Chapter 1
As mentioned in the Introduction, in Paul’s many references to himself, we see a man absorbed with his Object and rejoicing in his circumstances. This is normal Christianity. It is what should be the experience of every Christian. In this first chapter, we see Christ before Paul’s soul as the One who is his whole purpose for living.
The Salutation
Vss. 1-2—In addressing the saints at Philippi, Paul does not take an official title, but rather, presents himself and Timothy simply as “bond-servants of Christ Jesus” (F. W. Grant Trans.). Hence, we are not to regard the experience which he relates in the epistle as being something that is apostolic. That is, a person does not have to be an apostle to have the experience that Paul had. On the contrary, he speaks of himself as a bondman. This means that these things are within the reach of every Christian, for all believers can surrender themselves to Christ as the Lord of their lives and be bondmen in His service.
The Lord has never, at any time, commanded anyone to be His bond-servant; it is something that the believer chooses to be voluntarily when he realizes that he has been “bought with a price” (1 Cor. 6:20; 7:2320For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God's. (1 Corinthians 6:20)
23Ye are bought with a price; be not ye the servants of men. (1 Corinthians 7:23)). The process of exercise that leads the believer to this surrender comes through first understanding what Christ’s work on the cross has done for us. It makes the believer “the Lord’s freedman” (1 Cor. 7:2222For he that is called in the Lord, being a servant, is the Lord's freeman: likewise also he that is called, being free, is Christ's servant. (1 Corinthians 7:22)a). Thus, we have been set free from the judgment of our sins, from sin as a master, from Satan, and from the world. But when the cost of our freedom comes home to our souls, and we realize what Christ has paid to redeem us, we will resolve to no longer use our freedom for our own interests, but for the furtherance of His interests. We, therefore, will voluntarily enlist ourselves in His service as “Christ’s bondman” (1 Cor. 7:2222For he that is called in the Lord, being a servant, is the Lord's freeman: likewise also he that is called, being free, is Christ's servant. (1 Corinthians 7:22)b). Thus, the Lord’s work on the cross received by faith makes us freedmen, but we, by our own choice, make ourselves His bondmen. This is purely an individual exercise and a decision that a person makes for himself—no one can make it for us. By stating that he and Timothy were “bond-servants,” Paul was indicating that they had both gone through this exercise and were happily putting themselves at the Lord’s disposal in His service. And, in doing so, they had discovered the secret of true joy and happiness in life!
Paul then addresses the Philippians as “saints in Christ Jesus.” A saint is a “sanctified one.” It refers to the believer being set apart (the meaning of sanctification) by God and put in a place of blessing. The expression “Christ Jesus” (the Lord’s title placed before His manhood name) refers to Him as having completed redemption and gone back into heaven as a glorified Man. His acceptance there before God has become the measure of the believer’s acceptance, for we are said to be “in Christ Jesus!” Simply put, to be “in Christ” is to be in Christ’s place before God. This is the position of all Christians. Old Testament saints were blessed of God and are in heaven now, but they are not said to be “in Christ.” Believers from other ages are accepted “with” Him (Acts 10:3535But in every nation he that feareth him, and worketh righteousness, is accepted with him. (Acts 10:35)), whereas only Christians are said to be accepted “in” Him (Eph. 1:66To the praise of the glory of his grace, wherein he hath made us accepted in the beloved. (Ephesians 1:6)). Being “in” Christ denotes our connection with Him as a glorified Man at God’s right hand through the indwelling Holy Spirit. Thus, Christians have a special place of favour in God’s family which all others do not have.
Paul includes “the overseers and deacons” in his greeting. These men, who had the care of the flock locally, were likely the ones who had taken the initiative to organize the collection and who chose Epaphroditus to carry it to Paul. Perhaps this is why a special mention is made of them. An assembly that recognizes its leaders and functions in happy fellowship with them is usually a strong assembly.
Paul then says that “grace” and “peace” was upon them “from God our Father, and from the Lord Jesus Christ” (vs. 2). Thus, a fresh supply of divine help from above was upon the Philippians (as it is upon all Christians), and thus they could count on God’s help in going on together as an assembly. This is the first mention of “Lord” in the epistle; it is used over 50 times! This is significant; its frequent use points to the fact that if Christ’s Lordship authority is owned practically in the believer’s life, he will experience the same kind of happiness and fruitfulness that Paul had in his life.
Paul’s Thanksgiving
Vss. 3-8—Paul begins by thanking God for the Philippians. He says, “I thank my God upon every remembrance of you.” They had been a source of encouragement to him, and he wanted them to know it. His conversion from Judaism to Christianity had severed many strong and tender ties he had with his fellow countrymen, and he felt that loss deeply; but the love and fellowship of the Philippians worked to fill that void. They had endeared themselves to him, and he was thankful for their love and care. He also wanted them to know that he was praying for them, and thus says, “Always in every prayer of mine for you all, making request with joy.” Adding the words “with joy” means that he had happy memories of his times with them.
More particularly, Paul thanked God for their “fellowship with the gospel, from the first day until now.” This refers to their monetary support of the Lord’s servants who had gone out to preach the Word in the regions beyond. This is quite remarkable because they were a very poor assembly. They gave to the Lord’s work out of their “deep poverty,” even going “beyond their power” to do so—and they did it “with joy!” (2 Cor. 8:1-21Moreover, brethren, we do you to wit of the grace of God bestowed on the churches of Macedonia; 2How that in a great trial of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality. (2 Corinthians 8:1‑2)) Paul had been the recipient of this grace by the hand of Epaphroditus (Phil. 4:1818But 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, wellpleasing to God. (Philippians 4:18)) while he was incarcerated in Rome and was now writing to thank them for their kindness. Their interest and support of the gospel had not abated “from the first day” (see Acts 16), “until now.” This was a period of about ten years—from about A. D. 51. to about A.D. 61). The Philippians had actually ministered to Paul in this way on more than one occasion (Phil. 4:14-1514Notwithstanding ye have well done, that ye did communicate with my affliction. 15Now ye Philippians know also, that in the beginning of the gospel, when I departed from Macedonia, no church communicated with me as concerning giving and receiving, but ye only. (Philippians 4:14‑15); 2 Cor. 11:99And when I was present with you, and wanted, I was chargeable to no man: for that which was lacking to me the brethren which came from Macedonia supplied: and in all things I have kept myself from being burdensome unto you, and so will I keep myself. (2 Corinthians 11:9)). This shows that their hearts were in the right place and that they were a spiritually healthy assembly. It is always a mark of spiritual decline when an assembly loses interest in the gospel. Such was not the case with the Philippians.
