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Chapter 1 |
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Chapter 2 |
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Chapter 3 |
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Chapter 4 |
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Apparently, this
letter was written by Paul while he was a prisoner at
Rome
. He is said to have sent it to the Philippians by the hand of
Epaphroditus, who had been sent by the Philippians to inquire
of Paul's welfare, and to carry to him a contribution from
them. While with Paul, he had fallen sick, as Paul tells us in
Chapter II. There are a few things said in this epistle, which
apply peculiarly to the Philippians, but for the most part, it
is applicable to all Christians. |
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Chapter
1
(Verses
1 and 2) "Paul and Timotheus, the servants of Jesus Christ, to
all the saints in Christ Jesus, which are at
Philippi
, with the bishops and deacons: grace be unto you, and peace from
God our Father, and from the Lord Jesus Christ."
In
the New Testament we have thirteen epistles which bear the name of
Paul as the author. Of these there are only five which say nothing
of Paul's apostleship. Philippians is one of these. Perhaps, his
reason for making no mention of it in this letter is that no
disturbance has been raised, and there has come up no question,
which requires reference to apostolic authority. In his greeting to
the Philippians he simply refers to himself and Timotheus, whom we
know as Timothy, as "the servants of Jesus Christ." As
much time as he had spent with the Philippians, and as close a
fellowship as he had with them, there can be no doubt that they were
well aware of his apostleship without its being mentioned here. He
addresses this letter to "all the saints in Christ Jesus which
are at
Philippi
, with the bishops and deacons." not to "the bishops and
deacons, that they may pass the message on to the other
members." He simply puts them all on the same level, which is
indeed the way it should always be. His prayer for them is the same
as is usual in his greetings to all the churches, "Grace be
unto you, and peace, from God our Father, and from the Lord Jesus
Christ."
(Verses
3 through 8) "I thank my God upon every remembrance of you,
always in every prayer of mine for you all making request with joy,
for your fellowship in the gospel from the first day until now;
being confident of this very thing, that He which hath begun a good
work in you will perform it until the day of Jesus Christ: even as
it is meet for me to think this of you all, because I have you in my
heart; inasmuch as both in my bonds, and in the defence and
confirmation of the gospel, ye all are partakers of my grace. For
God is my record, how greatly I long after you all in the bowels of
Jesus Christ."
We
can, from this excerpt, get some understanding of the love Paul has
for the Philippians. When one considers Paul's first experience in
Philippi
, (Acts
16:12
-40,) it becomes evident that Philippian believers themselves must
have been exceptionally obedient to the gospel to establish
themselves so firmly in the apostle's heart and mind. At the time of
this writing he is a prisoner at
Rome
for the sake of this gospel, which was the occasion of his being so
ill-treated by the authorities on his first visit to
Philippi
. But now he is thankful to God for them every time he thinks of
them and their fellowship, which has been unbroken from the first
day of their acquaintance until now. He has full confidence that
"He Which hath begun a good work" in them "will
perform it until the day of Jesus Christ." That is, their lives
have been such that he is fully assured that there is nothing false,
or pretended about their profession of faith. He is fully persuaded
that God started that work, and since He never fails, He will surely
finish that which He has begun. He reminds them that it is fitting
for him to think this of them for two reasons. First, simply because
they are in his heart, that is, he has such great love for them; and
second, because that even in his bonds, they are partakers of his
grace in both the defense and the confirmation of the gospel. When
Paul says, "ye are all partakers of my grace," he does not
mean "grace that I supply," but "the grace that God
has supplied to me." He has given them the same grace with
which He supplied Paul. They, having this grace, have stood firmly
for the defense and confirmation of the gospel, and have not let
Paul's bonds frighten them away from this stand. Then he declares
that God is witness of the great longing he has to see them. His
expression, "in the bowels of Jesus Christ," simply means
"in the love of Jesus Christ." The love of Christ is the
moving cause of his longing for them.
(Verses
9 through 11) "And this I pray, that your love may abound yet
more and more in knowledge and in all judgment; that you may approve
things that are excellent; that ye may be sincere and without
offence till the day of Christ; being filled with the fruits of
righteousness, which are by Jesus Christ, unto the glory and praise
of God."
This
is a continuation of the apostle's prayer for the Philippian
brethren, that their love may not only increase into a deeper
Christian love, but also that it may cause their knowledge and
judgment to mature, so that, they will be able to "approve
things that are excellent." That is, that they may be able to
make proper decisions for themselves concerning the many questions
that may arise after he is no longer with them to teach them what
they should do. And he prays that they "may be sincere and
without offense till the day of Christ," as well as that they
may be "filled with the fruits of righteousness, which are by
Jesus Christ, unto the glory and praise of God." No doubt this
would be Paul's prayer for these brethren at any time, but it has
special significance at this time, because of his being a prisoner,
and not knowing when, or whether, he will ever see them again.
(Verses
12 through 17) "But I would ye should understand, brethren,
that the things which happened unto me have fallen out rather to the
furtherance of the gospel; so that my bonds in Christ are manifest
in all the palace, and in all other places; and many of the brethren
in the Lord, waxing confident by my bonds, are much more bold to
speak the word without fear. Some indeed preach Christ of
contention, not sincerely, supposing to add affliction to my bonds:
but the other of love, knowing that I am set for the defence of the
gospel."
