Note: I am not responsible for the content of banners appearing on my web site.


PHILIPPIANS

Christian Experience

Philippians 1:1,2

An introduction to Philippians should include the reading of Acts 16 where Paul and his missionary company visited the town of Philippi on their second missionary journey. After Paul and Barnabas parted at the beginning of their second missionary journey, Paul chose Silas and Timothy to help him to continue his missionary work. Apparently Paul's intention was to continue to evangelize the country of Asia Minor, but he was suddenly arrested by a man from Macedonia who appeared to Paul in a dream saying, "Come over into Macedonia, and help us" (Acts 16:9). Then in verse 10 Luke recounts, "And after he had seen the vision, immediately we (which includes Dr. Luke, the writer of the book of Acts) endeavored to go into Macedonia, assuredly gathering that the Lord had called us to preach the gospel unto them." It was on this occasion that the gospel was preached on the new continent of Europe.

On the next Sabbath day the missionaries are found attending a prayer meeting by a river side. This tells us that there was not enough Jews in Philippi to warrant a synagogue, so the missionary party found some people by the river side praying. Among them was Lydia, a woman of some means, who invited the missionaries to her house for lodging. Later the missionaries were confronted with a demon-possessed girl who was earning money for her masters by sooth-saying. After casting the demonic spirit out of her, Paul and Silas were arrested and placed in jail. At midnight an earthquake shook open the doors of the jail. Seeing the hand of God, the jailer was gloriously converted as was his entire family. Upon finding that Paul and Silas were Roman citizens, they were released, and had to flee to Thessalonica. From that little nucleus, Lydia and, no doubt her employees; the Philippian jailer and his family; the church was started. Luke and Timothy were probably permitted to remain in Philippi teaching and encouraging the new converts to Christianity.

1. The City of Philippi

Philippi was located nine miles inland from the Aegean Sea. It was a Roman colony founded by King Philip II of Macedon, the father of Alexander the Great, and was well known for its wealth of gold and the fertility of its soil. It was situated on the main road from Rome to Asia, the Via Egnatia which made it strategically important.

2. The Book of Philippians

The book has earned the accolades of many who have studied it intently. Ogilvie says, "No one can study the book...seriously without repeating the prayer of Richard of Chichester - 'To know Christ more clearly, to love Him more dearly, and to follow Him more nearly'" (p. 8). "This is the tenderest of all the Epistles. There is no chiding or rebuke. It is suffused throughout with words of good cheer, of joy and peace, though it was written in bonds to which the Apostle makes frequent reference (1:7,13,14,16)," (F.B. Meyer, p. 9). Barclay calls this epistle, "the loveliest letter that Paul ever wrote" (p. 9).

It was written from Rome about A.D. 60 to acknowledge a gift of money from the church; in part, the epistle is a thank-you note. This offering for the incarcarated apostle was brought to him by Epaphroditus, one of its members. Not too much is said about doctrine; in fact, it is not intended as a doctrinal treatise, but it does have some doctrine. One of the greatest doctrinal statements about Christ in the entire Bible in found in 2:5-11. It is a letter expressing joy and happiness. The words 'joy' or 'rejoice,' can be found ten times in this short epistle. In spite of the fact that the writer was imprisoned, the epistle fairly shouts with triumph. Right Christian experience is the outworking whatever our circumstances may be, of the life, nature and mind of Christ living in us. The key verse is, "For me to live is Christ, and to die is gain" (1:21). People in our generation need the peace to which the writer refers. We go to bed with sedatives and wake up with stimulants. Books, prescription drugs and television programs promote the message of peace and tranquility. How should people find the peace and tranquility that is pursued in our day? The book of Philippians reveals the secret of true happiness; it reveals the man who had learned the secret, and it reveals the Christ Who taught him that secret (Hendriksen). Paul had not only learned in whatever state he was to be content; he had learned to rejoice in whatever state he was. He overflowed with rejoicing.

3. The Introduction and Salutation - 1,2

"Paul and Timothy, the servants of Jesus Christ, to all the saints in Christ Jesus who are at Philippi, with the bishops and deacons; grace be unto you, and peace, from God, our Father, and from the Lord Jesus Christ." Nothing is said in the introduction about Silas, but we can be sure that he was present with Paul and Timothy. Why did Paul mention Timothy and not Silas? Doubtless, Timothy was Paul's amanuensis or secretary who wrote the letter as Paul dictated it. Furthermore, Timothy seems to have claimed a special place in the hearts of the Philippians; he also provided special support for the apostle. In this letter, Paul does not assert his authority as an apostle as he did in other epistles. He refers to himself and Timothy as "servants of Jesus Christ." The word literally means "bond-slave." A bond-slave belongs body and soul to his master. His purpose and will is to obey; he is the absolute possession of his master. Certainly Paul felt that Jesus Christ was Lord and Master of his life.

The epistle is addressed to "all the saints in Christ Jesus who are at Philippi;" that is, all the saints who are members of the household-church that had been meeting in the city. Then Paul mentions the "bishops and deacons." The bishops (overseers) were elderly men in the church who were qualified to lead the congregation. By A.D. 44 elders were recognized as officers in the church (Acts 11:27-30). By A.D.50 Paul appointed or ordained elders in every church (Acts 14:23). By A.D. 57 or 58 Paul sends for the elders or overseers of the region of Ephesus and bids them farewell in a touching address. Paul writes of elders in Thessalonica (I Thessalonians 5:12,13), and in I Timothy 3:1-7 and Titus 1:5-9 he gives the qualifications of these elders (bishops, overseers) and deacons (Hendriksen). The bishops or overseers were 'to visit,' 'to look after,' and 'to care' for members of the church. It may denote a 'function' here more than an 'office.' The word translated bishop seems synonymous with the word 'shepherd' in I Peter 2:25 meaning one who is charged with the care and feeding of sheep and in Ephesians 4:11 where the word is translated 'pastor.' In Numbers 4:16 the Septuagint refers to Eleazer as a bishop or episkopos, and in Numbers 31:14 the officers are referred to as bishops or inspectors. The term 'deacon' was functional at first.

"Grace" is God's spontaneous, unmerited favor in action; it is His sovereign, freely bestowed loving-kindness in operation. "Peace" is the conviction of reconciliation through the blood of the cross, true spiritual wholeness and prosperity (Hendriksen).

Rejoicing in the Midst of Suffering

Philippians 1:3-11

Although Philippians is an epistle of rejoicing, Paul wants to inform his readers that there will be suffering along the way. The Christian life in not a 'bed of roses,' in which there will be no thorns. If our Master and Lord suffered, the followers of Christ must know that they will suffer also. In Philippians 1:29 Paul wrote, "For unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake." Peter also had a word concerning suffering, "But the God of all grace, who hath called us unto his eternal glory by Christ Jesus, after ye have suffered awhile, make you perfect, establish, strengthen, settle you" (I Peter 5:10). The greatest encouragement to the Christian in the midst of suffering is Paul's challenge to Timothy, "if we suffer, we shall also reign with him.."

1. Thanksgiving and Prayer - 3-6

"I thank my God upon every remembrance of you, always in every prayer of mine for you all making request with joy" (verses 3,4). Silva writes, "Paul's thanksgiving in this letter is distinguished by emphatic repetitions and emotional intensity. The apostle's joyful gratitude flows from an appreciation of his converts' support of his ministry and care for his needs, from the very beginning of their Christian experience to the most recent contribution, which in effect occasioned the present letter" (p. 47). Of course, Paul recognized that the gifts were not for his personal necessity, but rather for the advancement of the gospel. As Paul remembers each of the Philippians, he is jubilant! Even though some of the experiences he endured in Philippi were unfortunate (the beating at the hands of the jailer and the necessity of his leaving town); the vision in the night, the conversion and immersion of Lydia, the midnight song service and prayer meeting, the earthquake, and the jailer's conversion were reasons enough for rejoicing. Paul also could have remembered his third missionary journey in Philippi and the Philippians' generosity (Philippians 4:10-18; II Corinthians 11:9). After all, these were the first converts that he had seen in Europe, so he rejoiced every time he thought of them.

Not only did Paul think often of the Philippians, but he also prayed for them. What a privilege the Christian has to hold up his friends and loved ones in prayer to God! Distance makes no difference; our God is omnipresent and prayers can be answered half-way around the world. F.B. Meyer writes, "Nothing would be better for most of us than a great revival in our habits of private prayer" (p.15). Paul prays for the Philippians with joy. "Here is the first time among fourteen that Paul mentions joy, either as a noun or a verb. For a man in jail that is a lot of joy" (Yeager, Vol. XIV, p.389). This word joy comes from a word which is translated be several English words - gladness, joyfulness, greatly, joyful, joyous, and joyfully. Whenever Paul prayed for the Philippians, it must have been a petition for the fulfillment of a definite need that he keenly felt.

"For the fellowship in the gospel from the first day until now, being confident of this very thing, that he who hath begun a good work in you will perform it until the day of Jesus Christ" (verses 5,6). This fellowship enjoyed by Paul and his converts in Philippi is due to the fact that they all believed the gospel of Christ Jesus and have been saved by Him. But Lightfoot implies that Paul could also mean the cooperation of the Philippians towards Paul and their aid of the Gospel. Cooperation in the widest sense could mean their participation with the Apostle whether in sympathy, in suffering, in active labor or in any other way (p.83). It is intensive in quantity, fellowship of grace, fellowship of faith, prayer and thanksgiving. It is extensive in scope - fellowship in contributing to each other's needs, of promoting the work of the gospel, of separation from the world and a fellowship in warfare. Paul is also joyful for his assurance that God's work cannot be thwarted in them. Human perseverance is linked with divine preservation. A brick may have the appearance of a finished product, but it will still look rather forlorn until it is given its proper place in row and tier, and all the rows and tiers are in a beautiful finished temple. So God's children, like so many living stones, will form a finished temple when Jesus returns (Hendriksen).

God never starts anything that He does not or cannot finish. He never abandons His plans; He never begins a work that He does not intend to finish (Romans 8:29,30). What does 'a good work' mean? Is Paul writing of the Philippians' salvation, their fellowship, their cooperation or their affection for Paul? Whatever he has in mind the good work can be of grace: good in origin, quality, purpose and result. Paul remembers ten years ago how the Philippians began their journey with Christ - they heard the word Paul preached, the Holy Spirit convicted them, converted them, and they were sealed for eternity. The God Who began the good work can and will perfect it. "The day of Jesus Christ" is the day He will return.

2. Partakers With the Missionaries - 7 - 11

"Even as it is right for me to think this of you all, because I have you in my heart, inasmuch as both in my bonds, and in the defense and confirmation of the gospel, ye all are partakers of my grace" (verse 7). Paul is assured that the Philippians will persevere to the end because of the external, visible evidence that their lives provided. He had no reason to doubt their future as he may have concerning the Galatians (4:11,20; 5:4). These Philippians have given full proof that they belong to the fellowship; they are all fellow-partakers of grace and have shared in Paul's defense and confirmation of the gospel. Paul was in bonds for his preaching the gospel; at times he uses more precise language, mentioning the 'coupling chain' (Acts 28:20; Ephesians 6:20). Because their gift of money and their prayers and thoughts of love, Paul felt like they shared his chains and sat beside him as he preached in his jail cell. They were Paul's fellow-companions or joint partners in God's grace. Today when a missionary labors on foreign soil, those who stay at home but send money and pray for the missionary are a participant with him in his work though it may be half-way around the world.

"For God is my witness, how greatly I long after you all in the tender mercies of Jesus Christ" (verse 8). Paul appeals to the God Who cannot lie, the One Who judges the hearts of all men. He searches for words to express his longing for the Philippians; he appeals to the fact that God Who judges the hearts of men, knows how tenderly and sincerely he is attached to the Philippians. It is more than human love; it is a spiritual attachment in Christ. God's grace is never given to an individual just for his sake alone. We receive grace that we might bestow grace. God's love shown toward us enables us to show love to everyone whom He loves. We need to thank God for the privilege of representing Him, and serve Christ with joy.

