Philippi

Philippi was the metropolis and most important city in the eastern part of Macedonia, near the borders of Thrace, to which it had formerly belonged, having at that time the name Crenides, or “Fountains,” from the numerous springs in the vicinity. The Macedonian monarch Philip, the father of Alexander the Great, took the city from the Thracians on account of rich gold deposits in the neighborhood, renaming it in his honor and strongly fortifying it. This was in 358 B.C. Julius Caesar planted a colony of Roman citizens here. In the year 42 B.C. the famous battle between Brutus and Cassius, on the one side, and Octavius (later Caesar Augustus) and Mark Antony, on the other, was fought near Philippi, in which the former were defeated and the fate of the empire was decided. When Octavius became emperor, he confirmed the action of Julius Caesar by formally declaring Philippi to be a Roman colony and giving to its inhabitants the rights of Roman citizens, with the usual Roman officials, who, by courtesy, were called “praetors” in the colonies. Philippi was too far from the head of the Aegean Sea to become a great commercial center, and therefore only few Jews had settled there. There was no synagog, the faithful assembling on the banks of the little river Zygactes, which flowed near the city, Acts 16:13.

The Philippian church

The Apostle Paul had come to Philippi on his second missionary journey, having been directed to Europe by a vision which called him to Macedonia, Acts 16:9. With only a handful of women Paul had founded the first Christian congregation in Europe, Acts 16:12–40. After the bitter experience of a shameful imprisonment Paul had left the city, only, however, to return to the growing congregation twice on his third journey, Acts 20:1–6. The congregation at Philippi was very near and dear to Paul. Although consisting chiefly of Gentile Christians, it had received the apostle with willing joy, had always been in intimate communication with him, and was the only congregation from which he had accepted financial aid. When Paul was taken to Rome as a prisoner, this congregation had shown a very sympathetic interest in his welfare. Hearing that their beloved teacher was in need, the Philippian Christians sent one of their officials, probably a bishop, or pastor, all the way to Rome, a distance of some 700 miles, to bring him some money which they had collected for him. This man, Epaphroditus, brought the apostle good news of the growth of the Philippian congregation, but was obliged to tell also of the enmity from without and of the unpleasant experiences within the congregation, Philippians 1:28-29; Philippians 2:15; Philippians 3:18-19. Paul, therefore, made Epaphroditus the bearer of a letter of encouragement to his beloved Philippians, the most intimate and cordial of all his letters to the early congregations.

Date and context

The epistle was written by Paul during his first Roman imprisonment. He was still a prisoner, but had strong hopes of being released very soon, as he repeatedly states. The confident tone, together with individual expressions relating to the certainty of an early release, seem to make it sure that Paul wrote this letter toward the end of his imprisonment, early in the year 63. Epaphroditus, who had been taken sick at Rome, was at length able to return to Philippi, and so Paul took advantage of this opportunity.

Contents

The letter may easily be divided into two parts, an encouragement, chapters 1 and 2, and an admonition, chapters 3 and 4. After the opening greeting there follows a cordial thanksgiving for the excellent spiritual status of the Philippians, together with an assurance of fervent intercession for them, whereupon Paul gives them information concerning his present condition and his probable future. In connection with this he brings an exhortation to unity, meekness, and denial of self, pointing to Christ as a glorious example of these virtues. He also announces to them the sending of Timothy and the return of their beloved Epaphroditus. In the second part of the letter Paul warns against the Judaistic teachers and their doctrine of righteousness by the works of the Law, showing from his own experience the worthlessness of all self-righteousness and the glory of justification through the blood of Christ. He urges the Philippians to profit by his example, not to deny their faith for the sake of earthly advantages, but to await the perfection of heaven’s glory. With a number of individual admonitions concerning harmony, constancy, love, and all other Christian virtues, followed by expressions of gratitude for the gift received, and the customary greeting and blessing, the letter comes to a close ^■838 .

Overview

In this Epistle St. Paul praises the Philippians and exhorts them to abide and go forward in true faith and to increase in love. But since injury is always done to faith by false apostles and teachers of works, he warns them against these men, and points them to many preachers, — some good, some bad, — including even himself and his disciples, Timothy and Epaphroditus. This he does in chapters 1 and 2.

In chapter 3, he rejects the faithless and human righteousness that is taught and held by the false apostles, and holds himself up as an example of one who had lived a glorious life in this righteousness, and yet thought nothing of it, because of the righteousness of Christ. For that other righteousness makes the belly its god, and makes enemies of the cross of Christ.

In chapter 4, he exhorts them to peace and to good outward conduct toward one another; and he thanks them for the present they have sent him.

Verses 1-2

The address and salutation

Paul calls himself a servant and names Timothy as a fellow-servant, the word which he uses retaining, to some degree, the meaning of bond-servant. He considers himself and his young helper as the property of the heavenly Master, whose one aim must be to carry out the Lord’s will and work. The term “servant” thus expresses Paul’s intense fervor and devotion in his calling. He names Timothy together with himself, not as apostle, but as servant, for Timothy had been his assistant when he first worked in Philippi; the young preacher was thus a well-known figure at Philippi, Acts 16:1-12. The Christians of the city owed much to him, and he was about to visit them again. Timothy had his teacher’s, his spiritual father’s, mind and character, and his memory was a pleasant one among the Philippians, who had learned to love him. To all the saints in Christ Jesus that were in Philippi Paul addressed his letter. He used the word which denotes their separation from the world and their consecration to God. The Christians belong to God, are saints, made saints in Christ Jesus, inasmuch as they are sanctified in Christ and are in holy communion with Christ. Through Christ they are united with God, in life and covenant.

The letter was addressed to the congregation at Philippi. All the Philippian Christians were, in the eyes of Paul, saints. He disregards the fact that there are also hypocrites in the external assembly. For the sake of charity he considers them all Christians, or saints. He also mentions expressly the bishops and deacons of the congregation, not as a hierarchy separate from the congregation, but as a part of the congregation. As early as the middle of the first century, therefore, the Christians recognized special ministers of the Word. The bishops were those members of the presbytery that were engaged in the ministry of the Word, in the capacity of preachers. The deacons were also members of the presbytery of the congregation, but were more properly engaged in the external business of the congregation, in the care of the poor, etc. The congregation at Philippi had good bishops and deacons, whom Paul mentions with loving respect.

His salutation is that of most of his letters: Grace to you and peace from God the Father and the Lord Jesus Christ. The Christians have received, and Paul wishes that they may always possess, grace in and through Christ, given by the Father, in the new birth and life, the chief blessing of all times. Father and Son are here coordinated as in many other passages. Christ is the Mediator that gained salvation by His vicarious sacrifice, thus establishing the right relation between God and man, with the gift of grace and peace, Romans 5:1.

---

Verses 3-11

The apostle’s personal feeling toward the Philippian Christians

His grateful and confident prayer:

The first thought which Paul voices is one of gratitude and thanksgiving toward God as the sole and whole cause of all goodness in all saints: I thank my God at every remembrance of you, always in every prayer of mine for you all with joy making request, on account of your communion toward the Gospel from the first day till now. We here receive an insight into Paul’s spiritual life, into his relation to every congregation and every single Christian. Whenever he thinks of the congregation at Philippi, whenever he remembers them, as he does continually, he finds cause for grateful prayer to God. This remembering is a habit with him rather than a single act. He is constrained to voice his gratitude in prayer to God. The situation at Philippi filled his heart with joy, which must needs break forth in prayer. He heartily commended the Christians of Philippi to the great Lord of the Church. Such thanksgiving for rich spiritual blessings ought to be far more prevalent in the various congregations than it is to-day; the individual Christians should be engaged far oftener in this blessed occupation.

As the specific reason for the joy which he feels the apostle names the communion of the Philippian Christians toward, that is, in, the Gospel from the first day till now. From the first day that Paul had proclaimed to them the message of salvation which had been entrusted to him until the very day when he wrote this letter, the Philippian Christians had been true to the Gospel. By the preaching of Paul the Philippians had entered into communion with the Gospel, their hearts and minds being filled with its blessings; they were firm believers in Jesus Christ, their Savior, and they were actively engaged in spreading the glorious news of the salvation of all men. Many congregations become weary, grow tired, lose the first love. But not so with the Christians at Philippi; they had continued with unabated energy and love for the Gospel, and had not given up any of the benefits which had accrued to them through the Gospel.

For this reason Paul was confident also for the future: Being persuaded of this: That He who began from the start in you a good work will carry it out to the end until the day of Christ Jesus. The apostle has a definite trust, a firm persuasion, based upon faith in the mighty power of God. In his mind there is a combination of thanksgiving, joyful anticipation, and definite trust: That One that began the one good work, the work of regeneration. This is a good work because God has wrought it, not because of any cooperation in man; it is God’s work all alone. This good work, the Philippians’ communion in the Gospel, as established through the work of regeneration, God will complete, carry out to a successful end, until the day of Jesus Christ, until the great revelation of His glory on the last day. Not the believers in their own strength and power are able to be and remain faithful to the end, but it is God who will perform this, since He does not work in vain. As faith is the beginning, middle, and end of conversion, God will keep them in the faith. On the last day this faith, which has been preserved by the gracious power of God, will be rewarded with the free gift of salvation. Note: This statement is full of comforting strength to the Christians, since it shows them that every Christian can and shall be certain of his salvation. This certainty is an essential characteristic of faith. To a Christian it is a monstrous thought that his faith should ever cease, for faith is trust in the Lord’s salvation as applied to the individual.

To suppose that this trust is in the heart of the Christians of Philippi, Paul considers a duty and obligation which he owes to his readers: As it is right for me to think this of you all, on account of my having you in the heart, because as well in my bonds as in the defense and confirmation of the Gospel you all are partakers of my grace. Paul here mentions the sentiment, or feeling, the definite opinion, or conviction, which he holds. He believes and holds with regard to all these his fellow-Christians that God will perform the good work in them to the end. No mere man is able to pick out individual cases of such as profess Christianity and affirm the fact of saving faith, for the condition of the heart is a matter known only to God. But one thing is sure, namely, that all Christians that really are Christians will be kept in the faith by the power of God. At the same time it is right and just that we have this feeling with regard to all our fellow-Christians, that they are Christians and will continue Christians, remain faithful until the end. The reason why the apostle has this confident feeling he states when he asserts his love for them, love having this characteristic, that it always thinks well of its neighbor. Further more, they are partakers of the same grace as he. They all have received the same blessings of the mercy of God through the vicarious work of Christ. This love is not affected by Paul’s captivity. His defense, his apology and confirmation of the Gospel does not stop because of his bonds; it is rather that his defense before the emperor is a guarantee of the Gospel, a warrant of its value and claims. And it is a matter of satisfaction and comfort to the apostle that even in the darkest moments of his career their love and kindness toward him, the fact that they have remained true to the Gospel as preached by him, are proof enough that they share with him in the grace of God, and that they, with him, will obtain the end of faith, the salvation of their souls.

