On the next Sabbath day the missionaries are found attending a prayer meeting by a river side. This tells us that there was not enough Jews in Philippi to warrant a synagogue, so the missionary party found some people by the river side praying. Among them was Lydia, a woman of some means, who invited the missionaries to her house for lodging. Later the missionaries were confronted with a demon-possessed girl who was earning money for her masters by sooth-saying. After casting the demonic spirit out of her, Paul and Silas were arrested and placed in jail. At midnight an earthquake shook open the doors of the jail. Seeing the hand of God, the jailer was gloriously converted as was his entire family. Upon finding that Paul and Silas were Roman citizens, they were released, and had to flee to Thessalonica. From that little nucleus, Lydia and, no doubt her employees; the Philippian jailer and his family; the church was started. Luke and Timothy were probably permitted to remain in Philippi teaching and encouraging the new converts to Christianity.
It was written from Rome about A.D. 60 to acknowledge a gift of money from the church; in part, the epistle is a thank-you note. This offering for the incarcarated apostle was brought to him by Epaphroditus, one of its members. Not too much is said about doctrine; in fact, it is not intended as a doctrinal treatise, but it does have some doctrine. One of the greatest doctrinal statements about Christ in the entire Bible in found in 2:5-11. It is a letter expressing joy and happiness. The words 'joy' or 'rejoice,' can be found ten times in this short epistle. In spite of the fact that the writer was imprisoned, the epistle fairly shouts with triumph. Right Christian experience is the outworking whatever our circumstances may be, of the life, nature and mind of Christ living in us. The key verse is, "For me to live is Christ, and to die is gain" (1:21). People in our generation need the peace to which the writer refers. We go to bed with sedatives and wake up with stimulants. Books, prescription drugs and television programs promote the message of peace and tranquility. How should people find the peace and tranquility that is pursued in our day? The book of Philippians reveals the secret of true happiness; it reveals the man who had learned the secret, and it reveals the Christ Who taught him that secret (Hendriksen). Paul had not only learned in whatever state he was to be content; he had learned to rejoice in whatever state he was. He overflowed with rejoicing.
The epistle is addressed to "all the saints in Christ Jesus who are at Philippi;" that is, all the saints who are members of the household-church that had been meeting in the city. Then Paul mentions the "bishops and deacons." The bishops (overseers) were elderly men in the church who were qualified to lead the congregation. By A.D. 44 elders were recognized as officers in the church (Acts 11:27-30). By A.D.50 Paul appointed or ordained elders in every church (Acts 14:23). By A.D. 57 or 58 Paul sends for the elders or overseers of the region of Ephesus and bids them farewell in a touching address. Paul writes of elders in Thessalonica (I Thessalonians 5:12,13), and in I Timothy 3:1-7 and Titus 1:5-9 he gives the qualifications of these elders (bishops, overseers) and deacons (Hendriksen). The bishops or overseers were 'to visit,' 'to look after,' and 'to care' for members of the church. It may denote a 'function' here more than an 'office.' The word translated bishop seems synonymous with the word 'shepherd' in I Peter 2:25 meaning one who is charged with the care and feeding of sheep and in Ephesians 4:11 where the word is translated 'pastor.' In Numbers 4:16 the Septuagint refers to Eleazer as a bishop or episkopos, and in Numbers 31:14 the officers are referred to as bishops or inspectors. The term 'deacon' was functional at first.
"Grace" is God's spontaneous, unmerited favor in action; it is His sovereign, freely bestowed loving-kindness in operation. "Peace" is the conviction of reconciliation through the blood of the cross, true spiritual wholeness and prosperity (Hendriksen).
Not only did Paul think often of the Philippians, but he also prayed for them. What a privilege the Christian has to hold up his friends and loved ones in prayer to God! Distance makes no difference; our God is omnipresent and prayers can be answered half-way around the world. F.B. Meyer writes, "Nothing would be better for most of us than a great revival in our habits of private prayer" (p.15). Paul prays for the Philippians with joy. "Here is the first time among fourteen that Paul mentions joy, either as a noun or a verb. For a man in jail that is a lot of joy" (Yeager, Vol. XIV, p.389). This word joy comes from a word which is translated be several English words - gladness, joyfulness, greatly, joyful, joyous, and joyfully. Whenever Paul prayed for the Philippians, it must have been a petition for the fulfillment of a definite need that he keenly felt.
"For the fellowship in the gospel from the first day until now, being confident of this very thing, that he who hath begun a good work in you will perform it until the day of Jesus Christ" (verses 5,6). This fellowship enjoyed by Paul and his converts in Philippi is due to the fact that they all believed the gospel of Christ Jesus and have been saved by Him. But Lightfoot implies that Paul could also mean the cooperation of the Philippians towards Paul and their aid of the Gospel. Cooperation in the widest sense could mean their participation with the Apostle whether in sympathy, in suffering, in active labor or in any other way (p.83). It is intensive in quantity, fellowship of grace, fellowship of faith, prayer and thanksgiving. It is extensive in scope - fellowship in contributing to each other's needs, of promoting the work of the gospel, of separation from the world and a fellowship in warfare. Paul is also joyful for his assurance that God's work cannot be thwarted in them. Human perseverance is linked with divine preservation. A brick may have the appearance of a finished product, but it will still look rather forlorn until it is given its proper place in row and tier, and all the rows and tiers are in a beautiful finished temple. So God's children, like so many living stones, will form a finished temple when Jesus returns (Hendriksen).
God never starts anything that He does not or cannot finish. He never abandons His plans; He never begins a work that He does not intend to finish (Romans 8:29,30). What does 'a good work' mean? Is Paul writing of the Philippians' salvation, their fellowship, their cooperation or their affection for Paul? Whatever he has in mind the good work can be of grace: good in origin, quality, purpose and result. Paul remembers ten years ago how the Philippians began their journey with Christ - they heard the word Paul preached, the Holy Spirit convicted them, converted them, and they were sealed for eternity. The God Who began the good work can and will perfect it. "The day of Jesus Christ" is the day He will return.
"For God is my witness, how greatly I long after you all in the tender mercies of Jesus Christ" (verse 8). Paul appeals to the God Who cannot lie, the One Who judges the hearts of all men. He searches for words to express his longing for the Philippians; he appeals to the fact that God Who judges the hearts of men, knows how tenderly and sincerely he is attached to the Philippians. It is more than human love; it is a spiritual attachment in Christ. God's grace is never given to an individual just for his sake alone. We receive grace that we might bestow grace. God's love shown toward us enables us to show love to everyone whom He loves. We need to thank God for the privilege of representing Him, and serve Christ with joy.
"And this I pray, that your love may abound yet more and more in knowledge and in all judgment" (verse 9). Paul longs to see the Philippians, but since he is prevented by his chains, he will minister to them through prayer. His earnest prayer is that their love may be fully developed. This love never travels alone, it is accompanied by knowledge, keen discernment and the ability to separate the good from the bad. With love there comes a spiritual sense, a spiritual sight, a spiritual bearing, a sense of the beauty of holiness, a fine perception of Christian propriety (Pulpit Commentary). This love is to overflow on all sides, as if there can never be enough. Love is to influence all relationships, motivate all actions and control all attitudes. We can never love enough, there is always room for growth. The 'judgment' about which Paul writes is really 'discernment,' 'insight,' 'perception,' or 'experience' - the practical outworks of the knowledge. "Paul had been praying again and again in the past decade, as he was still praying when he wrote the letter that (the Philippians) might in the future grow in grace and knowledge more and more...Note that he prayed for their growth in two spheres: (1) that they might have a greater portion of the superior wisdom which only the Holy Spirit can reveal to the believer through a study of His Word, and (2) also for an increase in their knowledge which can be achieved by any normal person, even though he is unregenerate, which is gained by the scientific and philosophical method...Thus Paul prays both for their spiritual and their intellectual and academic growth. He is seen as one who believed that the truly victorious Christian not only stays yielded to the Holy Spirit and dedicated to a study of Old and New Testament, but also seeks to improve his mind" (Yeager, Vol. XIV, p. 396).
"That ye might approve things that are excellent; that ye may be sincere (pure) and without offense till the day of Christ, being filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God" (verses 10,11). Genuine abounding love is able to distinguish between the good, the better and the best in the Christian's life. To 'approve' anything is a technical word for testing money to determine whether or not it is counterfeit. Herodotus used the word for testing oxen by Egyptian priests to see whether they were fit for sacrifice. The word 'sincere' can be used for testing precious metal which is separated from the dross. Pure (unmixed, without alloy) is the meaning of 'sincere,' while 'blameless' means arriving at one's destination without stumbling, uninjured by the obstacles of the road (Hendriksen). Paul wanted the Philippians to be able to discriminate and to judge with a deep spiritual insight as to the nature and value of things.