Having
expressed his love and prayers for the brethren, Paul now tells them
that his imprisonment, although it is certainly an inconvenience to
him, instead of being a hindrance to the gospel, is actually
promoting it. Since in all places, even in the palace, everyone
understands that his imprisonment is for the sake of his preaching
the gospel, the brethren are encouraged to be bolder in their own
preaching of Christ. Not only so, but some of Paul's enemies,
thinking that by so doing they will cause him more suffering, are
also preaching Christ, albeit in pretense, and not in sincerity; and
although it is in pretense, they must at least be preaching the
truth. On the other hand, some are preaching sincerely and honestly
because of their love for Christ, and for His servant, Paul.
(Verses
18 through 21) "What then? notwithstanding, every way, whether
in pretence, or in truth, Christ is preached; and I therein do
rejoice, yea, and will rejoice. For I know that this shall turn to
my salvation through your prayer, and the supply of the Spirit of
Jesus Christ, according to my earnest expectation and my hope, that
in nothing I shall be ashamed, but that with all boldness, as
always, so now also Christ shall be magnified in my body, whether it
be by life, or by death. For to me to live is Christ, and to die is
gain."
Since
some of those who were preaching Christ were doing so, not in
sincerity but only in pretense, hoping by this to add to Paul's
suffering, it might be supposed that he would be somewhat irritated
thereby. As mentioned earlier, however, they must have been
preaching the truth even though they did not believe it themselves,
for the apostle asks, "What then?" or "What
difference does it make whether those who are preaching believe what
they are saying or not, just so long as they preach Christ?" To
him this is cause for rejoicing. When he says, "For I know that
this shall turn to my salvation_ _ _," he is not referring to
eternal salvation, nor even to his being delivered from
imprisonment. But, as we follow his statement through to the end, we
find that his concern is rather for being able to stand firmly to
the end, that whether by life or by death, he may glorify Christ.
And this preaching, whether sincerely or in pretense, together with
the prayers of the brethren for him, and the supply of the Spirit of
Christ Jesus will save him from the weakness of the flesh whereby he
would be ashamed; and will give him proper boldness even to the end,
all of which is according to his earnest expectation and hope. He is
not greatly concerned about whether he shall live, or die, as he
says, "For to me to live is Christ, and to die is gain."
(Verses
22 through 26) "But if I live in the flesh, this is the fruit
of my labour: yet what I shall choose I wot not. For I am in a
strait betwixt two, having a desire to depart, and be with Christ;
which is far better: nevertheless to abide in the flesh is more
needful for you. And having this confidence, I know that I shall
abide and continue with you all for your furtherance and joy of
faith; that your rejoicing may be more abundant in Jesus Christ for
me by my coming to you again."
Since
Paul has already said that, for his part, it makes little difference
whether it is his continued life, or his death, that is used to
glorify God, he now says that he does not know which he would
choose, if given a choice. In view of what he says as he continues,
it is not to be thought that God has offered him this choice, but
just that his mind is torn between the desire to go on and be with
the Lord, and the knowledge that there is still a further work which
the Christ has for him to finish. He then says that because it is
more needful for him to remain for the sakes of those to whom he
must minister, he knows that he must continue his work. His
remaining will then be for the maturing of their joy and faith, and
he will again be permitted to visit them.
(Verses
27 and 28) "Only let your conversation be as it becometh the
gospel of Christ: that whether I come and see you, or else be
absent, I may hear of your affairs, that ye stand fast in one
spirit, with one mind striving together for the faith of the gospel;
and in nothing terrified by your adversaries: which is to them an
evident token of perdition, but to you of salvation, and that of
God."
The
apostle's greatest concern, in spite of the great love he has for
these brethren, is not whether or not he will be permitted to visit
them again, but that they continue in obedience to the principles of
the gospel of the Christ. When he says, "Let your conversation_
_ _," he is considering much more than what we today usually
mean by "conversation." In his usage it means "manner
of living," including thoughts, words, and actions. When he
hears about them, he wants to hear that they are united in spirit
and mind, "striving together for the faith of the gospel,"
that is, the gospel principles, of both doctrine and practice, and
facing their adversaries bravely and without terror. The clause,
"which is to them an evident token of perdition," might
have been slightly clearer to us in our modern manner of speaking
had it been translated "which is FOR them_ _ _," since the
meaning is not that it is evident to them, (for they indeed do not
see it at all,) but it is an evident token concerning them. In the
Greek text neither preposition occurs. Only the dative case ending
of the pronoun is used; and this can be translated either
"to" or "for." In this case "for" is
more in keeping with the apostle's meaning, which is that those who
are adversaries to you and the gospel are manifesting a clear
evidence of their eternal destruction [apoleias], while the same is
a clear token of your salvation, and that this salvation is of God.
(Verses
29 and 30) "For unto you it is given in the behalf of Christ,
not only to believe on Him, but also to suffer for His sake; having
the same conflict which ye saw in me, and now hear to be in
me."
Here
is a principle, which has applied from the beginning, and will apply
to the end; and yet it seems that very few of us ever really learn
it. If we can only learn it and keep it in mind, we will do far less
murmuring and complaining. Our suffering, whether of tribulations,
or afflictions, or persecutions, is a "gift," or
privilege, and not a burden. It is given unto us "in the behalf
of Christ, not only to believe in Him, but also to suffer for His
sake." After all, He proved His great love for us in, and by,
His suffering. Should not also our love for Him be tested in the
same manner, albeit never to the same extent? It is not a new
conflict. It is the same one that was in the Apostle Paul.