Paul’s eager longing for the Philippian Christians:

For a parallel passage see Romans 1:9-11. The apostle here confirms his declaration that he has the Philippian Christians in his heart, that he is united with them by the bonds of the strongest affection: My witness, indeed, is God, how I fervently desire you all in the mercies of Christ Jesus. He speaks with great solemnity and emphasis, asking God Himself to be the witness of the truth of his statement. His object is to have his readers gain a full and unwavering confidence in him. He has an urgent, an earnest desire and longing for them; he fervently wishes to be with them once more. This is not merely an expression of deep attachment, of a homesick tenderness, of a natural affection which moved his entire being, but it is a feeling which flows from the mercies, the heart, of Christ Jesus. The word which Paul uses was the term for the supposed seat of mercy and loving sympathy. The love of Christ had been poured out into his heart, lived in him, actuated him. Just as fervently and truly as Christ loves those that are His own, so the apostle tried to love all Christians and especially those at Philippi.

His gratitude and loving sympathy now urges the apostle to express the feeling of his heart in a fervent prayer for the Philippians: And this I pray, that your love abound yet more and more in understanding and all intelligence. They were believers, they had given ample proof of the sound condition of their faith in good works, yet the perfection had not yet been gained that is the hope of all Christians. Therefore Paul adds intercession to prayer, pleading that through God’s gracious power their love toward Christ and the brethren should grow, be enlarged, be added to. As the beloved of the Lord they should show the growth which alone is consistent with their Christian profession; for love is the first, immediate fruit of faith. The believers should persist in love; as their faith grows, so their love should grow. Standing still in faith and love is an impossibility to a Christian. The chief consideration that controls this growth is understanding, for love grows with the understanding of the saving truth, of the Word of our redemption. As the understanding and knowledge of God and His gracious counsel of love toward salvation grows, love must keep pace with this growth, in fact, it must be the corollary of this understanding. At the same time, this is no mere understanding of the reason and mind, but of the entire and full intelligence, of the developed discernment which is shown in sound common sense and correct judgment in spiritual matters. It is a spiritual ability to discern the good and true, that which will stand before the criterion and standard of God’s Word. It is the moral sensibility which enables the Christians to apply the proper tact to all situations and relations in the world.

The result of such understanding and sense is shown at all times: That you may test things that differ, that you may be pure and unblamable for the day of Christ, filled with the fruit of righteousness which is through Jesus Christ, to the glory and praise of God. The Christians must gain practise more and more in distinguishing that which must be judged or discriminated, that they may learn to choose, almost instinctively, between good and bad, between true and false, between what pleases and what displeases God, between what is to be recommended to Christians and what is to be shunned, between that which serves the kingdom of God and that which is inimical to its interests. This judgment of Christians should be grounded and should grow: that is the prayer of the apostle, in which all Christians will join him. The gift of trying the spirits, of distinguishing between true and false, is a very important blessing; to know in each individual instance what is right and wrong, and to fulfil the will of God in this knowledge, that is a wonderful gift of God’s grace. Only in this manner will the purpose of God be realized, namely, that the Christians will be found pure and without offense for the day of Jesus Christ. The Christian’s life should be so thoroughly above reproach and suspicion that he can let the light of full publicity fall upon him, as one that is tested by a sunbeam, and not be afraid to face his critics. The things of darkness cannot stand in the sight of the Word, which reveals all. Only the pure will stand in God’s sight. And without offense, blameless, the Christians should be; they should not stumble and fall, and they should not cause others to stumble and fall. They are always aware of the coming of the day of Jesus Christ, when everything will be revealed before the eye of the all-seeing Judge. The apostle has no reference to every-day weaknesses and foibles, but he insists that Christians should shun all the open mortal sins of the flesh. Especially such crimes as will make a Christian infamous also in the eyes of the world should not be found in a Christian community. The Christian will therefore prayerfully watch his every move and carefully weigh everything that is brought to his attention, to find which is the right course to pursue in each individual case.

It follows then, also, that Christians will always be filled with the fruit of righteousness. Love, growing in the manner indicated by the apostle, will know in every case what to do and what to leave undone, and this knowledge results in the fruit of good works. Faith and love are manifested in good works. The whole life of the believers should be filled up with good works. And yet, all the works may be entered under one single heading: fruit of faith. It is fruit of righteousness, fruit which consists in righteousness, righteousness of life, for a Christian to act and live justly toward God and his neighbor. Such fruit will result only in and through Jesus Christ. In reality, it is the power, the strength, of Jesus in the believers that works and brings forth the good deeds. And chiefly for this reason such bringing forth results to the honor and praise of God. Even in this life the Christians increase the glory and the praise of God by their life in accordance with His will.

---

Verses 12-26

St. Paul’s present circumstances, experiences, and expectations

The result of Paul’s imprisonment:

Having expressed his gratitude and confidence on account of their excellent spiritual condition, the apostle now gives to the solicitous Philippians an assurance concerning himself: I want you to know, brethren, that my circumstances have rather gone forth for the furtherance of the Gospel. So far as his condition and present circumstances were concerned, there was no need for the natural worry which the Philippians felt for their beloved teacher. They had remembered him with their gifts of love in his imprisonment. But now his report to them is intended to reassure them. His imprisonment in the capital, and the position in which he was thereby placed, had not always been of value to the Gospel, but matters had now so shaped themselves that they actually redounded to, and served for, the progress of the Gospel. It might have been expected, it was natural under the circumstances, in fact, that the free course of the Gospel should be hindered by Paul’s being imprisoned and thus being kept back from continuing his missionary activity. But under the guiding hand of God these very circumstances had served the progress of the Gospel.

How this has been effected the apostle now proceeds to show: So that my bonds became manifest in Christ in the entire praetorium and to all the rest, and the greater number of brethren in the Lord gained confidence by my bonds the more vehemently to dare without fear to preach the Word of God. It was a case where man proposes, God disposes, men thinking evil, but God meaning it unto good. It had become manifest in Rome that Paul was a prisoner only for the cause of Christ and for no other reason. He was not guilty of any crime, but had been made captive only because he preached Christ. The fact of his innocence had become generally known in the entire body-guard of Caesar. Although Paul was not held captive at their camp in Rome, but lived in his own lodgings near by, chained to a soldier, yet the true state of his affairs had been noised abroad in the camp, probably through the soldiers whose work it was to guard Paul. There is also a probability that a hearing of Paul’s case had taken place before the tribunal of Caesar, in the presence of the Praetorian Guard. This hearing made it evident that Paul was no criminal, but had been brought before Caesar merely on account of the Gospel which he proclaimed. This fact had then been spread by the Praetorians and others, also in the city.

Thus it came about that the majority of the brethren, having in the Lord gained confidence in his bonds, came out for Christ with all the greater boldness. They carried into resolute action the confidence which they felt. They preached the Word with all the greater fearlessness. And this confidence was in Paul’s bonds; they were convinced all the more that he was a martyr for the sake of the Gospel, and they thus put faith in him and his message, they were convinced of the power and beauty of the Gospel, all the more firmly, all the more vehemently. It became to them a cause whose sacredness and goodness made it worth suffering for. This confidence influenced their testimony; with great joy and assurance, with an entire absence of fear, they spoke the Word, proclaiming the gracious message of salvation through Christ.

But even in Rome the Judaizing sympathizers were not absent: Some, indeed, (preach the Word) also for envy and strife, but some also for good will preach Christ; these out of love, since they know that for the defense of the Gospel I am placed; those, however, out of contention preach Christ, not sincerely, believing that they will raise affliction for my bonds. This was the drop of bitterness in Paul’s cup of joy, since there were some people in Rome that were envious of the Gospel’s success and therefore stirred up strife in order to check this activity and to injure the apostle’s person. Their ambition, incidentally, did not go beyond a service for the sake of filthy lucre. Selfishness was their motive in preaching, they hoped to have personal gain in their work. They saw that the Christians loved Paul, that he had a great following, and they hoped to gain influence and also money by preaching, and perhaps counteract the influence of Paul. There was no sincerity in their hearts. They wanted to raise, add to, the tribulation of Paul, as though his sufferings were not yet great enough. To him, who felt the imprisonment as a harsh and almost unbearable measure in view of the great need of the world for Gospel-preaching, it caused additional pain when he saw that the methods of these insincere people caused strife among the brethren, that there were preachers who wanted to organize their own parties in opposition to the congregation which was established on the basis of Scriptures. But in the midst of this added suffering the apostle and his Gospel yet had true friends, men that proclaimed the Gospel from good will, out of love, men who knew the true reason for Paul’s incarceration and would have shrunk a thousand times from hurting him. The Gospel of Christ gained power in their estimation by the fact of Paul’s imprisonment. They felt the might of martyrdom. For that reason they, on their part, spread the Gospel with sincerity and singleness of heart. Their love for the apostle, their sympathy for his circumstances, intensified their zeal for the Gospel.

The apostle satisfied if only Christ is magnified:

Without discussing the right to preach or the absence of such a right on the part of these men that are preaching with false and sinful motives, Paul’s charity even finds reason for rejoicing in the situation: What matters it? Only that in every way, whether by simulation or in truth, Christ is preached, and in this I rejoice. Paul here has only one matter in view, namely, the possible effect which this unauthorized preaching may have on the spread of the Gospel, on the work of the Kingdom. What is the situation? he asks. How shall we judge the entire matter? And he is ready to overlook everything else, if only, in the final analysis, the full honor be given to Christ. The false and selfish preachers may be working under false pretenses, they may not be really concerned about the Gospel, they may not be sincere. The others, by contrast, the men that love the apostle and are working for him and the Gospel in all sincerity, they have only the glory of Christ in view. But no matter at this time! Paul cries out. In either case the Gospel of Christ is the winner, even through the preaching of the hypocrites of whom he speaks. And therefore Paul rejoices; it is a cause of gratification, of satisfaction, to him. The same is true to-day, but only so long as the preachers that are serving on account of some insincere motive really preach the pure Gospel. A false preacher can never really do anything for the glory of Christ.

But Paul is thinking not only of the present, but also of the future: Moreover, I shall rejoice; for I know that this shall result for me unto salvation through your prayer and the ministration of the Spirit of Jesus Christ. No matter what the final result will be in his own case, Paul will rejoice, he will persist in driving away all gloomy thoughts. As his imprisonment so far has served the Gospel, so it will continue to have a good, a blessed progress and result. This result will be made possible through the prayers of the Philippians. Their earnest prayer will be mighty before God to overcome the evil of their enemies. He relies upon that prayer and its power; he knows that the earnest prayer of the believers has great might and power before God. And the ministration of the Spirit of God and of Christ will be the other factor which will be of assistance to him. The Spirit, who lives in the apostle, given him by Christ, gives him strength and willingness both to endure the present tribulation and to continue the work of the Gospel with unabated vigor. He knew that the Spirit Himself would come to the aid of his infirmity and that he could do all things through Christ, who strengthened him.

