Preacher, Soldier … and out of a job when Jesus comes

As citizens of heaven live in a manner worthy of the gospel of Christ. Philippians 1:27 TNIV

[This is part 4 of the series Standing Firm on Philippians 1:21-30]

The city that became the Roman colony of Philippi - Colonia Augusta Iulia Philippensis – had seen many civilizations come and go over the centuries. King Philip II of Macedon established the city of Philippi in 365 BC on the site of the Thasian colony of Crenedes.

Philippi came under Roman control with the rest of Macedonia in 167 BC. A small city, with perhaps under two thousand inhabitants at the time, Philippi came to prominence only during the civil war that followed the assassination of Julius Caesar.

In the Battle of Philippi in 42 BC, monarchists Mark Antony and Octavian (later known as Augustus) defeated the republican forces of Brutus and Cassius, the mastermind’s of Julius’ murder. The victors rewarded some of their troops with the right to establish a Roman colony at Philippi. Additional veterans settled there some time later.

Emperors sometimes rewarded soldiers with gifts of land, and a number of cities throughout the empire were populated with large numbers of military retirees. Arles, for example, was another Roman city established by and for military veterans. A one-time stipend – and, for the fortunate, a bequest of land – was all that veterans received after 25 years of service.

Philippi grew in significance during its years as a veterans colony; Luke calls it the “first city” of the district. As a Roman colony (Acts 16:12), Philippi was more than just a Greek city under Roman control; it was Rome away from Rome. The citizens of Philippi were also citizens of Rome - a status that not all residents of the empire enjoyed. Its people considered themselves Romans – not Greeks or Macedonians – with Roman customs and Roman values (Acts 16:21). Rome’s history was their story. Rome’s glory was their pride. The Acts of the Apostles makes Philippi’s Roman self-understanding very clear.

Paul uses the Philippians’ Roman citizenship to make a point.

[Read the rest →]

For to me, to live is Christ and to die is gain. If I am to go on living in the body, this will mean fruitful labor for me. Yet what shall I choose? I do not know! I am torn between the two: I desire to depart and be with Christ, which is better by far; (Philippians 1:21-23)

[This is part 3 of the series Standing Firm on Philippians 1:21-30]

Paul told the Philippian Christians that “I desire to depart to be with Christ.” This is surprising language coming from Paul, who generally has no interest in “dropping his body” or escaping from this world. Paul’s standard schema involves Christ’s appearing at the end of the age, resurrection from the dead and the transformation of creation. The same schema is present in Philippians. See, for example, Philippians 1:6 and Philippians 3:21.

If you want to know Paul’s theology of life after death, this is not the place to look. This is Paul being brave in front of the Philippians.

[Read the rest →]

For I have often told you, and now say again with tears, that many live as enemies of the cross of Christ. Philippians 3:18

[This is part 2 of the series Standing Firm on Philippians 1:21-30]

Paul calls the Philippian Christians to “stand firm” (Philippians 1:27). For what, exactly, and against what are they to stand? It will help us to begin by looking at Paul’s experience of conflict.

Paul’s imprisonment reminds us of the fact that there were – and are – people who oppose the message of the gospel and the church of Jesus Christ. Since Paul is in the custody of the Praetorian Guard, it may seem obvious who the opponent is here: the Roman emperor.

As we read the story of Paul’s life, however, we find that there were at least four categories of people who opposed his apostolic ministry.

[Read the rest →]

Philippians 1:21-30

The apostle Paul wrote his letter to the church at Philippi from prison. Paul faced a number of adversaries during his life, and it is not clear what situation led to Paul’s imprisonment. It does not matter; his life is in Rome’s hands now, or so it seems. Yet so confident is Paul in the power of God – greater than the power of Rome, greater than even the power of death itself – that he is willing if necessary to surrender his life for the sake of the gospel.

Paul’s courageous stand is having a remarkable effect: members of the elite Praetorian guard – soldiers closest to the center of power – are learning about Jesus. Just as significantly, other believers have been inspired to be bold in their faith.

As we read the opening of Paul’s letter to the Philippians, it’s easy to think of Paul as a lone hero, as God’s champion facing down the Roman empire in a daring act of faith. In many respects, courage is an individual virtue; no one can make your most important decisions for you. When trouble comes, one’s real character is revealed. When one’s life is on the line, what one really values becomes very clear.

Yet Paul did not think of himself as a lone hero of the faith. The Philippian Christians are “partakers” (sugkoinonos) with Paul in grace, imprisonment and the confirmation of the gospel (Philippians 1:7). They are engaged in the same conflict in which Paul finds himself (Philippians 1:30). Together with Paul, the Philippian Christians are citizens of God’s kingdom, a fact that is even more significant than their shared Roman citizenship. Paul calls the Philippian Christians to live out their heavenly citizenship in a manner that befits the gospel and their Lord. In particular, as citizens of God’s kingdom believers are to “stand firm” and “strive for victory together” (sunathleo) without fear until the enemy is destroyed. (Philippians 1:27-28).