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Paul wants the Philippians to be totally sanctified. What they now have in part he wants brought to full fruition in the day of Christ's coming. The fruit of righteousness is closely related to the fruit of the spirit (Galatians 6:22,23), and it comes through Jesus Christ to the glory and praise of God. Fruit that descends from heaven must waft their fragrance back to heaven again. To sum up what Paul wants from the Philippians is love which is abounding more and more in knowledge and all discernment, a pure and blameless conduct, a righteous way of life - all these must serve to glorify God, to tender Him honor and praise and to magnify the virtues of Him from Whom and through Whom and to Whom all things are" (Muller, p. 47).
The Philippians are supporting Paul so they have a 'right' to know of his affairs. Paul assures them that their support is not wasted. Just because Paul is in jail doesn't diminish his missionary activity. The praetorian guards were being exposed to the gospel, and other Christians were challenged to boldly declare God's message.
God rules and sometimes overrules in the things that happen to His people. This He does in order that His divine purposes may be promoted. Although God did not imprison Paul (Nero did), God used his incarceration for His honor and glory. The gospel was preached to some people that otherwise would have never heard the gospel. By his evangelizing the Roman guards, they carried the gospel throughout the known world. The soldiers guarding Paul observed his patience, gentleness, courage and unswerving loyalty to the God of heaven. They listened to him as he received his friends and conversed with them. The guards must have been deeply moved and impressed. After a while they probably became interested, and then...enthusiastic. They must have spread the news that they were guarding a remarkable prisoner. The news spread for guard to guard, to the families of guards and to Caesar's household (Philippians 4:22), and thence to the rest of the world. Paul's and God's work was the 'talk of the town.' The 'praetorium' here are the official bodyguard of the emperor, who took charge of all imperial prisoners. The man at the end of one of the chains represented a person for whom Christ died, on the other end of the chain was a man who preached that Christ. Paul bore witness for the Savior. He must have reached most of the imperial guard who were the 'crack troops' of the emperor. It is not unbelievable that they made a path to Paul's cell door to hear the message if not to see this remarkable prisoner. Incidentally the men "in all other places" represent the nine cohorts of one thousand men each. What a congregation!!
Paul was a prisoner because he was a Christian; "he was also a Christian preacher who went about telling any and all who would listen that Jesus Christ of Nazareth, an obscure carpenter, had been crucified thirty years before, but had arisen from the dead three days later and ascended to heaven six weeks after that. Further, according to Paul, this Jesus was the long awaited Jewish Messiah, Who some day would return to earth and elevate the Jews to the highest position of political power, with Himself as their King" (Yeager, Vol. XIV, p. 402).
God's word was preached by the 'brethren' in Rome. It was not Paul's imprisonment that made others bold to preach the gospel, it was Paul's response to his imprisonment. Even if they ended up in prison, they will have God's peace, joy and contentment; they will have God's presence and portion (Pentecost). Seeing Paul in prison and his reaction to his imprisonment, it was a tonic for their courage. Paul turned opposition into opportunity!
"For I know that this shall turn to my salvation through your prayer, and the supply of the Spirit of Jesus Christ, according to my earnest expectation and my hope, that in nothing I shall be ashamed, but that with all boldness, as always, so now also Christ shall be magnified in my body, whether it be by life or by death" (verses 19,20). Paul relates here what makes him happy - Christ is being preached in the Roman Forum, even though, in some cases it is being preached for wrong motives. The benefit will not be forthcoming except by means of the prayers of the Philippians and the Holy Spirit, Who was sent to earth by Jesus Christ. We cannot explain it but there are resources of God's power which are released only when we pray. Prayer is the language of partnership with God in His continuing work of reconciliation. We pray, not to change but to discover the will of God. Prayer draws into fellowship with God and the people for whom we pray. He motivates in us the desire to pray for the very things He is more ready to give then we are to receive (Ogilvie, p. 40).
Paul writes of 'my salvation;' what did he mean here? Probably he meant his well-being; inducing the Philippians to pray for him more fervently. Paul looked forward to his vindication by God as did Job (13:16). The trials will develop the spiritual life in the apostle, and it will be a pathway to the glories of heaven. Christ's glory and Paul's salvation cannot be separated. The very same Spirit which sustained Jesus Christ, the Mediator, in His trials, will cause all things to work together for good in the case of Paul also, and this is in answer to the prayer of fellow-believers. Paul's desire was to never embarrass the Savior and the cause of the gospel; he did not want the Savior to be disappointed in him. This was Paul 'deepest desire' or 'eager expectation.' The words in the Greek literally mean 'stretching out the head.' They picture a person with head erect and stretched forward, whose attention is turned away from all other objects and riveted upon one goal. The term was used in classical Greek to designate the watchman in the bow of the ship or the crow's nest, who peered into the darkness, eagerly looking for the first sign of an orienting beacon - intense, concentrated hope which ignores all other interests (Oglivie, p. 41). Paul trusts in God's providence; He will never permit Paul to seek an easy way out of his imprisonment; for example, by denying the Lord. He will give Paul the unfailing courage he needs and outspokenness to continue to share the gospel.
"For me to live is Christ, and to die is gain" (verse 21). To some Bible scholars this verse is the key verse of the book of Philippians. Christ is the Hub about which the Christian's wheel of life revolves; he has the place of pre-eminence. "Take heed, and beware of covetousness; for a man's life consisteth not in the abundance of the things which he possesseth" (Luke 12:15). Man may have an abundance of possessions but unless he has the prized Possession, he has nothing. Literally this verse translates, "To live for me (is) Christ and to die (is) gain." There are no verbs in the verse. Christ not only lives for Paul and in Paul, but has become his very life. This fact is brought out in the following verses: II Corinthians 4:10; 5:15; Colossians 3:4; Galatians 2:20. Paul is not self-centered but Christ-centered. He is concerned with the honor and glory of his wonderful Redeemer. For Paul to live in the flesh meant that Christ lived in the flesh. Dying physically meant gain for Paul (II Corinthians 5:8). Robertson wrote, "To die is to cash in both principle and interest and so to have more of Christ than when living (Vol IV, p. 44). "Gain" is profit, interest on money. Boice asks the question, "what are the benefits of death to those who trust in Jesus?" He goes on to answer, "They are at least these: freedom from the evil of this world, conformity to the image of Christ, and fellowship with Jesus Christ forever" (p. 95).
"But if I live in the flesh, this is the fruit of my labor, yet what I shall choose I know not. For I am in a strait between two, having a desire to depart and to be with Christ, which is far better" (verses 22,23). If the choice were left up to Paul, what would he choose? Paul knows that, should he be acquitted and released, he will again have the opportunity to proclaim the gospel far and wide. He knows that his work will not be in vain. In God's own time the seeds of the gospel will ripen into a blessed harvest. Lightfoot writes of Paul, "Nay, I know not how to choose, I am hemmed in, as it were, a wall on this side and a wall on that. If I consulted my own longings, I should desire to dissolve this earthly tabernacle, and to go home to Christ; for this is very far better. If I consulted your (the Philippian's) interest, I should wish to live and labor still; for this your needs require" (p. 92).
The word 'depart' is an interesting word. It is the word for 'striking camp, loosing the tent ropes, pulling up the tent pins and going on.' Death is a moving on. It may also mean 'loosening the mooring ropes, pulling up the anchor and setting sail in one's ship' or it can mean 'the solving of problems.' Departing is "far better.' Or more literally, 'for it is by much very far better.' Paul piles up comparatives, as if unable to find words capable of expressing the glory of his hope (Caffin, p. 6). Of course, the need of the church weighs heavily upon Paul more than the desire of his own soul.
"Nevertheless, to abide in the flesh is more needful for you. And having this confidence, I know that I shall abide and continue with you all for your furtherance and joy of faith, that your rejoicing may be more abundant in Jesus Christ for me by my coming to you again" (verses 24-26). Paul in heaven could be of no further service to the Philippians, but Paul on earth, even if confined to a prison cell was a great source of inspiration and light to them. Yeager writes, "The Christian is indispensable only in the sense that no one can do the work that he has been assigned to do as well as he (Ephesians 2:10). And that is because of the decision of the Head over all things to His church (Ephesians 1:22,23). It does not redound to the glory of the Christian" (p. 415). Furthermore, he desired that the Philippians make progress. It is important that the believer make progress. If we do not make progress, we regress. Regression produces depression, but progress brings happiness and joy unspeakable and full of glory. Paul is still optimistic that he will be released from jail and will again have the privilege of visiting in Philippi.