The apostle is sure, moreover, that his confidence is not misplaced: According to my constant expectation and hope that in nothing I be put to shame, but in all confidence, as always, also now, Christ be magnified in my body, whether through life or through death: For to me to live is Christ, and to die, gain. The apostle has his own work in mind. His expectation with regard to that is a solicitous, an earnest, a constant one. It is a case of intense watching and longing on his part. It is a definite hope which he is entertaining. He expects and hopes most firmly not to be put to shame in anything. Just as his shame before men had been changed to a correct estimation of his work, so he hoped that in his entire ministry there would be no real, no justified cause for any feeling of shame. In all confidence, in all openness, in all freedom of preaching, Christ was to be magnified, His name was to be praised and extolled, this being the one true and final reason for the preaching of the Gospel. This has always been the fervent hope and expectation, literally, the waiting with outstretched hand, which Paul entertained. In his body the apostle expects Christ to be magnified. By the work which Paul performed and which entailed a good deal of hard physical labor, and by the suffering which he underwent, Christ was to be extolled highly. And it made no difference to the apostle whether this happened by his life or by his death. If he lives, he can do and also suffer more for Christ, whom he has embraced in the faith and whom he loves by reason of that faith. And if he dies, it will be in the faith of Christ, for the sake of Him who loved him and who is worth far greater sacrifices. Exultantly his cry rings out: For to me to live is Christ, and to die, gain. Being in Christ, he is a new creature; his life is bound up with Christ, most intimately connected with Him. Christ is to him the source and secret of life, for him life is summed up in Christ. He has put on Christ in Baptism, and he grows more and more in the knowledge and likeness of Christ day by day. And to die is gain, the best and truest gain; the fulfilment of all hopes and expectations comes in the so-called death of the Christian. He enters upon the heritage which is his in Christ Jesus. Would that all Christians learned to believe and to say these words in simple confidence, and lived their lives in accordance with their import!

Paul’s complete trust in his Savior’s gracious will:

Here is a wonderful example of childlike trust and faith, the entire passage being an exposition of the words: He knoweth best! The apostle’s words are convincing and inspiring: But if the living in the flesh, this is the fruit of my labor, then also what I shall choose I know not. No matter what may happen to him, Paul has become a partaker of the true life in and with Christ. It is merely a question of degree between the two. And the lower degree, the physical, earthly life, gives opportunity for service in the kingdom of Christ. This service will tend to yield fruit of his labor to the apostle. If God gives the increase as in the past, his hard work will not be in vain, but will redound to the glory of God and the welfare of many souls, thus yielding the most splendid fruit. For that reason the apostle does not know, he is in a dilemma, he is undecided which to choose. It is an unselfish weighing of advantages, and the apostle wishes to be impartial and remain where his presence will do the most good at this time: For I am in a dilemma between the two, having the desire toward departing and being with Christ; for by much more this would be useful, but to remain in the flesh is more necessary on your account. Both sides of the question offered great advantages and therefore pressed heavily upon him. On the one side he had the earnest desire to depart, to leave this earthly life behind, since all difficulties would then be overcome forever, so far as he was concerned. He would be with Christ, he would awake with His likeness, Psalm 17:15, and there was no doubt in his mind that this would be by far, beyond all comparison, the better for him. It was evidently the side which most appealed to him, since he emphasizes it in such an extraordinary way. But there was also the other side, that of his congregations, to be considered. For himself, for his own person, the apostle expected nothing in the world; he had found out abundantly what this world has to offer; but their interests, their welfare weighs heavily upon his mind. Desire lies on the side of death; obligation lies on the side of life. For their sake, in their interest, the greater necessity is his staying in the flesh, his remaining in this world, to continue his work among them and in their behalf.

The latter consideration, that of service, finally decided the matter: And having this confidence, I know that I shall stay and remain with you all for your progress and joy of the faith, that your glorying may exceed in Christ Jesus in me through my advent again to you. This conviction, that his life was still needful to them, decided the question in favor of living. A careful weighing of all facts has effected in him the full persuasion and conviction: he knows that he will remain. His present imprisonment will not culminate in his death. His life will be spared: a conviction based also upon prophetical knowledge. He knew that he would live, that he would continue and remain in this physical, earthly life with them all, side by side with them in Christian life and labor. Thus his remaining has a definite purpose, a specific object, namely, their progress and the joy of their faith. By his teaching and preaching they were to be furthered in the knowledge of Christ so as to make constant progress in their faith, to grow in the knowledge of their Savior. This would incidentally result in the joy of their faith. Their true rejoicing would be in Christ. The greater and surer the faith, the firmer the joy of this faith. They would thus have ample reason for praise and thanksgiving, but always in Christ Jesus, from whom and in whom all good gifts and blessings are possible. But their glorifying would also be over Paul, on his account, because of his coming again to them. Theirs was not a mere outward joy of loving friends and acquaintances, but the love of pupils for their teacher who had brought them the words of eternal life, the love of converted souls for the agent of their conversion. Had they received so much spiritual food, so many spiritual blessings in the past, they might expect a further abundance after his return to them. Thus would that communion, that most intimate fellowship, again be established, followed by the most glorious blessings, for which all glory must ever be given to the great Giver of all blessings.

---

Verses 27-30

An admonition to constancy and true unity

The apostle here adds a warning limitation to his exultant promise: Only comport yourselves in a manner worthy of the Gospel of Christ, in order that, whether I come to see you or am absent, I hear in regard to you that you stand firmly in one spirit, with one soul battling together through the faith of the Gospel. The Philippian Christians should meanwhile, until his release and his arrival in their midst, lead such a life as would be worthy of the Gospel of Christ, as would in no way bring shame and disgrace upon the message of salvation. In the apostle’s absence as well as in his presence he expects the Christians of Philippi to show the behavior that conforms with their Christian duty. They are citizens of a kingdom whose palace and throne are above, and this citizenship imposes certain obligations. When he comes, he wants to find them, above all, standing together firmly in one spirit. And if his absence from them should continue for a longer space of time than he now anticipates, he expects the same care from them. They should perform the duties of their spiritual citizenship. They should show firmness, constancy, in the midst of the temptations and hatred of the heathen. By virtue of their having embraced Christianity, they were looked upon by their neighbors as aliens, as followers after strange gods, and they were hated accordingly. But they should and could be constant in the Spirit that gives them strength at all times. With one soul they should thus battle in the faith of the Gospel, their most sacred and precious possession. That is the spirit which is needed in our days also, the feeling of solidarity, the consciousness of being one with all believers in Christ, especially with those of the pure Word and Sacraments, the spirit which makes for true unity and union and stands firmly against all attacks for the faith once delivered to the saints.

If the Christians do this, then the opposite possibility is excluded from the start: And not terrified in anything by the adversaries, which is to them a showing of perdition, but to you of salvation, and this from God. Not in a single point of their faith, not in a single principle upheld by the Bible, should the Christians be overcome by terror and thus give way. Though the adversaries are strong and full of guile, they cannot and should not be able to strike terror into the hearts of the Christians. And the fact that the believers battle so valiantly and are not terrified is to their adversaries a token, an indication, of perdition, indicating that the victory must finally be on the side of the Christians. The latter, a poor small crew, standing up valiantly against a world of unbelievers without the sign of a tremor, is a token of their eventual victory over their many enemies. They will receive salvation in the fullest and deepest sense, the last great healing, the final glory. And all this from God. He alone is the Author and Finisher of our salvation. The token which the Christians have on their side in the battle is one which was placed and ordered by God Himself as a surety for their victory.

The manner in which confidence, undaunted courage, is to the Christians an evidence of the appointed victory, is shown in the last words: For to you is given for Christ’s sake not only to believe in Him, but also to suffer for Him, having the same battle of the kind you see in me and now hear in me. It is a privilege, a grace, a gift which is given to the Christians, to stand up for Jesus, to stand on His side, to fight His battles, to endure His suffering. No one takes this gift of himself, of his own reason and strength. Such an open avowal of Christ is an expression of faith. In this faith Christians become confessors, receive strength to suffer all manner of persecution and enmity on the part of the world. They all go through the same experiences as the apostle himself. Through these apparently unpleasant and evil things God intends to strengthen the faith of His children. And if faith and the ability to endure suffering is granted by God, He will grant also the last great boon, eternal salvation. The apostle, therefore, reminds the Philippians that they are not alone in their difficulties, in their battles. He had stood up against the enemies of his faith, he had endured sufferings for the sake of the Gospel. The greater the hero of Christ, the more severe the battle. Let all Christians stand up firmly and cheerfully unite to bear the brunt and burden of all the attacks of their enemies for the sake of Christ, and this fact will redound to their final glorification, to the attaining of the salvation which God has reserved for them.

Summary

After the opening address and salutation, the apostle describes his personal attitude toward his readers, includes a prayer for their further growth in knowledge, shows that his present circumstances have tended to the furtherance rather than to the hindrance of the Gospel, adding an urgent admonition to constancy and true unity.

Verses 1-4

The need of loving humility

The apostle had urged the Philippian Christians to stand firm in the common battle and to contend for the great blessings of mercy. To this he adds a new thought: If, now, there be any admonition in Christ, if any urging of love, if any fellowship of spirit, if any sympathy and mercies, fulfil my joy that you share the same mind, having the same love, being of one accord. If, on the one hand, all these things count for anything, if they have any effect, then, on the other hand, the results should show. If on Paul’s side there was admonition in Christ, if he had been active in exhorting them for the sake of Christ, if he had attempted to influence their will, if his urgings upon their mind and heart had been of any value whatever, then the Philippians in turn should be zealous in unanimity and humility. The result should show fellowship of the spirit, sympathy and mercies, tenderness and compassion. The Spirit of God works real, lasting communion among the Christians. Every believer feels the bonds of this communion and is proud to be held by them. And the work of the Spirit yields compassion and mercies, tender love among the Christians, every one taking a merciful, sympathetic interest in the welfare of the others. With these essential conditions present, humility and compassion can reign supreme. Paul has had reasons for rejoicing over the Philippians and their faith and their love. This joy of his they shall now make full, complete, render it a perfect joy, by proving themselves true Christians in all things, especially in this respect, that they love one another in true unanimity of thought. Their harmony should be so complete that they even think the same thing, their thoughts following the same trend, running in the same channel. This harmonious unity finds its expression in various ways. They have the same love, every one loving the other just as he desires to be loved. They are of one mind or soul, they feel and think as though they had a single soul, deferring to the peculiarities in the judgment of others. They think the one thing, having their minds directed toward that one needful fact that should ever be a Christian’s chief consideration, the glory of Christ and the building of His kingdom, assisted by the faithful love of every believer.

To this the apostle adds: Nothing through strife or vainglory, but in humility regarding one another more excellent than yourselves, looking not every one to his own interests, but every one also to those of others. Selfish ambition, which brooks no interference and picks a quarrel at the slightest provocation, which seeks only its own interests and ends, and tries to exalt itself at the expense of others, has no right to exist in the midst of the Christian congregation. The situation must rather be at all times that Christians in and by humility regard one another as superior, as more excellent, that they mutually count others as in every way to be preferred. By the power of this humble-mindedness, which is the chief characteristic of Christians, each one should think little of himself, but much of his fellow-Christian; each one should see in himself mainly his faults and weaknesses, in the other, however, excellencies of every description. Of every single member of the Church it should finally be true that he have no selfish notion of furthering only his own interests, his own welfare, but always that which is good and of benefit to his brother. That is the way in which true Christian harmony may be upheld and furthered. The general experience seems to show that such congregations as have many advanced and well-founded members are apt to sin in this respect, that pride takes possession of their hearts, that sinful, overbearing behavior results.

