Verse-by-Verse Bible Commentary
Philippians 1:1

Clarke's Commentary

THE EPISTLE OF PAUL THE APOSTLE TO THE PHILIPPIANS.

Chronological Notes relative to this Epistle.

Usherian year of the world, 4066.

-Alexandrian era of the world, 5564.

-Antiochian era of the world, 5554.

-Constantinopolitan era of the world, 5570.

-Year of the Eusebian epocha of the Creation, 4290.

-Year of the Julian period, 4772.

-Year of the minor Jewish era of the world, 3822.

-Year of the Greater Rabbinical era of the world, 4421.

-Year from the Flood, according to Archbishop Usher, and the English Bible, 2410.

-Year of the Cali yuga, or Indian era of the Deluge, 3164.

-Year of the era of Iphitas, or since the first commencement of the Olympic games, 1002.

-Year of the Nabonassarean era, 809.

-Year of the era of the Seleucidae, 374.

-Year of the Spanish era, 100.

-Year of the Actiac or Actian era, 93.

-Year from the birth of Christ, 66.

-Year of the vulgar era of Christ's nativity, 62.

-Year from the building of Rome, according to Varro, 814.

-Year of the CCXth Olympiad, 2.

-Jesus, high priest of the Jews.

-Common Golden Number, 6.

-Jewish Golden Number, 3.

-Year of the Solar Cycle, 15.

-Dominical Letter C.

-Jewish Passover, April 10th.

-Easter Sunday, April 11th.

-Epact, or the moon's age on the 22d of March, or the Xth of the Calends of April, 25.

-Year of the reign of Nero Caesar, the sixth emperor of the Romans, 9.

-In the first year of Albinus, governor of the Jews.

-Year of Vologesus, king of the Parthians, 12.

-Year of Domitius Corbulo, governor of Syria, 3.

-Roman Consuls; P. Marius Celsus, and L. Asinius Gallus, from Jan. 1st to July 1st; and L. Annaeus Seneca the philosopher, and Trebellius Maximus, for the remainder of the year.

CHAPTER I.

Paul, in conjunction with Timothy, addresses himself to

the saints at Philippi, and gives them his apostolical

benediction, 1, 2.

Thanks God for their conversion and union, and expresses his

persuasion that God will continue his work among them, 3-6.

Tells them of his strong affection for them, and prays that

they may be filed with the salvation of God, 7-11.

Shows them how much his persecution had contributed to the

success of the Gospel, 12-14.

Informs that there were some at Rome who preached the Gospel

from unworthy motives; yet he was convinced that this, which

was designed to injure him, should turn to his advantage,

15-19.

Mentions his uncertainty whether he should be liberated or

martyred, and his perfect readiness to meet either; yet, on

the whole, expresses a hope that he should again visit them,

20-26.

Exhorts them to a holy life, and comforts them under their

tribulations, 27-30.

NOTES ON CHAP. I.

Verse Philippians 1:1. Paul and Timotheus — That Timothy was at this time with the apostle in Rome we learn from Philippians 2:19, and also that he was very high in the apostle's estimation. He had also accompanied the apostle on his two voyages to Philippi, see Acts 16:0 and Acts 20:0, and was therefore deservedly dear to the Church in that city. It was on these accounts that St. Paul joined his name to his own, not because he was in any part the author of this epistle, but he might have been the apostle's amanuensis, though the subscription to the epistle gives this office to Epaphroditus. Neither in this epistle, nor in those to the Thessalonians and to Philemon does St. Paul call himself an apostle; the reason of which appears to be, that in none of these places was his apostolical authority called in question.

Bishops and deacons — επισκοποις. The overseers of the Church of God, and those who ministered to the poor, and preached occasionally. There has been a great deal of paper wasted on the inquiry, "Who is meant by bishops here, as no place could have more than one bishop?" To which it has been answered: "Philippi was a metropolitan see, and might have several bishops." This is the extravagance of trifling. I believe no such officer is meant as we now term bishop.

Bridgeway Bible Commentary

1:1-26 PAUL’S EXPERIENCES DURING IMPRISONMENT

A prayer for the Philippians (1:1-11)

In greeting the church, Paul mentions in particular the church leaders, as these had probably been responsible for arranging the collection of gifts sent to him (1:1-2). He is thankful not only for the present gift, but for the many gifts they have sent him, from his first visit to their city to his current imprisonment. Through their prayers and gifts they have been true partners with him in spreading the gospel (3-5).
Paul prays that the work of God in their lives will continue to grow and develop till it reaches perfection in the day when they stand before Christ. Paul’s feelings of joy towards them are but a reflection of Christ’s feelings (6-8). As they learn more of God and his ways, they will learn how to act towards one another with genuine love. They will also learn how to act in choosing what is spiritually helpful and rejecting what is not. Their lives will be filled with truly good qualities and will be pleasing to God (9-11).

Coffman's Commentaries on the Bible

Paul and Timothy, servants of Christ Jesus, to all the saints in Christ Jesus that are in Philippi, with the bishops and deacons.

Paul … is the sole author of the epistle, the name of Timothy who was with him at the time being added as a courtesy. Also, Mounce noted, "Timothy might have acted as Paul's secretary." Robert H. Mounce, Wycliffe Bible Commentary (Chicago: Moody Press, 1971), p. 756.

Timothy … This name is associated with that of Paul in several other Pauline letters (Colossians 1:1; Philemon 1:1; 2 Corinthians 1:1; and in 1 Thessalonians 1:1; 2 Thessalonians 1:1). Timothy was deeply interested in the Philippians, having been with Paul when their congregation was established (Acts 16:11-40), and in all probability having visited them again and again.

Servants of Jesus Christ … The word rendered "servants" here is actually "slaves"; but the sinister connotations of that word make the other rendering preferable. Paul's true authority as an apostle was fully known and recognized at Philippi, and therefore there was no need for his stressing the authority as he had done in Corinthians and Galatians. For some reason, Paul did not here distinguish between himself as an apostle and Timothy as a brother, but humbly wrote: "Paul and Timothy, servants of Christ Jesus." The word "slaves" which Paul used here is not as good a translation as "servants" because (in English) slaves carries the "associate ideas of involuntary service, forced subjection and even harsh treatment," William Hendriksen, New Testament Commentary, Philippians (Grand Rapids, Michigan: Baker Book House, 1962), p.44. none of which are applicable to the servants of Christ.

To all the saints … at Philippi … As Barclay said, "Saint is a misleading quotation." William Barclay, The Letters to the Philippians, Colossians, and Thessalonians (Philadelphia: The Westminster Press, 1975), p. 10 It carries the idea of stained glass windows and a higher mortal sanctity; but in the New Testament usage of the word, "It does not designate any high level of ethical achievement, but persons who in Christ have been set apart unto the new life." Robert H. Mounce, op. cit., p. 756. Thus it indicates the goals, rather than the attainments of Christians. It is clear enough that Paul used "saints" as a designation for all Christians, and that it denoted living members of the body of Christ.

All … Lipscomb commented on the importance of this word as found here, and in Philippians 1:2; Philippians 1:7-8; Philippians 1:25; Philippians 2:17, and Philippians 4:21 as attesting the "beautiful spirit of unity" David Lipscomb, A Commentary on the New Testament Epistles, Volume IV (Nashville: The Gospel Advocate Company, 1964), p. 156. at Philippi.

With the bishops and deacons … Some scholars have attempted to late-date Philippians, supposing that there was no clear-cut organization in the primitive churches until post-apostolic times; but such efforts are ill-founded, being based on false premises. Elders of the church were ordained on the very first missionary tour Paul made (Acts 14:23); and, even before that, the government of a church by its elders is clearly evident in Acts 11:30. As for the fact that Paul did not usually mention the deacons and elders, as he did here, there was without any doubt a reason for it. Macknight pointed out that most of Paul's letters were addressed to the Christians, not their officers, in order to prevent "the bishops and deacons from imagining that the apostolic writings were their property, and that it belonged to them to communicate what part of them to the people that they saw fit. James Macknight, Apostolical Epistles with Commentary, Volume III (Grand Rapids: Baker Book House, 1969), 402. Not even any prior right of interpretation pertained to bishops and deacons.

Bishops … In the New Testament, this term is synonymous with elders and shepherds. "It is a fact now recognized by theologians of all shades of opinion that in the New Testament the same officer in the church is indifferently called bishop (overseer) or presbyter (elder) … the one a term of dignity, the other of age." J. B. Lightfoot, St. Paul's Epistle to the Philippians (Grand Rapids, Michigan: Zondervan Publishing House, 1963), pp. 95, 98. There are six (perhaps seven) New Testament synonyms for the title that belonged to the New Testament office. They are:

Bishop (translated "over seer").

Presbyter (translated "elder").

Pastor (translated "shepherd").

Steward (Titus 1:7).

Significantly, there were a plurality of bishops in Philippi, demonstrating the fact that no such thing as the "metropolitan bishop" of later ages was evident there when Paul wrote these lines.

As for the reason why Paul elected to mention these congregational officers in this letter, it was probably connected with the gift of money which he had received from that church, a gift which, in all probability, was suggested, administered and dispatched by the elders and deacons, thus making it very appropriate that they would have been greeted in this salutation.

Deacons … These officers are not mentioned elsewhere in the New Testament, except in 1 Timothy 3:8; 1 Timothy 3:12 ff; but many scholars insist on tracing their work back to Acts 6:2. Frances Foulkes, New Bible Commentary, Revised (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1970), p. 1129. The word from which this is rendered is also translated "servant" or "minister" in the New Testament.

Barnes' Notes on the Whole Bible

Paul and Timotheus - Paul frequently unites some person with him in his epistles; see the notes at 1 Corinthians 1:1. It is clear from this, that Timothy was with Paul at Rome. Why he was there is unknown. It is evident that he was not there as a prisoner with Paul, and the probability is, that he was one of the friends who had gone to Rome with a view to show his sympathy with him in his sufferings; compare the notes at 2 Timothy 4:9. There was special propriety in the fact that Timothy was joined with the apostle in writing the Epistle, for he was with him when the church was founded, and doubtless felt a deep interest in its welfare; Acts 16:0. Timothy had remained in Macedonia after Paul went to Athens, and it is not improbable that he had visited them afterward.

The servants of Jesus Christ - see the notes at Romans 1:1.

To all the saints in Christ Jesus - The common appellation given to the church, denoting that it was holy; see the notes, Romans 1:7.

With the bishops - σὺν επισκόποις sun episkopois; see the notes, Acts 20:28. The word used here occurs in the New Testament only in the following places: Acts 20:28, translated “overseers;” and Philippians 1:1; 1 Timothy 3:2; Titus 1:7; 1 Peter 2:25, in each of which places it is rendered as “bishop.” The word properly means an inspector, overseer, or guardian, and was given to the ministers of the gospel because they exercised this care over the churches, or were appointed to oversee their interests. It is a term, therefore, which might be given to any of the officers of the churches, and was originally equivalent to the term presbyter. It is evidently used in this sense here. It cannot be used to denote a diocesan bishop; or a bishop having the care of the churches in a large district of country, and of a superior rank to other ministers of the gospel, because the word is used here in the plural number, and it is in the highest degree improbable that there were dioceses in Philippi. It is clear, moreover, that they were the only officers of the church there except “deacons;” and the persons referred to, therefore, must have been those who were invested simply with the pastoral office. Thus, Jerome, one of the early fathers, says, respecting the word bishop: “A presbyter is the same as a bishop. And until there arose divisions in religion, churches were governed by a common counsel of presbyters. But afterward, it was everywhere decreed, that one person, elected from the presbyters, should be placed over the others.” “Philippi,” says he, “is a single city of Macedonia; and certainly there could not have been several like these who are now called bishops, at one time in the same city. But as, at that time, they called the same bishops whom they called presbyters also, the apostles spoke indifferently of bishops as of presbyters.” Annotations on the Epistle to Titus, as quoted by Dr. Woods on Episcopacy, p. 63.

And deacons - On the appointment of deacons, and their duty, see the notes at Acts 6:1. The word “deacons” does not occur before this place in the common version of the New Testament, though the Greek word rendered here as “deacon” frequently occurs. It is rendered “minister” and “ministers” in Matthew 20:26; Mark 10:43; Romans 13:4; Romans 15:8; 1 Corinthians 3:5; 2 Corinthians 3:6; 2 Corinthians 6:4; 2 Corinthians 11:15, 2 Corinthians 11:23; Galatians 2:17; Ephesians 3:7; Ephesians 6:21; Colossians 1:7, Colossians 1:23, Colossians 1:25; Colossians 4:7; 1 Timothy 4:6; “servant” and “servants,” Matthew 22:13; Matthew 23:11; Mark 9:25; John 2:5, John 2:9; John 12:26; Romans 16:1; and “deacon” or “deacons,” Philippians 1:1; 1 Timothy 3:8, 1 Timothy 3:12. The word properly means servants, and is then applied to the ministers of the gospel as being the servants of Christ, and of the churches. Hence, it came especially to denote those who had charge of the alms of the church, and who were the overseers of the sick and the poor. In this sense the word is probably used in the passage before us, as the officers here referred to were distinct in some way from the bishops. The apostle here mentions but two orders of ministers in the church at Philippi, and this account is of great importance in its bearing on the question about the way in which Christian churches were at first organized, and about the officers which existed in them. In regard to this we may remark:

(1) That only two orders of ministers are mentioned. This is undeniable, whatever rank they may have held.

(2) There is no intimation whatever that a minister like a prelatical bishop had ever been appointed there, and that the incumbent of the office was absent, or that the office was now vacant. If the bishop was absent, as Bloomfield and others suppose, it is remarkable that no allusion is made to him, and that Paul should have left the impression that there were in fact but two “orders” there. If there were a prelate there, why did not Paul refer to him with affectionate salutations? Why does he refer to the two other “orders of clergy” without the slightest allusion to the man who was set over them as “superior in ministerial rank and power?” Was Paul jealous of this prelate? But if they had a prelate, and the see was then vacant, why is there no reference to this fact? Why no condolence at their loss? Why no prayer that God would send them a man to enter into the vacant diocese? It is a mere assumption to suppose, as the friends of prelacy often do, that they had a prelatical bishop, but that he was then absent. But even granting this, it is an inquiry which has never been answered, why Paul did not make some reference to this fact, and ask their prayers for the absent prelate.

(3) The church was organized by the apostle Paul himself, and there can be no doubt that it was organized on the “truly primitive and apostolic plan.”

(4) The church at Philippi was in the center of a large territory; was the capital of Macedonia, and was not likely to be placed in subjection to the diocesan of another region.

(5) It was surrounded by other churches, since we have express mention of the church at Thessalonica, and the preaching of the gospel at Berea; Acts 17:0.

(6) There is more than one bishop mentioned as connected with the church in Philippi. But these could not have been bishops of the Episcopal or prelatical order, if Episcopalians choose to say that they were prelates, then it follows:

(a)That there was a plurality of such persons in the same diocese, the same city, and the same church - which is contrary to the fundamental idea of Episcopacy. It follows also,

(b)That there was entirely missing in the church at Philippi what the Episcopalians call the “second order” of clergy; that a church was organized by the apostles defective in one of the essential grades, with a body of prelates without presbyters - that is, an order of men of “superior” rank designated to exercise jurisdiction over “priests” who had no existence.

If there were such presbyters or “priests” there, why did not Paul name them? If their office was one that was contemplated in the church, and was then vacant, how did this happen? And if this were so, why is there no allusion to so remarkable a fact?

(7) It follows, therefore, that in this church there were only two orders of officers; and further that it is right and proper to apply the term “bishop” to the ordinary ministers of the churches. As no mention is made of a prelate; as there are but two orders of men mentioned to whom the care of the church was entrusted, it follows that there was one church at least organized by the apostles without any prelate.

(8) The same thing may be observed in regard to the distinction between “teaching” elders and “ruling” elders. No such distinction is referred to here; and however useful such an office as that of ruling elder may be, and certain as it is, that such an office existed in some of the primitive churches, yet here is one church where no such officer is found, and this fact proves that such an officer is not essential to the Christian church.

Calvin's Commentary on the Bible

1Paul and Timotheus, servants of Jesus Christ While Paul is accustomed, in the inscription of his epistles, to employ titles of distinction, with the view of procuring credit for himself and his ministry, there was no need of lengthened commendations in writing to the Philippians, who had known him by experience as a true Apostle of Christ, and still acknowledged him as such beyond all controversy. For they had persevered in the calling of God steadfastly, and in an even tenor. ⁽²⁴⁾

Bishops He names the pastors separately, for the sake of honor. We may, however, infer from this, that the name of bishop is common to all the ministers of the Word, inasmuch as he assigns several bishops to one Church. The titles, therefore, of bishop and pastor, are synonymous. And this is one of the passages which Jerome quotes for proving this in his epistle to Evagrius, ⁽²⁵⁾ and in his exposition of the Epistle to Titus. ⁽²⁶⁾ Afterwards ⁽²⁷⁾ there crept in the custom of applying the name of bishop exclusively to the person whom the presbyters in each church appointed over their company. ⁽²⁸⁾ It originated, however, in a human custom, and rests on no Scripture authority. I acknowledge, indeed, that, as the minds and manners of men are, there cannot be order maintained among the ministers of the word, without one presiding over the others. I speak of particular bodies, ⁽²⁹⁾ not of whole provinces, much less of the whole world. Now, although we must not contend for words, it were at the same time better for us in speaking to follow the Holy Spirit, the author of tongues, than to change for the worse forms of speech which are dictated to us by Him. For from the corrupted signification of the word this evil has resulted, that, as if all the presbyters ⁽³⁰⁾ were not colleagues, called to the same office, one of them, under the pretext of a new appellation, usurped dominion over the others.

Deacons. This term may be taken in two ways — either as meaning administrators, and curators of the poor, or for elders, who were appointed for the regulation of morals. As, however, it is more generally made use of by Paul in the former sense, I understand it rather as meaning stewards, who superintended the distributing and receiving of alms. On the other points consult the preceding commentaries.

(24) “Sans se desbaucher;” — “Without corrupting themselves.”

(25) “Evagrius, a native of Antioch, and a presbyter apparently of the Church of Antioch. He traveled into the west of Europe, and was acquainted with Jerome, who describes him as a man acris ac ferventis ingenii , (of a keen and warm temper.)” — Smith’s Dictionary of Greek Biography and Mythology. — Ed.

(26) The reader will find both of the passages referred to quoted at full length in the Institutes, vol. iii. pp. 75, 76. — Ed.

(27) “Depuis les temps de l’Apostre;” — “After the times of the Apostle.”

(28) “Ordonnoyent conducteur de leur congregation;” — “Appointed leader of their congregation.”

(29) “De chacun corps d’Eglise en particulier;” — “Of each body of the Church in particular.”

(30) “Tous prestres et pasteurs;” — “All priests and pastors.”

Smith's Bible Commentary

Now, that we might continue to grow in the knowledge of our Lord and Savior, let us turn to Philippians 1 .

Paul the apostle was arrested in Jerusalem, held in prison in Caesarea for two years until he appealed to Caesar and was brought as a prisoner to Caesar in Rome, in order that he might appear before Caesar and appeal his case. While Paul was in Rome for two years awaiting his appearance before Caesar, he was under house arrest. He was able to rent his own quarters, however, twenty-four hours a day he was chained to one of the Roman guards. There were in Rome some ten thousand elite soldiers who had been appointed as the imperial guard and whose chief duty was the protection of the emperor in Rome. One of these men were chained to Paul on shifts, twenty-four hours a day, for two years. Paul saw that as a tremendous opportunity to witness. They can't get away, and as the result of Paul's witnessing to these men, many of them of Caesar's household were brought to the saving knowledge of Jesus Christ. Quite a revival there in Rome while Paul was there awaiting his appearance before Caesar.

The church in Philippi took up an offering for him and sent him a very generous offering. It was brought to him by Epaphroditus, who on the way became extremely ill and almost died, but he brought to Paul this gift from the hearts of those in Philippi, and basically this letter that Paul writes to them from the prison in Rome is a letter of thanksgiving and gratitude for the money that they had sent to him by Epaphroditus. And so, that really was the occasion of Paul's writing this epistle. It is written not as from an apostle to the church as are most of Paul epistles, but it is written as a letter from friend to friend. There is a very warm, friendly feeling through the whole epistle; it is interesting that the tone of the epistle is one of extreme joy and rejoicing. Interesting in the fact that during the time that Paul was doing all of this rejoicing, he was chained to a Roman guard in a Roman prison. Some of you perhaps visit Rome on occasion and were led into the Mamertin prison where tradition says Paul was held. It isn't a very attractive place; it is sort of under ground, the light comes in from a window up above, but yet, Paul always had the light within him, and thus, as he declares, "I have learned in whatever state I am in to therewith be content. I know how to abound. I know how to be abased. I'm content because my contentment does not lie in my circumstances. My contentment lies in my relationship with Jesus Christ and that cannot change. My circumstances may change, I may be in tough physical circumstances, but my contentment isn't in that. My contentment is in Jesus." And it is important that we also learn to find our contentment in Jesus Christ, because then we can learn whatever our condition is to be content.

So, Paul opens this epistle, and along with the little letter to Philemon and 1 Thessalonians, it's the only epistle where he does not begin by the affirmation of his apostleship. Usually, it is, "Paul an apostle by the will of God." But he is writing now as a friend to a friend.

