Last Sunday completed a short expositional sermon series through Philippians (18 sermons). One of my reading companions through the series has been
Stylos is the blog of Jeff Riddle, a Reformed Baptist Pastor in North Garden, Virginia. The title "Stylos" is the Greek word for pillar. In 1 Timothy 3:15 Paul urges his readers to consider "how thou oughtest to behave thyself in the house of God, which is the church of the living God, the pillar (stylos) and ground of the truth." Image (left side): Decorative urn with title for the book of Acts in Codex Alexandrinus.
Thursday, May 14, 2026
Commendation: Zanchi's Commentary on Philippians
Wednesday, May 13, 2026
Zanchi Defends the Traditional Reading of Philippians 4:13
Zanchi defends the traditional reading of Philippians 4:13 ("I can do all things through Christ which strengtheneth me."):
Monday, May 11, 2026
The Vision (5.8.26): All Things Through Christ
Note: Devotion taken from sermon on Sunday, March 3, 2026.
“I can
do all things through Christ which strengtheneth me” (Philippians 4:13).
As
Paul draws to a close his epistle to the saints at Philippi, he rejoices that
their care and concern for him has flourished once again, as they sent
Epaphroditus to care for him while he was imprisoned (4:10). With this aid,
Paul could write, “But I have all, and abound. I am full…” even while he was
still in bonds within a grim prison cell (4:18).
The
apostle notes that in the course of his ministry, which included many instances
of outrageous suffering (cf. 2 Cor 11:22-28), he had learned “in whatsoever
state I am, therewith to be content” (Phil 4:11). This learning he desired to
pass on to them.
In
Philippians 4:13 Paul directs us to the source of his contentment, in a
statement that is one of the best-known verses in this letter, in the New
Testament, and even all of Scripture. His contentment had not come about
through his stoic resolve, but through the presence of Christ in him (cf. Gal
2:20).
It
would be an audacious statement were it not clearly qualified. Paul does not
simply say, “I can do all things,” but, “I can do all things through Christ.”
That is, by means of Christ, the one who is the source of all strength and
provision for the believer. It is a statement about the ability of Christ and
the inability of man.
Paul
is saying he could face all those extremes and challenges of life not because
of some innate power he possessed, humanly speaking, but because of the one who
was within him. As Paul wrote in Romans 8:31, “If God be for us, who can be
against us?” And as the apostle John noted, “greater is he that is in you, than
he that is in the world” (1 John 4:4).
What
storms and troubles surround you, Christian friend? What fears and anxieties
torment you? What deficiencies alarm you? Take Paul’s words in Philippians 4:13
and do what generations of Christians before you have done to their spiritual
profit. Write them in the flyleaf of your Bible. Memorize them. Repeat them
over and over again, both aloud and silently in your mind, till the Spirit
brings comfort and assurance, even “the peace of God, which passeth all
understanding” (Phil 4:7).
Grace
and peace, Pastor Jeff Riddle
Tuesday, May 05, 2026
Zanchi: "For our lives... is like a wheel...."
Zanchi on Philippians 4:12 ("I know both how to be abased, and I know how to abound..."):
Saturday, May 02, 2026
The Vision (5.1.26): The Battle for the Mind (Philippians 4:8)
Note: Devotion taken from last Sunday's sermon on Philippians 4:7-9.
When a lawyer (expert in Biblical law) asked Christ to name the
greatest commandment, he replied, “Thou shalt love the Lord thy God with all
thy heart, and with all thy soul, and with all thy mind” (Matt 22:37).
We are to love God
with all our heart (the center of our affections), with all our soul (our
spirits), and with all our mind (the center of our intellect,
understanding, and thoughts).
In Romans 12:2 Paul
called upon disciples to be transformed “by the renewing of your mind.”
Our minds must be submitted to Christ.
The ancient Greeks and
then the Romans had much to say about virtue, living with moral excellence. It
meant aligning oneself as much as possible with what is true, just, good, and
beautiful. This includes having a virtuous mind. Paul and other Christians
argued that even unbelievers had God’s moral law written on their hearts (Rom
2:15). They asserted, however, that believers have an even greater capacity
than did pagans for virtuous living, doing and thinking what is pleasing in
God’s sight, because they have faith in Christ.
In Philippians 4:8
Paul lists six things upon which the upright believer should settle his mind.
This is positive teaching, not negative. It is a “Thou shalt” rather than a
“Thou shalt not” kind of instruction.