Was Paul released from the Roman prison once and later on imprisoned again? He was in Crete (Titus 1:5), wintered in Nicopolis (Titus 3:12), in Macedonia (I Timothy 1:3), in Troas (II Timothy 4:13) and rescued from the lion's mouth (II Timothy 4:16,17). All these references seem to have taken place between two imprisonments in Rome (Muller, p. 66).
The first portion of this passage deals with keeping the Christian from becoming dismayed by life's problems. If we have a problem with discouragement, with personal discipline, with keeping the faith strong or a problem with people who oppose our loyalty to Christ, this is the passage that can be applied to our life.
In Philippi there was a Roman colony of the best citizens charged with the responsibility of demonstrating by their life style that the Roman culture was superior to all others. Although citizens of Rome they lived in Philippi as ambassadors of Rome. Paul uses this figure to tell the Philippians that they are citizens of heaven, charged with the responsibilities of proving to the unsaved that the Christian way of life is superior (Yeager). To be a Roman citizen was to be proud; however, to be a citizen of the kingdom of God is far greater. But we must remember that we become citizens of God's kingdom by the grace of God. What does it mean to conduct oneself in a worthy manner because of this citizenship? It means to conduct oneself in harmony with the responsibilities which the gospel imposes and with the blessings which it brings.
The Christian must live a life style that "becometh the gospel of Christ." That is, his whole life style includes his actions, his attitudes, his words and his works. Paul seemed to be a master at admonishing his hearers to a godly life style. He wrote, "I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation to which ye are called" (Ephesians 4:1). He furthermore stated, "there is, therefore, now no condemnation to them who are in Christ Jesus, who walk not after the flesh, but after the Spirit" (Romans 8:1). It is important for the Christian to guard his reputation. Anyone who looses his reputation, looses a valuable treasure. A good reputation is necessary for the effectiveness of the Christian.
Courage is needed because the Christian has an enemy and that enemy has many helpers (our adversaries). Jesus warned His disciples that as they mistreated Him, they would also mistreat His followers. He said, "If the world hate you, ye know that it hated me before it hated you. If ye were of the world, the world would love its own; but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you" (John 15:18,19).
"For unto you it is given in the behalf of Christ, not only to believe on him but also to suffer for his sake, having the same conflict with ye saw in me, and now hear to be in me" (verses 29, 30). To those who believe in Christ it is a privilege to suffer for Him; in fact, it is a gift of God's grace. There are adversaries who cause believers to suffer. Hendriksen says suffering benefits in these ways: (1) it brings the Christ closer to the soul of the Christian, (2) it brings assurance of salvation, (3) it will be rewarded in the hereafter (4) it is often the means of winning unbelievers for Christ and an encouragement to fellow-believers, and (5) by means of all these avenues it leads to the frustration of Satan and the glorification of God" (pp. 90,91).
The Philippians are to stand, striving side by side, (verse 27), and not frightened (verse 28); at the time they are experiencing the same persecution which they had seen in Paul and were now hearing about. Regardless of the circumstances Paul wanted the Philippians to perform their duty as good citizens of God's kingdom. He admonished them to act worthily of the Gospel of Christ. Even though Paul was not with them, God's all seeing-eye kept watch over them. In the face of assaults by the antagonists, "don't waver," "stand firm," "hold your ground," Paul would say. Like criminals or captives, the believers are condemned to fight for their lives; unflinching courage can assure them of victory against the odds. The Lord Jesus Christ Himself has given the Christian a sure token of deliverance. To suffer for Christ's sake is a high privilege and can be a sure sign that we have His favor. Paul uses a struggle like those in a gladiatorial or athletic contest.
Suffering for Christ and His kingdom is a privilege rather than a hardship. Paul wrote Timothy, "If we suffer, we shall also reign with him" (II Timothy 2:12). In fact, if the Christian is called upon to suffer, he should recognize that he is "blessed" of God. If we suffer, we must suffer only for the cause of Christ and the good that we do, and not for evil. We are not to suffer as a criminal who violates God's laws or man's. The battle is a spiritual warfare. "We wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places" (Ephesians 6:12). The Apostle Paul and every Christian down through the ages have been called upon to suffer for Christ's sake. So the suffering Christian is walking in the footsteps of saints and martyrs who tread that same path in his own generation. Take heart. Keep up your courage. Press on. Victory is ahead!!
As the Creator designed the human body in such a way that there were no divisions, so the body of Christ should have no divisions. There should be perfect harmony and unison with every other member as in the physical body. In order for there to be overwhelming joy, there must be unity. We are to be one in affection. How is this possible since every Christian is different? Only in Christ is this possible. "The love of God is shed abroad in our hearts by the Holy Spirit which is given unto us" (Romans 5:5). As our lives are lived for Christ and we let the indwelling Holy Spirit dominate unity is made possible. I Thessalonians 3:12 reads, "And the Lord make you to increase and abound in love one toward another, and toward all men, even as we do toward you."
Paul had referred to happiness and joy three times in chapter one; the Philippians could have joy as follows: (1) by sharing in the partnership of the gospel (1:4); (2) the fact that Christ is preached (1:18), and (3) pray that Paul might have deliverance (1:18,19). Now he adds a fourth factor: joy can be complete when there is unity and oneness in the local body of Christ (2:2). Also they are to love like Christ loves; He loves continually and unconditionally. It is an easy matter to love those who love you, but it is a different matter when you are rejected and criticized. Chrysostom said, "There is such a thing as being like-minded, and yet not having love."
"Let nothing be done through strife or vainglory, but in lowliness of mind let each esteem others better than themselves. Look not every man on his own things, but every man also on the things of others" (verses 3,4). Paul is admonishing the Philippians, 'in not one thing should they be motivated by egotism or vain glory. But what they do should be done by means of modesty, humility and lowliness of one's opinion of himself. Nothing should be done or contemplated from selfishness or conceit. Pentecost says, "lowliness was a concept utterly repulsive to the Greeks. It is the idea of groveling, of cringing, abject driveling and it summarizes a man's attitude to himself that contradicts Greek philosophy. The Greeks prided themselves on being better than other men, and they considered it something to be proud of to acknowledge their superiority" (pp. 61,62). He uses the word which translates 'factiousness' or 'party spirit.' Party spirit is one of the greatest dangers in running the Christian race. "Vain glory" has to do with personal vanity; empty pride. "Everyone must not look to his own interests only, but also to that of others. For the Christian there is no road that by-passes his fellowman" (Muller, p. 75,76). A man is not to be preoccupied with his own interests but with the interests of others as well. Each man must in a measure look at his own things, but he must consider others if he is a Christian indeed.
Two qualities are essential to joy in our personal relationships with one another in Christ. These two are humility and helpfulness. Insecurity and instability are things that concern our lives here upon the earth. Paul admonished the Romans (12:3), "I say, thorough the grace given unto me, to every man among you, not to think of himself more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith." God hates pride and seeks to erase it from the lives of all Christians, however, He gives grace in the place of pride. Furthermore, God wants us to have enough concern for our fellowman that we "look on the things of others." We need to put the welfare of others in its primary place; our needs should be secondary. God warns against selfishness and calls us to helpfulness.
In these verses we are shown the character of Christ; we are urged to imitate Him. He is our model and our pattern. He motivates, He inspires and He guides us in our Christian life. Verse five could be translated, "Adopt this attitude for yourselves which also is in Christ Jesus." Our Lord is the pattern in matters of attitude toward oneself. We are to have the same disposition Jesus had, have the same spirit, attitude, and purpose as He. We are to think like Jesus did. "Mind" could be attitude or disposition. Ogilvie says, "Disposition is that inner quality of life which expresses itself in attitudes, actions, and awareness. It is the outer expression of the integration of thoughts, feeling and will around a unifying motive" (p. 61). The apostle now enforces his admonition to unity, humility and unselfishness in verses 1-4 by the example of Jesus Christ in verses 5-11.
