The Salutation (1:1,2)
Paul and Timothy, servants of Jesus Christ, to all the saints in Christ Jesus who are at Philippi, with the bishops and deacons:The letter was written by an apostle (Paul), and an evangelist (Timothy). The apostles were ministers plenipotentiary, acting as ambassadors for the absent King (2 Cor. 5:20). Unto them the mystery of God was made known by revelation (Eph. 3:3-5), and they were empowered to bind or loose, with assurance that their action would be ratified in heaven (Matt. 16:19). Evangelists were heralds of the glad tidings, as the etymology of the term indicates. They were harbingers of the Good News, taking the message to those who had not heard it before, immersing those who accepted it, and instructing and training them until permanent officers were qualified and appointed. That Timothy served in this capacity is evident from 2 Timothy 4:5. Paul and Timothy are designated servants of Jesus Christ. Because we use the term today to describe domestics who serve for wages, it conveys a different meaning than the original in this place, which means "a slave." The apostle writes, "He who was free when called is a slave of Christ" (1 Cor. 7:22). A slave was purchased by his master and was not his own. He was the sole property of another man, and he acted only at the bidding of the one to whom he belonged. This is the state of those in Christ (1 Cor. 6:19,20). The colony of heaven at Philippi was composed of the saints, with the bishops and deacons. The word saints has to do with character. It is from the same word also translated "sanctified, holy." In relationship to God, these are children; in relationship to each other, they are brethren. As to intellectual progress, they are disciples; in relationship to Christ, they are Christians. In the primitive Communities men were not made saints by pronouncement of canonization after death. They were saints in life by virtue of the call of God, which summoned them from darkness to His marvelous light (1 Peter 2:9). Thus, they were called saints. This does not mean merely that they were designated as saints, or called to be saints, as the Authorized Version has it, but they were called saints--those who had heard and answered the call of God. The word grace means "undeserved kindness." It is not favor bestowed upon a reciprocal basis, nor in payment of debt or obligation. The recipient of grace is wholly undeserving. He can claim no merit of his own as a reason why he should be so blessed. Peace is that state of safety, security or happiness, which results from a union of 'the spirit of man with the Father of spirits. It can be secured only through the Lord Jesus Christ (Rom. 5:1). Among the Greeks, it was the custom to bid farewell to friends b y saying, "Grace be unto you." The Jews used the formula, "Depart in peace" (James 2:16), or "Peace be with you" (Cp. Acts 15:33). It is an interesting feature of the writings of Paul that he employs both terms in salutation, thus indicating the universality of his message.
Grace to you and peace from God our Father and the Lord Jesus Christ.
I thank my God in all my remembrance of you, always in every prayer of mine for you all making my prayer with joy, thankful for your partnership in the gospel from the first day until now. And I am sure that he who began a good work in you will bring it to completion at the day of Jesus Christ. It is right for me to feel thus about you all, because I hold you in my heart, for you are all partakers with me of grace, both in my imprisonment and in the defense and confirmation of the gospel. For God is my witness, how I yearn for you all with the affection of Christ Jesus. And it is my prayer that your love may abound more and more, with knowledge and all discernment, so that you may approve what is excellent, and may be pure and blameless for the day of Christ, filled with the fruits of righteousness, which come through Jesus Christ, to the glory and praise of God.A remarkable feature of the entire letter is its testimony to the attitude of the writer toward the circumstances in which he was placed. After he had been mobbed, beaten, shipwrecked, and finally committed to prison, he still finds much for which to be thankful. He regards those things which happened to him as keys which unlock a door opening into a realm of greater service. His letter abounds with expressions of joy and thanksgiving. The bonds of the flesh cannot fetter the triumphant spirit. The mind, unconfined by prison walls, soars away to former fields of labor, and the blessed factor of retentiveness allows the prisoner to stand again among those he loves. Remembrance is from a Greek word meaning recollection. The mind collects again the impressions of the past, and out of them forms a mental image for the present. Such recollections may be stimulated by a letter, a friend, or even casual mention of a place or person. Upon every occasion when the apostle thought of Philippi, he expressed gratitude to God. He was always filled with thanksgiving in their behalf. Prayer is an expression of the desire of the heart, a pouring out of the inmost feelings unto God. Like religion itself, it arises from a sense of dependency. The apostle labors to show the intensity of his feeling in behalf of the Philippians by assuring them he always remembers them in every prayer. The initial convert in that city was made at "the place where prayer was wont to be made." No doubt, the Community had often heard the voice of the apostle raised in their behalf. It was reassuring to know that he still bore their names before the throne of grace every time he voiced a petition to the absent King. His prayers were not blanket appeals for the Community as a whole, but were for every person in it, as evidenced by the expression "for you all." Despite his circumstances and suffering, the apostle regularly found time to pray, and he also took the time to mention the brethren who were so dear unto him. He did not forget the colony he had planted while absent from the brethren who composed it. One source of thanksgiving was their consistent partnership in the gospel. The word partnership is from the same original word generally translated "fellowship." It means "joint participation." It is sometimes applied to a benefaction, or sharing with those who are in need, and is even rendered "contribution." While the idea of money is not in the original word, this constitutes one means of demonstrating fellowship. It is possible that the apostle so uses the word here. In chapter 4, verse 15, he points out that "in the beginning of the gospel when I left Macedonia, no church entered into partnership with me in giving and receiving, except you only." The word partnership is identical in both passages. The expression "from the first day" corresponds with the term "in the beginning of the gospel," both of these relating to the introduction of the gospel by the apostle into that section of the European continent. Moreover, the letter under review is primarily a letter of thanks to the Community at Philippi for the gifts brought by Epaphroditus. The joy of the apostle was not occasioned by the money, but by the spirit and motive which prompted the gift. He says, "Not that I seek the gift; but I seek the fruit which increases to your credit." Fellowship is a state or condition to which we are called. The sharing of our means with the needy is one expression of that inward consciousness. The liberality of the saints at Philippi is worthy of remark. It began with their introduction to the Good News. Immediately upon being made recipients of the bounty of heaven, they began to share their physical and material bounty with those worthy ones who had sacrificed so much to share the spiritual things with them. Their giving was not sporadic, nor upon impulse. It was consistent and regular. They sent "once and again" when Paul was at Thessalonica. They did not forget him when he was out of sight. They shared his needs "from the first day until now." Those who help bear the burdens of men who make sacrifices to proclaim the Word to those who have never heard it before have "partnership in the gospel." They are partners with God and Christ, as well as with the instruments through whom the divine message is declared to a sinful world. The circulation of the Good News is the work of God. The divine purpose is accomplished through human agency. It is only when men realize they are in partnership with God that their lives cease to be a matter of trivial existence, and they live above themselves. It was God who began a good work in Philippi. His first emissaries were summoned from Troas as the result of a vision. As each person whose life was touched enlisted under the gospel banner, he became a sharer in the work of God. The fruit of that work now reached Paul in Rome, as he had once reached Philippi, to share with them. He expresses his firm conviction that God will perfect His work at the day of Jesus Christ. The word sure is from an original which means to be fully persuaded or positively convinced. There is no doubt in the heart of Paul, but what the purpose of God will some day be perfected. This does not imply that the human agents will always remain faithful. They may leave their first love, and desert the work. But the failure of men will not frustrate the plan of God. However, the apostle manifests confidence in the integrity of the saints to whom he writes. His feeling for them was not a passing one. It was not engendered by the gifts which Epaphroditus brought, nor was it an emotional upsurge produced by the demonstration of their care for him. He had long since "learned the secret of facing plenty and hunger, abundance and want" (4:12). His attitude was not the result of holding their money in his hand, but of holding them in his heart. The feeling of many preachers toward a Community of saints fluctuates in proportion to the support received. The motto of the apostle was, "I will not be a burden, for I seek not what is yours, but you." The very essence of the spiritual life is sharing. The apostle shared the Good News with the Philippians when they were in dire need of salvation; they shared with him when in danger of starvation. Their willingness made them partakers, or sharers, of grace. The extent of the participation of the Community at Philippi in the labors of Paul is evidenced by his expression "both in my imprisonment and in the defense and confirmation of the gospel." They did not forget him when he was no longer able to visit them because of prison bonds. This very letter was evoked by their ministration to his needs while in prison. They obeyed the injunction, "Remember those who are in prison as though in prison with them" (Heb. 13:3). Defense is from an original which has come into our language as "apology." It refers to a speech made in defense. It is possible the allusion here is to his first appearance before Nero, when all who were with him in Rome deserted him, and no one took his part (2 Tim. 4:16). Perhaps these Philippians conveyed word to him during this crisis that they stood with him, and their confidence in him was unabated. Suffice it to say that from the very beginning of their spiritual relationship, the apostle and the colony he planted had continued in a spirit of mutual love and concern. The intensity of his longing to see them is shown by the fact that he calls God to witness to it. Such yearning is within the heart, and is not visible unto men. Only God, who searches the hearts of men, can testify to the reality, or genuine[ne]ss, of the desire which wells up within. The affection of Jesus for mankind is the greatest demonstration of sympathy, compassion, and understanding. It is the ultimate, or maximum degree of affection, which is willing to sacrifice everything in behalf of its object. It was possible for the apostle to reproduce that love, for he testified, "I have been crucified with Christ, it is no longer I who live, but Christ liveth in me" (Gal. 2:20). One cannot exhibit the love of Christ who has not lost his own life in the life of Christ. We are fortunate indeed to have preserved for our study and spiritual growth the prayer of the prisoner of God for the people of God. We can be certain that the things for which Paul prayed are those which should characterize every Community of saints. If these thing's become a part of the life of a congregation, it will meet the approval of God. We have a criterion provided by which to measure our own attainments. A close scrutiny will reveal four great objectives for the Christian community. 1. Increase of love, coupled with knowledge and discernment.
Ambassador in Bonds (1:12-14)
I want you to know, brethren, that what has happened to me has really served to advance the gospel, so that it has become known throughout the whole praetorian guard and to all the rest that my imprisonment is for Christ; and most of the brethren have been made confident in the Lord because of my imprisonment, and are much more bold to speak the word of God without fear.This brief paragraph in the letter was inserted to reassure the Community at Philippi that the imprisoned apostle regarded his present state as a providential arrangement for advance of the Good News. When the prison doors closed, a door of opportunity was opened. It affords an insight into the philosophy of the ambassador for Jesus, who could regard suffering, hardship, and cruel treatment as rungs in a ladder, by which he could climb to greater heights. This philosophy not only guaranteed that he would find contentment in whatever state was imposed upon him, but it serves to strengthen and bolster the faith of many who would be made to ponder the reason why such a man of faith would be subjected to such indignities. When a prison cell is made a center for dissemination of the Good News, it little matters that the doors and windows are barred. The ambassador had long coveted the hope of visiting Rome. He wrote to the saints there, "I have longed for many years to come to you" (Rom. 15:23). He had planned to stop "and enjoy their company a little" (verse 24) on his way to Spain. Before he could do that he had to go first to Jerusalem on a mission of compassion, carrying the gifts from the Gentile Communities to the needy saints in Jerusalem and Judea. On that trip he was arrested,and after having been made the victim of political aspirants for many months, he was sent to Rome as a ward of the government. His coming was not as he had planned or hoped, yet the very means employed gave him access to hearts in the city which he could not have reached as a free man. The word advance is seen to be a military term in ancient communications, as are so many words associated with Rome in the days of the empire. When the Roman legions were engaged in extending their conquest to other parts of the world, they frequently had to go through trackless forests and jungles. A special corps of trained woodsmen preceded them, clearing a path for the marching men. These woodchoppers were dexterous and skilled in making roads for army travel. The word translated advanced in our text is applied to these. The ambassador in bonds regarded his arrest, imprisonment, shipwreck, and all that he had endured, as the woodchoppers of God going ahead to prepare the way for the coming of the Good News. Although it might be expected that the detention of a Jew who was looked upon as a leader in a small sect called "The Nazarenes," and who was from a remote province would occasion no special notice in the city of the Caesars, it was not so in this case. The whole praetorium knew about the prisoner, and knew why he was there in bonds. There has been a great deal of controversy in years past as to the meaning of the "praetorium." This is important as bearing upon the extent of the Christian influence in Rome through the efforts of the apostle. Our translators have rendered the term as "the whole praetorium guard," and we are inclined to accept this as correct. The apostle was probably kept in confinement in the quarters of the Castra Peregrinorum, the barracks of the itinerant soldiers. He was forced to pay for these quarters in which he was constantly chained to a guard. As each guard fulfilled his time with the prisoner, he was relieved by a successor. By this means, in a few months, the majority of the guardsmen would have become literally attached to the person of the prisoner, and would have learned the reason for his detention. During the period of his confinement the apostle was visited by various ones of the saints who sought to provide for his comfort and welfare. Members of the guard who were present at all of the conferences between Paul and the brethren would gather considerable information relating to the charges against him, and such information would be augmented by their personal conversation with the ambassador chained to them. The guardsmen were fully aware of the underground movement of the fanatical Jewish zealots who constantly sought to incite revolt in all of the provinces, but contact with Paul had convinced them that "the sect of the Nazarenes" was not a part of that movement, and that he was a victim of the prejudice of the Jerusalem hierarchy; a religious, rather than a political prisoner. Even prison guards sympathize with one unjustly incarcerated, and this very attitude created a favorable atmosphere for instruction concerning the Christ. Imbued with a love for souls which transcended all bounds of nationality, the apostle told the story of the cross, and this message formed the basis of discussion in the barracks, so that it was soon common knowledge that the Jew of Tarsus was imprisoned, not for treason or other crime against the state, but because of his personal conviction that Jesus of Nazareth was the Messiah of God. The circulation of this knowledge was advantageous to Paul. It was so wide, indeed, that not only the praetorian guard, but all the rest knew of his innocency. It is not assuming too much to apply that phrase to the city as a whole. The providence which destined that Paul should arrive in Rome in chains had so worked as to use those very shackles to gain for him a greater audience than he would have had if he came freely of his own will. We are inclined to listen with greater sympathy to the plea of one who is a victim of some great injustice. In view of this manifestation of the outworking of God's grace, the prisoner could truthfully say, "What has happened to me has really served to advance the gospel." Another factor, occasioned by his imprisonment, also implemented the spread of the Good News. "Most of the brethren have been made confident in the Lord because of my imprisonment, and are much more bold to speak the word of God without fear." There are many ways in which the imprisonment of the apostle could have inspired greater zeal and confidence among members of the Community in Rome. The fact that the tide of popular sentiment was running in sy[m]pathetic acknowledgment of the injustice he was enduring would enable the brethren to find listening ears attuned to any information concerning the Christ in whom Paul believed. It is not inconceivable that many Roman citizens who previously ignored, with contempt, those in Rome who believed in Jesus, now sought them out to question them about the grounds for their faith. It must not be forgotten, that so far as history records, this was the first time an apostle of the Christ had been in Rome. Previously, those who proclaimed Jesus would be regarded as importing a foreign faith based upon the testimony of others. Now there was in the city a prisoner who had seen the Christ and talked with Him after He had been crucified by the consent of a Roman procurator. The fact that their declaration could be sustained by a witness who was empowered by the Holy Spirit was enough to encourage those who were reticent before to take the Message to all who would hear. The presence of Paul served also to encourage the fainthearted ones by their frequent visits with him. We are inspired to greater heights of devotion when we see another who suffers valiantly for a cause. The apostle never wasted an opportunity to stimulate those whose zeal was flagging, or whose courage was waning. A firm exponent of the priesthood of all believers, he sought to employ every gift possessed by men to advance the glory of God and enforce the truth of heaven. Surely no visitor ever left his presence without renewing his determination to do more for the Savior, regardless of the consequences or suffering entailed. In the midst of a crooked and stubborn nation, the saints now had an example to whom they could point as an illustration of the Spirit. The Roman world needed some sustaining force. The people, jaded and discontented, would find in "the faith once delivered to the saints" the hope of a brighter day and a better world. It is probable that when Paul first stood before Nero, the brethren in Rome expected an immediate sentence of execution. In any event, they refused to be identified with him, and made no attempt to assist him. He later wrote, "At my first defense no one took my part; all deserted me. May it not be charged against them" (2 Tim. 4:16). But God had additional work for Paul to do. If Nero had ordered his death, some of the most powerful epistles in the new covenant canon would never have been written. Thus he writes, "But the Lord stood by me and gave me strength to proclaim the word fully, that all the Gentiles might hear it. So I was rescued from the lion's mouth" (verse 17). This last expression was proverbial among the Jews for tyrants and despotic rulers, based on Psalm 22:21, and is employed by Josephus to designate Tiberius. We can be sure that it here refers to Nero. The fact that Paul was spared the sentence of death, and allowed to live in a rented apartment from which the Good News was circulated, emboldened the frightened brethren. Paul wrote from prison asking the saints to p^ay "also for me, that utterance may be given me in opening my mouth boldly to proclaim the mystery of the gospel, for which I am an ambassador in chains; that I may declare it boldly, as I ought to speak" (Eph. 6:19,20). This attitude affected the saints in the city until they too were "much more bold to speak the word of God without fear." We can hardly appreciate the full impact upon the colony of heaven in the Roman colony of Philippi, when they learned that the Good News was being so freely dispensed in the capital of the Empire. Everything which transpired in the seat of government on the Tiber would affect the remote colonial outposts. The ambassador in chains knew what rejoicing would be occasioned by the information he penned, and he wrote the more cheerfully and gladly, in anticipation of the result of his letter upon the hearts of those whom he loved.