First, whatsoever
things are true. Christians care about the truth. They don’t want to bear false
witness. What a refreshing notion this is in a world where there is so much
fake news and so many biased perspectives that one wonders if anyone cares
about the truth.
Second, whatsoever
things are honest [semna, venerable, respected, admirable]. Our
consciences condemn us if our thoughts are not upon that which is honest.
Third, whatsoever
things are just. This word relates not only to justice but also to righteous.
We should think on that which is right in the Lord’s sight.
Fourth, whatsoever
things are pure. Out mind should rest on the uncorrupted rather than sullied
and filthy things.
Fifth, whatsoever
things are lovely. The word is pros-phile, promoting or orienting one
toward love to God and neighbor, and especially to the brotherhood of
believers.
Sixth, whatsoever
things are of good report (eu-phema). In our fallen state we tend to
love bad reports. We like the sensational, the macabre, the titillating. But
what if our minds were re-oriented by Christ to seeking about news of that
which is good?
He closes: “If there
be any virtue (moral excellence), and if there be any praise (praise of God,
that which bends one toward the ways of praising and extolling the Lord), think
on these things.
Coming to Christ
changes our minds. It calls for us to think upon things that are pleasing to
the Lord. There is a battle for our minds (our intellect, understanding, and
thoughts). May the Lord have the victory in this and every area of our lives.
Grace and peace,
Pastor Jeff Riddle
Thursday, April 30, 2026
Wednesday, April 29, 2026
Saturday, April 25, 2026
The Vison (4.24.26): Stand fast in the Lord
Note: Devotion based on last Sunday's sermon on Philippians 4:1-6.
Therefore, my brethren dearly beloved
and longed for, my joy and crown, so stand fast in the Lord, my dearly beloved
(Phil 4:1).
In the midst of
whatever conflict the
church might face, whether false teachers without (Phil 3:2) or disagreements within
(4:2: Euodias and Syntyche), the apostle Paul exhorted the saints to stand fast in the Lord.
This command is still relevant for the church. There are many
forces asking believers to change, to adapt, even to compromise, but God’s Word
tells us we must stand fast.
As Paul said to the church at Ephesus, we must be “no more
children, tossed to and fro and carried about by every wind of doctrine” (Eph
4:14).
The
apostle and spiritual father of the church at Philippi addresses the saints first
as “my brethren dearly beloved and longed for.” One of the great blessings of
being a Christian is that we become part of a great family. We are spiritual “brothers.”
Paul
says the saints were not only his brethren but also “dearly beloved.” This
means they were loved by God (John 3:16; 1 John 4:19). It also means they were dearly loved by the apostle.
He adds that they were “longed for.” Paul expected to be released
from prison and to have a face-to-face reunion with them (cf. Phil 1:23-26;
2:24).
The apostle then calls the saints “my joy and crown.”
First, they were his joy. Their love for Christ and their
obedience to Christ’s commands had brought Paul great joy.
Think of the joy a father experiences when he sees the birth
of a child, when he sees that child take his first steps, when he sees that
child walking in a graduation ceremony, or when the son become a father
himself. Paul had joy as a spiritual father. He had exhorted them: “Fulfill ye
my joy” (Phil 2:2).
Second, they were his crown. This relates back to Paul’s
image of being in a spiritual race and pressing toward the mark (3:13-14). The
winner received a laurel crown. By coming to obedient faith these saints were
to the apostle his crown, a reward, an honor, a sign of victory.
All these expressive titles of affection lead to his
exhortation: “stand fast in the Lord.” This is a call to stability and
rootedness in the faith (cf. 1:27).
The call to stand appears over and again in Paul’s writings
to the churches (cf. 1 Cor 16:13: “Watch ye, stand fast in the faith”; Eph
6:13: “and having done all to stand”). He also warns that a man who thinks he
stands should “take heed lest he fall” (1 Cor 10:12).
Paul
also at times used the organic image of the Christian being like a tree that
was deeply rooted and not easily moved (cf. Eph 3:17; Col 2:7: “rooted and
built up in him, and stablished in the faith).
We
also see this in the Psalms where the godly man is described as “like a tree planted
by rivers of water” (Ps 1:3; cf. Ps 52:8:
“I am like a green olive tree in the house of God”; Ps 92:13: “Those that be planted
in the house of the Lord shall flourish
in the courts of our God”).