The "form" here is the essential nature; Christ was essential and unalterable God. "Form" has to do with the inner, essential and abiding nature of a person or thing. He Who existed in the form of God was God. Christ did not and could not lay aside His Godhead, but He did lay aside His divine glory or form. The words "not robbery" mean his external, accidental and fleeting bearing or appearance. "Christ did not count His existence-in-a-manner-equal-to-God something to cling to but emptied himself" (Hendriksen, p. 105). Christ did not have to feel like He had robbed God, for He was and is God. Hendriksen further states of this verse, "Christ gave up His favorable relation to the divine law; He gave up His riches, His heavenly glory, His independent exercise of authority" (Ibid, p. 107,108). Pentecost translates this verse, "(Christ) did not regard His equality with God as a treasure to be clutched and retained at all costs" (p.67).
"But made himself of no reputation.." (Verse 7a). Imagine a king or a president traveling incognito (unknown, concealed). He would still be royalty, he would still be an official, (Christ emptied Himself of His eternal glory). He stripped Himself of all privileges and rightful dignity He had in eternity before entering time. Jesus thought it not "forgery" to be equal with God, that is, to use God's signature. I Timothy 3:16 speaks of the "mystery of godliness; God manifest in the flesh." Jesus willingly submitted to the laws of the very universe He had created. He released independence and became dependent.
"And took upon him the form or a servant..." (verse 7b). He donned the apron of a servant. "The Son of man came not to be ministered unto, but to minister (serve)," (Mark 10:45). He took upon Himself the garb of a servant. The Sovereign Master of all became servant of all; He took the form of a servant and remained a servant to the very end of that career. He became like human beings, human nature in its fallen and weakened condition, burdened with the results of sin (Hendriksen, p. 110). A 'servant' is someone without rights; a servant submits himself to the will of his master. Christ's humanity was as real as His deity. Isaiah 49 and 53 speak of the servanthood and suffering of our Savior.
"And was made in the likeness of men..." (Verse 7c). He became a man; the infinite Spirit came to life in a finite body. As a Representative of the human race, He hungered, He was tempted and He became tired. He walked where we walk, hurt where we hurt, cried where we cry. He was one of us; Jesus became like us in order that we might become like Him. "Jesus Christ became like us in order that we might become like Him. The incarnation was not an end within itself. It was God's way of coming to man that man might be redeemed from the penalty of sin and then be transformed from within into the image of His Son" (Boice, p. 137).
"And being found in fashion as a man, he humbled himself...(verse 8a). Soon after his birth Jesus was placed in a borrowed cradle (a manger filled with hay), He borrowed a boat in which to preach His message beside the seashore, He had no where to lay His head, and He was buried in a borrowed tomb. "For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through His poverty might be rich," (II Corinthians 8:9). "The whole time of Christ's sojourn on earth was a time of self-humiliation. From the manger to the cross He trod a path of humiliation, which culminated in the misery and suffering and reproach of a shameful death on a tree" (Muller, p. 86). Had Jesus appeared as a second Solomon in all the glory of earthly royalty, He would still have emptied Himself of that greater glory which He had with the Father before the world was (John 18:5); but He descended through all the ranks of humanity, until He reached the lowest, yea, until He appeared as the vilest, as a criminal, a malefactor (American Commentary, p. 30).
"And became obedient unto death." (Verse 8b). Salvation was effected (accomplished) through His dying. "By one man's (Adam's) disobedience many were made sinners, so by the obedience of one (Christ) shall many be made righteous, (Romans 5:9). He died because He chose to die. A part of His suffering on earth must have been the limitations He experienced in His human body. Death on a cross was the death of a slave, the most shameful and ignominious. He was treated as the meanest man. He died the death of a criminal slave (Isaiah 53:2,3). Lightfoot says that Jesus' death involved not intense suffering only but intense shame also (Deuteronomy 21:23).
"Even death on a cross," (verse 8c). A rough hewn cross, the instrument of death for a criminal and between two criminals He died. He suffered shame, He was accused of God and humiliated by man. "He was wounded for our transgressions, he was bruised for our iniquities; the chastisement of our peace was upon him; and with his stripes we are healed. All we like sheep have gone astray; we have turned everyone to his own way; and the Lord (Jehovah) hath laid on him the iniquity of us all," (Isaiah 53:5,6).
"And given him a name which is above every name" (verse 9b). Name denotes rank, dignity. During His personal ministry our Savior was given many names, but none so exalted as the Christ, the Son of the living God. He is known as Jesus, Savior, Messiah, anointed of God, Emmanuel, Wonderful, Counselor, the Mighty God, the everlasting Father, the Prince of peace, the King of kings and the Lord of lords and so many others. "'The Name' is a Hebrew title denoting office, rank, dignity and exultation. It refers to power and authority. Through the 'name' of Jesus our Lord we have direct access to the limitless power of God. The same power which raised Him from the dead is available to us" (Ogilvie, pl. 70) Apparently the name by which Jesus will be known when He is exalted before the entire creation is JESUS IS LORD. Our responsibility is obedience; God's response is exultation. The resurrection is God's answer to the worst that life dishes out.
"That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth,..." (Verse 10). Just the mention of His name is sufficient to call all to obeisance. The atheist, the pagan, the foreigner, your tongue and mine shall avow His Lordship and our allegiance to Him. He will everywhere be acknowledged as Lord of all. All creation will recognize Christ's Lordship. The whole of creation: (1) heavenly beings (angels, cherubim and seraphim), (2) the earthly beings (men - mighty and lowly), and (3) the demons in hell as well as the deceased souls, those who have descended into Hades (all the damned in hell, human beings and evil angels and demons). A beautiful picture of the homage received by the Lord Jesus Christ is found in Revelation, "Thou art worthy, O Lord, to receive glory and honor and power; for thou hast created all things, and for thy pleasure they are and were created...Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honor, and glory, and blessing...Blessing, and honor, and glory, and power be unto him that sitteth upon the throne, and unto the Lamb forever and ever (4:11; 5:12,13).
"And that every tongue should confess that Jesus Christ is Lord, to the glory of God, the Father" (verse 11). Angels, demons, the living and the dead, the saved and the lost will recognize Christ's Lordship. Some will bow the knee in silent homage, others will confess with the tongue - a verbal, audible worship will take place. For the unsaved, it will be too late to be saved, but they will still recognize that Jesus is Lord. Christ Jesus has the right to rule and claim all worship. When we read of Peter's confession (Acts 2:36), Paul's confession (Romans 10:9; I Corinthians 12:3; 16:22), and John's confession (Revelation 17:14; 19:16), we are dumbfounded that others cannot confess Christ as Lord, but we must remember that only by the power of the Holy Spirit can this be done.
There is no such thing as Christianity by proxy. One cannot rely upon the devotion and strength of another. One person cannot be a Christian for someone else. A husband cannot do all the praying, the reading of God's Word, going to church and the witnessing for his wife. In turn, a wife cannot do these things for her husband. The proxy attitude is fatal. Christianity is a personal thing. Although we might desire to trust the Lord for a child or a grandchild, this is impossible. One can trust the Lord only for himself; he is responsible for his own salvation and for his life after salvation. The book of Psalms and the book of Proverbs go together; they are found side by side in our Bible. First, salvation is enshrined in the heart - that is the Psalms (the spiritual); second, salvation is worked out in the life - that is the Proverbs (the practical).
We need to learn to obey those who have spiritual rule over us. Of course, we recognize the priesthood of every believer, but God has ordained that there must be some one in authority, even in a Baptist church. The Bible gives clear instructions on this matter when the writer of Hebrews wrote in (13:7, 17), "Remember them who have the rule over you, who have spoken unto you the word of God...Obey them that have the rule over you, and submit yourselves; for they watch for your souls." Submission to spiritual authority is a biblical principle. Paul was not some dictator sitting on a throne and giving commands to the Philippians, on the contrary, he recognized them as "beloved." He had their sincere interest at heart. Every God-called pastor has a special love for the people of his congregation. The Philippians had a good reputation of following Paul's leadership even in his absence. He admonished them to obey his teachings while he was away also. To the church at Corinth, Paul wrote, "keep the ordinances, as I delivered them to you" (I Corinthians 11:2). Whenever a church submits to her spiritual leaders, God is honored and she develops a good name.
What does Paul mean, "work out you own salvation?" To 'work out' anything means to bring it to a full and complete conclusion; to finish something. What God in His grace has 'worked in,' we need 'to work out.' Co-operating with God is threefold: (1) discovering what we need to grow; (2) being open to being changed; and (3) receiving His power to react (Ogilvie, p. 78). To complete the salvation with God has already begun is to emphasize that aspect which is called sanctification. We need to do it 'with fear and trembling' - conscious of our own insignificance, weakness, sinfulness and fallibility, and full of trembling and holy fear before God Whose will is to be done, and for Whose honor we have to work, and to Whom an account will have to be given. There is a real difference between being afraid of God and having the fear of the Lord. Many people feel that if they offend God He will punish them with reciprocal judgment. Others live in anguish, waiting for some terrible thing to happen to settle the accounts of heaven for their failures (Ogilvie, p. 77). That is not what is meant here at all.