Paul and Timothy, the servants of Jesus Christ ( Philippians 1:1 ),

The word servant here in Greek is doulos, which is bondslave.

Now, there was a phrase concerning the bondslaves of Jesus Christ and that phrase went, "To serve Him is to reign as king." So, Paul a servant, but yet, to serve Jesus is to reign as a king, to be his bondslave.

Now, the word doulos, bondslave is more than just a servant. A servant was a person who was hired who had the freedom if he didn't like his job to quit and find a job someplace else. Not so with a bondslave. Like it or not, you were the property of your owner. The servant could come and go as he pleased, not the bondslave. Bond slavery was something that was for life. Paul the apostle, the bondslave, Paul and Timothy bondslaves,

to all the saints in Christ Jesus ( Philippians 1:1 )

The word saints has come under a lot of abuse. We've lost the sort of meaning of the word; the word comes from the Greek word hagios, which means holy, and so really, he is writing to those who are consecrated. A lot of times you read, "Unto the saints," and you say, "Oh, this don't apply to me; I'm surely no saint." But it is unto those who are consecrated to Jesus Christ. And so the literal meaning of the word saint, holy or consecrated.

to all the saints in Christ Jesus which are at Philippi, with the bishops [overseers] and deacons [workers] ( Philippians 1:1 ):

I go to the Greek word themselves to translate them so that we get the . . . again bishops, we think of some guy who was over a whole bunch of churches. But they were the overseers within the local church, and the deacons were the workers. Those workers within the church.

You remember Philippi was the first place Paul came to when he brought the gospel to Europe. He was in Troas. He received the vision of a man of Macedonia saying, "Come over and help us," and Paul immediately went down, caught a ship to Macedonia. They came to Philippi, and there Paul found a group of women who were worshipping on Saturday out by the river. They were Jews. Now, this means that there was not a large Jewish community in Philippi. For where in a community they have ten adult Jewish males, they had the obligation to build a synagogue, but if there wasn't ten adult Jewish males, then they usually met in an outdoor area, usually by a river or a place of beauty and all. And so, the indication is that there were not many Jews in Philippi, and thus, meeting by the river. Paul went out and met with the women that were there, and he shared Christ and many of them received. He started a work there in Philippi. He wasn't able to minister very long because the Jews who found out that the women were converted began to stir up trouble. They had Paul arrested. He was beaten. He was thrown into the dungeon where he and Silas at the midnight hour were singing and praising the Lord, when suddenly, the prison was shaken by an earthquake and the doors were opened and they were freed. And the jailer, realizing that awakening from his sleep and seeing what had happened, took his sword and was ready to kill himself, and Paul said, "Do yourself no harm. We are all here."

You see, under the Roman rule if you were a guard and your prisoners escaped, then you had to take the penalty of the prisoners. So, better to commit suicide, really, than to face the wrath of the Roman justice, having lost the prisoners that were entrusted to you.

And so the man came in to Paul trembling, and he said, "Sirs, what must I do to be saved?" And Paul said, "Believe on the Lord Jesus Christ and thou shalt be saved and thy house." And so he took Paul home and washed the caked blood off of his back as a result of the beating, and then he gave him something to eat. Paul shared with the family, and they all received Jesus Christ and were all baptized. That was the beginning of the church of Philippi.

Now the magistrates of the city, those who had arrested Paul were responsible for that, they came and said, "Let him go. We don't really have charges, so just let him go." And Paul said, "Hey, wait a minute. I am a Roman citizen and I have been beaten without any charges being filed. There has been an injustice here." Philippi was one of the main Roman cities. It was supposed to have been a model of Roman justice, and so he said, "They think they are just going to send me away. Let them come down; let the mayor come down himself and pardon me, you know, and let me go." And they went back and they said, "Did you know that they are Roman citizens?" "Oh no," and he knew that he had blown it. And so, he came down and said, "Please would you get out of town. Just go, you know we are sorry, just go."

Now, from that small beginning the Spirit of God did a work. The church had grown to the place where they had to have overseers; they had deacons and administrators. The work of God had expanded, and they had taken up a generous offering for Paul and sent it to him. And so, from that early beginning God began a good work, and he did really perform a very, really special work there in Philippi. So to the overseers and the worker,

Grace be unto you, and peace ( Philippians 1:2 ),

Now, we have come across these Siamese twins many times in the New Testament, and they are typical Pauline salutations as he opens his epistle so often with this, "Grace and peace be unto you."

from God our Father and from the Lord Jesus Christ ( Philippians 1:2 ).

Again, I would like to emphasize, and I don't think we can too much, the fact that the Lord is not His name; it is His title. And we should not consider it or think of it as a name. We are talking of relationship when we say the Lord. Jesus is His name. As we were singing, "His name is Jesus, Jesus, sad hearts weep no more." His name is Jesus, or in the Hebrew, Jehoshua. But Lord is His title, and if we use the title of Lord, then that does signify that we take the position with Paul as a bondslave. It's talking of relationship from our Lord Jesus Christ.

I thank my God upon every remembrance of you ( Philippians 1:3 ),

So Paul, every time he remembered the work of God there in Philippi, was thanking God for them.

John in writing his epistle said, "I have no greater joy than to know that my children are walking in truth" ( 3 John 1:4 ). I think that that can be said of the heart of every minister. The greatest joy that can come to any minister is to know that those who are really the children in the faith as the result of their ministry continue to walk in the truth.

Being in the ministry has tremendous rewards, and it is just thrilling to see the work that God does in various areas. This morning, as I was at the back door greeting the people as they were departing, there was a lady with her husband there, and their daughter, and her husband. As they approached me, I could see tears just welling up in their eyes. As they shook my hand, they said, "We are from New York and we listen to your radio program. And we have started a Bible study in our home, and we listen to your tapes and God is just blessing tremendously. We have so many people that are coming and being blessed through the word of God, and what a thrill for us to meet you and to be here today." As tears just began to stream down their face. And I tell you, you don't think that's not rewarding, to just see the fruit of the ministry. How you thank God for the work that He is doing. How you thank God for the privilege of being His instrument through which He might work.

And so Paul, God's instrument, is now giving thanks unto God for the report that comes from Philippi of their continuance in the walk and in the faith. Every time he remembered them, he would say, "Oh, thank God." Every time I think of you, I just thank God for the work that He is doing by His Spirit.

Always in every prayer of mine for you all making request with joy ( Philippians 1:4 ),

So he is thanking God, praying for them always, but there is always a certain joyfulness involved with it because of the work that God is doing there. And he is thanking God for your fellowship in the gospel, from the first day until now.

Now that fellowship, ideal fellowship, the koinonia, is that oneness in the gospel, and no doubt also in this case refers to the support that they had given to Paul through the years. As he was writing to the Galatians, he said that they who are taught in the word ought to communicate unto them that teach in all good things. So, that the church in Philippi had been faithfully supporting Paul through the years, and so there was that oneness, the sharing, and you remember in the early church, if anyone had anything, they sold it and they brought it and laid it at the apostles feet, and they had all things in koinonia. This is the same Greek word here. There was just that sharing together of the welfare of their resources with Paul.

For your fellowship [or oneness, a communion] in the gospel from the first day [that he had been there in Philippi] until now [even to the present time]; being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ ( Philippians 1:5-6 ):

Which is, of course, the day in which Christ comes. The day that Christ comes for His church. I am confident that God is able to just continue the work that He started. Now, a lot of times, unfortunately, we don't have that confidence.

In the book of Hebrews, Jesus is called the author and the finisher of our faith. And we have got to realize what God has begun He is going to finish. He is not like us. He doesn't start a lot of projects that He doesn't finish. By virtue of the fact that God has begun a work in my life, I am confident that God is going to complete that work in my life. And Paul said, "We are confident of this very thing that He who has begun the good work in you will continue to perform it, unto the day that Jesus comes" ( Philippians 1:6 ). I have that confidence.

There is another scripture that says the Lord will perfect that which concerns you. The word perfect means complete. God is going to complete those things that concern you. He is going to complete that work of His Spirit within your life. He has begun it. He will finish it. He is the author and the finisher.

Even as it is meet [necessary] for me to think this of you all, because I have you in my heart; inasmuch as both in my bonds, and in the defense and confirmation of the gospel, ye all are partakers of my grace ( Philippians 1:7 ).

So, you see the personal nature of this letter. It's really from Paul's heart to them as he just opens up and bears his heart to them, and again that oneness that they share together, for they are partakers with Paul of the grace of God. And they are sharing with him, who at this time is in bonds. He is in prison because of his defense of the gospel, and so they are sharing with him through these various experiences.

For God is my record, how greatly I long after you all in the bowels [compassion] of Jesus Christ ( Philippians 1:8 ).

Paul said, "That love of Christ constrains me, I long for you with a compassion that Jesus Christ has put in my heart for you."

And this I pray, that your love may abound yet more and more in knowledge and in all judgment ( Philippians 1:9 );

Now, Paul said he thanked God for the fellowship that they had together, but he also prayed for them, and this is Paul's prayer: that their love may abound more and more in all knowledge.

You know that there is a phrase, to know Him is to love Him. The reason why Jesus said, "Learn of Me," is that He wants you to know how much He loves you. Learn of Him, learn of how much He loves you, because Jesus knows the more you know Him, the more you will know His love for you and the more you know His love for you, the more response you will have towards that love in your loving Him. So that you might abound more and more in that love of Christ as you gain the knowledge of that love.

That ye may approve things that are excellent; that ye may be sincere and without offense till the day of Christ ( Philippians 1:10 );

Again, the reference to the coming of Jesus Christ. Now, He is able to keep you unto the day that He comes. And this is how Paul wants them to be: growing more and more in their love and in their knowledge that they might approve or live after those things which are excellent and be sincere.

The word sincere, of course, comes from the Latin word sincere; two words actually, sin, without, and cere is wax. Now, during the days of Rome there were a lot of artisans. Everybody was anybody who could find the hammer and the chisel and were carving away on marble, and throughout the old world, I mean, you could find all kinds of statutes. You go to the museums and just row after row after row of marble statutes, and there was just something that was very common in those days, the working in marble.

Now, in working in marble, not everyone is perfect. And it might be that you were, you know, trying to shape the nose on the statue that you were making and you slipped and you popped the nose off of the thing. Well, they became extremely clever. They would take the ground marble, mix it with wax, and they could work it out and it could put on a nose out of wax that looks so genuine you couldn't tell it. You would go down to the store, you would see this lovely statute, and say, "Oh, I like that one. I want that one in our entry hall." So you buy this statue and you take it home and put it in your entry hall, and then those hot summer days would come and you would come walking into the house, and the nose had melted and run down over the lips, and you knew it was wax. So the Latin word sincere, without wax, without phoniness, genuine. And that's the way Paul wanted them to be: genuine in their faith, no phoniness to it.

Being filled with the fruits of righteousness ( Philippians 1:11 ),

Now, the fruit of righteousness is love and joy and peace. Paul wanted them to be filled with the fruits of righteousness, filled with love, filled with joy, filled with peace.

which are by Jesus Christ, unto the glory and praise of God. But I would ye should understand, brethren, that the things which happened unto me have fallen out rather unto the furtherance of the gospel ( Philippians 1:11-12 );

Now, they had been following Paul's career. They were aware of his arrest in Jerusalem. They were aware of his imprisonment in Caesarea, the two years as a political pawn. They were aware of his appeal to Caesar, and now they were aware of his imprisonment in Rome. Here is a man they highly respected. Here is a man they loved greatly. And to realize that he was really in prison on these trumped up charges, really with no basis. It seems like there was sort of a waste of talent. Paul had been so busy in going out and sharing the gospel, and now being in prison it seems like God has made a terrible mistake allowing this warrior of the cross to just be shut up in prison.

A lot of times we do not understand why God has allowed certain things, and from our viewpoint God has made here a serious mistake. Do you ever think that God has made some mistakes in your lives? There were a lot of times I thought God has surely made a mistake now. My circumstances, my condition, surely this is a mistake. But Paul is assuring them now, what things have happened really God has been using him for the furtherance of the gospel.

It is marvelous to be able to see the hand of God, even in those places where I am at a personal disadvantage, things that I would not personally choose for myself, to always realize that God probably has His hand in this.

The other day, Saturday, I started out of the house to come out here to the church, and suddenly I thought, "Oh, I have forgotten my glasses." So, I went back into the house to get my glasses and I didn't see them on the counter, and I realized they were in my pocket. It's what they call senility. It comes with old age. But as I was going back out to the car, the thought came to me, "I wonder if the Lord was sparing me from an accident." You know accidents happen with such precision, split-second timing, that just a moment's delay at this point could very well be protecting you from some accident down the road. So I said, "Thank you, Lord. You know things I don't know, and you are watching over even your dumb little sheep, and you are taking care of those who don't have enough sense to take care of themselves. Whatever it was, whatever purpose, thanks Lord! I appreciate You watching over me."

Now, it is important and it is good to realize that whatever happens to me is happening for a good purpose. God has a plan in mind for my life. So that Paul, as he said to the Roman church, "All things work together for good to those that love God" ( Romans 8:28 ). Paul is seeing here the good that God is bringing forth from his imprisonment. He is wanting to encourage them who would be prone to question God or doubt God because this marvelous apostle is being wasted in prison. He was assuring them that God's hand and purpose are being accomplished by his imprisonment. "I want you to know that these things that have happened to me, have really happened for the furtherance of the gospel."

When Paul was being brought to Rome and went through that tremendous storm for over fourteen days there in the Mediterranean, he had warned the captain not to set sail. He said, "I perceive a real danger is going to come to us." But the captain told the Roman centurion, "What does that guy know about the seas. I am a captain. I have been on these seas all my life. He is a land lover and doesn't know anything. We can sail." So the centurion said, "Okay, sail." Then they got in that horrible storm where for fourteen days they did not see the sun or stars; the ship was tossed to and fro in the Mediterranean. The mast was broken. They had thrown out all their cargo. They had just really placed themselves, finally, at the mercies of the sea. Everyone was seasick and miserable, and after fourteen days of this, Paul stood up and told them, "I told you that you shouldn't have started out." I love those people. He said, "Be of good cheer. The angel of the Lord stood by me last night and told me that though the ship will be wrecked and destroyed, all of the lives will be saved."

Well, the Lord wanted to reach the governor of the island of Malta, and that was just an unusual way of getting Paul to Malta. It wasn't on their planned journey, so God detoured them to Malta. There was no way Paul could have talked the captain in going to Malta. The Lord had souls on Malta that He wanted to reach, so Paul had really a great experience witnessing to the natives and a real revival started and, I am sure, a continuing work of God there on the island of Malta as the result of Paul's visit.

Now, this imprisonment, brought from Malta into Puteoli, on into Rome, and now in prison, but it is all happening for the furtherance of the gospel.

So that my bonds in Christ are manifest in all of the palace [or the pretorium], and in all other places ( Philippians 1:13 );

Now, the palace would have been Nero's palace there in Rome. As we read in other accounts, many of Nero's servants came to know Jesus Christ.

And many of the brethren in the Lord, waxing confident by my bonds, are much more bold to speak the word without fear ( Philippians 1:14 ).

They see how Paul's testimony is so fearless, how Paul is leading so many of these imperial guards to Jesus Christ. And the boldness of Paul's witness and all embolded many of them to also begin to really witness for the Lord and to witness boldly for the Lord. Paul said, "It has all happened for good. It is all working out. God is working in this whole thing. My imprisonments and my experiences really are furthering the work of the gospel."

Now he said,

Some indeed preach Christ even of envy and strife; and some also of good will: The one preach Christ of contention, not sincerely, supposing to add affliction to my bonds ( Philippians 1:15-16 ):

Paul, because he was a dynamic leader and a strong leader, had his enemies as well as his friends. That is the price of leadership. Just the very fact that God is using you is going to create enmity, jealousy, animosity, in the hearts of people. Paul was no exception. There were those who were jealous of Paul's ministry and what God was doing through Paul. They thought to take advantage of the fact he is in bonds. They are going to go out and they are going to try and do their work, out of contention. Their motive was contention, rivalry; rivalry against Paul, building up their own little flock or whatever. Their motives were really wrong in what they were doing, but the very fact that they were doing it, Paul rejoiced.

I think that this is just a tremendous example of the true Christian minister. He doesn't care who is getting the credit; all he cares is that the work of Christ is being accomplished. So God is blessing the Baptist church and it's bursting at the seams; praise the Lord! The Spirit of God is moving in the hearts of those people. Rather than feeling jealous or competitive, rather than saying, "I don't know why God would bless them when we are so much better than they are." You rejoice that God is working and that the work of God is being accomplished. Even if a person comes in with wrong motivations, and they say, "I don't like that Chuck Smith. I am bitter at him. I am going to rip off a part of his flock. We're going to establish our ministry right down the block, and we are going to pick up the disgruntles and everyone else that comes out of there." Praise the Lord people are being ministered to. They are disgruntled with me. They won't come here anymore. Well, bless God there is a place for the disgruntles to meet.

Christ is being preached. The motive may not be right within their hearts, but that doesn't matter. Paul said, "To me I am thrilled that the work of God is spreading in this community." Some of them have wrong motives, contentions, really trying to add to Paul's afflictions.

But the other of love, knowing that I am set for the defense of the gospel. What then? notwithstanding, every way, whether in pretense, or in truth, Christ is preached; and I therein do rejoice, yea, and will rejoice ( Philippians 1:17-18 ).

So beautiful!

According to my earnest expectation and my hope, that in nothing I shall be ashamed, but that with all boldness, as always, so now also Christ shall be magnified in my body, whether it be by life, or by death ( Philippians 1:20 ).

At this point, Paul was facing Caesar Nero, and he really did not know whether or not he would receive the sentence of death from Nero. Now, he knew that Nero had a general opposition to the preaching of the gospel of Jesus Christ. He knew that Nero saw Jesus Christ as a threat. Nero had ordered that the people confess that Caesar is Lord. Those that refused to confess that Caesar was Lord would be put to death. Paul was going to be facing now this little tyrant. He says, "Pray for me that I might be as bold as I have always been, not going to back down now in this situation, just because I am going to be facing this tyrant Caesar. My expectation, my hope that I will not be ashamed, that I will speak the truth boldly, though the consequence may be my head."

It is interesting from a historical standpoint that Paul appeared before Caesar Nero twice. Once, on his appeal in Caesarea, he had appealed to Caesar, and the first time Paul appeared, Caesar Nero set him free. The charges were baseless. Paul was set free. A couple of years later he was rearrested and brought back to Rome and Caesar Nero ordered him beheaded. So, Paul died a martyr death and he was beheaded by the edict of Caesar Nero. But, as you look at history, an interesting thing: number one, we know that Jesus had told his disciples that they were going to be hailed before the magistrates and before kings. But He said, "Don't take any forethought what you are going to say because in that hour the Holy Spirit will give you the words, and these things will turn for your testimony, or the appearances will give you an opportunity to testify." So, as you read Paul's defenses before the judges and before the kings, he appeared before King Agrippa; he appeared before Felix and before Festus. On every occasion Paul took the occasion to testify, to tell of the work of God's Spirit in his life, and he witnessed to his being born again by the power of Jesus Christ. Every time that he appeared before any of these magistrates, it was just to Paul an opportunity to testify for Jesus Christ. The higher the position of the person before whom Paul was appearing, the more fervent was Paul's testimony, the more earnest was Paul in his endeavor to convert the person, because Paul always thought, "Wow, with the influence and position this guy has, think of what it could do for the gospel if he were saved."

When he appeared before King Agrippa, man, did he ever lay on a heavy testimony. When he was coming to the close, he said, "Agrippa, do you believe the scriptures? I know you believe the scriptures." And he was really coming to the close, and Festus cried out, "Paul, you're crazy! You have been studying too hard. You have lost your mind." Paul came right back and began to press Agrippa, until he said, "Wait a minute, you mean you are trying to convert me to be a Christian? You're trying to persuade me?" Paul said, "I sure wish you were, just like me, except I wouldn't wish you to have these bonds on you. But oh, how I wish you were."

Paul appearing before Nero, don't you know he really turned it on. I mean, he felt no doubt, if I can convert Nero, think of what that will do for the gospel if the emperor becomes a Christian. I am sure he laid on the heaviest witness anybody has ever heard at any time in history when he got before Nero.

It is interesting as you study the history of Nero, up to this point in history, up to the point that Paul appeared before him, he was a fairly decent ruler. After Paul's appearance, there was a sudden and dramatic change in Nero's personality recorded in history. He became almost a mad man. In fact, many did think that he became insane. There is that likelihood that God, through Paul, was giving to Caesar Nero the opportunity of being saved and the testimony and the witness was so powerful, that in his rejection of that testimony, his complete rejection of Jesus Christ, that Caesar Nero at that point became demon possessed. There are certainly things in history to indicate demon possession in Caesar Nero, and also in the scriptures.

Caesar Nero became a madman. In his persecution of the church, he became inhumane. They would tie Christians on posts in his garden, cover them with tar, and set them on fire to light his garden in the evening, as he would get in his chariot naked and race through the paths of his garden. Christians lighting them, torched there in the garden. It was inhumane and horrible.