(Verses
1 through 4) "If there be any consolation in Christ, if any
comfort of love, if any fellowship of the Spirit, if any bowels and
mercies, fulfil ye my joy, that ye be like-minded, having the same
love, being of one accord, of one mind."
It
will be noted that there are two words added by the translators in
verse 1, which seem to obscure the meaning slightly. These are
"there be." The meaning of the passage obviously is not
"If there be_ _ _," but rather "If you are
experiencing any consolation in Christ_ _ _ fulfill ye my joy_ _
_." These things are always in Christ. Sometimes, however, we
do not experience them. If this were not the case they would hardly
do what the apostle says. But if they are experiencing these things
they will gladly fulfill his joy by maintaining the unity of the
Spirit in showing forth their love for each other and, being in one
accord and of one mind. Then he instructs them to do nothing for
strife or "vainglory," as our modern expression would be,
"to show off". Instead let everyone consider his brother
better than himself; and let not each be so concerned about his own
welfare as about that of others. This rule is just as necessary for
us today as it was for them.
(Verses
5 through 8) "Let this mind be in you, which was also in Christ
Jesus: Who, being in the form of God, thought it not robbery to be
equal with God: but made Himself of no reputation, and took upon Him
the form of a servant, and was made in the likeness of men: and
being found in fashion as a man, He humbled Himself, and became
obedient unto death, even the death of the cross."
The
Apostle John tells us, (John 1:1-4,) "In the beginning was the
Word, and the Word was with God, and the Word was God. The same was
in the beginning with God. All things were made by Him; and without
Him was not anything made that was made. In Him was life _ _
_". In John
1:14
he says, "And the Word was made flesh, and dwelt among us, (and
we beheld His glory, the glory as of the only begotten of the
Father,) full of grace and truth." Since it is He by Whom all
things were made, there is no reason He should think it robbery to
be equal with God. Yet when He took upon Himself the body of flesh,
He took "the form of a servant, and was made in the likeness of
men." He laid aside His glory in heaven before coming down to
earth to take that body, thereby making Himself of no reputation.
Then being in the form of man, "found in fashion as a
man," He, although actually God manifested in the flesh,
"humbled Himself, and became obedient unto death, even the
death of the cross." Since He so humbled Himself for us, should
not we also humble ourselves for one another?
(Verses
9 through 11) "Wherefore God hath also highly exalted Him, and
given Him a name which is above every name: that at the name of
Jesus every knee should bow, of things in heaven, and things in
earth, and things under the earth; and that every tongue should
confess that Jesus Christ is Lord, to the glory of the Father."
Since
Jesus has so humbled Himself as to endure the death of the cross,
God has now highly exalted Him, and given Him a name that is above
every name, not only above any name, but above all names together,
no matter how many there may be, or how great they are. There are
various ideas of what is meant by the expression, "of things in
heaven, and things in earth, and things under the earth." It
seems that, perhaps, since it has almost always been considered by
most men that the place of residence of the spirits of the dead, and
particularly the wicked dead, is "under the earth," it may
simply be another way of saying that both living and dead, righteous
and wicked, will bow before our Lord Jesus the Christ, and confess
that He is King of kings and Lord of lords. Or, it may be said in
reference to angels "in heaven," men "in earth,"
and devils "under the earth." In either case it does not
misrepresent the situation, for all, whether angels, men, or devils,
both living and dead, must come before Him as the "Judge of the
quick and the dead," and there receive their sentences, whether
it be the joyful sentence of eternal glory conferred upon the
righteous, or the terrible sentence of everlasting torment upon
devils and wicked men. In that day our Lord Jesus will by all be
acknowledged to be THE LORD, to the glory of God the Father.
(Verses
12 and 13) "Wherefore, my beloved, as ye have always obeyed,
not as in my presence only, but now much more in my absence, work
out your own salvation with fear and trembling. For it is God Which
worketh in you both to will and to do of His good pleasure."
This
quotation contains an expression that is, perhaps, one of the most
abused in all scripture, simply because many either misunderstand,
or else have a flagrant disregard for, what the apostle has written.
They leave off both the first and last portions of this scripture,
and come up with what they perceive as a command that should be
addressed to everybody. So before we consider this particular text,
let us turn back to the address of this letter. Chapter 1, verse 1
says, "Paul and Timotheus, the servants of Jesus Christ, to ALL
THE SAINTS IN CHRIST JESUS which are at
Philippi
." From this it ought not be difficult to understand that Paul
is addressing persons who are already born of the Spirit of God. How
else can one become a saint? Now he says, "Wherefore, my
beloved, as ye have always obeyed, not as in my presence only, but
now much more in my absence,_ _ _." Surely it can be understood
that he is addressing the same persons, those who already have
salvation, and not some who must do something in order to obtain it.
So from this it is very obvious that his usage of the word,
"salvation," has nothing to do with becoming children of
God. These to whom he is writing are already "saints in Christ
Jesus," and are far more obedient to the gospel than most
professed Christians today. Still he says, "Work out your own
salvation with fear and trembling." The Greek word, here
translated "salvation," can mean "deliverance,
preservation, safety, or salvation;" and it is clear from what
Paul says, both before and after it, that he simply means that their
obedience, not only in his presence, but much more in his absence,
shows them to be of sufficiently good spiritual judgment to be
capable of working out the answers to whatever problems may come up
among them. Heretofore they have, no doubt, depended upon him to
instruct them, and make decisions for them, but since he is no
longer available to them, and may never again be, they must make
their own decisions. Their signal obedience proves that it is God
Who is leading them, both by giving them a desire to do His will and
giving them the ability and zeal to do that which He directs them
to. The apostle places only one restriction upon them, do this
"with fear and trembling," not making what we often refer
to as "snap judgments," nor trying to show what great
wisdom they have, but in the fear of the Lord waiting for Him to
direct them.