God gave certain gifts to the church in order that every Christian might grow in God's kingdom. These gifts and gifted individuals are found in Ephesians 4:11ff, "And (Christ) gave some apostles; and some, prophets; and some evangelists; and some, pastors and teachers; for the perfecting of the saints for the work of the ministry for the edifying of the body of Christ, till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ." God's purpose is to move the Christian on from the first principles of the faith to dynamic growth in Christ; thus "leaving the principles of the doctrine of Christ, let us go on unto perfection, not laying again the foundation of repentance from dead works, and of faith toward God" (Hebrews 6:1). So we are to follow the leaders whom God has placed over us, not in submission to man but with a spirit of reverent obedience to God, Whom they represent (Henderson).
F.B. Meyer says of verse 12, "it strikes six dominant notes: (1) God's personality "it is God;" (2) God's immanence - "in you;" (3) God's energy - 'worketh in you;' (4) God's morality - he works in you 'to will;' (5) God's efficiency - He works in you 'to work; and (6) God's ultimate satisfaction - 'for His Own good pleasure.' Yeager points out that Paul must be saying to the Philippians, "Pursue good works as an evidence that your fruit is the result of the act of God in which He rooted salvation in your heart." (Vol. XIV, 444). Since the Holy Spirit acts upon us, first to want to do what God wants us to do, before He makes us do it, we find fulfillment in doing the will of God. (Ibid) It was Augustine who said, "We will, but God works in us to be willing; we work, but God works in us the working."
What does it mean to be 'blameless' and 'harmless?" To be blameless is to be faultless, stainless, correct in all the externals of life. To be harmless is to have the essential purity, simplicity and sincerity in life; as wines are to be undiluted and metals are to be unalloyed, the Christian is to live as pure a life as is possible in the midst of a depraved and promiscuous culture. The goal of every Christian should be like Jesus, "who is holy, harmless, undefiled, separate from sinners" (Hebrews 7:26). In Colossians 1:21,22 Paul wrote, "And you, that were once alienated and enemies in your mind by wicked works, yet now hath he reconciled in the body of his flesh through death, to present you holy and unblamable and unreprovable in his sight." Muller says a crooked and perverse nation is "a people who do not keep straight, who hold wrong views, who follow a distorted way or life, deviating from the norms contained in God's Word. Believers have the calling to be different, to be God's children without blemish and to be seen as lights or light-bearers" (p. 94). The goal of the Christian is to discipline his spirit, to live without complaints, above reproach, as a member of God's family, and purely in an impure world.
The Christian is to be a reflector of the light of Christ in his heart. In His Sermon on the Mount Jesus said, "Let your light shine before men, that they may see your good works, and glorify your Father, who is in heaven" (Matthew 5:16). In fact, God wants to work in us to make us more and more like Jesus. The more we become like Jesus, the more we are able to influence others for good. We need to guard our influence with all diligence; it is a power for good. Whenever it is lost, it can seldom be regained. If the Christian walked as God desired that we do, we will direct others to Him Who is the Light of the world. Jesus has given us His light, and we are to shine for Him in His church. We need to point others who are in this sin-darkened world to the Light of the world Who is Jesus Christ.
When there is dedication like Paul's, the pastor (leader) and the people can rejoice together. God uses each dedicated Christian in His service, some may sow the seed, some may water, some may reap the increase; however, it is God Who gives the increase. He is the One who should receive the glory; however, we can rejoice with each other knowing that we have had a part in the salvation of others.
Who were these servants? Were they super-saints; were they super-Christians? Were they miracle-workers? No, not at all, they were simply Christians who were dedicated to God and His kingdom work. They were men who wanted to do God's will. These men were believers who had found joy in serving our Lord Jesus Christ and who delighted in aiding the Apostle Paul as he witnessed to a pagan generation. They were ready to go anywhere, ready to help anyone and ready to sacrifice anything for the cause of Christ. When God saves a man; God makes him a partner in His work. What a slogan for the Christian! As a good soldier of the Cross we should make four vows - "to go anywhere, to help anyone, to do anything at any cost."
Timothy might have been recognized as an unlikely person for the task since his background was somewhat 'checkered.' His father was a Gentile and his mother a Jewess. That made Timothy a 'half-breed.' He might have stood the chance of being rejected by the Jewish church members. Paul, however, viewed Timothy as a man who had a godly mother and grandmother. These devout women of the faith had taught Timothy the things of God. He bore his faith of God in his heart, even if he did not carry the sign in his flesh. Timothy was committed to Christ's work as was Paul. No one seemed to compare to Timothy in Paul's eyes; he was an eager student, a teachable and obedient servant, so even in temperament and of a peaceful disposition. No one seemed to be available but Timothy (Hendriksen). He may have been the only one who was available for a round trip from Rome to Philippi and back again. Did Paul ask others to carry the Philippian's letter to Macedonia and to report again to him at Rome? We do not know for sure. Many of Paul's friends and fellow-laborers (Luke and Silas) were serving elsewhere; however, some had sought their own interests and not the welfare of the churches. Bengal says that Paul might have thought, "Timotheus is a like a second Paul; where he is, there I should think that I myself am present." Timothy was a well-tried and worthly servant of the Lord. He had proved himself fit and trustworthy; he had stood the test and his virtue was proved.
When the verdict concerning Paul's life and death is decided the Philippians will know as soon as Timothy can convey the message to them. If Paul is released, he and Timothy will visit them. If he is martyred, Timothy will break the news as soon as possible.
"But ye know the proof of him, that, as a son with the father, he hath served with me in the gospel. Him, therefore, I hope to send presently, as soon as I shall see how it will go with me" (verses 22-24). Observe here that Paul states that Timothy served with him and not necessarily did Timothy serve Paul. Timothy already had a record of which the Philippians were aware. "Thus Paul commends Timothy to the church at Philippi as one altogether capable of carrying out the assignment of delivering the letter and returning to Paul in Rome with the report of affairs in Philippi" (Yeager, Vo. XIV, p. 451). Timothy had come to the faith during the ministry of Paul and Barnabas in the city of Lystra. They were on the first missionary journey, and without a doubt Timothy was one of their converts to Christianity. When Paul and Silas were on the second missionary journey, they needed someone to assist them. When they passed through Lystra, Paul enlisted Timothy to help the missionaries. While traveling with the missionary party, Timothy had ample opportunity to be trained for Christian ministry. Timothy may have been an introvert by nature and somewhat sickly in body, but he became a great man of God. God calls men and women from unlikely backgrounds. He may call some from mixed race, some from non-Christian families, some who have been guilty of personal sins. It does not matter so much what a person's past life was; God can save that person and make a godly servant of him. God specializes in taking sinners, saving them and making of them dedicated servants. Only when we are pliable in God's hands can He take us and use us in His service! Timothy was just such a man.
One needs to only read I and II Timothy to know Paul's feelings for this dear brother. Paul called him, "my own son in the faith" (I Timothy 1:2). We know that Timothy was much younger than Paul for Paul wrote, "Let no man despise thy youth, but be thou an example of the believer, in word, in conduct, in love, in spirit, in faith, in purity" (I Timothy 4:12). He further states, "Neglect not the gift that is thee, which was given thee by prophecy, with the laying on of the hands of the presbytery' (I Timothy 4:14). "But, thou, O man of God, flee these things (the things mentioned in the preceding verses) , and follow after righteousness, godliness, faith, love, patience, meekness" (I Timothy 6:11). In II Timothy Paul again calls Timothy, "my dearly beloved son" (1:2). Paul knew Timothy as a man of faith, "When I call to remembrance the unfeigned faith that is in thee" (II Timothy 1:5). As Paul recognized that his home-going was near, he wrote to Timothy, "Do thy diligence to come shortly unto me...The cloak that I left at Troas with Carpus, when thou comest, bring with thee, and the books, but especially the parchments" (II Timothy 4:9,13).
"For, indeed, he was sick near unto death, but God had mercy on him; and not on him only, but on me also, lest I should have sorrow upon sorrow. I sent him, therefore, the more eagerly that, when ye see him again, ye may rejoice, and that I may be the less sorrowful" (verses 27,28). The church at Philippi had heard that Epaphroditus was ill; God had mercy on him, however, by healing and restoring him to health. Why did not Paul heal Epaphroditus? It was not God's will. Sometimes the most dedicated become ill, and everyone dies, even the most dedicated believers. God pitied both Epaphroditus and Paul, but sooner or later they both died.