Let us look, then, at four themes that run through this part of Paul’s letter to the church at Philippi:

• Opponents of the Gospel
• Hope in the Face of Death
• Living as Citizens of God’s Kingdom
• Side by Side in the Line of Battle

Related on Philippians 2:5-11:

• Bending the Knee in Honor and Service

Related on Philippians 4:4-9:

• Rejoice in the Lord Always

Click the links above to read the follow-up and related articles.

General Petraeus is leaving MNF-I to assume command of CENTCOM. Here is a portion of his farewell message to the forces of MNF-I.

When I took command of Multi-National Force-Iraq in February 2007, I noted that the situation in Iraq was hard but not hopeless. You have proven that assessment to be correct. Indeed, your great work, sacrifice, courage, and skill have helped to reverse a downward spiral toward civil war and to wrest the initiative from the enemies of the new Iraq.

Together, Iraqi and Coalition Forces have faced determined, adaptable, and barbaric enemies. You and our Iraqi partners have taken the fight to them, and you have taken away their sanctuaries and safe havens. You have helped secure the Iraqi people and have enabled, and capitalized on, their rejection of extremism. You have also supported the Iraqi Security Forces as they have grown in number and capability and as they have increasingly shouldered more of the responsibility for security in their country.

You have not just secured the Iraqi people, you have served them, as well. By helping establish local governance, supporting reconstruction efforts, assisting with revitalization of local businesses, fostering local reconciliation, and conducting a host of other non-kinetic activities, you have contributed significantly to the communities in which you have operated. Indeed, you have been builders and diplomats as well as guardians and warriors.

The progress achieved has been hard-earned. There have been many tough days along the way, and we have suffered tragic losses. Indeed, nothing in Iraq has been anything but hard. But you have been more than equal to every task.

Your accomplishments have, in fact, been the stuff of history. Each of you should be proud of what has been achieved and of the contributions you continue to make. Although our tasks in Iraq are far from complete and hard work and tough fights lie ahead, you have helped bring about remarkable improvements.

The entire letter is here. If you want to understand the goals and major muscle movements of what coalition forces have been working to achieve for the past year and a half, also be sure to read P4’sfirst letter from February 2007 and his counterinsurgency guidance from July 2008. From a chaplain’s perspective, his letter on values from May 2007 is pretty significant, too.

H/T Miserable Donuts

Would it be reasonable, if you are a Christian, to describe what Soldiers and Marines are currently doing in Southwest Asia in 2008 as “a task from God.” The current operation emphasizes protecting the population from the insurgents that intentionally terrorize and target them. The task in 2008 is not the same as it was in 2003. Based on the 2006 version of Field Manual 3-24, it is a mix of military power, community building and life improvement strategies. Violence is down. Communities are stabilizing. Economic life is improving. One prominent senator who opposed the counterinsurgency approach now says that “it succeeded beyond our wildest dreams.”

So the question is this: is protecting women and children from those who intentionally target them in markets and schools a task from God? Is it a task from God to protect people from those who want to kill them because they hold different religious beliefs? Is it a task from God to protect the institutions and structures on which people’s lives depend?

Psalm 72 is a prayer for the king and his use of power:

May he defend the cause of the poor of the people, give deliverance to the needy, and crush the oppressor! … he delivers the needy when he calls, the poor and him who has no helper. He has pity on the weak and the needy, and saves the lives of the needy. From oppression and violence he redeems their life; and precious is their blood in his sight.

This is both the task and purpose of what coalition forces are trying to accomplish. Is it a task from God?

People speak quite easily of feeding the hungry, caring for the ill and comforting the grieving as the Lord’s work without others suggesting that they are somehow off-balance or religiously intolerant. Protecting the innocent is the Lord’s work as well. It is not the work of the church, but it is one of God’s purposes for those who hold civil power. Armed conflict is indeed an ugly and imperfect instrument of peace and justice, but there are things that are uglier still. We can look at the sometimes violent means with regret (and try to make them better), but we should have no regrets about the task and purpose.

How do we accomplish the task and achieve the purpose? Reasonable people can disagree about strategies, tactics, competing priorities and a number of other issues that pertain to “protecting the innocent.” It would be unwise to claim an unqualified divine mandate for any particular course of action, all of which are flawed in some way. At every level, fallible people make imperfect decisions based at least partially on misunderstandings and incomplete information.  There are no guarantees. The task is so important, however, that it deserves our best efforts and full attention.

And as far as the task itself is concerned, here is all I need to know. The enemy intentionally targets the vulnerable; our Soldiers and Marines protect the innocent. Is theirs “a task from God.” Darn right, it is.