Note: Paul doesn’t speak of their preaching the gospel, but rather of their fellowship with the gospel. The Philippians themselves did not go out into the regions beyond to preach—they had secular responsibilities to attend to and were not free to go forth in missionary work. But their hearts were with that work and they ministered to those who did go out in that way with the gospel. Paul tells them that in doing so they were “participators” in that work of grace, and God surely would remember their sacrifice for Christ’s name (vs. 7). This shows that if we are not able to break away from our secular responsibilities to be engaged in such service, we can still be a part of that work by monetarily supporting those who are, so to speak, on “the front lines.” All such who do will share in the rewards in a coming day.
Barzillai, Shobi, and Machir are Old Testament examples of this ministry. They ministered to David and his men who were engaged in the battle, but they themselves were not directly involved in the conflict (2 Sam. 17:27-29; 19:3227And it came to pass, when David was come to Mahanaim, that Shobi the son of Nahash of Rabbah of the children of Ammon, and Machir the son of Ammiel of Lo-debar, and Barzillai the Gileadite of Rogelim, 28Brought beds, and basons, and earthen vessels, and wheat, and barley, and flour, and parched corn, and beans, and lentiles, and parched pulse, 29And honey, and butter, and sheep, and cheese of kine, for David, and for the people that were with him, to eat: for they said, The people is hungry, and weary, and thirsty, in the wilderness. (2 Samuel 17:27‑29)
32Now Barzillai was a very aged man, even fourscore years old: and he had provided the king of sustenance while he lay at Mahanaim; for he was a very great man. (2 Samuel 19:32)). David appreciated their kindness and wrote a psalm of thanksgiving about them, in what is sometimes called, “The Barzillai Psalm” (Psa. 41). In Luke 19:11-2711And as they heard these things, he added and spake a parable, because he was nigh to Jerusalem, and because they thought that the kingdom of God should immediately appear. 12He said therefore, A certain nobleman went into a far country to receive for himself a kingdom, and to return. 13And he called his ten servants, and delivered them ten pounds, and said unto them, Occupy till I come. 14But his citizens hated him, and sent a message after him, saying, We will not have this man to reign over us. 15And it came to pass, that when he was returned, having received the kingdom, then he commanded these servants to be called unto him, to whom he had given the money, that he might know how much every man had gained by trading. 16Then came the first, saying, Lord, thy pound hath gained ten pounds. 17And he said unto him, Well, thou good servant: because thou hast been faithful in a very little, have thou authority over ten cities. 18And the second came, saying, Lord, thy pound hath gained five pounds. 19And he said likewise to him, Be thou also over five cities. 20And another came, saying, Lord, behold, here is thy pound, which I have kept laid up in a napkin: 21For I feared thee, because thou art an austere man: thou takest up that thou layedst not down, and reapest that thou didst not sow. 22And he saith unto him, Out of thine own mouth will I judge thee, thou wicked servant. Thou knewest that I was an austere man, taking up that I laid not down, and reaping that I did not sow: 23Wherefore then gavest not thou my money into the bank, that at my coming I might have required mine own with usury? 24And he said unto them that stood by, Take from him the pound, and give it to him that hath ten pounds. 25(And they said unto him, Lord, he hath ten pounds.) 26For I say unto you, That unto every one which hath shall be given; and from him that hath not, even that he hath shall be taken away from him. 27But those mine enemies, which would not that I should reign over them, bring hither, and slay them before me. (Luke 19:11‑27), the Lord spoke of the value of this work behind the scenes. He indicated that if we cannot directly enter the work and “trade” with our “pound,” we can at least put it “into the bank” and collect the reward of usury when He comes again (vs. 23). It is interesting that the word in the Greek translated “bank” is similar to the word translated “fellowship” in Philippians 1:55For your fellowship in the gospel from the first day until now; (Philippians 1:5). The Philippians were exemplary in this support work. A question we can ask ourselves in this regard is, “What fellowship do I have with the gospel?”
Vs. 6—The healthy spiritual condition of the Philippians gave Paul the confidence that they would continue in the Christian path to the end. By making such a sacrifice as they did, he knew that God had “begun a good work” in them and he was sure that it would lead to their final triumph in “the day of Jesus Christ.” As a rule, God looks at His people in view of what they will be when His work in them is complete. Thus, in looking on to their final triumph, as Paul does here, we see that he had God’s perspective of the Philippians. The beginning of God’s work in believers is new birth and its completion is not when they receive Christ as their Saviour and are sealed with the Spirit, but when they are glorified like Christ (Phil. 3:20-2120For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ: 21Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself. (Philippians 3:20‑21)) and displayed in glory in a coming day (2 Thess. 1:1010When he shall come to be glorified in his saints, and to be admired in all them that believe (because our testimony among you was believed) in that day. (2 Thessalonians 1:10)).
“The day of Jesus Christ” (chap. 1:6, 10; 2:16) is that time when God will publicly display the saints with Christ in glory—the Millennium. The rewards which the saints will receive at the judgment seat of Christ will be on display then (1 Cor. 3:1313Every man's work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man's work of what sort it is. (1 Corinthians 3:13); 2 Tim. 1:1212For the which cause I also suffer these things: nevertheless I am not ashamed: for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day. (2 Timothy 1:12); Phil. 2:1616Holding 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. (Philippians 2:16)). Thus, the day of Christ will begin at the Appearing of Christ and will continue throughout the Millennium (1 Cor. 1:8; 3:13; 5:58Who shall also confirm you unto the end, that ye may be blameless in the day of our Lord Jesus Christ. (1 Corinthians 1:8)
13Every man's work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man's work of what sort it is. (1 Corinthians 3:13)
5To deliver such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus. (1 Corinthians 5:5); 2 Cor. 1:1414As also ye have acknowledged us in part, that we are your rejoicing, even as ye also are ours in the day of the Lord Jesus. (2 Corinthians 1:14)). It is abbreviated to “that day” in some places in Paul’s epistles (2 Thess. 1:1010When he shall come to be glorified in his saints, and to be admired in all them that believe (because our testimony among you was believed) in that day. (2 Thessalonians 1:10); 2 Tim. 1:12, 18; 4:812For the which cause I also suffer these things: nevertheless I am not ashamed: for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day. (2 Timothy 1:12)
18The Lord grant unto him that he may find mercy of the Lord in that day: and in how many things he ministered unto me at Ephesus, thou knowest very well. (2 Timothy 1:18)
8Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing. (2 Timothy 4:8)). “The day of Christ” is not the day that the Lord spoke of in the upper room when He said, “In that day....” (John 14:20; 16:23, 2620At that day ye shall know that I am in my Father, and ye in me, and I in you. (John 14:20)
23And in that day ye shall ask me nothing. Verily, verily, I say unto you, Whatsoever ye shall ask the Father in my name, he will give it you. (John 16:23)
26At that day ye shall ask in my name: and I say not unto you, that I will pray the Father for you: (John 16:26)). The Lord was speaking of this present day when the Spirit would come to reside on earth in the Church. Nor is it the same day that the Old Testament prophets spoke of when they said, “In that day....” (Zech. 12:3, 4, 6, 8, 9, 11; 13:1, 2, 43And in that day will I make Jerusalem a burdensome stone for all people: all that burden themselves with it shall be cut in pieces, though all the people of the earth be gathered together against it. 4In that day, saith the Lord, I will smite every horse with astonishment, and his rider with madness: and I will open mine eyes upon the house of Judah, and will smite every horse of the people with blindness. (Zechariah 12:3‑4)
6In that day will I make the governors of Judah like an hearth of fire among the wood, and like a torch of fire in a sheaf; and they shall devour all the people round about, on the right hand and on the left: and Jerusalem shall be inhabited again in her own place, even in Jerusalem. (Zechariah 12:6)
8In that day shall the Lord defend the inhabitants of Jerusalem; and he that is feeble among them at that day shall be as David; and the house of David shall be as God, as the angel of the Lord before them. 9And it shall come to pass in that day, that I will seek to destroy all the nations that come against Jerusalem. (Zechariah 12:8‑9)
11In that day shall there be a great mourning in Jerusalem, as the mourning of Hadadrimmon in the valley of Megiddon. (Zechariah 12:11)
1In that day there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleanness. 2And it shall come to pass in that day, saith the Lord of hosts, that I will cut off the names of the idols out of the land, and they shall no more be remembered: and also I will cause the prophets and the unclean spirit to pass out of the land. (Zechariah 13:1‑2)
4And it shall come to pass in that day, that the prophets shall be ashamed every one of his vision, when he hath prophesied; neither shall they wear a rough garment to deceive: (Zechariah 13:4), etc.)—which is the Messiah’s day on earth in relation to Israel. In contrast to what the prophets spoke of, the day of Christ has to do with His heavenly glory with the Church being on display.)