Christ is Proclaimed (1:15-18)
Some indeed preach Christ from envy and rivalry, but others from good will. The latter do it out of love, knowing that I am put here for the defense of the gospel; the former proclaim Christ out of partisanship, not sincerely but thinking to afflict me in my imprisonment. What then? Only that in every way, whether in pretense or in truth, Christ is proclaimed: and in that I rejoice.The Good News proclaimed to the world concerned a person. It was not a message about an organization, a system, or a plan, but about a man, Jesus the Christ. Unfortunately, not all who proclaimed the Christ acted from proper motives. There were some whose purpose was ulterior. These latter carried on their work in a spirit of envy and factionalism. We are not informed as to who these were who made the lot of Paul harder to bear, but it could well be that they were the Judaistic teachers who everywhere else were his opponents. The circumcision party was especially resentful toward Paul because he had freely taken the Good News to the Gentiles. Members of this faction dogged his steps, and it would not be surprising to find them at Rome. They were envious of the fact that Paul had personally seen the Christ on the Damascus highway, and of the success which attended his efforts. They were interested only in building up a powerful pressure group, and labored diligently to enlarge their party. In view of the fact that a warning is issued in this letter to the Community at Philippi to "look out for those who mutilate the flesh," and assurance is given that "we are the true circumcision which worship God in the Spirit, and glory in Christ Jesus, and put no confidence in the flesh," we may be sure the apostle was still aware of the workings of this powerful sect. The information which filtered through to Paul encouraged him, for there were many who proclaimed the Good News from an attitude of good will. They loved and respected the ambassador to the Gentiles, they knew of his sacrifice and labor to convince the Gentiles that they could be "fellow-heirs, members of the same body, and partakers of the promise in Christ Jesus" (Eph. 3:6). Now that he was personally restrained by his chains, they undertook to further his aim, by taking the message to all who would hear. It is declared that they acted out of love. They did not ignore the presence of the prisoner among them, and they were not embarrassed by his bonds. Regardless of the false accusations of others, they did not regard him as a betrayer of Judaism, but as an exponent of the idea that Judaism only reached its climax and culmination in the Nazarene. With a proper evaluation of his convictions, and with respect for the intensity of his purpose, they identified themselves with him, and took advantage of his presence in the city to advance the cause. We have, in this brief paragraph, a contrast between the partisan and non-partisan spirit. The zealous advocates of circumcision had actually created a party among the believers. "So when Peter went up to Jerusalem, the circumcision party criticized him" (Acts 11:2). Their creed was, "Unless you are circumcised according to the custom of Moses, you cannot be saved" (Acts 15:1). As they viewed it, before one became a Christian he had to first become a Jew. It was the mark on the flesh and not the faith in the heart which was a sign of covenant relationship. These acknowledged Jesus as the Messiah, and proclaimed Him as such. But they called attention to the fact that Jesus was Himself circumcised on the eighth day. They urged His conformity to the law as a pattern for those who acknowledged his Messianic claims. Their vision of the scope of God's mercy was limited by legalism of the most pronounced sort. Thus, the apostle says, "They proclaim Christ out of partisanship, not sincerely but thinking to afflict me in my imprisonment" (Phil. 1:17). He did not deny that they proclaimed Christ. He did assess the motive behind it and deplored the insincerity in which they acted. This is proof that men may present the truth and be hypocritical while doing so. The bitterest partisan can proclaim Christ, and many do, forgetting that they belong to Christ and imagining that He belongs to them. Those of whom Paul wrote, knowing that he was not free to refute them in public, doubled their efforts to proclaim Christ and to warp the thinking of the believers after their partisan code. They knew that such perverting of their hearers would serve as a burden upon the heart of the apostle during his period of forced confinement and helplessness. The apostle, however, rose above the party spirit. He acknowledged truth wherever he observed it, and knew it was no less the truth although proclaimed by an unworthy or unscrupulous person. The party spirit cannot rejoice in the achievement or accomplishment of any good by one outside the faction. It finds nothing to commend in anyone except its own adherents. Paul rejoiced, not in the pretence or hypocrisy of the preachers. He did not condone their behavior nor justify their character. He knew there were some who learned about Jesus by listening to these men, and he rejoiced in the message, not in the messenger. His example, if followed today, would eliminate much of the jealousy, envy and rivalry in the religious realm.
Expectation and Hope (1:19-26)
Yes, and I shall rejoice. For I know that through your prayers and the help of the Spirit of Jesus Christ this will turn out for my deliverance, as it is my eager expectation and hope that I shall not be at all ashamed, but that with full courage now as always Christ will be honored in my body, whether by life or by death. For me to live is Christ, and to die is gain. If it is to be life in the flesh, that means fruitful labor for me. Yet which I shall choose I cannot tell. I am hard pressed between the two. My desire is to depart and be with Christ, for that is far better. But to remain in the flesh is more necessary on your account. Convinced of this, I know that I shall remain and continue with you all, for your progress and joy in the faith, so that in me you may have ample cause to glory in Christ Jesus, because of my coming to you again.The student of this letter of thanksgiving must be aware of the exhuberant gladness which surges through it. On every hand, and at every time, we encounter the words "joy" and "rejoice." It is difficult to remember that it is written from prison, but it serves to emphasize that, in the Christ, hearts may be free while hands are shackled. It was the invisible cord which bound him to the Lord as a slave, and not the manacles which bound him to his guard as a prisoner, that Paul noticed. He relied upon the prayers of the saints and the help of the Spirit to effect his deliverance. The tenor of the letter indicates this refers to his liberation at his forthcoming trial, and not to his spiritual salvation. He had been given a preliminary hearing in Caesar's court, and had been held in custody. Perhaps his accusers among the Jews at Jerusalem did not make the long journey to Rome to press their charges against him. Those who hired lawyers to present their case before procurators may well have become convinced that their accusations would seem like childish superstition to the emperor. Prejudice could not be aroused against a Nazarene in Rome as easily as it could be in Palestine. Many months had drifted by with the apostle still retained in chains. Now another hearing was imminent. While he did not know what the outcome would be, he was optimistic. At his first hearing all deserted him. No one appeared in his behalf. Now there were several who had been emboldened by his own spirit to defend him as innocent of any crime against the people. The chief concern of the apostle was that he might face any eventuality with heroic courage. He was eagerly expectant and hopeful that he would not be ashamed when confronted with those who held the power of life and death in the empire. Others had recanted their faith in Jesus and denied Him under like circumstances. Paul wanted to do nothing which would grieve his own conscience or weaken the force of his testimony. There was more than a human life at stake. The envoy of the Lord considered himself expendable. The witness for Jesus was above every other consideration. The essential thing was that Jesus receive honor, and whether it was accorded by his life or death was not the thing that really counted. It is in this touching passage that the Christian philosophy of life and death shines forth in its real glory. "To live is Christ." If his frail lease on life was extended, it meant just one thing. Paul would not use such an extension to acquaint himself with the wisdom of the philosophers, nor excel in earthly knowledge. He would not devote his energy to amassing wealth or accumulating treasure here below. He would not engage in pursuit of vain pleasure, or drain the dregs of the cup of dissipation in one last fling. The singleness of purpose, the unified plan of existence, is seen in the fact that the center and circumference of the life of the saint was summed up in one word--Christ! Christ is life, so life is Christ. There is no life out of Christ, and in Christ is the sum of life. "To die is gain." These four words challenge the worldly man. The concept they portray is counter to his every thought. To him gain is his end in life; to Paul the end of his life was gain. We associate loss with death, with the apostle the opposite was the case. Gain is from a word which means "advantage" and to Paul there were certain advantages which would accrue from death. It would enable him to realize a desire to "complete what was lacking in Christ's afflictions for the sake of his body" (Col. 1:24). He would be free from further insults, hardships, persecutions, and calamities (1 Cor. 12:10). He would no longer be subjected to temptations. There would be no more danger of betrayal by false brethren. The dread of death itself would no longer confront him, for the conquest of this enemy at the last disputed barricade would mean permanent triumph and final victory. Death brings release from those ills to which the flesh is heir. If the verdict resulted in liberation, the apostle planned no life of retirement or rest. He desired only to be back in the thick of the fight. There were other places where the Good News had not been heralded. There were men who had not yet heard the story of the cross. Communities needed to be strengthened and confirmed, problems needed to be met and answered. Life meant new adventures in the service of the King. Each day would be filled with fruitful labor and rewarding toil. The thought occurred to the apostle that if he were granted the right to determine his own course, he would not be able to choose easily and quickly. He was torn between conflicting desires. The original language at this point is beautiful. It is nautical in nature, and portrays a ship in a harbor with sails spread, and a wind blowing out toward the sea. The vessel is tugging at the hawser which holds it attached to the wharf. It eagerly awaits the time when the anchor is lifted and the journey can begin. Paul was desirous of putting out to sea. He wanted to embark on the journey from which there is no return to this fleshly bourne. But he was still anchored in the harbor. He felt it would be better for him personally if he could be on his way. If his life continued, however, it would be to the profit of the colonies of heaven. The saints among whom he had labored would be enriched by the experience of seeing him again; those who had faithfully served would be encouraged to press on, those who had become weary and faint would be given strength to resume their tasks. New areas would be opened up, the truth would penetrate to remote regions. There was a great deal yet to be done, and being convinced of this fact, the apostle felt that his life span would not be summarily ended. He was filled with plans for visits among the Communities he had planted. He was stimulated by the thought that he could assist in their further growth and progress.
Citizenship in the Colony (1:27-30)
Only let your manner of life be worthy of the gospel of Christ, so that whether I come and see you or am absent, I may hear of you that you stand firm in one spirit, with one mind striving side by side for the faith of the gospel, and not frightened in anything by your opponents. This is a clear omen to them of their destruction, but of your salvation, and that from God. For it has been granted to you that for the sake of Christ you should not only believe in him but also suffer for his sake, engaged in the same conflict which you saw and now hear to be mine.The original term rendered "manner of life" is of special importance in view of the title of this book and the nature of the Community of saints which received the letter from Paul. It is the word from which we get our English terms "polity" and "politics." In classical Greek it had to do with citizenship, and with the making and administration of laws. From this, it came to do with the proper conduct of a citizen, signifying one who familiarized himself with the laws and statutes, lived in conformity therewith, and insisted upon proper reverence for the code as essential to the maintenance of social welfare and community spirit. In a Roman colony, such as Philippi, there was great pride in and constant awareness of the implications of citizenship. The population was divided into two classes. These were called Cives and Peregrini. The first word means "citizens." From it we get our words "civic" and "civilian." The second means "strangers," or literally, "wanderers or displaced persons." These last were permitted to dwell in the city, but they were not Romans and were not accorded the blessings accruing to citizens. It must be recalled that, in a Roman colony, the people sought to reproduce in an alien world the greatness and majesty of Rome. The citizens were subject to the Roman law, and this code of jurisprudence was administered by Roman officials. Reports of proceedings were transmitted to Rome, and there the records were kept. All matters pertaining to legal affairs were conducted in the Latin language, and all of the citizens were officially enrolled by name in the great capital city of the earth. Although each colony had its own supervisors and administrators, the final judgment rested with the distant emperor, who was frequently worshiped and revered as a god. Those who were reared in such an environment, and had now been made citizens of a colony of heaven, would immediately understand the import of Paul's admonition, "Let your citizenship be worthy of the Good News of the Christ." They, too, had been planted amidst strangers. Sinners are displaced persons, for sin removes one from his proper place and standing. Here, the citizens of the universal kingdom of the Messiah were to reproduce their capital city, the New Jerusalem, in miniature. They were not legislators, or lawmakers, but were subject to the law and principles conveyed to them by an absent King through chosen envoys, the apostles and prophets. They were all firstborn ones whose names were enrolled in heaven, and whose citizenship was on record in the city of the Great King (Heb. 12:23). They were to speak the language of heaven, holding fast the form of sound words, employing sound speech that cannot be condemned. (Titus 2:8). Each colony of heaven had its own supervisors and administrators (bishops and deacons), but these were not supreme in their own right. The final judgment would be rendered by the King Himself, and from it there would be no appeal. With such a background, the Community of Philippi would regard with greatest interest a communication from the ambassador of heaven who planted the colony originally. Such is the letter we are now studying, and without knowledge of the circumstances involved, the casual modern reader, unfamiliar with colonial status, might miss a great deal of real value. The "ambassador in chains" (Eph. 6:20) was not certain if he could again visit the colony at Philippi, but his anxiety was that whether present or absent, the reports conveyed to him might be favorable. Recognizing that the ultimate success of any colonial project is dependent upon two factors, viz., maintenance of proper relationship with the king and unity of the distant subjects, the imprisoned envoy was desirous of hearing that the citizens stood firm in one spirit, and strove side by side for the faith of the Good News with one mind. It is easy to see how essential were these things. Firmness, unity and service of all the citizenry in the cause of the King are basic needs in every colony. It is lack of these things which today threatens the colonial system of heaven in an alien world. The citizenry is all too frequently composed of those who propose to have their own way, regardless of the will of the absent Sovereign. There is disrespect and irreverence for His law. Citizenship is nominal, rather than real or genuine. Men become citizens for selfish reasons and for social gain. There is extant the dangerous philosophy that it makes no difference what one believes. The distinction between citizens and strangers has been broken or watered down. No longer do the citizens stand together. They are torn into bickering, fighting factions. They strive face to face, rather than side by side. The clash of creeds, the din of human opinions, and the noise of jarring philosophies drown out the faith of the Good News. The "sound speech that cannot be condemned" is shouted down by "wild tongues that hold not Thee in awe." The greatest task confronting servants of God in these days is the restoration of the colonial aspect to the communities of saints. Unless we can recapture that concept and be tied together by the invisible cord which links us all to our capital city, we will present to the world a tragic picture of sectarian strife and clash of partisan forces, hewing each other to pieces in the name of the very King we profess to honor. Every colony of heaven will have opponents. The apostle was aware of the opposition at Philippi. He was not so much concerned that such opponents existed, for that was to be expected. It was the attitude toward the opposition which chiefly concerned him. The colonists of God were not to be frightened in anything by their adversaries. Fear of hostile forces could only do injury to the citizens. It would influence them to value life above the cause of Jesus. They would shrink from responsibility because of physical suffering, and thus lose their hope of eternal reward. Furthermore, fear reflected a lack of faith. It was unbecoming to those who professed an abiding trust in God. It was indicative of weakness. The courage manifested in the face of threats, the refusal to engage in retaliation, the calm endurance of persecution coupled with rejoicing, these presented the heathen with a problem which they could not solve. They knew the language offeree. They understood how to meet sword with sword, but they could not vanquish faith with the sword. It was a shield which no spear could cleave and no dart pierce. Such a manifestation'of confidence in the power of God was to them an indication of their ultimate destruction by a power superior to their own, even as they were forced to admit that no power of theirs could wrest from the saints their hope of glory and salvation. The language used in this connection indicates that the apostle looked upon the conflict of life from the standpoint of the gladiatorial arena. The saint is observed by a world of spectators. He is exhorted to stand firm, to hold his ground in the face of the enemy, exhibiting no fear or sign of tremor. The righteous combatant does not look to the spectators for the sign which indicates that life is to be taken or spared. The token of his salvation and the destruction of his antagonists is from God. The highest indication of acceptance and recognition by the Lord is found in the fact that the saint is elected to demonstrate his faith by suffering for the sake of Christ. The Community at Philippi shared in the conflict which Paul endured. The word conflict is from a term which meant to engage in gymnastic games, to fight, to participate in gladiatorial combat. Our English word "agonize" is derived from it. It is used in 1 Timothy 6:12, "Fight the good fight of faith," and in 2 Timothy 4:7, "I have fought the good fight." The saints at Philippi knew of the persecution Paul had endured in their city. He alludes to it in 1 Thessalonians 2:2, "Though we had already suffered and been shamefully treated at Philippi, as you know." He declares that he had courage to declare the Good News "in the face of great opposition." This last word is from the same original as "conflict" in the present passage. Like all true soldiers, the saints were to stand side by side, fearless and undaunted, with firm conviction that the battle would end in victory through Jesus, for this was their faith in the Good News.