---

Verses 5-11

The example of Christ’s humility

Christ’s state of humiliation and its lesson:

His admonition to meekness and humility the apostle supports in the most emphatic manner: After this manner think in yourselves that also was in Christ Jesus. The Christians should have this mind, this opinion, concerning themselves, they should let this manner of thinking govern their view of life. As they were ready to make great sacrifices for the sake of Christ, so let them display the same quality in the common concerns of daily business and social intercourse. Jesus, in His work, in His office as Savior of the world, should be continually before their eyes. The mind of Christ should live in the Christians. This is the argument with which the apostle clinches his entire argumentation and admonition. The Christians will be able to follow the entire exhortation of Paul if they always have the example of Christ in their minds.

Now Paul draws his picture of Christ: Who, being in the form of God, thought it not robbery to be equal with God (counted it not a prize to be on an equality with God). Jesus is here represented as the Son of God incarnate, in His capacity as Savior of the world, as man among men, who alone can be an example to men. This man, Jesus Christ, found Himself in the form of God, Mark 16:12; Philippians 3:21; Romans 8:29; Philippians 3:10; Romans 12:2; 2 Corinthians 3:18; Matthew 17:12. His form, His external appearance, which, of course, included His nature, was that of God. Only one that has the nature of God, who in His essence is God, will also have divine form. This form of God includes every manner of manifestation of His divinity, everything wherein the divinity is shown, John 1:14. It is the divine glory and majesty which includes all the divine attributes and qualities, especially His omnipotence, omniscience, omnipresence. They are a part of God’s essence, they are the divine majesty, the sum total of God’s glory. Thus the eternal Son of God, in His incarnation, found Himself in the form of God, invested with all His glory and majesty. He was not merely clothed with divine form and glory, but He possessed this glory and majesty as His own. He not only stood on the same level with God, He was identical with God. But He did not count it a prize to be on an equality with God. For the sake of saving sinners, Christ regarded the wonderful prize of His divinity, with all its manifestations, lightly. He did not make use of His glory and majesty as a prize or spoil to be held by Him at all costs, even after His incarnation; He did not make a show of the majesty and glory that were His, as a victor might display his spoils. He did not make use of the possessions which His human nature had gained according to vagrant fancies; He did not make a show of His divinity, merely for the sake of gaining favor and making impressions.

This resolution of Christ found its expression in His life: But emptied Himself, assuming the form of a servant, being made in likeness of men, and in habit found like a man; He humbled Himself, becoming obedient unto death, yea, the death of the cross. Here the completeness of Christ’s self-renunciation is brought out. He emptied Himself, poured out His contents, though not His substance. He voluntarily gave up something, waived His right, renounced its use for the time being. Not that Jesus, during His earthly ministry, had merely prophetic gifts, as those given by God to the prophets of old. By His own almighty power Jesus performed the great miracles which are recorded of Him. It is true, indeed, that He and the Father are one, and that He received the works from the Father, but it is true, also, that He performed them in His own power. But He voluntarily divested Himself of the unbounded, continual use of His divine majesty. He did not give up the divine nature, but only its unlimited use. He might often have helped Himself, but He chose not to make use of His glory, because He wanted to be the Savior of the world. He deliberately assumed the form of a servant, that was the way in which He emptied Himself. Not that His incarnation was a degradation, a humiliation, but the fact that He became a poor, lowly, humble man, that he took upon Himself the likeness of our sinful flesh and bore the misery of fallen mankind in His body. He seemed altogether like other people of His day and time. The peculiar weaknesses of the flesh He also endured, hunger, thirst, faintness, etc. These are attributes of men in their present sinful condition, weaknesses that are the result of sin. And the fact that He became subject to these natural affections of man shows that He divested Himself of His divine glory, renounced its full and continual use. Thus there is a double nature in Christ, that of God and that of a true human being. He might have come down on earth as a glorified, sinless man, like Adam before the Fall. And there is not only a double nature in Christ, divine and human, but also a double form of being, the form of God and that of a servant, of a poor, lowly human being. These were not successive states, but they were present at the same time in the person of Christ. That was Christ’s condition, an example for all Christians.

The humiliation of Christ proceeded by degrees; the longer He lived, the more thoroughly He emptied Himself, the more completely He was clothed with the form of a servant. He became obedient to death, even the death of the cross. The greatest and most serious ill which sinful flesh is heir to is that of death, since death represents the culmination of all evils caused by sin. Christ’s death was one of an especially cursed nature, that on the cross. In this respect His humiliation went beyond the usual experience of sin-laden human beings. He died a cruel death, not that of a Roman citizen, but that of a base criminal, of a slave. This represents the last, the most abject degree of degradation. But He was willing to undergo all; He put aside, for the time being, the glory which was His, in order to be to the full extent, in the complete meaning of the term, the Savior of the world. He died as one that laid down his life of his own free will. The fact that His death was a willing sacrifice, and for that reason was so valuable, is stressed here. Note: Just as Christ showed Himself a shining example of humility, so the Christians should learn of Him. They should also, for the sake of love for Christ and their brethren, waive their rights, not be overinsistent upon their rights, their honor, and their interests. They should learn to suffer also the evil, the wrong which is committed against them, willingly and gladly. Thus will they show the spirit of Christ among themselves and toward one another, thus will they preserve Christian love and harmony, thus will they live as it becometh the Gospel of Jesus Christ.

Christ’s state of exaltation:

The enthusiasm of the apostle here carries him beyond his original scope, in a triumphant description of Christ’s exaltation: On which account also God has highly exalted Him and given to Him the name, that above every name. Because Christ was of such a mind as described in the preceding verses, because He humbled Himself so freely and willingly, therefore it pleased God to exalt Him. This fact, indeed, does not exclude the other, that Christ exalted Himself. Both facts are stated in Scriptures. This statement, therefore, does not argue for a subjection of the Son below the Father, for a difference in rank within the Godhead. There is no subordination in the Trinity. And yet, God exalted the man Jesus Christ. Christ, according to His human nature, was subject to all consequences of sin, suffering, death, and the grave. But He is now exalted; the days of His humiliation are passed. His human body is now in full possession of the divine glory and majesty which was communicated to Him at the time of the incarnation. He has reassumed the unbounded use of His divine qualities and attributes, He makes use of all power in heaven and earth, He is King in the kingdoms of power and grace and glory. It is the glorified man Jesus Christ who reigns over everything, heavenly and earthly things, and things beneath the earth; His human nature has entered into full and unlimited communion with the divine essence. All this is included in the fact that the good will of God has given Him this name, has secured Him this exaltation, as the Lord Jehovah.

It follows, therefore: In order that in the name of Jesus every knee should bow, of heavenly and earthly and subearthly things, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father. The name of Christ, formerly despised and spoken with hissing and contempt, is now the reason and occasion of a far different behavior. It is the most supreme. Angels, men, and devils must give to Jesus Christ, the exalted Son of God, free and unequivocal obedience. No name is more highly honored than His. All must bow before Him, all must give Him divine honor. The greatness, sacredness, divinity of the name is the reason, the motive, for the bowing of the knee. The angels of heaven pray to the name of Him that was exalted over everything. And all the inhabitants of the earth feel the greatness of His power and give Him divine honor. The believers do this willingly and gladly, the unbelievers only with a great struggle. But they also, like the devils, whether they want to or not, will some time have to acknowledge and admit that Jesus is the Lord. The very fact that they seem so insistent upon their confession of unbelief shows that they do not consider Christ an insignificant personality, but one of high estate, who must be opposed and fought against with all earnestness. In the end every tongue must and will confess that Jesus Christ is the Lord. It is not merely that they cower before Him in faithful adoration or in impotent rage, it is also that they are obliged to confess. The acknowledgment by means of an external gesture of adoration is followed by a confession of His sovereignty. By this confession all creatures incidentally give all glory to the Father, to God, the ultimate object of all adoration. He that honoreth the Son honoreth the Father. Note: This admonition also has a very close connection with the admonition of this section. Just as Christ, by His voluntary renouncing of the rights and privileges of His Godhead, through His humility, poverty, suffering, obedience, finally obtained heavenly glory and honor, attained to His present exaltation, thus the Christians, if they follow Christ, if they are found to be of the same mind as Christ, will obtain the heavenly glory and become partakers of Christ’s exaltation ^■839 .

---

Verses 12-18

The application of the admonition to true works of sanctification

The apostle here draws a conclusion and makes a practical application: Wherefore, my beloved, as you have always been obedient, not only in my presence, but now much more in my absence, with fear and trembling work out your own salvation. In accordance with all these considerations that urge Christians to walk and have their conversation, lead their life, in a manner worthy of the Gospel of Jesus Christ, they should continue in their obedience as heretofore. Paul gives them the testimony of having been obedient both when he was present with them and when he was absent. And with the full knowledge of this, with a willingness to pursue the course marked out before them also in the future, he urges them to feel the responsibility of their salvation before God. The salvation, complete and ready for all, they should strive after, make it their business to obtain that. It is true, of course, that salvation is not earned by obedience, it is complete and perfect in Christ. But it may so easily be lost through disobedience, and therefore striving after it with fear and trembling, with the consciousness of inherent weakness and of the dreadful power of temptation, is essential in sanctification. There is here no contradiction of Philippians 1:6, where Paul states that he was sure that God would continue the good work to the end. A Christian must be sure that God will give him firmness and confidence and faithfulness, keep him from falling from grace, and he must still be in fear, lest he lose his salvation by his own foolishness. If a Christian looks upon his own flesh, he may well tremble, because it is weak and a willing ally of all enemies; but if a Christian looks to God, he is sure that he will remain in the faith, that he will overcome all the dangers which threaten his faith, that he will finally be victorious over world, flesh, and Satan. This admonition in itself is a means and instrument in the hands of God to keep the Christian in the way of sanctification.

And yet, all depends upon the power of God: For God it is who is working in us both to will and to do for His good pleasure. God works, performs, all good things in His Christians; He urges them on to true obedience. A believer shows his faith by good works. This makes two things necessary, namely, the will to do, the good intention to live as it becometh the Gospel of Jesus Christ, as it is wrought through the Holy Ghost, and then the carrying out of this intention, the changing of will into performance, so that the doing will be properly and effectually performed. And all this on account of God’s good pleasure, to carry out His own gracious will. God really wants to find pleasure in the good works of the believers. And He does find it because of the fact that they are of divine kind and nature, and their works flow out of the divine power in them. In order to be pleased with the works of Christians, He Himself works the good things in them. God gives and donates the will to do good; the regenerated will of man, in the power of God, wills and performs the good thing. The regenerated will of man is controlled, governed, and directed by the will of God. So the believers dare not lose God’s assistance in sanctification.

The apostle mentions one point in which their sanctification may find expression: Do everything without murmurings and hesitations. The Christians of Philippi, like the believers of all ages, should do the will of God in all things, do all that God expects of them, even when the flesh is not pleased with it, even when questionings and criticisms want to arise in their hearts. There should be no bickerings and questionings whether this or that is really necessary, whether it is necessary to be so strict in observing the Word of God, whether it really is the Christian’s duty to take part in all the enterprises of the Church. The ideal condition of mind is that which simply, sincerely does what is needed.