The manner in which Epaphroditus should be received is found in verses 29,30. "Receive him, therefore in the Lord with all gladness, and hold such in reputation, because, for the work of Christ, he was near unto death, not regarding his life, to supply your lack of service toward me." "Paul is sending his friend, Epaphroditus, home again in order that the membership of the Philippian church, on seeing him again fully recovered, may leap for joy" (Hendriksen, p. 143). Welcome Epaphroditus home! Receive him with joy! He has risked (hazarded) his life for the Philippian's welfare, much the same as church members tended the sick and buried the dead in times of pestilence and plague. God many times uses ordinary people to do that which is extra-ordinary. He even uses people with great problems of health. God loves His people and especially those who dedicate their lives to His cause. God loves us so much that He laid down His life for us in the sacrifice of Jesus; therefore, we ought to lay down our lives for our "brethren" (I John 3:16).
What a team! No wonder God blessed the ministry of Paul, Timothy and Epaphroditus. They were men of different cultures. The caliber of this partnership was marked by four spiritual traits. Every association of Christians should desire to these: (1) Selfless, because they were totally yielded to Christ. None did good things only to gain a reputation for themselves. (2) Steadfast - they were loyal, dependable, and honest before God, each other, and the people. Each were reliable. (3) Sacrificing - they were ready to give anything - even their lives. A special joy binds two friends who are not reluctant to risk danger on each other's behalf solely because of love. (4) Sanctifying - Paul encouraged the church to hold Epaphroditus in honor to the glory of God. As these brought blessings to those whom they served, they brought honor to God. Can you imagine going through life and not being a blessing to anyone? (House, Sunday School Lesson, Baptist Progress, April 19, 1996).
Paul on the road to Damascus was very religious but unsaved. He was a keeper of God's law, the Mosaic law. In his Damascus experience, he was made to learn that rituals and ordinances can never satisfy the heart or meet the requirements of true religion. After his glorious salvation, Paul was a joyful servant of Jesus Christ, an optimistic prisoner, an humble cross-bearer, a thoughtful administrator, a tireless idealist and a perfectionist.
"Rejoice," Paul repeats over and over again in this epistle. This is the seventh time out of nine or ten times he used the word 'joy' either as a noun or verb. For a man who is in jail that is a lot of joy. A lesser soul might feel a little bitter as he looks forward to death. When he thinks of the Philippians he is made to rejoice 'in the Lord Jesus Christ.' Jesus promised joy to those who follow Him. Near the close of His prayer in John 17, Jesus said to His disciples, "And now come I to thee; and these things I speak in the world, that they might have my joy fulfilled in themselves" (verse 13). This joy is the birthright of all true believers. Joy is a supernatural delight in God and God's goodness. Happiness is our translation of the Latin word fortuna, and it is closely related to chance. Happiness is circumstantial, but not joy. Joy is an inner quality of delight in God, or gladness, and it is meant to spring up within the Christian in a way totally unrelated to the adversities or circumstantial blessings of this life (Boice, p. 187). What Paul is about to repeat is for the 'safety' of the Philippians.
"Beware of dogs, beware of evil workers, beware of the concision. For we are the circumcision, who worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh" (verses 2,3). His repetition of the word 'beware' is a way of enhancing his warning - "Look out for" or "guard against" the Jewish Christians who promote circumcision among Gentile believers. This three-fold re-iteration can be very effective; they are like blows of the gavel, signaling for attention. Paul's language turns from loving address to sharp rebuke and denunciation. The three invectives are against a well-known and well-marked party in or out of the church. A Judaistic "infection" had taken place. Paul has been 'dogged' by these Judaizers for over a decade now. To warn the Philippians is not burdensome although it may be irksome (grievous) to them. This metaphor is full of 'bite;' dogs were considered scavengers, and they were detested by society as unclean. The herds of dogs which prowl through eastern cities, without a home, without owner, feeding on the refuse and filth of the streets, quarreling among themselves, and attacking the passer-by, explain the imagery. These dogs were not pets but pariahs, large, savage and ugly; unclean and filthy; they howl and snarl; greedy and shameless; contemptible and insolent, cunning, roaming. Here is Satan's demolition crew!
For the Jews, in a religious sense, the Gentiles were considered as 'dogs.' See: Mark 7:27. Paul reverses the epithet - the Judaizers are the 'unclean dogs;' he makes the point in our text that the Judaizers are now regarded as Gentiles - outside the pail of Christianity. All three - the dogs, the evil workers, (those who work iniquity), and the concision (those who would mutilate the flesh) are one kind of false teacher which are portrayed from three different angles. Genuine good works are done only by true believers. The Judaizers were earthly-minded false brothers whose teachings led to "the works of the flesh."
Evidently F.B. Meyer felt that there were some in twentieth century churches when he wrote, "these people are 'cranks' of our churches; they introduce fads and hobbies; they exaggerate the importance of trifles; they catch up every new theory and vagary, and follow it to the detriment of truth and love" (p. 107). The truly 'circumcised' are those who minister by the Spirit of God and rejoice in Christ Jesus and do not put confidence in the flesh. Genuine believers in Christ have a purity of heart and do not trust in the purity of the flesh. Their religious worship is Holy Spirit-guided; they glorify Christ and do not glory in the flesh. "The evil workers and dogs mutilated the flesh and then boasted about it and offered this modus operandi to the Gentiles as the only means of salvation...thus Christian theology is set in total polarity to legalism" (Yeager, Vol. XIV, p. 465).
Paul was a 'child of the covenant;' circumcised on the eighth day, not like an Ishmaelite who was circumcised on the thirteenth day and not like a proselyte who was circumcised when he embraced Judaism. He was 'of the stock of Israel,' an Israelite by birth. Furthermore, he could claim 'the tribe of Benjamin;' that favored tribe from which his name's sake came (King Saul, the first king of Israel). After all, the renowned tribe of Benjamin joined Judah in loyalty to the David covenant; he was a descendant of Jacob through Rachel, Jacob's favored wife. "An Hebrew of the Hebrews" meant that Paul was of pure-bred stock, a child of believing parents, educated in Jerusalem and Hebrew was his mother-tongue. When it came to the law, Paul was "a Pharisee;' advanced far beyond his contemporaries; a lover of the law and its strict and consistent interpreter. In fact, he was the 'son of a Pharisee,' (Acts 23:6).
"Concerning zeal," he was extremely zealous for the law to the extent he persecuted the church of the Lord Jesus Christ. He was so zealous for God that when he was arrested on the road to Damascus, he had authority from the chief priests in Jerusalem to arrest and destroy the followers of "that Way" (Acts 9:1,2; 22:5; 26:9-11). He strictly opposed foreign religions and rule. "Touching the righteousness which is in the law, blameless;" in fact, Paul had no 'blemishes' on his record, as far as the observance of the Torah is concerned. He had an outwardly perfect record; never a breaker of God's law. Paul attached himself to the sect which was strictest in its ritual observances, he was as energetic as any of his countrymen in persecuting the church. He had left nothing undone which the law required. Paul could say, "I was zealous above them all; I asserted my principles with fire and sword; I persecuted, imprisoned and slew these infatuated Christians; this was my great claim to God's favor" (Lightfoot, p. 148). If persecuting zeal could ever have opened the gates of heaven, Paul would have walked right in!" (Hendriksen, p. 160). He was totally blameless according to human judgment.
But in spite of his catalogue of accomplishments Paul contrasted the 'knowledge of Christ' with his own reputation. Everyone knew how devoted he was to Judaism and how intent he was in uprooting Christianity. There was nothing he would not do, so relentless, so merciless and so unsparing. No real comparison - Paul would say, "I am married to Christ, to suffering, to sorrow and loss. Even he contrasted the knowledge of Christ with the satisfaction of blameless character - even his blamelessness he counted as loss or dross - yea as dung" (Meyer, pp. 113 - 115).
"But what things were gain to me, those I counted loss for Christ" (verse 7).
|
The Old Life |
The New Life |
| These I have reckoned a loss | For Christ |
| I reckon all things loss | For the value of knowing Christ |
| I have lost all things | For whom? (for Christ) |
| I reckon them dung | That I may gain Christ |
"Whatever in former days was an asset to me (these things) I now always consider a loss, because of the fact that Christ's righteousness renders all of my righteousness nugatory - even more that nugatory - a liability...Religion is the greatest obstacle that the unsaved must overcome in order to have the true righteousness of Jesus Christ...The two terms 'gain' and 'loss' are accounting terms, known as assets and liabilities" (Yeager, p. 470). Trapp says, "Paul was content to part with a skyfull of stars for one Sun of righteousness" (American Commentary, p. 45).