(Verses
14 through 18)"Do all things without murmurings and disputings:
that ye may be blameless and harmless, the sons of God without
rebuke, in the midst of a crooked and perverse nation, among whom ye
shine as lights in the world; holding forth the word of life; that I
may rejoice in the day of Christ, that I have not run in vain,
neither laboured in vain. Yea, and if I be offered upon the
sacrifice and service of your faith, I joy, and rejoice with you
all. For the same cause also do ye joy, and rejoice with me."
Paul's
instructions here are just as valuable to us today as to the
Philippians. There are surely few things that cause Satan any more
joy than murmurings, disputes, and strife in the
church
of
God
. He can with these cause the world to blaspheme the Son of God. The
cry is, "Their Christ cannot be very great or worthwhile, for
if He were, His followers would be more unified." If, on the
other hand, the members of the church carry on whatever they do in a
quiet, peaceable, and unified manner, there can be no blame cast
upon them. And no room is given for the adversary to blaspheme the
name of Christ; and thus they are "blameless and harmless, the
sons of God without rebuke." The Apostle John says, (1 John
5:19
,) "And we know that we are of God, and the whole world lieth
in wickedness." So we are indeed in the midst of a
"crooked and perverse nation;" and if we live according to
Paul's instructions to the Philippians we will "shine as lights
in the world," by holding forth the word of life, not merely by
words, but by deeds also. This is what we might call "keeping
the flag flying." When a military unit is in combat, morale and
order can be maintained even in the bitterest of struggles if the
flag is kept flying; but when the colors are struck or thrown aside,
pandemonium usually breaks loose. So let us follow Paul's
instructions, and keep the flag flying high, as much for the sake of
our brethren as for ourselves, but above all for the sake of our
Captain, our Lord Jesus the Christ. Paul tells these brethren that
there is another reason why he is desirous that they do this,
"that I may rejoice in the day of Christ, that I have not run
in vain, neither laboured in vain." Paul's statement in verse
17 is really the climax of his praise of the Philippians for their
love, faith, and obedience to the gospel. And to appreciate the
depth and seriousness of it one must remember that, at this point,
although he has expressed strong confidence that he will be set free
again, the apostle does not know with certainty whether his sentence
will be freedom, or death. In essence he is saying, "If for the
sake of your faith and obedience I must lay down my life, I count it
joy to do so, and I rejoice with all of you in your faith and
obedience. For the same cause I want you to rejoice in your faith,
and rejoice with me in that I am counted of the Lord worthy to lay
down my life for the gospel." He has no wish that his death, if
that be the outcome of the present situation, cause them any sorrow.
(Verses
19 through 24) "But I trust in the Lord Jesus to send Timotheus
shortly unto you, that I also may be of good comfort, when I know
your state. For I have no man like-minded, who will naturally care
for your state. For all seek their own, not the things which are
Jesus Christ's. But ye know the proof of him, that as a son with the
father, he hath served with me in the gospel. Him therefore I hope
to send presently, so soon as I shall see how it will go with me.
But I trust in the Lord that I also myself shall come shortly."
It
seems almost incredible that at this early stage in the gospel
ministry, when the Holy Ghost was still working many miracles among
the saints, and giving men such faith that they could boldly face
the persecutions that were being brought against them, that gospel
ministers, (and surely that is Paul's meaning,) would be so greedy,
callous, apathetic, or whatever adjective one might use to describe
them, that they were interested only in personal gain, honor,
recognition, etc., and not in the spiritual welfare of those to whom
they ministered. Paul says, "For all seek their own, not the
things which are Jesus
Christ's." So this leaves him with no one beside Timotheus whom
he can, in good conscience, send to counsel with these brethren to
find out how they are getting along, and report it back to him for
his own comfort. He reminds them that they are well acquainted with
Timotheus since they have already observed his service in the
gospel. Therefore he hopes to send him just as soon as he finds out
what his own sentence will be; and he still expresses confidence in
the Lord that he will also soon be at liberty to come to them again.
(Verses
25 through 28) "Yet I supposed it necessary to send to you
Epaphroditus, my brother, and companion in labour, and
fellow-soldier, but your messenger, and he that ministered to my
wants. For he longed after you all, and was full of heaviness,
because that ye had heard that he had been sick. For indeed he was
sick nigh unto death: but God had mercy on him; and not on him only,
but on me also, lest I should have sorrow upon sorrow. I sent him
therefore the more carefully, that, when ye see him again, ye may
rejoice, and that I may be the less sorrowful."
Paul
says that although he is planning to send Timotheus as soon as he
has any news to report concerning his own condition, he feels it
necessary to send Epaphroditus immediately, primarily because
Epaphroditus is so desirous of seeing them, and letting them know
that he has recovered from a sickness he has recently experienced.