Unity in the Community (2:1-4)
So if there is any encouragement in Christ, any incentive of love, any participation in the Spirit, any affection and sympathy, complete my joy by being of the same mind, having the same love, being in full accord and of one mind. Do nothing from selfishness or conceit, but in humility count others better than yourselves. Let each of you look not only to his own interests, but also to the interests of others.In 1:3 the envoy of the Christ speaks of the joy which accompanies his prayers in behalf of the colony of saints at Philippi. In 1:27 he exhorts them to stand firm in one spirit, with one mind striving side by side for the faith of the gospel. In the paragraph now under consideration he affirms that his joy will be complete if such unity as he has described is maintained. In order to enforce his admonition to harmony within the Community, he presents four facts which support the appeal and lend strength to it. The word "if" as used here does not imply doubt or raise a question. In the Greek it refers to a condition which has been demonstrated to be a fact, one that has been fulfilled, and can thus be recognized as certain or sure. It could be translated "in view of the fact," and do no injury to the use made of it by the Holy Spirit. The first fact, then, which should incite to unity is the encouragement in Christ. Jesus was an embodiment of that spirit which produces oneness. In His relationship with the Father, He could say, "I and my Father are one." To this fellowship all who obey Him are called, so that John could write, "Our fellowship is with the Father and with his Son Jesus Christ." Those who share in this spiritual communion should be impelled by the example and instruction of Jesus to cherish and nourish it. He is a traitor indeed who would prove to be disruptive and a disturbing factor to the peace and tranquility which ought to prevail under the orderly and benign sway of the Prince of Peace. The encouragement of Jesus is a vital contribution to the development of those who believe in Him. The second fact is the incentive of love. The word "incentive" is from an original, which implies a word which appears to stand beside one for the purpose of stimulating him in a resolution, or to encourage him in a chosen pursuit or project. There is an indication of gentle, but firm, persuasiveness implied. It is possible that the love here under consideration is not that which we have for each other, although this is an essential ingredient of unity, but the love of God for us. That love acts as a firm tugging or drawing power, bringing us closer to each other by drawing us unto Him as a common center. "So we know and believe the love God has for us. God is love, and he who abides in love abides in God.and God abides in him" (1 John 4:16). "We love, because he first loved us . . . And this commandment we have from him, that he who loves God, should love his brother also" (1 John 4:19,21). God's love for man was not conditioned upon a state of perfection in the latter, for "God shows his love for us in that while we were yet sinners Christ died for us" (Rom. 5:8). This furnishes us an incentive toward unity in spite of differences in temperament, variations in opinions, and personal shortcomings. If God could love us all in spite of our failings and failures, we can be longsuffering and forbearing toward others, patiently helping and strengthening them, working for their good and for the ultimate glory of God. The third point of consideration is the participation in the Spirit. The Greek word for "participation" is the one generally rendered "fellowship." No truth is more convincingly stated in the revelation of God, than that of the indwelling of the Holy Spirit in the heart of every saint, and the unity to which the apostle exhorts will more likely result from a recognition of this fact than from any other source. Indeed, the argument for one body is strengthened by this consideration. "For just as the body is one and has many members, and all the members of the body, though many, are one body, so it is with Christ. For by one Spirit we were all baptized into one body, Jews or Greeks, slaves or free--and all were made to drink of one Spirit" (1 Cor. 12:12,13). Jesus promised that, during His absence, He would not leave His disciples orphans (John 14:18). The context shows that He proposed to petition the Father who would send another Counselor, who would remain with them through this age (John 14:16). This Counselor is specifically identified as the Holy Spirit (John 14:26). When Jesus sat down at the right hand of the Father, His envoys announced that all who reformed their lives and were immersed would receive the Spirit as a gift (Acts 2:38). It was affirmed that God gave the Holy Spirit to those who obey Him (Acts 5:32). Accordingly, the body of each saint became a temple of the Holy Spirit, who dwelled within, as the gift of God (1 Cor. 6:19). The immersed believer thus becomes an abiding place of Deity, and partakes of the power, blessings, and privileges accruing from such an intimate relationship. The love of God is poured into the heart (Rom. 5:5). The believer is sealed for the day of redemption (Eph. 4:30). The Spirit in the heart is an advance guarantee of the eternal inheritance which will be granted when the body is resurrected, or redeemed from the grave (Eph. 1:14; 2 Cor. 1:22). The inner man is strengthened with might (Eph. 3:16). The sons of God are enabled to cry out unto God as their Father (Gal. 4:6; Rom. 8:15). The deeds of the flesh are put to death by the influence and power of the Spirit (Rom. 8:13). The Spirit aids in our personal weakness, bearing to the throne of God our feeble attempts to converse with the Father, and interceding for us with sighs too deep for words (Rom. 8:26). It is a sense of mutual kinship with God, through the Spirit, which causes His children to be drawn closer to each other. The selfishness, jealousy, and envy which divide and separate are put to death as works of the flesh by the benign, but powerful, influence of the Spirit, so that barriers are removed and walls of separation tumble. One who loves God cannot despise the temple in which He dwells. Love for brethren will be intensified as each realizes his relation to every other in Christ Jesus through the Spirit. A community of saints is an exemplification of the unity of the Spirit maintained in the bond of peace (Eph. 4:3). The fourth contribution to unity is expressed by the two words "affection" and "sympathy." The first has to do with that quality or state of heart which is tenderly disposed toward others. One is moved by compassion when seeing others in distress or need, and that because of the deep love for mankind. The other represents the state of action which does something about the straits of others. When these fruits of the Spirit abound in the lives of all, there will be few difficulties arising between brethren, and those which do will soon be alleviated and eliminated by the thoughtfulness and care which acts in unselfish devotion to others. Quarrels will not be carried on, ill-feeling will pass away, when all pray for each other and seek the well-being of others. The one thing which would bring greatest joy to the imprisoned ambassador for Jesus was a knowledge of the singleness of heart and purpose in the colony of heaven. The word "complete" indicates a partial joy engendered by the faith of the Community at Philippi, which would only be made full by their earnestly striving together for the faith of the gospel (1:27). The desired status is described in a three-fold emphasis: (1) being of the same mind; (2) having the same love; (3) being in full accord. These are opposed to two conditions in the text: selfishness and conceit. The expression "being of the same mind" literally means "thinking the same thing." This should be the goal of every community of saints. It will be noted that this was not a prerequisite to fellowship. Those to whom this letter was addressed were already in fellowship with God and each other. We do not enter the fellowship of Christ Jesus because we understand everything alike, but we seek to understand everything alike because we are in that fellowship. We come into covenant relationship with God because of faith that Jesus is the Son of God, but having entered that relationship, we grow in grace and knowledge of the truth. As we grow in perception and understanding, we mature in attitude toward each other and come closer to the ideal. "Having the same love" is proof that this is a reciprocal quality of our spiritual experience in Jesus. It is lack of love which creates most divisions and schisms among God's children. A depth of love for each other will make it possible to weather most storms. There will always be differences of opinion and interpretation. This is to be expected. But differences do not produce division, unless we allow them to assume a greater degree of importance than our love for each other. Men may differ and not divide, but they cannot unite in the spiritual realm without love. It is the cement which holds the living stones together in God's great structure. The colony of heaven cannot be held together by the oratorical powers or persuasive eloquence of brilliant men. Linguistic ability which would enable one to converse or discourse in the very tongue with which celestial angels communicate, when unaccompanied by love, reduces the flowery speaker to the status of a noisy gong or clanging cymbal. Superior knowledge is insufficient as a cohesive force to maintain unity, for if one had the insight and prescience to make it possible for him to unravel all the mysteries of the ages, he would still be nothing without love. "Knowledge puffs up, but love builds up" (1 Cor. 8:1). Mighty as is the power of faith, if it were possessed in such a degree that the possessor could speak the towering hills into oblivion, and uproot the majestic mountains and transport them to the midst of the ocean depths, such a mountain mover would be utterly insignificant in securing the good of mankind without love. Nothing is to be gained without love. If one sells his property and disposes of all his earthly possessions to feed and clothe the unfortunates of the earth, it gains him nothing without love. Of what ultimate value is it to toss mountains, food, or clothing about if while doing so, we sow the seeds of hatred and animosity, and increase "man's inhumanity to man"? One may speak in many languages, have a profound knowledge, demonstrate great power, and contribute generously to charity drives, and still be impatient and unkind, jealous and boastful. He may demand his own way because of his superior ability, and be irritable and resentful when he does not get it. But "love is patient and kind; love is not jealous or boastful; it is not arrogant or rude. Love does not insist on its own way; it is not irritable or resentful; it does not rejoice at wrong, but rejoices in the right. Love bears all things, believes all things, hopes all things, endures all things" (1 Cor. 13:4-7). "Being in full accord" does not refer to a state of abject conformity or blind servility. Our purpose and aim should be one. But we are at different stages of spiritual learning and development. There are babes, young men, and fathers in the spiritual as well as the physical and social realm. Not all have the same aptitudes. "Accord" is the opposite of discord. Every member of a symphony orchestra does not play the same instrument, but discord results only when some member departs from the musical score. A group may act in concert without all performing the same functions. The meaning of the terms with which we have been dealing can best be understood in contrast with those which follow. The Greek term from which we get "selfishness" is a very interesting one. Originally it came from a root word which had to do with wool, and from that it was made to apply to the various steps required to fabricate wool into cloth; spinning, weaving, etc. By some strange evolution of thought it was transfered to those who electioneer for office and court public favor by spinning a story of their own worth and accomplishments, and fabricating a pattern calculated to deceive and betray the unwary. We still speak of one "spinning a yarn" or of "a lie out of whole cloth." From the man who electioneered for office, the word was next applied to the party, or political faction which he represented. Thayer's edition of the Grimm's Wilke's Lexicon defines the word in the New Testament, "A courting distinction, a desire to put one's self forward, a partisan and factious spirit which does not disdain low arts; partisanship, factiousness." In Galatians 5:20 the "party spirit" is listed in a catalogue of works of the flesh. These are printed as a warning, having previously been mentioned orally by the envoy of Christ for the same purpose. It is plainly declared "that those who do such things shall not inherit the kingdom of God." Nothing is more fraught with danger to the peace of God's people than the spirit of partisanship. Those imbued with it seem to lose all sense of fairness and justice "not disdaining low arts." They will say or do anything which will advance the party, and stoop to any depth to gain personal victory. The injunction here is to do nothing from such a motive. The party spirit is opposed to the fruits of the Holy Spirit. "Conceit" is from a combined form of two words, and in the original occurs only here, although an adjective form is found in Galatians 5:26. The first word in the Greek refers to that which is empty, futile, or useless. It was primitively applied to vessels which were devoid of content, or to areas which were barren and sterile. Later it was used to designate trees which, while making a showy outward appearance by heavy foliage were fruitless, sapping the soil of its strength and giving nothing in return. In an easy transition it then was applied to those who visited a king or royal personage bearing no gift or present. The second word in the combination is often rendered "glory, honor." Actually, however, it originally signified an opinion, personal judgment, or fancy. In the strange evolutionary process through which all language passes, it came to refer especially to the estimate placed upon another, whether good or bad. In the new covenant scriptures it eliminated the latter, and took on the sense of a good opinion regarding a person, and as such a person deserved honor, reverence, or respect, it is frequently applied to the praise or glory accorded to one high in esteem. In the passage before us, the combined form implies an empty, senseless exaltation of self. The word "vainglory" is used in the King James rendering. "Empty pride" is a good term to describe the meaning. The difference between factionalism and conceit is that in the first, inordinate love of party motivates every action; in the second, inordinate self-esteem or self-righteousness is the basis. These two are enemies of unity, and wherever they exist, alone or together, only discord can result. The only effective antidote is the one prescribed in this verse--humility. This word is also an interesting one to the student. The root term means "not rising from the ground," so it came to designate those slaves and others of low degree who indicated their abject and servile state by remaining prostrate on the ground while in the presence of the master or others of more noble birth. The form of the word used here originated with the new covenant revelation of God. It was never used by profane authors, nor does it occur in the old covenant scriptures. The very implication was obnoxious to the heathen world. To them it represented not a virtue, but a sign of weakness and disgrace. It is remarkable that a quality which suffered from such dishonor was so elevated by the Lord that, as Archbishop Trench points out, the early Christian father, Basil, referred to it as "the casket or treasure house in which all other graces are contained." As used here it is in contrast to the word "conceit." That word refers to a vain, exalted opinion of self. This means "possessing a deep sense of one's own littleness, or insignificance, modesty, lowliness of mind." Coupled with this is the admonition to "count others better than yourselves." The word "count" is from a Greek term referring primarily to leadership, rule, or command, which stems from a root word meaning "to go before." It has a secondary meaning, "to consider, regard, account." In his footnote to Grimm's Wilke's Lexicon, Joseph Thayer says it "denotes a belief resting not on one's inner feeling or sentiment, but on the due consideration of external grounds, the weighing and comparing of facts." This simply means that the saint of God should properly evaluate all facts and weigh all proofs, and from such critical examination develop a personal philosophy enabling him to recognize his own littleness and the worth to the cause of Christ of his fellow members, so that he can properly esteem them. The word "look" means more than casually observing, or accidentally glancing at a thing. The original suggests attentive scrutiny and regard. The footnote by Thayer suggests the depth of meaning, "to direct one's attention to a thing in order to get it, or owing to interest in it, or a duty toward it." All of these, desire, interest, and duty, should prompt us to be concerned for the welfare of others. We are obligated to consider our own interests, but one is selfish indeed who is so wrapped up in himself that he cannot see the needs of others. These four verses in this section summarize the great motivations which make unity desirable and possible, and also develop for us the attitude necessary to achieve it.