It is an interesting study as you study carefully the history of Nero, and this dramatic change just about the time that Paul witnessed to him. He then, of course, burned Rome in his desire to build a new and greater Rome, one that would be named after him and leave his monument, and then blame the Christians. That was when Paul was recalled and arrested in Ephesus, and brought back to Rome, and then beheaded by Caesar Nero.

Now, whether or not Paul was writing it during the first imprisonment or second is not known for certain. It was probably the first, but even at this point, his outcome is uncertain. Paul expresses, "Hey, my desire is that Christ be magnified in my body. Whether by life or by death, I really don't care. I just want to live for the glory of Jesus Christ." "God forbid," he wrote, "that I should glory except in the cross of Jesus Christ. I am not looking for anything for myself; I am looking that my life will bring glory and honor to Christ. That Christ be magnified in my body, whether by life or by death, doesn't make any difference."

For to me to live is Christ ( Philippians 1:21 ),

He is the center of my existence. My life revolves around him.

Again, if you were to say, "To me to live," what would you have to say? To me to live is the Indy 500. To me to live is playing a guitar. To me to live is... And so many people are living for so many things. Paul said, "For me to live is Christ." Because he said for me to live is Christ, he can also say,

and to die is gain ( Philippians 1:21 ).

You can't say that if you are living for anything else. To me, to live is to be wealthy, to mass a fortune, and to die is to lose it all. To die is loss. You can only say to die is gain when you have lived your life for Jesus Christ. That is why if a person lives their life for Jesus Christ, we don't have to, and we should not, grieve over their death. We can grieve over our loss. We sorrow, but not as those who have no hope; we sorrow because we are going to miss them. But, we don't sorrow for them. We don't grieve for them. For if a person is living for Christ, to die is gain.

But if I live in the flesh [I really don't know what is going to happen now], this is the fruit of my labor: yet what I shall choose I wot not [I really don't know] ( Philippians 1:22 ).

If you ask, "What would you choose, Paul? Do you want to live or die?" I really don't know. For he said,

For I am in a strait betwixt two, having a desire to depart, and to be with Christ; which is far better ( Philippians 1:23 ):

Now, if soul sleep was a legitimate doctrine, then Paul the apostle surely did not understand the doctrine. He would not then express himself this way concerning death. "I am in a strait betwixt two, having a desire to depart and to be asleep, awaiting the great day of the Lord. No, I have a desire to depart and to be with Christ." Paul's understanding that death would free his spirit from his body, that his spirit might immediately be with the Lord in Heaven.

In writing his second letter to the Corinthians, he said, "For we know that when this tent, the earthly body in which we presently live, is dissolved, that we have a building of God that is not made with hands that is eternal in the heavens. So then, we who are still living in these bodies do often groan earnestly desiring to be freed from them, not that I would be in an unembodied spirit, not that I would be unclothed, but that I might be clothed upon with the body which is from heaven. For we know that as long as we are living in these bodies, we are absent from the Lord. So we would choose rather to be absent from these bodies, and to be present with the Lord." Consistent with what he is saying here to the Philippians.

"For I have the desire to depart and to be with Christ, which is far better. So I really don't know what to choose. I am really in a strait. I'm facing life or death, and I don't know, but I don't really know what I want." There is a desire. We in this body groan earnestly, desiring to be freed from these bodies. Not to be unembodied, but to be clothed upon with the body which is in heaven. So, we in these bodies groaning earnestly desiring. So I have a desire to depart and to be with Christ, which is far better.

Now, do you really believe that? You see, we have the wrong attitude towards death. "Oh, my, what a shame, what a pity that he should die. Oh, how terrible, what a loss." You just don't understand what death is for the child of God. But Paul said,

Nevertheless to abide in the flesh [for me to continue to stay in this body of flesh] is more needful for you ( Philippians 1:24 ).

"You need me. Now, I would like to go, my desire is to go and be with Christ, but you need me. I am torn, torn by your need of my continued ministry, and by my desire to be with the Lord." I think that that is always true, we are sort of in a strait betwixt two. When we think of the Lord and being with Him in heaven, "Oh, man, I love to be with the Lord." But yet, we look at our family and they still need us and the responsibility is all around us and we think, "They still need me." There is that torn feeling.

And having this confidence, I know that I shall abide and continue with you all for your furtherance and joy of faith ( Philippians 1:25 );

So, Paul was confident at this point that he was going to be exonerated, which he was, and to continue for a little while yet with them.

That your rejoicing may be more abundant in Jesus Christ for me by my coming to you again. Only let your conversation [manner of life] be as it becometh the gospel of Christ: that whether I come and see you, or else be absent [Now, if he takes my head], I may hear of your affairs, that ye stand fast in one spirit [Now, whether I stay in jail actually that when I hear of you, that this is what I'll hear: that you are standing fast in one spirit], with one mind striving together for the faith of the gospel ( Philippians 1:26-27 );

So the desire for the church: one faith, one mind, working together for the faith of the gospel.

And in nothing terrified by your adversaries: which is to them an evident token of perdition, but to you of salvation, and that of God. For unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake ( Philippians 1:28-29 );

Wait a minute, I thought I heard an evangelist the other night saying that no Christian ever needed to suffer if he just had enough faith. Evidently, he didn't read Philippians 1 . It is given on the behalf of Christ, not only to believe on Him, but to suffer for His sake.

Having the same conflict which ye saw in me, and now hear to be in me ( Philippians 1:30 ). "

Contending for the Faith

Salutation

Paul and Timotheus, the servants of Jesus Christ, to all the saints in Christ Jesus which are at Philippi, with the bishops and deacons:

This salutation, typical of Paul, sets the tone for the entire letter: it is personal, affectionate, and full of joy and gratitude. It is immediately followed by a thanksgiving. The introduction to this letter is divided into three sections: salutation (verses 1-2); thanksgiving (verses 3-8); and petitionary prayer (verses 9-11).

This epistle is a personal letter from the Apostle Paul to the congregation at Philippi. The Philippians have often demonstrated their love for him in various ways. Paul identifies himself as the author of this letter but does not refer to himself as an apostle. Of the four epistles in which Paul does not introduce himself as an apostle, three are addressed to Macedonian churches. He does not mention his apostleship for there is no need. He is very close to the Philippians, and there is evidence of a warm relationship existing between them. He is writing this letter, not as an apostle to his churches, but as a friend to his dear friends.

Paul and Timotheus: Paul associates himself with Timothy in this salutation, as he does in 2 Corinthians, Colossians, and Philemon. In the openings of the Thessalonian letters, he names Timothy along with Silvanus. Timothy is mentioned probably because he has played an important role in the preaching of the gospel in Macedonia and Achaia (Acts 16-18). He has served Paul faithfully during Paul’s imprisonment, and the Philippians have a special attachment to him (2:20-22).

Timothy is a traveling companion who joined Paul during his second journey (Acts 16:1-3). Timothy, who had been converted to Christ chiefly through the preaching and influence of Paul, had a strong background in the knowledge of God and His Word through the teaching of his mother and grandmother (2 Timothy 1:5). His mother was a Jew and his father a Greek. He was a young man, devoted to serving Paul, and Paul loved him as a son (2:19-22). He became a faithful evangelist and was the recipient of two epistles from Paul (1 and 2 Timothy).

Timothy is mentioned again in Philippians 2:19-23, where he is referred to in the third person. Apparently his name is inserted at the beginning of the letter because of his constant and intimate relationship with the church at Philippi (Acts 16:1; Acts 16:3; Acts 17:14; Acts 17:19; Acts 17:22) and also because of Paul’s desire to pave the way for his visit mentioned in chapter two.

the servants of Jesus Christ: Paul refers to both Timothy and himself as the "servants of Jesus Christ." This salutation is unique, for the plural douloi is used including Timothy along with Paul as a slave "of Jesus Christ." The word rendered "servants" is the ordinary Greek word for "slaves." When Paul identifies himself and Timothy as "servants," he means they are the absolute possession of Jesus Christ, their Lord, and owe complete obedience to Him. They are "subjects of humility, given to lowly service" (Theological Dictionary of the New Testament, Vol. 2 616). They render a cheerful and willing service that exemplifies true freedom (Romans 6:18; Romans 6:22) found in Christ.

In the Old Testament, the prophets are often referred to as "the servants of the Lord" (Amos 3:7; Jeremiah 7:25; Ezra 9:11; Daniel 9:6); and the same title is applied to Moses (Exodus 14:31), Joshua (Judges 2:8), and David (Psalms 78:70). Thus, "servant" in this context becomes a title of dignity since God’s "servant" is a chosen instrument entrusted with particular tasks. In the Old Testament, Israel was God’s holy people (Exodus 19:6), chosen by Him and appointed to His service. As the One who had brought them into covenant relationship was holy, Israel was to be a holy nation (Leviticus 11:44; Leviticus 19:2).

In the New Testament the word "servants" is applied, not to a select group of spiritual and moral elite but to the rank and file Christian who is set apart to God and dedicated to His service. As the people of His own possession, Christians are the elect, whose lives are to be characterized by godly behavior. Later, in chapter two, Paul presents Christ as the supreme example of humility and then refers to himself (2:17) and Timothy (2:19-24) as those involved in sacrificial service to the same Master. Such servitude should characterize all who wear the name Christian, whose lives are lived in service to the Lord and Master as well as to brothers and sisters in Christ.

to all the saints in Christ Jesus which are at Philippi: The recipients are identified as "saints in Christ Jesus." The term "saint" is a common term by which all Christians are called in the New Testament. Literally, it means holy one (1 Peter 2:9). The idea behind the word is that of separation for the purpose of consecration. They are called saints "in Christ Jesus." The phrase "in Christ Jesus" is the most characteristic expression used by Paul to describe Christians who have intimate communion with Christ and are members of the church of which Christ is the Head. God’s peace will guard their hearts and minds in Christ Jesus (4:7), and their every need will be met in accordance with God’s riches in glory in Him (4:19). The prize promised by God’s heavenly call is in Christ Jesus (3:14). Finally, the Philippians are to adopt the same attitude toward one another that is found in Christ Jesus (2:5). In other words, the whole of life is to be determined by the fact of being in Christ Jesus; it is in Him that we are set apart. Only by virtue of being in Him and having our sins forgiven by His blood can we be called saints (Revelation 1:5-6; Revelation 5:9-10). By using the terms, "servants" and "saints," Paul both humbles himself and exalts those to whom he is writing, thereby practicing what he later preaches regarding humility (2:3).

with the bishops and deacons: The "bishops and deacons" are also addressed. "It is possible that these men are mentioned in the salutation because they were actually responsible for collecting and sending the gifts Paul had received" (4:10-13) (Loh and Nida 7). Here we see the organization of a local church as God intended: it is made up of saints (the members), overseen by bishops, and served by deacons. The bishops are men charged with guarding the flock and providing spiritual food. Theirs is a ministry of oversight, supervision, or protective care. They are also called elders, presbyters, pastors, or shepherds (Acts 20:17; Acts 20:28; 1 Peter 5:1-2). According to the New Testament, they have to meet certain qualifications before they are appointed to serve as bishops (1 Timothy 3:1-7; Titus 1:5-9). There is always a plurality of elders in a congregation (Acts 14:23; Acts 20:17; Philippians 1:1).

The term "deacon" means servant or minister. Deacons also have to meet certain qualifications (1 Timothy 3:8-13). They serve the needs of the congregation under the oversight of the bishops.

Dr. Constable's Expository Notes

Timothy was an associate of Paul’s and may have served as his secretary as Paul dictated this letter (cf. 2 Thessalonians 3:17), but Timothy was not the co-author of it (cf. Philippians 1:3; Philippians 2:19-23). The Philippians knew him since he had been with Paul when Paul had founded the church in Philippi (Acts 16:1-12) and on subsequent occasions (Acts 19:22; Acts 20:3-6). Now Timothy was with Paul in Rome during Paul’s house arrest there.

Paul’s lack of reference to his apostleship is in harmony with the overall emphasis of this epistle (cf. 1 and 2 Thess. and Phile.). This was a personal letter rather than one giving correction that needed apostolic authority behind it so the recipients would accept it and act on its instructions.

The writer characterized himself and Timothy as bond-servants (Greek douloi) of Christ, a favorite title of early Christian leaders (cf. James 1:1; 2 Peter 1:1; Judges 1:1; Revelation 1:1). It stressed the strong commitment of the Christian to his or her Lord. The Septuagint translators of the Old Testament used doulos (singular) to describe Moses and other dedicated prophets (Psalms 105:26; Jeremiah 25:4; Amos 3:7) as did John when he described Moses (Revelation 15:3).

"Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isaiah 43:10), but was especially associated with famous OT personalities . . ." [Note: The NET Bible note on 1:1.]

The apostle Paul was fond of addressing his fellow believers as saints (cf. Romans 1:7; 1 Corinthians 1:2; 2 Corinthians 1:1; Ephesians 1:1; Colossians 1:2; 1 Thessalonians 3:13; 2 Thessalonians 1:10; Philemon 1:5; Philemon 1:7). This title reflects the Christian’s present justified standing before God though not necessarily his or her present sanctified standing in the sight of other people.

In no other of his epistles did Paul address the elders (Gr. episkopois) and deacons (diakonois) of the church specifically in the salutation. Perhaps they received special mention because Epaphroditus had come to Paul with money from the Philippian church (Philippians 2:25) and or because friction existed within this church (Philippians 4:2-3). These are the two offices of the church that Paul expounded elsewhere (1 Timothy 3; Titus 1).

"Even though these titles occur only here and in the Pastoral Epistles in the Pauline corpus, one should not construe this to suggest either that the other Pauline churches did not have such leaders or that this is a later development in his churches." [Note: Fee, p. 67.]

Normally Paul appointed elders in the churches that he founded (Acts 14:23). This was an office that carried over from Jewish synagogue life. [Note: See Alexander Strauch, Biblical Eldership, p. 154.] The elders whom Paul appointed were probably Jewish converts who had good backgrounds in the Old Testament. The terms elder, presbyter, overseer, bishop, and pastor all refer to the same office (cf. 1 Timothy 3:1-2; Titus 1:7; 1 Peter 5:1-2).

The deacons were the official servants of the church who functioned as the elders’ assistants. This is the only place in the New Testament, except 1 Timothy 3, where a New Testament writer mentioned both elders and deacons together as the leaders of the church. Note that in Philippi there was a plurality of both elders and deacons in the church. At this stage in the growth of the church probably there was only one church in Philippi and there was a plurality of both elders and deacons in the one assembly. [Note: J. N. D. Kelly, A Commentary on the Pastoral Epistles, p. 74.]

This reference to elders and deacons does not prescribe that there must be a plurality of elders and or deacons in every modern church. The verse is descriptive rather than prescriptive. However it does indicate that there was a plurality of official leaders in this church. In this respect the Philippian church was typical of many others in its day (cf. Acts 14:23).

"No evidence exists for a single leader as the ’head’ of the local assembly in the Pauline churches." [Note: Fee, p. 67. See also J. Alec Motyer, The Message of Philippians, pp. 37-38.]

Dr. Constable's Expository Notes

I. SALUTATION 1:1-2

Paul began this epistle by identifying himself and his companion and by wishing God’s richest blessings on his readers.

"Almost all letters from the Greco-Roman period began with a threefold salutation: The Writer, to the Addressee, Greetings. Very often the next item in the letter would be a wish (sometimes a prayer) for the health or well-being of the addressee. Paul’s letters, which generally follow this standard form, usually include a thanksgiving; in some of these, as here, he also includes a prayer-report. But in contrast to most of the ancient letters, which tend to be stereotyped, Paul tends to elaborate these formal items; and in so doing, everything Paul’s hands touch come under the influence of the gospel, and thereby become distinctively Christian." [Note: Ibid., p. 59.]

Barclay's Daily Study Bible

Chapter 1

A FRIEND TO HIS FRIENDS ( Php_1:1-2 )

1:1-2 Paul and Timothy, slaves of Jesus Christ, write this letter to all those in Philippi who are consecrated to God because of their relationship to Jesus Christ, together with the overseers and the deacons.

The opening sentence sets the tone of the whole letter. It is characteristically a letter from a friend to his friends. With the exception of the letter to the Thessalonians and the little personal note to Philemon, Paul begins every letter with a statement of his apostleship; he begins, for instance, the letter to the Romans: "Paul a servant of Jesus Christ, called to be an apostle" (compare 1 Corinthians 1:1; 2 Corinthians 1:1; Galatians 1:1; Ephesians 1:1; Colossians 1:1). In the other letters he begins with a statement of his official position, why he has the right to write, and why the recipients have the duty to listen; but not when he writes to the Philippians. There is no need; he knows that they will listen, and listen lovingly. Of all his Churches, the Church at Philippi was the one to which Paul was closest; and he writes, not as an apostle to members of his Church, but as a friend to his friends.

Nonetheless, Paul does lay claim to one title. He claims to be the servant (doulos, G1401) of Christ, as the King James and Revised Standard Versions have it; but doulos ( G1401) is more than servant, it is slave. A servant is free to come and go; but a slave is the possession of his master for ever. When Paul calls himself the slave of Jesus Christ, he does three things. (i) He lays it down that he is the absolute possession of Christ. Christ has loved him and bought him with a price ( 1 Corinthians 6:20), and he can never belong to anyone else. (ii) He lays it down that he owes an absolute obedience to Christ. The slave has no will of his own; his master's will must be his. So Paul has no will but Christ's, and no obedience but to his Saviour and Lord. (iii) In the Old Testament the regular title of the prophets is the servants of God ( Amos 3:7; Jeremiah 7:25). That is the title which is given to Moses, to Joshua and to David ( Joshua 1:2; Judges 2:8; Psalms 78:70; Psalms 89:3; Psalms 89:20). In fact, the highest of all titles of honour is servant of God; and when Paul takes this title, he humbly places himself in the succession of the prophets and of the great ones of God. The Christian's slavery to Jesus Christ is no cringing subjection. As the Latin tag has it: Illi servire est regnare, to be his slave is to be a king.

THE CHRISTIAN DISTINCTION ( Php_1:1-2 continued)

The letter is addressed, as the Revised Standard Version has it, to all the saints in Christ Jesus. The word translated saint is hagios, ( G40) ; and saint is a misleading translation. To modern ears it paints a picture of almost unworldly piety. Its connection is rather with stained glass windows than with the market-place. Although it is easy to see the meaning of hagios ( G40) it is hard to translate it.

Hagios ( G40) , and its Hebrew equivalent qadowsh ( H6918) , are usually translated holy. In Hebrew thought, if a thing is described as holy, the basic idea is that it is different from other things; it is in some sense set apart. The better to understand this, let us look at how holy is actually used in the Old Testament. When the regulations regarding the priesthood are being laid down, it is written: "They shall be holy to their God" ( Leviticus 21:6). The priests were to be different from other men, for they were set apart for a special function. The tithe was the tenth part of all produce which was to be set apart for God, and it is laid down: "The tenth shall be holy to the Lord, because it is the Lord's" ( Leviticus 27:30; Leviticus 27:32). The tithe was different from other things which could be used as food. The central part of the Temple was the Holy Place ( Exodus 26:33); it was different from all other places. The word was specially used of the Jewish nation itself. The Jews were a holy nation ( Exodus 19:6). They were holy unto the Lord; God had severed them from other nations that they might be his ( Leviticus 20:26); it was they of all nations on the face of the earth whom God had specially known ( Amos 3:2). The Jews were different from all other nations, for they had a special place in the purpose of God.

But they refused to play the part which God meant them to play; when his Son came into the world, they failed to recognize him, and rejected and crucified him. The privileges and the responsibilities they should have had were taken away from the nation of Israel and given to the Church, which became the new Israel, the real people of God. Therefore, just as the Jews had once been hagios ( G40) , holy, different, so now the Christians must be hagios ( G40) ; the Christians are the holy ones, the different ones, the saints. Thus Paul in his pre-Christian days was a notorious persecutor of the saints, the hagioi ( G40) ( Acts 9:13); Peter goes to visit the saints, the hagioi ( G40) , at Lydda ( Acts 9:32).

To say that the Christians are the saints means, therefore, that the Christians are different from other people. Wherein does that difference lie?

Paul addresses his people as saints in Christ Jesus. No one can read his letters without seeing how often the phrases in Christ, in Christ Jesus, in the Lord occur. In Christ Jesus occurs 48 times, in Christ 34 times, and in the Lord 50 times. Clearly this was for Paul the very essence of Christianity. What did he mean? Marvin R. Vincent says that when Paul spoke of the Christian being in Christ, he meant that the Christian lives in Christ as a bird in the air, a fish in the water, the roots of a tree in the soil. What makes the Christian different is that he is always and everywhere conscious of the encircling presence of Jesus Christ.

When Paul speaks of the saints in Christ Jesus, he means those who are different from other people and who are consecrated to God because of their special relationship to Jesus Christ--and that is what every Christian should be.

THE ALL-INCLUSIVE GREETING ( Php_1:1-2 continued)

Paul's greeting to his friends is: Grace be to you and peace, from God the Father, and from our Lord Jesus Christ (compare Romans 1:7; 1 Corinthians 1:3; 2 Corinthians 1:2; Galatians 1:3; Ephesians 1:2; Colossians 1:2; 1 Thessalonians 1:1; 2 Thessalonians 1:2; Philemon 1:3).