Notice Paul's manner of speaking concerning him: "My brother,
and companion in labour, and fellow soldier, but your messenger, and
he who ministered to my wants." Epaphroditus was sent by the
Philippian
Church
to bring a gift to the Apostle Paul, and to inquire of his
condition. In addition to bringing the gift to the apostle, he
rendered to Paul all the personal service that he possibly could.
During their stay together they became extremely close friends,
although, no doubt, they were already well acquainted before this.
So Paul says, to the Philippians, that, since they sent Epaphroditus
he is their messenger, but he is far more than that to him. Their
friendship and fellowship are as of two soldiers who have side by
side fought through a severe campaign. He says that Epaphroditus was
so sick that he was near death, but God had mercy on him, and on
Paul himself, since his death would have added greatly to the sorrow
he already had because of his present condition. Although Paul is
said to have sent this epistle to the Philippians by Epaphroditus,
verse 28 seems to imply that Epaphroditus was already gone at the
time of the writing. He says, "I sent him therefore the more
carefully, that, when ye see him again, ye may rejoice, and that I
may be the less sorrowful."
(Verses
29 and 30) "Receive him therefore in the Lord with all
gladness; and hold such in reputation: because for the work of
Christ he was nigh unto death, not regarding his life, to supply
your lack of service toward me."
Surely
this needs no explanation, unless it be the last part of the
quotation, "to supply your lack of service toward me." The
apostle is not accusing them of failing to do what they should for
him. He is only saying that, since they were not within reach, and
therefore could not do for him that which they desired to do,
Epaphroditus almost worked himself to death to supply the service
which they were not able to render.
(Verses
1 through 3) "Finally, my brethren, rejoice in the Lord. To
write the same things to you, to me indeed is not grievous, but for
you it is safe. Beware of dogs, beware of evil workers, beware of
the concision. For we are the circumcision, which worship God in the
Spirit, and rejoice in Christ Jesus, and have no confidence in the
flesh."
The
apostle says that it is no trouble, "is not grievous," to
him "to write the same things," that is, to repeat that
which he has already told them, but it is for a safeguard to them
that he does it. Although he uses different words from those he has
previously used, his caveats are, in fact, a summary of some of his
former instructions. When he says, "Beware of dogs," he is
not referring to the four-legged animals to which the word properly
applies, but he is using it as did David in Psalms 22:16 and 20, and
as Isaiah in Isaiah 56:10-11. No doubt his reference is to false
teachers, who caused the Corinthians so much trouble, and were
operating everywhere. Further, he says, "Beware of evil
workers." Although the Philippians seem to be far more obedient
to the gospel than many others, a caution against evil workers is by
no means amiss. Finally he says, "Beware of the
concision," that is, those who try to persuade Christians to be
circumcised, and embrace the law as a means, or even a help, to
salvation. It is noteworthy that Paul does not, in this expression,
use the Greek word, "katatoma," which is always used to
mean the religious rite of circumcision, but instead "peritoma,"
which means "mutilation."
The
key to the matter is that we who worship God "in Spirit and in
truth" as our Lord said, and rejoice in Christ Jesus, and have
no confidence in the flesh, are the true circumcision, those who are
circumcised in the heart and not in the flesh. While those who are
circumcised in the flesh are actually only mutilated.
(Verses
4 through 6) "Though I might also have confidence in the flesh.
If any other man thinketh that he hath whereof he might trust in the
flesh, I more: circumcised the eighth day, of the stock of Israel,
of the tribe of Benjamin, an Hebrew of the Hebrews; as touching the
law, a Pharisee; concerning zeal, persecuting the church; touching
the righteousness which is in the law, blameless."
Were
it not for what Paul says in the next few verses, one might accuse
him of boasting in this quotation. Actually he is only establishing
the foundation of the fact that no man has anything of the flesh of
which he has any right to boast. He says that, if there were
anything in the flesh of which to boast, he has more than others.
Verily, many of the Jews could lay claim to the first five items he
lists. But few indeed could claim the last two. So far as his
circumcision and lineage are concerned, they were strictly according
to the law; but the same is true of many others. His zeal, however,
outstripped that of most others. Not only did he persecute the
church, but he was one of the foremost leaders of the persecution;
and as "touching the righteousness which is in the law,"
he was blameless. This is not to say that he never thought, said, or
did anything that was not approved by the law, but rather that, if
it was in any manner brought to his attention that he had violated
the law in any way, he immediately offered the appropriate
sacrifice. So there was no blame that could be laid against him in
this matter. Therefore, if there be anything in the flesh in which
one can have confidence, he, no doubt, has an advantage over others.
(Verses
7 through 11) "But what things were gain to me, those I counted
loss for the excellency of the knowledge of Christ Jesus my Lord:
for Whom I have suffered the loss of all things, and do count them
but dung, that I may win Christ, and be found in Him, not having
mine own righteousness, which is of the law, but that which is
through the faith of Christ, the righteousness which is of God by
faith: that I may know Him, and the power of His resurrection, and
the fellowship of His sufferings, being made conformable to His
death; if by any means I might attain unto the resurrection of the
dead."