"And this I pray, that your love may abound yet more and more in knowledge and in all judgment" (verse 9). Paul longs to see the Philippians, but since he is prevented by his chains, he will minister to them through prayer. His earnest prayer is that their love may be fully developed. This love never travels alone, it is accompanied by knowledge, keen discernment and the ability to separate the good from the bad. With love there comes a spiritual sense, a spiritual sight, a spiritual bearing, a sense of the beauty of holiness, a fine perception of Christian propriety (Pulpit Commentary). This love is to overflow on all sides, as if there can never be enough. Love is to influence all relationships, motivate all actions and control all attitudes. We can never love enough, there is always room for growth. The 'judgment' about which Paul writes is really 'discernment,' 'insight,' 'perception,' or 'experience' - the practical outworks of the knowledge. "Paul had been praying again and again in the past decade, as he was still praying when he wrote the letter that (the Philippians) might in the future grow in grace and knowledge more and more...Note that he prayed for their growth in two spheres: (1) that they might have a greater portion of the superior wisdom which only the Holy Spirit can reveal to the believer through a study of His Word, and (2) also for an increase in their knowledge which can be achieved by any normal person, even though he is unregenerate, which is gained by the scientific and philosophical method...Thus Paul prays both for their spiritual and their intellectual and academic growth. He is seen as one who believed that the truly victorious Christian not only stays yielded to the Holy Spirit and dedicated to a study of Old and New Testament, but also seeks to improve his mind" (Yeager, Vol. XIV, p. 396).

"That ye might approve things that are excellent; that ye may be sincere (pure) and without offense till the day of Christ, being filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God" (verses 10,11). Genuine abounding love is able to distinguish between the good, the better and the best in the Christian's life. To 'approve' anything is a technical word for testing money to determine whether or not it is counterfeit. Herodotus used the word for testing oxen by Egyptian priests to see whether they were fit for sacrifice. The word 'sincere' can be used for testing precious metal which is separated from the dross. Pure (unmixed, without alloy) is the meaning of 'sincere,' while 'blameless' means arriving at one's destination without stumbling, uninjured by the obstacles of the road (Hendriksen). Paul wanted the Philippians to be able to discriminate and to judge with a deep spiritual insight as to the nature and value of things.

* * * * * * * *

Paul wants the Philippians to be totally sanctified. What they now have in part he wants brought to full fruition in the day of Christ's coming. The fruit of righteousness is closely related to the fruit of the spirit (Galatians 6:22,23), and it comes through Jesus Christ to the glory and praise of God. Fruit that descends from heaven must waft their fragrance back to heaven again. To sum up what Paul wants from the Philippians is love which is abounding more and more in knowledge and all discernment, a pure and blameless conduct, a righteous way of life - all these must serve to glorify God, to tender Him honor and praise and to magnify the virtues of Him from Whom and through Whom and to Whom all things are" (Muller, p. 47).

The Gospel is Preached in the Midst of Suffering

Philippians 1:12-26

Paul did not see his imprisonment as curtailing his mission but rather its advancement. The Greek word for 'furtherance' of the gospel he used here means 'to cut before,' or 'to strike forward,' like the advance troops sent out ahead of an army to clear away obstacles in the way of the free movement of the army. Paul felt that his experiences were the advance clearing of the way and would make it easier for other messengers of the church to be bold and adventuresome (Ogilvie p. 30,31).

The Philippians are supporting Paul so they have a 'right' to know of his affairs. Paul assures them that their support is not wasted. Just because Paul is in jail doesn't diminish his missionary activity. The praetorian guards were being exposed to the gospel, and other Christians were challenged to boldly declare God's message.

1. The Circumstances Under Which Paul Labored - 12-14

"But I would ye should understand, brethren, that the things which happened unto me have fallen out rather unto 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, becoming confident by my bonds, are much more bold to speak the word without fear." Although Paul was imprisoned, the gospel was not bound. He wrote to Timothy later (II Timothy 2:9), "I suffer trouble, as an evildoer, even unto bonds; but the word of God is not bound." Paul's imprisonment has led to the evangelization of the pagan (verse 13) and to the edification of believers (14). "The things which happened to me," are in reality 'my circumstances.' Boice quotes J.A. Moyter who summarizes in a stirring way what happened to Paul, "What happened began in Acts 21:7 when the apostle set foot in Jerusalem, forewarned by the Holy Spirit that bonds and imprisonment awaited him...An entirely false accusation was leveled at him by his own people (21:28); he was near lynched by a religious mob, and ended up in the Roman prison, having escaped a flogging only by pleading citizenship (22:33ff). His whole case was beset by a mockery of justice, for though all right was on his side, he could not secure a hearing. He was made the subject of unjust and unprovoked insult and shame (23:2), malicious misrepresentation (24:5; 25:6f.), and a deadly plot." Moyter goes on to show how Paul suffered at the hands of his countrymen as well as the pagans. In spite of all these circumstances Paul rejoiced.

God rules and sometimes overrules in the things that happen to His people. This He does in order that His divine purposes may be promoted. Although God did not imprison Paul (Nero did), God used his incarceration for His honor and glory. The gospel was preached to some people that otherwise would have never heard the gospel. By his evangelizing the Roman guards, they carried the gospel throughout the known world. The soldiers guarding Paul observed his patience, gentleness, courage and unswerving loyalty to the God of heaven. They listened to him as he received his friends and conversed with them. The guards must have been deeply moved and impressed. After a while they probably became interested, and then...enthusiastic. They must have spread the news that they were guarding a remarkable prisoner. The news spread for guard to guard, to the families of guards and to Caesar's household (Philippians 4:22), and thence to the rest of the world. Paul's and God's work was the 'talk of the town.' The 'praetorium' here are the official bodyguard of the emperor, who took charge of all imperial prisoners. The man at the end of one of the chains represented a person for whom Christ died, on the other end of the chain was a man who preached that Christ. Paul bore witness for the Savior. He must have reached most of the imperial guard who were the 'crack troops' of the emperor. It is not unbelievable that they made a path to Paul's cell door to hear the message if not to see this remarkable prisoner. Incidentally the men "in all other places" represent the nine cohorts of one thousand men each. What a congregation!!

Paul was a prisoner because he was a Christian; "he was also a Christian preacher who went about telling any and all who would listen that Jesus Christ of Nazareth, an obscure carpenter, had been crucified thirty years before, but had arisen from the dead three days later and ascended to heaven six weeks after that. Further, according to Paul, this Jesus was the long awaited Jewish Messiah, Who some day would return to earth and elevate the Jews to the highest position of political power, with Himself as their King" (Yeager, Vol. XIV, p. 402).

God's word was preached by the 'brethren' in Rome. It was not Paul's imprisonment that made others bold to preach the gospel, it was Paul's response to his imprisonment. Even if they ended up in prison, they will have God's peace, joy and contentment; they will have God's presence and portion (Pentecost). Seeing Paul in prison and his reaction to his imprisonment, it was a tonic for their courage. Paul turned opposition into opportunity!

2. Blessings Mixed with Adversity - 15 - 17

"Some indeed, preach Christ even of envy and strife; and some also of good will; the one preach Christ of contention, not sincerely, supposing to add affliction to my bonds; but the other, of love, knowing that I am set for the defense of the gospel." The content of the preaching by the unkind, envious and insincere preachers was sound; it contained no heresy, but the motives were wrong. Their attitude was pro-Christ but anti-Paul. They were self-seekers desiring glory for themselves. Some preached from a heart of strife - they were actuated by impure motives; they merely pretended to be concerned with the gospel when their real desire was to aggravate Paul's sufferings. How did these opponents damage Paul's testimony? They subverted the apostle's authority and sought to establish a form of Gentile Christianity that was friendlier to Judaizing influences. The leaders in the church at Rome were receiving less publicity since Paul's imprisonment; they were beginning to lose their former prestige. Envy against Paul entered their hearts. Nevertheless, some preached of 'good will' - a love for Paul and a love for the gospel. Paul did suffer, but suffering for the Christian is never a tragedy. It may often be a puzzle, but never a tragedy. It is always an honor, for it is a fellowship in the sufferings of Christ. In writing of Paul's sufferings, Lightfoot translates the words 'add affliction to my bonds' - 'to make my chains gall me' (p. 90).

3. Paul's Attitude - 18-26

"What then? Notwithstanding, every way, whether in pretense or in truth, Christ is preached; and in that I do rejoice, yea, and will rejoice" (verse 18). Whatever Paul's circumstances, the gospel is advancing and thus there is reason for rejoicing. His self-forgetfulness excites affectionate admiration...What really matters to him is not what they are doing to him but what they are doing to the gospel...The listeners hear only the good preaching. They do not see the bad motives" (Hendriksen, p. 73).

"For I know that this shall turn to my salvation through your prayer, and the supply of the Spirit of Jesus Christ, according to my earnest expectation and my hope, that in nothing I shall be ashamed, but that with all boldness, as always, so now also Christ shall be magnified in my body, whether it be by life or by death" (verses 19,20). Paul relates here what makes him happy - Christ is being preached in the Roman Forum, even though, in some cases it is being preached for wrong motives. The benefit will not be forthcoming except by means of the prayers of the Philippians and the Holy Spirit, Who was sent to earth by Jesus Christ. We cannot explain it but there are resources of God's power which are released only when we pray. Prayer is the language of partnership with God in His continuing work of reconciliation. We pray, not to change but to discover the will of God. Prayer draws into fellowship with God and the people for whom we pray. He motivates in us the desire to pray for the very things He is more ready to give then we are to receive (Ogilvie, p. 40).

Paul writes of 'my salvation;' what did he mean here? Probably he meant his well-being; inducing the Philippians to pray for him more fervently. Paul looked forward to his vindication by God as did Job (13:16). The trials will develop the spiritual life in the apostle, and it will be a pathway to the glories of heaven. Christ's glory and Paul's salvation cannot be separated. The very same Spirit which sustained Jesus Christ, the Mediator, in His trials, will cause all things to work together for good in the case of Paul also, and this is in answer to the prayer of fellow-believers. Paul's desire was to never embarrass the Savior and the cause of the gospel; he did not want the Savior to be disappointed in him. This was Paul 'deepest desire' or 'eager expectation.' The words in the Greek literally mean 'stretching out the head.' They picture a person with head erect and stretched forward, whose attention is turned away from all other objects and riveted upon one goal. The term was used in classical Greek to designate the watchman in the bow of the ship or the crow's nest, who peered into the darkness, eagerly looking for the first sign of an orienting beacon - intense, concentrated hope which ignores all other interests (Oglivie, p. 41). Paul trusts in God's providence; He will never permit Paul to seek an easy way out of his imprisonment; for example, by denying the Lord. He will give Paul the unfailing courage he needs and outspokenness to continue to share the gospel.

"For me to live is Christ, and to die is gain" (verse 21). To some Bible scholars this verse is the key verse of the book of Philippians. Christ is the Hub about which the Christian's wheel of life revolves; he has the place of pre-eminence. "Take heed, and beware of covetousness; for a man's life consisteth not in the abundance of the things which he possesseth" (Luke 12:15). Man may have an abundance of possessions but unless he has the prized Possession, he has nothing. Literally this verse translates, "To live for me (is) Christ and to die (is) gain." There are no verbs in the verse. Christ not only lives for Paul and in Paul, but has become his very life. This fact is brought out in the following verses: II Corinthians 4:10; 5:15; Colossians 3:4; Galatians 2:20. Paul is not self-centered but Christ-centered. He is concerned with the honor and glory of his wonderful Redeemer. For Paul to live in the flesh meant that Christ lived in the flesh. Dying physically meant gain for Paul (II Corinthians 5:8). Robertson wrote, "To die is to cash in both principle and interest and so to have more of Christ than when living (Vol IV, p. 44). "Gain" is profit, interest on money. Boice asks the question, "what are the benefits of death to those who trust in Jesus?" He goes on to answer, "They are at least these: freedom from the evil of this world, conformity to the image of Christ, and fellowship with Jesus Christ forever" (p. 95).

"But if I live in the flesh, this is the fruit of my labor, yet what I shall choose I know not. For I am in a strait between two, having a desire to depart and to be with Christ, which is far better" (verses 22,23). If the choice were left up to Paul, what would he choose? Paul knows that, should he be acquitted and released, he will again have the opportunity to proclaim the gospel far and wide. He knows that his work will not be in vain. In God's own time the seeds of the gospel will ripen into a blessed harvest. Lightfoot writes of Paul, "Nay, I know not how to choose, I am hemmed in, as it were, a wall on this side and a wall on that. If I consulted my own longings, I should desire to dissolve this earthly tabernacle, and to go home to Christ; for this is very far better. If I consulted your (the Philippian's) interest, I should wish to live and labor still; for this your needs require" (p. 92).

The word 'depart' is an interesting word. It is the word for 'striking camp, loosing the tent ropes, pulling up the tent pins and going on.' Death is a moving on. It may also mean 'loosening the mooring ropes, pulling up the anchor and setting sail in one's ship' or it can mean 'the solving of problems.' Departing is "far better.' Or more literally, 'for it is by much very far better.' Paul piles up comparatives, as if unable to find words capable of expressing the glory of his hope (Caffin, p. 6). Of course, the need of the church weighs heavily upon Paul more than the desire of his own soul.