Having this mind among yourselves, which you have in Christ Jesus, who, though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, taking the form of a servant, being born in the likeness of men. And being found in human form he humbled himself and became obedient unto death, even death on a cross. Therefore God has highly exalted him and bestowed on him the name which is above every name, that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.To demonstrate that humility which enables one to count others better than himself, and the unselfish spirit which looks to the interests of others, the envoy uses the greatest example available, that of the Lord Jesus Christ. Since all conduct is an expression of thought, if the behavior is to be proper, the thinking must be right. One cannot develop a humble life while his heart is filled with personal pride; he cannot be sincerely concerned about the welfare of others while his thoughts are all centered upon himself. The writer does not here speak of all the characteristics of the mind of Jesus, but only of the thinking which motivated Him to sacrifice so much in behalf of others. The degree to which we should be willing to go in self-denial is illustrated by the extent to which He went to benefit us. It is affirmed that Jesus was in "the form of God," and whatever is meant by the expression, it refers to a state or condition, prior to His earthly advent, for He emptied Himself of it, in order to be "born in the likeness of men." Thus, the pre-existence of Christ Jesus must be accepted by every believer. The original for "form" occurs only three times in the new covenant scriptures, twice in this passage,and in Mark 16:12. Marvin R. Vincent in his Word Studies says, "We must here dismiss from our minds the idea of shape. The word is used in its philosophical sense to denote that expression of being which carries in itself the distinctive nature and character of the being to whom it pertains, and is thus permanently identified with that nature and character." Archbishop Trench in Synonyms of the New Testament, referring to the use of this passage by the early Christian fathers against the Arians, and by the Lutherans against the Socinians, concludes their reasoning cannot be sustained. He says, "Doubtless there does lie in the words a proof of the divinity of Christ, but this is implicitly, and not explicitly." Of the word "form" he says, "It may be assumed it is of the essence of a thing." Joseph Thayer, in a footnote in his Lexicon, says it differs from the word "form" (verse 8), "as that which is intrinsic and essential, from that which is outward and accidental." All of this sums up to the fact that Jesus was a possessor, or partaker, of the essence of Deity. The Word (Logos) was not only with God, but was God. Again the word "count" means "a judgment or decision reached upon consideration of the facts." It cannot apply to a hastily drawn conclusion, or snap judgment. The resolve to be "born in the likeness of men" with all that such a resolution entailed, was not made upon momentary impulse. Hebrews 10:5-7 seems to imply a conference with the Father, and a recognition and acceptance of a role which had been written "of me in the roll of the book." "Equality with God" as used here probably refers to the manifestation or expression of Deity, and not the essence of Deity. It was the glory which the Son had before the earthly advent, of which he emptied Himself. This glory was the manifestation of His divinity to the principalities and powers (orders of celestial beings) in heaven. He willingly laid aside that honor and was made a little lower than the angels that He might suffer death. For that reason He could pray near the close of His earthly mission, "And now, Father, glorify thou me in thy own presence with the glory which I had with thee before the world was made" (John 17:5). The passage asserts that although Jesus was a possessor of the very nature or essence of Deity, He did not, after proper consideration of all factors involved, conclude that the demonstration or expression of the glory which He possessed with the Father should be retained regardless of the consequences. Motivated by the will of the Father, and a love for fallen mankind, He was willing to relinquish the glory He possessed in behalf of the interests of others. This was the greatest demonstration of the unselfish spirit in the history of the universe, and demonstrates why Jesus and Satan are captains of opposing forces. Satan, elevated with pride (1 Tim. 3:6) sought to seize the glory of God and was cast out of heaven; Jesus humbled Himself and relinquished the glory, and was caught up to heaven. The conflict of the ages is one between selfish and unselfish spirits. "Emptied himself" is a significant expression. The first word, which we have previously seen applied to vessels or containers, implies that Jesus did not seek by some devious means to conceal or retain a portion of His status. He "went all the way" in our behalf. The second word shows that this was a willing, voluntary act. It was not something performed upon Him, it was something He performed. Since the ultimate of His rejection of glory was the rejection of Himself by those whom He came to save, resulting in ignominious death, this points up His own words relative to laying down His life: "No man takes it from me, but I lay it down of my own accord." There is a wealth of meaning in the expression "I lay down my life." The sacred writer runs the gamut of human language in portraying the extent of the humiliation of Jesus. The word for servant in the Greek is one, the origin of which is rather obscure. It is derived either from a root meaning "to tie, or bind," or from one meaning "to ensnare or capture." In any event it refers to a slave or bondman. Thus, the sacrifice of Jesus is all the more pronounced, for one who was in the form of God went to the other extreme and took the form of a menial slave. The phrase "being born in the likeness of men," taken in connection with the preceding language, is another indirect testimony to the pre-incarnate existence of God's Son. "Likeness" is from a word which indicates a real likeness or kinship with man. Jesus identified Himself with our nature. He became one of us. Thayer says of the word in this place that it is a likeness or resemblance, "such as amounts well-nigh to equality or identity with man." The Creator became like the created, identifying Himself with the creature. Such a transformation is staggering to the intellect which meditates upon it with seriousness and sobriety. (/p) The degradation was not complete in the assumption of human likeness, but "being found in human form he humbled himself and became obedient unto death." Here the word "form" is from a Greek word which refers to that which is purely external, the outward appearance of Jesus as observable by men. He was composed of the same physical materials as other men, and was subject to the same feelings of hunger, thirst, cold, pain, and suffering. In this state He became obedient unto death. There is a difference in being obedient until death, and being obedient unto death. Jesus was never obedient to death as a master. He was the master, and He died voluntarily. He laid down His life. It was not taken from Him. The same distinction should be remembered in reading such passages as Revelation 2:10, "Be faithful unto death, and I will give you the crown of life." It is one thing to be faithful until death, a wholly different thing to be faithful unto death. The first has simply to do with patient endurance, the second with that degree of faith which will sacrifice life itself before giving up. Jesus came to do the will of God. He was obedient unto death. This does not mean that He was obedient all of His life, although that is certainly true, but He was obedient to the supreme test, even up to the point of dying. In the Greek text no definite article precedes the word "cross," so that our version is correct in rendering "a cross." The idea is that the most terrifying, ex-cruciatingly painful death that could be inflicted was by crucifixion. The heart recoils from the very thought of the shame, reproach, degradation, and cruelty of this method of punishment. Yet Jesus was not only willing to die, but He was obedient even to death on a cross. Of the word "even" in this instance, Thayer's Lexicon says, "It is joined to terms which are repeated with certain emphasis, and with such additions as tend to explain and establish them more exactly." It is difficult to conceive of the suffering contemplated in the words introduced by the particle even. We have studied and meditated upon the greatest act of self-denial in the universe. One who was in the form of God emptied Himself and adopted the form of a slave. He did this as an act of unmerited kindness toward others. Because of this voluntary humiliation God has highly exalted Him. Thayer says this means "to exalt to the highest rank and power, raise to supreme majesty." This act of God in elevating Jesus was the result of the act of Jesus in humiliating Himself. So the envoy of the cross draws the conclusion that the path to glory lies by way of the road of self-denial. Those who walk this road must walk in peace, for peace is a fruit of humility. In addition to the super-exaltation, God "bestowed on him the name which is above every name." This does not mean that God gave Him a name, but bestowed upon Him "the Name." The Greek text contains the definite article. This passage has produced much speculation in an attempt to decide what name was meant. We do not think a particular appellation was under consideration, and much of the argument of the subject has been empty and futile. The confusion stems from lack of recognition of the fact that among the ancients "the Name" embraced all of the qualities, nature, and characteristics of a person. Thayer says, "By a usage chiefly Hebraistic the name is used for everything which the name covers, everything the thought or feeling of which is roused in the mind by mentioning, hearing, remembering the name, i.e., for one's rank, authority, interests, pleasure, command, excellences, deeds, etc." Bishop Lightfoot says, "We should probably look to a very common Hebrew sense of 'name,' not meaning a definite appellation, but denoting rank, office, dignity. In this case the use of the 'Name of God' in the Old Testament to denote the Divine Presence or the Divine Majesty, more especially as the object of adoration and praise, will suggest the true meaning: since the context dwells on the honour and worship henceforth offered to him on whom 'the name' has been conferred." "The Name" bestowed upon Christ Jesus is not a mere designation which is better than, or superior to, all other designations in a given language. Rather it is a comprehensive honor embracing all of the majesty and glory which accrue to one who is seated at the right hand of the throne of God in the heavens. It is useless to contend for one designation or another, for none of these which we pronounce constitute "the Name" which is above every name. The writer continues by saying "that at the name of Jesus every knee should bow." From this some have concluded that Jesus is the name above every other. But it is not at the name Jesus that every knee shall bow. It is at the name of Jesus, that is, at the name bestowed upon Jesus. The name Jesus cannot be the Name for it was given at the time of His earthly birth, whereas "the Name" was bestowed after the crucifixion, and because of it. Moreover, the name Jesus was a common name worn by many, as it still is in some lands. It is merely the Greek form of the Hebrew "Joshua." But no other person in the universe can wear "the Name" in the sense it is here contemplated, for it is reserved unto Him upon whom it is bestowed by the Father, and at that name every being shall bow. The record does not say that after His death the name Jesus was honored by God, but "the Name" was bestowed upon Jesus after His humiliation was completed. It is at "the Name" given to Jesus that every knee should bow. In recognition of the power, majesty, and glory now accruing unto Him by reason of His mighty exaltation, homage should be rendered by every living creature. There are three regions in the universe peopled by intelligent beings. These are the celestial, terrestrial and infernal realms. The first is the dwelling place of angels, the second of men, and the third of demons. These are here designated as heaven, earth, and under the earth, i.e., the nether regions. All revolt in the universe will be subdued by the Christ. He must reign until He has put all enemies under His feet. His is a rule of conquest, and to His sovereignty every created intelligence must sometime bow. Just as every knee should bend in reverence to "the Name," every tongue should confess that Jesus Christ is Lord. "Confess" is from a Greek term which means "to say the same thing as another, i.e., to agree with, assent." It also means "to declare openly, speak out freely." It is the same word rendered "profession" in other places. There is no difference between one's confession and his profession. The thing to be confessed is that Jesus Christ is Lord, that is, the ruler of the universe, all power having been granted unto Him at His exaltation. Such an acknowledgment will reflect the glory of God the Father by acknowledging the fulfillment of the divine purpose.
Therefore, my beloved, as you have always obeyed, so now, not only as in my presence but much more in my absence, work out your own salvation with fear and trembling; for God is at work in you, both to will and to work for his good pleasure.The envoy has cited a case of obedience to challenge the thinking of the saints. It was obedience carried to the maximum or ultimate. In view of this example, those who have the mind of Christ Jesus should be stimulated to greater heights of obedience. He reverts to his former statement (1:27) where he refers to their citizenship being worthy of the Good News, so that he might have a good report of their service whether he visits them, or is forced by circumstances to be absent from them. Now he exhorts them that as they have always obeyed in his presence, they should exert even greater effort during his absence. In the expression "work out your own salvation," the words to be emphasized are "your own." They must not depend upon the ambassador for Christ, but upon their own efforts to grow in grace and knowledge. The statement does not imply that salvation can be obtained or secured by meritorious works, for this would contradict other passages. The contrast is not between faith and works, or grace and works, but between individual effort and dependence upon the presence and labors of another. If the community of saints at Philippi looked to Paul to do their work for them and placed their hope in his efforts, when he was absent they would cease to function. Instead they are urged to exert greater effort during his absence. Bishop Lightfoot suggests that the expression "fear and trembling" means "a nervous and trembling anxiety to do right." Fear is not morbid terror, nor is it a dread of God, for the next verse would dispel all such emotions. It is a sensible regard of the greatness of the goal to be attained, coupled with a recognition of personal weakness and shortcomings, which will inspire to anxious service coupled with prayer for divine aid. To assure the saints that they are not alone during his absence, the apostle refers to the fact that God is at work in them. The statement has led some to reason to a false conclusion. They reason that since God works in the saints, and since there is no merit in their own works, there is no effort required of the saints. But the statement of the apostle that "God is at work in you" was not made to discourage them from working, but for the very opposite reason, to encourage them to "work out their own salvation." Instead of God being active and the saints passive, the latter were to be active with God. The word "work" is from a Greek word which has been transliterated into our English word "energy." It means to be operative, exert power, be active, to produce effect. God produces a certain effect in our lives. He accomplishes a specific result. That effect was not said to be salvation. The effect produced in us is to will and to work. Those who will not to work, or who teach others not to do so, are certainly not motivated by God. As to how God is at work in His saints, we may not be able to determine. There is ever a mystery in how energy achieves its effect. This is true of magnetic energy, electrical energy, atomic energy, and energy within any other field. We can see the effect, we can utilize the energy, even though we can neither define nor describe it. So it is with divine energy. Just as in the case of magnetic or atomic energy, we can in this instance also recognize certain laws of function. One is that divine energy as applied to ourselves does not operate independent of human will. The will cannot be compelled or forced. It can be motivated, but if it is forced into a pattern it is not exercise of will at all. So God is not at work by compulsion. His energy is to direct us to will. Whatever energy or force is employed, it cannot be physical, for physical force has no direct effect on the will. You cannot make a man think a certain way by beating him, incarcerating him in prison, or starving him. He will think what he chooses or elects to think. The only force which can change the will is moral force in the realm of reason or rational process. It has been frequently said that man is a free moral agent. The word "free" is redundant. A moral agent must be free. If he is not free, he is not a moral agent. The divine power in us is to produce the effect of "willing and working." That energy must always be exerted in harmony with the divine laws or principles governing its application to moral agents. The freedom to choose or will must not be abrogated. Man must not be made a machine. A rational being must not become a robot. The result of willing and working in harmony with God is "his good pleasure." The words "good pleasure" are from a Greek word which also means "will, choice." Then it is extended to mean "goodwill, delight, pleasure, satisfaction." It can thus be seen that we are motivated by a love for God who works in us to will and to work in conformity with His will. This is for our everlasting happiness as well as for His good pleasure.
Do all things without grumbling or questioning, that you may be blameless and innocent, children of God without blemish in the midst of a crooked and perverse generation, among whom you shine as lights in the world, holding fast the word of life, so that in the day of Christ I may be proud that I did not run in vain or labor in vain. Even if I am to be poured as a libation upon the sacrificial offering of your faith, I am glad and rejoice with you all. Likewise you also should be glad and rejoice with me.The attitude manifested in obedience will have much to do with the effect of such obedience upon others. It is not only important that we do all things, but that we do them without grumbling or questioning. "Grumbling" is from a Greek word which originally applied to the cooing of doves, and later to those who secretly conferred and conspired together. Since such clandestine conspiracy often resulted in disagreement and debate, the word was used to describe such a condition, and then to "querulous discontent" as defined by Thayer, who says it is used here as the opposite of a "cheerful and willing mind." "Questioning" is from a Greek word expressing the mental process by which one deliberates or revolves various ideas and reasons in his mind, seeking for a satisfactory solution. Since such a person examines or questions each recurring idea, and hesitates in the acceptance of any, the word took on a special meaning about which Thayer says, "When in reference to what ought to be done, hesitation, doubting." One has no right to grumble about or question the requirements of God, since all of these are for our good. "Blameless" is from a word which referred to one against whom no charge can be brought and sustained by evidence, therefore, one who does not deserve or merit censure. Accusation may be made against an innocent person, as it was against Jesus, but such a person is "blameless" if the evidence does not convict him of the fault. "Innocent" is from a term which meant "unmixed, not mingled together." It was applied to wine which was not dilluted with water, and to metals which had no alloy. In reference to the heart, it designated a condition in which there was no mingling of evil, and a freedom from guile. It can be readily perceived that the children of God who maintained a blameless and innocent character would be without blemish. This expression primitively was used to designate one who had no physical flaw or deformity, no noticeable marks or disfiguration. In its spiritual or ethical application it is merely a re-statement of the condition of God's children who are blameless and innocent. "Crooked" is from a Greek term meaning "curved" and was applied to the twisting, winding trails which were created by following the path of least resistance. An instance of this usage will be found in Luke 3:5, where John the Immerser is regarded as a highway builder who will straighten out the crooked road. The children of God should set a straight course, unaffected by circumstances. The route has been planned and mapped for us. It should be followed over hills and through valleys, without wandering or deviation. "Perverse" is from a word meaning "to distort, to turn aside." Thayer says it means "to turn aside from the right path." The generation of mankind is "crooked" because it seeks to walk in paths marked out by tradition and custom; it is "perverse" because it continues to turn out of the right path. These are the two evils which the prophet charged against Israel, at God's instruction, "They have forsaken me, the fountain of living waters, and hewn out for themselves cisterns, broken cisterns that can hold no water." "Generation" is from a word which primarily has to do with "begetting," but which eventually was extended to cover the whole process of gestation and birth. By logical extension it was made to refer to those who had been begotten, and especially to the descendants of the same progenitor, that is, to men of the same stock. Since such men would ordinarily be distinguished from others by certain inherited or acquired characteristics, the term began to be applied to "a race of men very like each other in endowments, pursuits, character," as Thayer states it. One more step led to its use to designate "the whole multitude of men living at the same time." Those who are begotten of God are distinct and apart in speech, thought, and deed from the world of unregenerate humanity. They are to be blameless and innocent as children of God in the midst of a world of men who are crooked and perverse. No passage in Revelation portrays more vividly the distinction that exists between "children of Light" and "children of darkness." The word from which we get "lights" is an interesting one. It means that which gives light, that is "an illuminator." It directly applies to the heavenly bodies, and is used in classical Greek to designate the sun and moon, which the Word of God says were created "to give light upon the earth." Since Philip-pians 3:20 informs us that the children of God are citizens of heaven, they are actually "heavenly bodies" shining in the world. Archbishop Trench points out that the "world" is not the ethical or moral realm, for this is covered by the expression "crooked and perverse generation," but it is the material world. The children of God have been placed in the material world to shine as luminaries, or stars. "Holding fast" is the translation in the Revised Standard Version of a word translated "holding forth" in the King James Version. It is obvious that there is a difference in holding fast to a thing, and in holding it forth to others. It is difficult to determine which idea should prevail in this instance, for the word in classical usage sometimes means "to have in possession, to hold," and again, "to hold towards, to present." It is used in the case of extending a gift to another, or of holding out a glass of wine toward a guest. In either application no injury is done to the sacred writings, since we are to hold fast and cherish the Word of life, and also to extend or offer it to others. "The day of Christ" is the time of final accounting, the day of judgment. "Proud" is from a word very rarely used in profane literature. It is defined by Thayer as "that of which one glories, or can glory." Perhaps the word "glory" would be a better rendering because of the modern connotation of "proud." The fidelity of the saints at Philippi would be a ground for glorying when the ambassador made his final report to the King. "Run" is from a word of athletic bearing. It refers to the type of exertion in which one who runs a race summons his last ounce of energy, and expends his complete strength in an attempt to gain a goal. "Labor" is also from a word which refers to the act of working to the point of physical exhaustion. The employment of these terms is indicative of the supreme effort made by the apostle at all times, and without relaxation. The apostle had not only run and labored to the point of exhaustion, but he is ready to die for the cause. The description of death is very striking. He speaks of it as being "poured as a libation upon the sacrificial offering of your faith." It was customary in pagan rites to pour wine or other liquid upon the bodies of the sacrifices being burned in worship of the gods. The Jews also had their drink offerings which were poured out upon the sacrifices and burnt offerings. The libation was not the sacrifice, but was deemed inferior to it, a minor part of the ritual. In humility, the envoy of Jesus regards his own blood as the wine poured out upon the sacrifice of their faith. The red blood pouring from his veins would be insignificant compared to their sacrifice given in fidelity to God. Viewed in this light, as an offering to God, his death could be a cause of rejoicing, and he encourages them to so regard it. His death would be the goal of his race and labors which had been carried out with such fervor.
I hope in the Lord Jesus to send Timothy to you soon, so that I may be cheered by news of you. I have no one like him, who will be genuinely anxious for your welfare. They all look after their own interests, not those of Jesus Christ. But Timothy's worth you know, how as a son with a father he has served with me in the gospel. I hope therefore to send him just as soon as I see how it will go with me; and I trust in the Lord that shortly I myself shall come also.Timothy is the Anglicized form ofTimotheus. This young man, one of the most constant companions of Paul, was immersed by Paul while on a tour through Asia Minor, which led through Lystra, the home town of Timothy. The mother of Timothy was a Jewish woman who also believed in the Messiah, but the father of Timothy was a Greek. When Paul returned through Lystra on a visit among the Communities he had planted, Timothy was recommended unto him, and he learned that certain ones by prophetic utterance had revealed that the young man would make a valiant soldier in the field. Accordingly, the bishops of the Community laid their hands upon him and thus ordained him as an evangelist. At the same time, the ambassador of the Christ laid his hands personally upon Timothy and conveyed to him a spiritual gift to beexercised in "power and love and self-control." Because of Jewish prejudice it was deemed necessary that Timothy be circumcised, and to this the ambassador personally attended, so that the influence of the young man would not be impaired in the synagogues or other Jewish circles. The tribute paid to Timothy in the letter to the Community at Philippi is a verification of the prophetic utterance which singled him out for the task he performed so creditably. Paul entrusted him with great responsibility and dispatched him on missions of the greatest importance. Since hope is a combination of desire and expectation, the apostle anticipated sending Timothy as a personal emissary. This hope was "in the Lord Jesus," which indicates that every thought and act of Paul was within the realm of the will of the Lord. He conceived of himself as being in the Lord, and thus, every plan and purpose were in recognition of this relationship. The purpose of sending Timothy was that he might bring back a first-hand account of the faith and service of the remote outpost. Nothing would so relieve the burden of his imprisonment as the news conveyed to the apostle of the unity and sacrifice of the saints of God. There were no doubt many in Rome who were very sincere and anxious to aid the apostle, but of those who were in a position which would allow them to be free to make the long journey to Philippi, there was not another person as genuinely concerned as was Timothy. "Genuinely" is from a term originally applied to legitimacy of birth. It signified one who could establish his parentage beyond doubt, and thus be admissible to full citizenship rights. It also was applied to documents which were not forgeries and therefore, were genuine. The interest of Timothy in the colony of heaven was not a feigned one. He was sincerely anxious for their welfare, and would assist them in any manner possible while among them, and return a true account of their state to the apostle. Others who were free to go were more concerned with their personal welfare and wrapped up in their own interests. They were not disposed to make such a hazardous journey, nor endure the necessary hardships. Their own interests took precedence in their thoughts over those of Jesus Christ. This indictment can come with equal force to many believers today who are willing to make a profession provided it does not interfere with their own interests. "Worth" has to do with character that has been demonstrated and proven by testing. The Community at Philippi knew Timothy. The saints were acquainted with his courage, fortitude and willing spirit. They had seen him manifest faithfulness under the most trying circumstances. They realized the closeness of the apostle and his younger companion, for in the service of the gospel, Timothy was as a son with a father. The one thing that temporarily held up arrangements was the fact that Paul did not as yet know the outcome of his imprisonment. He was not sure just what awaited him-liberation or the sword of an executioner. As soon as he learned of his impending fate he would carry through the plan now proposed, and with that optimism born of faith, he even hoped to visit the beloved brethren in the distant colony personally. Once more the expression "in the Lord" shows how every thought was centered on the fact that this relationship was the center and circumference of life itself.