Just
as a plant does not grow and flourish and bear fruit unless it is deeply rooted
in the ground, so a believer does not grow and flourish and bear fruit unless
he stands fast and is deeply rooted in the faith.
To
cinch his affection, Paul concludes by calling them “my dearly beloved” (Phil
4:1).
As
the saints at Philippi were exhorted, so are we today. Let us, then, dearly
beloved brethren, stand fast in the Lord.
Grace
and peace, Pastor Jeff Riddle
Tuesday, April 21, 2026
Theology in Particular Podcast (4.13.26): The Canon of Scripture with Jeffrey Riddle
Friday, April 17, 2026
The Vision (4.17.26): Walk by the Same Rule
Note: Devotion taken from last Sunday's sermon on Philippians 3:15-21.
Nevertheless, whereto we have already attained,
let us walk by the same rule, let us mind the same thing (Philippians 3:16).
When Paul writes to the Philippians, his spiritual children in the faith (see Acts 16),
he positively encourages them to follow his apostolic example: “Brethren, be
followers together of me…” (Phil 3:17).
He also
negatively warns them against false teachers, whom he calls, “the enemies of
the cross of Christ” (3:18).
Overall, Paul
exhorts, “Let us walk [conduct ourselves in the Christian life] by the same
rule, let us mind the same thing” (3:16).
There is an
orderly way to live one’s life and a disorderly way.
In general,
we need clear rules, standards, and guidelines in life. Take away the rules of
driving (driving on the right side, lane markers, signs, speed limits, etc.)
and getting anywhere will be chaotic and even life threatening. So too would
our spiritual lives be without the rule of God’s Word.
This is why Paul urges the saints to
walk “by the same rule.” The word for “rule” translates the Greek word kanon,
from which the English word “canon” comes. As a theological term is related to
the proper books received into our Scriptures.
Here, however, the term “rule” refers
simply to right belief and right praxis (practice) in the Christian life.
This means, first, that we live according
to orthodox (right-believing) Christian doctrine. Jude wrote that we should “earnestly
contend for the faith which was once delivered unto the saints” (Jude 3).
This means, among other things, that
we believe in the Trinity, the deity of the Lord Jesus, his atoning death, his
glorious resurrection, and the second coming.
It also means living according to
orthodox Christian praxis.
This includes obedience to these
commands, among others: Love God. Love your neighbor as yourself. Do to others
as you would have them do to you. Love the brethren. Keep the moral law of God.
Do not forsake the assembling of yourselves together. Pray without ceasing.
If we have no authoritative and common
rule, we will have chaos and danger.
Therefore, brethren, let us walk by
the same rule.
Grace and peace, Pastor Jeff Riddle
Thursday, April 16, 2026
Tuesday, April 14, 2026
Zanchi on Christian "Perfection" (Philippians 3:15)
Zanchi on Paul’s statement in Philippians 3:15, “Let us therefore, as many as be perfect” and the idea of Christian “perfection”:
Monday, April 13, 2026
Saturday, April 11, 2026
Friday, April 10, 2026
The Vision (4.10.26): To Know Christ
Note: Devotion taken from last Sunday's sermon on Philippians 3:7-12.
“That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death” (Phil 3:10).
In
Philippians 3:10 Paul declares his desire to know three things: first, Christ
Himself; second, the power of his resurrection; and third, the fellowship of
his sufferings.
First,
he says, “That I may know him.”
This refers
to personal knowledge, belief, and trust in Christ. It is not merely to know
facts about Christ, but experientially to encounter the person of Christ.
There
is an old gospel hymn titled “He lives.” In the chorus it says, “You ask me how
I know He lives. He lives within my heart.” Head knowledge is important, but it
is not enough for salvation. One must have heart knowledge of Christ.
One
of the old Protestant commentators wrote: “There is an example of knowing about
honey on the basis of it having been described by others as opposed to knowing
it on the basis of tasting it ourselves” (Zanchi, Commentary on Philippians,
537). We must taste Christ for ourselves (Psalm 34:8).
Second,
“and the power of his resurrection.”
Paul’s
reference to knowing the power of the resurrection necessarily includes both
the cross and the resurrection. If Christ had not suffered, and bled, and died
upon the cross there would have been no resurrection.
This
is an acknowledgement of the fact that the life changing power of salvation
comes through the death, burial, and resurrection of the Lord Jesus Christ.