When Paul put together these two great words, grace and peace, (charis, G5485, and eirene, G1515) , he was doing something very wonderful. He was taking the normal greeting phrases of two great nations and moulding them into one. Charis ( G5485) is the greeting with which Greek letters always began and eirene ( G1515) the greeting with which Jews met each other. Each of these words had its own flavour and each was deepened by the new meaning which Christianity poured into it.

Charis ( G5485) is a lovely word; the basic ideas in it are joy and pleasure, brightness and beauty; it is, in fact, connected with the English word charm. But with Jesus Christ there comes a new beauty to add to the beauty that was there. And that beauty is born of a new relationship to God. With Christ life becomes lovely because man is no longer the victim of God's law but the child of his love.

Eirene ( G1515) is a comprehensive word. We translate it peace; but it never means a negative peace, never simply the absence of trouble. It means total well-being, everything that makes for a man's highest good.

It may well be connected with the Greek word eirein ( G1515) , which means to join, to weave together. And this peace has always got to do with personal relationships, a man's relationship to himself, to his fellow-men, and to God. It is always the peace that is born of reconciliation.

So, when Paul prays for grace and peace on his people he is praying that they should have the joy of knowing God as Father and the peace of being reconciled to God, to men, and to themselves--and that grace and peace can come only through Jesus Christ.

THE MARKS OF THE CHRISTIAN LIFE:( Php_1:3-11 )

(1) The Christian Joy ( Php_1:3-11 )

1:3-11 In all my remembrance of you I thank my God for you, and always in every one of my prayers, I pray for you with joy, because you have been in partnership with me for the furtherance of the gospel from the first day until now, and of this I am confident, that he who began a good work in you will complete it so that you may be ready for the day of Jesus Christ. And it is right for me to feel like this about you, because I have you in my heart, because all of you are partners in grace with me, both in my hands, and in my defence and confirmation of the gospel. God is my witness how I yearn for you all with the very compassion of Christ Jesus. And this I pray, that your love for each other may continue to abound more and more in all fulness of knowledge and in all sensitiveness of perception, that you may test the things which differ, that you may be yourselves pure and that you may cause no other to stumble, in preparation for the day of Christ, because you have been filled with the fruit which the righteousness which comes through Jesus Christ produces, and which issues in glory and praise to God.

It is a lovely thing when, as Ellicott puts it, remembrance and gratitude are bound up together. In our personal relationships it is a great thing to have nothing but happy memories; and that was how Paul was with the Christians at Philippi. To remember brought no regrets, only happiness.

In this passage there are set out the marks of the Christian life.

There is Christian joy. It is with joy that Paul prays for his friends. The Letter to the Philippians has been called The Epistle of Joy. Bengel in his terse Latin commented: "Summa epistolae gaudeo--gaudete." "The whole point of the letter is I do rejoice; do you rejoice." Let us look at the picture of Christian joy which this letter paints.

(i) In Php_1:4 there is the joy of Christian prayer, the joy of bringing those we love to the mercy seat of God.

George Raindrop in his book No Common Task tells how a nurse once taught a man to pray and in doing so changed his whole life, until a dull, disgruntled and dispirited creature became a man of joy. Much of the nurse's work was done with her hands, and she used her hands as a scheme of prayer. Each finger stood for someone. Her thumb was nearest to her, and it reminded her to pray for those who were closest to her. The second finger was used for pointing and it stood for all her teachers in school and in the hospital. The third finger was the tallest and it stood for the V.I.P.s, the leaders in every sphere of life. The fourth finger was the weakest, as every pianist knows, and it stood for those who were in trouble and in pain. The little finger was the smallest and the least important and to the nurse it stood for herself.

There must always be a deep joy and peace in bringing our loved ones and others to God in prayer.

(ii) There is the joy that Jesus Christ is preached ( Php_1:18 ). When a man enjoys a great blessing surely his first instinct must be to share it; and there is joy in thinking of the gospel being preached all over the world, so that another and another and another is brought within the love of Christ.

(iii) There is the joy of faith ( Php_1:25 ). If Christianity does not make a man happy, it will not make him anything at all. There is a certain type of Christianity which is a tortured affair. The Psalmist said, "They looked to him and were radiant." When Moses came down from the mountain top his face shone. Christianity is the faith of the happy heart and the shining face

(iv) There is the joy of seeing Christians in fellowship together ( Php_2:2 ). As the Psalmist sang ( Psalms 133:1):

Behold how good a thing it is,

And how becoming well,

Together such as brethren are

In unity to dwell!

There is peace for no one where there are broken human relationships and strife between man and man. There is no lovelier sight than a family linked in love to each other or a Church whose members are one with each other because they are one in Christ Jesus their Lord.

(v) There is the joy of suffering for Christ ( Php_2:17 ). In the hour of his martyrdom in the flames Polycarp prayed, "I thank thee, O Father, that thou hast judged me worthy of this hour." To suffer for Christ is a privilege, for it is an opportunity to demonstrate beyond mistake where our loyalty lies and to share in the upbuilding of the Kingdom of God.

(vi) There is the joy of news of the loved one ( Php_2:28 ). Life is full of separations, and there is always joy when news comes to us of those loved ones from whom we are temporarily separated. A great Scottish preacher once spoke of the joy that man can give with a postage stamp. It is worth remembering how easily we can bring joy to those who love us and how easily we can bring anxiety, by keeping in touch or failing to keep in touch with them.

(vii) There is the joy of Christian hospitality ( Php_2:29 ). There is the home of the shut door and there is the home of the open door. The shut door is the door of selfishness; the open door is the door of Christian welcome and Christian love. It is a great thing to have a door from which the stranger and the one in trouble know that they will never be turned away.

(viii) There is the joy of the man in Christ ( Php_3:1 ; Php_4:1 ). We have already seen that to be in Christ to live in his presence as the bird lives in the air, the fish in the sea, and the roots of the trees in the soil. It is human nature to be happy when we are with the person whom we love; and Christ is the lover from whom nothing in time or eternity can ever separate us.

(ix) There is the joy of the man who has won one soul for Christ ( Php_4:1 ). The Philippians are Paul's joy and crown, for he was the means of bringing them to Jesus Christ. It is the joy of the parent, the teacher, the preacher to bring others, especially the child, into the love of Jesus Christ. Surely he who enjoys a great privilege cannot rest content until he shares it with his family and his friends. For the Christian evangelism is not a duty; it is a joy.

(x) There is the joy in a gift ( Php_4:10 ). This joy does not lie so much in the gift itself, as in being remembered and realizing that some one cares. This is a joy that we could bring to others far oftener than we do.

(2) The Christian Sacrifice ( Php_1:3-11 Continued)

In Php_1:6 Paul says that he is confident that God who has begun a good work in the Philippians will complete it so that they will be ready for the day of Christ. There is a picture here in the Greek which it is not possible to reproduce in translation. The point is that the words Paul uses for to begin (enarchesthai, G1728) and for to complete (epitelein, G2005) are technical terms for the beginning and the ending of a sacrifice.

There was an initial ritual in connection with a Greek sacrifice. A torch was lit from the fire on the altar and then dipped into a bowl of water to cleanse it with its sacred flame; and with the purified water the victim and the people were sprinkled to make them holy and clean. Then followed what was known as the euphemia ( G2162) , the sacred silence, in which the worshipper was meant to make his prayers to his god. Finally a basket of barley was brought, and some grains of the barley were scattered on the victim, and on the ground round about it. These actions were the beginning of the sacrifice, and the technical term for making this beginning was the verb enarchesthai ( G1728) which Paul uses here. The verb used for completing the whole ritual of sacrifice was the verb epitelein ( G2005) which Paul uses here for to complete. Paul's whole sentence moves in an atmosphere of sacrifice.

Paul is seeing the life of every Christian as a sacrifice ready to be offered to Jesus Christ. It is the same picture as he draws when he urges the Romans to present their bodies as a living sacrifice, holy and acceptable to God ( Romans 12:1).

On the day when Christ comes it will be like the coming of a king. On such a day the king's subjects are bound to present him with gifts to mark their loyalty and to show their love. The only gift Jesus Christ desires from us is ourselves. So, then, a man's supreme task is to make his life fit to offer to him. Only the grace of God can enable us to do that.

(3) The Christian Partnership ( Php_1:3-11 Continued)

Php_1:10 , Php_1:11

In this passage the idea of Christian partnership is strongly stressed. There are certain things which Christians share.

(i) Christians are partners in grace. They are people who owe a common debt to the grace of God.

(ii) Christians are partners in the work of the gospel. Christians do not only share a gift; they also share a task; and that task is the furtherance of the gospel. Paul uses two words to express the work of Christians for the sake of the gospel; he speaks of the defence and the confirmation of the gospel. The defence (apologia, G627) of the gospel means its defence against the attacks which come from outside. The Christian has to be ready to be a defender of the faith and to give a reason for the hope that is in him. The confirmation (bebaiosis, G951) of the gospel is the building up of its strength from within, the edifying of Christians. The Christian must further the gospel by defending it against the attacks of its enemies and by building up the faith and devotion of its friends.

(iii) Christians are partners in suffering for the gospel. Whenever the Christian is called upon to suffer for the sake of the gospel, he must find strength and comfort in the memory that he is one of a great fellowship in every age and every generation and every land who have suffered for Christ rather than deny their faith.

(iv) Christians are partners with Christ. In Php_1:8 Paul has a very vivid saying. The literal translation is, "I yearn for you all with the bowels of Jesus Christ." The Greek word for bowels is splagchna ( G4698) . The splagchna were the upper intestines, the heart, the liver, and the lungs. These the Greeks believed to be the seat of the emotions and the affections. So Paul is saying: "I yearn for you with the very compassion of Jesus Christ himself. I love you as Jesus loves you." The love which Paul feels towards his Christian friends is nothing other than the love of Christ himself. J. B. Lightfoot, writing on this passage says, "The believer has no yearnings apart from his Lord; his pulse beats with the pulse of Christ; his heart throbs with the heart of Christ." When we are really one with Jesus, his love goes out through us to our fellow-men whom he loves and for whom he died. The Christian is a partner in the love of Christ.

(4) The Christian Progress And The Christian Goal ( Php_1:3-11 Continued)

It was Paul's prayer for his people that their love would grow greater every day ( Php_1:9-10 ). That love, which was not merely a sentimental thing, was to grow in knowledge and in sensitive perception so that they would be more and more able to distinguish between right and wrong. Love is always the way to knowledge. If we love any subject, we want to learn more about it; if we love any person, we want to learn more about him; if we love Jesus, we will want to learn more about him and about his truth.

Love is always sensitive to the mind and the heart of the one it loves. If it blindly and blunderingly hurts the feelings of the one it claims to love, it is not love at all. If we really love Jesus, we will be sensitive to his will and his desires; the more we love him; the more we will instinctively shrink from what is evil and desire what is right. The word Paul uses for testing the things that differ is dokimazein ( G1381) , which is the word used for testing metal to see that it is genuine. Real love is not blind; it will enable us always to see the difference between the false and the true.

So, then, the Christian will become himself pure and will cause no other to stumble. The word used for pure is interesting. It is eilikrines ( G1506) . The Greeks suggested two possible derivations, each of which has a vivid picture. It may come from eile, sunshine, and krinein ( G2919) , to judge, and may describe that which is able to stand the test of the sunshine, without any flaw appearing. On that basis the word means that the Christian character can stand any light that is turned upon it. The other possibility is that eilikrines ( G1506) is derived from eilein which means to whirl round and round as in a sieve and so to sift until every impurity is extracted. On that basis the Christian character is cleansed of all evil until it is altogether pure.

But the Christian is not pure; he is also aproskopos ( G677) , he never causes any other person to stumble. There are people who are themselves faultless, but who are so austere that they drive people away from Christianity. The Christian is himself pure, but his love and gentleness are such that he attracts others to the Christian way and never repels them from it.

Finally, Paul sets down the Christian aim. This is to live such a life that the glory and the praise are given to God. Christian goodness is not meant to win credit for a man himself; it is meant to win praise for God. The Christian knows, and witnesses, that he is what he is, not by his own unaided efforts, but only by the grace of God.

THE BONDS DESTROY THE BARRIERS ( Php_1:12-14 )

1:12-14 I want you to know, brothers, that what has happened to me has resulted rather in the advancement of the gospel, because it has been demonstrated to the whole Praetorian Guard and to all the others that my imprisonment is borne for Christ's sake and in Christ's strength; and the result is that through my bonds more of the brothers have found confidence in the Lord the more exceedingly to dare fearlessly to speak the word of God.

Paul was a prisoner but so far from his imprisonment ending his missionary activity it actually expanded it for himself and for others. In fact, the bonds destroyed the barriers. The word Paul uses for the advancement of the gospel is a vivid word. It is prokope, ( G4297) ; the word which is specially used for the progress of an army or an expedition. It is the noun from the verb prokoptein ( G4298) , which means to cut down in advance. It is the verb which is used for cutting away the trees and the undergrowth, and removing the barriers which would hinder the progress of an army. Paul's imprisonment, so far from shutting the door, opened the door to new spheres of work and activity, into which he would never otherwise have penetrated.

Paul, seeing that there was no justice for him in Palestine, had appealed to Caesar, as every Roman citizen had the right to do. In due time he had been despatched to Rome under military escort, and, when he had arrived there, he had been handed over to "the captain of the guard" and allowed to live by himself under the care of a soldier who was his guard ( Acts 28:16). Ultimately, although still under guard, he had been allowed to have his own hired lodging ( Acts 28:30), which was open to all who cared to come to see him.

In the King James Version we read that Paul said his bonds were manifest in all the palace. The word translated palace is praitorion ( G4232) which can mean either a place or a body of people. When it has the meaning of a place, it has three meanings. (i) Originally it meant a general's headquarters in camp, the tent from which he gave his orders and directed his campaign. (ii) From that it very naturally moved on to mean a general's residence; it could, therefore, mean the Emperor's residence, that is, his palace, although examples of this usage are very rare. (iii) By another natural extension it came to mean a large house or villa, the residence of some wealthy or influential man. Here praitorion ( G4232) cannot have any of these meanings, for it is clear that Paul stayed in his own hired lodging and it does not make sense that his hired lodging was in the Emperor's palace.

So we turn to the other meaning of praitorion ( G4232) , a body of people. In this usage it means the Praetorian Guard, or very much more rarely, the barracks where the Praetorian Guard were quartered. The second of these meanings we can leave on one side, for Paul would not likely have a hired lodging in a Roman barracks.

The Praetorian Guard were the Imperial Guard of Rome. They had been instituted by Augustus and were a body of ten thousand picked troops. Augustus had kept them dispersed throughout Rome and the neighbouring towns. Tiberius had concentrated them in Rome in a specially built and fortified camp. Vitellius had increased their number to sixteen thousand. They served for twelve, and later for sixteen, years. At the close of their term they received the citizenship and a grant of more than L250. Latterly they became very nearly the Emperor's private bodyguard; and in the end they became very much a problem. They were concentrated in Rome, and there came a time when the Praetorian Guard became nothing less than king-makers; for inevitably it was their nominee who was made Emperor every time, since they could impose their will by force, if need be, upon the populace. It was to the Prefect of the Praetorian Guard, their commanding officer, that Paul was handed over when he arrived in Rome.

Paul repeatedly refers to himself as a prisoner or as being in bonds. He tells the Roman Christians that, although he had done no wrong, he was delivered a prisoner (desmios, G1198) into the hands of the Romans ( Acts 28:17). In Philippians he repeatedly speaks of his imprisonment ( Php_1:7 ; Php_1:13-14 ). In Colossians he speaks of being in bonds for the sake of Christ, and bids the Colossians to remember his bonds ( Colossians 4:3; Colossians 4:18). In Philemon he calls himself a prisoner of Jesus Christ, and speaks of the bonds of the gospel ( Philemon 1:9; Philemon 1:13). In Ephesians he again calls himself the prisoner for Jesus Christ ( Ephesians 3:1).

There are two passages in which these bonds are more closely defined. In Acts 28:20 he speaks of himself as being bound with this chain; and he uses the same word (halusis, G254) in Ephesians 6:20, when he speaks of himself as an ambassador in chains. It is in this word halusis ( G254) that we find our key. The halusis ( G254) was the short length of chain by which the wrist of a prisoner was bound to the wrist of the soldier who was his guard, so that escape was impossible. The situation was this. Paul had been delivered to the captain of the Praetorian Guard, to await trial before the Emperor. He had been allowed to arrange a private lodging for himself; but night and day in that private lodging there was a soldier to guard him, a soldier to whom he was chained by his halusis ( G254) all the time. There would, of course, be a rota of guardsmen assigned to this duty; and in the two years one by one the guardsmen of the Imperial Guard would be on duty with Paul. What a chance was there! These soldiers would hear Paul preach and talk to his friends. Is there any doubt that in the long hours Paul would open up a discussion about Jesus with the soldier to whose wrist he was chained?

His imprisonment had opened the way for preaching the gospel to the finest regiment in the Roman army. No wonder he declared that his imprisonment had actually been for the furtherance of the gospel. All the Praetorian Guard knew why Paul was in prison; many of them were touched for Christ; and the very sight of this gave to the brethren at Philippi fresh courage to preach the gospel and to witness for Christ.

Paul's bonds had removed the barriers and given him access to the flower of the Roman army, and his bonds had been the medicine of courage to the brethren at Philippi.

THE ALL-IMPORTANT PROCLAMATION ( Php_1:15-18 )

1:15-18 Some in their preaching of Christ are actuated by envy and strife; some by goodwill. The one preach from love, because they know that I am lying here for the defence of the gospel; the other proclaim Christ for their own partisan purposes, not with pure motives, but thinking to make my bonds gall me all the more. What then? The only result is that in every way, whether as a cloak for other purposes, or whether in truth, Christ is proclaimed. And in this I rejoice--yes, and I will rejoice.

Here indeed the great heart of Paul is speaking. His imprisonment has been an incentive to preaching. That incentive worked in two ways. There were those who loved him; and, when they saw him lying in prison, they redoubled their efforts to spread the gospel, so that it would lose nothing because of Paul's imprisonment. They knew that the best way to delight his heart was to see that the work did not suffer because of his unavoidable absence. But others were moved by what Paul calls eritheia ( G2052) and preached for their own partisan motives. Eritheia ( G2052) is an interesting word. Originally it simply meant working for pay. But the man who works solely for pay works from a low motive. He is out solely to benefit himself. The word, therefore, came to describe a careerist, out for office to magnify himself; and so it came to be connected with politics and to mean canvassing for office. It came to describe self-seeking and selfish ambition, which was out to advance itself and did not care to what methods it stooped to attain its ends. So there were those who preached the harder now that Paul was in prison, for his imprisonment seemed to present them with a heaven-sent opportunity to advance their own influence and prestige and lessen his.

There is a lesson for us here. Paul knew nothing of personal jealousy or of personal resentment. So long as Jesus Christ was preached, he did not care who received the credit and the prestige. He did not care what other preachers said about him, or how unfriendly they were to him, or how contemptuous they were of him, or how they tried to steal a march upon him. All that mattered was that Christ was preached. All too often we resent it when someone else gains a prominence or a credit which we do not. All too often we regard a man as an enemy because he has expressed some criticism of us or of our methods. All too often we think a man can do no good because he does not do things in our way. All too often the intellectuals have no truck with the evangelicals, and the evangelicals impugn the faith of the intellectuals. All too often those who believe in the evangelism of education have no use for the evangelism of decision, and those who practise the evangelism of decision have no use for those who feel that some other approach will have more lasting effects. Paul is the great example. He lifted the matter beyond all personalities; all that mattered was that Christ was preached.

THE HAPPY ENDING ( Php_1:19-20 )

1:19-20 For I know that this will result in my salvation, because of your prayer for me, and because of the generous help the Holy Spirit of Christ gives to me, for it is my eager expectation and my hope that I shall never on any occasion be shamed into silence, but that on every occasion, even as now, I shall speak with all boldness of speech, so that Christ will be glorified in my body, whether by my life or by my death.

It is Paul's conviction that the situation in which he finds himself will result in his salvation. Even his imprisonment, and even the almost hostile preaching of his personal enemies, will in the end turn out to his salvation. What does he mean by his salvation? The word is soteria ( G4991) , and here there are three possible meanings.

(i) It may mean safety, in which case Paul will be saying that he is quite sure that the matter will end in his release. But that can hardly be the meaning here, since Paul goes on to say that he cannot be sure whether he will live or die.

(ii) It may mean his salvation in heaven. In that case Paul would be saying that his conduct in the opportunity which this situation provides will be his witness in the day of judgment. There is a great truth here. In any situation of opportunity or challenge, a man is acting not only for time, but also for eternity. A man's reaction to every situation in time is a witness for or against him in eternity.

(iii) But soteria ( G4991) may have a wider meaning than either of these. It can mean health, general well-being. Paul may well be saying that all that is happening to him in this very difficult situation is the best thing for him both in time and in eternity. "God put me in this situation; and God means it, with all its problems and its difficulties, to make for my happiness and usefulness in time, and for my joy and peace in eternity."