I have thought it necessary to send to you Epaphroditus my brother and fellow worker and fellow soldier, and your messenger and minister to my need, for he has been longing for you all, and has been distressed because you heard that he was ill. Indeed he was ill, near to death. But God had mercy on him, and not only on him but on me also, lest I should have sorrow upon sorrow. I am the more eager to send him, therefore, that you may rejoice at seeing him again, and that I may be less anxious. So receive him in the Lord with all joy; and honor such men, for he nearly died for the work of Christ, risking his life to complete your service to me.Epaphroditus is not mentioned in any of the other writings of Paul. All we know of him we gather from the letter under review. He was a member of the Community at Philippi, and had made the arduous journey to Rome to bear the gifts of the saints unto Paul (chapter 4:18). In connection with that task he contracted such serious illness that he was very close to death. He recovered from his malady and the apostle proposes to send him back to the Community at Philippi as a bearer of this letter. In his relationship to Paul, Epaphroditus is called a brother, a fellow worker, and a fellow soldier. The first indicates a common spiritual parentage. We are brothers because we are members of the same family. It is a common origin which creates brotherhood. "For he who sanctifies and they who are sanctified have all one origin. That is why he is not ashamed to call them brethren" (Heb. 2:11). The second term indicates a mutual service. Paul and Epaphroditus were engaged in the same field of labor. They did not necessarily have the same office, for one was an apostle of Jesus Christ, the other an apostle of a local community. It was not necessary that they be equally gifted or perform the same functions, but they were laboring together for the same objectives. The term "fellow soldier" indicates that the ambassador regarded the world as an area of conflict and combat. There is a spirit of comradeship which binds together those who endure the same hardships on the field of battle, and Epaphroditus was serving under the same Captain as Paul. In his relationship to the Philippian Community, Epaphroditus was a messenger and minister to the needs of Paul. The first word is from the same word as "apostle," which actually is merely the Anglicized form of the Greek term. It means one who is sent on a mission. Like many other terms, it has taken on a special theological significance it did not have originally. It implies or requires three things: a sender, one who is sent, and a mission or message. In this instance the Community of saints did the sending, the missionary was Epaphroditus, and the mission was to supply the needs of the ambassador in chains. "Minister" has also taken on a theological import it did not have when the Holy Spirit used the term. It simply means "a servant" without regard to the type or kind of service rendered. It was never a title or designation for a particular functionary in the Word of God. The frequency of communication along such Roman roads as Via Egnatia is illustrated in the case of the sickness of Epaphroditus. He had made the journey to Rome and became very ill. News of this was carried back to Philippi, and tidings of their reaction had been returned to Rome. Accordingly, the messenger was in distress because he knew the brethren were concerned about his condition. He longed to see them that they might be assured by his presence of his complete recovery. It was this longing which made it possible for him to leave Paul at this time. The gravity of the illness of Epaphroditus is emphasized by the words, "Indeed he was ill, near to death." This case is proof that the miraculous gift of healing bestowed upon the apostles could not be used indiscriminately or to relieve personal suffering and inconvenience. Paul could not remove the "thorn in the flesh" from which he suffered, he left Trophimus sick at Miletus, and he could not cure Epaphroditus. Yet he regarded the recovery of his companion as an indication of God's mercy, and he felt that this mercy was granted to himself as much as to the sick man. God spared him "sorrow upon sorrow." If this noble brother had died the apostle would have regarded the sacrifice as having been made in his own behalf, since the purpose of the trip during which the sickness was incurred was to relieve his needs. This would have added a burden of grief to the sorrow resulting from his imprisonment, privation, and confinement which restricted his travel among those whom he loved. No doubt Paul would have liked to retain Epaphroditus, whose presence meant so much to him during his imprisonment. But he was eager for the saints at Philippi to see the one about whom they had been concerned, and have the assurance of his presence. In their rejoicing at his restoration the apostle could join in spirit, and his anxiety would be relieved when the fellow laborer was restored to those who had dispatched him on his mission of love. Men who hazard their lives for the cause of Christ should be regarded with a great degree of respect and honor. They are heroes in the greatest conflict on earth. Not every person in the Lord is willing to risk his all that the Word of the Lord may progress, and those who are should be accorded the honor to which all are entitled who rise to heights "above and beyond the call of duty." Apparently Epaphroditus made the return journey to his home safely, carrying the letter which still remains as evidence of that fact, and as a monument to his fidelity.
Finally, my brethren, rejoice in the Lord. To write the same things is not irksome to me, and it is safe for you. Look out for the dogs, look out for the evil-workers, look out for those who mutilate the flesh. For we are the true circumcision, who worship God in spirit, and glory in Christ Jesus, and put no confidence in the flesh.The word "finally" is used as a summarization of the whole aim of the Christian life. The attitude which we must manifest is one of joy. This letter was written by a prisoner in chains to a people destined to undergo severe trials in a pagan environment, and yet the theme is rejoicing. It is possession of such joy produced by unshakable trust which sets the Christian apart from the pessimism and skepticism of the world. This joy which accompanies peace is given by God (Rom. 15:13). It is a fruit of the Holy Spirit (Gal. 5:22). Jesus said to the apostles, "I will see you again and your hearts will rejoice, and no one will take your joy from you" (John 16:22). It is true now that men can neither bestow nor rob one of this joy, for it comes not from relationship with men, but with Christ. It is possible Paul had previously written to the Philippians. He wrote a great deal over a period of sixteen years, and some of his writings have not been preserved. Again, when he spoke of writing the same things he may have referred to the several references to joy and rejoicing in this epistle. In any event, he did not find it boring or irksome to repeat a thing if he felt that it deserved emphasis. His concern was for the safety of his hearers, and it was important that they be reminded to rejoice in the Lord, rather than in circumcision or legalistic performances. They were under constant pressure from Judaizing teachers to conform to the Mosaic law and to boast of their attainments under its provisions. James wrote, "As it is you boast in your arrogance. All such boasting is evil" (James 4:16). The warning to look out is repeated three times. In each instance the thing of which they were to beware is preceded by the definite article showing that the apostle had a specific set of men in mind. There is little question that these were Judaizers. Frequently in the Bible men are described as animals, because of the characteristics which they possess in common. Thus Herod was referred to as a fox (Luke 13:32), and false teachers are called wolves (Acts 20:29). God's people are called sheep (John "0:3), and Jesus is called the Lion of the tribe of Judah, because of His prevailing strength (Rev. 5:5). The dog was regarded as an especially unclean animal. It must be remembered that dogs were not so much household pets in ancient cities such as Philip-pi, as they were shrinking scavengers of streets and alleys. They often formed packs to roam the towns and surrounding areas, and were a menace to children and others. One who wanted to illustrate the lowest form of persons used the dog as a symbol. This is apparent in such references as 1 Samuel 24:14 and 2 Kings 8:13. The dog returning to his own vomit became proverbial of the individual who lapsed back into his previous state of immorality and wickedness after having been cleansed (Prov. 20:11; 2 Peter 2:22). The snapping, snarling dog was used as a type of greedy individuals fighting others for everything they could get (Is. 56:11). To the Jew, the dog was especially degraded, because it ate all kinds of flesh and garbage. From the very inception of the law it was provided that such meat as was unfit for human consumption should be flung to the dogs (Ex. 22:31). It was this fact which caused Jews to refer to Gentiles as dogs. The Rabbis had a saying that, "The nations of the world are like dogs." Acceptable food was not thrown to dogs, which illustrates the saying of Jesus to the Canaanite woman, "It is not fair to take the children's bread and throw it to the dogs" (Mt. 15:26). The Gentiles did not limit themselves in their diet to clean meats and were thus regarded as detestable. By referring to the Judaizers as dogs, the apostle reverses the charge. These false teachers sneaked in wherever they could, upsetting congregations and unsettling hearts. They taught that unless believers were circumcised according to the law they could not be saved. Thus they predicated hope of life, not upon faith in Jesus, but upon legalistic conformity. To the apostle such men were predators, rending and tearing the body of Christ. They were unclean in their methods, unfair in their tactics and unscrupulous in their aims. He branded them as the lowest kind of beings, expressing his disgust with their blatant claims that they alone belonged to God because of an external mark, while all others were outside the pale. The Judaizers were evil-workers. That they were workers no one can question. They were aggressive and assertive, dogging the step of the apostle, seeking to enslave men as rapidly as Paul freed them. Evil is a term applied to any destructive action or teaching. In this case, the infiltrators of Gentile Communities boasted of their righteousness, but it was a form of righteousness which denies the efficacy and need of the death of Christ. If man is saved on the basis of his own righteousness by law-keeping, Jesus died in vain. The cross is of no effect. The purpose of God is thwarted. Nothing can be more destructive of peace and trust than to impress upon the necks of God's people the yoke which He removed, and which they were never able to bear. So Paul brands these busy propagandists as workers of evil. Circumcision, as they advocated it, was simply mutilation. To circumcise means to cut around, and it refers to the cutting off of the circlet of flesh called the foreskin on the external organ of procreation in the male. It betokened that one was a partaker of the covenant made with Abraham, and thus under the law given to the fleshly descendants of Abraham. But Jesus fulfilled that covenant and took away the law as a means of justification. We are now justified by faith in Him, not by legalistic rites. But to accept circumcision as a term or condition of justification was to reject Christ as its basis. "Now I, Paul, say to you that if you receive circumcision, Christ will be of no advantage to you . . . You are severed from Christ, you who would be justified by the law, you are fallen away from grace" (Gal. 5:2,4). It was said of the Judaizers that they did not really respect the law at all, "but they desire to have you circumcised that they may glory in your flesh" (Gal. 6:13). They were scalp-hunters, bragging about the number who had fallen victim to their subtle teaching. They were engaged simply in flesh-cutting and were members of a "mutilation party." They did not lead men into covenant relationship with God. They lured them away from it. Paul refers to the saints in Christ as the true circumcision. To cut off a little circle of flesh without purging the heart or mind of evil would accomplish nothing spiritually. In his letter to the Romans, Paul drove a keen distinction which places the whole subject in focus. "For he is not a real Jew who is one outwardly, nor is true circumcision something external or physical. He is a Jew who is one inwardly, and real circumcision is a matter of the heart, spiritual and not literal. His praise is not from men, but from God" (2:28,29). Real circumcision is a matter of the heart. What must be cut off from the heart? The answer is supplied in Colossians 2:11,12. "In him also you were circumcised with a circumcision made without hands, in putting off the body of flesh in the circumcision of Christ; and you were buried with him through faith in the working of God, who raised him from the dead." Literal circumcision is cutting something off the body of flesh; spiritual circumcision is cutting off the body of sins, making possible a new creation. The true seed of Abraham by faith is characterized by worship of God in spirit, as opposed to externals. Worship in spirit is not affected by time or place. It is not conditioned upon ritual or liturgy. It may make use of these means of expression, but never confuses them with worship which is an attitude and attune-ment of the inner self in harmony with the divine. Hearts filled with the Spirit will seek ways by which to praise and glorify Him who cleansed and purified them as His temple or dwelling place. Another mark of identification is that the true circumcision finds its glory in Christ. Paul is very free in his usage of the word for glorying or boasting. It is employed thirty-six times in the Scriptures, and all but two (James 1:9; 4:16) are in Paul's letters. To glory in Christ is to trust and rely upon Him wholly and unreservedly as the foundation of all hope. Without Him, life has no meaning. Actually, there is no life, so there can be no glorying. To put no confidence in the flesh is explained by the following passages. It embraces circumstances of birth, ethnic origin, parental stock, moral rectitude, ceremonial conformity, ritualistic performance and legalistic exactitude. It must not be confused with bodily tissue, bone and sinew. These are elements that are material. In the sense that the apostle talks about the flesh it is anything outside of Christ Jesus upon which man relies for justification or standing in the presence of God. One must choose whether he will glory in Jesus or something else. Whatever the "something else" may be, it is the flesh.