"Nevertheless, to abide in the flesh is more needful for you. And having this confidence, I know that I shall abide and continue with you all for your furtherance and joy of faith, that your rejoicing may be more abundant in Jesus Christ for me by my coming to you again" (verses 24-26). Paul in heaven could be of no further service to the Philippians, but Paul on earth, even if confined to a prison cell was a great source of inspiration and light to them. Yeager writes, "The Christian is indispensable only in the sense that no one can do the work that he has been assigned to do as well as he (Ephesians 2:10). And that is because of the decision of the Head over all things to His church (Ephesians 1:22,23). It does not redound to the glory of the Christian" (p. 415). Furthermore, he desired that the Philippians make progress. It is important that the believer make progress. If we do not make progress, we regress. Regression produces depression, but progress brings happiness and joy unspeakable and full of glory. Paul is still optimistic that he will be released from jail and will again have the privilege of visiting in Philippi.

Was Paul released from the Roman prison once and later on imprisoned again? He was in Crete (Titus 1:5), wintered in Nicopolis (Titus 3:12), in Macedonia (I Timothy 1:3), in Troas (II Timothy 4:13) and rescued from the lion's mouth (II Timothy 4:16,17). All these references seem to have taken place between two imprisonments in Rome (Muller, p. 66).

Christian Conduct

Philippians 1:27 - 2:4

Paul wanted the Philippians to know that whether he lived or died in the next few days or months, they should be steadfast and true to the Christian faith. Regardless of what happened to him, he desired God's will to be done. He wanted them to know that they were in his dying prayer.

The first portion of this passage deals with keeping the Christian from becoming dismayed by life's problems. If we have a problem with discouragement, with personal discipline, with keeping the faith strong or a problem with people who oppose our loyalty to Christ, this is the passage that can be applied to our life.

1. Exhortation to Steadfastness - 27 -30

"Only let your conduct 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" (verses 27,28). Paul exhorts the Philippians to remain steadfast, united and unafraid; he urges them to regard it a privilege to be counted worthy to suffer for Christ. Pentecost writes that there are four features which Jesus Christ will produce as evidence that He is living His life in a person. First, the Christian will live his life without compromise. Holiness in manner of life is necessary. Second, He will be in union with other believers, "stand fast in one spirit." Believers share a common life in a body of which Jesus Christ is the Head. Third, He will live a life of testimony and witness, "striving together for the faith of the gospel." And fourth, he will live a life without fear or cowardice, 'in nothing terrified by your adversaries." Quietness, calmness, confidence, rest and peace pervaded the Lord Jesus Christ, even at His crucifixion. We should live the same way (Acts 4:18-20).

In Philippi there was a Roman colony of the best citizens charged with the responsibility of demonstrating by their life style that the Roman culture was superior to all others. Although citizens of Rome they lived in Philippi as ambassadors of Rome. Paul uses this figure to tell the Philippians that they are citizens of heaven, charged with the responsibilities of proving to the unsaved that the Christian way of life is superior (Yeager). To be a Roman citizen was to be proud; however, to be a citizen of the kingdom of God is far greater. But we must remember that we become citizens of God's kingdom by the grace of God. What does it mean to conduct oneself in a worthy manner because of this citizenship? It means to conduct oneself in harmony with the responsibilities which the gospel imposes and with the blessings which it brings.

The Christian must live a life style that "becometh the gospel of Christ." That is, his whole life style includes his actions, his attitudes, his words and his works. Paul seemed to be a master at admonishing his hearers to a godly life style. He wrote, "I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation to which ye are called" (Ephesians 4:1). He furthermore stated, "there is, therefore, now no condemnation to them who are in Christ Jesus, who walk not after the flesh, but after the Spirit" (Romans 8:1). It is important for the Christian to guard his reputation. Anyone who looses his reputation, looses a valuable treasure. A good reputation is necessary for the effectiveness of the Christian.

Courage is needed because the Christian has an enemy and that enemy has many helpers (our adversaries). Jesus warned His disciples that as they mistreated Him, they would also mistreat His followers. He said, "If the world hate you, ye know that it hated me before it hated you. If ye were of the world, the world would love its own; but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you" (John 15:18,19).

"For unto you it is given in the behalf of Christ, not only to believe on him but also to suffer for his sake, having the same conflict with ye saw in me, and now hear to be in me" (verses 29, 30). To those who believe in Christ it is a privilege to suffer for Him; in fact, it is a gift of God's grace. There are adversaries who cause believers to suffer. Hendriksen says suffering benefits in these ways: (1) it brings the Christ closer to the soul of the Christian, (2) it brings assurance of salvation, (3) it will be rewarded in the hereafter (4) it is often the means of winning unbelievers for Christ and an encouragement to fellow-believers, and (5) by means of all these avenues it leads to the frustration of Satan and the glorification of God" (pp. 90,91).

The Philippians are to stand, striving side by side, (verse 27), and not frightened (verse 28); at the time they are experiencing the same persecution which they had seen in Paul and were now hearing about. Regardless of the circumstances Paul wanted the Philippians to perform their duty as good citizens of God's kingdom. He admonished them to act worthily of the Gospel of Christ. Even though Paul was not with them, God's all seeing-eye kept watch over them. In the face of assaults by the antagonists, "don't waver," "stand firm," "hold your ground," Paul would say. Like criminals or captives, the believers are condemned to fight for their lives; unflinching courage can assure them of victory against the odds. The Lord Jesus Christ Himself has given the Christian a sure token of deliverance. To suffer for Christ's sake is a high privilege and can be a sure sign that we have His favor. Paul uses a struggle like those in a gladiatorial or athletic contest.

Suffering for Christ and His kingdom is a privilege rather than a hardship. Paul wrote Timothy, "If we suffer, we shall also reign with him" (II Timothy 2:12). In fact, if the Christian is called upon to suffer, he should recognize that he is "blessed" of God. If we suffer, we must suffer only for the cause of Christ and the good that we do, and not for evil. We are not to suffer as a criminal who violates God's laws or man's. The battle is a spiritual warfare. "We wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places" (Ephesians 6:12). The Apostle Paul and every Christian down through the ages have been called upon to suffer for Christ's sake. So the suffering Christian is walking in the footsteps of saints and martyrs who tread that same path in his own generation. Take heart. Keep up your courage. Press on. Victory is ahead!!

2. Exhortation to Unity (Like-mindedness) - 2:1 - 4

"If there be, therefore, any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any tender mercies and compassion, fulfill ye my joy, that ye be like-minded, having the same love, being of one accord, of one mind" (verses 1.2). Paul used four first class conditions here, assuming the condition to be true (Robertson). He used an indirect grammatical technique in appealing to the Philippian's unity. Not that Paul expresses doubts here but rather to emphasize that when the condition is present the conclusion should also be present. "If you have any encouragement derived from our fellowship with Christ, which we have to exercise for the sake of Christ. If any comfort - any stimulus or incentive of love, if love has any persuasive power to move you to concord. If any fellowship of the Spirit - any participation, any fellowship with the Holy Spirit and mutual fellowship in the Spirit. If any tenderness and compassion - affection and sympathy, tender and sensitive mercy. If these circumstances are true...what is your responsibility? They must do as well as know some things. These principles are like a four-legged stool - the legs hold up the stool of 'like-mindedness" for Christian unity. This 'like-mindedness" means to "think alike;" "like clocks that strike at the same moment."

As the Creator designed the human body in such a way that there were no divisions, so the body of Christ should have no divisions. There should be perfect harmony and unison with every other member as in the physical body. In order for there to be overwhelming joy, there must be unity. We are to be one in affection. How is this possible since every Christian is different? Only in Christ is this possible. "The love of God is shed abroad in our hearts by the Holy Spirit which is given unto us" (Romans 5:5). As our lives are lived for Christ and we let the indwelling Holy Spirit dominate unity is made possible. I Thessalonians 3:12 reads, "And the Lord make you to increase and abound in love one toward another, and toward all men, even as we do toward you."

Paul had referred to happiness and joy three times in chapter one; the Philippians could have joy as follows: (1) by sharing in the partnership of the gospel (1:4); (2) the fact that Christ is preached (1:18), and (3) pray that Paul might have deliverance (1:18,19). Now he adds a fourth factor: joy can be complete when there is unity and oneness in the local body of Christ (2:2). Also they are to love like Christ loves; He loves continually and unconditionally. It is an easy matter to love those who love you, but it is a different matter when you are rejected and criticized. Chrysostom said, "There is such a thing as being like-minded, and yet not having love."

"Let nothing be done through strife or vainglory, but in lowliness of mind let each esteem others better than themselves. Look not every man on his own things, but every man also on the things of others" (verses 3,4). Paul is admonishing the Philippians, 'in not one thing should they be motivated by egotism or vain glory. But what they do should be done by means of modesty, humility and lowliness of one's opinion of himself. Nothing should be done or contemplated from selfishness or conceit. Pentecost says, "lowliness was a concept utterly repulsive to the Greeks. It is the idea of groveling, of cringing, abject driveling and it summarizes a man's attitude to himself that contradicts Greek philosophy. The Greeks prided themselves on being better than other men, and they considered it something to be proud of to acknowledge their superiority" (pp. 61,62). He uses the word which translates 'factiousness' or 'party spirit.' Party spirit is one of the greatest dangers in running the Christian race. "Vain glory" has to do with personal vanity; empty pride. "Everyone must not look to his own interests only, but also to that of others. For the Christian there is no road that by-passes his fellowman" (Muller, p. 75,76). A man is not to be preoccupied with his own interests but with the interests of others as well. Each man must in a measure look at his own things, but he must consider others if he is a Christian indeed.

Two qualities are essential to joy in our personal relationships with one another in Christ. These two are humility and helpfulness. Insecurity and instability are things that concern our lives here upon the earth. Paul admonished the Romans (12:3), "I say, thorough the grace given unto me, to every man among you, not to think of himself more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith." God hates pride and seeks to erase it from the lives of all Christians, however, He gives grace in the place of pride. Furthermore, God wants us to have enough concern for our fellowman that we "look on the things of others." We need to put the welfare of others in its primary place; our needs should be secondary. God warns against selfishness and calls us to helpfulness.

Christ's Humility and Exaltation

Philippians 2:5-11

This passage is ONE of the most profound, if not THE MOST PROFOUND in all the Bible. Paul paints a majestic portrait revealing the person, the passion and the praise of Jesus Christ. This passage denotes the eternal deity of Christ, the descent into human form, the death of Christ and the doxology which will one day resound unto Him. This passage is known as the kenosis passage meaning Jesus emptied Himself. One writer says, verses 5-11 are the counterpart to Satan's words in Isaiah 14:13,14. Every verb in the Isaiah passage and every image point to Satan's desire to rise to the apogee of God's universe. The verses of our text, called the great parabola of Scripture, picture the descent of the Lord Jesus Christ from the highest position in the universe down...down...down to His death on the cross" (Boice, p. 125).

In these verses we are shown the character of Christ; we are urged to imitate Him. He is our model and our pattern. He motivates, He inspires and He guides us in our Christian life. Verse five could be translated, "Adopt this attitude for yourselves which also is in Christ Jesus." Our Lord is the pattern in matters of attitude toward oneself. We are to have the same disposition Jesus had, have the same spirit, attitude, and purpose as He. We are to think like Jesus did. "Mind" could be attitude or disposition. Ogilvie says, "Disposition is that inner quality of life which expresses itself in attitudes, actions, and awareness. It is the outer expression of the integration of thoughts, feeling and will around a unifying motive" (p. 61). The apostle now enforces his admonition to unity, humility and unselfishness in verses 1-4 by the example of Jesus Christ in verses 5-11.

1. Christ is Wonderful in Grace (His Incarnation) - 6 - 8

"Who, being in the form of God thought it not robbery to be equal with God" (verse 6). Incarnation was the union of God and man in the person of Jesus Christ. Jesus is perfect Deity; He is always God. There were many Old Testament appearances made to certain individuals; these were theophanies or Christophanies (manifestations of God or Christ). These were made to Moses, Abraham, Joshua, and others; the I AM of the Old Testament is the Jesus of the New Testament. Jesus was co-equal and co-existent with God; His deity was pre-human, pre-earthly, pre-Bethlehem and pre-Mary. Jesus was fully God and fully man. "In the beginning was the Word (LOGOS - Christ), and the Word was with God, and the Word was God...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" (John 1:1,14). Jesus was willing to give up his heavenly position to occupy an earthly position - to identify with the very ones He had created.

The "form" here is the essential nature; Christ was essential and unalterable God. "Form" has to do with the inner, essential and abiding nature of a person or thing. He Who existed in the form of God was God. Christ did not and could not lay aside His Godhead, but He did lay aside His divine glory or form. The words "not robbery" mean his external, accidental and fleeting bearing or appearance. "Christ did not count His existence-in-a-manner-equal-to-God something to cling to but emptied himself" (Hendriksen, p. 105). Christ did not have to feel like He had robbed God, for He was and is God. Hendriksen further states of this verse, "Christ gave up His favorable relation to the divine law; He gave up His riches, His heavenly glory, His independent exercise of authority" (Ibid, p. 107,108). Pentecost translates this verse, "(Christ) did not regard His equality with God as a treasure to be clutched and retained at all costs" (p.67).