The result of such behavior is: That you may be irreprehensible and innocent, guiltless children of God in the midst of an iniquitous and perverse generation, among whom you shine as lights in the world, holding up the Word of Life to a glorification for me upon the day of Christ, that I may not have run in vain or labored in vain. The goal of sanctification cannot be reached at one step, it must be reached by a gradual process. Christians must strive more and more to show and prove themselves irreprehensible, without reproof. In the midst of a world steeped in every form of sin and shame they must guard against all contamination, not only to be without reproach on the part of others, but actually innocent of wrong-doing, able to meet all criticism as unjust aspersion. Christians should avoid all offense and be guiltless in this world. There should be a plain and unmistakable distinction between the Christians and the children of this world. They should stand out from the unbelievers, as the light stands out from the surrounding darkness. The entire life of the believers will offer a splendid contrast to all works of darkness and will be a constant reproof to wrong-doers. But not only are the Christians to shine as lights in their good works, in obedience to the will of their heavenly Father and in all subsequent works of faith, but they are also to be the torch-bearers of the Word of Life. The Christians should present to the world, extend before the eyes of the children of this world, the Word of Salvation for their acceptance, that it may serve to enlighten them also unto eternal life. This they do through the works of the divine life in them. Their entire behavior before the world will be a sermon in words and deeds. Their entire life will show what the Word of God is able to accomplish. The mere existence of believers in this world is a missionary factor. And all this, in turn, redounds to the honor of the apostle on the great day of Jesus Christ, the Day of Judgment. He wanted to be able to point to the Christians of Philippi with pride, as a result of his missionary efforts in Christ Jesus. It would show that his efforts had been crowned with success, for the Philippians would present visible, tangible evidence. Note: The Christians of our day may well keep this word in mind in their relation to their pastors, that they may be a credit to the teaching which they have received, both here in time and on the great day of Jesus Christ.

To impress this last fact upon his readers, the apostle adds: But if I be offered upon the sacrifice and service of your faith, I rejoice, and rejoice with you all; in the same way also you rejoice, and rejoice with me. In and by his imprisonment Paul was being poured out like a drink-offering. But at the same time he was offering a sacrifice, a twofold sacrifice. The first sacrifice is that of the Christians’ faith. He had succeeded in working faith in their hearts and in strengthening this faith to the present state of growth in sanctification. That was a pleasing sacrifice in the sight of God. The consequence was that the Philippians were now living a sacrifice in service, a true ministry. The apostle assumes that he himself will be offered upon his sacrifice. He may suffer the death of a martyr because of his preaching the Gospel. He knows that he will soon be liberated from the present imprisonment, but that merely places his martyr’s death at a somewhat greater distance. The final disposition of his body is even now pretty sure: martyrdom looms up before him. But even should this take place very soon, it cannot hinder the fruits of his labor. He has cause for rejoicing at the faith and Christian life of the Philippians, he is happy in the thought of what has been accomplished. And in the same way his readers should rejoice in their faith, and rejoice with him, as it behooves good Christians, in the love of Christ.

---

Verses 19-30

Recommendation of Timothy and Epaphroditus

Paul’s reason and object in sending Timothy:

The entire paragraph is concerned with personal matters, as if Paul were hurrying to a close. His recommendation of Timothy shows the intimacy of the feeling between these two men, a cordial relation which the difference in age in no way affected: But I hope in the Lord Jesus quickly to send Timothy to you, in order that I may be refreshed in spirit, knowing your circumstances. Paul had the hope to God and his Lord Jesus that he might soon be able to send Timothy. He proves his communion with God by placing the entire course of his life in God’s hands. Whatever God has ordained with regard to him he is willing to accept without grumbling. Yet his hope in this instance is all the more fervent because he wishes to be refreshed, to have his heart and spirit strengthened by receiving information regarding their state; their spiritual and physical welfare is a matter of deep concern to him. Timothy would return in a short time with news from the Philippians, and this, he hoped, would be of a nature to satisfy his heart. His reason for choosing Timothy for this mission he states: For I have none of the same mind who sincerely is anxious about your circumstances; all seek their own, not that of Jesus Christ. Timothy was equal-souled with Paul, and therefore felt the same pure, cordial interest in the Philippians as his teacher, since he was just as anxiously concerned about the work of Christ. Timothy’s solicitude for the Philippians was genuine, sincere, just as Paul’s was. Of the others, however, of the great majority, Paul was constrained to say that they had nothing of this unselfish devotion, that they, the members of this group, were all seeking their own ends, being interested only in promoting their selfish ambitions. That is a hard criticism and judgment. Paul does not say that these men deliberately and maliciously pervert the work of the Gospel, but they have some selfish motive; they are in danger of losing faith and a good conscience. This is true at all times and should prove a spur to all pastors to become free from all selfish motives and interests and to serve their Master, Christ, in singleness of heart.

To the Philippians Timothy was no unknown man: But his proof you know, for as a son to a, or his, father he has served with me in the Gospel. This man, therefore, I hope to send at once, when I see clearly how things will fare with me. The Christians of Philippi had had ample opportunity of observing Timothy and of judging his motives, the state of his mind and heart; they knew his approvedness. They knew that he had served by the side of the great apostle in the ministry of the Gospel as a loving son serves his father. This man, therefore, surely would be especially welcome to them. Paul intended to send him quickly, just as soon as he had definite information as to his own fate, how matters would turn out with regard to him. The decision of the imperial court might be expected any day, and the sending of Timothy would take place immediately thereafter. And Paul is expecting still more: I trust, however, in the Lord that I myself may come quickly. That firm confidence he has in the Lord that he will be able to come in person. He wants to follow Timothy just as soon as certain matters in Rome will have been disposed of. He wants to follow up his letter by a personal visit. Note that Paul always places the disposition of his life with all its vicissitudes into the hands of God, in childlike trust.

The return of Epaphroditus to Philippi:

It may be that Timothy made the journey to Philippi with Epaphroditus; but, however that may be, the latter left immediately after the writing of this letter and acted as its bearer. So Paul includes a recommendation and admonition with regard to this messenger of the Philippian congregation: But I believed it necessary to send to you Epaphroditus, the brother and coworker and fellow-soldier, but your apostle and the minister of my want. He is Paul’s brother in Christ, a son of the same Father in heaven through the redemption gained by Christ; he is his coworker, he had labored by the side of the apostle, he had continued the work of the apostle in Philippi; he is his fellow-soldier, he fought as a soldier of Christ in the same ranks. And the Philippians should regard Epaphras (abbreviated form of Epaphroditus) as their apostle, who not only had taught them in the past, but was now again returning to their midst as Paul’s representative. Thus Paul repaid some of the kindness which they had shown him when they sent Epaphras as the minister of Paul’s wants, with substantial aid for the apostle’s needs.

To send this man at this time had seemed especially necessary to Paul, because he was yearning, he was in a state of longing, of homesickness for the brethren at Philippi; his love desired to see them and to be with them. This longing of Epaphroditus was increased by the fact that he was also troubled, being in sore anguish of mind because the report had been brought to Philippi that he had been sick. Either on the way to Rome or in Rome the messenger of the Philippian congregation had been taken ill, and, as Paul writes, indeed he had been badly ill, so severely sick that he had been in danger of death, his life had been almost despaired of. But God had had mercy on him, He had changed the course of his sickness and had brought him back to life and health. In doing so, however, God had had mercy also on the apostle, who would have been deeply grieved, thrown into mourning, bereaved of a faithful coworker: it would have resulted in bringing one sorrow after another upon him. God had spared him at least this sorrowful experience. All the more quickly Paul was now sending him to Philippi, partly because there was danger of a relapse (the sickness may have been malaria), partly in order that the solicitous anxiety of the Philippians might be alleviated.

In order to show his high regard for Epaphroditus, and in order to impress upon the Philippians the proper regard which they should have toward their ministers in the Lord, Paul here gives Epaphroditus a very cordial recommendation. They should receive him in the Lord with all joy. It was to be not only the rejoicing of a friend on account of a dear friend, but also the cordial reception of a servant of Christ. For the sake of the Lord in whose service he is working, for the sake of the Gospel which he is preaching, they should give him a hearty welcome. This includes, incidentally, the full and unequivocal acceptance of the Word which is proclaimed by the servant of Christ. And the same applies in the case of all such as preach the Gospel, as are true servants of Christ. Those elders should be counted worthy of double honor that labor in the Word and doctrine. As for Epaphroditus, Paul says that he risked his very life, he drew near, up to death, hazarding his life, for the Gospel. The fevers that were prevalent in Rome, due to malaria borne by mosquitoes from the near-by swamps, ravaged the populace, but were still more dangerous for visitors that had had no opportunity to become at least partially immune. The service of Epaphroditus had been very valuable to Paul. And this fact should find due acknowledgment also from the Philippian Christians. While in their service, while engaged in bringing gifts to Paul, he was, in their absence, fulfilling the service which they owed to the apostle. Since the entire congregation could not come, he, as their representative, took the place of them all and ministered to the wants of the great teacher in his imprisonment. The gifts and good wishes of the Philippians were supplemented by the personal comfort and service of Epaphroditus in Rome. This they should always remember, and receive him accordingly. Note: Throughout this passage the intimate and cordial relationship among the early Christians is brought out most beautifully; a fine example in view of the callousness and indifference prevalent at the present time.

Summary

The apostle urges the need of loving humility from the example of Christ’s voluntary humiliation; he exhorts to true works of sanctification; he includes a very cordial recommendation of Timothy and Epaphroditus.

Verses 1-11

The dangers of Judaistic teaching

A joyful admonition changed to a warning:

The apostle had made the usual transition toward the close of his letter, in the recommendation of his fellow-workers. He probably wanted to add the customary greetings. But there were some other matters that the Philippians needed to be reminded of. The Holy Ghost in the matter of inspiration accommodated Himself entirely to the human manner of writing letters. So Paul takes up a new thought: For the rest, my brethren, rejoice in the Lord. So far as all the rest was concerned, whatever else he may have wished to say to them, that one point, which he made the motto of his letter, should always be before their eyes. That will bear constant repetition, in order to be impressed firmly upon the hearts and minds of all Christians, just as the apostle says: To write the same thing to you is to me not wearisome, to you, however, assuring. Such an admonition, repeated over and over again, is not superfluous, and it should become tedious neither to the teacher nor to the hearers, for the joy over the Christian state, over the fact that they are in the state of faith, is necessary. Christians must be conscious of the love of God in Christ, of all the gifts of His grace and mercy. As Paul did not get tired of proclaiming this message over and over again, so no other pastor will think that the constant repetition of this admonition is a tedious, tiresome work. It is always necessary for the safety of believers to make them more certain of their standing toward Christ and God.