The
apostle sets us straight about his evaluation of all the fleshly
attainments he had once considered so great: "But what things
were gain to me, those I counted loss for Christ." Until the
Lord appeared to Paul, all of these things he has enumerated stood
out as wonderful achievements, not only to him, but also to those
around him. They caused his associates to look upon him with great
admiration. They were indeed gain to him. Yet, when his eyes and
heart were opened that he might receive the Lord Christ Jesus, his
entire perspective was changed. That which had been gain to him, he
could now see for what it really was, nothing but loss, waste, and
filth. The only thing of true value is Jesus the Christ and His
resurrection. Paul's usage of the phrase, "His
resurrection," does not so much intend the resurrection of
Jesus Christ Himself as the general resurrection of all His saints,
which is properly called "His resurrection" because it
will be brought about by the power of His voice. His own personal
resurrection is our evidence that the general resurrection will come
to pass just as He has promised. So when the Lord revealed Himself
to Paul, and showed him the glory of the resurrection, the apostle
was ready to throw away all these other things, and count them as
nothing but filth when compared to the excellency of the knowledge
of the Christ. He from that time forward is concerned only with the
righteousness of God, which is not received through the law, but
through faith which is of Christ Jesus our Lord. His desire now is
to be found in the Christ, clothed in that righteousness which is by
faith, and to know the Christ, experience the power of His
resurrection and the fellowship of His sufferings, and to be made
conformable to His death, all of this in the hope of attaining to
the resurrection of the dead.
(Verses
12 through 14) "Not as though I had already attained, either
were already perfect: but I follow after, if that I may apprehend
that for which also I am apprehended of Christ Jesus. Brethren, I
count not myself to have apprehended: but this one thing I do,
forgetting those things which are behind, and reaching forth unto
those things which are before, I press toward the mark for the prize
of the high calling of God in Christ Jesus."
The
apostle is still following the same line of thought as in previous
verses. He says that he does not consider himself to have attained
to all of this for which he is striving, nor does he consider
himself to be perfect. (His usage of the word, "perfect,"
does not always mean "without sin," as we sometimes have a
tendency to think, but "complete," or "mature."
Yet in this instance it would make little difference which meaning
is understood, for nowhere does the apostle claim to have reached
the sinless state, nor to have attained to all the knowledge he
desires of the Christ and His resurrection.) He says that instead of
making such claims, he is following after, or seeking, that for
which he has been apprehended, (literally, "laid hold
of,") by Christ Jesus. He declares that he is making only one
claim, "forgetting those things that are behind, and reaching
forth unto those things which are before, I press toward the mark
for the prize of the high calling of God in Christ Jesus." Just
as a runner in a natural race blocks out of his mind all else, and
concentrates altogether on reaching the finish line, so he runs the
Christian race. After all, since Christ Jesus is the "author
and finisher of our faith", He is the finish line, and in Him
is found the prize of the high calling of God.
(Verses
15 and 16) "Let us therefore, as many as be perfect, be thus
minded: and if in any thing ye be otherwise minded, God shall reveal
even this unto you. Nevertheless, whereto we have already attained,
let us walk by the same rule, let us mind the same thing."
Paul
has already declared that he does not consider himself perfect; but
he now says, "Let us therefore, as many as be perfect_ _
_." Were it not for verse 16, we might be left to wonder at his
use of such language. Yet in the light of that verse his meaning
seems to be, "If any one of us considers himself to be mature
in the things of God, let him set his mind according to that which I
have just said; and if he cannot see it this way, God will show it
to him." Then he says, "Nevertheless, whereto we have
already attained_ _ _," signifying that, although we are not
perfect, yet at whatever plateau of maturity we stand, the same rule
will work for us. So let us follow the same rule, and keep the same
thing in mind. God's rules are such that it is not necessary to have
a different rule for each stage of development. One rule fits all.
(Verses
17 through 19) "Brethren, be followers together of me, and mark
them which walk so as ye have us for an ensample. (For many walk, of
whom I have told you often, and now tell you even weeping, that they
are the enemies of the cross of Christ: whose end is destruction,
whose God is their belly, and whose glory is in their shame, who
mind earthly things.)"
Here
the apostle gives instructions that are good, not only for the
Philippians, but equally so for us today. He first says, "Be
followers together of me." He never uses the expression that
for a long time has been so popular with some, "Do as I say;
and not as I do." He is determined to look only to Jesus the
Christ, and follow no one else. So he instructs us to "be
followers together" of him. We are to maintain a unity in
following him. Then he says, "Mark, (take notice of, and
remember,) "them which walk so as ye have us for an
ensample." If this instruction is neglected, we are soon in
serious trouble, and the apostle's next statement tells us why.
"For many walk, of whom I have told you often, and now tell you
even weeping, that they are the enemies of the cross of Christ:
whose end is destruction, whose God is their belly, and whose glory
is in their shame, who mind earthly things". This statement
needs no explanation, but it does need far more emphasis than is
currently being given to it. The word Paul uses here, and which is
translated "destruction" is the same he so often uses, and
it means "eternal destruction," not just a temporary
casting down, as some would try to tell us.
(Verses
20 and 21) "For our conversation is in heaven; from whence also
we look for the Saviour, the Lord Jesus Christ: Who shall change our
vile body, that it may be fashioned like unto His glorious body,
according to the working whereby He is able even to subdue all
things unto Himself."
The
reason the apostle instructs us to follow him instead of these other
characters whom he describes is obvious, but he, nevertheless,
expresses it so that there can be no doubt. Remembering what he has
said about them, take notice of what he says here, "For our
conversation is in heaven_ _ _." What a contrast! As we
remember that "conversation," as Paul uses it, means the
entire "lifestyle," not just what we commonly think of as
being "conversation." His meaning, no doubt, is that his
manner of living is in harmony with, and directed by heaven, which
is the home of our Lord, and the place from which He is to come on
the great day of the resurrection, in which He, by that wonderful
power, whereby He is able to subdue all things unto Himself, will
change even these vile bodies in which we now live, and make them
like His own glorious body.