We learn from this 6th verse that we are all a work in progress. This being the case, we need to have God’s perspective when we look at each other; otherwise we are likely to become critical of one another’s idiosyncrasies and character faults. We tend to see present imperfection in one another rather than what future glorification will effect. This may have been what was at the bottom of the disagreements that two sisters in the assembly at Philippi were having (chap. 4:2). Mr. Darby’s remedy for this was, “If you can’t see Christ in your brother, then see your brother in Christ.” He also said, “I see the flesh in myself and Christ in my brother” (Miscellaneous Writings, vol. 4, p. 214). Looking on God’s people in this way will deliver us from strife and contention. This is something that Paul will address in the second chapter.
Vs. 7—In keeping with this principle of looking at the saints from God’s perspective—what they will be as a finished product—Paul said, “It is meet for me to think this of you all” (vs. 7). He knew (probably through Epaphroditus) that things were not perfect in Philippi, but chose to look on them as what they would be when God’s work in them was complete. His confidence in this outcome was based on the fact that they held him in their hearts. (The KJV says “I have you in my heart”—which is certainly true, but not his point here. It should be translated the other way around—“Ye have me in your hearts.”) Their affection for him was clear evidence that they were born of God, for everyone who is born again loves those who are also begotten of God (1 John 5:11Whosoever believeth that Jesus is the Christ is born of God: and every one that loveth him that begat loveth him also that is begotten of him. (1 John 5:1)).
Paul tells them that through their practical fellowship with the work of the Lord, they had become “partakers [participators]” in the sufferings connected with the gospel which Paul was enduring in “bonds.” And, through that act of kindness and their consequent identification with him, they had also become “participators” with him in “the defence and confirmation of the gospel.” The gospel is defended by our verbal insistence on its truth, and it is confirmed by our walk and ways. This means that Paul not only told out the gospel, but he also showed it out with his life. The enemy is always seeking to falsify the glad tidings, either by corrupting its message through introducing error, or by trying to blacken the character of its messengers. A verbal defence of the truth of the gospel as well as a proper presentation of it displayed in Christian character is, therefore, necessary. These two things go together. Gideon’s men who had a “trumpet” in one hand and a “lamp” in the other, illustrate this important balance (Judg. 7:1616And he divided the three hundred men into three companies, and he put a trumpet in every man's hand, with empty pitchers, and lamps within the pitchers. (Judges 7:16)). It is useless attempting a verbal defence of the gospel if what we teach is not confirmed by solid Christian character. How can we expect people to accept what we preach and teach when we walk after the ways of the world like every other person who has no faith?
Vs. 8—Paul called on God as a witness to the fact that he loved the Philippians as much as they loved him. He says, “God is my witness how I long after you all in the bowels of Christ Jesus.” “Bowels” is an old English word that describes our deepest feelings and affections. Thus, Paul genuinely loved them. It is interesting that he says that these were “the bowels of Christ Jesus.” This means that he loved them with the same character of divine love that the Lord Himself had for them.
Paul’s Prayer
Vss. 9-11—Having confirmed his love to the Philippians, Paul goes on to make known his prayer concerns for them. In doing this, they were made aware of what he desired for them. It has been said that there is no greater service that we can do for the saints of God than to pray for them. Epaphras is a wonderful example of this. He laboured “fervently” in prayer that the saints would “stand perfect and complete in all the will of God” (Col. 4:1212Epaphras, who is one of you, a servant of Christ, saluteth you, always laboring fervently for you in prayers, that ye may stand perfect and complete in all the will of God. (Colossians 4:12)). This, of course, shouldn’t be the only service that we do for the saints, but it’s where we should start.
Note: Paul does not ask for better living conditions for these poor saints, nor does he ask for their physical health, but prays for an increase in their spiritual intelligence and moral discernment, so that they would be able to live blamelessly and without offence in this world, and thereby render a good testimony before all. He says, “And this I pray, that your love may abound yet more and more in full knowledge and all intelligence, that ye may judge of and approve the things that are more excellent [that differ], in order that ye may be pure and without offence for Christ’s day, being complete as regards the fruit of righteousness, which is by Jesus Christ, to God’s glory and praise.” In Ephesians 1:16-2316Cease not to give thanks for you, making mention of you in my prayers; 17That the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of him: 18The eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints, 19And what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power, 20Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places, 21Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come: 22And hath put all things under his feet, and gave him to be the head over all things to the church, 23Which is his body, the fulness of him that filleth all in all. (Ephesians 1:16‑23), Paul’s prayer had to do with the saints’ spiritual intelligence in doctrinal things in connection with the Mystery, but here he prays for their spiritual intelligence in connection with having moral discernment in practical matters.
