bigheartedness/moderation/forbearance, and gentleness are some of the attempts to capture the rich meaning of epieikēs.
This reasonableness has the connotation of graciousness—the graciousness of humility; the humble graciousness that produces the patience to endure injustice, disgrace, and mistreatment without retaliation, bitterness, or vengeance. It is contentment.
Gracious humility runs counter to the cult of self-love that was rampant in ancient society, and is rampant in modern society as well. But focusing on self-love, self-esteem, and self-fulfillment leads only to greater and greater instability and anxiety. On the other hand, those whose contentment is not rooted in themselves cannot be knocked off balance by inequity, injustice, unfair treatment, lies, or humiliation.
They can say with Paul:
Philippians 4:11 [11]Not that I am speaking of being in need, for I have learned in whatever situation I am to be content. (ESV)
Their reasonableness is to be "known". The word “known” refers to knowledge gained by experience. The exhortation is therefore: Do not just keep this reasonableness in your heart. Let it find expression in your conduct. Thus others will experience its blessings also (and share in a sprit of thankfulness).( Wuest, K. S. (1997). Wuest’s word studies from the Greek New Testament : For the English reader (Php 4:5). Grand Rapids: Eerdmans )
(That is why their reasonableness/contentment is to be known to everyone, believers are to have this gentleness toward other believers so that those outside the church will notice and be attracted to Christ (cf. Matt. 5:16); and this gentleness is to be applied to all people, regardless of their relationship to the Lord, as a witness to His power in the lives of these ... and as a deterrent to unfair criticism by unbelievers (cf. Rom. 12:17; 14:18; II Cor. 8:21; I Pet. 2:12, 15; 3:16) (Utley, R. J. D. (1997). Vol. Volume 8: Paul Bound, the Gospel Unbound: Letters from Prison (Colossians, Ephesians and Philemon, then later, Philippians). Study Guide Commentary Series (201). Marshall, Texas: Bible Lessons International.).
Illustration: (836 Correct Use Of The Eyes)
A bishop of the early church, who was a remarkable example of the virtue of contentment, was asked his secret. The venerable old man replied: “It consists in nothing more than making a right use of my eyes. In whatever state I am, I first of all look up to heaven and remember that my principal business here is to get there. Then I look down upon the earth, and call to mind how small a place I shall occupy in it when I die and am buried. I then look around in the world, and observe what multitudes there are who are in many respects more unhappy than myself. Thus I learn where true happiness is placed, where all our cares must end, and what little reason I have to complain.” (Tan, P. L. (1996). Encyclopedia of 7700 Illustrations: Signs of the Times. Garland, TX: Bible Communications, Inc.)
3) Resting on a Confident Faith in the Lord (Phil. 4:5b–6a)
Philippians 4:5b-6a [5] (Let your reasonableness be known to everyone). The Lord is at hand; [6]do not be anxious about anything, (but in everything by prayer and supplication with thanksgiving let your requests be made known to God). (ESV)
There is no greater source of spiritual stability than the confidence that the Lord is at hand/near. This nearness (Engus) can mean near in space or near in time. Some take engus in a chronological sense, either as a reference to Christ’s return (3:20–21; James 5:8), or nearness in the sense of His presence. He is near both to hear the cry of the believer’s heart, and to help and strengthen them.
In Psalm 73:28 the psalmist declared, “The nearness of God is my good” (cf. Pss. 34:18; 75:1; 119:151; 145:18). Because of God’s nearness, believers should not be fearful, anxious, or wavering. They should not collapse, but be strong and stable (Josh. 1:6–9; Pss. 27:14; 125:1).
Paul deliberately chose this particular word, ἐγγύς, “at hand/near,” with all its ambiguity precisely to include ... ideas, of time and of space, together: the Lord who will soon return is the Lord who once came so close to humanity (Phil 2:6–8) as actually to share the human lot and who though absent now in body is still near at hand in his Spirit to guide, instruct, encourage, infuse with strength, assist, transform, and renew (cf. John 14:12, 16–18, 26; 16:12–13; Rom 8:9–11; 2 Cor 3:17–18; (Hawthorne, G. F. (2004). Vol. 43: Word Biblical Commentary : Philippians. Word Biblical Commentary (245). Dallas: Word, Incorporated.).