In this situation Paul knows that he has two great supports. (i) He has the support of the prayers of his friends. One of the loveliest things in Paul's letters is the way in which he asks again and again for his friends' prayers. "Brethren," he writes to the Thessalonians, "pray for us." "Finally, brethren," he writes, "pray for us, that the word of the Lord may speed on and triumph" ( 1 Thessalonians 5:25; 2 Thessalonians 3:1-2). He says to the Corinthians "You must help us by prayer." ( 2 Corinthians 1:11). He writes that he is sure that through Philemon's prayers he will be given back to his friends ( Philemon 1:22). Before he sets out on his perilous journey to Jerusalem, he writes to the Church at Rome asking for their prayers ( Romans 15:30-32).

Paul was never too big a man to remember that he needed the prayers of his friends. He never talked to people as if he could do everything and they could do nothing; he always remembered that neither he, nor they, could do anything without the help of God. There is something to be remembered here. When people are in sorrow, one of their greatest comforts is the awareness that others are bearing them to the throne of grace. When they have to face some back-breaking effort or some heart-breaking decision, there is new strength in remembering that others are remembering them before God. When they go into new places and are far from home, it is an upholding thing to know that the prayers of those who love them are crossing continents to bring them before the throne of grace. We cannot call a man our friend unless we pray for him.

(ii) Paul knows that he has the support of the Holy Spirit. The presence of the Holy Spirit is the fulfilment of the promise of Jesus that he will be with us to the end of the world.

In all this situation Paul has one expectation and one hope. The word he uses for expectation is very vivid and unusual; no one uses it before Paul and he may well have coined it himself. It is apokaradokia ( G603) . Apo ( G575) means "away from," kara, "the head," dokein ( G1380) "to look"; and apokaradokia ( G603) means the eager, intense look, which turns away from everything else to fix on the one object of desire. Paul's hope is that he will never be shamed into silence, either by cowardice or a feeling of ineffectiveness. Paul is certain that in Christ he will find courage never to be ashamed of the gospel; and that through Christ his labours will be made effective for all men to see. J. B. Lightfoot writes, "The right of free speech is the badge, the privilege, of the servant of Christ." To speak the truth with boldness is not only the privilege of the servant of Christ; it is also his duty.

So, then, if Paul courageously and effectively seizes his opportunity, Christ will be glorified in him. It does not matter how things go with him. If he dies, his will be the martyr's crown; if he lives, his will be the privilege still to preach and to witness for Christ. As Ellicott nobly puts it, Paul is saying, "My body will be the theatre in which Christ's glory is displayed." Here is the terrible responsibility of the Christian. Once we have chosen Christ, by our life and conduct we bring either glory or shame to him. A leader is judged by his followers; and Christ is judged by us.

IN LIFE AND IN DEATH ( Php_1:21-26 )

1:21-26 For living is Christ to me, and death is gain. And yet--what if the continuance of my life in the flesh would produce more fruit for me? What I am to choose is not mine to declare. I am caught between two desires, for I have my desire to strike camp and to be with Christ, which is far better; but for your sake it is more essential for me to remain in this life. And I am confidently certain of this, that I will remain, and I will be with you and beside you all to help you along the road, and to increase the joy of your faith, so that you may have still further grounds for boasting in Christ because of me, when once again I come to visit you.

Since Paul was in prison awaiting trial, he had to face the fact that it was quite uncertain whether he would live or die; and to him it made no difference.

"Living," he says, in his great phrase, "is Christ to me." For Paul, Christ had been the beginning of life, for on that day on the Damascus road it was as if he had begun life all over again. Christ had been the continuing of life; there had never been a day when Paul had not lived in his presence, and in the frightening moments Christ had been there to bid him be of good cheer ( Acts 18:9-10). Christ was the end of life, for it was towards his eternal presence that life ever led. Christ was the inspiration of life; he was the dynamic of life. To Paul, Christ had given the task of life, for it was he who had made him an apostle and sent him out as the evangelist of the Gentiles. To him Christ had given the strength for life, for it was Christ's all-sufficient grace that was made perfect in Paul's weakness. For him Christ was the reward of life, for to Paul the only worthwhile reward was closer fellowship with his Lord. If Christ were to be taken out of life, for Paul there would be nothing left.

"For me," said Paul, "death is gain". Death was entrance into Christ's nearer presence. There are passages in which Paul seems to regard death as a sleep, from which all men at some future general resurrection shall be wakened (1Cor 16:51-52; 1 Thessalonians 4:14; 1 Thessalonians 4:16); but at the moment when its breath was on him Paul thought of death not as a falling asleep but as an immediate entry into the presence of his Lord. If we believe in Jesus Christ, death for us is union and reunion, union with him and reunion with those whom we have loved and lost awhile.

The result was that Paul was swayed between two desires. "I am caught," he says, "between two desires." As the Revised Standard Version has it: "I am hard pressed between the two." The word he uses is sunechomai ( G4912) , the word which would be used of a traveller in a narrow defile, with a wall of rock on either hand, unable to turn aside and able only to go straight on. For himself he desired to depart and to be with Christ; for the sake of his friends and of what he could do with them and for them he desired to be left in this life. Then comes the thought that the choice is not his but God's.

"My desire is to depart," says Paul, and the phrase is very vivid. The word he uses for to depart is analuein ( G360) .

(i) It is the word for striking camp, loosening the tent ropes, pulling up the tent pins and moving on. Death is a moving on. It is said that in the terrible days of the war, when the Royal Air Force stood between Britain and destruction and the lives of its pilots were being sacrificially spent, they never spoke of a pilot as having been killed but always as having been "posted to another station." Each day is a day's march nearer home, until in the end camp in this world is for ever struck and exchanged for permanent residence in the world of glory.

(ii) It is the word for loosening the mooring ropes, pulling up the anchors and setting sail. Death is a setting sail, a departure on that voyage which leads to the everlasting haven and to God.

(iii) It is the word for solving problems. Death brings life's solutions. There is some place where all earth's questions will be answered and where those who have waited will in the end understand.

It is Paul's conviction that, he will "remain and continue with them. There is a word-play in the Greek that can not be reproduced in the English. The word for to remain is menein ( G3306) ; and that for to continue is paramenein ( G3887) . Lightfoot suggests the translation bide and abide. That keeps the word-play, but does not give the meaning. The point is this; menein ( G3306) simply means to remain with; but paramenein ( G3887) (para, G3844, is the Greek for beside) means to wait beside a person ever ready to help. Paul's desire to live is not for his own sake, but for the sake of those whom he can continue to help.

So, then, if Paul is spared to come and see them again they will have in him grounds to boast in Jesus Christ. That is to say, they will be able to look at him and see in him a shining example of how, through Christ, a man can face the worst erect and unafraid. It is the duty of every Christian so to trust that men will be able to see what Christ can do for the man who has given his life to him.

CITIZENS OF THE KINGDOM ( Php_1:27-30 )

1:27-30 One thing you must see to whatever happens--live a life that is worthy of a citizen of the Kingdom and of the gospel of Christ, so that whether I come and see you, or whether I go away and hear how things go with you, the news will be that you are standing fast, united in one spirit, fighting with one soul the battle of the gospel's faith, and that you are not put into fluttering alarm by any of your adversaries. For your steadfastness is a proof to them that they are doomed to defeat, while you are destined for salvation--and that from God. For to you has been given the privilege of doing something for Christ--the privilege of not only believing in him, but also of suffering for him, for you have the same struggle as that in which you have seen me engaged, and which now you hear that I am undergoing.

One thing is essential--no matter what happens either to them or to Paul the Philippians must live worthily of their faith and profession. Paul chooses his words very carefully. The King James Version has it: "Let your conversation be as it becometh the gospel of Christ." Nowadays this is misleading. To us conversation means talk; but it is derived from the Latin word conversari, which means to conduct oneself. In the seventeenth century a person's conversation was not only his way of speaking to other people; it was his whole behaviour. The phrase means: "Let your behaviour be worthy of those who are pledged to Christ."

But on this occasion Paul uses a word which he very seldom uses in order to express his meaning. The word he would normally use for to conduct oneself in the ordinary affairs of life is peripatein ( G4043) , which literally means to walk about; here htope uses politeuesthai ( G4176) , which means to be a citizen. Paul was writing from the very centre of the Roman Empire, from Rome itself; it was the fact that he was a Roman citizen that had brought him there. Philippi was a Roman colony; and Roman colonies were little bits of Rome planted throughout the world, where the citizens never forgot that they were Romans, spoke the Latin language, wore the Latin dress, called their magistrates by the Latin names, however far they might be from Rome. So what Paul is saying is, "You and I know full well the privileges and the responsibilities of being a Roman citizen. You know full well how even in Philippi, so many miles from Rome, you must still live and act as a Roman does. Well then, remember that you have an even higher duty than that. Wherever you are you must live as befits a citizen of the Kingdom of God.

What does Paul expect from them? He expects them to stand fast. The world is full of Christians on the retreat, who, when things grow difficult, play down their Christianity. The true Christian stands fast, unashamed in any company. He expects unity; they are to be bound together in one spirit like a band of brothers. Let the world quarrel; Christians must be one. He expects a certain unconquerability. Often evil seems invincible; but the Christian must never abandon hope or give up the struggle. He expects a cool, calm courage. In times of crisis others may be nervous and afraid; the Christian will be still serene, master of himself and of the situation.

If they can be like that, they will set such an example that the pagans will be disgusted with their own way of life, will realize that the Christians have something they do not possess, and will seek for very self-preservation to share it.

Paul does not suggest that this will be easy. When Christianity first came to Philippi, they saw him fight his own battle. They saw him scourged and imprisoned for the faith ( Acts 16:19). They know what he is now going through. But let them remember that a general chooses his best soldiers for the hardest tasks, and that it is an honour to suffer for Christ. There is a tale of a veteran French soldier who came in a desperate situation upon a young recruit trembling with fear. "Come, son," said the veteran, "and you and I will do something fine for France." So Paul says to the Philippians: "For you and for me the battle is on; let us do something fine for Christ."

-Barclay's Daily Study Bible (NT)

Gann's Commentary on the Bible

Philippians 1:1

Book Comments

Walking Thru The Bible

PHILIPPIANS

Introduction

THE CHURCH: The Philippian church was established by Paul on his second missionary journey, ca. AD 50 (cf. Acts 16:1). He was there "many days." The church seems to be the least Jewish of all the communities where Paul established churches. Several women were prominent in the history of this congregation; there was Lydia, the first convert there, and Euodia and Syntyche who are designated as Paul’s fellow-laborers in the Gospel.

    This congregation seems to have been exceedingly mindful of Paul’s needs while he was traveling as a missionary preaching the gospel and sent money to him again and again. They were concerned about his comfort and necessities while in prison and again sent him relief.

PLACE, DATE, AND OCCASION OF WRITING: The letter reflects that it was written during an imprisonment of some duration (Philippians 1:7, Philippians 1:13 f, Philippians 1:17). While Paul was in prison at several different places the evidence is strongest that it was written from Rome. He refers to the praetorium guard (Philippians 1:13) and Caesar’s household (Philippians 4:22). The date of the epistle if written during first Roman imprisonment would be AD 61-64.

    The letter was occasioned by a series of communications between the Philippian church and Paul. They heard of Paul’s imprisonment and need and sent their minister, Epaphroditus, to Rome with an offering for Paul. Epaphroditus became seriously sick but God spared him in answer to Paul’s prayers. The Philippians then heard of their minister’s sickness and were grieved over him. Epaphroditus is now well and Paul sends him back home with this letter of thanksgiving for the gift sent to him.

CHARACTERISTICS OF THE EPISTLE: Philippians is a letter to personal friends, not a sermon as Romans, Hebrews and I John. It is a love letter and Paul praises his beloved friends. It is filled with commendation and encouragement, gratitude and love.

    It is a letter of joy. Paul might be scourged in the day but by midnight he could be rejoicing. It has some important teachings on God, and especially of Christ and his pre-incarnated state.

SERMON OUTLINE

THE MIND OF CHRIST

Philippians 2:5

Introduction:

1.    Nineteen times Paul mentions joy, rejoicing, or gladness in this epistle. This is even more meaningful when we notice Paul’s situation when he wrote the letter. If we can master Philippians we should be filled with joy as we live the Christian life.

2.    Paul wrote not wanting anything to mar the joy of the Philippian Christians. He did not want the "Joy Stealers" to get the upper hand.

    a.    Illustration about "Happiness Robbers"

    b.    "These things have I spoken unto you, that my joy might remain in you, and that your joy might be full. (John 15:11) Isn’t it sad today that so many Christians walk under clouds of gloom when we could be walking in the sunshine of joy.

3.    Just how does Christian joy differ from ordinary happiness?

_ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _

4.    The Christian secret of joy is found in the way we _ _ _ _ _ _ _ (Proverbs 23:7)

    A.    Notice the contrast between Mark Twain and Paul.

5.    Paul indicates four thieves that could rob us of our joy and how we can prevent it. Four broad categories suggested by Paul are:

        Chapter 1        _ _ _ _ _ _ _ _ _ _ _ _ _ _

        Chapter 2         _ _ _ _ _ _ _ _ _ _ _ _ _ _

        Chapter 3         _ _ _ _ _ _ _ _ _ _ _ _ _ _

        Chapter 4         _ _ _ _ _ _ _ _ _ _ _ _ _ _

6.    How can we prevent these thieves from taking what is ours in Christ?

    a.    By cultivating the Christian mind and attitude (Philippians 2:5).

    b.    Paul used the word "mind" ten times, and "think" and "remember" five times each. Let us notice how Paul develops the right "mind-set" in each of the chapters:

I.    The Single Mind Chapter 1 (Key verse 21)

1.    How does Paul describe the singlemindedness that James mentions? "A double minded man is unstable in all his ways." (James 1:8)

It is having all of one’s life centered on Jesus Christ. Everything we think, plan. do, hope for, takes its meaning and purpose from the Lord.

2.    Does a single-minded person simply ignore the circumstances in which he finds himself, acting as if they didn’t exist?

II.    The Submissive Mind Chapter 2 (Key verse 3)

1.    In chapter 2 Paul focuses on people and provides us with four wonderful examples of the submissive mind (Luke 14:11).

        2:1-11        _ _ _ _ _ _ _ _ _ _ _ _ _ _         (v.6-7)

        2:12-18    _ _ _ _ _ _ _ _ _ _ _ _ _ _         (v.16-17)

        2:19-24    _ _ _ _ _ _ _ _ _ _ _ _ _ _        (v.20)

        2:25-30    _ _ _ _ _ _ _ _ _ _ _ _ _ _        (v.30)

2.    The Christian with the submissive mind doesn’t expect others to serve him.

3.    We see how in chapter 1 Paul puts Jesus first, and in chapter 2 he shows us to put others second. That means you put yourself last, and notice how that spells JOY!

III.    The Spiritual Mind Chapter 3 (Key verse 19)

1.    Eleven times "things" are mentioned. We see that ’most people’ mind "earthly things"

    a.    Paul probably has in mind things which are always sinful, but he doesn’t list them.

    b.    "Things" that concern us may include some necessary but secondary things as food, clothing and shelter. "The worst enemy of the best is the second best." Matthew 6:33.

2.    Christians are to mind "heavenly things" (verse 20). The person with a spiritual mind looks at things from heaven’s point of view. What a difference.

3.    Paul uses several figures of speech in chapter 3 as he considers the need for the Christian to develop a spiritual minds from the standpoint of:

        !    Accountants-- with right values (v. 1-11) v.7

        !    Athletes-- with right vigor (v. 12-16) v.14

        !    Aliens-- with right vision (17-21) v.20

III.    The Secure Mind Chapter 4 (Key verse 7)

1.    The Christian with joy has a peaceful and secure mind. The great enemy of the secure mind is _ _ _ _ _ .

    a.    "Peace of mind," the basic characteristic of Christian joy cannot coexist with worry for that involves feelings of insecurity or feelings of threatened danger.

2.    Paul indicates that worry involves the mind--

        wrong     thinking

and that worry involves the heart (emotions)--

        wrong     feelings

about circumstances, people and things. So if we develop the single mind, the submissive mind, and the spiritual mind as we should we will not have much problem with worry.

3.    Four wonderful spiritual resources we have in Christ for joyful, peaceful, worry-free minds are:

    a.    (4:1-9)        God’s P _ _ _ _ v.7

    b.    (4:10-13)    God’s P _ _ _ _ v.13

    c.    (4:14-19)    God’s P _ _ _ _ _ _ _ _ v.19

    d.    (4:20-23)    God’s P _ _ _ _ _ v.21-22.

Conclusion:

1.    What should you and I do?

2.    Notice that each chapter in Philippians begins with either "in Christ" or "in the Lord." When we give ourselves to Christ we no longer belong to the world.

3.    We can see how the Philippians gave themselves to God in Acts 16.

    a.    They were told to: _ _ _ _ _ _ _ (Acts 16:31)

    b.    We see evidence of _ _ _ _ _ _ _ _ _ _ (Acts 16:33)

    e.    We see that they were _ _ _ _ _ _ _ _ in obedience to the commands of the Lord (Acts 16:33, Mark 16:16).

- - - - - - - - - - - -

Verse Comments

For establishment of the church at Philippi, see Acts 16

Date established, A.D. 50

Date epistle written AD 61-62

Paul was imprisoned see Philippians 1:7; Philippians 1:13; Philippians 1:17; Philippians 4:22

Key Word: Joy (19 x)

Key Verse: Philippians 4:4

"The Joyful Life in Christ"

(Ephesians = "The Supremacy of the Christian Life")

The Joy Stealers (Illustration: Happiness Rustlers, like cattle rustlers)

ch 1 Circumstances

ch 2 People

ch 3 Things

ch 4 Worry

Ch. 1 The Philosophy for the Christian - Philippians 1:21

Ch. 2 The Pattern for the Christian - Philippians 2:5

Ch. 3 The Prize for the Christian - Philippians 3:14

Ch. 4 The Power for the Christian - Philippians 4:13

ch 1 Saviour - centered

ch 2 Self-emptying Life

ch 3 Sound Life

ch 4 Serene Life

Gill's Exposition of the Whole Bible

Paul and Timotheus, the servants of Jesus Christ,.... The apostle sets his own name first, as being not only superior to Timothy in age, in office, and in character, but the sole writer of this epistle. The reasons of his joining Timothy with him are, because he was with him when he first preached at Philippi, and so was known unto the Philippians, and respected by them; and because he was about to send him to them again, whose commendations he enlarges on in the epistle itself; and to let them see, that there was a continued agreement between them in affection and doctrine. It shows indeed great humility in the apostle to join with him one so young, and so much inferior to him on all accounts; though it must be observed, that Timothy was not a partner with him in composing the epistle; he only joined in the salutation to this church, and approved of the letter to it, and might be the amanuensis of the apostle; but had no hand in the epistle itself, which was dictated by Paul under divine inspiration. He chooses a character which agreed to them both; he does not say apostles, for Timothy was no apostle, though he himself was, but "servants of Jesus Christ"; not of men; nor did they seek to please men by preaching the doctrines and commandments of men, and which are suited to the carnal reasonings, lusts, and pleasures of men; for then the character here assumed would not belong to them: but servants of Christ; and that not in such sense only as all mankind are, or in right ought to be, since all are his creatures, and therefore ought to serve him; nor merely as all the saints in common are, being bought with the price of Christ's blood, and being effectually called by his grace, and so made willing to serve him from a principle of love, without servile fear, and with a view to his glory; but as ministers of the word, and preachers of the Gospel; they were his servants in the Gospel, they served him under the ministerial character, and as such were the servants of the most high God, the King of kings, and Lord of lords; so that this title is far from being mean and despicable, it is high, honourable, and glorious.

To all the saints in Christ Jesus which are at Philippi, with the bishops and deacons. The persons to whom this epistle is inscribed are here described by the place of their abode, Philippi, and by the various characters they bore in the church; which was at this time very numerous, consisting of many members, and of proper officers, and are both taken notice of here. The members are meant by "all the saints in Christ Jesus"; they were saints or holy persons, not by Moses and his law; not by ceremonial ablutions and sacrifices, which only sanctified to the purifying of the flesh, but could not take away sin, or cleanse from it; nor by themselves and their moral righteousness; for though thereby men, nay outwardly appear holy and righteous, yet they remain inwardly unholy and impure; nor by baptism, which has no regenerating nor sanctifying virtue in it; if persons are not saints before that, they are never by it; it leaves them as it finds them, and neither takes away original or actual sin: but these were saints in and by Christ; they were become holy in consequence of being in Christ; men are first in Christ, and then saints in him; they are chosen "in him" before the world began to be holy, and in time are made new men, new creatures, are created in him unto good works by virtue of their being in him; hence he sanctifies his church and people by his blood, they being so nearly related to him, and interested in him, and he in them; hence they being first of God in Christ, he is made sanctification to them; and hence internal holiness is wrought in them from Christ, by his Spirit; which being begun is carried on, and will be performed until the day of Christ; and which was the happy case of these Philippians, as the apostle was confident of. The officers of this church were "the bishops and deacons". The "bishops" were the pastors, elders, and overseers of the church, for a bishop and an elder is one and the same; see Acts 20:17; where the elders of the church at Ephesus are called "overseers" or "bishops"; for the same word is used there as here; and the Syriac version here renders the word by קשישא, "elders": and they design no other than common and ordinary pastors; who have the name of elders from their age, gravity, and seniority; and that of bishops and overseers from the nature of their office, which is to feed, watch, inspect, and take the oversight of the flock, minister sound doctrine to them, and preserve them from error and heresies. It seems by this, and the instance of the church at Ephesus, that there were, and so may be, where there is necessity for it, more pastors or bishops than one in a church; unless it can be thought that there were more churches than one in each of these cities; or that the pastors of adjacent churches are here included; neither of which seem to be a clear case, but the contrary: but then these pastors or bishops were all upon an equal foot; one had not any authority or power over another, or more authority than another; they were not metropolitan or diocesan bishops, but pastors of a particular church; and were neither lords over one another, nor of God's heritage. The "deacons" were such as served tables, the Lord's table, the minister's table, and the poor's table; took care of the secular affairs of the church, received and disbursed moneys, kept the church's accounts, and provided everything necessary for its temporal good. The one sort of these officers were concerned with the souls and spiritual estate of the members of the church; the others with their bodies and temporal estate, by visiting the sick, relieving the poor, c. and both these exhibit the true primitive plan of church offices and discipline there being no other order of offices or officers, in a Christian church of divine institution, but pastors and deacons; whatever else is introduced is without warrant, and comes from the man of sin. These officers are mentioned by the apostle, not only to show his respect to them, but to observe to the members of this church, that they ought to esteem them highly for their works' sake; these being offices of great importance and usefulness to the church, which, by having such, was a truly organized church of Christ.