"But made himself of no reputation.." (Verse 7a). Imagine a king or a president traveling incognito (unknown, concealed). He would still be royalty, he would still be an official, (Christ emptied Himself of His eternal glory). He stripped Himself of all privileges and rightful dignity He had in eternity before entering time. Jesus thought it not "forgery" to be equal with God, that is, to use God's signature. I Timothy 3:16 speaks of the "mystery of godliness; God manifest in the flesh." Jesus willingly submitted to the laws of the very universe He had created. He released independence and became dependent.

"And took upon him the form or a servant..." (verse 7b). He donned the apron of a servant. "The Son of man came not to be ministered unto, but to minister (serve)," (Mark 10:45). He took upon Himself the garb of a servant. The Sovereign Master of all became servant of all; He took the form of a servant and remained a servant to the very end of that career. He became like human beings, human nature in its fallen and weakened condition, burdened with the results of sin (Hendriksen, p. 110). A 'servant' is someone without rights; a servant submits himself to the will of his master. Christ's humanity was as real as His deity. Isaiah 49 and 53 speak of the servanthood and suffering of our Savior.

"And was made in the likeness of men..." (Verse 7c). He became a man; the infinite Spirit came to life in a finite body. As a Representative of the human race, He hungered, He was tempted and He became tired. He walked where we walk, hurt where we hurt, cried where we cry. He was one of us; Jesus became like us in order that we might become like Him. "Jesus Christ became like us in order that we might become like Him. The incarnation was not an end within itself. It was God's way of coming to man that man might be redeemed from the penalty of sin and then be transformed from within into the image of His Son" (Boice, p. 137).

"And being found in fashion as a man, he humbled himself...(verse 8a). Soon after his birth Jesus was placed in a borrowed cradle (a manger filled with hay), He borrowed a boat in which to preach His message beside the seashore, He had no where to lay His head, and He was buried in a borrowed tomb. "For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through His poverty might be rich," (II Corinthians 8:9). "The whole time of Christ's sojourn on earth was a time of self-humiliation. From the manger to the cross He trod a path of humiliation, which culminated in the misery and suffering and reproach of a shameful death on a tree" (Muller, p. 86). Had Jesus appeared as a second Solomon in all the glory of earthly royalty, He would still have emptied Himself of that greater glory which He had with the Father before the world was (John 18:5); but He descended through all the ranks of humanity, until He reached the lowest, yea, until He appeared as the vilest, as a criminal, a malefactor (American Commentary, p. 30).

"And became obedient unto death." (Verse 8b). Salvation was effected (accomplished) through His dying. "By one man's (Adam's) disobedience many were made sinners, so by the obedience of one (Christ) shall many be made righteous, (Romans 5:9). He died because He chose to die. A part of His suffering on earth must have been the limitations He experienced in His human body. Death on a cross was the death of a slave, the most shameful and ignominious. He was treated as the meanest man. He died the death of a criminal slave (Isaiah 53:2,3). Lightfoot says that Jesus' death involved not intense suffering only but intense shame also (Deuteronomy 21:23).

"Even death on a cross," (verse 8c). A rough hewn cross, the instrument of death for a criminal and between two criminals He died. He suffered shame, He was accused of God and humiliated by man. "He was wounded for our transgressions, he was bruised for our iniquities; the chastisement of our peace was upon him; and with his stripes we are healed. All we like sheep have gone astray; we have turned everyone to his own way; and the Lord (Jehovah) hath laid on him the iniquity of us all," (Isaiah 53:5,6).

2. He is Wonderful in Glory (His exaltation) - 9 - 11

"Wherefore God hath highly exalted him... (verse 9a). God approved of His sacrificial work, His sacrifice was sufficient and God was satisfied. This was proven by His resurrection, His ascension and His enthronement. Jesus now occupies the very highest place in eternity. He is seated at the right hand of God.

"And given him a name which is above every name" (verse 9b). Name denotes rank, dignity. During His personal ministry our Savior was given many names, but none so exalted as the Christ, the Son of the living God. He is known as Jesus, Savior, Messiah, anointed of God, Emmanuel, Wonderful, Counselor, the Mighty God, the everlasting Father, the Prince of peace, the King of kings and the Lord of lords and so many others. "'The Name' is a Hebrew title denoting office, rank, dignity and exultation. It refers to power and authority. Through the 'name' of Jesus our Lord we have direct access to the limitless power of God. The same power which raised Him from the dead is available to us" (Ogilvie, pl. 70) Apparently the name by which Jesus will be known when He is exalted before the entire creation is JESUS IS LORD. Our responsibility is obedience; God's response is exultation. The resurrection is God's answer to the worst that life dishes out.

"That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth,..." (Verse 10). Just the mention of His name is sufficient to call all to obeisance. The atheist, the pagan, the foreigner, your tongue and mine shall avow His Lordship and our allegiance to Him. He will everywhere be acknowledged as Lord of all. All creation will recognize Christ's Lordship. The whole of creation: (1) heavenly beings (angels, cherubim and seraphim), (2) the earthly beings (men - mighty and lowly), and (3) the demons in hell as well as the deceased souls, those who have descended into Hades (all the damned in hell, human beings and evil angels and demons). A beautiful picture of the homage received by the Lord Jesus Christ is found in Revelation, "Thou art worthy, O Lord, to receive glory and honor and power; for thou hast created all things, and for thy pleasure they are and were created...Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honor, and glory, and blessing...Blessing, and honor, and glory, and power be unto him that sitteth upon the throne, and unto the Lamb forever and ever (4:11; 5:12,13).

"And that every tongue should confess that Jesus Christ is Lord, to the glory of God, the Father" (verse 11). Angels, demons, the living and the dead, the saved and the lost will recognize Christ's Lordship. Some will bow the knee in silent homage, others will confess with the tongue - a verbal, audible worship will take place. For the unsaved, it will be too late to be saved, but they will still recognize that Jesus is Lord. Christ Jesus has the right to rule and claim all worship. When we read of Peter's confession (Acts 2:36), Paul's confession (Romans 10:9; I Corinthians 12:3; 16:22), and John's confession (Revelation 17:14; 19:16), we are dumbfounded that others cannot confess Christ as Lord, but we must remember that only by the power of the Holy Spirit can this be done.

An Inward Salvation Worked Out

Philippians 2:12-18

This portion of scripture begins with a "wherefore..." This word seems to link the obedience of the Christian believer to the obedience of our Lord (2:5-11). He is our example of obedience. In verse 8 we can see Christ's obedience unto death in the provision of salvation; in verse 12 we see the Christian's obedience unto life in the experience of salvation.

There is no such thing as Christianity by proxy. One cannot rely upon the devotion and strength of another. One person cannot be a Christian for someone else. A husband cannot do all the praying, the reading of God's Word, going to church and the witnessing for his wife. In turn, a wife cannot do these things for her husband. The proxy attitude is fatal. Christianity is a personal thing. Although we might desire to trust the Lord for a child or a grandchild, this is impossible. One can trust the Lord only for himself; he is responsible for his own salvation and for his life after salvation. The book of Psalms and the book of Proverbs go together; they are found side by side in our Bible. First, salvation is enshrined in the heart - that is the Psalms (the spiritual); second, salvation is worked out in the life - that is the Proverbs (the practical).

1. Obedience and Humility Commended - 12,13

"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 who worketh in you both to will and to do of his good pleasure" (verses 12,13). Carnal man does not like the word "obey." It has been removed from some marriage ceremonies and some contracts. We do not even like for our employer to ask us to obey his rules. We resist authority today on every hand: parental authority, law enforcement authority and governmental authority. Obedience is something we barter for safety, salary, support and approval. All of us need leadership on some level of our lives. We need to be responsible to someone. Our Savior wants to be our Leader, but God has ordained spiritual leadership in His churches. Will we ever learn to obey? (Oglivie, p. 71).

We need to learn to obey those who have spiritual rule over us. Of course, we recognize the priesthood of every believer, but God has ordained that there must be some one in authority, even in a Baptist church. The Bible gives clear instructions on this matter when the writer of Hebrews wrote in (13:7, 17), "Remember them who have the rule over you, who have spoken unto you the word of God...Obey them that have the rule over you, and submit yourselves; for they watch for your souls." Submission to spiritual authority is a biblical principle. Paul was not some dictator sitting on a throne and giving commands to the Philippians, on the contrary, he recognized them as "beloved." He had their sincere interest at heart. Every God-called pastor has a special love for the people of his congregation. The Philippians had a good reputation of following Paul's leadership even in his absence. He admonished them to obey his teachings while he was away also. To the church at Corinth, Paul wrote, "keep the ordinances, as I delivered them to you" (I Corinthians 11:2). Whenever a church submits to her spiritual leaders, God is honored and she develops a good name.

What does Paul mean, "work out you own salvation?" To 'work out' anything means to bring it to a full and complete conclusion; to finish something. What God in His grace has 'worked in,' we need 'to work out.' Co-operating with God is threefold: (1) discovering what we need to grow; (2) being open to being changed; and (3) receiving His power to react (Ogilvie, p. 78). To complete the salvation with God has already begun is to emphasize that aspect which is called sanctification. We need to do it 'with fear and trembling' - conscious of our own insignificance, weakness, sinfulness and fallibility, and full of trembling and holy fear before God Whose will is to be done, and for Whose honor we have to work, and to Whom an account will have to be given. There is a real difference between being afraid of God and having the fear of the Lord. Many people feel that if they offend God He will punish them with reciprocal judgment. Others live in anguish, waiting for some terrible thing to happen to settle the accounts of heaven for their failures (Ogilvie, p. 77). That is not what is meant here at all.

God gave certain gifts to the church in order that every Christian might grow in God's kingdom. These gifts and gifted individuals are found in Ephesians 4:11ff, "And (Christ) gave some apostles; and some, prophets; and some evangelists; and some, pastors and teachers; for the perfecting of the saints for the work of the ministry for the edifying of the body of Christ, till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ." God's purpose is to move the Christian on from the first principles of the faith to dynamic growth in Christ; thus "leaving the principles of the doctrine of Christ, let us go on unto perfection, not laying again the foundation of repentance from dead works, and of faith toward God" (Hebrews 6:1). So we are to follow the leaders whom God has placed over us, not in submission to man but with a spirit of reverent obedience to God, Whom they represent (Henderson).

F.B. Meyer says of verse 12, "it strikes six dominant notes: (1) God's personality "it is God;" (2) God's immanence - "in you;" (3) God's energy - 'worketh in you;' (4) God's morality - he works in you 'to will;' (5) God's efficiency - He works in you 'to work; and (6) God's ultimate satisfaction - 'for His Own good pleasure.' Yeager points out that Paul must be saying to the Philippians, "Pursue good works as an evidence that your fruit is the result of the act of God in which He rooted salvation in your heart." (Vol. XIV, 444). Since the Holy Spirit acts upon us, first to want to do what God wants us to do, before He makes us do it, we find fulfillment in doing the will of God. (Ibid) It was Augustine who said, "We will, but God works in us to be willing; we work, but God works in us the working."

2. The Christian Must Discipline Himself - 14 - 16

"Do all things without murmurings and disputings, that ye may be blameless and harmless, children 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 labored in vain" (verse 14-16). "Murmurings" are all sorts of ill-concealed, half-checked and half-uttered complaints (an undercurrent of debilitating discord), see I Corinthians 10:10. Paul was referring to Israel's murmuring against Moses and Aaron during their wilderness wanderings. They were heard to say, "Would (to) God that we had died in the land of Egypt! Or would (to) God we had died in this wilderness!" Of course, we know that God answered their wish; all but two (Caleb and Joshua) above the age of 20 years died in the wilderness and God raised us a new generation. Does God hear us when we murmur? Yes, and we must suffer the consequences. "Disputings" are murmurings come to the surface, and breaking out into angry discussions. A questioning of another person's integrity with suspicion of doubt (Meyer). These murmurings and disputings are not always directed toward God, sometimes God's servants receive the brunt of these sins. Some examples of these sins are found in the people of Israel as they murmured and complained against Moses, Aaron, Joshua and the prophets. "The slave may murmur but what son will murmur, who, while working for his father, works also for himself?" questioned Chrysostom. All the dictates of God's will must be obeyed cheerfully. Yeager says, "I have never seen a preacher who was called by God to preach the gospel who complained when he was invited to preach and debated during his sermon about whether or not the sermon should be preached...If one will to preach the gospel, or sing the songs of Zion, or give his money to the Lord, or pass out gospel tracts in the market place, or go to Africa as a missionary or to do any other things which the Lord wishes him to do, he will derive great joy in doing it" (p. 445). The Christian needs to discipline himself to live without murmurings and complaints. There is no earthly reason for the Christian to complain.