(Verses
1 through 3) "Therefore, my brethren, dearly beloved and longed
for, my joy and my crown, so stand fast in the Lord, my dearly
beloved. I beseech Euodias and beseech Syntyche, that they be of the
same mind in the Lord. And I entreat thee also, true yoke-fellow,
help those women which laboured with me in the gospel, with Clement
also, and with other my fellow labourers, whose names are in the
book of life."
Verse
1 shows what an intense and fervent love Paul has for the
Philippians, and also carries the instruction, "so stand fast
in the Lord." This letter, on the whole, is quite different
from the two Corinthian epistles. Those were full of rebukes and
instructions for correcting errors of both doctrine and practice,
while in this the apostle is usually praising the brethren for their
obedience to the gospel. However, for their continued spiritual
welfare, he cautions them to "stand fast in the Lord." Now
appears the only turbulence mentioned in this epistle as being in
the church. Evidently there had come up a slight difference of
opinion between two members. So Paul says, "I beseech Euodias
and beseech Syntyche, that they be of the same mind in the
Lord." Since this is all that is said about the matter, we can
safely conclude that their difference has not become a major
problem. He does not identify the "true yoke-fellow" whom
he next addresses, but evidently the church is well enough
acquainted with both Paul and this brother to know of whom he
writes. His message is "Help those women which laboured with me
in the gospel, with Clement also, and with other my fellow-labourers,
whose names are in the book of life". The labor in which these
were all involved is not spelled out here for us. It was probably
the same as that of the family of Stephanas, of whom he speaks in 1
Corinthians 16:15, and of whom he says, "They have addicted
themselves to the ministry of the saints," and Sister Phebe,
whom he introduced to the church at Rome, (Romans 16:1-2,) saying,
"For she hath been a succourer of many, and of myself
also." There were those among the churches who, though they did
not preach the gospel, ministered to the saints, especially those
who were in need and those who were persecuted.
(Verses
4 through 7) "Rejoice in the Lord alway: and again I say,
Rejoice. Let your moderation be known unto all men. The Lord is at
hand. Be careful for nothing; but in every thing by prayer and
supplication with thanksgiving let your requests be made known unto
God. And the peace of God, which passeth all understanding, shall
keep your hearts and minds through Christ Jesus."
No
doubt, Paul is somewhat concerned that the Philippians, whom he so
fervently loves, will be very downcast because of his imprisonment,
and for this reason, among others, he calls upon them to
"rejoice in the Lord," then, by way of emphasis, he says,
"Again I say, Rejoice." (His experience is such that he
knows that, in the time of trouble and distress, the only thing, or
person in whom we can rejoice is the Lord.) His next instruction to
them is, "Let your moderation be known unto all men. The Lord
is at hand." Another acceptable translation is, "Show
self-control before all men." The last sentence can very well
be the apostle's way of reminding them that the Lord is always
present, and beholding our manner of living; or, since he shows in
so many places that he considers the return of our Lord imminent, it
can be a reference to that. His expression, "Be careful for
nothing," can be made a little clearer by the use of a more
modern manner of saying the same thing, "Do not worry about any
thing." Instead of being worried, we are to take every thing to
God in prayer and thanksgiving, and leave our worries in His hands.
Paul says that, if we will do this, "The peace of God, which
passeth understanding, shall keep your minds through Christ
Jesus." One of the most precious gifts our Lord gives us is
that wonderful peace which He gives in the times of the greatest
storms of our lives. It "passeth understanding." This can
be looked upon in two ways. First, it "passeth," actually
surpasses, or is greater than, understanding. Let us paraphrase 1
Cor. 13:2, "And though I have the gift of prophecy, and
understand all mysteries and knowledge_ _ _ and have not peace, I am
nothing". No matter how much understanding one may have,
without that wonderful peace of God his life must indeed be
miserable. Second, this peace "passeth understanding" in
that it is beyond the ability of the wisest man to understand.
Nevertheless, Anyone who has ever experienced this peace in times of
trouble and sorrow, although he may never understand it, neither
will he ever forget the sweetness of it.
(Verses
8 and 9) "Finally, brethren, whatsoever things are true,
whatsoever things are honest, whatsoever things are just, whatsoever
things are pure, whatsoever things are lovely, whatsoever things are
of good report; if there be any virtue, and if there be any praise,
think on these things. Those things, which ye have both learned, and
received, and heard, and seen in me, do: and the God of peace shall
be with you."
As
he approaches the close of this letter, Paul sums up his
instructions by telling these brethren what to set their minds upon,
and how to conduct themselves that they may have the continued
presence of the God of peace. No doubt, his instructions are clear
enough; but a few comments may not be out of place. We remember that
our Lord said, (John 14:6,) "I am the way, THE TRUTH, and the
life_ _ _." Therefore "whatsoever things are true"
must be of Him, and approved by Him. They must be according to His
instructions. Certainly those things which are honest, just, and
pure, must also be of Him. We often use the word,
"lovely," to describe something that is beautiful to the
sight, without regard to any other quality. The word used by the
apostle is "prosphilas," which means acceptable, or
pleasing. So it carries, in this usage, the idea of that which is
acceptable, or pleasing to God. Those things which are of good
report are those that are declared good by the word of God. He adds
to these those things which are of moral goodness, and to the praise
of God. Then he commands that we think upon these things, that is,
we are to let our minds dwell upon them. Then we are to do such
things as are in keeping with his teachings and the examples he has
set before us. If we do these things we have the promise, "And
the God of peace shall be with you."