Henry's Complete Commentary on the Bible

      1 Paul and Timotheus, the servants of Jesus Christ, to all the saints in Christ Jesus which are at Philippi, with the bishops and deacons:   2 Grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ.

      We have here the inscription and benediction. Observe,

      I. The persons writing the epistle--Paul and Timotheus. Though Paul was alone divinely inspired, he joins Timothy with himself, to express his own humility, and put honour upon Timothy. Those who are aged, and strong, and eminent, should pay respect to, and support the reputation of, those who are younger, and weaker, and of less note. The servants of Jesus Christ; not only in the common relation of his disciples, but in the peculiar work of the ministry, the high office of an apostle and an evangelist. Observe, The highest honour of the greatest apostle, and most eminent ministers, is to be the servants of Jesus Christ; not the masters of the churches, but the servants of Christ. Observe,

      II. The persons to whom it is directed. 1. To all the saints in Christ who are at Philippi. He mentions the church before the ministers, because the ministers are for the church, for their edification and benefit, not the churches for the ministers, for their dignity, dominion, and wealth. Not for that we have dominion over your faith, but are helpers of your joy,2 Corinthians 1:24. They are not only the servants of Christ, but the servants of the church for his sake. Ourselves your servants for Jesus' sake,2 Corinthians 4:5. Observe, The Christians here are called saints; set apart for God, or sanctified by his Spirit, either by visible profession or real holiness. And those who are not really saints on earth will never be saints in heaven. Observe, It is directed to all the saints, one as well as another, even the meanest, the poorest, and those of the least gifts. Christ makes no difference; the rich and the poor meet together in him: and the ministers must not make a difference in their care and tenderness upon these accounts. We must not have the faith of our Lord Jesus Christ with respect of persons,James 2:1. Saints in Christ Jesus; saints are accepted only by virtue of their being in Christ Jesus, or as they are Christians. Out of Christ the best saints will appear sinners, and unable to stand before God. 2. It is directed to the ministers, or church-officers--with the bishops and deacons, the bishops or elders, in the first place, whose office it was to teach and rule, and the deacons, or overseers of the poor, who took care of the outward business of the house of God: the place, the furniture, the maintenance of the ministers, and provision for the poor. These were all the offices which were then known in the church, and which were of divine appointment. The apostle, in the direction of his epistle to a Christian church, acknowledges but two orders, which he calls bishops and deacons. And whosoever shall consider that the same characters and titles, the same qualifications, the same acts of office, and the same honour and respect, are every where ascribed throughout the New Testament to those who are called bishops and presbyters (as Dr. Hammond and other learned men allow), will find it difficult to make them a different office or distinct order of ministry in the scripture times.

      III. Here is the apostolical benediction: Grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ,Philippians 1:2; Philippians 1:2. This is the same, almost word for word, in all the epistles, to teach us that we must not be shy of forms, though we are not to be tied down to them, especially such as are not scriptural. The only form in the Old Testament is that of a benediction (Numbers 6:23-26), On this wise you shall bless the children of Israel, saying unto them, The Lord bless thee and keep thee: the Lord make his face shine upon thee, and be gracious unto thee: the Lord lift up the light of his countenance upon thee, and give thee peace. So in the New Testament, the good which is wished is spiritual good, grace and peace--the free favour and good-will of God, and all the blessed fruits and effects of it, and that from God our Father, and from the Lord Jesus Christ, jointly from them both, though in a different way. Observe, 1. No peace without grace. Inward peace springs from a sense of divine favour. 2. No grace and peace but from God our Father, the fountain and original of all blessings, the Father of lights, from whom cometh down every good and perfect gift,James 1:17. 3. No grace and peace from God our Father, but in and through our Lord Jesus Christ. Christ, as Mediator, is the channel of conveyance of all spiritual blessings to the church, and directs the disposal of them to all his members.

Kelly Commentary on Books of the Bible

There is no epistle in the New Testament which gives so little space to the development of. doctrine as this to the Philippians. Need it be said that it has not the less its own proper office on that account? And what is this but the unfolding of the truth in the heart and in the ways of the Christian? Hence it is that, although doctrine is sparse, if not almost excluded, nevertheless what little appears comes in as ancillary to the main purpose. It is interwoven with practical appeal, and indeed the chief development of doctrine (namely, in the second chapter) forms a ground of exhortation.

Accordingly, from the very starting-point, we are prepared for a difference of tone and character. The apostle drops entirely his official status in addressing the saints at Philippi. He associates Timothy with himself, not merely, as elsewhere, himself apostle and Timothy in some other relation, but here conjointly "Paul and Timotheus, the servants of Jesus Christ." He thus takes a common place with his beloved son in the gospel. This place throughout is one of promoting, enlarging, deepening, and purifying the experience of the saints themselves in that which filled his own heart with joy in the Lord. We shall see the importance of this elsewhere. It is what enabled him to look at the saints, as he called them to look at one another, esteeming others, as he says, better than themselves. Had it been a question of his apostolic dignity, this could not have been; but an apostle even could, and did, and loved to, take the place of one that served others whom he viewed directly in their relationship to Christ. His own place toward them was but to serve them in love. Such did, such was, Christ. There is nothing so high as that which we all have been made in our blessed Lord.

So here at the beginning he simply takes the place of servant with Timothy, owning all the saints as well as the officials in their place: "To all the saints in Christ Jesus which are at Philippi, with the bishops and deacons." This last is but a confirmation of the same truth. It is not at all a question of ecclesiastical order, in which naturally the chief guides would have front rank. The apostle is here contributing to that which shall never pass away, and hence begins with the "saints in Christ Jesus" as such. These Philippians will not be less saints in heaven, where there can be no such charges as "bishops or deacons." I do not say that the fruits of the loving service of any one of them will be forgotten there; nor that even glory will not bear the impress of that which has been really of the Holy Ghost here. Nevertheless there is that which is suited only to the conditions of time; there is that which, given here, survives all change. The apostle loved to give God's place and value to everything; and here it is the mingling of Christ with the circumstances of every day. It is the forming of the heart with the affections and the judgments of the Lord. It is the imbuing of the Christian with that which is life everlasting, but the life that he is now living by "the faith of the Son of God, who loved him and gave himself for him." Hence he at once begins, not with a doctrinal preparation after the introduction, but the introduction brings us as usual into the general spirit if not special object of the epistle. "I thank my God for my whole remembrance of you," says he, after his usual salutation and wish, "always in every prayer of mine making request for you all with joy."

There is no epistle that so abounds in joy. This is the more remarkable because it is so intensely practical. For we can all understand joy in believing; we can readily feel how natural is joy to the Christian who dwells on his eternal portion. The trial is to keep that joy undimmed in the midst of the difficulties and sorrows that every day may bring. This epistle treats of daily sorrows and difficulties, yet does it manifestly overflow with joy, which all the dangers, sufferings, and trials only made the more triumphant and conspicuous.

So he brings before them another remarkable feature of it their fellowship; and this fellowship too with the gospel. Their happy and bright state in Christ did not dim their fellowship with the gospel. But whatever might be their own proper joy, whatever might be their delight in that which God works in the church, they had full and simple-hearted fellowship with His good news. It had always been so, as the apostle gives us to learn. It was not some sudden fit, if one may so say, nor was it the influence of passing circumstances. It was a calm, fixed, cordial habit of their souls, which indeed had distinguished them from the first. This was now among the last outpourings of the apostle's heart, as he himself had almost arrived at the end of his active labours, if indeed it was not absolutely their end. He was in prison, long shut out from that which had been his joyful service, though in constant toil and suffering for so many years. But his spirit was as bright as ever, his joy perfectly fresh, deep, and flowing. And now he would have them looking to Christ, that no damp should gather round their hearts from anything that might befall him, that nothing which happened, whether to themselves, to other saints, or even to the apostle, should interfere for a moment with their unclouded and abounding confidence in the Lord. So he tells them that he always thus remembered them for their "fellowship with the gospel from the first day until now, being confident of this very thing, that he who hath begun a good work in you will perform it until the day of Jesus Christ."

There is not even the allowance of the possibility of their turning aside from the bright career both of possessing a Saviour they knew, and of enjoying Him increasingly. He had no theory that first love must necessarily wane and cool down, but the very reverse. Himself the striking witness to the contrary, he looked for nothing less in the saints he so dearly loved. Indeed that which had drawn out the epistle was the proof that the trying circumstances of the apostle had but called out their affections. His being out of sight rather made the remembrance of his words and ways the more distinct, and imparted a chastened earnestness to their desires of pleasing the Lord. "Being confident," he therefore says, "of this very thing, that he which hath begun a good work will perform it unto the day of Jesus Christ, even as it is meet for me to think this of you all." It is not one who cherished a trust in the Lord's fidelity spite of what was visible. This counting on the Lord the apostle might have even where things were wrong. It was so as to the Corinthians; nay, it was not wholly wanting for the Galatians, though that which they allowed imperilled the foundations of grace and faith. But the practical ways and spirit of the Philippians were the living evidence not only of life, but, so to speak, of vigorous health in Christ. So it was right for him to anticipate good and not evil, not as in the authorized version and other translations, because "I have you in my heart," which would be no ground of assurance for them, but because "ye have me in your heart," which showed their spiritual feelings to be true and sound. This seems to me the real meaning, which the margin gives rightly.

It is a thing more important in practice than many suppose. There is no more common device of Satan than to seek the destruction of the power of testimony by the allowance of evil insinuations against him who renders it. Of course, the enemy would have desired above all and at any cost to lower such an one as the apostle Paul in the loving esteem of God's saints, more particularly where all had been sweet and happy; but, notwithstanding every effort, grace hitherto had prevailed, and these saints at Philippi felt the more for the apostle when he was a prisoner. When God does not interpose, men are apt to allow reflections and reasonings. Not seldom do they begin to question whether it can be possible that such a one is really of value to the church of God. Would God in this case let His servant be so long kept away from the gospel or the church? Surely there must have been something seriously wrong to judge in him!

It was not thus that the true-hearted Philippians felt; and spiritual feeling is worth more than all reasoning. Their affections were right. Reasonings on such matters are in general miserably wrong. Their sympathies, drawn out by the afflictions of the apostle in his work, were the workings of the Holy Spirit in their souls at least the instincts of a life that was of Christ, and that judged in view of Him, and not according to appearances. They had him in their heart, as he says, "Inasmuch as both in my bonds, and in the defence and confirmation of the gospel, ye all are partakers with me of grace," or "of my grace." "For God is my record, how greatly I long after you all in the bowels of Jesus Christ." For his was a heart deeply sensible of love, and consequently he was not one that had sought either to make the saints dependent upon him, and still less did the apostle depend on the saints for anything that was the fruit of grace in them. He desired not anything for himself, but only what should abound to their account in the day of Jesus Christ. This he must wish for them, if he wished them well. Accordingly he prays for them, that as they had shown this true and unabated love for himself as Christ's servant, so their love might abound yet more and more, and this too in knowledge and in all judgment.

This is the great value of Christian experience. It is not love growing less but more, and this abounding in intelligence and knowledge, which could not be looked for in saints just beginning their career. There is no necessity and where is the epistle that more thoroughly disproves the thought of any necessity? that a saint should decline. To abound in love is far from declension. To "abound yet more and more," to have that love tempered by divinely given wisdom and divinely exercised judgment, is the very reverse of going back. Their true and constant progress was what the apostle had before his own soul in prayer for them, instead of coolly giving up the saints, as if the new nature must grow feebler day by day as if the things of the world must overcome faith, and the things which are seen outweigh those which are unseen and eternal. Is this your measure of the love of Christ? Is He really so far from any of those that call upon Him?

Thus, then, he prays for them, and to this end, not that they might become more intelligent merely not that they might grow more able to discourse of divine things, though I doubt not that there would be growth in these respects also; but all here has an eminently practical form, "that ye may approve things that are more excellent; that ye may be pure and without offence till the day of Christ." Such is the thought that the apostle had before his soul of that which became the Christian. He would have one who begins with Christ to (so on with Christ, have nothing but Christ before his eyes, and pursue this path without a stumble till the day of Christ. It is a blessed and refreshing picture even in thought. Oh that the Lord might make it true of His own! This is certainly what the apostle here puts before these saints. "Filled," says he, "with the fruit of righteousness, which is by Jesus Christ;" for it is all supposed to be fruit, not isolated fruits here and there, but as a whole, which adds greatly to the strength of it. It should be "the fruit of righteousness, which is by Jesus Christ, unto the glory and praise of God."

Then he turns, not to doctrine after this opening, but to circumstances, to circumstances, however, illumined with Christ The most ordinary details are taken out of their own pettiness (though it is really a little mind which counts them petty), and are made simple and genuine, and this through Christ Jesus intermingled with them. Oh, it is a blessed thing, that in the midst of the sorrows of this world, the Holy Spirit knows how thus to blend the name of Christ, as the sweetest balm, with the sorrow, however bitter, and to make the very memory of the grief pleasant because of Christ, who deigns to let Himself into it all. It was this that so cheered the apostle's heart in his loneliness often, in his desertion sometimes, when the sight of a brother would have given fresh courage to his heart. Looking to the Lord, as it is the life-breath of love, so it adds to the value of brotherly kindness in its season. Thus we know how on approaching Rome Paul was lifted up and comforted, as he saw those who came to greet him. But there he was soon to experience the faltering of brethren; there he was to see not one standing by him in the hour of his shame and need. He must be conformed to his Master in all things; and this was one of them. But out of the midst of bitter experience he had learned Christ, as even he had never known Him before. He had proved long the power and the joy of Christ for every day, and for every circumstance of it.

It was such an one, truly the servant of Jesus Christ, and so much the more their servant because His, even their servant for Jesus' sake it was such an one that wrote from Rome to the tried saints at Philippi. Nor was he in that which he was about to write without deep feeling; but he had learned Christ for all; and this is the key-note of the epistle from the first, though only uttered distinctly at the last. He had learned practically what Christ is, and what He does, and what He can enable even the least to do, (as he says himself, "less than the least of all saints,") and so much the more, because the least in his own eyes.

Thus then he writes, telling them, "I would ye should understand, brethren, that the things which happened unto me have fallen out rather unto the furtherance of the gospel." He knew well how much they might be tried by the report of his own imprisonment, and no deliverance coming as yet. But he had himself gone through the trial; he had weighed it all; he had brought it into the presence of God. He had put all, as it were, into the hands of Christ, who had Himself given him His own comfort about it. "I would, then, that ye should understand, that the things which happened unto me have fallen out rather unto the furtherance of the gospel." Once you are right about Christ, you are right about everything while He is before you. There is nothing assuredly right, on the other hand, where Christ is not the object of the soul. With Him you will be right about the gospel, right about the church, right about doctrine, walk, and service. There is not one of these things but may in itself become the veriest snare; and so much the more dangerous because each looks fair. What looks and sounds better than the saints of God? what than the ministry of Christ? what than the testimony for God? Yet there is not one of these things that has not become the ruin of souls; and there are none that ought to know this better than those I am addressing this night. Who have had more mournful proofs of the danger of putting saints practically in the place of Christ? Who have had more palpable witness that service may become the object rather than Christ? Has it not been the rock on which many a gallant bark has made shipwreck?

But now the apostle was shut out from every labour apparently. Surely he, most of all, must have felt the change the heart that took in the Gentiles, that swept the circle of lands from Jerusalem to Illyricum, that yearned over Spain, ever going out farther and farther, boundless in his desires for the salvation of souls. He was for a considerable time a prisoner. He is at Rome, where he desired to be, no doubt, but which he had never expected to visit as one in bonds. And that he ever was anything but a prisoner there, man at least cannot say. A prisoner he was; and such is all that Scripture tells about him there. We may see the moral harmony of that lot with his testimony, and how suitable it seems that he, who was above all men identified with the gospel of the glory of Christ, should be a prisoner, and nothing but a prisoner in Rome. At any rate, such is the picture that the Holy Spirit gives of him there. And now as he had Christ before his soul, in this way the gospel itself, he can feel, is only promoted so much the more. Far from him was the vanity of being the man first to preach Christ in the great metropolis. He forgot himself in the gospel. His desire above all was that Christ's name might go forth. This was very dear to him, let God use whom he would. The things that happened to him he could therefore judge calmly and clearly. What seemed to some the death of the gospel was in point of fact distinctly for the furtherance of it.

The manner, too, in which these things happened seemed to make all as remote as possible from furthering the gospel; but here again he brings in Christ. This disperses all clouds from the soul. This filled Paul with sunshine; and he would have others to enjoy the same bright light which the name of Christ cast on every object. And mark, it is not the anticipation of light with Christ in heaven, but His light now while He is in heaven shining on the heart, and on the circumstances of the pathway here below. He says that they had happened rather for the furtherance of the gospel, "so that my bonds in Christ are manifest;" for this is the way in which he looks at it "my bonds in Christ." Oh, how honourable, how sweet and precious, to have bonds in Christ! Other people would have merely thought of or seen bonds under the Roman emperor, the bonds of that great city that ruled over the kings of the earth. Not so Paul. They were bonds in Christ; how then could he be impatient under them? How could any murmur who believed they were really bonds in Christ? "My bonds in Christ," he says, "are manifest in all the palace." Strange way of God! but so it was that thus the gospel, the glad tidings of His grace, should reach the highest quarters. They were "manifest in all the palace, and in all other places; and many of the brethren in the Lord, waxing confident by, my bonds, are much more bold to speak the word without fear."

Blessed is this confidence in Christ, and wondrous are His ways! Who would have expected that the timid man Nicodemus, and the honourable councillor Joseph of Arimathea, would have been brought out at the very time when even the apostles themselves had fled trembling with fear? Yet they were the witnesses of Christ whom God had put forth at the close; for it was manifestly of Him. God never can fail; and the very trials that would seem to crush all hope for the glory of Christ on the earth are the precise occasions in which God proves that after all it is He alone who triumphs, while man always fails even if he be an apostle. But the weakest of saints (how much more this greatest of the apostles!) cannot but be conqueror, more than conqueror, where the heart is filled with Christ. There was victory to his faith by the grace of God. And so, too, he could now read and interpret all things in that bright light around him. Had he occupied himself with the persons that were so preaching the gospel, how disconsolate he must have been! What might you and I have thought of such? Is it too much to say that many a groan would have gone forth from us that are here? Instead of this a song of joy and thanks comes from the blessed man of God at Rome; for, as he says here, "Some indeed preach Christ even of envy and strife; and some also of good will. The one preach Christ of contention, not sincerely," nor was this all, but "supposing to add affliction to my bonds."

Not only was an utterly wrong spirit indulged in the work itself, and toward others engaged actually in it; but even as to the apostle, shut out from such service, a desire to pain and wound was not wanting. "The one preach Christ of contention supposing to add affliction to my bonds: but the other of love, knowing that I am set for the defence of the gospel. What then? notwithstanding, every way, whether in pretence, or in truth, Christ is preached." Christ is the sovereign balm for every wound; and it was the apostle's joy, whatever men's spirit might be, not only to enjoy Christ himself, but that His name was being proclaimed far and wide by many lips, that souls might hear and live. Whatever the motives, whatever the manner, the Lord would surely deal with these in His own day; but, at any rate, Christ was now preached, and God would use this both for His own glory and for the salvation of souls.