This chain of things which Paul asks for the Philippians begins with their growth in “love.” This is because love is the soil in which moral discernment grows. When our love for the Lord and His people, and for the lost, burns brightly as it ought to, we will be in a right state of soul. And when this is connected with “knowledge” and “intelligence” of divine principles, we will be able to “judge of and approve the things that are more excellent” in practical matters that confront us in life. J. G. Bellett cited some examples of having this kind of moral discernment in practical matters that differ. He pointed to Daniel who would advise the king of Babylon in matters concerning the empire, but he wouldn’t eat his meat (Dan. 1:8-16; 2:27-458But Daniel purposed in his heart that he would not defile himself with the portion of the king's meat, nor with the wine which he drank: therefore he requested of the prince of the eunuchs that he might not defile himself. 9Now God had brought Daniel into favor and tender love with the prince of the eunuchs. 10And the prince of the eunuchs said unto Daniel, I fear my lord the king, who hath appointed your meat and your drink: for why should he see your faces worse liking than the children which are of your sort? then shall ye make me endanger my head to the king. 11Then said Daniel to Melzar, whom the prince of the eunuchs had set over Daniel, Hananiah, Mishael, and Azariah, 12Prove thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink. 13Then let our countenances be looked upon before thee, and the countenance of the children that eat of the portion of the king's meat: and as thou seest, deal with thy servants. 14So he consented to them in this matter, and proved them ten days. 15And at the end of ten days their countenances appeared fairer and fatter in flesh than all the children which did eat the portion of the king's meat. 16Thus Melzar took away the portion of their meat, and the wine that they should drink; and gave them pulse. (Daniel 1:8‑16)
27Daniel answered in the presence of the king, and said, The secret which the king hath demanded cannot the wise men, the astrologers, the magicians, the soothsayers, show unto the king; 28But there is a God in heaven that revealeth secrets, and maketh known to the king Nebuchadnezzar what shall be in the latter days. Thy dream, and the visions of thy head upon thy bed, are these; 29As for thee, O king, thy thoughts came into thy mind upon thy bed, what should come to pass hereafter: and he that revealeth secrets maketh known to thee what shall come to pass. 30But as for me, this secret is not revealed to me for any wisdom that I have more than any living, but for their sakes that shall make known the interpretation to the king, and that thou mightest know the thoughts of thy heart. 31Thou, O king, sawest, and behold a great image. This great image, whose brightness was excellent, stood before thee; and the form thereof was terrible. 32This image's head was of fine gold, his breast and his arms of silver, his belly and his thighs of brass, 33His legs of iron, his feet part of iron and part of clay. 34Thou sawest till that a stone was cut out without hands, which smote the image upon his feet that were of iron and clay, and brake them to pieces. 35Then was the iron, the clay, the brass, the silver, and the gold, broken to pieces together, and became like the chaff of the summer threshingfloors; and the wind carried them away, that no place was found for them: and the stone that smote the image became a great mountain, and filled the whole earth. 36This is the dream; and we will tell the interpretation thereof before the king. 37Thou, O king, art a king of kings: for the God of heaven hath given thee a kingdom, power, and strength, and glory. 38And wheresoever the children of men dwell, the beasts of the field and the fowls of the heaven hath he given into thine hand, and hath made thee ruler over them all. Thou art this head of gold. 39And after thee shall arise another kingdom inferior to thee, and another third kingdom of brass, which shall bear rule over all the earth. 40And the fourth kingdom shall be strong as iron: forasmuch as iron breaketh in pieces and subdueth all things: and as iron that breaketh all these, shall it break in pieces and bruise. 41And whereas thou sawest the feet and toes, part of potters' clay, and part of iron, the kingdom shall be divided; but there shall be in it of the strength of the iron, forasmuch as thou sawest the iron mixed with miry clay. 42And as the toes of the feet were part of iron, and part of clay, so the kingdom shall be partly strong, and partly broken. 43And whereas thou sawest iron mixed with miry clay, they shall mingle themselves with the seed of men: but they shall not cleave one to another, even as iron is not mixed with clay. 44And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever. 45Forasmuch as thou sawest that the stone was cut out of the mountain without hands, and that it brake in pieces the iron, the brass, the clay, the silver, and the gold; the great God hath made known to the king what shall come to pass hereafter: and the dream is certain, and the interpretation thereof sure. (Daniel 2:27‑45)). And, Zerubbabel would accept the help of the king of Persia in re-building the temple (Ezra 1:44And whosoever remaineth in any place where he sojourneth, let the men of his place help him with silver, and with gold, and with goods, and with beasts, beside the freewill offering for the house of God that is in Jerusalem. (Ezra 1:4)), but refuse the help of the Samaritans (Ezra 4:1-41Now when the adversaries of Judah and Benjamin heard that the children of the captivity builded the temple unto the Lord God of Israel; 2Then they came to Zerubbabel, and to the chief of the fathers, and said unto them, Let us build with you: for we seek your God, as ye do; and we do sacrifice unto him since the days of Esar-haddon king of Assur, which brought us up hither. 3But Zerubbabel, and Jeshua, and the rest of the chief of the fathers of Israel, said unto them, Ye have nothing to do with us to build an house unto our God; but we ourselves together will build unto the Lord God of Israel, as king Cyrus the king of Persia hath commanded us. 4Then the people of the land weakened the hands of the people of Judah, and troubled them in building, (Ezra 4:1‑4)). And again, the Jewish captives in Babylon would pray for the city of Babylon and its inhabitants (Jer. 29:77And seek the peace of the city whither I have caused you to be carried away captives, and pray unto the Lord for it: for in the peace thereof shall ye have peace. (Jeremiah 29:7)), but wouldn’t sing the songs of Zion for them (Psa. 137:1-41By the rivers of Babylon, there we sat down, yea, we wept, when we remembered Zion. 2We hanged our harps upon the willows in the midst thereof. 3For there they that carried us away captive required of us a song; and they that wasted us required of us mirth, saying, Sing us one of the songs of Zion. 4How shall we sing the Lord's song in a strange land? (Psalm 137:1‑4)). (The Moral Glory of the Lord Jesus, p. 35). We might wonder why on one occasion they would associate with the Gentiles, and on another occasion, refuse to associate with them. The answer is moral discernment.
The grand purpose of having this moral and spiritual discernment is to help the saints to walk in a way that would glorify Christ. Thus, Paul says that the practical working out of these things would make the believer “pure and without offence” in this world. “Pure” is what we will be toward God (1 Peter 1:1616Because it is written, Be ye holy; for I am holy. (1 Peter 1:16)) and “without offence” is what we will be before our fellow man (2 Cor. 6:33Giving no offence in any thing, that the ministry be not blamed: (2 Corinthians 6:3)). This surely would have a positive effect in the present testimony of the gospel, but Paul was thinking beyond this present time to “Christ’s day,” when God will bring into public display what He has been forming in the saints. As mentioned, the day of Christ begins at His Appearing, and extends throughout the Millennium (2 Thess. 1:1010When he shall come to be glorified in his saints, and to be admired in all them that believe (because our testimony among you was believed) in that day. (2 Thessalonians 1:10)). The result of having this moral discernment is that the world will see “the fruits of righteousness” in us, not only now, but also in that day, and it will redound “to God’s glory and praise.”