For that reason Paul is constrained to add an emphatic warning: Beware of the dogs, beware of the evil workers, beware of the concision. The apostle uses the very strongest terms of reproach to characterize the false teachers, to portray them in their real colors. There were certain bad, evil, dangerous workers in the very midst of the church, upon whom the Philippians must keep a watchful eye. And in what respect they are dangerous Paul shows by giving a summary of their false doctrine. He had probably thought that he would have an opportunity to attend to the matter of these false teachers in person when he came to Philippi. But the Spirit has now induced him to include the warning in this letter. If there is danger of false teaching in the Church, it is foolish to procrastinate, the warning must be given at once, especially if the evil workers, the false preachers, arise in the midst of the Church. These evil workers were guilty of a most dangerous doctrine. The apostle names and incidentally censures it by designating it as “concision,” mutilation. He refers to the rite of circumcision, which their mechanical, unspiritual view reduced to a mere laceration of the body. These men with their Judaistic tendencies insisted upon all the rites and ceremonies of the Jewish law. The fact of circumcision particularly was one upon which they insisted with all their influence. Such Jewish teachers as had not yet learned the freedom of the Gospel, but insisted upon foisting Jewish ways and ceremonies upon the Christians, were found also in other congregations. But if men insist upon the outward works of the Law and parade a form of holiness and righteousness, then there is nothing but hypocrisy in their teaching. Their doctrine is evil and also their life, for which reason the apostle calls them dogs, contemptible people. They were working only for personal gain, personal honor. Of such people the Philippians should beware.

Paul places himself and the true Christians in strong contrast to these men: For we are the circumcision, that are serving God through the Spirit and glorying in Christ Jesus and placing no confidence in the flesh. He means to say: We Christians alone deserve the name of being truly circumcised, of being the true, spiritual Israel, in this instance we Christian teachers specifically that are serving God through the Spirit and glorying in Christ Jesus. As the rite of circumcision made the Israelites outward members of God’s chosen people, as they by faith attained to the dignity of true children of God, so true ministers of Christ are the real circumcision, because they serve God and are members of the true people of God. This true service is not an external, but an internal service, spiritual, through the Spirit. That is the well-pleasing service of God, the ministry of the Word. And the glory of such men is Christ Jesus. That is the external sign of the true pastor, glorying in Christ. He places no confidence in the flesh, in his own ability, nor in any external things or works. His trust and strength is Christ alone.

Paul’s right to boast:

Somewhat after the manner in which he had spoken in 2 Corinthians 11:21-30, Paul here offers evidence why he might boast with reason, if he should choose to argue from the standpoint of the Judaizing teachers: Although I also might have confidence in the flesh. If any one else thinks he may have reliance on flesh, I more. The apostle would have reason to bring forward certain external advantages if he so chose, if there were any real benefit in so doing. He can meet the false teachers also in this field, on their own ground. If they were laboring under the perverted impression that everything depended upon these external things, then Paul has a much greater right to boast.

This he now proceeds to show: Eight days old as regards my circumcision; of the stock of Israel, of the tribe of Benjamin, a Hebrew of the Hebrews; according to the Law, a Pharisee; concerning zeal, persecuting the Church; concerning the righteousness in the Law, blameless. The apostle was not merely a Jewish proselyte, he had been born in Judaism and had been brought up under its rites from the outset. The Judaizing teachers whom Paul had in mind at this time may have been mere proselytes of the gate and unable to point back to such a record. Paul was by birth an Israelite, of the original stock of Israel, of the tribe of Benjamin. His pedigree was unquestioned; whereas many Jews could no longer trace their descent exactly, Paul had proofs for his lineal descent from Benjamin. He was a true Hebrew according to the flesh, he could hold up his head with the best of them. And as for the Law, so far as the external zeal for the Law was concerned, he was a Pharisee, a member of the strictest sect among the Jews. There could be no doubt that Paul had been perfectly sincere, absolutely conscientious as a keeper of the Law, that he had a clean record before the Jews, though he had acted in moral blindness. Yea, more, in zeal he had been far above the average Jew; so zealous had he been before his conversion that he had been a persecutor of the Church, having attempted to eradicate the “new sect.” As for the righteousness, finally, which rests upon the Law, which gets its validity by the Law, he was blameless; he proved himself so earnest that no accusation on that score could be brought and sustained against him. So far as the external fulfilment of the Law was concerned, no one could have been more earnest or more successful. So he could easily challenge any one of the Judaizing opponents on any of the points upon which they usually harped, and overcome them.

The result of Paul’s conversion:

All these external advantages of which the apostle might have boasted with much greater right than his opponents, the entire class of things which, including anything and everything, as ground of reliance other than Christ, he now disregards: But what was to me gain, this I hold, for the sake of Christ, a detriment. Formerly he had held it a great gain to be high in the councils of the Pharisees, to have honor before men. But he had now learned the relation of true values, he had found that there was no true gain, no lasting worth in these external things. When he learned to know Christ, everything else was relegated to its proper place in his estimation; he knew now that all Pharisaical holiness resulted in detriment, in harm, to him. It was useless ballast, literally, what one throws overboard to save his life. It was worse than worthless when compared with things of real value, since it stood in the way when the gaining of lasting blessings was under consideration.

And so Paul emphasizes: Yea, altogether also I hold all things to be a detriment for the sake of the superabundance of the knowledge of Christ Jesus, my Lord, for whose sake I have counted all as loss, and hold it to be excrement, in order that I may gain Christ. It is a sweeping, emphatic statement, gushing forth with triumphant fervor. Everything in the wide world, no matter what it may offer and result in, so far as the present life is concerned, Paul regards as worse than useless, as a hindrance, an obstruction in the way of salvation and sanctification. For he has now learned to know Christ. The superabundance, the excellence, the exceeding greatness of the knowledge of Jesus has filled his whole heart and mind. He has cheerfully cast everything else away from him for the sake of Christ. He regards as dung, as refuse, whatever is not associated with Christ. For Christ’s sake he has counted all losses in things of this world as gain, that he might win Christ. This object he has now attained to; he has received the full, the thorough knowledge of Christ, he has gained Christ Himself, his Savior is his most precious possession.

No wonder that Paul’s exultant voice rises in praise of this glorious possession: And be found in Him, not having my righteousness, which is out of the Law, but that through faith in Christ, the righteousness out of God upon faith. To attain to this blessed state, that was Paul’s object when he turned to Christ through the power of God in conversion. His own righteousness no longer satisfied him, the righteousness of the Law could not measure up to the standard of God’s holiness; he must have a better righteousness and glory. If any believer is found in Christ, if he has accepted Christ in true faith, then he also has Christ’s righteousness. Christ and true righteousness are inseparably connected. He who gains Christ by faith has true, complete, perfect righteousness. This has been earned by the Redeemer through His work of atonement and is lying ready to be taken by faith, to be gained in and with Christ, who is received by faith. It is not a righteousness which is prepared and brought into existence by faith, nor one that is earned by faith, but one that is taken by faith. It is the righteousness out of God, on the basis of faith. It is not a righteousness which God simply gives or donates to man, not an absolute gift. No, it is a forensic righteousness, one which has been earned and therefore may be urged before the judgment-throne of God. God admits the believer’s right to this righteousness, He declares the believer to be righteous. Because faith accepts the righteousness of Jesus, God looks upon faith as the means of justifying. God gives to the believer the righteousness of Christ and looks upon him as just, while the unbeliever goes forth empty, having despised God’s gift of faith and righteousness.

Faith thus also becomes a means to an end: To know Him and the power of His resurrection and the communion of His sufferings, being brought into the like form with His death, if possibly I might attain to the resurrection of the dead. These are the results of faith, these are the gifts which are given to him that believes. He knows Christ, the Savior, is revealed before his wondering eyes. Day after day the beauty of the Redeemer is unrolled before him with greater clearness. He knows also the power of His resurrection, he experiences the divine power of Him who rose from the dead, who proved by His resurrection that salvation was truly and fully gained, and that God’s wrath was fully appeased, that He was completely satisfied with the vicarious work of Christ. This power of Christ’s resurrection is shown also in the influence it has upon the new man, in giving him strength to live in newness of life. The resurrection of Christ lives in the Christians, He is the Strength of their whole life. At the same time, however, the believers also understand the fellowship of His sufferings. They experience the power of His death, they become like Him in His sufferings and in His death. They undergo all manner of tribulation for Christ’s sake. They crucify their flesh with its affections and lusts, whereby they also gain a very valuable asset. And this spiritual life, manifesting itself in so many ways, has its object, finds its fulfilment, its completion, in the life after the final resurrection. After the great Day of Judgment, when all the dead will appear before the judgment-seat of Christ, the true life of the believers will begin. Toward this life all the longing of the believers is directed. It is toward this goal that we strive. It serves as an argument to the Christian himself, urging him to regard all else as worthless. All Judaizing influences endanger this gain, this faith. Note: If all Christians could learn to repeat these words after the apostle in the fulness of their faith, all complaints of lukewarmness in individual and congregational life would soon become unnecessary.

---

Verses 12-21

Sanctification following justification, and the consummation of the Christian hope

The Christian’s eagerness in sanctification:

Paul here makes himself a type of all Christians. He shows what gain there is in having Christ and in following Christ. He is in possession of the righteousness of Christ, he has experienced the power of Christ’s death and resurrection in himself. But that does not argue that perfection has now been attained: Not that I have already laid hold of, or already am fully perfected. This is not said of faith, for faith accepts the whole Christ with all His blessings at once. The apostle, in speaking of receiving, of attaining, is speaking of sanctification. The goal for which he strives is the partaking of all the blessings of the resurrection of Christ. Christ is his, in all the fulness of His grace and mercy, and he is an heir of salvation, but its completion, its consummation is not yet in his possession. That perfection, when he shall put off all the weaknesses of the flesh, all its petty annoyances and foibles, will be attained in heaven, when the actual blessings of salvation will be enjoyed without any outside interference. The life of heaven in eternity is a status of perfection, of complete fulfilment. This is near before the apostle’s eyes, but he has not yet entered upon it. He must still run, he must still battle. But he follows after that he may lay hold upon it. He must not lose sight of his goal, he must strive onward on that basis of the fact that he has been fully received of Christ Jesus. Christ has enrolled him, made him one of His own, placed him among those that are His own. The believer has Christ as his Possession, just as Christ holds him as His possession. Being in this wonderful fellowship with Christ, he wishes to get to the end of life. He is eager for the consummation of his hopes, he longs to become an active partaker of the heavenly glory. All the thinking, longing, yearning of the Christians is directed heavenward.