Here is
how Zanchi put it: “For by his death, he carried off all evil, sin, and the
wages of sin, death. But by the resurrection, He brought in all good, true
righteousness, and eternal life” (Commentary on Philippians, 539).
This
means we identify with Christ in his death and acknowledge the benefits that
come to us through his cross, and we identify with Christ in his resurrection
and acknowledge the benefits that come to us through his resurrection (see Rom
6:4).
Third,
“and the fellowship [koinonia] of his sufferings, being made conformable
to his death.”
This recalls
Galatians 2:20 where Paul wrote, “I am crucified with Christ: nevertheless I
live; yet not I, but Christ liveth in me.”
Remember, Paul wrote
this letter from a prison cell. He would eventually die a violent death as a
martyr. This is not talking into the air for Paul. He desires to know even the
sufferings of Christ that began when the Lord Jesus Christ first called upon
him to deny himself, to take up his cross daily, and to follow him (cf. Luke
9:23).
Paul’s steps led down
a cruciform path that entailed much suffering, but the apostle could refer to
this as only a “light affliction” compared to the “weight of glory” that would one
day be revealed in him at Christ’s coming (2 Cor 4:17).
In this life, Paul
wanted to know Christ, to know the power of his saving death and resurrection,
and to have the privilege of following and serving him no matter what the cost.
May we too desire to
know these things.
Zanchi on Philippians 3:10: "That I may know him...."
Thursday, April 09, 2026
Monday, April 06, 2026
Saturday, April 04, 2026
The Vision (4.3.26): The Righteousness of God by Faith
Note: Devotion taken from last Sunday's sermon on Philippians 3:4-12.
And
be found in him, not having mine own righteousness, which is of the law, but
that which is through the faith of Christ, the righteousness which is of God by
faith (Philippians 3:9).
In warning the Philippians
against false teachers (whom he calls dogs, evil workers, and the concision in
Phil 3:2) Paul reviews his own spiritual history as a “Hebrew of the Hebrews” (vv.
5-6). The false teachers were declaring that one needed circumcision to be saved.
If they believed they had “confidence in the flesh,” Paul declared he had even
more (v. 3).
After reviewing his
spiritual achievements as a pious Jew, Paul concludes “and [I] do count them
but dung.” The Greek word for “dung” here is skybala. Some render the
term as “rubbish,” but “dung” is closer to the fact. Think of a slang word that
means excrement or refuse. Everything I once thought most valuable of all my
achievements, I now consider them a big pile of “dung” in comparison to “the
excellency of the knowledge of Christ” (v. 8). This recalls the prophet
Isaiah’s statement that “all our righteousnesses
are as filthy rags” before a holy God (Isaiah 64:6).
Eta Linnemann
(1926-2009) was a German woman who became an accomplished university professor
of Biblical studies, even though she was not a believer and only looked upon
the Bible with skepticism. A group of Christian students witnessed to her and
prayed for her, however, and she was soundly converted. After describing her conversion in a book, she
addressed the readers:
“I regard everything
that I taught and wrote before I entrusted my life to Jesus as refuse. [...]
Whatever of these writings I had in my possession I threw into the trash with
my own hands in 1978. I ask you sincerely to do the same with any of them you may
have on your bookshelf” (Historical Criticism of the Bible, p. 118).
Of course, she was
using language that echoed Paul.
At the end of v. 8 Paul
says he considers his past life dung, “that I might win (or gain) Christ.” A
man’s arms cannot be wrapped around both Christ and the things of this world at
the same time. In order fully to embrace Christ, one must let go of the world.
Paul then expands upon
this in v. 9, saying, “not having mine own righteousness, which is of the law,
but that which is through the faith of Christ, the righteousness which is of
God by faith.”
This is where Paul’s doctrine of justification by faith
appears. Luther called
it the doctrine by which the church either stands or falls. Calvin called
justification “the main hinge on which [true] religion turns.”
Paul says that in
coming to know Christ he discovered that he did not have any righteousness of
his own, any grounds for being justified or considered to be righteous in God’s
sight.
He discovered the only
righteousness which he had was that “which is through the faith of Christ.”
This may well refer to the perfect faithfulness of Christ. It may also refer
simultaneously to Paul’s faith in Christ which he describes in Ephesians
2:8 as being “the gift of God.”
Paul further describes
this, at the end of v. 9, as “the righteousness which is of God by faith.” This
was the great truth which Paul discovered. Men are not justified before an
all-holy and all-righteous God by the works of the law (including circumcision)
but only by faith alone in Christ.