An Update on His Personal Circumstances in Rome
Vss. 12-20a—Paul has spoken of having “fellowship with the gospel” (vs. 5) and of the importance of “the defence and confirmation of the gospel” (vs. 7); now he speaks of “the furtherance of the gospel” (vs. 12). The Philippians were full of concern for Paul and were eager to hear of his welfare. Knowing of their concern, Paul took this opportunity to relieve their anxiety by giving them an update on his personal circumstances. It is noticeable that in doing so, he does not occupy them with his difficulties, which were considerable, but with what the Lord was doing in Rome.
There was much in Paul’s surroundings that could give a person gloom and depression. He was chained to a Roman soldier on a daily basis, awaiting his trial. His future, as to life and death, was dark and full of uncertainty; martyrdom was a very real possibility. He was without the comforts of Christian friends, for most were afraid to be identified with him (2 Tim. 1:1515This thou knowest, that all they which are in Asia be turned away from me; of whom are Phygellus and Hermogenes. (2 Timothy 1:15)). (Later, when he was incarcerated again, Onesiphorus did visit him, but Paul speaks of him as an exception – 2 Tim. 1:16-1816The Lord give mercy unto the house of Onesiphorus; for he oft refreshed me, and was not ashamed of my chain: 17But, when he was in Rome, he sought me out very diligently, and found me. 18The Lord grant unto him that he may find mercy of the Lord in that day: and in how many things he ministered unto me at Ephesus, thou knowest very well. (2 Timothy 1:16‑18).) With all this hanging over Paul’s head, we do not find him complaining, or in sadness. He does not ask the Philippians to pray for his deliverance, or that he would have better conditions in captivity. He might have reproached himself for going to Jerusalem which led to his captivity, but he has risen above his failure and is not occupied with it. Instead of being full of gloom and sadness, we see a man living with God above his circumstances in a state of contentment. This is remarkable; he is content with who he is and where he is, for he knows that God is over all circumstances, and “His way is perfect” (Psa. 18:3030As for God, his way is perfect: the word of the Lord is tried: he is a buckler to all those that trust in him. (Psalm 18:30)). Far from being cast down with discouragement—he was rejoicing! He was bound with a chain, but his spirit remained unfettered. This shows that faith cannot be hindered by circumstances. It also shows us that circumstances don’t make a person’s state of soul—they only manifest it.
By way of Paul’s example, lessons abound here as to what the normal Christian state is. We see that one who walks with God in the power of the Spirit does not occupy others with himself, either in good things or bad. He submits to God’s hand in his life and is content in his circumstances. He does not go about bemoaning himself over his failures, but having judged it all, he goes on with his heart turned toward Christ and His interests.
The Spread of the Gospel
More than just reporting on his personal state, Paul gave the Philippians a short summary on the spread of the gospel in that area. He wanted them to know that his imprisonment had not been a hindrance to the gospel going forth. With the greatest herald of the glad tidings being unable to go forth to preach, we might have thought that such a thing would have been disastrous to the gospel testimony. But in fact, it was quite the opposite—his captivity had actually fallen out to “the furtherance of the gospel!” (vs. 12) God, who is over all circumstances, ordered things so that a new and wider sphere of preaching resulted. It is a wonderful example of how God can providentially overrule the plans of the wicked and make things turn out to the furtherance of His own interests. Asaph stated this principle of God’s providential action in Psalm 76:1010Surely the wrath of man shall praise thee: the remainder of wrath shalt thou restrain. (Psalm 76:10). He said, “Surely the wrath of man shall praise Thee: the remainder of wrath shalt Thou restrain.”
Paul’s captivity illustrates the fact that God does not need any one of us in His service—not even an apostle! We are thankful for the spiritual gifts that Christ the Head of the Church has given to help the members of His body grow (Eph. 4:11-1511And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; 12For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: 13Till 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 fulness of Christ: 14That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive; 15But speaking the truth in love, may grow up into him in all things, which is the head, even Christ: (Ephesians 4:11‑15)), but the success of God’s work among the saints is not dependent on those gifts. He is pleased to use us in His vineyard, and we are thankful when He does, but we should always remember that He doesn’t need us. We might not like to hear it, but no servant of the Lord is indispensable. Understanding this will deliver us from self-importance in the Lord’s work.
Two Positive Outcomes of Paul’s Captivity
Vss. 13-18—Paul goes on to state two positive outcomes that resulted from his imprisonment. The first thing was that it had become widely known (“manifest”) that he was not in captivity on account of criminal activity, but rather for his testimony for Christ. Hence, he speaks of his imprisonment as being “bonds in Christ” (vs. 13).
At that time, Paul was under house arrest and dwelt “in his own hired house” (Acts 28:3030And Paul dwelt two whole years in his own hired house, and received all that came in unto him, (Acts 28:30)). A Roman soldier was chained to him for an allotted period of time each day, and, one after another, those soldiers got an experience that they would never forget. They witnessed firsthand a man living in constant heavenly joy. Each surely heard the gospel, and some were likely converted through the experience, though Scripture is silent as to this. Conspicuous by this absence, we learn another thing about proper Christian character: the servant of the Lord, who walks with God in the power of the Spirit, doesn’t count his converts and boast of his success in the gospel (Matt. 6:33But when thou doest alms, let not thy left hand know what thy right hand doeth: (Matthew 6:3)). Such only draws attention to oneself. Rather, he goes on quietly in humble service and leaves the results to Him (Luke 17:1010So likewise ye, when ye shall have done all those things which are commanded you, say, We are unprofitable servants: we have done that which was our duty to do. (Luke 17:10)). (Chapter 4:22 does state that some in “Caesar’s household” were saved! How, or through whom, they were saved Paul does not say.)
It was not long before word concerning this notable prisoner had spread throughout “the whole praetorium.” This was the Imperial Guard, the Roman military headquarters, which had a barracks that housed 10,000 soldiers. (See the J. N. Darby Translation footnote.) Paul looked on each of these soldiers, not merely as future converts, but as future messengers of the gospel. Whether some soldiers were saved or not, news of Paul and of the glad tidings he preached had spread throughout the barracks and beyond it to “all other places” in Rome! Not all had believed the gospel, but it was being talked about throughout the city, and this was a good thing.
Vs. 14—The second positive outcome of Paul’s confinement was that more brethren were being stirred up to preach the Word. He said, “Many of the brethren in the Lord” were “waxing confident by my bonds” and were becoming “much more bold to speak the Word without fear.” This, too, was good.
Vs. 15—He reports that among these, there were two groups of preachers. Some were preaching Christ out “of envy and strife”—that is, with wrong and impure motives, and there were others who were preaching “of good will,” or with good intentions.