Unfortunately, when they face trials, believers often seem to forget what they know about God. They lose their confident trust in Him, lose their self-control and spiritual stability, and are defeated. That is why the Apostle gives the negative command (in Philippians 4:6) based on the idea that anxiety (merimna) which betrays a lack of trust in God’s care and is a species of ‘unconscious blasphemy’ against him. (Martin, R. P. (1987). Vol. 11: Philippians: An Introduction and Commentary. Tyndale New Testament Commentaries (175). Downers Grove, IL: InterVarsity Press.)
This is a PRESENT ACTIVE IMPERATIVE. The church at Philippi was under great tension, both from without and within. Anxiety is not an appropriate characteristic for the Christian life (cf. Matt. 6:25–34 and I Pet. 5:7). There is nothing that should worry believers except possibly their standing fast in the Lord and serving Him. The great enemy of peace is anxiety (Utley, R. J. D. (1997). Vol. Volume 8: Paul Bound, the Gospel Unbound: Letters from Prison (Colossians, Ephesians and Philemon, then later, Philippians). Study Guide Commentary Series (201). Marshall, Texas: Bible Lessons International.).
Please turn to Psalm 57
Even strong believers are not immune to an occasional lapse, as an incident from the life of David reveals. Seeking refuge from Saul’s relentless pursuit, David sought asylum in the Philistine city of Gath. Some of the Philistines recognized him and said to Achish, the king of Gath, “Is this not David the king of the land? Did they not sing of this one as they danced, saying, ‘Saul has slain his thousands, and David his ten thousands’?” (1 Sam. 21:11). Realizing that his true identity had become known, “David … greatly feared Achish king of Gath” (v. 12). Instead of trusting God to deliver him, David panicked and “disguised his sanity before [the Philistines], and acted insanely in their hands, and scribbled on the doors of the gate, and let his saliva run down into his beard” (v. 13). His act produced the desired results: “Then Achish said to his servants, ‘Behold, you see the man behaving as a madman. Why do you bring him to me? Do I lack madmen, that you have brought this one to act the madman in my presence? Shall this one come into my house?’ ” (vv. 14–15). As a result, “David departed from there and escaped to the cave of Adullam” (1 Sam. 22:1). There, with the crisis past, David had time to reflect on how he should have handled the situation in Gath. In Psalm 57, written at that time, he reaffirmed the truths about God that he had temporarily forgotten:
Psalm 57:1-3 [57:1]Be merciful to me, O God, be merciful to me, for in you my soul takes refuge; in the shadow of your wings I will take refuge, till the storms of destruction pass by. [2]I cry out to God Most High, to God who fulfills his purpose for me. [3]He will send from heaven and save me; he will put to shame him who tramples on me. God will send out his steadfast love and his faithfulness! (ESV)
Remembering the character of God restored David’s spiritual stability and his joy, enabling him to declare:
Psalm 57:7 [7]My heart is steadfast, O God, my heart is steadfast! I will sing and make melody! (ESV)
The Lord who is at hand/near is the almighty, true, and living God revealed in Scripture. Those who delight themselves in His holy power, love, and wisdom and cultivate a deep knowledge of Him by studying and meditating on His Word will live by the foundation of that truth and be spiritually stable. Because of the presence of God, believers are to be anxious for nothing. Nothing is outside of His sovereign control or too difficult for Him to handle. There would thus be good reason to rejoice, magnanimously to put up with the harassment of pagans, and to live worry free. It is that the Lord is coming soon to reward the faithful, to punish the evildoers, to heal all ills, and to right all wrongs (cf. 1 Cor 16:22; Heb 10:24–25; Jas 5:8; Rev 1:7; 3:11; 22:20; cf. 2 Thess 1:7–8; (Hawthorne, G. F. (2004). Vol. 43: Word Biblical Commentary : Philippians. Word Biblical Commentary (245). Dallas: Word, Incorporated).
Illustration: (1976 No Eyes To See Him) Augustine was once accosted by a non-christian who showed him his idol and said, “Here is my god; where is thine?” Augustine replied, “I cannot show you my God; not because there is no God to show but because you have no eyes to see Him.” (Tan, P. L. (1996). Encyclopedia of 7700 Illustrations: Signs of the Times. Garland, TX: Bible Communications, Inc.)