We cannot look to
ourselves, to our own pious works. We can only look to Christ and his
righteousness.
Grace and peace, Pastor
Jeff Riddle
Friday, April 03, 2026
Monday, March 30, 2026
Friday, March 27, 2026
The Vision (3.27.26): For we are the circumcision
Note: Devotion based on last Sunday's sermon on Philippians 3:1-7.
"For we are the circumcision...."(Philippians 3:3a).
In Philippians 2:19-30 the apostle Paul commended to the
saints at Philippi two men, Timothy (vv.19-23) and Epaphroditus (vv. 25-30), as
faithful ministers. This was a positive commendation. In Philippians 3:1-3,
however, Paul offers a sober warning against false teachers.
In 3:2 he offers a staccato threefold warning: Beware… Beware…
Beware….
First, “Beware of dogs!” Did Paul have something against
dogs? No. The dog is indeed a wonderful animal. This is a figure for false
teachers, because in Paul’s day there were many feral dogs that roamed the
streets, mangy and diseased. Some had rabies. If you saw dogs of this kind, you
had better beware.
Second, “Beware of evil workers.” They should have been doing
good, but instead they were working evil.
Third, “Beware of the concision” (or “mutilation”). A look
ahead to the next verse makes clear that these dogs/evil workers were those who
were teaching that circumcision was necessary for the living of the Christian
life.
There was a massive controversy over circumcision in the
early church. In Acts 15 we read how false teachers had stirred up controversy
in the church at Antioch, teaching, “Except ye be
circumcised after the manner of Moses, ye cannot be saved” (Acts15:1). Paul and Barabas opposed this false doctrine
and appealed to the apostles and elders of the church at Jerusalem, who
supported their stand against the false teachers (see Act 15).
We also see this controversy at the heart of Paul’s letter to the
churches of Galatia. Paul warned against false teachers who had troubled the
believers and perverted the gospel of Christ (Gal 1:7). He made clear that “a man
is not justified by the works of the law, but by the faith of Jesus Christ” (Gal 2:15), finally stating, “For
in Jesus Christ neither circumcision availeth any thing, nor uncircumcision;
but faith which worketh by love” (Gal
5:16). Believers are not justified by circumcision but only by faith in Christ
alone.
Paul
was warning the Philippians about this same false teaching. In Philippians 3:3
he declares, “For we are the circumcision….”
What
does this mean? Notice that Paul does NOT say, “For we all HAVE BEEN
CIRCUMCIZED.”
Notice
also that Paul does NOT say, “For we CONTINUE to practice circumcision that we
might be justified before God, according to the covenant that was given to
Abraham in Genesis 17.”
No, the
apostle says, “For we ARE the circumcision.”
Who
are the “we”? This includes Paul himself and his co-workers, alongside all the
saints at Philippi. Timothy had a Christian mother and a pagan father, but he
was not circumcised till he reached adulthood (see Acts 16). Paul was raised in
a pious Jewish home and was circumcised on the eighth day (see Phil 3:5).
Epaphroditus was likely a full pagan (his name meaning “from the goddess Aphrodite”)
and was never circumcised (like Titus, cf. Gal 2:3).
No
matter Jew or Greek, or of mixed ethnic heritage, no matter physically
circumcised or not, Paul declares that Christians ARE the circumcision.
The Old
Covenant circumcision instituted by Abraham set apart the Jewish males
physically as Jews. Paul said that New Covenant believers, however, are not
those set apart by their outward appearance but by an inward transformation.
Not by an outward bodily surgery, but by an inward spiritual surgery.
The
prophets had anticipated this. Moses wrote, “Circumcise therefore the foreskin
of your heart, and be no more stiffnecked” (Deut 10:16). Jeremiah wrote, “Circumcise
yourselves to the Lord,
and take away the foreskins of your heart” (Jer 4:4a).
The
true circumcision, the circumcision of the heart, takes place through
regeneration. It is a transformation from the inside out, not the outside in.
It is being born again. Paul takes up this same metaphor in Colossians when he
said, “ye are circumcised with the circumcision made without
hands” (Col 2:12).
Every genuine believer has experienced this circumcision, and we
should beware anyone who suggests we need add anything to this for salvation.
Need circumcision? No. We ARE the circumcision.
Grace and peace, Pastor Jeff Riddle


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