Though I myself have reason for confidence in the flesh also. If any other man thinks he has reason for confidence in the flesh, I have more: Circumcised the eighth day, of the people of Israel, of the tribe of Benjamin, a Hebrew born of Hebrews; as to the law a Pharisee, As to zeal a persecutor of the church, as to righteousness under the law blameless. But whatever gain I had, I counted as loss for the sake of Christ. Indeed I count everything as loss because of the surpassing worth of knowing Christ Jesus as my Lord. For his sake I have suffered the loss of all things, and count them as refuse, in order that I may win Christ, And be found in him, not having a righteousness of my own, based on law, but that which is through faith in Christ, the righteousness from God that depends on faith; That I may know him and the power of his resurrection, and may share his sufferings, becoming like him in his death, That if possible I may attain the resurrection from the dead.If there were any special advantages accruing from the flesh, Paul could have claimed a great many of them. In this respect he would have outshone any of the Judaizers who trusted in such matters. He lists the advantages of which he could have boasted under two heads. Some of them were the result of parentage, others were the personal accomplishments or attainments of his own life. The catalog as given would have been a source of real gratification to any Jew. The first item which he mentions was circumcision received on the eighth day. It is given priority because this was the very thing the Judaizers sought to bind as essential to salvation. The law specifically required circumcision on the eighth day (Lev. 12:3), and it was in compliance therewith that Jesus was thus circumcised (Luke 2:21). It is probable that some members of "the circumcision party" who were so urgent for others to undergo the rite could not boast of this conformity with the law. Those who embraced Judaism in the Greek world received circumcision in adulthood and could not match the ground of which Paul could have boasted. The second significant factor is that Paul was of the people of Israel. The term the people was used by the Jews to designate only those in covenant relationship with God. Others were called "the nations" but were not regarded as a people. Paul's parents were not of mixed stock. He was directly from the line of the fathers-Abraham, Isaac and Jacob. Abraham also fathered the Ishmaelites, and Isaac the Edomites, so to claim fleshly descent from either of these would not necessarily reflect a pure covenantal heritage. When Jacob was enroute to Canaan upon his return from twenty years of voluntary exile, he wrestled with an angel of God, and because of his tenacity was given the name of Israel, or prince of God (Gen. 32-8). The covenant was confirmed to him and to his seed, and Paul was in the lineage. The implication is that the Judaizers could not all make this claim. The third alleged advantage is tribal affinity with Benjamin. Many of the workers of evil would not establish relationship to any specific tribe. Those who were proselytes would have no claim to such relationship. The tribe of Benjamin remained attached to that of Judah in the cleavage created by Jereboam, and after the Babylonian exile returned to help rebuild Jerusalem and restore the law. It was also this tribe which furnished Mordecai and Esther to preserve God's people from genocide in the plot of Haman (Esther 4:14). In spite of some of the sordid incidents in the history of Benjamin, and there were many such, it was still a tribe to which one could belong with pride. Paul was a Hebrew born of Hebrews. This might appear to be merely repetitious of previous claims, but it is not. The term Hebrew had to do with language as much as with ancestry. The Jewish people were scattered throughout the world. Every major city had a great concentration of them. Unlike other nationalities, the Jews were not assimilated through intermarriage. They stubbornly refused to be absorbed by Grecian culture which imposed itself upon all others. However, because of environment and exposure, the posterity of the scattered Jews often began to speak the language of the people among whom they resided. As a result they lost the ability to converse freely in Hebrew. This was not true of Paul. He was ethnically and linguistically pure. His parents were Hebrews and he was a Hebrew. It is true that Paul was born in Tarsus, an important city in Cilicia. But it is also true that he received his schooling in the academy of Hillel in Jerusalem, where he matriculated under the tutelage of the eminent Gamaliel (Acts 22:3). When he addressed the furious mob from the stairs leading to the military barracks in Jerusalem, he did so in the Hebrew language (Acts 21:40). This all indicated his distinctive Jewishness. Certainly many of his detractors could not make such a claim. In his attitude toward the law and its interpretation, Paul was a Pharisee. Because of the denunciation of members of this sect by Jesus, we may allow our view of them to be colored with considerable prejudice. In our day we hardly regard Pharisaism as a ground for pride or boasting. But we are not looking at the matter as Jews, nor do we live in the age or clime in which Paul wrote. The word Pharisee means "a separatist," and there was a great deal to be said for the Pharisees in their origin. They began in the period between Malachi and John the Baptist as a protest movement against the infiltration of the Hellenic culture which was causing so many Jews to compromise the ancient faith. The Pharisees refrained from engaging in politics with the Romans and others, and were zealous for the law of God. They accepted the whole law as divinely given and believed that it was to be strictly observed and taught. In connection with this it must be remembered that the term Pharisee was bestowed by their opponents. They had from their origin referred to themselves as Chasidim, the pious (1 Maccabees 2:42; 2 Mace. 4:6). The Pharisees believed in celestial beings and their manifestation. They accepted the concepts of spirits and of a resurrection. In the fierce conflicts which arose between the political and religious sects in Judaism, it is easily seen how one's pride would rejoice in being a Pharisee. Paul had demonstrated his zeal in action. He thus contrasts his fervency for the law with that of the Judaizers. They were content to proselyte, but Paul actually persecuted those whom he believed to be walking in defiance of the law. This was misdirected zeal, but it was in conformity with Paul's conscience at the time. Luke described what Paul did. He recognized no privacy and spared neither sex in his vicious attacks. He "laid waste the church, and entering house after house, he dragged off men and women and committed them to prison" (Acts 8:3). He vocalized his threats and murderous intentions and secured a permit from the high priest to go to a foreign city and arrest believers in the synagogues and bind them for conveyance to Jerusalem (Acts 9:1,2). Years later Paul described what he had done to a Jewish mob which had tried to kill him. He told them that he was "zealous for God as you all are this day" (Acts 22:3). "As to righteousness under the law blameless." In the area of legal rectitude Paul had studied the requirements until he was thoroughly conversant with them, and he had obeyed them with meticulous conformity. A blameless person is one against whom no charge can be made by another and sustained by evidence. As used here it has to do with human judgment rather than divine. None of his contemporaries could successfully charge Paul with infraction of the legalistic demands. We come now to the great transformation with its complete change of values. "But whatever gain I had, I counted as loss for the sake of Christ." Paul does not abandon the things which he enumerated because they were evil. They were not sinful and were actually blessings. Zeal is not evil and neither is flawless conduct in harmony with the law. It is the trust in these things as saving virtues, the subtle regarding of them as a savior, which is to be deplored. When Paul came face to face with Jesus he saw himself in a true light. He was no longer a perfect Jew, but a convicted sinner. The light on the Damascus Road revealed that he was really in darkness. He fell on his face both literally and figuratively. When he saw Jesus in a real light, he saw himself the same way. And what he saw in himself was not good by comparison. Just as Jesus did not count His previous life in heaven as a thing to which He should cling, but emptied Himself in order to be exalted, so Paul did not count his past life as supremely important and emptied himself. Jesus gave up His life to win men. Men must give up their lives to win Christ. Paul did not simply discount his life a few percentage points. He wrote it off as a total loss. The word loss was written across the page of his past life. He was "in the red" in the account book of life. The ultimate in man's attainment on earth is to know Christ. Paul calls it "the surpassing worth," and the term relates to the value judgments which man must make. To know Christ, that is, to enter into a vital and life giving relationship with Him, is greater than anything else which gives seeming advantage in this life. All other associations, attainments and attributes fade into nothingness in comparison with this. In 2 Corinthians 8:9 Paul says, "For your sake, Christ became poor." In Philippians 3:8 he writes, "For his sake I have suffered the loss of all things." Paul went beyond this. He not only regarded his life as a loss, but counted the things which had comprised it as refuse. This last word is from a Greek term which refers to garbage, or more literally, to that which is thrown to the dogs. In ancient cities, dogs roamed the streets and acted as scavengers. Refuse from the table was thrown into the streets and gutters where it was fought over and eaten by dogs. The same word was often applied to excreta from the body and by some translators is rendered "dung." The significance in the expression is that Paul not only counted the things in which he had trusted as loss, but also something not to be again coveted or desired. One may seek to recoup his losses, but he no longer desires to dabble in that which has been thrown on the garbage dump. The express purpose of the apostle is found in the term, "in order that I may gain Christ." It is not always true that the price one is willing to pay indicates the value of that which he seeks to gain or secure, but it certainly indicates the value he attaches to it. All the grounds of boasting were freely surrendered to gain Christ. It was not enough to merely gain Christ, but the apostle wanted to be "found in Him." He wanted to be identified with Christ and share life with Him. It is characteristic of the writings of Paul that he uses the expressions "in Christ" and "in Him" repeatedly. He wanted to be found in Christ, "not having a righteousness of my own, based on the law." Righteouness based upon law must always be one's own. It depends upon one's own efforts. It is based upon one's own work. Such righteousness is like being cast into the middle of the ocean. One must fight to keep afloat, yet the very effort wears one down. There is always a tendency to give up because of the futility of the exercise. One feels that he cannot make it, regardless of how hard he tries. Eventually, he will come to the end of his strength and go down, yet he must keep battling as long as possible. Righteousness based on law means that one must know all things in the law. He must understand all things perfectly. To fail because one did not know or understand is to make one a lawbreaker. One lives by doing. Not to do is to die. In the final analysis, law does not so much tell us what is good, as it tells us what is sin. "For no human being will be justified in his sight by works of the law since through the law comes knowledge of sin" (Rom. 3:20). "Righteousness under the law" was one of the things which Paul threw to the dogs. In spite of his own outward conformity, he was not proud of it. Whatever gain he had from it he counted as total loss. It was confidence in the flesh, and it was misplaced confidence. "For I know that nothing good dwells in me, that is, in my flesh" (Rom. 7:18). Any attempt to attain righteousness by law is doomed from the start. The weakness lies not in the law but in the man. No law can be perfectly kept by an imperfect being. But, if righteousness is by law, the law must be kept perfectly, for life is dependent upon law-keeping. "Cursed be every one who does not abide by all things written in the book of the law and do them." Paul concludes that "all who rely on works of the law are under a curse" (Gal. 3:10). He had learned that "Now the righteousness of God has been manifested apart from law, although the law and the prophets bear witness to it" (Rom. 3:21). To bear witness to a thing is to testify of it. The law and the prophets testified that God would make a new covenant with the house of Israel and with the house of Judah. It was not to be according to the one made with their fathers when He led them out of the bondage of Egypt. That was a covenant of law written on stones. It was external. In the new covenant the law or principle of action was to be written on their hearts. They were not to be under a written code. Habbakuk (2:4) wrote, "The just shall live by his faith." Paul quoted this and applied it to the Good News about Jesus (Rom. 1:17). This was justification "apart from the law." Justification by deeds of law affirms that one will be justified, that is, rendered guiltless by perfect keeping of the law. Justification apart from law, declares that one is counted righteous because of faith in Jesus. Thus, the conclusion of Romans 3:21 defines righteousness apart from law as "the righteousness of God," and declares it is "through faith in Jesus Christ for all who believe." Paul tells the Philippians that there is a righteousness of one's own. It is based upon law. But it is contrasted with the righteousness from God. In the first, one seeks to earn justification, or guiltlessness. If he achieves righteousness, it is his own, because he earned it. But "righteousness from God" cannot be earned. It is always undeserved. It does not come from faith in one's own power or ability to deliver the goods. It is not the result of prowess or performance. It is "through faith in Christ." A right relationship with God is not the result of human effort. It is not a reward for unremitting toil. It is not given because of keeping your nose to the grindstone. It is freely given of God to those who have no righteousness of their own, and must trust in Jesus absolutely, fully, completely. It is thus Paul wanted to "be found in Him." And we can rejoice that he thus wrote to the saints in Philippi, with their bishops and deacons. They were beset by Judaizing teachers who sought; to involve them in the law and with circumcision. What a blessing to be lifted completely out of the whole problem of law-keeping as a means of obtaining righteousness with God. What freedom from fear, what liberty of conscience we receive! Paul had suffered the loss of all things and counted them as refuse in order that he might gain Christ, and be found in Him. One reason was "that I may know him and the power of his resurrection." The original word for "know" was not limited to the accumulation of facts, or the development of a philosophy, or the acquisition of principles. It did not refer to what is sometimes called "head knowledge." It would have been fairly easy for Paul to know about Jesus, but this is not what he meant. The word know means to experience. It has to do with an intimate relationship. Indeed, in the old covenant Scriptures it is employed to designate the sexual relationship. "And Adam knew Eve and she conceived and bore a son." We still use the term "carnal knowledge" in legal phraseology for sexual intercourse. Paul wanted to become one spirit with Jesus (1 Cor. 6:17), as a man becomes one flesh with a woman. To the apostle, the resurrection was more than an event. It was a historical fact and it proved that Jesus was the Son of God (Rom. 1:4). But it went far beyond that in its effect. It validated preaching and made faith genuine. It made forgiveness of sins possible, and gave assurance that those who died in Christ have not perished. Such is the remarkable argument made in 1 Corinthians 15:13-19. The resurrection of Jesus has great implications in the past, present and future. In the past, it provides a basis for our faith. If it were not for the resurrection we would simply be honoring a dead hero. The claim of divine Sonship would be empty and vacuous. In the present, the resurrection is the source of our strength and effort. It gives impetus and motivation to life. We know that we shall see Him so we walk in newness of life. But it is the hope for the future which is aroused by the resurrection which makes life here worthwhile. The grave is not the end. It is temporary, not permanent. The power which rolled away the stone will remove the marble and granite slabs above us. The voice which spoke to Lazarus will echo through the vaults of the earth and rouse the sleeping dead. To experience the power of the resurrection is to share in the most awesome demonstration in the history of mankind. Paul considered it of greater value than all of his past. Every human attainment paled into insignificance when compared with it. "And may share his sufferings, becoming like him in his death." It is amazing how much time, money and effort go into the relief of physical suffering. A prodigious amount is spent each year on what are called "pain relievers." Pharmaceutical companies make millions from drugs designed to stop aches. The advertising companies make millions in advertising them. It seems incongruous to modern man that anyone would want to participate in acute human suffering. Yet, this was an ambition of Paul. He held that life in Christ was a constant sharing. "As we share abundantly in Christ's sufferings, so through Christ, we share abundantly in comfort too" (2 Cor. 1:5). "It is the Spririt himself bearing witness with our spirit that we are children of God, and if children, then heirs, heirs of God and fellow heirs with Christ, provided we suffer with him in order that we may also be glorified with him" (Rom. 8:16,17). In the sentence immediately following, Paul writes, "I consider that the sufferings of this present time are not worth comparing with the glory that is to be revealed to us." When one reads the list of his sufferings it seems incredible that he should appear almost contemptuous of them. It also demonstrates how great the glory would be. To the Colossians he wrote, "Now I rejoice in my sufferings for your sake, and in my flesh I complete what remains of Christ's afflictions, for the sake of his body, that is, the church." Whatever Jesus would suffer for the sake of His body, Paul was willing to suffer in his body. "If possible I may attain the resurrection from the dead." The apostle believed in a universal and general resurrection. He had a hope in God "that there will be a resurrection of both the just and the unjust" (Acts 24:15). It may be that he regarded the resurrection of a martyr, one who had died for the Lord, as of special glory and honor. If so, he coveted death as a means of glorification when those who slept were called forth.
Not that I have already obtained this or am already perfect; but I press on to make it my own, because Christ Jesus has made me his own. Brethren, I do not consider that I have made it my own; but one thing I do, forgetting what lies behind and straining toward what lies ahead, I press on toward the goal for the prize of the upward call of God in Christ Jesus. Let those of us who are mature be thus minded; and if in anything you are otherwise minded, God will reveal that also to you. Only let us hold true to what we have attained.At this juncture Paul introduces a subject with which those in the Greek world were quite familiar, the striving in the games, especially in the foot races. Athletic contests occupied an important place in the social life of the people. There were four chief games to which they came from all parts of the Roman Empire. They were the Olympic, the Isthmian, the Pythian and the Nemean. The first of these was the most important. The Olympics were held every four years in the plain of Elis in honor of Zeus. In addition to these, other cities and villages staged annual contests. Archaeologists have discovered and excavated stadia, and uncovered the actual tracks. The one at Athens was one-eighth of an old Roman mile. The one at Ephesus was longer. The runners ran to the end of the course and back to the starting point. In some cases there are stone blocks at the starting place with depressions for the heels of the runners, to give them a springing start when the cord stretched before them was dropped. The winner in one of the great games was awarded special honors. He was crowned with a chaplet of leaves. At the Olympics it was made of wild olives, at Corinth of pine. It was the most coveted recognition in the land. The winner was given a triumphal entry through the gates of the city. That city was accorded great respect. The family of the winner enjoyed tax-free status for the year. Its members were acclaimed when they appeared in public. In our day we have a national organization of "Athletes for Christ." Its members have gained renown in various branches of athletic endeavor. They are using their own recognition to bring honor to Jesus. In their appearances at banquets and before gatherings of young people they witness to their faith in Christ. But in Paul's day he regarded the entire Community of saints as composed of athletes. He thought of them as in a spiritual arena, with tiers of seats filled with pagans looking down upon them. To the apostle the very Christian life was a racecourse. The finish line was death. The ultimate award was resurrection with its never-fading crown of life. He knew he had not "already obtained this." He did not consider himself "already perfect." The word rendered perfect is an interesting one. It is teleios. It does not refer to abstract or sinless perfection. Telos is the word for end, so the form of the word here used refers to reaching the end for which a thing is intended. It has to do with adequacy rather than with character. Paul was not yet claiming the victor's crown. He had not obtained the degree of suffering for which he strove, and had not completed the agonizing which would make him share in the glorious resurrection awaiting the martyr who placed his life on the line for Jesus. However, he was pressing on, a phrase which comes from a word meaning to pursue. Paul had not relaxed. He was speeding on earnestly. His own aim was to grasp for his own the realization of the dream which Jesus had for him when He appeared to him on the road to Damascus. The apostle had never forgotten that occasion. Now, in a Roman prison, after having run the race for many years, his mind reverts to the time when he was a persecutor of the believers and Jesus revealed Himself to him. He remembered the words, "Rise and enter the city and you will be told what to do." He recalled how, when he rose from the ground and opened his eyes, he could see nothing. He had to be led by the hand and be brought to the house of Judas, on Straight Street. The memory of the visit of Ananias returned. He knew that Ananias had been summoned by the Lord to meet him and tell him what to do. Ananias came after Paul had spent three sightless days praying, without food and drink. Ananias had not wanted to come to him, but the Lord said to him, "Go, for he is a chosen instrument of mine to carry my name before the Gentiles and kings and the sons of Israel; for I will show him how much he must suffer for the sake of my name" (Acts 9:16). Like a runner in the stadium, between the white lines which marked his course, Paul was straining and pressing forward. Jesus had chalked the route which was his, and called him to enter it, and was even now waiting for him at the end of his race. There could be no stopping, no resting, no hesitancy. Even in prison the suffering was still going on. Jesus had made Paul His own to suffer for His sake. He must continue until he departed to be with the Lord. "Brethren, I do not consider that I have made it my own." This is not a mere reassertion of a previous testimony about his lack of attainment. The use of the endearing term of address shows the affection with which he regarded those to whom he was writing, and the importance he attached to what he wanted to tell them. It must not be forgotten that he is writing here in contravention of "the dogs, the evil workers, and those who are flesh mutilators" (verse 2). These were advocates of circumcision as the crowning glory. Their confidence was in the flesh. To them, the only suffering needed was the temporary pain involved in cutting off the circlet of flesh. Paul speaks of them as "mutilating the flesh," but they thought of themselves as having arrived. They were not in a race. They were not straining and sweating in the arena. To be cast into prison and endure suffering for the faith appeared ridiculous to them. As Paul thought of them and their possible influence upon the community, he could not resist writing that those are the true circumcis[i]on who worship God in spirit and glory in Christ Jesus. He discounted the very things in which they took pride. He regarded these as actually having hindered him until he discarded them. Sitting in the Roman prison he was free. Those who were outside and trying to persuade those in Christ to be circumcised were enslaved. They were in slavery to legalism, they were bound by the fetters of fleshly forms. Unlike them, Paul did not put his trust in righteousness of law, and though he had been circumcised on the eighth day he did not feel that he had claimed for his own that for which Christ had chosen or claimed him. Paul speaks of his consecration and concentration. "This one thing I do." All of us are aware of the distractions which life brings to bear upon us. But the athlete cannot afford to think of other things. Of all the persons in the world of his day who could have been bothered by other things it would seem that Paul would have been in the first row. The great lesson to be learned is that he fitted every experience in life into the race. His motto was "what has happened to me has really served to advance the gospel" (1:12). It was Paul who also wrote, "We know that in everything God works for good with those who love him, who are called according to his purpose" (Rom. 8:28). Our task is not to rebel against things, but to allow God to fit them into the purpose for which He has called us. We are under the umbrella of His love regardless what happens. If we recognize His work in everything we will not be diverted from our purpose by anything. Everything will contribute unto the one thing which advances us toward the goal. "Forgetting what lies behind." This does not mean that Paul's mind went blank as to his past. He recalled that he "formerly blasphemed and persecuted and insulted Christ," and he also remembered that he received mercy because he had acted ignorantly in unbelief (1 Tim. 1:13). But he did not run looking back over his shoulder. He had learned the great lesson of life, as expressed by our pioneers that "you cannot grind any grist with water which has already gone over the dam." Vain remorse for the sins and failures of the past will make it impossible for us to enjoy the present, and will doom us to a bleak future. We need to recognize the tremendous potential of God's grace manifested in His forgiveness, and to trust in His promises. Then we can face the future unhampered by problems which intrude upon his attention. It is for this reason the writer of the letter to the Hebrews says, "Let us also lay aside every weight . . . and let us run with perseverance the race that is set before us" (Heb. 12:1). "Straining forward to what lies ahead." The picture is one of an athlete with every muscle taut, body bent forward, taking in great gasps of air, legs churning, as he drives forward. The contrast between this and the Christian life as generally evidenced in our day is great. It calls for a personal re-examination of our lives to determine if we really conceive of them as an agonizing and gruelling contest for a crown, or merely an alternative way of life. It is obvious that few of us ever become exhausted from the rigorous discipline of life in Christ. "I press on toward the goal for the prize of the upward call of God in Christ Jesus." Once more, Paul speaks of pressing on, which, in the original, is from a term referring to pursuit. It did not relate to useless running. There was an object to be overtaken, a point to be reached. The goal was always in view. Every effort must be made to reach it. Only at the goal was the prize awarded. The reaching of the goal required human endeavor. One pressed toward it in spite of aching limbs and shortened breath. But the prize was from the hand of Jesus. In the Olympic races, the tired runner was summoned from the arena where he had valiantly struggled to the judges' dais. Amidst the shout from the populace a crown of leaves was pressed down upon his head. In some instances a purse containing a sum of money was given into his hand. This was the prize for which he had striven toward the goal. No fleshly example or metaphor is ever adequate to portray fully that which is spiritual. This one is no exception. In the physical race all of the emoluments lie at the conclusion of the running. It is not so in the spiritual realm. The prize is related to "the upward call of God." That call comes to the apostle while he was still a persecutor of God's people. He was confronted by Jesus on the Damascus Road and called to a life of arduous service. The word klesis, here rendered calling, is always used in the new covenant scriptures of a heavenly calling. The idea of an invitation seems always implied. In 2 Timothy 1:9 it is referred to as "a holy calling," and in Hebrews 3:1 as a "heavenly calling." The prize was the final blessing of the high or honorable calling. "Let those of us who are mature be thus minded." The word "us" is an appropriate one. Paul uses good psychology in including the Philippian saints as well as himself in being mature. Again there is a contrast with Judaizing teachers. They are still in the childhood age represented by law and circumcision. They have not matured to the place where they can grasp the great truth that "Christ is the end of the law, that every one who has faith may be justified" (Rom. 10:4). Those who have grown up in their thinking to the place where they are no longer trusting in righteousness of their own based on law, should no more return to that than a grown man should return to his childhood thoughts and actions. He has outgrown his childish attitudes and is mature enough to press toward the goal. He is not a toddler but a runner. As full-grown he can fulfill God's purpose in his life. "If in anything you are otherwise minded, God will reveal that also to you." It is those who are mature who will receive and appreciate God's revelation. The immature and frivolous are not capable of grasping deep truths. But as one matures he does not at once grasp every fact or truth. Maturity is as much an attitude as an attainment. If the saints resolve to adhere to the rule as given, and there are minor points they have not yet seen, God will allow them to gain insights which will complete the range of knowledge. We do not stop growing in knowledge when we reach maturity. If we do, we lapse into immaturity again! "Only let us hold true to what we have attained." All truth is true, and we must hold it as such. It is the foundation upon which we must build for the future. We must never relinquish the truth we have, because we do not have all the truth. The acquisition of additional truth depends upon our attitude toward that to which we have attained. Knowledge is not dumped upon us in a great heavenly outburst. We must study, think, ponder and meditate, and we come to a gradual absorption of the facts of God's purpose for our lives. It is not necessary that we know all to be true, but it is necessary that we be true to all we know! Perhaps the greatest exercise in which we could engage for the present and future would be to sit down and evaluate our feeling toward what we have attained. It is possible we are not employing it for the design of God. Knowledge unused is debased; knowledge misused may be dangerous. We cannot be true to our gifts by "wrapping them in a napkin and hiding them." We cannot be true to their Giver by being untrue to His gifts.