What does it mean to be 'blameless' and 'harmless?" To be blameless is to be faultless, stainless, correct in all the externals of life. To be harmless is to have the essential purity, simplicity and sincerity in life; as wines are to be undiluted and metals are to be unalloyed, the Christian is to live as pure a life as is possible in the midst of a depraved and promiscuous culture. The goal of every Christian should be like Jesus, "who is holy, harmless, undefiled, separate from sinners" (Hebrews 7:26). In Colossians 1:21,22 Paul wrote, "And you, that were once alienated and enemies in your mind by wicked works, yet now hath he reconciled in the body of his flesh through death, to present you holy and unblamable and unreprovable in his sight." Muller says a crooked and perverse nation is "a people who do not keep straight, who hold wrong views, who follow a distorted way or life, deviating from the norms contained in God's Word. Believers have the calling to be different, to be God's children without blemish and to be seen as lights or light-bearers" (p. 94). The goal of the Christian is to discipline his spirit, to live without complaints, above reproach, as a member of God's family, and purely in an impure world.

The Christian is to be a reflector of the light of Christ in his heart. In His Sermon on the Mount Jesus said, "Let your light shine before men, that they may see your good works, and glorify your Father, who is in heaven" (Matthew 5:16). In fact, God wants to work in us to make us more and more like Jesus. The more we become like Jesus, the more we are able to influence others for good. We need to guard our influence with all diligence; it is a power for good. Whenever it is lost, it can seldom be regained. If the Christian walked as God desired that we do, we will direct others to Him Who is the Light of the world. Jesus has given us His light, and we are to shine for Him in His church. We need to point others who are in this sin-darkened world to the Light of the world Who is Jesus Christ.

3. Paul is a Good Example - 17,18

"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" (verses 17,18). Paul had made up his mind to live for others. He was willing for his life's blood to be poured out like a drink offering to nurture the Philippian's faith. He was willing to die for his 'dearly beloved.' Like a shepherd whose flock is threatened by a wild animal, Paul was ready to risk his own life for their welfare. And that is the way every Christian should live (Henderson). Paul wrote in II Corinthians 12:15, "I will very gladly spend and be spent for you." That's real dedication! In the Old Testament a drink offering was poured out next to or around the altar on which the sacrificial offering was offered. Paul had already laid himself on the altar, and he was ready to be 'poured out.' He wrote of his departure from this earth in II Timothy 4:6, "I am now ready to be offered, and the time of my departure is at hand." The true child of God will look upon Christian service as a privilege, not a responsibility, and as a result, he will rejoice in it.

When there is dedication like Paul's, the pastor (leader) and the people can rejoice together. God uses each dedicated Christian in His service, some may sow the seed, some may water, some may reap the increase; however, it is God Who gives the increase. He is the One who should receive the glory; however, we can rejoice with each other knowing that we have had a part in the salvation of others.

A Great Team

Philippians 2:19-30

No one, even in the place of leadership, can do his task alone. He must have the help and the co-operation of others. Even the Apostle Paul needed the assistance of many others. On occasions, he had the help of Luke, Timothy, Titus, Philemon, Silas, Barnabas, and Epaphroditus to name a few. In this passage Paul called upon two of the greatest workers whom we know anything about, Timothy and Epaphroditus.

Who were these servants? Were they super-saints; were they super-Christians? Were they miracle-workers? No, not at all, they were simply Christians who were dedicated to God and His kingdom work. They were men who wanted to do God's will. These men were believers who had found joy in serving our Lord Jesus Christ and who delighted in aiding the Apostle Paul as he witnessed to a pagan generation. They were ready to go anywhere, ready to help anyone and ready to sacrifice anything for the cause of Christ. When God saves a man; God makes him a partner in His work. What a slogan for the Christian! As a good soldier of the Cross we should make four vows - "to go anywhere, to help anyone, to do anything at any cost."

1. A Son Named Timothy - 19 - 24

"But I trust in the Lord Jesus to send Timothy 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" (verses 19-21). Apparently Timothy was the only one available to whom Paul could trust to attend to the interest of the church in such a genuine and upright manner. Paul realizes what is done will be according as God wills it. He repeats over and over again "in the Lord" (1:8,14;2:24). Paul had learned to trust in the Lord Jesus as James had done (James 4:13-15), "Come now, ye that say, Today or tomorrow we will go into such a city, and continue there a year, and buy and sell, and get gain; whereas ye know not what shall be on the next day. For what is your life? It is even a vapor that appeareth for a little time and then vanisheth away. For ye ought to say, If the Lord will, we shall live, and do this, or that." Paul recognized that he might at any time pay the supreme sacrifice (1:20-23; 2:17,18,23); however, he was still optimistic that he might be acquitted (1:25,26; 2:19,24). He is full of hope "in Christ Jesus." "Behold," says Chrysostom, " how (Paul) makes all things depend upon God."

Timothy might have been recognized as an unlikely person for the task since his background was somewhat 'checkered.' His father was a Gentile and his mother a Jewess. That made Timothy a 'half-breed.' He might have stood the chance of being rejected by the Jewish church members. Paul, however, viewed Timothy as a man who had a godly mother and grandmother. These devout women of the faith had taught Timothy the things of God. He bore his faith of God in his heart, even if he did not carry the sign in his flesh. Timothy was committed to Christ's work as was Paul. No one seemed to compare to Timothy in Paul's eyes; he was an eager student, a teachable and obedient servant, so even in temperament and of a peaceful disposition. No one seemed to be available but Timothy (Hendriksen). He may have been the only one who was available for a round trip from Rome to Philippi and back again. Did Paul ask others to carry the Philippian's letter to Macedonia and to report again to him at Rome? We do not know for sure. Many of Paul's friends and fellow-laborers (Luke and Silas) were serving elsewhere; however, some had sought their own interests and not the welfare of the churches. Bengal says that Paul might have thought, "Timotheus is a like a second Paul; where he is, there I should think that I myself am present." Timothy was a well-tried and worthly servant of the Lord. He had proved himself fit and trustworthy; he had stood the test and his virtue was proved.

When the verdict concerning Paul's life and death is decided the Philippians will know as soon as Timothy can convey the message to them. If Paul is released, he and Timothy will visit them. If he is martyred, Timothy will break the news as soon as possible.

"But ye know the proof of him, that, as a son with the father, he hath served with me in the gospel. Him, therefore, I hope to send presently, as soon as I shall see how it will go with me" (verses 22-24). Observe here that Paul states that Timothy served with him and not necessarily did Timothy serve Paul. Timothy already had a record of which the Philippians were aware. "Thus Paul commends Timothy to the church at Philippi as one altogether capable of carrying out the assignment of delivering the letter and returning to Paul in Rome with the report of affairs in Philippi" (Yeager, Vo. XIV, p. 451). Timothy had come to the faith during the ministry of Paul and Barnabas in the city of Lystra. They were on the first missionary journey, and without a doubt Timothy was one of their converts to Christianity. When Paul and Silas were on the second missionary journey, they needed someone to assist them. When they passed through Lystra, Paul enlisted Timothy to help the missionaries. While traveling with the missionary party, Timothy had ample opportunity to be trained for Christian ministry. Timothy may have been an introvert by nature and somewhat sickly in body, but he became a great man of God. God calls men and women from unlikely backgrounds. He may call some from mixed race, some from non-Christian families, some who have been guilty of personal sins. It does not matter so much what a person's past life was; God can save that person and make a godly servant of him. God specializes in taking sinners, saving them and making of them dedicated servants. Only when we are pliable in God's hands can He take us and use us in His service! Timothy was just such a man.

One needs to only read I and II Timothy to know Paul's feelings for this dear brother. Paul called him, "my own son in the faith" (I Timothy 1:2). We know that Timothy was much younger than Paul for Paul wrote, "Let no man despise thy youth, but be thou an example of the believer, in word, in conduct, in love, in spirit, in faith, in purity" (I Timothy 4:12). He further states, "Neglect not the gift that is thee, which was given thee by prophecy, with the laying on of the hands of the presbytery' (I Timothy 4:14). "But, thou, O man of God, flee these things (the things mentioned in the preceding verses) , and follow after righteousness, godliness, faith, love, patience, meekness" (I Timothy 6:11). In II Timothy Paul again calls Timothy, "my dearly beloved son" (1:2). Paul knew Timothy as a man of faith, "When I call to remembrance the unfeigned faith that is in thee" (II Timothy 1:5). As Paul recognized that his home-going was near, he wrote to Timothy, "Do thy diligence to come shortly unto me...The cloak that I left at Troas with Carpus, when thou comest, bring with thee, and the books, but especially the parchments" (II Timothy 4:9,13).

2. A Brother Named Epaphroditus - 25 - 30

"Yet I thought it necessary to send to you Epaphroditus, my brother and companion in labor, and fellow-soldier, but your messenger, and him that ministered to my need. For I longed after you all, and was full of heaviness, because ye had heard that he had been sick" (verses 25,26). Epaphroditus was dispatched to Rome with the Philippian's gift to Paul. He devoted himself heart and soul to the ministry under the apostle's guidance. In his intense devotion to the work he lost his health and almost his life. His convalescence was succeeded by home-sickness. Epaphroditus returned to Philippi, bearing a letter from the apostle in which he pours out his heart in an overflow of gratitude and love. He was sent to Paul both to bring a gift and to be a gift from the Philippians to Paul. He is called a brother, fellow-worker, fellow-soldier, so there was a fellowship in religion, in work and in endurance.

"For, indeed, he was sick near unto death, but God had mercy on him; and not on him only, but on me also, lest I should have sorrow upon sorrow. I sent him, therefore, the more eagerly that, when ye see him again, ye may rejoice, and that I may be the less sorrowful" (verses 27,28). The church at Philippi had heard that Epaphroditus was ill; God had mercy on him, however, by healing and restoring him to health. Why did not Paul heal Epaphroditus? It was not God's will. Sometimes the most dedicated become ill, and everyone dies, even the most dedicated believers. God pitied both Epaphroditus and Paul, but sooner or later they both died.

The manner in which Epaphroditus should be received is found in verses 29,30. "Receive him, therefore in the Lord with all gladness, and hold such in reputation, because, for the work of Christ, he was near unto death, not regarding his life, to supply your lack of service toward me." "Paul is sending his friend, Epaphroditus, home again in order that the membership of the Philippian church, on seeing him again fully recovered, may leap for joy" (Hendriksen, p. 143). Welcome Epaphroditus home! Receive him with joy! He has risked (hazarded) his life for the Philippian's welfare, much the same as church members tended the sick and buried the dead in times of pestilence and plague. God many times uses ordinary people to do that which is extra-ordinary. He even uses people with great problems of health. God loves His people and especially those who dedicate their lives to His cause. God loves us so much that He laid down His life for us in the sacrifice of Jesus; therefore, we ought to lay down our lives for our "brethren" (I John 3:16).

What a team! No wonder God blessed the ministry of Paul, Timothy and Epaphroditus. They were men of different cultures. The caliber of this partnership was marked by four spiritual traits. Every association of Christians should desire to these: (1) Selfless, because they were totally yielded to Christ. None did good things only to gain a reputation for themselves. (2) Steadfast - they were loyal, dependable, and honest before God, each other, and the people. Each were reliable. (3) Sacrificing - they were ready to give anything - even their lives. A special joy binds two friends who are not reluctant to risk danger on each other's behalf solely because of love. (4) Sanctifying - Paul encouraged the church to hold Epaphroditus in honor to the glory of God. As these brought blessings to those whom they served, they brought honor to God. Can you imagine going through life and not being a blessing to anyone? (House, Sunday School Lesson, Baptist Progress, April 19, 1996).

Christ, the Object of the Christian's Faith

Philippians 3:1-11

Chapter Three is a singularly powerful passage - a foundational building block for theology and a true classic of Christian spirituality. The apostle has given expression to his theology in response to false teaching, and the Judaizing faction constitutes the main front of Pauline opposition. This passage is one of the most beautiful and most beloved of all the epistle - the crown jewel. The kernel is the value of knowing Jesus Christ, and it gives an excellent description of true religion. Genuine religion is a personal relationship with God through Jesus. He is the WAY to God.

Paul on the road to Damascus was very religious but unsaved. He was a keeper of God's law, the Mosaic law. In his Damascus experience, he was made to learn that rituals and ordinances can never satisfy the heart or meet the requirements of true religion. After his glorious salvation, Paul was a joyful servant of Jesus Christ, an optimistic prisoner, an humble cross-bearer, a thoughtful administrator, a tireless idealist and a perfectionist.