Lightfoot makes an interesting observation, "the Judaizers spoke of themselves as banqueters seated at the Father's table, of Gentile Christian as dogs greedily snatching up the refuse meat which fell therefrom. Paul has reversed the image - the Judaizers become the 'dogs;' the true sons of God become the banqueters eating spiritual meats. The ordinances, which the formalists value so highly, are the mere refuse of the feast" (p. 149).
What does Paul mean by 'winning Christ' or 'gaining Christ?' "To gain Christ is to lay hold upon Him, to receive Him inwardly into our bosoms, and so to make Him ours and ourselves His, that we may be joined to Him as our Head, espoused to Him as our Husband, incorporated into Him as our Nourishment, engrafted in Him as our Stock, and laid upon Him as a sure Foundation" (Hall, Pulpit Commentary, Vol. XX, p. 113). All things else are to be subordinated and counted as loss because of the all-surpassing worth of the personally experienced saving knowledge of Jesus Christ, whom the apostle furthermore qualifies as 'MY LORD.' Paul counts all of the things he once had under the law as 'dung,' or offscourings, rubbish, any kind of detestable material. The advantages of being a Jew is total loss, indeed as 'foul-smelling garbage' fit for the 'dogs.'
Paul desires to be 'found in Him (Christ Jesus).' He contrasts his 'own righteousness' with 'the righteousness which is of God by faith.' God is the origin and source of it, while faith is the means, way or instrument by which it is appropriated. Christ's righteousness is imputed to the sinner, so that it is reckoned as his own. This implies redemption from the claims of Satan (Romans 8:31,33), reconciliation with God (II Corinthians 5:18-21), forgiveness of sins (Ephesians 1:7), hence, the state of being in conformity with the law of God (Romans 8:1-4) (Hendriksen, p. 165).
To know Christ Jesus and the power of His resurrection is the prerogative of all holy souls; they are permitted not simply to know about Him, but to know Him, not only to read of His excellency and beauty in the Book that is fragrant with the myrrh, aloes and cassia of His presence, but to have fellowship with the Apostles, who saw, heard, beheld and handled the Word of life (Meyer, p. 119). To know Christ is to have a personal encounter with Him; experimental intimacy and contact (heart knowledge). The risen Christ is full of all authority and power (Matthew 28:18-20). Just as the Christ could not be held by the bands of death, so the soul which trusts Him is emancipated, enthused, raised into an altogether new atmosphere, breathes the ozone of eternity, is thrilled by the powers of the unseen, and meets all appeals from the lower world with an abundance of life, which is impervious to disease, infirmity and temptation (Meyer, pp. 121,122).
The fellowship of Christ's sufferings implies not only the endurance of persecution for His name, but all the pangs and all the afflictions undergone in the struggle against sin either within or without. The agony of Gethsemane, not less than the agony of Calvary, may be reproduced however faintly in the faithful servant of Christ.
Augustus M. Toplady expressed our need of Christ most succinctly when he wrote, "Nothing in my hands I bring, simply to Thy cross I cling. Rock of Ages, cleft for me, let me hide myself in Thee."
"Apprehend" is a word worth looking into. What does Paul means when he writes, "that I may apprehend that for which also I am apprehended of Christ Jesus?" Yeager translates the word 'capture; captured.' Paul is trying to overtake and capture that which was the purpose of Christ Jesus Who overtook and captured him. The verb means to pursue, overtake and take captive from the rear, as the dog pursues and pounces down upon the fleeing rabbit" (Vol. XIV, p. 478). Jesus had pursued Paul and overtaken him; now Paul desires to be all that God wants him to be. God had a plan for Paul's life even before his arrest on the Damascus Road and even farther back than that even to the foundation of the world. The Christian life is a constant pursuit toward the goal that God has set out for each one of us. Meyer writes, "the initiative of the religious life does not come from man but from God. The first steps in reconciliation are not on our side but on His...God's love has never ceased to seek man. In all of life there ought to be the human response to the divine call...Herod, Pilate, Felix and Agrippa all refused to apprehend that for which they were apprehended, and their course has been followed by myriads" (pp. 125,126).
"Brethren, I count not myself to have apprehended; but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before I press toward the mark for the prize of the high calling of God in Christ Jesus" (verses 13,14). Not that Paul does not remember the events of the past, and does not know them any more, but his mind is not fixed on them any longer. He does not look back on them in such a way that they impede his further progress. What was done was done! Nostalgia of the former life, before he was saved, would paralyze him in terms of what God wanted in the future. Paul uses some terms that remind the congregation of 'a runner on a race-course.' Forgetting - a term for mental obliteration; the runner does not look back; any thoughts of merit piled up in the past are pushed in the background. Then Paul uses a term 'reaching forward;' incidently this is the only time in the New Testament this word is used. It means to 'stretch out toward; to exert great effort to press forward.' Here is the application of the athlete - bringing to mind the straining muscles, clear focus, with body bent forward, an eye fixed on the goal, and complete dedication of the runner in his race to the prize. Mental and physical discipline were necessary. Hendriksen says, "concentration, obliteration and progression are the key-words of that spiritual exertion which results in perfection" (p.174). The goal is that heavenward call of Jesus Christ.
With eyes fixed on the mark Paul presses forward; he strains his eyes 'looking into the distance for the goal.' The word here is skopeo from which we get our words 'microscope,' for looking at something small and 'telescope,' for looking at something at a distance. What is the prize for the runner on the racecourse? It was just a wreath of leaves that would soon wither away. Paul refers to the prize in I Corinthians 9: 25, "And every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown; but we (Christians) for an incorruptible (crown)." What is the prize for the Christian in his race through life? The prize is "the high calling of God in Christ Jesus" (verse 14b). Every Christian can reach the goal, and every Christian can win the prize. We do not compete against one another as athletes do, but against the standard set for us by God. There is a reward for all who reach the goal. These are 'gold, silver and precious stones' Christians (I Corinthians 3:14), and all will receive a crown of righteousness that will never fade away.
Many a Bible character realized that they had not reached their goal and there were greater truths to discover. David wrote in Psalm 139:6, "(God's knowledge) is too wonderful for me; it is high, I cannot attain unto it." Isaiah (55:8,9) wrote of mature knowledge, "For (God's) thoughts are not your thoughts, neither are your ways my ways, saith the Lord. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts." And were it not for God's merciful revelation His children could know very little. God enlightens, and it should be the desire of every Christian to live up to whatever light he has. "To follow honestly whatever light we have is to invite God to reveal more light to us. Conversely, to sin against light is to become benighted (Matthew 6:22,23)...Mature Christians with greater light have greater obligation to live up to their loftier conceptions, one of which is to be patient and tolerant with less mature Christians who have not yet attained to their level of ethical philosophy. Only thus can we help our weaker brethren in Christ" (Yeager, p. 485).
The eyes of the Christian should always look heavenward. Heaven is the fatherland of the Christian; our rights and privileges are enjoyed in the heavenly (spiritual) realm. At the Second Coming of Christ, the Christian's salvation will be compete. The whole creation is awaiting deliverance from bondage and corruption (Romans 8:21). Our bodies of humiliation which we bear in our present low estate, which are exposed to all the passions, sufferings and indignities of this life will be released. When our King comes "He will redeem our sinful bodies, just as He has already justified our sinful souls. As citizens of heaven we are expected to reflect heavenly standards in order to be good ambassadors (II Corinthians 5:20)...Thus we speak heaven's language, eat heaven's food (Jeremiah 15:16), pray to heaven's God, sing heaven's music and represent heaven's King. All of this in a society in which the local natives think about and entertain themselves with the attractions of the dog and pony show that fools call civilization" (Yeager, p. 490).
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Verse 1 of Chapter 4 probably should go with the preceding chapter. "Therefore, my brethren dearly beloved and longed for, my joy and crown, so stand fast in the Lord, my dearly beloved" (4:1). Paul searches for words that are adequate to express his love for the Philippians; he heaps together epithets of affection - 'beloved,' 'joy and crown,' 'his longing, intensive desire to see them.' After all, these people were among Paul's first converts in his European ministry. The apostle's heart is shown here very vividly; his love was a deep-seated, self-sacrificing, thorough, intelligent and purposeful love in which the entire personality takes part. The crown here is the victorious crown worn by the athlete at the Greek games and also a crown given to guests at a feast or banquet.
