Introduction: Philippians is a New Testament epistle sent by the Apostle Paul to the European church of the Roman colony of Philippi in Macedonia (present day Greece). It was probably written around AD 62.

“Because of my chains most of the brothers in the Lord have been encouraged to speak the word of God more courageously and fearlessly.” (1:14)

Being the first to suffer for truth is lonely and painful, but many hesitant bystanders might find it encouraging. Most humans are terrified of being isolated. Sometimes, simply knowing that another person is similarly suffering is enough to give us courage.

This truth about courage is accurate for Christians as well as identitiarians, race realists, alt-righters, and reactionaries. In this early twenty-first century environment, the truths about morality, race, and gender are suppressed, and the prophetic voices willing to speak them are hated and persecuted by financial, social, and even legal means.

Perhaps Jesus meant to inspire courage when he said “blessed are the poor in spirit.” If we consider poverty of spirit desirable we won’t be afraid to fall into poverty for the sake of the truth.

“Without being frightened in any way by those who oppose you. This is a sign to them that they will be destroyed, but that you will be saved – and that by God.” (1:28)

We shouldn’t “in any way” be afraid of those who oppose us. We fight for truth, and God is truth. They can take our jobs, throw us in prison, and socially ostracize us, but our lives are more than material and prestige. We have an eternal identity linked to God. We can rot in prison knowing our personal value is secure.

Christianity creates a definite in-group/out-group dynamic in which the “other” is excluded from God’s chosen people. Christians will be saved, while the wicked will be destroyed. The Bible is not a universalistic document, those outside the Christian in-group will go to Hell.

“Do nothing out of selfish ambition or vain conceit, but in humility consider others better than yourselves. Each of you should look not only to your own interests, but also to the interests of others.” (2:3-4)

Identitarians shouldn’t act selfishly. We should look to the interests of the identity groups God has given us. We should sacrifice time, resources, and love to support our neighbors and communities.

Among the modern world’s biggest problems is the egocentric individualism that emerged after the collapse of group identity. Westerners are no longer encouraged to identify with religious, racial, or geographical people groups, and this has led relentlessly to selfishness and personal ambition. People will strive to forge personal identity if they’re deprived of an organic one.

The New International Version (NIV), Authorized King James Version (KJV), and English Standard Version (ESV) all render this verse in a way that suggests each person should look out for other’s interests as well as their own (“not only to your own interests”). Christians have an obligation to protect our own interests. It’s not in our or our people’s interest to allow Third World immigrant invasion into our ancestral homeland.

“for it is God who works in you to will and to act according to his good purpose. Do everything without complaining or arguing, so that you may become blameless and pure, children of God without fault in a crooked and depraved generation, in which you shine like stars in the universe” (2:13-15)

Secular society would have us believe humanity is self sufficient and capable of creating good without God’s aid. Paul suggested otherwise. It’s God who works through humans to bring about his purposes. Christianity is not a humanistic faith, and we should not believe we can attain utopia without God.

Our peers are depraved, especially in the early twenty-first century. Western civilization has devolved into moral depravity and it’s most cherished values are lies (“equality” “tolerance”). Our duty as Christians in this dark age is to preserve ourselves from corruption. We should strive for purity, and remember that we are not strange and unnatural despite predominant social norms.

“Watch out for those dogs, those men who do evil, those mutilators of the flesh.” (3:2)

Paul wasn’t afraid to use strong offensive language to attack those who threatened the truth. He called his enemies “dogs” and accused them of wickedness. The term “dog” was a common derisive word used throughout the Mediterranean during Paul’s time. Modern Christians are obsessed with “nice,” but the prophets and writers of the Bible were obsessed with truth.

“If anyone else thinks he has reasons to put confidence in the flesh, I have more: circumcised on the eighth day, of the people of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; in regard to the law, a Pharisee; as for zeal, persecuting the church; as for the legalistic righteousness, faultless. But whatever was to my profit I now consider loss of for the sake of Christ.” (3:4-6)

At first read, it might seem Paul renounced his ethnic identity, but in context this is a bad interpretation. Paul was attacking the Judaizers (“dogs”) who were teaching Gentiles they had to become Jews (proselytes) to enter Christ. Paul rebutted them by arguing he was a better Jew than the Judaizers but that identity had not brought him closer to Christ’s salvation. Paul’s Jewish ethnic pedigree was a “loss” because he now understood it to be a faulty spiritual investment. However, the fact that Jewish ethnicity wasn’t a cause for elitism didn’t make it physically untrue or unimportant. Obviously, Paul was still an Israelite born to the tribe of Benjamin. These genetic ancestral identity markers can never be removed.