1. Paul's Warning Against False Teaching - 1 - 3

"Finally, my brethren, rejoice in the Lord. To write the same things to you, to me indeed is not irksome but for you it is safe" (verse 1). The word 'finally' here is transitional and could be translated 'as for the rest of what needs to be spoken to.' Possibly Paul planned to finish the letter earlier, or he could have been distracted and came back to finish the letter later. He used the expression in other letters and continues on to take up other subjects (II Corinthians 13:11; Ephesians 6:10; I Thessalonians 4:1; II Thessalonians 3:1, and in this letter 4:8).

"Rejoice," Paul repeats over and over again in this epistle. This is the seventh time out of nine or ten times he used the word 'joy' either as a noun or verb. For a man who is in jail that is a lot of joy. A lesser soul might feel a little bitter as he looks forward to death. When he thinks of the Philippians he is made to rejoice 'in the Lord Jesus Christ.' Jesus promised joy to those who follow Him. Near the close of His prayer in John 17, Jesus said to His disciples, "And now come I to thee; and these things I speak in the world, that they might have my joy fulfilled in themselves" (verse 13). This joy is the birthright of all true believers. Joy is a supernatural delight in God and God's goodness. Happiness is our translation of the Latin word fortuna, and it is closely related to chance. Happiness is circumstantial, but not joy. Joy is an inner quality of delight in God, or gladness, and it is meant to spring up within the Christian in a way totally unrelated to the adversities or circumstantial blessings of this life (Boice, p. 187). What Paul is about to repeat is for the 'safety' of the Philippians.

"Beware of dogs, beware of evil workers, beware of the concision. For we are the circumcision, who worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh" (verses 2,3). His repetition of the word 'beware' is a way of enhancing his warning - "Look out for" or "guard against" the Jewish Christians who promote circumcision among Gentile believers. This three-fold re-iteration can be very effective; they are like blows of the gavel, signaling for attention. Paul's language turns from loving address to sharp rebuke and denunciation. The three invectives are against a well-known and well-marked party in or out of the church. A Judaistic "infection" had taken place. Paul has been 'dogged' by these Judaizers for over a decade now. To warn the Philippians is not burdensome although it may be irksome (grievous) to them. This metaphor is full of 'bite;' dogs were considered scavengers, and they were detested by society as unclean. The herds of dogs which prowl through eastern cities, without a home, without owner, feeding on the refuse and filth of the streets, quarreling among themselves, and attacking the passer-by, explain the imagery. These dogs were not pets but pariahs, large, savage and ugly; unclean and filthy; they howl and snarl; greedy and shameless; contemptible and insolent, cunning, roaming. Here is Satan's demolition crew!

For the Jews, in a religious sense, the Gentiles were considered as 'dogs.' See: Mark 7:27. Paul reverses the epithet - the Judaizers are the 'unclean dogs;' he makes the point in our text that the Judaizers are now regarded as Gentiles - outside the pail of Christianity. All three - the dogs, the evil workers, (those who work iniquity), and the concision (those who would mutilate the flesh) are one kind of false teacher which are portrayed from three different angles. Genuine good works are done only by true believers. The Judaizers were earthly-minded false brothers whose teachings led to "the works of the flesh."

Evidently F.B. Meyer felt that there were some in twentieth century churches when he wrote, "these people are 'cranks' of our churches; they introduce fads and hobbies; they exaggerate the importance of trifles; they catch up every new theory and vagary, and follow it to the detriment of truth and love" (p. 107). The truly 'circumcised' are those who minister by the Spirit of God and rejoice in Christ Jesus and do not put confidence in the flesh. Genuine believers in Christ have a purity of heart and do not trust in the purity of the flesh. Their religious worship is Holy Spirit-guided; they glorify Christ and do not glory in the flesh. "The evil workers and dogs mutilated the flesh and then boasted about it and offered this modus operandi to the Gentiles as the only means of salvation...thus Christian theology is set in total polarity to legalism" (Yeager, Vol. XIV, p. 465).

2. Paul Uses Himself as an Example of Legalism - 4- 7

"Though I might also have confidence in the flesh. If any other man thinketh that he hath reasons for which 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 Hebrews; as touching the law, a Pharisee; concerning zeal, persecuting the church; touching the righteousness which is in the law, blameless" (verses 4-6). To truly know Christ is to discount and repudiate any and all human attempts to impress God. In irony Paul parades his record of religious devotion in these verses. "Paul contrasted the 'excellency of the knowledge of Christ Jesus,' with the ancient and holy system of Judaism...He contrasted the new view of God that Jesus Christ brought, in which the veil was torn away, and sacred sanctions were but so much loss" (Meyer, pp. 112,113).

Paul was a 'child of the covenant;' circumcised on the eighth day, not like an Ishmaelite who was circumcised on the thirteenth day and not like a proselyte who was circumcised when he embraced Judaism. He was 'of the stock of Israel,' an Israelite by birth. Furthermore, he could claim 'the tribe of Benjamin;' that favored tribe from which his name's sake came (King Saul, the first king of Israel). After all, the renowned tribe of Benjamin joined Judah in loyalty to the David covenant; he was a descendant of Jacob through Rachel, Jacob's favored wife. "An Hebrew of the Hebrews" meant that Paul was of pure-bred stock, a child of believing parents, educated in Jerusalem and Hebrew was his mother-tongue. When it came to the law, Paul was "a Pharisee;' advanced far beyond his contemporaries; a lover of the law and its strict and consistent interpreter. In fact, he was the 'son of a Pharisee,' (Acts 23:6).

"Concerning zeal," he was extremely zealous for the law to the extent he persecuted the church of the Lord Jesus Christ. He was so zealous for God that when he was arrested on the road to Damascus, he had authority from the chief priests in Jerusalem to arrest and destroy the followers of "that Way" (Acts 9:1,2; 22:5; 26:9-11). He strictly opposed foreign religions and rule. "Touching the righteousness which is in the law, blameless;" in fact, Paul had no 'blemishes' on his record, as far as the observance of the Torah is concerned. He had an outwardly perfect record; never a breaker of God's law. Paul attached himself to the sect which was strictest in its ritual observances, he was as energetic as any of his countrymen in persecuting the church. He had left nothing undone which the law required. Paul could say, "I was zealous above them all; I asserted my principles with fire and sword; I persecuted, imprisoned and slew these infatuated Christians; this was my great claim to God's favor" (Lightfoot, p. 148). If persecuting zeal could ever have opened the gates of heaven, Paul would have walked right in!" (Hendriksen, p. 160). He was totally blameless according to human judgment.

But in spite of his catalogue of accomplishments Paul contrasted the 'knowledge of Christ' with his own reputation. Everyone knew how devoted he was to Judaism and how intent he was in uprooting Christianity. There was nothing he would not do, so relentless, so merciless and so unsparing. No real comparison - Paul would say, "I am married to Christ, to suffering, to sorrow and loss. Even he contrasted the knowledge of Christ with the satisfaction of blameless character - even his blamelessness he counted as loss or dross - yea as dung" (Meyer, pp. 113 - 115).

"But what things were gain to me, those I counted loss for Christ" (verse 7).

The Old Life

The New Life

These I have reckoned a loss For Christ
I reckon all things loss For the value of knowing Christ
I have lost all things For whom? (for Christ)
I reckon them dung That I may gain Christ



"Whatever in former days was an asset to me (these things) I now always consider a loss, because of the fact that Christ's righteousness renders all of my righteousness nugatory - even more that nugatory - a liability...Religion is the greatest obstacle that the unsaved must overcome in order to have the true righteousness of Jesus Christ...The two terms 'gain' and 'loss' are accounting terms, known as assets and liabilities" (Yeager, p. 470). Trapp says, "Paul was content to part with a skyfull of stars for one Sun of righteousness" (American Commentary, p. 45).

Lightfoot makes an interesting observation, "the Judaizers spoke of themselves as banqueters seated at the Father's table, of Gentile Christian as dogs greedily snatching up the refuse meat which fell therefrom. Paul has reversed the image - the Judaizers become the 'dogs;' the true sons of God become the banqueters eating spiritual meats. The ordinances, which the formalists value so highly, are the mere refuse of the feast" (p. 149).

3. Spiritual Wealth Contrasted with Spiritual Bankruptcy - 8 - 11

"Yea doubtless, and I count all things but 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 refuse, 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 unto his death, if by any means I might attain unto the resurrection of the dead" (verses 8-11).

What does Paul mean by 'winning Christ' or 'gaining Christ?' "To gain Christ is to lay hold upon Him, to receive Him inwardly into our bosoms, and so to make Him ours and ourselves His, that we may be joined to Him as our Head, espoused to Him as our Husband, incorporated into Him as our Nourishment, engrafted in Him as our Stock, and laid upon Him as a sure Foundation" (Hall, Pulpit Commentary, Vol. XX, p. 113). All things else are to be subordinated and counted as loss because of the all-surpassing worth of the personally experienced saving knowledge of Jesus Christ, whom the apostle furthermore qualifies as 'MY LORD.' Paul counts all of the things he once had under the law as 'dung,' or offscourings, rubbish, any kind of detestable material. The advantages of being a Jew is total loss, indeed as 'foul-smelling garbage' fit for the 'dogs.'

Paul desires to be 'found in Him (Christ Jesus).' He contrasts his 'own righteousness' with 'the righteousness which is of God by faith.' God is the origin and source of it, while faith is the means, way or instrument by which it is appropriated. Christ's righteousness is imputed to the sinner, so that it is reckoned as his own. This implies redemption from the claims of Satan (Romans 8:31,33), reconciliation with God (II Corinthians 5:18-21), forgiveness of sins (Ephesians 1:7), hence, the state of being in conformity with the law of God (Romans 8:1-4) (Hendriksen, p. 165).

To know Christ Jesus and the power of His resurrection is the prerogative of all holy souls; they are permitted not simply to know about Him, but to know Him, not only to read of His excellency and beauty in the Book that is fragrant with the myrrh, aloes and cassia of His presence, but to have fellowship with the Apostles, who saw, heard, beheld and handled the Word of life (Meyer, p. 119). To know Christ is to have a personal encounter with Him; experimental intimacy and contact (heart knowledge). The risen Christ is full of all authority and power (Matthew 28:18-20). Just as the Christ could not be held by the bands of death, so the soul which trusts Him is emancipated, enthused, raised into an altogether new atmosphere, breathes the ozone of eternity, is thrilled by the powers of the unseen, and meets all appeals from the lower world with an abundance of life, which is impervious to disease, infirmity and temptation (Meyer, pp. 121,122).

The fellowship of Christ's sufferings implies not only the endurance of persecution for His name, but all the pangs and all the afflictions undergone in the struggle against sin either within or without. The agony of Gethsemane, not less than the agony of Calvary, may be reproduced however faintly in the faithful servant of Christ.

Augustus M. Toplady expressed our need of Christ most succinctly when he wrote, "Nothing in my hands I bring, simply to Thy cross I cling. Rock of Ages, cleft for me, let me hide myself in Thee."

What Does the Future Hold

Philippians 3:12 - 4:1

Do you have a goal in life? Do you have a worthy goal in life? If we are going to be successful in our Christian life and pleasing to God, we need to set some goals. Without worthy goals, life becomes a mundane, routine drudgery, a miserable chore. So many people arise morning after morning; they go to work, they work all day, they come home, they go to bed. Then the next day is the same, day after day, week after week, month after month, year after year. They have no goals. It is better to set goals and miss them than to set no goals at all. In Philippians 3 Paul gives us his spiritual biography: his past (1-11), his present (12-16), and his future (17-21). Paul delighted in knowing Christ and sharing Him with others. He longed to be like Christ and to be all that Christ would have him to be. Is that not a worthy goal? Would you like to have that goal? You can; talk to God about it and share with Him you feelings, and let Him speak to your heart!

1. Paul's Immediate Goal 12 - 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" (verse 12). In spite of all the challenges and adventures in Paul's life he had not yet attained his goal. For Paul the 'golden day was just ahead.' "The closer a person comes to Jesus Christ and a realization of His love and power, the more he feels he has to grow. The more a person learns, the more he discovers he does not know. When we think we have arrived spiritually, chances are that we have only reached an impasse of non-development" (Ogilvie, p. 108). The word translated 'attained' here means 'to capture; to assume; to achieve.' Paul is saying here, "I don't feel that I have arrived; I don't feel that I have captured my goal." It is still out there in the future. Nor had Paul reached perfection; that is, he was not a full-grown Christian. One would think if there ever was a full-grown Christian certainly Paul was one, but not so in his estimation. "But I follow after," (I am pursuing), he wrote. He uses the same word in verse 14 and it is translated, 'press on.' Paul pressed on toward his goal of Christian maturity. God's work of grace had not been carried through to the end; Paul had not arrived at the stage in life where what is perfect had set in.