Vs. 16—Those who preached Christ “of contention” and “not sincerely” were doing it with a purpose of adding “affliction” to Paul’s “bonds.” They wanted to increase his sufferings, if possible. It is evident from this that these preachers of the gospel disliked Paul. What their issue exactly was, he does not disclose. It may have been on account of what he taught regarding the end of the first man before God (Rom. 6:66Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. (Romans 6:6); Phil. 3:33For we are the circumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh. (Philippians 3:3)). Perhaps they considered his teaching too severe, and that it made Christianity unpopular with the masses, and to counter this, they presented a new brand of the gospel that didn’t directly condemn man in the flesh or insist on separation from the world. It may have been that these preachers saw the gospel to be a means of making a financial profit, as was the case with some at Corinth (2 Cor. 2:1717For we are not as many, which corrupt the word of God: but as of sincerity, but as of God, in the sight of God speak we in Christ. (2 Corinthians 2:17) – “make a trade of the Word of God”). This, of course, was something that Paul decried, and these things became the cause of their dislike of him. With him being incarcerated, they sought to take advantage of the situation—but their motives were ulterior.
Certain aspects of Paul’s doctrine are still unpopular among Christians today. Christendom flatly rejects much of his teaching regarding Church doctrine and practise. For instance, the mass in the Christian profession do not accept what he teaches concerning the sovereign leading of the Holy Spirit in the assembly in worship and ministry, and have introduced clericalism (the clergy/laity system) in place of it. Also, Christendom generally rejects what Paul teaches concerning Christian worship being that which does not need the Judaic practice of musical instruments, choirs, etc. Further to this, what Paul teaches concerning the sister’s place in the Church—being that which does not involve public preaching, teaching, and administration—is also rejected by the mass: Also, his teaching on the use of head-coverings, etc. Space forbids us from giving a complete list here.
The ill motives of these preachers serve to show us that Christian service can be carried on in the energy of the flesh, motivated by greed, envy, and glory-seeking. Since there is this sad possibility with every one of us, we must judge ourselves and keep humble in the Lord’s service, because our motives will one day be reviewed at the judgment seat of Christ (1 Cor. 4:55Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have praise of God. (1 Corinthians 4:5)).
Vs. 17—On the happy side, many brethren had been rightly stirred up by Paul’s captivity. They preached Christ “of love,” which is the right motive to have toward God and toward lost souls. Hearing of Paul’s example of being “set for the defence of the gospel,” they took courage and were moved to a fuller trust in the Lord, and consequently, stepped out fearlessly to preach the gospel. This must have been encouraging and inspiring for the Philippians to hear.
Vs. 18—Paul says, “What then? Notwithstanding, every way, whether in pretense, or in truth, Christ is preached; and I therein do rejoice, yea, and will rejoice.” Impure motives and fleshly methods may have been employed by some who were preaching the gospel, but Paul was content to leave it all with the Lord. The gospel testimony was abounding; that was the important thing. The gospel may not have been on their hearts, but it was on their lips, and since Christ was being preached, Paul could rejoice. We see from this that he had no animosity toward these preachers. Far from being jealous or critical of these men who were intent on stirring up trouble for him, he is gracious; there is no trace of irritation or bitterness in his spirit. Whether the motives for preaching were false or pure, Christ was being proclaimed, and his heart was filled with joy. He says, “I therein do rejoice, yea, and will rejoice.”
We need to have this same attitude toward those in Christendom who preach with what seems to be impure motives. It may be that they serve with motives of greed, envy, and glory-seeking—or perhaps, they announce a faulty or incomplete message in the gospel. We may not feel that we can join them in their work, but we can pray that the Word preached will be multiplied in God’s hand and bear fruit in souls being saved. Let us, like Paul, rejoice that Christ is being preached and souls are being blessed.
Practical Salvation Resulting in Coming Glory
Vs. 19—Paul says, “For I know that this shall turn out for me to salvation through your prayer and the supply of the Spirit of Jesus Christ.” Through the prayers of the saints and the help of the Holy Spirit, he was confident that he would get “salvation.” He couldn’t have been referring to the salvation of his soul from the penalty of his sins (Acts 16:3131And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house. (Acts 16:31); 2 Tim. 1:99Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began, (2 Timothy 1:9); 1 Peter 1:99Receiving the end of your faith, even the salvation of your souls. (1 Peter 1:9), etc.), because he had already been saved eternally in that way. Moreover, the salvation of our souls does not depend upon the prayers of the saints or on some work of the Spirit done for us in the future—it is a present possession of the believer.
What salvation could Paul be referring to here? To answer this, we need to understand that salvation is a large, all-inclusive term in Scripture that embraces many aspects of deliverance—from salvation from the penalty of our sins, right through to our glorification, when the Lord comes. It is a mistake, therefore, to think that when the words "saved" or "salvation" appear in Scripture that it is always referring to deliverance from eternal judgment as announced in the gospel. Since there are many aspects of salvation, it is equally true to say, "I have been saved, I am being saved, and I will be saved." W. Kelly remarked, “If you try to make out that there is only one meaning of salvation in the New Testament, you are in a difficulty indeed; and you will find that there is no possibility of making the passages square. In fact, nothing is more certain and easy to ascertain, than that salvation in the New Testament is more frequently spoken of as a process incomplete as yet, a thing not finished, than as a completed end” (Lectures on Philippians, p. 43). This comment by Mr. Kelly is significant. It means that when we come across the words “saved” and “salvation” in the New Testament, more often than not, it is not referring to the salvation of our souls from the penalty of our sins! Such is the case throughout the epistle to the Philippians.
Since Paul already had a saved soul through receiving Christ as his Saviour (Acts 9), he was obviously referring to a different aspect of salvation here. Commenting on this verse, W. Potter said, “Then we have the word ‘salvation.’ We get it several times in this epistle. It is always in connection with our circumstances, and not our souls” (Gathering up the Fragments, p. 155). The context suggests that “this” in verse 19 refers to the fleshly contention of those who were opposed to him, mentioned in the previous verses. He expected to be saved in a practical sense from their evil designs to malign and hurt him, and counted on the prayers of the saints and the power of the Spirit for this deliverance. Thus, the salvation that he had before him was the complete deliverance from everything that he might encounter in life that would hinder Christ from being magnified in his body.
Some have thought that the “salvation” which Paul was speaking of here was his release from captivity. But it couldn’t be that because He speaks of salvation as something that he was sure to get, whereas in the next couple of verses he speaks of his release as being something that he was unsure of. There was a very real possibility of him dying as a martyr at the hands of the Romans. Furthermore, in the state of soul in which Paul is seen in this epistle, it would be out of character for him to be wanting a change in his circumstances. Throughout the epistle, he is seen in a state of contentment as to what God had allowed in his life (chap. 4:11).