4) Reacting to Problems with Thankful Prayer (Phil. 4:6b–7)
Philippians 4:6-7 [6] (do not be anxious about anything), but in everything by prayer and supplication with thanksgiving let your requests be made known to God. [7]And the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus. (ESV)
Prayer is the antidote to worry and the cure for anxiety. The theology of prayer is not in view here, but rather its priority and the attitude the believer brings to it. The three synonyms used here, prayer, supplication, and requests, all refer to specific, direct offerings of petition to God. The assumption of the text is that believers will cry out to God when they have a need or a problem, not with doubting, questioning, or even blaming God, but with thanksgiving (cf. Col. 4:2). Instead of having a spirit of rebellion against what God allows, believers are to trustingly cast “all [their] anxiety on Him, because He cares for [them]” (1 Peter 5:7).
Thanksgiving gives effect to prayer (2Ch 20:21), and frees from anxious carefulness by making all God’s dealings matter for praise, not merely for resignation, much less murmuring (Jamieson, R., Fausset, A. R., Fausset, A. R., Brown, D., & Brown, D. (1997). A commentary, critical and explanatory, on the Old and New Testaments (Php 4:6). Oak Harbor, WA: Logos Research Systems, Inc.).
There are some for whom anxiety is warranted:
Isaiah 48:22 [22]"There is no peace," says the LORD, "for the wicked."
Once the sinner has made “peace with God” (Rom. 5:1), that is, in salvation having ceased to be God’s enemy and become His child, he can enjoy, as it says in Philippians 4:7 the peace of God. For the Christian, if joy in the Lord reigns within the heart, if generosity of spirit is shown all around to everybody with whom one comes into contact, and if there be constant prayer to God above, the result will be peace (Hendriksen, W., & Kistemaker, S. J. (1953-2001). Vol. 5: New Testament commentary : Exposition of Philippians. New Testament Commentary (196). Grand Rapids: Baker Book House.).
The expression ἡ εἰρήνη τοῦ θεοῦ, “the peace of God,” is found nowhere else in the NT. It is the inward tranquility of soul granted by God. It is a confident trust in His flawless wisdom and infinite power that provides calm amid the storms of life (Hawthorne, G. F. (2004). Vol. 43: Word Biblical Commentary : Philippians. Word Biblical Commentary (246). Dallas: Word, Incorporated.)
Please turn to Psalm 73
Why does God allow suffering? Why does he allow the ungodly to flourish and thrive?” In Psalm 73 the psalmist confesses:
Psalm 73:16-22 [16]But when I thought how to understand this, it seemed to me a wearisome task, [17]until I went into the sanctuary of God; then I discerned their end. [18]Truly you set them in slippery places; you make them fall to ruin. [19]How they are destroyed in a moment, swept away utterly by terrors! [20]Like a dream when one awakes, O Lord, when you rouse yourself, you despise them as phantoms. [21]When my soul was embittered, when I was pricked in heart, [22]I was brutish and ignorant; I was like a beast toward you (ESV).
In v. 23, 24 the Psalmist makes the peace of God his refuge, where all his harassing thoughts are answered and brought to rest:
Psalm 73:23-24 [22]I was brutish and ignorant; I was like a beast toward you. [23]Nevertheless, I am continually with you; you hold my right hand. [24]You guide me with your counsel, and afterward you will receive me to glory.
Paul defines this supernatural peace as that which surpasses all understanding /comprehension. It transcends human intellectual powers, human analysis, human insights, and human understanding. It is superior to human scheming, human devices, and human solutions, since its source is the God whose judgments are unsearchable and whose ways are unfathomable (Rom. 11:33). It is experienced in a transcendent calm that lifts the believer above the most debilitating trial. Since it is a supernatural work, it resists any human understanding/comprehension. The real challenge of the Christian life is not to eliminate every unpleasant circumstance; it is to trust in the good purpose of our infinite, holy, sovereign, powerful God in every difficulty. Those who honor Him by trusting Him will experience the blessings of His perfect peace.
Because the God to whom we pray and offer thanksgiving, whose ways are higher than ours, is also totally trustworthy, our prayer is accompanied by his peace. And that, not because he answers according to our wishes, but because his peace totally transcends our merely human way of perceiving the world. Peace comes because prayer is an expression of trust, and God’s people do not need to have it all figured out in order to trust him! (Fee, G. D. (1995). Paul’s Letter to the Philippians. The New International Commentary on the New Testament (410–411). Grand Rapids, MI: Wm.B. Eerdmans Publishing Co.)
In believers’ lives, God’s peace will guard them from anxiety, doubt, and worry. Phroureō (will guard) is a military term used of soldiers on guard duty.