"Apprehend" is a word worth looking into. What does Paul means when he writes, "that I may apprehend that for which also I am apprehended of Christ Jesus?" Yeager translates the word 'capture; captured.' Paul is trying to overtake and capture that which was the purpose of Christ Jesus Who overtook and captured him. The verb means to pursue, overtake and take captive from the rear, as the dog pursues and pounces down upon the fleeing rabbit" (Vol. XIV, p. 478). Jesus had pursued Paul and overtaken him; now Paul desires to be all that God wants him to be. God had a plan for Paul's life even before his arrest on the Damascus Road and even farther back than that even to the foundation of the world. The Christian life is a constant pursuit toward the goal that God has set out for each one of us. Meyer writes, "the initiative of the religious life does not come from man but from God. The first steps in reconciliation are not on our side but on His...God's love has never ceased to seek man. In all of life there ought to be the human response to the divine call...Herod, Pilate, Felix and Agrippa all refused to apprehend that for which they were apprehended, and their course has been followed by myriads" (pp. 125,126).

"Brethren, I count not myself to have apprehended; but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before I press toward the mark for the prize of the high calling of God in Christ Jesus" (verses 13,14). Not that Paul does not remember the events of the past, and does not know them any more, but his mind is not fixed on them any longer. He does not look back on them in such a way that they impede his further progress. What was done was done! Nostalgia of the former life, before he was saved, would paralyze him in terms of what God wanted in the future. Paul uses some terms that remind the congregation of 'a runner on a race-course.' Forgetting - a term for mental obliteration; the runner does not look back; any thoughts of merit piled up in the past are pushed in the background. Then Paul uses a term 'reaching forward;' incidently this is the only time in the New Testament this word is used. It means to 'stretch out toward; to exert great effort to press forward.' Here is the application of the athlete - bringing to mind the straining muscles, clear focus, with body bent forward, an eye fixed on the goal, and complete dedication of the runner in his race to the prize. Mental and physical discipline were necessary. Hendriksen says, "concentration, obliteration and progression are the key-words of that spiritual exertion which results in perfection" (p.174). The goal is that heavenward call of Jesus Christ.

With eyes fixed on the mark Paul presses forward; he strains his eyes 'looking into the distance for the goal.' The word here is skopeo from which we get our words 'microscope,' for looking at something small and 'telescope,' for looking at something at a distance. What is the prize for the runner on the racecourse? It was just a wreath of leaves that would soon wither away. Paul refers to the prize in I Corinthians 9: 25, "And every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown; but we (Christians) for an incorruptible (crown)." What is the prize for the Christian in his race through life? The prize is "the high calling of God in Christ Jesus" (verse 14b). Every Christian can reach the goal, and every Christian can win the prize. We do not compete against one another as athletes do, but against the standard set for us by God. There is a reward for all who reach the goal. These are 'gold, silver and precious stones' Christians (I Corinthians 3:14), and all will receive a crown of righteousness that will never fade away.

2. Growth Through Obedience 15,16

"Let us, therefore, as many as be perfect, be thus minded; and if in anything ye be otherwise minded, God shall reveal even this unto you. Nevertheless, as to that which we have already attained, let us walk by the same rule, let us mind the same thing" (verses 15,16). In these verses Paul is appealing to the Philippians to be united in mind and warning them against misconduct. Paul wants his readers to make it their rule to forget the past and press ever forward to perfection (full growth). "Just as a little child is a perfect human being, but still is far from perfect in his development as man, so the true child of God is also perfect in all the stages of his development in faith" (Hendriksen, p. 176). In Christ we seek higher ground. The song-writer, J. Oatman, put it this way, "I'm pressing on the upward way/new heights I'm gaining every day/still praying as I onward bound/Lord, plant my feet on higher ground/Lord, lift me up and let me stand/by faith, on heaven's table-land/a higher plane than I have found/Lord, plant my feet on higher ground."

Many a Bible character realized that they had not reached their goal and there were greater truths to discover. David wrote in Psalm 139:6, "(God's knowledge) is too wonderful for me; it is high, I cannot attain unto it." Isaiah (55:8,9) wrote of mature knowledge, "For (God's) thoughts are not your thoughts, neither are your ways my ways, saith the Lord. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts." And were it not for God's merciful revelation His children could know very little. God enlightens, and it should be the desire of every Christian to live up to whatever light he has. "To follow honestly whatever light we have is to invite God to reveal more light to us. Conversely, to sin against light is to become benighted (Matthew 6:22,23)...Mature Christians with greater light have greater obligation to live up to their loftier conceptions, one of which is to be patient and tolerant with less mature Christians who have not yet attained to their level of ethical philosophy. Only thus can we help our weaker brethren in Christ" (Yeager, p. 485).

3. Growth Through Unity - 17 - 19

"Brethren, be followers together of me, and mark them who walk even as ye have us for an example. (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 appetite, and whose glory is in their shame, who mind earthly things)" (verses 17-19). Paul exhorts his readers to 'join in imitating' him (RSV). They are to vie with each other, one and all, in their imitation of him, but 'mark' and avoid those who are sensualists; they cater to the flesh, they are gluttonous and grossly immoral people. Some have a life-style that is contrary to God's standard; they are enemies of the philosophy of Christianity. These are the 'dogs, evil workers, and self mutilators' of verse 2. Their final destiny is destruction; they are materialists who have their minds on earthly things only. They may move in Christian circles, but they are the enemies of the cross of Christ; they cause tears of sorrow as Paul is reminded of them. The friends of the cross do not love the world; but the enemies of the cross love the world and the things that are in the world (I John 2:15). Muller describes these enemies in a four-fold way: " (1) spiritual and moral as well as physical ruin is the end to which their actions are leading, (2) they were sensualists, enforcing the observance of all kinds of laws relating to meat and drink, (3) addicted to humiliating lusts which serve to their disgrace and shame, and (4) the direction of their thoughts are toward earthly things, worldly-mindedness and a life ordered according to worldly measures" (pp. 130,131).

4. Paul's Final Goal - Glorification - 20,21

"For our citizenship is in heaven, from which also we look for the Savior, the Lord Jesus Christ, who shall change our lowly body, that it may be fashioned like his glorious body, according to the working by which he is able even to subdue all things unto himself" (verses 20,21). Heaven is our home-land or commonwealth. Heaven gave us birth; we are born from above. Our names are inscribed on heaven's register; our lives are governed by heaven and in accordance with heavenly standards. Our rights are secured in heaven, and to heaven our thoughts and prayers ascend and our hopes aspire (Hendriksen). "The words Paul used could be translated 'commonwealth of heaven' or 'colony of heaven.' The Philippians could easily catch the implied meaning. As Roman citizens, they were a colony of Rome in Macedonia. Their customs, laws, dress and loyalties were all those of Roman citizens. They lived as Romans in an occupied foreign land" (Ogilvie, p. 122).

The eyes of the Christian should always look heavenward. Heaven is the fatherland of the Christian; our rights and privileges are enjoyed in the heavenly (spiritual) realm. At the Second Coming of Christ, the Christian's salvation will be compete. The whole creation is awaiting deliverance from bondage and corruption (Romans 8:21). Our bodies of humiliation which we bear in our present low estate, which are exposed to all the passions, sufferings and indignities of this life will be released. When our King comes "He will redeem our sinful bodies, just as He has already justified our sinful souls. As citizens of heaven we are expected to reflect heavenly standards in order to be good ambassadors (II Corinthians 5:20)...Thus we speak heaven's language, eat heaven's food (Jeremiah 15:16), pray to heaven's God, sing heaven's music and represent heaven's King. All of this in a society in which the local natives think about and entertain themselves with the attractions of the dog and pony show that fools call civilization" (Yeager, p. 490).

* * * * * * * * * * * *

Verse 1 of Chapter 4 probably should go with the preceding chapter. "Therefore, my brethren dearly beloved and longed for, my joy and crown, so stand fast in the Lord, my dearly beloved" (4:1). Paul searches for words that are adequate to express his love for the Philippians; he heaps together epithets of affection - 'beloved,' 'joy and crown,' 'his longing, intensive desire to see them.' After all, these people were among Paul's first converts in his European ministry. The apostle's heart is shown here very vividly; his love was a deep-seated, self-sacrificing, thorough, intelligent and purposeful love in which the entire personality takes part. The crown here is the victorious crown worn by the athlete at the Greek games and also a crown given to guests at a feast or banquet.

God's Recipe for Happiness

Philippians 4:2 - 9

The word 'peace' is found in verses 7 and 9, and 'peace' seems to be one of the dominant words in this passage. Man needs peace with his fellowman, peace with himself and peace with God. Anxiety (worry) robs a person of peace. The remedy for all our anxieties is trust in Christ and absolute submission to His will. Make Christ the center of your life. House states that "in our troubled world, we are much more familiar with stress than with peace. Statistics tell us in the United States, 15,000,000 tons of aspirin are consumed every day. Peace is fragile. Someone has figured out in 3500 years the world has known only 286 years of peace. Paul closes his epistle to his beloved friends in Philippi with a plea for peace. God's peace is different from the world's peace (John 14:27). God's peace allows us to be tranquil in the midst of trouble. True peace is not found in positive thinking, the absence of conflict (note verses 1,2), or in good feelings. Peace comes from knowing that God is in control. There two sources to God's peace: the sense of His nearness (v. 5) and the practice of prayer v. 6). Fear and anxiety vanish in the realization of the presence of the One Who loves us and whose resources are those of infinite wisdom and power. In the constant exercise of the privilege of prayer, the fears will flee, and the peace of God indwells our hearts." (Baptist Progress, 5/17/95, p. 9).

1. Exhortation to Unity - 2,3

"I beseech Euodia, and beseech Syntyche, that they be of the same mind in the Lord. And I entreat thee also, true yokefellow, help those women who labored with me in the gospel, with Clement also, and with other my fellow workers, whose names are in the book of life" (verses 2,3). Who were Euodia and Syntyche? We do know that they were quarreling women, and they were Christians who aided the missionaries earlier. They 'agonized' by Paul's side. What a tribute to womanhood! Alas, in Paul's crown of the Philippian church there were two thorns - Euodia and Syntyche causing hurt and great pain to Paul. Many questions could be asked - could these women have been leaders in the churches meeting in their homes - one a Jewish-Christian church and the other a Gentile-Christian church? Regardless of the circumstances, they were out of fellowship with the Lord and with one another.

Who is the 'yokefellow?' Was his personal name Sunzugos, which is the Greek word? If this was his true name, he lived up to his name. He was the very person who could bring these quarreling ladies back together. Paul would write, 'you are a true yokefellow by name and by nature.' The qualification 'true' or 'genuine' before the name 'yokefellow' probably implies that this man was really what his name denotes, it is a reflection of his character. Paul was trying to mobilize the best resources in the church to mend the rift. We know nothing further about Clement. All of these mentioned here in these verses were Christians whose names were written in Heaven. This is the only instance where this phrase 'the book of life' is mentioned in the New Testament except in Revelation (3:5; 13:8; 17:8).

2. Rejoice Evermore - 4,5

"Rejoice in the Lord always; and again I say, Rejoice. Let your moderation be known unto all men, The Lord is at hand" (verses 4,5). Now the apostle returns to the theme of the epistle, "Rejoice." "Another shout of joy comes from the depths of a Roman prison where a man is about to be put to death by Nero. Paul and his Christian friends in Rome were the only free people in the city" (Yeager, Vol. XIV, p. 496). A Christian can be joyful within when without all is dark and dreary.

What does Paul mean by 'moderation?' The word is used five times in the New Testament and is translated "gentle, patient and moderation." Barclay says, the word means "'justice' and something better than justice...(to) know how to relax justice and to introduce mercy." Hendriksen says of this word, it could mean "'big heartedness' (which could include) forbearance, yieldedness, geniality, kindliness, gentleness, sweet reasonableness, considerateness, charitableness, mildness, magnanimity, generosity" (p. 193). The Christian should have joy within, big heartedness all around, and a prayerful trust in God above.

"The Lord is at hand," therefore, be careful not to exact one's full rights; love is more precious than gold in the treasury of heaven. See: James 5:8. The Lord Jesus Christ will right all wrongs and reward all fidelity. The believer will stand in the presence of the Lord fully vindicated.