“Brothers, I do not consider myself yet to have taken hold of it. But one thing I do: Forgetting what is behind and straining toward what is ahead, I press on toward the goal to win the prize for what God has called me heavenward in Christ Jesus.” (3:13-14)

We should always be striving upward. People of the world are content with material, money, ambition, and power, but those things can’t inspire higher perspectives and hopes. The world calls us down, God calls us up. We can debase ourselves into animals or let God elevate us to heavenly beings.

“Their destiny is destruction, their god is their stomach, and their glory is in their shame. Their mind is on earthly things. But our citizenship is in heaven. And we eagerly await a Savior from there, the Lord Jesus Christ, who, by the power that enables him to bring everything under his control, will transform our lowly bodies so that they will be like his glorious body.” (3:19-21)

Again, Paul discussed the in-group/out-group dynamic as it relates to Christians. There are some people who are evil and animalistic, and they will not enter the kingdom of God. They are “other.”

Some modern liberal and Cultural Marxist Christians argue our Christian citizenship in heaven negates any citizenship or loyalty we might have to earthly institutions or identities. This is a powerful argument when combined with other passages suggesting Christians are exiles living on earth (1 Peter 2:11, Hebrews 13:14).

It’s important to recognize, however, that even exiles and foreigners have interests related to family members, neighbors, and loved ones. Exiles inhabit space where they temporarily dwell, and they retain an interest in the welfare of their temporary space. It’s true that we as nomads have few permanent interests in the world, but that doesn’t mean we should ignore our present situations.

God has provided us with temporary (or permanent, depending on how you read Revelation 7:9) identity groups for our earthly sojourn. These groups include national, ethnic, cultural, and linguistic neighbors. These neighbors were given to us by God to help us on our temporary pilgrimage. As Christians, we should strive to bless these neighbors with our presence. We certainly should not neglect them.

There are numerous parallel situations in our lives. Personally, I attended summer church camp every year. I was a temporary sojourner at the camp who might be described as an “exile” from modern life. This temporary status, however, didn’t stop me from participating in the activities and concerns of the camp while living there. Another example is university. Students are temporary residents of a college campus. Personally, I lived in a state during college where I wasn’t a permanent resident. This temporary status, however, didn’t stop me from interacting with my neighbors and participating in their lives and institutions.

There is certainly a level of distance Christians should keep from the world because “their just a passing through” (as the song goes). Peter explained this distance in his first epistle: “Dear friends, I urge you, as foreigners and exiles, to abstain from sinful desires, which wage war against your soul.” Peter didn’t suggest Christians should renounce all national, social, and racial identities because they were exiles, he said they should abstain from sins. At the beginning of the same chapter, Peter listed some of those sins: “rid yourselves of all malice and all deceit, hypocrisy, envy, and slander of every kind.”

Ironically, it’s often the vocal voices advocating alienism and white self-rejection that are most invested in worldly political causes. Social justice Christians are obsessed with socio-political equality and encourage other Christians to participate in illegal “non-violence” to attain Marxist victories (think Civil Rights Movement). Racie realist Christians are voices of reason treating our temporary residence as an imperfect community that should be wisely governed after considering God’s scientific reality.

Even nomads should love their temporary communities and neighbors, and invest in their futures. God gave us temporary lands, nations, and civilizations, and he expects us to protect and cherish them. At the same time, we should not allow these temporary connections to corrupt us in our preparation for permanent home.

“The Lord is near. Do not be anxious about anything, but in everything, by prayer and petition, with thanksgiving, present your requests to God.” (4:5-6)

Christ is close to his followers, and his Spirit dwells within us. God listens to our prayers and responds to them. He uses us to complete his plan and further the future he knows to be best. We shouldn’t be anxious about the future. We shouldn’t be “black-pilled.” History rests in God’s hands, and we should contribute to it by utilizing the spiritual power God gave us through prayer.

“Finally, brothers, whatever is true, whatever is noble, whatever is right, whatever is admirable – if anything is excellent or praiseworthy – think about such things.” (4:8)

What is more beautiful than healthy families, inspired by Christian love, creating homogenous Euroethnic communities? There is also beauty in an underdog hero fighting against a hegemonic evil suppressing the truth about humanity and God.

What is more ugly than multicultural Paris, France torn to pieces by black Muslim refugee rioters raping woman and torching cars? There is something hideous in a fat atheist feminist with blue hair screeching social justice slogans as she holds a protest sign covered with profanity.

As Christians, we should meditate on a beautiful identitarian future.

“I am not saying this because I am in need, for I have learned to be content whatever the circumstances.” (4:11)

Contentment leads to liberty and bravery. If we are unafraid of needing, we gain power over those who might deprive us. The entire Western establishment of the early twentieth-century is intent on depriving those who fight for the truth against their materialist humanistic globalist anti-religious ideology.