The apostle continues to urge his own example: Brethren, I for myself not yet do regard that I have attained, but one thing: Forgetting that behind me, stretching forth toward those before, I strive for the goal, the premium of the calling of God above in Christ Jesus. Paul’s admonition at this point is an urgent call to his fellow-believers. So far as his own person is concerned, he repeats that he has not yet laid hold of the final glory; the last great goal is still before him. But that fact does not worry or distress him; for one thing is the case: he forgets all things that lie behind him, all the false movements and disappointments and disagreeable experiences with which he has been obliged to battle. Like a runner bending forward as he exerts himself to the utmost when nearing the end of the race, so he stretches forward toward those things that lie before. His one thought is to reach the end, the fulfilment, the victory, and that as quickly as possible. He does not forget what he has gained in Christian faith. Those are not things lightly forgotten, because they have not been lightly gained. But after all, this represents only earnest-money and a guarantee for the future. With a straining of every fiber of his body, therefore, he looks forward, because his goal is a prize and a premium, a precious and beautiful gift, far above all human understanding. It is a crown and reward of Christian valor which acts as a spur, urging him to use the last ounce of his strength. It is the prize of the heavenly calling of God in Christ Jesus. This call of God has reached the Christians in and through Jesus Christ. Through the call of God the believers were drawn to Christ, they have found and accepted Him as their Savior. That is conversion. And in conversion the believers are called out of this world to the home above. In this call the prize of the heavenly calling is already held out, the goal is set before us. Thus all the thoughts of the Christians are directed heavenward. No consideration of things on earth is permitted to draw their thoughts away from heaven.

This being the case, Paul’s gentle urging has a power beyond the bare content of his words: As many as are perfect, let us think this; and if in anything ye think differently, also this will God uncover to you. The apostle here makes a distinction between Christians, the perfect being contrasted with the minors in knowledge. Cp. 1 Corinthians 14:20. Those that have a clear and full Christian knowledge, gained by long experience of Christ, should think as the apostle does, and therefore persist in leaving behind the battles of the past and in striving for the new and good. The more a Christian grows in sanctification, the more he finds that there are great gaps in his Christian knowledge and in his sanctification, the more eagerly he works for his sanctification. Since the language used by Paul might discourage those that are weak in knowledge, he hastens to add that, in case one still thinks differently about the matter, God will reveal it to him also. If the knowledge of some of the brethren is not yet perfect, God will give them the right understanding. To those that are really concerned about their salvation, God gives a better knowledge day after day; that is a part of the progress in sanctification. And as for the rest, as far as they had gotten, they should walk accordingly. Every Christian should apply what he has learned in his life. If he but practises all that he has grasped with the understanding of faith, that is sufficient. To hold fast to the Gospel, to the Lord and His truth, to the Word of Grace, that is the essential business of Christians.

A warning call:

The apostle here again places himself before his readers as an example: Become imitators of me, brethren, and watch diligently those walking thus as you have us as types. In this respect the apostle could set forward his own person and that of his coworkers as types and examples. Every pastor should be an example to his flock also in the matter of sanctification, that the members of his charge may look upon him as a pattern, that they may walk and live as they have him for their type and example. All true Christians will be glad to be imitators of the apostle, to follow his example and that of every true laborer in the Lord. And the more advanced Christians are, in turn, patterns for the weaker brethren to model after.

This is very necessary: For many walk regarding whom I have often told you, but now also say it weeping, the enemies of the Cross of Christ, whose end is destruction, whose god the belly, and the glory in the shame, that think upon things of the world. The good types and examples among the Christian brethren must be followed all the more carefully because there are also false leaders that may easily persuade the weaker brethren. Of these the apostle had often spoken in the old days of personal intercourse, he had given them a careful warning. But now he is obliged to repeat his warning with tears. From the reports that had come to him Paul had gained the information that there were false Christians, backsliders, among those that claimed leadership, such as had denied real Christianity. These men he now exposes as enemies of the Cross of Christ. In their entire life they deny the power and efficacy of the Cross, of the salvation of Christ and its message. Such false brethren must be shunned all the more carefully because their end is destruction. If any one follows their leadership, he will be brought by them into everlasting damnation. All their show of sanctity is nothing but hypocrisy, as their victims will find out to their great sorrow. With all their Christian veneer, their sole object in life, the sum and substance of their thinking and planning, is eating and drinking, the gratification of their sensual appetites, of the desires of the body. They regard as glory, as something to be proud of, they seek happiness in, such things as are in reality their shame, with which they will only heap upon themselves the final contempt. Their so-called liberty is nothing but bondage to sensual lusts. They think only of carnal things, of matters pertaining to this world. Paul does not say that they are slaves of all vices. But he refers to such as boast of their moral living, of their civic righteousness, under its cloak, however, seeking only the gratification of matters pertaining to this world. These men were not members of the Philippian congregation, but were associated with the false teachers that were attempting to gain entrance into the congregation. The two classes of people supplement each other, the one seeking an outward, formal righteousness and teaching the people accordingly, the other making use of such outward forms for a cloak of carnal desires and gratifications. The characterization fits in many cases even to-day. The general disposition and moral tendency of the majority, even such as consider themselves Christians, is worldly. Outwardly a coat of Christian varnish, ceremonies and morality, and at the same time all the amusements and pastimes of the unchristian world. Such men and congregations are a steady menace to all sincere Christians. Every Christian is inclined to be as lenient as possible toward himself, and hence is easily led into paths of flowery ease, to the detriment of his soul’s salvation.

The contrast afforded by the lives of true Christians is marked: For our citizenship is in heaven, whence we also expect the Savior, the Lord Jesus Christ, who will transform the body of our lowly condition to be in the same form as the body of His glory, according to the working of His being able to subject all things to Himself. Another lofty passage, which somehow transports the reader beyond the bounds of this earthly life to the blessed home beyond. They, the enemies, have all their interests here below, they desire only the gratification of their worldly ambitions. But the Christians’ thoughts are directed heavenwards, because they are citizens above. Their home, their interests, are in heaven; that is their true fatherland, their home country; there their citizenship is assured to them. And the believers look longingly up to heaven, because they also wait for, they expect, the Savior from the heavenly state, from the home above. There the place is prepared for us, where we shall live forever. He is our Savior at all times, as our Advocate with the Father He is continuing the work of His office. But the last act of His salvation is before us, namely, when He will deliver us from all evil and translate us into His heavenly kingdom. Incidentally He will deliver us from our weak and sinful flesh which is a continual hindrance to all good works. When He comes, He will change the body of this our lowly, vile condition. He will change the aspect, the form of that body. That is the final goal of sanctification, so far as our physical body is concerned, that it be cleansed from its frailty, from its sinful condition, the result of the Fall. The body itself, subject to death, sinks into the grave and becomes a prey to corruption and worms. But that is not the end. Christ will, on the last day, change the form of the Christians into the likeness of His glorious body. All sinfulness, all weakness, all the consequences of sin will be purged out of our body. The glory of the exalted Christ will permeate this our flesh, and it will be made a spiritual body. The divine light and being will surcharge the entire body, making it a holy, glorious, beautiful body. That is the wonderful end to which we are looking forward. Christ will use His almighty power in bringing about this result. He, to whom even death and corruption are subject, will deliver us from all evils of this present world, and, clothed in the spiritual bodies of His glory, He will take us home ^■840 .

Summary

The apostle warns against Judaizing teachers, states that he has more reason to boast than they, but that he has cheerfully cast aside everything else for the possession of Christ; he places himself as a type and example before his readers, urging them to strive forward in sanctification and thus reach the heavenly goal with its glories.

Verses 1-3

Firmness and unanimity enjoined

The apostle here draws the conclusion from the previous exhortation: Therefore, my brethren, beloved and yearned for, my joy and my crown, stand firm thus in the Lord, beloved. What a world of kindness is contained in these appealing words, in which the apostle not only addresses the Philippians as his beloved, but shows the tenderness of his affection for them also by writing that he is yearning for them with a homesick longing, that his heart is desiring to be with them. They are his joy, they have always given him cause for rejoicing. They are the crown of his work, such as faithful pastors will be crowned with as a great honor. This being the case, they should stand firm in their Christian faith and life; they should not permit themselves to be led astray by the false teachers and their followers; they should avoid both extremes, selfishness and carnal-mindedness. The apostle has the confidence in them that they will fulfil his expectations.

To the general admonition to firmness, which grows out of unanimity, the apostle adds a specific exhortation: Euodia I beseech, and Syntyche I beseech, to think the same in the Lord. He wants these two women to drop their differences. Both of them were well-known, active members of the church at Philippi. But there was a rift in the lute, probably due to jealousy; there were dissensions, which, with the purity of the congregation’s life, loomed up all the more lowering. So Paul admonishes them to work in harmony, to be of the same mind, to put aside their alienation, their estrangement. The same thing happens also in our days, namely, that women in the various organizations of the church are bothered by jealousy and thus disturb the tranquillity of constructive work. A careful, but firm admonition may avert disruption.

The matter caused the apostle some concern, as his next words show: Yea, I pray also thee, my sincere yoke-fellow, be of assistance to these women that have fought with me in the Gospel, with Clement and the other fellow-laborers, whose names are in the book of life. The differences were of such a nature that Paul seemed to fear the written admonition alone might not succeed in this case, wherefore he earnestly begs his yoke-fellow, one of the bishops or presbyters of the congregation at Philippi, to take charge of this matter. Note: The word translated “yoke-fellow” may be a proper noun, Synzygos, the name of one of the bishops or some other well-known member. He should help these women in their difficulty, be of assistance to them, show them the way out of their real or supposed grievances. If necessary, Clement and all the other workers, probably the entire presbytery, should be called upon to settle the dispute and to restore harmony. The names of these coworkers of the apostle are in the book of life, they are entered in the list of the elect unto salvation. Mark: It is said of these two women that they had strenuously labored with the apostle in the Gospel of Jesus Christ. Women are by no means excluded from active participation in the work of the Church, but their tactful labor may do much to advance the cause of the Gospel, if they do not become entangled in jealous quarrels.

---

Verses 4-9

The rejoicing of the Christians especially in their fellowship with Christ

The care-free joy of believers:

Here the apostle once more brings out the theme of the letter. He was obliged to include this warning against disharmony, but all the while his heart was overflowing with love and joy toward the Philippians. And so he breaks forth in another appeal: Rejoice in the Lord always; again I say, Rejoice! With Christians their joy is always in the Lord and on account of the Lord. That is the fundamental sentiment of their entire life, to be happy in the salvation which is theirs through the atoning work of Christ, to feel exultant joy over the fellowship with His sanctifying power. Lest the Philippians raise the objection that it is impossible in the midst of the tribulations of this vale of tears to feel happy always, Paul repeats his admonition, thus cutting off all remonstrances: the Christians can and shall rejoice at all times. Cp. 2 Corinthians 4:8-9

Out of this feeling, which dominates their whole life, there follows: Your mildness make known to all men; the Lord is near. There is so much contained in the Greek word used here by Paul: moderation, forbearance, gentleness, patience, selflessness, equity, mildness; it is that quality by which a Christian always puts the best construction on everything. This should become evident before all men, it follows out of the joy of faith, from the knowledge of their acceptance with God. Toward all men they should exhibit this feeling, because it is the one characteristic attitude which will tend to win people for Christianity. There must, of course, always be an uncompromising opposition to all that is evil and condemned by the Word of God, but this must never result in gruffness and harshness, which would be incompatible with the spirit of Christ. In this connection the Christians should always remember that Christ is near at hand, His advent is about to take place. He wants to deliver His believers from all evil. They will be with the Lord always. Then all the afflictions, all the anxiety, trouble, tribulation of this life, will be past. In view of this prospect, earthly bickerings and wranglings are utterly trivial. This thought should always encourage and spur on the Christians to show true lenity.