Hence, says he, "I therein do rejoice, yea, and will rejoice. For I know that this shall turn to my salvation through your prayer, and the supply of the Spirit of Christ Jesus." We must carefully remember throughout all this epistle that "salvation" never means acceptance. If this be borne in mind a large part of the difficulty that some have found completely disappears. Impossible that anything done by other saints should turn to one's acceptance any more than what is done by himself The apostle uses salvation throughout his letter to the Philippians (nor is it confined to this scripture only) in the sense of the complete and final triumph over all the power of Satan. Hence it may be remarked that in the epistle to the Philippians it is not a question of lusts of the flesh; the flesh is not so much as named here, except in a religious way; not in its gross sins, as man would judge, but in its pretensions to religion. See for instance Philippians 3:1-21. Hence the conflict is never with internal evil, but rather with Satan. For such conflict we need the power of the Lord and the whole armour of God. But that power displays itself not in our strength, or wisdom, or any conferred resources. The supply of the Spirit of Christ Jesus shows itself in dependence, and this expresses itself therefore in prayer to God. And observe, too, that the apostle felt the value of others' prayers. They contributed to his. victory over the foe. How lovely that even such a man should speak, not merely of his own prayers, but of theirs, turning all to such account. "This shall turn," says he, "to my salvation through your prayers, and the supply of the Spirit of Jesus Christ." There is nothing so unaffectedly humble as real faith, and, above all, that character of faith which lives on Christ, and which consequently lives Christ. Such was the apostle's faith. To him to live was Christ.

"According to my earnest expectation and my hope, that in nothing I shall be ashamed." If he desired for them that they should be without one stumble till the day of Christ, it was the purpose to which grace had girded up his own loins. But "that in nothing I shall be ashamed." What a word, and how calculated to make us ashamed! It is not a question of acceptance in Christ. No; it is practical. It is his state and experience every day, as to which his hope was that in nothing he should be ashamed; "but that with all boldness, as always, so now also Christ. shall be magnified in my body, whether it be by life, or by death."

And what is it that gave such a hope to one that owns himself the chief of sinners and less than the least of all saints? There was but one spring of power even Christ. And, let me observe, it is not merely that Christ is my life. Sweet and wondrous word to say that Christ is our life; but the question is, how are we living? Are we living out that life which we have? Is this the life that is practically exercised? or are there mingled ways and mixed motives? Is there the struggle of the old with the appearance sometimes of the new? Does this content our hearts? Or is it, on the settled judgment of the old as altogether and only self and sin, that we are habitually manifesting Christ? Have we that one blessed person as the hope, motive, beginning, end, way, and power of all that occupies us from day to day? It was so with the apostle. May it be so with us! " To me," may each say truly, "to live is Christ."

Habitually, indeed throughout this epistle, we find the word " me," and a very different "me" from the "me" of Romans 7:1-25. There it was an unhappy "me," though distinct from the flesh: "O wretched man that I am" Here it would be, O happy man that I am! He is one who has his joy exclusively from and in Christ. When first he tasted it, he found it so sweet that he cared for none other. And thus it was the power of the Spirit of God that gave him to look out in the midst of all that he passed through day by day, that all, whatever it might be, should be done to Christ, and so too all by Christ, the Holy Ghost working it, so to speak, in his soul to give him simply and settledly in everything that occurred an opportunity of having Christ Himself as the substance of his living and serving, no matter what might come in the course of duty. "To me to live is Christ, and to die is gain." In any case, indeed, to the Christian, death is gain; but he could best say it who could say, "To me to live is Christ," who could say it not merely as the faith of Him, but as a matter of simple, unconstrained, spontaneous enjoyment of Christ in practical ways.

Now he proceeds to give his reason. It is his own personal experience; and this is the reason why we have "I" so often here. It is not legal experience, for which you must turn to the chapter spoken of inRomans 7:1-25; Romans 7:1-25, the only bit of a saint's experience under law, as far as I know, that the New Testament affords (certainly in the epistles). But here is the proper experience of a Christian. It is the apostle giving us what his heart was occupied with when he could not go forth in the activities of work, and when it seemed as if he had nothing to do. Now we all know that when a man is carried on the top of the wave, when the winds fill the sails and all goes prosperously, when hearts are gladdened in sorrow, when one witnesses the joy of fresh deliverance from day to day, it is a comparatively easy thing. But to one cut off from such work it was, in appearance at least, a heavy burden and an immense trial; but Christ changes all for us. His yoke is easy, and His burden light. It is Christ, and Christ only, that thus disposes of grief and pressure. And so accordingly His servant says here, "If I live in the flesh, this is the fruit of my labour."

It is needless to recount the comments on these words. They really mean, this is worth my while, a well-known phrase in Latin too. He puts it as a matter left for him to judge of and decide by Christ. "if I live in the flesh, it is worth my while." But if not, what then? Why, it was gain. As far as he was concerned, therefore, why could he choose? In a certain sense too he could not, and in another he would not choose. Christ was so truly before his heart, that in fact there was no self left unjudged to warp the choice. This is what brings him, if one may so say, into the dilemma of love. If he left this world, he would be with Christ; if he lived longer in this, world, Christ was with him. In short, he was so living Christ, that it was only a question of Christ here, and of Christ there. After all it was better for Christ to choose, not for him. But the moment he has Christ before him thus, he judges according to the affections of Christ, and he looks at the need of saints here below.

The question is at once settled as a matter of faith. Though he wist not to choose what between the two before, when the need of souls rises before him, he says that he shall live, and is not yet going to die. Through the wonderful sight of the love of Christ, this answered the question to his faith, leaving all circumstances entirely aside. Witnesses, prosecutors, judges, emperor, everybody, became, in point of fact, nothing to him. "I can do all things," as he says elsewhere, "through him that strengtheneth me." So he could settle now about his life and death. "Therefore," says he, though I am in a strait betwixt two," as he had said before, "having a desire to depart, and to be with Christ; which is far better: nevertheless to abide in the flesh is more needful for you. And having this confidence, I know that I shall abide and continue with you all for your furtherance and joy of faith; that your rejoicing may be more abundant in Jesus Christ for me by my coming to you again."

Only he desires that their conversation should be as it became the gospel of Christ. It was not merely their calling in Christ, their being Christians, that was before him, but a walk as it became the gospel of Christ. It is not at all as the objects of the gospel, but as having fellowship with it, their hearts bound up and identified with all the trials and difficulties that the gospel was sustaining in its course throughout the world. "Only let your conversation be as it becometh the gospel of Christ." Thus fervour of desire for others is the happy index of this whenever coupled with adequate knowledge of ourselves. But how can this be unless the heart is perfectly at ease as to itself? "Only let your conversation be as it becometh the gospel of Christ." Let me press this, because alas! there is no small tendency whenever people know the gospel well, if this be all, to settle down, thinking they have nothing more to do with the matter. It was not so with the Philippians. They had so much the more to do because Christ had done all for their souls. They were coupled with the gospel in all its conflict and progress. It was not because of their own personal interest, though this was great and fresh, but they loved that it should go forth. They identified themselves, therefore, with all who were declaring it throughout the world. Hence he desired that their conversation should be as became such zeal; "that whether I come and see you, or else be absent, I may hear of your affairs, that ye stand fast in one spirit, with one mind striving together for the faith of the gospel; and in nothing terrified by your adversaries: which is to them an evident token of perdition, but to you of salvation, and that of God."

This is the more important, because such fear is the main weapon of Satan. It is always the power of Satan that is in view here. He is regarded as the true adversary, working, of course, by human means; but none the less is it his power. It may be remarked here, that from an expression often misunderstood in Philippians 2:1-30 it might seem as if the apostle wished somehow to weaken their confidence. So unbelief interprets, but most assuredly it is wrong. The apostle does call for "fear and trembling" on the part of the saints in that chapter; but there is not an atom of dread or doubt in it. He would have them realize the solemnity of the strife that is going on. He desires for them, not anxiety about the issue of it, but true gravity of spirit, because of feeling that it is a question between God and the devil, and that we have to do with that struggle in the most direct way. We need to draw from God, the spring and the only supplier of power that can resist the devil; but, at the same time, that we have the devil to resist in His power is a conviction that may well demand "fear and trembling;" and this, lest in such a conflict we should let in anything of self, which would at once give a handle to the devil. In Him, we, know, who was the perfect model in the same warfare, which He fought single-handed, conquering for God's glory and for us, the prince of this world came, and had nothing in Him, absolutely nothing. With us it is far otherwise; and only as we live on Christ do we remove, as it were, from the enemy's hand that which would furnish him abundant occasion.

In rich measure did the apostle live thus himself it was the one thing he did; and he would have the saints to be living in it too. "In nothing," says he, "terrified by your adversaries [this is the other side]: which is to them an evident token of perdition, but to you of salvation, and that of God. For unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake." Thus the very suffering which unbelief might interpret wrongly, and regard as a severe chastening, and so cause the heart to be cast down, instead of taking comfort before God, the suffering for Christ's sake is a gift of His love, as much a gift as the believing in Christ for the salvation of the soul. For, in point of fact, through this epistle salvation is seen as going on from first to last, and not yet complete, being never viewed as such till the conflict with Satan is altogether closed. Such is the sense of it here. Hence he speaks of the conflict which they once saw to be in him, and now heard to be in him.

Next, not only did he exhort them not to be terrified by the power of Satan, which is itself an evident and solemn sign of perdition to those that oppose the saints of God; but he calls on them to cast out the sources of disunion among themselves; and this he does in the most touching way. They had been manifesting their mindful love for the apostle, who on his part was certainly not forgetful of its least token. If, then, they really loved him, "If there be therefore any consolation in Christ, if there be any comfort of love, any fellowship of the Spirit, if any bowels and mercies," he would venture to seek another proof of it. That there was all this abundantly in these saints he did not doubt; they had just shown him the fruit of love personally. Did he want more for himself? Far from it. There was another way which would best prove it to his heart; it was not something future secured to Paul in his need, which would be the way of nature, not of love or faith. Not so: Christ is always better; and so says he, "Fulfil ye my joy, that ye be like-minded, having the same love, being of one accord, of one mind. Let nothing be done through strife or vain-glory." There is always danger of these, and the more so where there is activity among souls. There was evidently energy among these Philippians. This commonly is apt to give occasion for strife as well as vain-glory. No saints are outside the danger.

Nothing, then, would the apostle have done in strife or vain-glory; "' but in lowliness of mind each esteeming other better than themselves." Let me look at another as he is in Christ. Let me think of myself as one that is serving Him (oh, how feebly and failingly!) in this relationship, and it is an easy thing to esteem others better than myself. It is not sentiment, but a genuine feeling, thus "looking not each at his own things, but each also at the things of others." Now the saint that has Christ Himself before him looks abroad with desires according to the activity of divine love.

"Let this mind be in you, which was also in Christ Jesus: who, being in the form of God, thought it not robbery to be equal with God: but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: and being found in fashion as a man, he humbled himself." There are two chief stages of His humiliation flowing out of His perfect love. First of all He emptied Himself, becoming a slave and a man; and having thus come down, so as to take His place in the likeness of men, He, found in figure as a man, humbled Himself, becoming obedient even to the lowest point of degradation here below. He "became obedient unto death, even the death of the cross. Wherefore God also hath highly exalted him, and given him a name which is above every name: that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father."

It will be observed that there is no such thing in the first instance as "to the glory of God," when we hear of all bowing in the name of Jesus. To the confession of His Lordship is added "to the glory of God the Father." The reason is, in my judgment, perfectly beautiful. "Jesus" is His own name, His personal name. Jesus is Jehovah, although a man; consequently the bowing in that name to the glory of God the Father does not occur to the apostle. Why, then, is it so in the next instance? Because he looks at Jesus, not in His own personal right and glory, where necessarily all must bow, but rather at Him in His official place as Lord the place He has righteously acquired as man. This is wholly distinct from His own intrinsic eternal glory. He was made Lord and Christ. The moment you look at what He is made, then it is to the glory of Him who thus exalted Him. It was God the Father that made Him Lord and Christ, but God the Father never made Him Jehovah. He was Jehovah, equal with God the Father. Impossible that He could be made Jehovah. Reason and sense are out of the question, though reason must reject a creature's becoming God. Such a notion is unknown to scripture, and revolting to the spiritual mind. Hence we see the great importance of this truth. All error is founded on a misuse of a truth against the truth. The only safeguard of the saints, of those that love the truth and Himself, is simple subjection to the word of God to the whole truth He has revealed in scripture.

Evidently, therefore, two glories of Jesus are referred to here. There is His own personal glory; and this first. The other is what suits it, but a conferred position. If Jehovah so served, it was but natural that He should be made Lord of all, and so He is. It was due to His humiliation and obedience; and so it is here treated.

Thus, in both parts of the history of Christ, presented to us in no obscure contrast with the first Adam, we have first of all His own glory, who humbled Himself to become a servant. The very fact, or way of putting it, supposes Him to be a divine person. Had He not been God in His own being and title, it would have been no humiliation to be a servant, nor could it be indeed a question of taking such a place. The archangel is at best but a servant; the highest creature, far from having to stoop in order to become a servant, can never rise above that condition. Jesus had to empty Himself to become a servant. He is God equally with the Father. But having deigned to become a servant, He goes down lower still. He must retrieve the glory of God in that very death which confessedly had brought the greatest shame on God outwardly. For God had made the world full of life; He "saw every thing that He had made, and, behold, it was very good," and Satan apparently won the victory over Him in it. All here below was plunged under the sentence of death through Adam's sin; and God's word could but seal it till redemption.

The Lord Jesus not only comes down into the place of servant in love among men, but goes down into the last fortress of the enemy's power. He breaks it completely, becomes conqueror for ever, wins the title for God's grace to deliver righteously every creature, save only those who, far from receiving Christ, dare to reject Him because of that very nature which He took on Him, and that infinite work on the cross which had caused Him suffering to the utmost in working all out for the glory of God. Oh, is it not awful to think, that the best proof of the love of Christ and of His glory is the very ground which the base heart of man turns into a reason for denying both His love and His glory? But so it is; and thus the food of faith becomes the poison of unbelief. But the day is coming when every knee shall bow, of things in heaven, and things in earth, and things under the earth." Not that all shall be delivered and centred in Him, but that all must bow. All who believe shall surely shine in His glory; and the universal creation, which, belonging to Him as His inheritance, He will share with His own, shall be reconciled and delivered in due time. But there are the things, or if you will, the persons under the earth which can never be delivered. Yet these shall bow, no less than those in heaven, or on earth. In His name all must bow. Thus the difference between reconciliation and subjection is manifest. The lost must bow; the devils must bow; the lake of fire must own the glory of Him who has power to cast them there, as it is said, "unto the glory of God the Father." But all in heaven and on earth shall be in reconciliation with God and headed up in Christ, with whom the Church shall share the unbounded inheritance. (Compare Ephesians 1:1-23 and Colossians 1:1-29) But all, even these in hell, must confess that Jesus Christ is Lord, to the glory of God the Father.

But now the apostle turns to the use that he makes of so blessed a pattern, "Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence." It was the exact reverse in good of what the Galatians were in evil, for they had been cordial and bright when the apostle was with them; but directly his back was turned, their hearts were alienated. Even he who knew them well marvelled that they were so soon shifting, not only from him, but from the gospel, after he left them. But with the Philippians there was increased jealousy for Christ. They were more obedient in his absence than in his presence. Hence he calls upon them, as one that could not be with them to help them in the conflict, to work out their own salvation. Such is the force of the exhortation. This epistle is therefore eminently instructive to those who could not have an apostle with them. God was pleased, even whilst the apostle was alive, to set him aside and to prove the power of faith where he was not.

Hence he says, "Work out your own salvation with fear and trembling." It is not the dread of losing the Saviour of their souls, but because they felt for His name; "for it is God which worketh in you both to will and to do of His good pleasure." Therefore he intreated them to "do all things without murmurings and reasonings, that they might be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom they shone as lights in the world; holding forth the word of life." It is a description that might almost do for Christ himself, so high is the standard for those that belong to Christ. Christ was surely blameless in the highest sense, as His ways were harmless, "holy, harmless, undefiled," as it is said elsewhere. Christ was Son of God in a sole and supreme sense. Christ was "without rebuke, in the midst of a crooked and perverse nation." Christ shone as the true light in the world the light of life. Christ held it forth; nay, more, He was it. For what believer would deny that, however close the conformity, there is always that dignity and perfection which is proper to Christ, and exclusively His? Let us uphold the glory of His person, but, nevertheless, let us not forget how the apostle's picture of the saint resembles the Master! Like, another apostle (2 John 1:8) he does not hesitate to blend with all this an appeal to their hearts for his own service in their well-being.

"That" (says he, after he had exhorted the Philippians thus to stand,) "I may rejoice in the day of Christ, that I have not run in vain, neither laboured in vain. Yea, and if I be offered upon the sacrifice and service of your faith." How truly he accounted himself less than the least of them! How gladly would he be a libation upon the sacrifice of their faith! He esteemed men better than himself. He too in love still keeps up the servant-character, and gives them as it were the Christ-character. This is the unfailing secret of it all the true source of humility in service. "For the same cause also do ye joy and rejoice with me. But I trust in the Lord Jesus to send Timotheus shortly unto you, that I also may be of good comfort, when I know your state."

And now there is the most lovely picture of Christ again; for it is always Christ here, and this again practically. Timothy was very dear to him, and was then with him; but he is going to part with the one that was so much the more valued by him in his solitariness and sorrow because of his circumstances at Rome. Indeed he esteemed others better than himself. He is just about to send Timothy from himself that he might know about them. "For I have no man like-minded, who will naturally care for your state." Timothy shared the unselfishness of the apostle's heart. "For they all seek their own." It might have been thought that so much the more would Paul need his love and services. Whatever he needed, love is never itself but in unselfish action and suffering. I speak of Christian love, of course. "For all seek their own, not the things which are Jesus Christ's. But ye know the proof of him, that, as a son with the father, he hath served with me in the gospel. Him therefore I hope to send presently, so soon as I shall see how it will go with me. But I trust in the Lord that I also myself shall come shortly. Yet I supposed it necessary to send to you Epaphroditus, my brother, and companion in labour, and fellow-soldier, but your messenger, and he that ministered to my wants."

He loves, we see, to couple with the relationship to himself what was related to them. Epaphroditus was his fellow-servant, and indeed more than that "my brother, and companion in labour, and fellow-soldier, but your messenger, and he that ministered to my wants. For he longed after you all, and was full of heaviness." Why? because he. himself had been sick? No; but "because that ye had heard that he had been sick." How lovely that this it was that pained him unselfish love! the love of Christ everywhere! "For indeed he was sick nigh unto death: but God had mercy on him." Was this all the apostle had to say? Not so. "And not on him only, but on me also," (what a difference is made when love interprets!) "lest I should have sorrow upon sorrow. I sent him therefore the more carefully, that, when ye see him again, ye may rejoice, and that I may be [not rejoicing here, but] the less sorrowful." He did feel it. Love feels acutely nothing so much; but it triumphs. "Receive him therefore in the Lord with all gladness; and hold such in reputation" (he would turn it again to practical profit as to others): "because for the work of Christ he was nigh unto death, not regarding his life, to supply your lack of service toward me."

This chapter then looks for the working of the gracious feelings of Christ Himself in the Christian individually, showing us, first, the fulness of them all in Christ in contrast with the first Adam. But it gives us also the effect of Christ in the saints eventually of Paul himself, of Timothy, of Epaphroditus, and indeed of the Philippian saints. It shows us grace practically in different measures and forms. But the (trace of Christ wrought in them all; and that was the great joy and delight of the apostle's heart.

In Philippians 3:1-21 it is not the display of intrinsic affection in Christ, or the gracious dispositions of Christ in the saints. Not the passive side of the Christian as being in the world, but the active comes before us. Accordingly, this being not so directly the subject of the epistle though a Very important part of it, it comes in parenthetically in a large measure, not now in any wise as a question of truth or development of the mystery of Christ, as we saw in Ephesians 3:1-21, but, nevertheless, as a parenthesis; for he resumes afterwards the internal side again, as we shall see inPhilippians 4:1-23; Philippians 4:1-23. Energy is not the best or highest aspect of Christianity. There is real power, there is strength from God that works in the saint; but the feelings of Christ, the mind of Christ morally, is better than all energy. Nevertheless, energy there is, and this assuredly judges what is contrary to Christ.

Here, accordingly, it is not the outgoings of love, but the zeal that burns indignantly as to what dishonours the Lord. This is one of the main features of our chapter. "Finally," says he, "my brethren, rejoice in the Lord. To write the same things to you, to me indeed is not grievous, but for you it is safe. Beware of doers." InMatthew 23:1-39; Matthew 23:1-39 we have woe upon woe pronounced upon scribes and Pharisees, and so it is here. As it was a true though distressing part for Christ to judge religious evil, something akin could not be absent here; but at the same time it was by no means a prominent characteristic of Christ's task here below far from it. It was a necessary duty sometimes as things are on the earth, but nothing more; and so it is still. "Beware of evil workers; beware of the concision."

"For we are the circumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh." This is the only allusion, as far as I know, to flesh in this epistle, but it is flesh in its religious form, and not as a source of evil lusts and passions. It is all judged, and its religious form not least, by Christ "Though," says he, "I might also have confidence in the flesh. If any other" carrying on the same thought of the flesh "if any other man thinketh that he hath matter of trust in the flesh, I more. Circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of the Hebrews; as touching the law, a Pharisee; concerning zeal, persecuting the church; touching the righteousness which is in the law, blameless." And what did the apostle do with all this roll of fleshly advantages? It was seen laid in the grave of Christ. "What things were gain to me, those I counted loss for Christ." Will it be said that this is what the apostle felt, and did, and suffered in the freshness of his first acquaintance with Christ? It was also what he carried up to the moment of writing to the Philippians as ardently as ever. "Yea," said he, "and I count all things but loss." It is not only his reckoning in the first fervour of love for the Saviour. "Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord."