Brethren, join in imitating me, and mark those who so live as you have example in us. For many, of whom I have often told you and now tell you even with tears, live as enemies of the cross of Christ, their end is destruction, their god is the belly, and they glory in their shame, with minds set on earthly things. But our commonwealth is in heaven, and from it we await a Savior, the Lord Jesus Christ. Who will change our lowly body to be like his glorious body, by the power which enables him even to subject all things to himself."Brethren, join in imitating me." It is difficult for us to constantly bear in mind that this was a letter written with difficulty by a man in prison. In the eyes of the world he was a loser. He has just finished reminding his readers that he divested himself of all the trappings of which men generally boast. He craved to share in the sufferings of Jesus. He did not regard himself as perfect. Yet he urges the brethren to imitate him. The original of the word has been transliterated into our English term mimic. A mimic is an actor who portrays another. He seeks to copy or imitate the life and mannerisms of another with such fidelity that one can feel he is in the presence of the original. The apostle wanted the brethren not only to imitate him, but to mark others who did so. The word for mark is skopeo, to look at, to observe, contemplate or watch. We use the expressions "keep an eye on," or "keep an eye out for." By watching others who use the apostle as an example we can better imitate his life ourselves. It is interesting to note that the apostle declares that "many live as enemies of the cross of Christ." He declared that he had often told them of this. Perhaps upon the occasion of his visits among them he had warned them publicly and privately about those whom he deemed unworthy of trust. It is possible he referred to false teachers who wormed their way into the community to teach that justification was not really by faith, but by deeds of law. Such men were enemies of the cross because they substituted something else for it. They may have been "missionaries," traveling about, taking advantage of the hospitality of the saints to teach obedience to the law and circumcision. Paul told about such men "even with tears." Although this letter has been called one of rejoicing, it still records Paul weeping as he wrote. Rejoicing in the Lord does not preclude tears. In Ephesus he declared, "that for three years I did not cease day or night to admonish every one with tears" (Acts 20:31). To the Corinthians he said, "For I wrote you out of much affliction and anguish of heart and with many tears, not to cause you pain but to let you know the abundant love that I have for you" (2 Cor. 2:4). Tears are not a sign of weakness. They are overt demonstration of the strength of an inner compassion. The end of the enemies of the cross is destruction. The preaching of the cross is foolishness to them that perish (1 Cor. 1:18). Those who do not know God and do not obey His gospel "shall suffer the punishment of everlasting destruction and exclusion from the presence of the Lord and the glory of his might" (2 Thess. 1:9). The preaching of the cross is a fragrance from death to death, and from life to life, to those who are perishing and to those who are being saved (2 Cor. 2:15,16). The cross falls heavily upon those who deny it. "Their god is their belly." They worship their own desires, appetites and lusts. They walk after the flesh. They engage in gluttony. It is apparent that the love feasts were infiltrated by selfish profligates. Jude says, "they are blemishes on your love feasts, as they boldly carouse together, looking after themselves" (verse 12). Peter calls them unsteady souls and accursed children. He brands the way they partook of the love feasts as dissipation (2 Pet. 2:13). Such men must have been a source of embarrassment to the communities in an alien world. The apostle declared that "they count it pleasure to revel in the daytime." They were open and brazen about their actions. "They glory in their shame." One can tell a great deal about others by determining that in which they take pride. To glory in that which should be a source of shame is indicative of a warped sense of values. Jude speaks of them as "grumblers, malcontents, following their own passions, loud-mouthed boasters, flattering people to gain advantage." He declares that they are "scoffers, following their own ungodly passions," and that "It is these which set up divisions, worldly people, devoid of the Spirit." In our days of more orderly behavior and conduct it seems a little incredible that the communities of the reconciled should have been disturbed by those described as "wild waves of the sea, casting up the foam of their own shame." It is sad to see men guilty of shameful behavior, but it is worse to see them proud of the very things which are shameful. Surely their conduct denies the power of the cross which was to transform character. "With minds set on earthly things." It is the mind-set which determines our life style. Carnal minds result in carnal actions. The apostle exhorts the Colossians to "put to death what is earthly in you." He defines what he i[n]cludes in the term as "immorality, impurity, passion, evil desire, and covetousness, which is idolatry." He declares they once walked in these when they lived in them. He urges them to put them all away. As a contrast to those whose minds are disposed toward earthly things the apostle writes, "But our commonwealth is in heaven." This is the Revised Standard Version rendering of politeuma, which has to do with the life of a citizen. Our English word "politics" is related to it. The Authorized Version has conversation, which had to do with the manner of life when the translation was printed in 1611. It served as a contrast with the behavior of those who mind earthly things. The word "conversation" has taken on a different meaning in our day and is too limited to express what is meant by politeuma. The word commonwealth refers to an organized body of people living in a community, and may approximate what is meant here. The Twentieth Century New Testament uses the word "Empire." The Concordant Literal New Testament has "our realm." J.B. Phillips has "citizens of heaven." Charles Kingsley Williams translates it "our common life." Weymouth uses "free citizens of heaven." The Authentic Version has "our form of government." I have quoted all of these so that you might recognize the difficulty encountered in the attempt to find a modern equivalent for the word politeuma. After weighing them all and considering their merits, I accept that of Moffatt in his version as the most appropriate. He renders it, "For you are a colony of heaven." To the Christians in a Roman colony this would convey a special significance. Just as Philippi was a colony planted by the emperor in a distant capital, whom many of the citizens had never seen, so the community of the redeemed was a colony planted by a King from the New Jerusalem which those upon the earth had never seen. Roman colonies were visible evidence of the power of Rome as a world conqueror. They were established to help maintain the Pax Romana, the peace of Rome, which was to be universal. Wherever such a colony existed, it maintained its ties with Rome through regular channels of communication. Its petitions were addressed to the emperor. Its allegiance was to him. The citizens of such a colony dressed like Romans, acted like Romans, and used the speech of Romans. Their values were not those of the people who surrounded them, for they regarded themselves as in an alien world. What a powerful upsurge of emotion comes when we regard a community of those who have been called as "a colony of heaven." Such a community exists to further the interests of a peace that passes understanding. Its citizens do not belong to the world. They dress, act and speak as those who have been redeemed from the world. The community of saints is to be a little heaven, as a Roman colony was to be a little Rome. By looking at a colony of heaven one should be able to see in a faint way what heaven will be like. He should derive from it a foretaste of the glory that will be revealed. "From it we await a Savior, the Lord Jesus Christ." The greatest event in the life of the Roman colony was a visit from the emperor. Children were taught to live for such a day. They were instructed to do nothing of which they might be ashamed when they faced the emperor. The announcement of an impending visit spurred a frenzy of preparation. Houses were whitewashed. Streets were cleaned of all debris. Sometimes the calendar was changed and the future was dated for the royal visit. Coins were struck with the face of the emperor upon them. Hadrian's travels can be followed by the commemorative coins which marked his progress. It was as if a whole new set of values began with the advent of the king. The communities of heaven are to be in joyous expectation of the coming of their King to "review the troops." Just as ancient kings marked their coming by setting prisoners free and by bestowing gifts upon the faithful who were permitted to sit down with them on the platform, so our Lord will grant a crown to those who have overcome. We should teach our children and our children's children to look forward to the coming of the King. It will provide the end for which all of life was intended. It will be the capsheaf event of the new creation. Now we come to Christ; then He will come to us! "Who will change our lowly body to be like his glorious body." Literally, the term "our lowly body" could be read as "the body of our humiliation." It is used in a good sense. The apostle had a high regard for the body which was the dwelling place of the spirit, the real man, and was also the temple of the Holy Spirit. The body is subject to pain and decay. It can be bruised and battered. It is appointed unto death and decomposition. But it will be changed and all of the physical characteristics will pass away and we will be like Him. Our altered body will be spiritual, powerful and magnified. We shall see Him as He is. We will become like Him. This is the glorious promise which awaits us. It is our hope. And it will be accomplished "by the power which enables him even to subject all things to himself." He is Lord of all. He is Master of everything. His power knows no end.lt is appointed unto death and decomposition.
Therefore, my brethren, whom I love and long for, my joy and crown, stand firm thus in the Lord, my beloved. I entreat Euodia and I entreat Syntyche to agree in the Lord. And I ask you also, true yokefellow, help these women, for they labored side by side with me in the gospel together with Clement and the rest of my fellow workers, whose names are in the book of life.Much of the work of dividing the Bible into chapters was done by Cardinal Hugo de Sancto-Caro. It is said this work was finished about 1236. Obviously the cardinal did not have an English Bible with which to work. While we can be grateful for his having undertaken such a momentous task, we can only be somewhat critical of the finished product. A good case in point is the one before us. It would appear that logically it is the conclusion of the subject-matter of the previous chapter. The introductory word "therefore" seems to indicate this. Regardless of where the verse belongs the meaning is not altered. It is a clear demonstration of the deep affection of the apostle for the community at Philippi. The usage of the address "my brethren" speaks of a relationship that is tender and deep. It almost seems that he goes out of his way to use the word brethren. In 2:12 he speaks of them as "my beloved" and in 3:1 again addressed them as "my brethren." The attitude exhibited by such terms of endearment should characterize everyone who is associated with a community of the reconciled ones. "Whom I love and long for." How touching is this language when we remember that it was written from prison. Prison life can be endured only by identification through memory with those one has known before. Bars cannot wall out love. Locks are powerless to restrict it. The apostle had already written that "It is right for me to feel thus about you all, because I hold you all in my heart as partakers with me of grace, both in my imprisonment and in the defense and confirmation of the gospel" (1:7). He wanted to send Timothy so that, as he wrote, "I may be cheered by news of you." Longing is always the result of desire. Here it refers to an intensified or strengthened form of desire. As the apostle penned these words which we read, while chained to a prison guard, his mind must have reverted to the days when he first came to Philippi and was released from the local jail, and visited Lydia, "and when they had seen the brethren they exhorted them and departed" (Acts 16:40). Even now he was dreaming of coming to them again (1:26). "My joy and crown." Joy is abundant gladness. It is sheer delight. It is a state which affects the whole being. Here it is used by metonymy to indicate the occasion or cause. The life and thoughtfulness of the community at Philippi was the source of feeling which bubbled and boiled up within the apostle. This is truly a "joy letter." The words "joy" and "rejoicing" occur in at least sixteen places. They are found in every chapter. It is good to know that people were Paul's joy. There are two words in the Greek rendered by "crown." One was diadema, a kingly crown. Every crown is a symbol, and this one was bestowed as an emblem of regal or imperial dignity. The other word is stephanos. It was generally woven of ivy, parsley, myrtle or olive. It was the crown of victory placed upon the head of the winner of a race or contest. It was a visible manifestation of honor bestowed by kings on their visits to provinces or colonies. It is stephanos which Paul uses here. The brethren were interlaced with one another to form a crown of victory. Those who composed the colony of heaven represented a triumph over the pagan realm about them. The crown of the apostle was made up of persons. It was living. So that victory would not be turned into defeat, the apostle exhorts the saints to stand fast in the Lord. Faith was needed until the end of the race. There could be no faltering on the course. It was at this juncture the apostle had to insert a special note to two women. Apparently a disagreement had risen between them. It was of such intensity that Paul felt obligated to notice it. All that we know of the principals is found in this brief mention. We can bte reasonably sure they were identified with the community at Philippi and had been fellow-workers with Paul and others. Something had happened to disturb their mutual relationship and it affected the colony of heaven. Paul wrote to them as sisters. They did not need to agree to be in the Lord, but because they were in the Lord, they should seek to agree. Euodia, whose name means "fragrance," and Syn-tyche, whose name means "fortunate" will be remembered in all ages only because they quarreled. Paul demonstrates his concern by urging them to settle their problem. He did not reveal to us what it was, but his handling of it provides a guideline for dealing with such a situation. He did not assess guilt or take sides. He did not lump them off together. He made a personal entreaty to each. "I entreat Euodia, and entreat Syntyche." There was no hint of favoritism shown. One can only wonder what happened in the community at Philippi when this letter was read. Did the two women resent it? Did they burst into tears and embrace one another while the rest of the disciples wept? It would seem incredible that this warm entreaty of a lonely man in a far-off prison could have gone by unnoticed. Paul did not stop with merely writing a note to the women. "And I ask you also, true yokefellow, help these women." It has always been a matter of speculation as to whom Paul addressed as his "true yokefellow." Some have conjectured that he used a proper name, Syzygus, which means one who works well beside another, one who pulls his share of the load in a harness made for two. Was the letter delivered to a faithful co-worker of the apostle, and read by him to the assembled community? We can be sure that whoever was intended he could be trusted. He was true and genuine. The apostle had confidence in his ability to alleviate a trying situation and to mediate in a case of sufficient concern as to merit mention in a letter to the community. Was the true yokefellow one of the elders? Was he one of the deacons? We do not know. It is certain he was a man of tact, feeling and interest, or he would not have been exhorted to "help these women." "They have labored side by side with me in the gospel." This one statement seems to remove Paul from the charge of certain moderns that he was a male chauvinist. The idea seems to have developed among those who do not respect the Word as of divine origin that Paul, who was unmarried, wrote his personal prejudices against women into the text. It is charged that the one body has been influenced to make women second-class citizens of the kingdom because of this. In reality, I suspect that we have read some of the accumulated prejudice of the ages back into what Paul wrote. Much probably remains to be done in uncovering the attitude of the primitive saints toward the work of women. Such research may reveal that some of the prohibitions of our day were not a part of the early communities of the faith. It is evident that in many respects the concern for the oppressed, the widows and orphans, and the actual ministering to them by women in the Lord was so outstanding as to gain the applause of the pagans. The famous rhetorician, Libanus, tutor of John Chrysostom was credited with the statement, "Bless me! What women these Christians have!" In the absence of additional testimony we may never be able to pinpoint the actual labors of Euodia and Syntyche, and other faithful women. Our conclusions must be rendered upon the basis of all the scriptures teach, together with declarations of the history of the period. From the passage before us we know that these women labored with the apostle; that it was intimate and close, and that it was in the gospel. The unity and accord indicated by the term "side by side" had now been lost by the two women, and it must be restored. How did these women labor "in the gospel"? It would seem, from other scriptures bearing upon their work, that they were not sent forth as evangelists, or public proclaimers of the Good News. Perhaps they served as "deaconesses," charged with instruction of the other women,and their preparation for baptism. The free and easy access between the sexes was not then possible. The apostles could not enter the "women's quarters" in the home. There was no such thing as visitation of women in private by men. Phoebe was a deaconess of the community at Cenchreae, who had been a helper of many and of Paul as well (Rom. 16:1,2-). Timothy was provided qualifications for those to be admitted to the "widow ministry," supported by the saints (1 Tim. 5:9-16). "Together with Clement and the rest of my fellow workers." This portrays a closely-knit group of brothers and sisters, the unity of which would be broken up by a quarrel. We cannot identify Clement. It is fanciful conjecture that he was Clement of Rome. The name was a popular one which meant "merciful." "Whose names are in the book of life." The book of life is the record of all those who will share in the fulness of eternal life. It contains the names of those who have not adopted other gods (Ex. 32:31-33). It contains the names of the overcomers (Rev. 3:5). It contains the names of the worthy (Rev. 20:15). It contains the names of those who are undefiled, who do not work abomination, and who do not lie (Rev. 21:27). It is important to have one's name in many books on earth, but it is imperative that it be in the book of life.