Quote: William Gurnall in "The Christian in Complete Armour" said: “The peace of God is said to garrison the believer’s heart and mind. He is surrounded with such blessed privileges that he is as safe as one in an impregnable castle” (William Gurnall “Christian in Complete Armor,” Banner of Truth Trust. Edinburgh. Reprinted 1994. p. 419).
The picture would have been familiar to the Philippians, since the Romans stationed troops in Philippi to protect their interests in that part of the world. Just as soldiers guard and protect a city, so God’s peace guards and protects believers who confidently trust in Him. In biblical understanding the “heart” is not merely the center of feeling (1:7; Rom 9:2; 2 Cor 2:4), but also of willing (Mark 3:5; 1 Cor 7:37; 2 Cor 9:7), and of thinking (Matt 12:34; Rom 1:21; Eph 1:18) (Loh, I., & Nida, E. A. (1995). A handbook on Paul’s letter to the Philippians. UBS Helps for translators; UBS handbook series (131). New York: United Bible Societies.).
Poem: Tennyson wrote of this:
“Love is and was my King and Lord,
And will be, though as yet I keep
Within his court on earth, and sleep
Encompassed by his faithful guard,
And hear at times a sentinel
Who moves about from place to place,
And whispers to the worlds of space,
In the deep night, that all is well.”
(as cited in Vincent, M. R. (2002). Word studies in the New Testament (Php 4:7). Bellingham, WA: Logos Research Systems, Inc).
Paul’s formula for peace is found at the end of Philippians and not at the beginning. If we have the single mind of Philippians 1 then we can give adoration. (How can a double-minded person ever praise God?) If we have the submissive mind of Philippians 2, we can come with supplication. (Would a person with a proud mind ask God for something?) If we have the spiritual mind of Philippians 3 we can show our appreciation. (A worldly minded person would not know that God had given him anything to appreciate!) In other words, we must practice Philippians 1, 2, and 3 if we are going to experience the secure mind of Philippians 4 (Wiersbe, W. W. (1996). The Bible exposition commentary (Php 4:6). Wheaton, Ill.: Victor Books.).
Paul’s use of the phrase hearts and minds was not intended to imply a distinction between the two; he was merely making a comprehensive reference to the believer’s inner person. In the present context “God’s peace” will be his “garrison” around their “hearts” so that they do not fall into “anxiety.” It will also guard their “thoughts.” Since God’s peace surpasses merely human understanding in any case, it will protect the mind from those very thoughts that lead to fear and distress and that keep one from trusting prayer (Fee, G. D. (1995). Paul’s Letter to the Philippians. The New International Commentary on the New Testament (411). Grand Rapids, MI: Wm.B. Eerdmans Publishing Co.).
Once again, Paul reminds his readers that true peace is not available through any human source, but only in Christ Jesus.
Quote: How then do we put this all together? Jowett sums this up well when he said: "Christian joy is a mood independent of our immediate circumstances. If it were dependent on our surroundings, then, indeed, it would be as uncertain as an unprotected candle burning on a gusty night. One moment the candle burns clear and steady, the next moment the blaze leaps to the very edge of the wick, and affords little or no light. But Christian joy has no relationship to the transient setting of the life, and therefore it is not the victim of the passing day. At one time my conditions arrange themselves like a sunny day in June; a little later they rearrange themselves like a gloomy day in November. One day I am at the wedding; the next day I stand by an open grave. One day, in my ministry, I win ten converts for the Lord; and then, for a long stretch of days, I never win one. Yes, the days are as changeable as the weather, and yet the Christian joy can be persistent. Where lies the secret of its glorious persistency? Here is the secret. “Lo! I am with you all the days.” In all the changing days, “He changeth not, neither is weary.” He is no fairweather Companion, leaving me when the year grows dark and cold. He does not choose my days of prosperous festival, though not to be found in my days of impoverishment and defeat. He does not show Himself only when I wear a garland, and hide Himself when I wear a crown of thorns. He is with me “all the days”—the prosperous days and the days of adversity; days when the funeral bell is tolling, and days when the wedding bell is ringing. “All the days.” The day of life—the day of death—the day of judgment" (Jowett, Day by Day, pp. 169–171..).
(Format note: Outline and some base commentary from MacArthur, J. (2001). Philippians (281–284). Chicago: Moody Press)