Vs. 20—This practical “salvation” would include victory over the enemy’s attempt to cause Paul’s faith to break down and fail when tested. Hence, he adds, “According to my earnest expectation and hope, that in nothing I shall be ashamed.” It would have been a great triumph for Satan if he could get the greatest proponent of the Christian gospel to capitulate when his ultimate test came before the Roman tribunal. Hence, Paul’s earnest expectation and hope was that when that test came, he would have the grace not to renounce Christ: And, if it meant being killed for his testimony of Christ that he would die faithfully for the glory of God as a righteous martyr. Stephen (the first Christian martyr), whose steadfast testimony Paul had witnessed firsthand, was his great example (Acts 7). If he recanted at that crucial moment, he would surely be “ashamed” in the coming day of manifestation when the results of our lives will be on display.
He concludes by saying, “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.” Thus, he desired, as God gave him the grace, to continue to the end of his life with a bold and steadfast testimony for Christ. Whether he would be released or he would die as a martyr didn’t really matter to him. What did matter, and what he did care about, was that Christ would be “magnified” in his body. To magnify Christ “by life” is to cause Him to be esteemed and praised by others through our testimony of Him in life. To magnify Christ “by death” is to cause Him to be esteemed and praised by others by standing firm to our confession of faith and not recanting when threatened with the sword. People who witness such a confession will see that Christ is truly precious to us (1 Peter 2:77Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, (1 Peter 2:7))—precious enough to even die for! This testimony, under the power of the Holy Spirit, will turn sinners to Christ because they will want what we have.
Vs. 21—Paul then states the grand principle of his existence: “For to me to live is Christ, and to die is gain.” He did not live for money, fame, or pleasure; those things were not his object. He had but one ambition—that Christ would be magnified in his body, whether by life or by death. In speaking of life and death in this way, we see that Paul had learned to view things from God’s side. He understood that what pertained to God’s glory in Christ was the important thing in life. What concerned him was not what would be best for Paul, but what would be best for the interests of Christ—that’s what mattered to him. We see in this the utter absence of self-seeking. He was a man who was finished with himself. Self and selfish ambitions had been judged and were out of the picture (chap. 3:4-8), and he was glad that they were! With self out of the way, he saw things in life clearly—everything must center around Christ. What a wonderful state to reach in Christian experience! Let us remember that this is normal Christianity.
Stating that death for a Christian is a “gain” proves that the doctrine of “soul-sleep,” as taught in some circles, couldn’t be correct. It is said that the souls and spirits of the deceased go immediately into a state of unconsciousness wherein they don’t know or feel anything—Job 14:2121His sons come to honor, and he knoweth it not; and they are brought low, but he perceiveth it not of them. (Job 14:21), Psalm 115:1717The dead praise not the Lord, neither any that go down into silence. (Psalm 115:17), and Ecclesiastes 9:55For the living know that they shall die: but the dead know not any thing, neither have they any more a reward; for the memory of them is forgotten. (Ecclesiastes 9:5), are wrongly used to support this false idea. (These Scriptures speak of the dead not being aware of things that transpire on earth after they die, simply because they are not here to take account of them; they do not refer to a state of unconsciousness.) If a state of unconsciousness were the portion of the dead, then death could not be called a gain. Paul, for example, lived in happy communion with the Lord; if death were to take him, and he passed into a state of unconsciousness, it would be a huge loss to him. He would lose his happy enjoyment of fellowship with the Lord! Quite to the contrary, Paul says that death brings the believer into a new level of enjoyment of fellowship with the Lord, which he says is “very far better” than anything he could ever experience while here on earth in his body (vs. 23).
Vss. 22-23—Paul then turns to speak of his future. As mentioned already, he faced two outcomes—to be released from captivity, or to die as a martyr at the hand of the Romans. He says, “But if to live in flesh is my lot, this is for me worth the while: and what I shall choose I know not. But I am pressed by both [in a strait betwixt two], having the desire for departure and being with Christ, for it is very far better” (W. Kelly Translation). Thus, Paul was in sort of a dilemma; he wanted both things. But being in such a state of selflessness as he was, he was without a will in the matter, and thus he was content to leave the choice to the Lord. His life could be summed up as being filled with the service of the Lord, and death was simply that which would bring him into a fuller enjoyment of the Lord. To remain alive meant living for Christ, to die meant being with Christ.
There are four main passages in the New Testament that refer to the happy state of departed believers. (See Collected Writings of J. N. Darby, vol. 2, p. 293). These are:
Note: in connection with this happy state of departed believers, Paul doesn’t just say that it is “far better,” as rendered in the KJV, but “very far better,” as in the W. Kelly Translation, or “very much better,” as in the J. N. Darby Translation. Note also, in establishing the fact that the state of departed believers is better than anything that we could experience while here on earth in our bodies, he is careful not to say that it is the best. This is because it is indeed better, but it is not the best. There is something awaiting the believer that is even greater than departing to be with Christ through death—it is to be with and like Christ in the glorified state (Phil. 3:2121Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself. (Philippians 3:21)). This is the best of all! This, as we know, does not occur until the Lord calls us home at the Rapture, at which time the dead in Christ and the living saints will be glorified together (1 Thess. 4:16-1716For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: 17Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord. (1 Thessalonians 4:16‑17); Heb. 11:4040God having provided some better thing for us, that they without us should not be made perfect. (Hebrews 11:40)).
“To depart to be with Christ” is a statement that refers to the intermediate or “unclothed” state of departed believers (2 Cor. 5:44For we that are in this tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life. (2 Corinthians 5:4)); it is not speaking of their final condition of glory. Many have misunderstood this and have thought that it is referring to the believer’s departure to be with the Lord at His coming (the Rapture). But the subject here is clearly being with the Lord through death, not the Rapture. Thus, the departed saints are presently “with Christ,” but they are not in glory yet. This may sound strange to some who have the mistaken idea that glory is synonymous with heaven—an old Reformers idea. To them, it sounds like we are saying that the deceased saints are not in heaven. However, glory in reference to believers is a condition (1 Cor. 15:4343It is sown in dishonor; it is raised in glory: it is sown in weakness; it is raised in power: (1 Corinthians 15:43), etc.), not a place in heaven where believers go when they die. The departed saints are with Christ in paradise, in heaven, in a state of indescribable bliss, but they are not in glory—that is, they are not glorified yet. That condition awaits their resurrection. J. N. Darby said, "The intermediate state, then, is not glory (for that we must wait for the body. It is raised in glory; He shall change our bodies, and fashion them like His glorious body)" (Collected Writings, vol. 31, p. 185).
Vss. 24-26— Paul recognized that remaining on earth would be more beneficial for the spiritual progress of the saints, and in the most unselfish way, says, “But remaining in the flesh is more necessary for your sakes; and having confidence of this, I know that I shall remain and abide with you all, for your progress and joy in faith; that your boasting [rejoicing] may abound in Christ Jesus through me by my presence again with you.” We cannot but be impressed with this. He did not think of his own comfort and what he would prefer, but of what would be the best for the cause of Christ in this world and the spiritual progress of the saints. This, again, is a normal Christian state.