Rejoice in the Lord always; again I say, Rejoice. Let all men know your forbearance. The Lord is at hand. Have no anxiety about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. And the peace of God, which passes all understanding, will keep your hearts and minds in Christ Jesus."Rejoice in the Lord always: again I say, Rejoice." Great things have been written in prison. John Bunyan wrote "The Pilgrim's Progress" while in the Bedford jail. It has passed through more translations and circulated more copies than any other work except the Bible. In March 1555, Rawlins White, sentenced to die at the stake for preaching the Word, wrote from the jail in Cardiff, Wales, these words: "I, with all my heart and mind, give unto God most hearty thanks, that he hath made me worthy to abide all this, for his holy name's sake." But to me the words of Paul seem the most appropriate. Rejoicing is exultation and happiness expressed. To be free enough in spirit to encourage his friends to rejoice even while he was in chains reaches the highest peak of the divine-human relationship. To send out words of jubilation from his cell is an encouragement to every one who is persecuted for the sake of Jesus. "Let all men know your forbearance." The word rendered forbearance presents a real challenge to an English linguist. It is epieikes. There is no single word in our language which captures its full implication. Perhaps the word big-heartedness comes nearest to doing so. Translators have used such words as leniency, generosity, geniality and considerateness. It embraces all of these, but they do not wholly encompass the meaning. Aristotle declared that it referred to justice, but sometimes surpassed it. He explained by saying it recognized the law, but also realized that all laws were sometimes deficient because they were general. Perhaps, as someone has pointed out, the term "sweet reasonableness" is as near as we can come. Such an attitude should be recognized by all. It is not to be kept "bottled up," but the fragrance should be spilled upon all men. It is a social need, a public value. "The Lord is at hand." This is subject to several interpretations. We dare not be dogmatic about any of them. In the absence of clear-cut explanation by the apostle we should not impose our own as the final word. Opinions are private deductions, not public dogmas. It would seem a little doubtful, in view of what Paul wrote in 2 Thessalonians 2:1,2 that he meant to imply the imminent return of Jesus. The statement could mean that Jesus was near, beholding their conduct and attitudes. It could mean that death which brings us into a deep relationship with Him is but a breath away. Of course, the apostle could be urging the second coming of Christ as a reason why we should consistently serve Him and one another in love. He could do this without setting a day. The Philippians no doubt knew how to apply the statement, and were comforted by it. "Have no anxiety about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God." Jesus taught that worry is a sin. In a notable passage, recorded in Matthew 6:25-34, He shows that worry about what we shall eat, drink, or wear is a demonstration of lack of faith. It mistakes values. Life is more than food. The body is more than clothing. It discounts God's care for nature. He feeds the birds. He clothes the flowers. Anxiety puts us in the category of the pagans. It borrows concern about tomorrow rather than meeting the needs of the day. Anxiety accomplishes nothing of a positive nature. It only creates a state in which one can hardly act upon the forces which beset and surround him. Prayer is an active approach to our problems. It places things in the hands of Him who can handle them. Supplication generally refers to asking in behalf of one's own needs. Intercession refers to asking in behalf of another. However, the latter term in the covenant scriptures carries with it the idea of making a request or presenting an entreaty to a superior personage. The original for thanksgiving is eucharistia. It has been transliterated into English as eucharist. It will be seen to be built around charis, undeserved kindness. The prefex eu means well, or good. Thanksgiving is the freely given expression of gratitude for blessings received. Cicero, who had much to say about gratitude, called it "the mother of all virtues, and the capital of all deities." Jeremy Taylor declared that "Every furrow in the Book of Psalms is sown with the seeds of thanksgiving." Among the ancients, gratitude was both the most deified and the most practically neglected of all human qualities. It was easier to serve with the lips than to share with the heart. Paul not only enjoined it, but exemplified it. He began his letter with thankfulness (1:3-5), and ended it with a burst of gratitude for the gifts the saints had sent (4:18). If we are thankful to men for the grace of their gifts, surely we need to be thankful to the Father for the gifts of His grace. "Let your requests be made known to God." Men of prayer can only offer the prayers of men, but the requests of men become the bequests of God. To refer a request to God reduces it to reality. Men can only ask, but only God can answer. One is shortsighted who seeks solace solely in his own heart, when the bountiful bestower of blessings beckons him to beseech Him for comfort. Prayers, supplications, thanksgiving and requests. All of these are human approaches to the divine. The recognizing of need produces the need to recognize that God is ready to reward. "And the peace of God, which passes all understanding, will keep your hearts and your minds in Christ Jesus." Four things are here affirmed of true peace--its origin, nature, function and sphere of influence. No one can know the peace of God who does not know the God of peace (Heb. 13:20). The word for peace, eirene, occurs in every book of the new covenant scriptures except 1 John. It signifies harmonious relationship. It is achieved with God through justification by faith in the Lord Jesus (Rom. 5:1). Such peace passes all understanding. The word in the original is nous. It is the word for mind, the seat of reflective consciousness. The mind is the organ of perception. The peace of God is not the result of human rationalization. It was not conceived or devised by the human thinking process. It is unfathomable in its dimensions, undiscoverable by logic, and unattainable by mere study. Peace is the gift of God made possible by reconciling grace. That peace will keep our hearts and minds. To keep implies to watch over, to guard or preserve. Nothing else can equal the peace of God in providing inner calm or restfulness. To know that one has been forgiven and cleansed is a source of great satisfaction. Cicero describes peace as "liberty in tranquillity." Max Lerner wrote in The Gifts of the Magi, "You may call for peace as loudly as you wish, but where there is no brotherhood there can be no peace."
Finally, brethren, whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is gracious, if there is any excellence, if there is anything worthy of praise, think about these things. What you have learned and received and heard and seen in me, do; and the God of peace will be with you.The letter of love is drawing to a close, but the apostle would not conclude without an exhortation. Knowing that what one thinks will determine what he becomes, he is anxious to provide categories of thought which will edify. He specifies six areas in which thought should be concentrated. "Whatever is true." The term whatever is all-embracing. The word true in the original carries the idea of that which is open, plain, and unconcealed. Ancient sculptors covered their statues of Mercy, Justice, etc., but Truth was always left naked. It is the opposite of sham, falsehood and hypocrisy. Truth has nothing to hide. It is revelation rather than mystery. To the Greek mind it was the reality behind all that we can see. It was the genuine. It was the essence. "Whatever is honorable." This is the word rendered "grave" in some places. At first, it signified that which was revered, or venerated, that is, accorded deserved respect and honor. Archbishop Trench, in his book on synonyms, points out that to do full justice to it, there must be dignity coupled with gravity. The disciple must be both serious and above reproach in speech and behavior. He dare not spend his time with the frivolous and inconsequential. "Whatever is just." Justice is the agreement of one's acts with his profession. It was, among the Greeks, the according to the gods and to one's fellows what was due them. It is obvious that in the social stream others have rights as well as ourselves. One cannot be just and selfish. He cannot interpose his demands to the exclusion of others. Neighbors, friends, relatives, and brethren have a right to fair treatment from us. They are deserving and we must provide for them in respect and love. "Whatever is pure." The original refers to that which is not contaminated. Just as food and drink may be mixed with poison, or become defiled by introduction of a foreign element, so ideas may also become impure. As the eating of food which has had a dangerous substance introduced may result in death, so the spiritual man can also suffer from digesting those thoughts which have become defiled. "Whatever is lovely." This is the only occurrence of the word in the new covenant scriptures. In some versions it is rendered by attractive. William Barclay said that winsome is the best translation of all. It is that special quality which causes the pure and wholesome to be attracted. "Whatever is gracious." The original is difficult to translate. It is euphemos, which is carried into our language by euphemism. The word literally means "good speaking." Barclay renders it fair-spoken. The King James Version has "of good report." It is evident it means that which is appealing to one who is chaste. Perhaps it conveys the idea of something fit for God to hear. "If there is any excellence." Paul here uses a word highly esteemed in pagan thought. It appears over and over in classical literature, yet this is the only time the apostle uses it. It could apply to anything which was deemed to be of outstanding quality or which was noteworthy in its field. It is possible that Paul was summoning his readers to think of their highest aspirations for good in their former lives and contrast them with his message of divine love. "If there is anything worthy of praise." Nothing is eliminated that is virtuous or praiseworthy. The child of God is to cover the whole spectrum in his mental processes. If all of us would heed this admonition and limit our thinking to the various things here mentioned, we could immediately uplift humanity. Paul reminds the Philippians of what they had learned, received, heard and seen in him. These they were to do. They had been instructed by him. He had conveyed to them the revelation of God which they had received. Not only had they heard from his lips what they should do, but he had practiced it among them. They had his example as well as his verbal tutelage. In verse 7 he speaks of the peace of God. In verse 9 he speaks of the God of peace. The latter will be with them. The former will be in them. The admonition to think properly begins and ends with peace.
I rejoice in the Lord greatly that now at length you have revived your concern for me; you were indeed concerned for me, but you had no opportunity. Not that I complain of want; for I have learned, in whatever state I am, to be content. I know how to be abased, and I know how to abound; in any and all circumstances I have learned the secret of facing plenty and hunger, abundance and want. I can do all things in him who strengthens me."I can rejoice in the Lord greatly that now at length you have revived your concern for me." Someone has called this section an example of Christian courtesy. It begins with rejoicing in the Lord and that greatly. Everything which Paul did he recognized as being in the Lord. In this case it was a recognition that, after a long period in which the Philippians had lost track of him, their concern had blossomed afresh after they had learned his whereabouts, and they had resolved to send again to his relief. Their real concern for him had never abated. Through the years they had not forgotten him or his ministrations to them, but they were unaware of his location and had no opportunity to assist him in his sufferings and need. It is noteworthy that as soon as the opportunity was presented they moved in to help. "Not that I complain of want; for I have learned in whatever state I am, to be content." The original for the last word is autarkeia. It means entirely self-sufficient. It was the grand ideal of the ancient Stoics. They refused to acknowledge any emotional or other need. Their method was to stifle all desire and passion and will not to care. Contentment must be learned. It does not come as a natural consequence. Paul achieved it by faith, while the Stoics sought it through fate. They had faith in themselves. Paul had faith in Jesus. "I know how to be abased, and I know how to abound." To be abased means to exist in deprivation and humble circumstances. To abound means to have plenty. Paul had suffered afflictions, hardship, calamity and hunger. He had been poor while making many rich. He had existed as having nothing and yet possessing everything. He had run the whole gamut of human experiences and had shared in every kind of circumstance possible. It is interesting that he speaks of "learning the secret" of contentment. Contentment escapes many in this world because they have never sought to penetrate the veil of concern. Paul attributes his ability to see behind the veil of Christ. "I can do all things in him who strengthens me." Nothing seems quite so prevalent in our day as discontent. All of us need to study and learn the secret. It would end domestic, national and international strife.
Yet it was kind of you to share my trouble. And you Philippians yourselves know that in the beginning of the gospel, when I left Macedonia, no church entered into partnership with me in giving and receiving except you only; For even in Thessalonica you sent me help once and again. Not that I seek the gift; but I seek the fruit which increases to your credit. I have received full payment, and more; I am filled, having received from Epaphroditus the gifts you sent, a fragrant offering, a sacrifice acceptable and pleasing to God. And my God will supply every need of yours according to the riches in glory by Christ Jesus. To our God and Father be glory for ever and ever. Amen."It was kind of you to share my trouble." In the Roman prison Paul was without provision except as contributed by friends from outside. He was alone and it came as a blessing to him to have Epaphroditus appear with the tangible proof that the saints at Philippi were sharing with him again. When the gospel was first introduced into Europe by Paul, who was then forced to leave Macedonia, the community at Philippi was the only one which entered into fellowship with him financially. At Thessalonica, the next stop, they sent to him at least twice. "Not that I seek the gift." Paul told the elders of Ephesus that he had coveted no man's gold, or silver or apparel (Acts 20:33). His whole attitude toward making gain of the gospel is a rebuke to many who have acted in the opposite manner. He wrote to the Corinthians, "I will not be a burden, for I seek not what is yours, but you; for children ought not to lay up for their parents, but parents for their children. I will most gladly spend and be spent for your souls" (2 Cor. 12:14,15). "I seek the fruit which increases to your credit." There is a reward for ministering to servants of God. That which is given is regarded as seed which is sown (2 Cor. 9:6) and the promise is that God "will supply and multiply your resources and increase the harvest of your righteousness. You will be enriched in every way for great generosity, which through us will produce thanksgiving to God." "I have received full payment and more." The apostle continues to use commercial language. The original for "received payment" is apecho. In papyri and ostraca it generally had the sense of a receipt given for payment. Sometimes, as here, it was accompanied by panta, which makes it "payment in full." The letter Paul was writing is one that has this receipt attached to it. "I am filled, having received from Epaphroditus the gifts you sent." This language seems to imply that more than money was sent. We have no way of knowing what was supplied. The gifts may have included clothing, reading matter, writing materials, and food. Paul asked for some of these later (2 Tim. 4:13). It is possible that money would have availed but little in the restricted confines of prison and in the inflation obtaining in Rome at the time. "A fragrant offering, a sacrifice acceptable and pleasing to God." This beautiful language comes as a high compliment. It is the equivalent of that used to describe the sacrifice of the altar which was described as having come like perfume into the nostrils of God. The things sent to Paul came as if anointed with incense. If we could catch the thought that our giving to one another is an acceptable sacrifice, pleasing unto God, we would be deliverd from our grumbling over sharing what we have received as a bounty from Him. "And my God will supply every need of yours according to his riches in glory in Christ Jesus." It was a firm conviction of the apostle that God would supply every need of those who were generous, thoughtful and kind. Nothing that a congregation gives to the needy will ever go unrewarded. God beholds every act, knows the motivation of every heart, and rewards every deed of compassion. Out of the abundance of divine glory there is showered upon every person who is in tune with the divine whatever is required to meet his needs.
Greet every saint in Christ Jesus. The brethren who are with me greet you. All the saints greet you, especially those of Caesar's Household. The grace of the Lord Jesus Christ be with your spirit.'"Greet every saint in Christ Jesus." The letter began with the inscription, "To all the saints in Christ Jesus who are at Philippi." It closes with a greeting to every saint. Rich and poor, free and slave, young and old-all were included. No one was to be left out or omitted. The love of the apostle was wide enough to embrace them all. Every person whose faith had led him to acknowledge Jesus as the Son of God and to enter into relationship with God through the Spirit was to be greeted. "The brethren who are with me greet you." We do not know who was included in this expression. Certainly it would include Timothy who co-authored the letter. It would also include those who were made confident in the Lord because of his imprisonment, "and are much more bold to speak the word of the Lord without fear" (1:14). The sense of fellowship which pervades the letter is wholesome and encouraging. "All the saints greet you, especially those of Caesar's household." We have no way of ascertaining how many disciples of our Lord were in the great world capital at this time. Paul had contact with them and they knew of this letter, and joined in an expression of their love for those in the Roman colony. The saints in Caesar's household were probably the slaves and servants in the retinue of Nero. History informs us that many of these had come from Macedonia. Perhaps some were from Philippi. But they had announced their allegiance to a greater than the earthly monarch and were bound by ties of the Spirit to all of the saints. "The grace of the Lord Jesus Christ be with your spirit." With this lovely sentiment the letter to the colony of heaven closes. No one could think of a better sentence with which to conclude such a warm and friendly epistle. I close my little treatise on it with the same words. The grace of the Lord Jesus Christ be with yourspirit! CONTENTS