Who is the 'yokefellow?' Was his personal name Sunzugos, which is the Greek word? If this was his true name, he lived up to his name. He was the very person who could bring these quarreling ladies back together. Paul would write, 'you are a true yokefellow by name and by nature.' The qualification 'true' or 'genuine' before the name 'yokefellow' probably implies that this man was really what his name denotes, it is a reflection of his character. Paul was trying to mobilize the best resources in the church to mend the rift. We know nothing further about Clement. All of these mentioned here in these verses were Christians whose names were written in Heaven. This is the only instance where this phrase 'the book of life' is mentioned in the New Testament except in Revelation (3:5; 13:8; 17:8).
What does Paul mean by 'moderation?' The word is used five times in the New Testament and is translated "gentle, patient and moderation." Barclay says, the word means "'justice' and something better than justice...(to) know how to relax justice and to introduce mercy." Hendriksen says of this word, it could mean "'big heartedness' (which could include) forbearance, yieldedness, geniality, kindliness, gentleness, sweet reasonableness, considerateness, charitableness, mildness, magnanimity, generosity" (p. 193). The Christian should have joy within, big heartedness all around, and a prayerful trust in God above.
"The Lord is at hand," therefore, be careful not to exact one's full rights; love is more precious than gold in the treasury of heaven. See: James 5:8. The Lord Jesus Christ will right all wrongs and reward all fidelity. The believer will stand in the presence of the Lord fully vindicated.
Barclay says, "when we pray we need to remember three things; (1) the love of God, which ever seeks and desires only what is best for us, (2) the wisdom of God which alone knows what is best for us, and (3) the power of God which alone can bring to pass that which is best for us" (p. 96). There are four words in this verse which prescribe a cure for worry. The first is 'prayer.' Prayer here is directed toward God, and it involves an act of worship. The focus of our attention needs to be to God and heavenly things rather than earthly things. The second word is 'supplication.' This involves request for a certain personal need; take it to God in prayer. Nothing is too great or too small for God's concern; if something concerns us, it concerns God. The third word is 'thanksgiving.' Paul wants the Philippians, and every Christian, to be thankful in every situation. Our peace of mind is directly connected with our thankfulness. The fourth word is 'requests.' It is not selfish to ask God for special needs. In the Model Prayer Jesus prayed, "Give us this day our daily bread" (Matthew 6:11). If we follow this prescription: prayer, supplication, thanksgiving and requests, we will enjoy a peace that is far too great to explain.
Paul writes that 'the peace of God' is something that the world cannot understand; in fact, it is far above the comprehension of anyone. It 'passes all understanding;' it is excellent, better and supreme over all things. God's peace will 'garrison' the heart and mind as soldiers surround a city to keep guard over it. God's peace builds a shield, a guard, a protective wall around the Christian to defend against emotional disturbance and irrationality which is insanity. "The peace which God gives excels and surpasses all our own intellectual calculations and considerations, all our contemplations and premeditated idea of how to get rid of our care - and which after all cannot completely remove our faint-heartedness and worry, and restore peace and calm to our minds. What God gives, surpasses all that we ask or think (compare: Ephesians 3:20)" (Muller, p. 142).
Paul uses himself as an example. The Philippians have learned from him, they have received from him much admonition, they have heard him preach and teach these great truths, and they have observed him as he practiced what he preached. Now Paul says DO THEM, God's peace will then rest upon them and true happiness will be their lot. God's presence will guarantee the perpetuation of His peace, but the promise of that presence was conditioned on two things: (1) their own thought life (verse 8), and (2) the continued practice of the lessons learned (verse 9). The two go hand in hand: keep thinking upon these things...keep practicing these things. Noble thoughts are of little value unless they are translated into deeds. Note that God's peace will stand guard over our thoughts as well as our hearts. Others may influence our thinking, but they cannot control our thinking (House). To Paul, Jehovah God is a God of peace and a God of hope.
Epaphroditus had brought the Philippian's offering to Paul in the Roman jail. In II Corinthians 8: 1-5, Paul refers to the Philippian's liberality. Although they may not have been a rich people, they gave liberally. They gave out of their poverty and great trial of affliction. What an example for us! Paul uses an agricultural term here "flourished again," like a plant sprouts and blooms. Paul is careful to tell the Philippians that he realized that they had not forgotten him and his need, but they had no way to reach him with their gift until Epaphroditus agreed to come to Rome.
Pentecost illustrates the strengthening of Christ in this way, "If Michelangelo somehow could move into this body of mine and control my mind and my hands, I could turn a block of marble into a beautiful sculpture. If Leonardo da Vinci could move into my body to control me I could paint a masterpiece...If Denton Cooley could move in and control me, I could perform the most intricate and delicate heart surgery...For then these men with their gifts and knowledge could work through me as their instrument to accomplish that which they have the ability to do. If Jesus Christ, who dwells within me, controls my mind, my lips, my hands, my feet, He can do anything through me that He has the power to do" (pp. 229,230). And Jesus Christ wants to do that very thing for us and with us.
"Not because I desire a gift; but I desire fruit that may abound to your account. But I have all, and abound. I am full, having received of Epaphroditus the things which were sent from you, an odor of a sweet smell, a sacrifice acceptable, well-pleasing to God" (verses 17,18). The Philippians had assisted Paul earlier when he labored in Thessalonica, (I Thessalonians 2:9 and II Thessalonians 3:8). The Philippians were laying up treasure in heaven as they gave to the spread of the gospel.
Hendriksen states, "The gift was really an investment entered as a credit on the account of the Philippians, an investment which is increasingly paying them rich dividends. These dividends or fruits in the lives of his friends are the objects of Paul's concern. It is not so much the gift that Paul cares for, but something higher - the spiritual blessings which such giving brings to the givers. The wise man wrote, "There is he that scattereth, and yet increaseth; and there is he that withholdeth more than is fitting, but it tendeth to poverty. The liberal soul shall be made fat, and he that watereth shall be watered also himself" (Proverbs 11:24,25).
In verse 17 Paul guards against the impression that he is writing about this because of his greed for the money (Yeager). From his life and testimony, no one can truly accuse Paul of being greedy. The word 'abound' is worth looking into further. It means a 'superabundance' or 'having more of something than is needed.' It is translated abundant or increase in other passages.
The Philippian's gift wafted to God like a sweet smelling sacrifice. Without a doubt the reference is that sacrifice found in Genesis 8:21 when Noah had returned to the land after the flood, he made a sacrifice to God showing his love and worship for the protecting hand of God. In Exodus 29:18 God prescribed a burnt offering which was "a sweet savor, an offering made by fire unto the Lord." The sacrifice had a 'pleasant odor' to the Lord because of the faith of the sacrificer.
Yeager says of this verse, "God promises to supply to the full, not all that every backslidden saint wants, but all that every obedient saint needs...Often the Christian who does not measure up to the standard of spiritual living which is here credited to the Philippian saints, glibly quotes Philippians 4:19 as though it provided a cornucopia for every fleshly desire. It is indeed a cornucopia for those who can qualify under the terms of the context" (p. 515).
Upon thinking of God's glorious provision, Paul breaks out into a doxology. OUR Father makes Him the Father of all believers through Jesus Christ by the new birth. The One who loves and cares for those who are His through the spiritual birth. Upon thinking of Him, His inner perfection and sublime revelation calls forth praise and adoration for the 'ages of ages' - every age in endless succession - all eternity. So be it! Sure and unquestionable! (Muller, p. 152,153).
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"Greet every saint in Christ Jesus. The brethren who are with me greet you. All the saints greet
you, chiefly they that are of Caesar's household. The grace of our Lord Jesus Christ be with you
all. Amen." (Verses 21-23). All the Christians at Rome, not only Paul and his personal friends
and companions, sent greeting to the Philippians. Paul's words here "prove that his preaching
had penetrated into that abyss of all infamy, the palace of Nero" (Caffin, p. 160). It does not
mean that Nero himself had been saved, but those servants and slaves whose heart God had
opened as Paul preached the gospel to them. "Paul was known to the entire Praetorium
(Philippians 1:13). He had led some of them to Christ. They now join him in greeting some of
their fellow Christians, whom they have never seen, but with whom they mutually enjoy Paul's
friendship and association with Christ as members of His body. These converts of Paul had
come from lives of the most revolting and repulsive vice" (Yeager, p. 517).