3. How Does Peace Come? - 6,7

"Be anxious for nothing, but in everything by prayer and supplication with thanksgiving, let your requests be made known to God. And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus" (verses 6,7). The word translated 'be anxious' is first found in Jesus' Sermon on the Mount (Matthew 6:25,27,28), where Jesus said, "take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for the body, what ye shall put on." Worry or being troubled with cares is not something that should concern the Christian. The same word is found in Luke 10:41 where Jesus said that Martha was 'troubled' about many things. Instead of over-concern about things, the Christian should turn these things over to God; He is able to take care of them. Paul says in this passage, "Stop worrying; talk to God about your needs; He is in complete control." "To care is a virtue, but to foster cares is sin, for such anxiety is not trust in God, but a trusting in oneself, which comes to inward sufferings, fear and worry" (Mullen, p. 141). The cure for worry is prayer; the proper antidote for anxiety is the outpouring of the heart to God (I Peter 5:7). We worry about many different things; our health and the health of our family, about finances and about the future. But the cause of worry is the same; it is the lack of faith.

Barclay says, "when we pray we need to remember three things; (1) the love of God, which ever seeks and desires only what is best for us, (2) the wisdom of God which alone knows what is best for us, and (3) the power of God which alone can bring to pass that which is best for us" (p. 96). There are four words in this verse which prescribe a cure for worry. The first is 'prayer.' Prayer here is directed toward God, and it involves an act of worship. The focus of our attention needs to be to God and heavenly things rather than earthly things. The second word is 'supplication.' This involves request for a certain personal need; take it to God in prayer. Nothing is too great or too small for God's concern; if something concerns us, it concerns God. The third word is 'thanksgiving.' Paul wants the Philippians, and every Christian, to be thankful in every situation. Our peace of mind is directly connected with our thankfulness. The fourth word is 'requests.' It is not selfish to ask God for special needs. In the Model Prayer Jesus prayed, "Give us this day our daily bread" (Matthew 6:11). If we follow this prescription: prayer, supplication, thanksgiving and requests, we will enjoy a peace that is far too great to explain.

Paul writes that 'the peace of God' is something that the world cannot understand; in fact, it is far above the comprehension of anyone. It 'passes all understanding;' it is excellent, better and supreme over all things. God's peace will 'garrison' the heart and mind as soldiers surround a city to keep guard over it. God's peace builds a shield, a guard, a protective wall around the Christian to defend against emotional disturbance and irrationality which is insanity. "The peace which God gives excels and surpasses all our own intellectual calculations and considerations, all our contemplations and premeditated idea of how to get rid of our care - and which after all cannot completely remove our faint-heartedness and worry, and restore peace and calm to our minds. What God gives, surpasses all that we ask or think (compare: Ephesians 3:20)" (Muller, p. 142).

4. Peace and Its Relation to the Mind - 8,9

"Finally, brethren whatever things are true, whatever things are honest, whatever things are just, whatever things are pure, whatever things are lovely, whatever 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" (verses 8,9). Six things are listed here that man's mind should dwell on; never cease thinking about them. The six-fold 'whatever' adds much to the impressiveness of the sentence. 'True' things have to do with that on which man can rely, things that never fail, things that never let us down. 'Honest' - honorable, venerable, reverend or worthy. 'Just' - duty faced, duty done, duty to man and duty to God. 'Pure' - undefiled, chaste, and holy, so cleansed as to be brought into the presence of God. 'Lovely' - attractive; that which calls forth love; pleasing. 'Good report' - gracious, high-toned; whatever has a good name. If there be any virtue (excellence, moral goodness); think (meditate) on these things. His thoughts will be quite literally in a groove out of which he cannot jerk them. Thoughts create images; images create desires; desires influence the disposition and direct the will. Robertson implies that these graces are "pertinent now when so much filth is flaunted before the world in books, magazines and moving-pictures under the name of realism (the slime and gutter of the cess-pool)" (Vol. IV., p. 459). (Robertson's book is copyrighted in 1931; what would he say about our culture now, sixty-five years later?)

Paul uses himself as an example. The Philippians have learned from him, they have received from him much admonition, they have heard him preach and teach these great truths, and they have observed him as he practiced what he preached. Now Paul says DO THEM, God's peace will then rest upon them and true happiness will be their lot. God's presence will guarantee the perpetuation of His peace, but the promise of that presence was conditioned on two things: (1) their own thought life (verse 8), and (2) the continued practice of the lessons learned (verse 9). The two go hand in hand: keep thinking upon these things...keep practicing these things. Noble thoughts are of little value unless they are translated into deeds. Note that God's peace will stand guard over our thoughts as well as our hearts. Others may influence our thinking, but they cannot control our thinking (House). To Paul, Jehovah God is a God of peace and a God of hope.

Learning To Be Content

Philippians 4:10 - 23

Contentment means to be satisfied, gratified and appeased. It is easier to define contentment than it is to find it. The Bible has much to say about contentment. The writer of Hebrews (13:5) wrote, "Be content with such things as ye have;" Paul told Timothy (I Timothy 6:6,8), "Godliness with contentment is great gain...and having food and raiment let us be therewith content." Much of this passage consists of a 'thank-you letter' to the Philippians.

1. Paul Rejoiced When Their Gift Was Received - 10

"But I rejoiced in the Lord greatly that now at the last your care of me hath flourished again; of which ye were also mindful, but ye lacked opportunity." Paul desired to acknowledge the gifts received from the church, although it had been some time since he had heard from them. They had once and again rallied to his support. It was not a lack of concern or an unwillingness to help on the part of the Philippians. The suitable opportunity to do some things for Paul or to send him something had been lacking. After all they had no Postal Money Order service or Federal Express available then.

Epaphroditus had brought the Philippian's offering to Paul in the Roman jail. In II Corinthians 8: 1-5, Paul refers to the Philippian's liberality. Although they may not have been a rich people, they gave liberally. They gave out of their poverty and great trial of affliction. What an example for us! Paul uses an agricultural term here "flourished again," like a plant sprouts and blooms. Paul is careful to tell the Philippians that he realized that they had not forgotten him and his need, but they had no way to reach him with their gift until Epaphroditus agreed to come to Rome.

2. Paul Learned To Be Content With Whatever He Had - 11,12

"Not that I speak in respect of want; for I have learned, in whatever state I am, in this to be content. 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" (verses 11,12). The word translated content here means "to be self-sufficient, capable of viable existence without outside help. When it is used subjectively, it means content, despite poverty in external things. Paul's inner spiritual resources made him independent of external needs" (Yeager, Vol. XIV, p. 505). To be content is the opposite of covetousness, to be greedy, to be worldly and to be materialistic. Paul had lived in straightened conditions (he knew what it was to be abased or humbled); he had experienced extreme cold and heat; he had been hungry and thirsty; he knew what it meant to come up short of his needs. II Corinthians 11:24ff relate some of Paul's trying times; he had been cold, naked, suffered physically, tortured mentally and persecuted. On the other hand, probably as he was growing up he had almost everything his heart could desire.

3. Paul Learned To Be Strong for Whatever He must Do - 13

"I can do all things through Christ, who strengtheneth me." Christ's indwelling Presence infuses him with power. Someone has stated, "I must do and He must enable me to do. I must act and He must enable me to act. I must speak and He must enable me to speak. I must work and He must enable me to work. Christ was Paul's Helper, and He will be ours. "All men forsook me...notwithstanding, the Lord stood with me and strengthened me," Paul wrote in II Timothy 4:16,17. Christ was Paul's great Strength, and He will be ours. "I thank Christ Jesus our Lord, who hath enabled me...putting me into the ministry," Paul again wrote in I Timothy 1:12.

Pentecost illustrates the strengthening of Christ in this way, "If Michelangelo somehow could move into this body of mine and control my mind and my hands, I could turn a block of marble into a beautiful sculpture. If Leonardo da Vinci could move into my body to control me I could paint a masterpiece...If Denton Cooley could move in and control me, I could perform the most intricate and delicate heart surgery...For then these men with their gifts and knowledge could work through me as their instrument to accomplish that which they have the ability to do. If Jesus Christ, who dwells within me, controls my mind, my lips, my hands, my feet, He can do anything through me that He has the power to do" (pp. 229,230). And Jesus Christ wants to do that very thing for us and with us.

4. Paul Learned To Be Supplied For Whatever He Needed - 14 - 19

"Notwithstanding, ye have well done, that ye did share with my affliction. Now ye Philippians know also that in the beginning of the gospel, when I departed from Macedonia, no church shared with me as concerning giving and receiving, but ye only. For even in Thessalonica ye sent once and again unto my necessity" (verses 14 - 16). "Paul does not wish to create the impression that the gift was not welcome or necessary, because he alleges that he was content under all circumstances" (Muller, p. 148). God supplies needs through His people in a sharing, a fellowship, a partnership. Man never stands so tall, until he stoops to help someone in need. God blesses His people when they bless and help others. Paul values the Philippian's 'fellow-feeling' or sympathy more than the gifts; he could have done without the gifts, but they were precious as a proof of love.

"Not because I desire a gift; but I desire fruit that may abound to your account. But I have all, and abound. I am full, having received of Epaphroditus the things which were sent from you, an odor of a sweet smell, a sacrifice acceptable, well-pleasing to God" (verses 17,18). The Philippians had assisted Paul earlier when he labored in Thessalonica, (I Thessalonians 2:9 and II Thessalonians 3:8). The Philippians were laying up treasure in heaven as they gave to the spread of the gospel.

Hendriksen states, "The gift was really an investment entered as a credit on the account of the Philippians, an investment which is increasingly paying them rich dividends. These dividends or fruits in the lives of his friends are the objects of Paul's concern. It is not so much the gift that Paul cares for, but something higher - the spiritual blessings which such giving brings to the givers. The wise man wrote, "There is he that scattereth, and yet increaseth; and there is he that withholdeth more than is fitting, but it tendeth to poverty. The liberal soul shall be made fat, and he that watereth shall be watered also himself" (Proverbs 11:24,25).

In verse 17 Paul guards against the impression that he is writing about this because of his greed for the money (Yeager). From his life and testimony, no one can truly accuse Paul of being greedy. The word 'abound' is worth looking into further. It means a 'superabundance' or 'having more of something than is needed.' It is translated abundant or increase in other passages.

The Philippian's gift wafted to God like a sweet smelling sacrifice. Without a doubt the reference is that sacrifice found in Genesis 8:21 when Noah had returned to the land after the flood, he made a sacrifice to God showing his love and worship for the protecting hand of God. In Exodus 29:18 God prescribed a burnt offering which was "a sweet savor, an offering made by fire unto the Lord." The sacrifice had a 'pleasant odor' to the Lord because of the faith of the sacrificer.

5. A Gift for Paul is a Gift for God - 19,20

"But my God shall supply all your need according to his riches in glory by Christ Jesus. Now unto God and our Father be glory forever and ever. Amen" (verses 19,20). God accepted the Philippian's offering as made to Him although they supplied Paul's need; in turn, God will supply every need of the Philippian's. If for forty years God could faithfully supply the need of as many as two and one-half million people, could He not supply our individual needs? God could say to Israel, 'I have led you forty years in the wilderness; and your clothes have not grown old, your shoes have not deteriorated, your bread and water and meat have not diminished - all of this was done that you may know that I am the Lord your God!! (Pentecost, p. 241)

Yeager says of this verse, "God promises to supply to the full, not all that every backslidden saint wants, but all that every obedient saint needs...Often the Christian who does not measure up to the standard of spiritual living which is here credited to the Philippian saints, glibly quotes Philippians 4:19 as though it provided a cornucopia for every fleshly desire. It is indeed a cornucopia for those who can qualify under the terms of the context" (p. 515).

Upon thinking of God's glorious provision, Paul breaks out into a doxology. OUR Father makes Him the Father of all believers through Jesus Christ by the new birth. The One who loves and cares for those who are His through the spiritual birth. Upon thinking of Him, His inner perfection and sublime revelation calls forth praise and adoration for the 'ages of ages' - every age in endless succession - all eternity. So be it! Sure and unquestionable! (Muller, p. 152,153).

* * * * * * * * * * *

"Greet every saint in Christ Jesus. The brethren who are with me greet you. All the saints greet you, chiefly they that are of Caesar's household. The grace of our Lord Jesus Christ be with you all. Amen." (Verses 21-23). All the Christians at Rome, not only Paul and his personal friends and companions, sent greeting to the Philippians. Paul's words here "prove that his preaching had penetrated into that abyss of all infamy, the palace of Nero" (Caffin, p. 160). It does not mean that Nero himself had been saved, but those servants and slaves whose heart God had opened as Paul preached the gospel to them. "Paul was known to the entire Praetorium (Philippians 1:13). He had led some of them to Christ. They now join him in greeting some of their fellow Christians, whom they have never seen, but with whom they mutually enjoy Paul's friendship and association with Christ as members of His body. These converts of Paul had come from lives of the most revolting and repulsive vice" (Yeager, p. 517).

Go to Philippians Bibliography

Return to Home Page 1