Another thought follows from the facts as presented: For nothing be anxious, but in everything, by supplication and prayer with thanksgiving, make known your wishes toward God. Here is a clear and inclusive injunction. The Christians should not be anxious, consumed with worry and anxiety about anything in this life. The Philippians may have had occasion to feel anxious, since they were suffering from the enmity of many opponents. But instead of being concerned about the things of this world, they should put all their trust in the Lord, leave all matters to His fatherly direction and care. In general prayer and in specific supplication, combined with the giving of thanks, they should make known their wants before God. Even the smallest, apparently insignificant detail of daily life, as well as the large, momentous facts which confront them, should be brought to the attention of God. There is nothing too small for His consideration if it concerns the welfare of His children or of the Church. And the giving of thanks must never be omitted. It is an essential part of prayer, since the Lord’s gifts always surround us and we are never without specific reasons for thanksgiving. By carrying out this injunction carefully, a Christian will always be in the right mood and spirit for kindness toward all men.

Since these gifts, however, are such as cannot be obtained by a Christian of his own strength nor be retained by his own power, the apostle adds the prayerful wish: And the peace of God which goes beyond all understanding keep your hearts and your minds in Christ Jesus. The peace of God enables the believers to do what they cannot perform of their own reason and strength. It keeps the hearts of the Christians secure in the trust that His presence and promise is with them at all times, and that it is but necessary to rely upon Him in childlike faith. The peace of God is a condition brought about between God and man as a consequence of salvation. There is now no more a dividing wall of enmity between God and man, but only the fullness of peace. This consciousness actuates and governs the Christians in all their relations toward their fellow-men, it keeps their hearts in a wonderful watch and guard. For this peace of God transcends all understanding. It is not only too wonderful for all human understanding and comprehension, but it is stronger than all understanding of men, it can accomplish far more than any human mind. What human mind, reason, and understanding cannot do the peace of God can accomplish with ease. It keeps the heart in check, it watches the mind, it guards against all mere human affections and sinful thoughts. And this is possible only because the efficacy of this peace is based upon its connection with Jesus Christ. It rests in the Savior of mankind. For through Christ the peace of God, with God, has been gained. If we have a firm stand in Christ Jesus, we shall think and do such things as are pleasing to Him. Thus the peace of God permeates and governs the entire existence of the Christians, it is the primary influence of their lives ^■841 .

Christian progress in all virtues:

In order that peace and joy may remain within the Christian hearts and within the Christian congregations, it is necessary that Christians avoid all things which might disturb such harmony in the Spirit. Their thoughts must be directed solely to things that are well-pleasing to God. That is evidence of true progress in sanctification, to seek what pleases God and is of benefit to one’s neighbor. The apostle enumerates the virtues which the believers must keep in mind, upon which they should think. Their minds should be engaged with matters which are true, truthful, truth-speaking, sincere, frank, and open, especially toward God who searches hearts and minds; with things which are honest or honorable, belonging to and fitting true Christian dignity, since the Christians must never forget what they owe to their station as children of God in the world; with matters which are just and right, which agree with all just expectations of men, which are in accord with the Law. The believers should reflect carefully also upon things which are pure, chaste, clean in words and deeds, never become guilty of lascivious allusions or of filthy deeds; upon things which are lovely, well-pleasing, not only omitting all vain and empty conversation, but, above all, offensive garrulity; upon things of good report, which reflect credit upon the Christian religion and do not cause people to place Christian conversation on a level with that of the world. All such things the Christians will choose as the subject of their meditations, to these they will pay attention. In general, all that is excellent and laudable should be the constant object of every Christian’s thoughts. In all things, at all times, in all places, the sanctification of the Christians should be evident.

To bring home this admonition, Paul cites his own example: What you have learned and received and heard and seen in me, this do; and the God of peace will be with you. Those are the things which he has just enumerated. He has the good conscience that he has walked in these virtues, that he has proved a good example to the Philippians under all conditions, in every way. The daily life and example of a pastor, as a sermon in deeds, is of the greatest importance in the work of the Church. In this manner the relation of the redeemed to God will be upheld. These points are necessary for the preservation of peace and harmony in the Church. The assurance of the presence of God, the God of peace, is given to believers if they follow the words of the apostle.

---

Verses 10-20

Acknowledgment of the kindness of the Philippians

How Paul accommodated himself to every situation:

This passage brings the thanks of Paul for the material help which the Philippian congregation had sent to Rome with Epaphroditus. It was this gift which occasioned the letter, which caused the apostle to write: I rejoiced in the Lord greatly because now at the last your thinking of me has bloomed forth again; upon which you also had thought, but the occasion was lacking. Paul’s joy is so great because their anxious care for him had again blossomed forth into activity, had once more given evidence of its continued existence. Their care and anxiety for him, as upon previous occasions, had once more assumed tangible form. They had made it a point before to share with him, but recently circumstances had prevented their remembering the imprisoned apostle, the persecution which they were suffering being the chief factor. Therefore Paul rejoices all the more that they have now succeeded. He praises both their good will and the deed in which it resulted. He rejoices in the Lord, because He it was that had put such cheerful and eager willingness into the hearts of the Philippians.

At the same time Paul forestalls a misunderstanding: Not that I speak concerning want; for I have learned to be content with the things I have. I know as well to be abased as I know to have plenty; everywhere and in all things I have become accustomed both to have abundance and to suffer want. That represents the sum of Paul’s experiences up to the time of his writing this letter. He had never suffered actual want. He had enough to eat and to live, but on account of his imprisonment he was without many comforts. And so he has reasons to be thankful and joyful, since this need is now supplied. For he had learned to be satisfied with what he had, to accommodate himself to every situation. He had been instructed, he had learned the lesson both to be brought low, to put up with the misery of poverty, and to have plenty, to be well supplied with the goods of this world, to be in a lowly as well as in an exalted position. He has become accustomed to that by long practise and usage. Whether he has all that he needs and more, or whether he suffers hunger, the prospect leaves him unscathed, because he has experienced all.

The reason why he can rise above all the exigencies of life is: I can do all things in Him who strengthens me. That is the confidence of faith, a faith which is victorious over all the possibilities of misery and affliction, by which we are more than conquerors through Him that loved us, Romans 8:37. Paul is strong in all, able to stand all, not in his own power and ability, however, but in and through Christ, his exalted Lord, who makes him strong, who transmits to him some of His own strength. In this strength he can be daring, he can meet the onslaughts of his enemies, he can overcome all their temptations. That is the attitude of every Christian: he is satisfied with whatever God sends and gives him. Every Christian learns this art, becomes proficient in this ability, because Christ strengthens him.

The generosity of the Philippians and God’s reward:

The apostle now turns the attention of his readers back to the Philippians and their gift, his delicacy and tenderness being unwilling to leave them under the impression as though he did not appreciate their thoughtfulness and love to the full: All the same, you have done well that you shared in my affliction. It was a truly good work to remember him thus. It is also to-day a good and laudable thing if all Christians take proper care of their pastors in gifts of this world. That is an evidence of their love and appreciation of the Gospel.

Paul now mentions instances of the generosity of the Philippians: But you also know, Philippians, that at the beginning of the Gospel, when I departed from Macedonia, no church communicated with me in the matter of giving and receiving but you only. For also in Thessalonica you sent once and a second time to me for my need. Paul speaks commendingly of the fact that the Philippians, whom he singles out by the use of their name, had excelled in this particular work of taking care of his bodily needs. It was in the days when he first came to Macedonia, when he had preached the Gospel in Philippi and then had continued his journey to Thessalonica, which was situated just 100 Roman miles (about 92 English) west on the Via Egnatia. During Paul’s stay at Thessalonica, the congregation at Philippi had repeatedly remembered him with gifts of their gratitude; they had taken care of him when he was in need, certainly a splendid example for all Christian congregations.

But in praising the Philippians, Paul does not want to create a false impression: Not that I seek the gift, but I seek the fruit that abounds to your account. That was not Paul’s object in reminding of their kindness in the past; he was not giving them a hint to send him some more gifts. He was not interested so much, and for his own person, in the external gift as in the evidence which it presented as being a fruit of their faith, which would be charged to their credit. The account in their favor would be largely increased by such manifestations of their faith in love. They would in due time receive their returns, the reward of grace in full value. Eternity will reveal how many gifts of love individuals and congregations have made for the cause and to the ministers of Christ.

There was no need of worrying on his account: But I have all and have abundance; I am filled, having received of Epaphroditus the things from you, an odor of sweetness, a sacrifice acceptable and well-pleasing to God. Since the messenger of the Philippian congregation, Epaphroditus, had delivered their bounty, Paul now had more than his immediate needs required; he had nothing left to wish for, he had not only outward abundance, but inward satisfaction as well. He calls their gift a savor of sweetness, like the Old Testament sacrifices that were well-pleasing to God. Their work of love was acceptable to God, it found favor in His sight; it pleases Him when congregations show their loving appreciation of the spiritual gifts which they have received by imparting to their teachers of their earthly goods.

Paul now makes such returns as he is able to make: But my God will fill all your need according to His riches in glory in Christ Jesus. To God, however, and our Father be glory forever and ever! Amen. This is a prayer that God would fulfil every need of the Philippian brethren. What they still lack in spiritual gifts, in knowledge of Christ, God will supply, and abundantly, with the infinite possibilities of His riches. If believers supply the physical wants of their pastors in a spirit of true love and faith, God will let this good work redound to their furtherance in spiritual growth. Since He has all riches, in both the physical and spiritual domain, He can supply and donate spiritual gifts in endless variety and richness. For the greatest riches are those in the glory of Jesus Christ. Whatever good gifts in spiritual riches God gives have been made possible through the mediatory work and vicarious sacrifice of Christ. All spiritual gifts and blessings are ours in Him. And God gives them to the believers for Christ’s sake. For that reason all glory shall be given to God, who is also our Father, the Father of all believers in and through Jesus. This praise and glory shall be given to Him as His rightful due forever and ever. Amen. Thus Paul, after his custom, ends with a doxology, with an expression of praise to the Lord, the Giver of all good gifts.

---

Verses 21-23

Greetings and conclusion

Every saint, every member of the Philippian congregation, is remembered in the final salutation of the apostle. Being believers, they are saints, cleansed and sanctified by the blood of Christ. The brethren in Rome also wished to be remembered. Though they were not acquainted personally with the Philippian Christians, they felt themselves united with them in the fellowship of a common faith and love. Especially the Christians that belonged to Caesar’s household, with whom Paul undoubtedly was most intimately acquainted and whom he saw oftener individually than many others, sent their greetings. Into the very palace of the emperor that hated the Christians the news of Christ had spread and made converts. Whether servants only were included, or whether some members, of the emperor’s family had also been gained for Christ, as tradition has it, cannot be determined from this passage. The apostle closes with the earnest wish that the grace of Jesus Christ the Lord, the supreme gift and blessing of salvation, may be with the spirit of his readers. Cp. Galatians 6:18; Romans 16:24 ^■842 ; 2 Corinthians 13:13 ^■843 .

Summary

The apostle closes his letter with general exhortations regarding the cultivation of all Christian virtues, recommends the Philippians for their liberality, and closes with the customary greetings.