(Verses
10 and 11) "But I rejoiced in the Lord greatly, that now at the
last your care of me hath flourished again; wherein ye were also
careful, but ye lacked opportunity. Not that I speak in respect of
want: for I have learned, in whatsoever state I am therewith to be
content."
Here
Paul is simply expressing his gratitude to these brethren for their
care for him, as shown in the gift they have sent him by
Epaphroditus. As he speaks of his joy that their care has flourished
again, he quickly assures them that he is aware that, lack of
opportunity, and not lack of care, is what has prevented their
sending this sooner. He reminds them that he rejoiced more for the
fact that this was an assurance of their love to him than just for
the supplying of his needs. Then he makes a statement that shows a
condition of mental attitude that is a wonderful achievement for any
servant of God, "For I have learned in whatsoever state I am
therewith to be content." Few, if any, of us can make such a
claim.
(Verses
12 through 14) "I know both how to be abased, and I know how to
abound: everywhere and in all things I am instructed both to be full
and to be hungry, both to abound and to suffer need. I can do all
things through Christ Which strengtheneth me. Notwithstanding ye
have well done, that ye did communicate with my affliction."
Paul
continues with the idea expressed in the preceding verse. Not only
has he learned to be content in all circumstances, but his
experiences have taught him how "both to abound and to suffer
need;" that is, He has learned how to conduct himself in both
cases. A caution must be observed concerning verse 13. The
expression, "I can do all things through Christ Which
strengtheneth me," can very easily and readily be changed into
a lie if taken out of context. Paul himself denies it in at least
two places in his writings, if thus abused. In Romans 7:14-25, he
tells us of his experience, how that he can not serve the Lord as he
desires; and in Galatians 5:17, he says, "For the flesh lusteth
against the Spirit, and the Spirit against the flesh: and these are
contrary the one to the other: so that ye cannot do the things that
ye would." However, if this verse is kept in context, and given
the meaning for which the apostle designed it, it stands forth as a
wonderful truth. The key to it all is that, the words Paul used had
no reference to doing anything, so far as the accomplishment of
anything is concerned. But rather they carry the meaning, "I
can endure, or overcome, all things through Christ Who strengthens
me"; and this meaning is in perfect accord with the context.
Those who do as one man, who took this verse for a text did, are
"changing the truth of God into a lie." That man, (I will
not honor him by calling him a preacher,) took this verse alone, and
from it tried to prove that all we have to do is to make up our
minds what we want to do, and Christ will give us the strength to
accomplish it. He even "hyped" up his congregation to the
point of having them chanting in unison, "I can do
anything." A bigger lie can hardly be imagined. Although Paul
has declared that he can, through the strength of Christ, endure
whatever may be his lot, he tells the Philippians that they have
well done their duty by communicating with his affliction.
(Verses
15 through 17) "Now ye Philippians know also, that in the
beginning of the gospel, when I departed from
Macedonia
, no church communicated with me as concerning giving and receiving,
but ye only. For even in Thessalonica ye sent once and again unto my
necessity, Not that I desire a gift: but I desire fruit that may
abound to your account."
In
his letters to the Corinthians Paul seems to indicate that one
reason why he would not receive contributions from any churches
other than the Philippians was to prevent his enemies from saying
that he was in the ministry for personal gain. We cannot be sure
whether or not he had other reasons also, but it is evident, as he
here states, that the Philippians are the only ones from whom he
received such support. He reminds them of this and explains that he
does not do so because he desires a gift, but because he desires
fruit that may abound to their account. That is, he desires to see
them manifest the proof that their profession of faith is not false,
but one that is real, and that produces fruit.
(Verses
18 and 19) "But I have all, and abound: I am full, having
received of Epaphroditus the things which were sent from you, an
odour of a sweet smell, a sacrifice acceptable, well-pleasing to
God. But my God shall supply all your need according to His riches
in glory by Christ Jesus."
He
tells them that, having received from Epaphroditus their gift, he is
full, that is, he has everything he needs; and this sacrifice, (for
indeed, since they were mostly poor people, whatever they sent had
to be at some sacrifice to themselves,) is acceptable and well
pleasing to God. However they will not suffer any deprivation
because of it, for God will Himself supply their needs
"according to His riches in glory by Christ Jesus."
(Verses
20 through 23) "Now unto God and our Father be glory for ever
and ever, Amen. Salute every saint in Christ Jesus. The brethren
which are with me greet you. All the saints salute you, chiefly they
that are of Caesar's household. The grace of our Lord Jesus Christ
be with you all. Amen."
Certainly
this passage needs no explanation; but one phrase, "chiefly
they that are of Caesar's household", shows us something about
the spread of the gospel. This does not refer to Caesar himself, and
probably not to any of his family, as we would consider it, but to
his servants, for a man's household, especially that of a great, or
wealthy man, consisted of his family and all of his servants. So the
gospel had been received by even some of Caesar's servants even in
his own palace. Paul, in keeping with his usual manner of closing,
prays that the grace of our Lord Christ Jesus may continue with
these brethren, and to that says, "So be it."
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