Paul’s Exhortations to Unity in Gospel Testimony
Vss. 27-28—We now come to Paul’s exhortations. He had special concerns as to the dangers that the Philippians were facing and exhorts them to that end. First, and foremost, he insists that they conduct themselves in a worthy manner that would commend the gospel to the lost. There is no better way to do this than to have believers walk together in happy fellowship. He says, “Only conduct yourselves worthily of the glad tidings of the Christ, in order that whether coming and seeing you, or absent, I may hear of what concerns you, that ye stand firm in one spirit, with one soul, labouring [striving] together in the same conflict with the faith of the glad tidings” (vs. 27). Thus, it was imperative that they stand together, shoulder to shoulder, in happy unity before the world.
Paul desired to know the affairs of the Philippians, and told them that the report he was hoping to hear was that they were standing fast “together” in the gospel with “one spirit” and “one mind.” He mentions this because he knew that there was dissension growing in their midst, revolving around two sisters who were not getting along (chap. 4:2). He also knew that Satan would make use of something as simple as that to divide the assembly at Philippi, if he could. And this, in turn, would hinder the gospel testimony in that area. There could hardly be anything more damaging to the gospel testimony toward them who are without than strife and contention among those within the Christian ranks. If the world sees that we can’t agree on things among ourselves, how can we expect them to receive the things that we preach?
Paul also knew that walking together in a unified testimony would draw out fierce opposition to the gospel, and persecution would result. He, therefore, says that he hoped that the report he was expecting to hear of them would include the fact that in spite of the opposition, they remained unafraid of their adversaries, and consequently, were continuing on with a bold confession of Christ. He says, “And in nothing terrified by your adversaries: which is to them an evident token of perdition [destruction], but to you of salvation, and that of God” (vs. 28). The very fact that Paul calls the opposers of the gospel “adversaries” is a proof that “destruction” will be their deserved portion when judgment is meted out by the Lord. But for believers, it will be quite the opposite; the Lord’s intervention will be for our “salvation.” This is a future aspect of salvation which believers look forward to, when they will be taken out of this world altogether at the Rapture. Again, as in verse 19, Paul couldn’t have been referring to the salvation of our souls from the penalty of our sins here, because we have that already when we received Christ as our Saviour.
Suffering For Christ
Vs. 29—It is an old tactic of the enemy to discourage believers from bearing witness for Christ by threats of violence. Paul reminds the Philippians that if persecution was their lot, they needed to remember that all such suffering is really a privilege that has been “given” to us to bear for Christ, and it should be viewed as an honour. He said, “For unto you it is given in the behalf of Christ, not only to believe on Him, but also to suffer for His sake.” Our example is the apostles themselves (Acts 5:40-4140And to him they agreed: and when they had called the apostles, and beaten them, they commanded that they should not speak in the name of Jesus, and let them go. 41And they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for his name. (Acts 5:40‑41)). Every Christian needs to understand that suffering reproach and persecution is normal to Christianity. We cannot really escape it and still remain faithful to the Lord (2 Tim. 3:1212Yea, and all that will live godly in Christ Jesus shall suffer persecution. (2 Timothy 3:12)).
Suffering “for” Christ has to do with bearing reproach and persecution on account of confessing Christ among men. There is a type of this kind of suffering in the story of David and Jonathan. David is a type of Christ and Jonathan is a type of the believer. When Jonathan identified himself publicly with David, Saul and those who followed him were infuriated, and Saul even threw a javelin at Jonathan—his own son! (1 Sam. 20:30-3430Then Saul's anger was kindled against Jonathan, and he said unto him, Thou son of the perverse rebellious woman, do not I know that thou hast chosen the son of Jesse to thine own confusion, and unto the confusion of thy mother's nakedness? 31For as long as the son of Jesse liveth upon the ground, thou shalt not be established, nor thy kingdom. Wherefore now send and fetch him unto me, for he shall surely die. 32And Jonathan answered Saul his father, and said unto him, Wherefore shall he be slain? what hath he done? 33And Saul cast a javelin at him to smite him: whereby Jonathan knew that it was determined of his father to slay David. 34So Jonathan arose from the table in fierce anger, and did eat no meat the second day of the month: for he was grieved for David, because his father had done him shame. (1 Samuel 20:30‑34)) Suffering for Christ is an elective thing. That is, we can choose to avoid it if we wish, by simply refusing to confess Christ before men.
Suffering “with” Christ is a different thing (Rom. 8:1717And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together. (Romans 8:17)). It is unavoidable. It has to do with the believer having a divine nature through new birth and the indwelling “Spirit of Christ” (Rom. 8:99But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his. (Romans 8:9)). The Spirit of Christ is a special function of the Holy Spirit which forms the feelings and sympathies of Christ in the believer. As the Lord looks out over this scene where sin has had its sad effects, He suffers in sympathy with His creatures which are suffering under the bondage of corruption. As “sons of God” and “children of God,” we are vessels of the sympathies of God (Rom. 8:14-1814For as many as are led by the Spirit of God, they are the sons of God. 15For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father. 16The Spirit itself beareth witness with our spirit, that we are the children of God: 17And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together. 18For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us. (Romans 8:14‑18)). Having a link in our bodies to the suffering creation and having the Spirit in us, when we see one of God’s creatures suffer, in our little measure, we suffer "with" Christ sympathetically. Since all believers have the Spirit of Christ in them, all believers, more or less, suffer in this way.
Vs. 30—While we wait for the Lord to come, it is our privilege to serve Him by witnessing for Him and spreading the Christian revelation of truth to all who will receive it. In using the words “striving” and “conflict” in this connection, Paul was not implying that we should argue and fight with those who oppose the truth. Our conflict is a spiritual thing, wherein we combat spiritual foes who have confused men’s minds with false ideas, by patiently teaching the truth to them (2 Cor. 10:4-54(For the weapons of our warfare are not carnal, but mighty through God to the pulling down of strong holds;) 5Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ; (2 Corinthians 10:4‑5); Col. 1:2929Whereunto I also labor, striving according to his working, which worketh in me mightily. (Colossians 1:29)–2:1). There is simply no place for fleshly arguments in the work of the Lord (2 Tim. 2:1414Of these things put them in remembrance, charging them before the Lord that they strive not about words to no profit, but to the subverting of the hearers. (2 Timothy 2:14)). All such activity only spoils the gospel testimony. But when serving rightly under the Lordship of Christ, we will be engaged in the same spiritual conflict that Paul was engaged in, and we will share in the same rewards in a day to come.
In summary of chapter 1, we have seen a man (Paul) who has weighed life on God’s scale, and he has rightly concluded that living for the cause of Christ is the only thing that is worth living for—and in living for Christ, he has found it to be the key to a happy, fruitful life.