Such experience is both a real and a precious boon. Let us not mistake in this; let us not be driven from it by a too common misuse. That which men call by this name is really the trial of what flesh is under law much more than experience of Christ. But let us not be turned aside, and think that it is merely a question of believing and of knowing our place secure; but let us live of that very Christ who is our life. This is what he did, and accordingly this is the source, not merely of a firm faith and confidence as to the issue, but of present joy and all-overcoming power. This is what gives force to our affections, and rivets them on Christ. This is, accordingly, what flows forth in praise from himself, and in calling out praise from other hearts. So he says here, "For the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung." Thus the two things are repeated the past judgment and the present power: "and do count them but dung, that I may, win Christ." This will be, no doubt, at the end of the journey: the faithful win Christ where He is. For it is not meant looking to Him now, or having Him as one's life: to win Christ means having Him at the other side. He always looks there in Philippians.

It is not at all a question of what one has here. This has its most weighty place elsewhere; but when it is a question of experience, the end cannot be here. There is the present joy of Christ; but this does not content the soul. The more one enjoys Christ here, the more one wants to be with Him there. "That I may win Christ," therefore he says; "and be found in him, not having mine own righteousness, which is of the law." This was precisely what he desired when a Jew. Now, having seen Christ, if he could even bring his own righteousness into heaven, he would not. It would be mere independence of Christ if he could have stood without a single flaw, as blameless, in fact, as in a certain sense outwardly he was under the law, until the Spirit of God gave him to see what he was in God's mind. Then he found himself a dead man condemned and powerless. But supposing it possible to be clothed with the righteousness of the law, he would not have it now. He had got a better righteousness, and he desired nothing so much as to be found in Christ, having that which is through faith of Christ, the righteousness which is of God by faith. Nothing but the righteousness that was of God as its source satisfied him. It is the only place in Scripture where the phrase means, not simply the righteousness of God in point of character, but the righteousness of God in point of source. Such is the meaning here. Elsewhere it is God's or divine righteousness. Here the object seems to be to make its difference from legal obedience more felt the contrast with the law more complete.

"That I may know him." Now here we have what is present; so that the passage presents some difficulty to souls because of intermingling the present with the future. Thus easily do we fall into error, because the human mind likes to have either one thing or another, and thus avoid all difficulty in Scripture, having each squared according to our notions. But it is not so that God has written His word. Nevertheless, God will surely teach His own, and knows how to clear up what is hidden from them. He has written His word not to perplex, but to enlighten. Thus the true bearing of the passage is, that from the first the eye of faith is fixed steadily on the end of the journey. "That I may win Christ, and be found in him" where not a vestige of self remains, but all will be Christ, and nothing but Christ. This is the righteousness whose source is in God; it is also by faith of Christ, and not through the law, which, of course, would have man's righteousness if it could.

But now he adds, "That I may know him" (speaking of entrance by faith into communion with Christ)" that I may know him, and the power of his resurrection." This is open to the heart now. "And the fellowship of his sufferings" again and certainly a present thing, not relating to heaven. "Being made conformable to his death:" this too is clearly in the world now. "If by any means I might attain unto the resurrection from the dead."* Clearly we here look out of the world and into a state to come, when we have the consummation of our hopes and the end of the journey. This is what he calls "salvation." It cannot be till the Christ is risen according to the pattern of Christ Himself.

*There is no reasonable doubt that the received text is wrong, followed by the Authorised Version ("of," instead of "from" the dead). The Alexandrian, Vatican, Sinai, Clermont, and St. Germain Uncials, supported by some ten cursives, very many versions, and the chief Greek and Latin ecclesiastical writers read τὴν ἐξανάσταιν τὴν ἐκ νεκρῶν . Codd. F and G, by manifest error, read τῶν ἐκ , and this seems to have been corrected (or rather corrupted) in order to make sense into τῶν (omitting ἐκ ) in K and L and the mass of cursives. But in my opinion the sense, and even the Greek, seems bad; for on the one hand both ἐξανάστασιν and the drift of the argument point to a resurrection of favour and blessedness, not to that in which the unjust must rise to judgment; while on the other hand τῶν νεκρῶν would imply the dead, i.e. all the dead, as a class. Hence I cannot but consider it a surprising error in Griesbach that he edited the received text in this place. Alter and Matthaei followed according to their plan the manuscripts before them; but the latter was too good a scholar not to feel the difference, though he appears to impute it to a corrector for the sake of elegance in his second edition. Long before them, Mill had given his judgment in favour of the more ancient reading; and Wetstein repeated it apparently with approval. Bengel hesitated; but Dr. Wells in this, as in many other instances, showed his sound judgment and quiet courage in rejecting the common text, and adopting that which has by far the best authorities.

Dr. S. T. Bloomfield indeed (Addit. Annotations in loc.) admits that the external testimony is quite in its favour, though it is hard to see what he means by the internal evidence being in this case denied; for he suggests himself that τὴν ἐκ may have been a correction proceeding from those who thought that the sense which the context requires, "the resurrection from the dead," could not be extracted from ἐξαν . τῶν νεκρῶν . The critical reading he owns has force and propriety; but he does "not see why ἐξανάστ . τῶν νεκρῶν should not of itself have the same sense as that conveyed, with more propriety of expression (and for that reason likely to be adopted in the early Uncial MSS.), ἐξαν . τὴν ἐκ νεκρῶν . Little probable is it that the reading, ἐξανάστ . τὴν ἐκ τῶν νεκρῶν should have been altered to ἐξ τῶν νεκρ . There is great reason to think that the ἐξ arose from those who thought it necessary to the sense, and did not see that it could be fetched from the ἐξ in ἐξανάστ . Hence I am inclined to retain ἐξαν . τῶν νεκρ . as a popular and familiar mode of expression (suitable to the persons addressed), according to which the expressions ἐξαν . τῶν advert as at Romans 4:16, and elsewhere to the state of the persons in question, that state or kind of resurrection unto life of those who have died in the Lord, and whose resurrection will be a resurrection unto life and glory, their bodies being raised incorruptible, and both body and soul united for ever with the Lord. See 1 Thessalonians 4:6-18."

I have transcribed this note at length, because it is a fair sample of Dr. B.'s critical, scholastic, and exegetic manner. Enough has been already said above, before I even knew of his reasoning, to prove how unfounded it is in every point of view. The internal evidence ( i.e. the scope of the context) is as decidedly for τὴν ἐκ as the weightiest external witnesses. How the text got gradually changed from the most correct form (not correction) in the early Uncials has been explained. When the distinction of the resurrection of the just from that of the unjust got lost in Christendom, and all were merged in the error of one general indiscriminate resurrection, one can understand that people would not feel the impropriety of substituting τῶν for τὴν ἐκ (for as to τὴν ἐκ τῶν , of which Dr. B. speaks, it exists in no document whatever). There is therefore not the slightest ground to countenance the rather dangerous idea, that the apostle did not employ a phrase analogous to the correct one which is found elsewhere in the New Testament, and adopted "a popular and familiar mode of expression," i.e. a really inaccurate mode. And why should our Lord adopt a correct form to the Sadducees (Luke 20:1-47 repeated inActs 4:1-37; Acts 4:1-37), and Paul an incorrect one to the Philippians? Who can understand why it should be "suitable to the persons addressed," on Dr. B's showing? Of the two, the converse would be more intelligible; but my conviction is that both the Lord and His apostle used similar and correct phraseology, as did the Holy Spirit elsewhere. And as to Romans 4:17 (which was probably meant rather than 16), it has no bearing on the matter, as it is there merely a question of God's power displayed in quickening the dead, and calling things that are not in being as in being, and in no way distinguishing the resurrection of life from that of judgment. When the state or kind of resurrection is meant to be expressed, the anarthrous form is requisite, as we see in verse 24 of this very chapter, and regularly so. (See Romans 1:4.) I believe, therefore, that ἐξανάστασιν , especially if ἐκ be supposed to be fetched (as Dr. B. says) from ἐξανάστ , is incompatible with τῶν νεκρῶν , the one conveying the notion of a selected company, and the other of the dead universally. Modern editors of value, however differing in their system of recension agree in the ancient as against the received reading; so Scholz, Lachmann, Tischendorf, Ellicott, Alford, Tregelles, Wordsworth, etc.

Thus we see here the power of a risen and a heavenly Christ, not now treated doctrinally as in 1 Corinthians 15:1-58 or 2 Corinthians 5:1-21 and elsewhere, but as that which bears on the Christian for the constant experience of every day. Hence that which judged and put aside religion after the flesh, righteousness after the law, all that was now left completely and for ever behind, and the saint is set on the road that nothing can satisfy him but being in the same glorious condition with Christ Himself. Hence he says, "Not as though I had already attained, either were already perfect; but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus. Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind." This, carefully remember, does not mean forgetting sins. Far from losing sight of our past ways, it is a very wholesome thing indeed to remember them: we are never safe in forgetting what we are and have been. What he means by forgetting the things that are behind is, that we should not think of any progress we may have made in following Christ, that we should lose sight of everything calculated to give us self-satisfaction. This were to spoil all, because it would please the flesh.

It is our progress then that we are to forget. Let us be humbled on account of our sins. Self-judgment, where grace is known, is a most wholesome exercise of soul; and we shall have it in perfection even in heaven itself before the judgment-seat of Christ. One of the elements of heavenly happiness will be the calm and settled knowledge of all that we have been here below. This will not detract for an instant from the perfect enjoyment of Christ, but rather promote it so much the more, making it more evidently and always pure grace even in glory. Thus "forgetting those things which are behind" refers to the progress that we may make. True experience is still the great theme which the apostle has in hand here as well as in his own personal history. He was too much bent on what was before to be occupied with calling to mind what was behind him; it must have impeded him in the race. "Let us therefore, as many as be perfect, be thus minded: and if in any thing ye be otherwise [ i.e. differently] minded, this also will God reveal to you." Differences there may be among the saints, and especially when we come to the question of experience. But in truth it may betray itself in doctrine and practice in various shapes.

And what is the true divine rule? Is it agreeing to differ? This is but a poor human resource, as unworthy of the saints as of the truth of God, who would not have us to wink at any mistake. It is no rule, but an evasion. There is, however, a sure and only divine standard: as far as we have attained, our call is to walk in the same path. And this is true from the first moment of our career as God's children. For, let me ask, what is our title to communion? What is it that brings us into the blessed fellowship that we enjoy? There is but one title, there can be no sufficient ground but the name of Christ Christ known and confessed in the Holy Ghost; and where He is simply before us, the progress is most real, if not always easy and sensible. It is not meant that there are no difficulties, but that Christ makes the burden light and all happy to the praise of God's grace; whereas any other means or measure detracts from His glory and draws attention to self.

Supposing, for instance, we mingle with Christ knowledge or intelligence about this truth or that practice, does it not give a necessary prominence to certain distinctive points, which so far must make Christ of less account? Even, therefore, if you could have (what is impossible) ever so much real spiritual knowledge along with Christ, who would so much as notice these acquisitions in comparison with Christ? Let us merely take up a single point of the primary ground of fitness for fellowship, which is often a difficulty with the saints. Yet the truth as to this abides, not only at the starting-point, but all the way through. What is there that you can rightly plead but Christ's own name? And this ground is one which always brings in the strength of the Holy Ghost, as it is based on God's mighty work of redemption. If right here, we are at one, so to speak, with His present purposes. What is the Spirit now doing? He is exalting Christ. It is not merely exalting His work, or His cross; it is not so much His blood, as Christ Himself. The name of Christ Himself is the true centre of the saints; unto this the Spirit gathers. As he had said elsewhere before, so he says here, "Be followers together of me, and mark them which walk so as ye have us for an ensample. For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ." Thus, as at the beginning of the chapter, there was the energy that went out against the evil workers, with a religious mind after the flesh, so now there is the energy that bursts forth against those that were misusing Christianity, making it an earthly system, setting their mind on things here below, under the name of the Lord Jesus; and between the two, is set forth the positiveness, if one may so speak, of Christ Himself.

It is plain, then, that inPhilippians 2:1-30; Philippians 2:1-30 the great spring of power is the love and the glory of Him who came down; who, even when He did so come, went down still lower, where none could accompany Him. Yet we may follow, and seek conformity unto His death; but there was that in His death on the cross which could be His alone.

In Philippians 3:1-21 there is no coming down from glory in the power of divine love, resulting in His exaltation by and for the glory of God the Father after a new sort. Here we see One who is in glory, and on whom the eye of the believer is set; and accordingly the judgment of evil is from the side of heaven. The one thing that suits is to pursue the glory before him, till he is in the same glory along with Christ. This is the object set before us inPhilippians 3:1-21; Philippians 3:1-21. The one therefore, I say, is the passive side of the Christian; the other is his activity. The passive shines in Christ coming down; the active is realized by the eye that is fixed on Christ, who is actually in glory. This separates from all, and judges the best of man to be dung, as the former conforms the heart after His love.

Philippians 4:1-23 is founded on both. The apostle takes up, no doubt, the sweet affections of chapter 2, but then they are strengthened by the energy that Christ seen in glory imparts, as in chapter 3. Hence he thus opens, "Therefore, my brethren dearly beloved and longed for, my joy and crown." One cannot overlook the amazing strength with which he speaks even of his affections. "My joy and crown," "my dearly beloved." Not that there were not difficulties; there were many. "I beseech Evodia" (we may just notice the true form in passing; Euodias sounds like a man's name, whereas here it is really a woman). "I beseech Evodia, and beseech Syntyche, that they be of the same mind in the Lord. Yea [not and], I entreat thee also, true yokefellow, help those women which labour with me." According to the true meaning it is not others, but those very sisters that he commends to Epaphroditus in desire for their blessing, "which labour with me in the gospel [or seeing that they shared the conflict of the gospel with me]." "Laboured" gives a wrong sense. Many hence have wrongly gathered that they were preachers. There is really no reason to suppose that they preached at all. What they did seems a much more proper thing, in my judgment, for a woman. They shared the conflict of the gospel; they partook of the reproach that covered those who preached it. This is lost in the idea of labouring in it. We must think rather of the conflict of the gospel: there was often for all concerned disgrace, and pain, and scorn.

Let nobody suppose me to insinuate that a woman is not in place when exercising, according to the Scripture, any gift God has given her. Women may have gifts as well as men. We are not to suppose that, because we are men, we monopolise all the gifts of Christ. Let us see to it that we walk according to the place which God has given us. At the same time, God's word is to me plain as to the manner in which the gifts are to be exercised. And is there not evidently a path of unobtrusiveness (for the veil or sign of power on the woman's head is no vain figure) which most befits a woman? I believe that a woman shines most where she does not appear. Hers is a more delicate place than that which becomes the man, and one which a man attempting it would awkwardly fill. But while a man is quite unfit to do a woman's work, can it be doubted that a woman brings no honour to herself, or to the Lord, by attempting to do a man's task? The Lord has laid down their places respectively with distinctness. It is ignorance and absurdity to answer such scriptures by the text, that in Christ there is neither male nor female. We do not speak of standing in Christ now, but of their allotted services. In this we hear of difference; and scripture does not obliterate but contrariwise asserts it, and treats the practical denial of it as a scandal brought in by Corinthian headiness. No doubt the new creation is essentially neither male nor female; it is not a race perpetuated in a fleshly way; but all things are of God and in Christ. Notwithstanding, it has been already explained that the man has a relative place as the image and glory of God, being set in a remarkable position between God and the woman in matters of outward decorum.

Returning, however, to the women Evodia and Syntyche, they had devoted themselves to an exceedingly happy and prized service. They joined with those who preached the truth and partook of their obloquy. They helped them, and in that sense "laboured" if you will. At any rate they endured the conflicts of the gospel in its earlier days at Philippi. Why should women expose, themselves? Why go in the way of crowds of soldiers or civil officers? Why should such as they face the unmannerly officials that took advantage of the imperial government to treat with injury those identified with the gospel? Love does not calculate these costs and dangers, but goes calmly forward, come what will, trouble, scorn, or death. No wonder the apostle was grieved to think of differences among such women as these. "Help them" (says he) "with Clement also, and with my other fellow-labourers, whose names are in the book of life."

Finally, he calls them again to rejoice, and now with more emphasis than ever. "Rejoice in the Lord alway." in sorrow? Yes. In affliction, in prison, everywhere. "Rejoice in the Lord alway: and again I say, Rejoice." He did not make a mistake. He did not forget, but meant what he said. "Again I say, Rejoice." Let your moderation go along with it, because along with this joy there might be a certain enthusiastic spirit that would hinder calm judgment. But this is not the character of Christian joy. "Let your moderation be known unto all men;" that is, the meekness and gentleness which bends to the blow, instead of resisting it in the spirit that ever asserts its rights and fights for them. Have rather that spirit which counts nothing as a right to be claimed, but all one has as gifts of grace to be freely used in this world, because one has Christ in view. "Let your moderation be known unto all men," strengthened by this consolatory truth, "the Lord is at hand."

And this nearness of Christ I take simply to be the blessed hope here made a practical power. It is not the Lord at hand to succour one now and here from time to time. No one denies this, which is, or ought to be, no new thing for a Christian. He means the Lord, really, personally, at hand; as he had said in the end of the last chapter, that this was what we look for. "Our conversation is in heaven; from whence we wait for the Lord Jesus Christ as Saviour" for this is the true meaning of it. And this puts the doctrine, as far as there is doctrine in the epistle, in a very clear light. There is no looking at Him as Saviour on the cross merely; but when He comes for us, there will be in the filial sense (as ever in our epistle) "salvation." Thus he anticipates the removal of the last trace of the first Adam; he looks for our being brought fully, even as to the body, into the likeness of the Second Man, the last Adam. This is salvation in truth. Hence he says, "We look for the Lord Jesus Christ as Saviour: who shall change our vile. body, that it may be fashioned like unto his glorious body, according to the working whereby he is able to subdue all things unto himself." It does not matter how unlike they may be, or how opposed; it does not matter what vessels of shame and misery they may have been now; "He is able to subdue all things unto himself."

Then, as to our practical every-day expectation, "the Lord is at hand." And, accordingly, why should one be a prey to care, if this be really so? "Be anxious [or be careful] for nothing; but in everything" this is the resource "in everything by prayer and supplication, with thanksgiving, let your requests be made known unto God." Better not make them known to men; it is a dangerous snare. By all means let them be made known unto God. There is something which ought to be made known unto men, namely, the not fighting for your rights. "Let your moderation be made known unto men." "Let your requests be made known unto God." It is not that you have failed, perhaps, or broken down in some particular. Certainly this is painful and humbling. But it is better for you to lose your character, than for Christ through you to lose His; for you are responsible to display the character of Christ. "Let your moderation be known unto all men. The Lord is at hand." "Let your requests," whatever they may be, "be made known unto God;" and not only so, but "with thanksgiving." You may be perfectly sure of an answer when you make known your requests: therefore let it be with thanksgiving. And what is the result? "And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus," feeling, judgment, everything, guarded and governed by this precious peace of God. The peace which God has in everything He will communicate to keep you in everything; and not only so, but the heart, being free from care, will enter into what pleases Him. And therefore, "whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things." Instead of occupying oneself with all one hears that would cast down, now that we have committed all. that is miserable to God, we can go on delighting in the goodness of God, as well as in its fruits. In God there is ample supply. All we want is, that the eye of faith be a little open; but it is only Christ before the eye that keeps it open.

Then he turns to what had drawn out the epistle. "I rejoiced in the Lord greatly, that now at the last your care of me hath flourished again; wherein ye were also careful, but ye lacked opportunity." So tender, so delicate is his sense, that he would not spare what was needful if there had been any want of thought, but at the same time he hastens to make whatever apology love could suggest. "Not," says he, "that I speak in respect of want: for I have learned, in whatsoever state I am," this is the great design of the epistle; it was not truth that was made known simply, but experience that was grown into "I have learned, in whatsoever state I am, therewith to be content. I know both how to be abased, and I know how to abound: every where and in all things I am instructed both to be full and to be hungry, both to abound and to suffer need. I can do all things through him who strengtheneth me." At the same time he intimates his value for their love, and takes care that his was independence founded on dependence, an independence of circumstances which finds its strength in simple and absolute dependence upon God.

So the apostle lets them know that he owned their hearty love; "not," he says, "because I desire a gift." For no personal end did he mention their grace; "but I desire fruit that may abound to your account." It was not that he wanted more. We know well that as men have sarcastically said, gratitude is a kind of fishing for fresh favours. There was the very reverse in Paul's case. As he tells them, fruit that might abound to their account was all that his heart really yearned after. Their gift to him was "an odour of a sweet smell, a sacrifice acceptable, well-pleasing to God." What a God is ours, so to treat that which, connected with the world, Christ Himself calls "unrighteous mammon!" His goodness can even take this up and thus make it fragrant even to Himself. "But my God shall supply all your need." How rich and full he was of the goodness of the God he had proved so long and could recommend so well! And there is not now merely His riches of grace, but he looks forward into the glory where he was going, and can say, "My God shall supply all your need according to his riches in glory by Christ Jesus."

Thus with salutations of love he closes this most characteristic and cheering even of Paul's epistles.