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; 7:23). 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. 7:22a). 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. 7:22b). 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 10:35), whereas only Christians are said to be accepted “in” Him (Eph. 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. 8:1-2) Paul had been the recipient of this grace by the hand of Epaphroditus (Phil. 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. 4:14-15; 2 Cor. 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; 19:32). David appreciated their kindness and wrote a psalm of thanksgiving about them, in what is sometimes called, “The Barzillai Psalm” (Psa. 41). In Luke 19:11-27, 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 1:5. 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. 3:20-21) and displayed in glory in a coming day (2 Thess. 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. 3:13; 2 Tim. 1:12; Phil. 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; 5:5; 2 Cor. 1:14). It is abbreviated to “that day” in some places in Paul’s epistles (2 Thess. 1:10; 2 Tim. 1:12, 18; 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, 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, 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 5:1).
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. 7:16). 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. 4:12). 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 1:16-23, 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; 2:27-45). And, Zerubbabel would accept the help of the king of Persia in re-building the temple (Ezra 1:4), but refuse the help of the Samaritans (Ezra 4:1-4). And again, the Jewish captives in Babylon would pray for the city of Babylon and its inhabitants (Jer. 29:7), but wouldn’t sing the songs of Zion for them (Psa. 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 1:16) and “without offence” is what we will be before our fellow man (2 Cor. 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. 1:10). 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. 1:15). (Later, when he was incarcerated again, Onesiphorus did visit him, but Paul speaks of him as an exception – 2 Tim. 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. 18:30). 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 76:10. 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. 4:11-15), 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 28:30). 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. 6:3). Such only draws attention to oneself. Rather, he goes on quietly in humble service and leaves the results to Him (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. 6:6; Phil. 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. 2:17 – “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. 4:5).
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 16:31; 2 Tim. 1:9; 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 2:7)—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 14:21, Psalm 115:17, and 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:
• Luke 23:43—“with Me in paradise.”
• Acts 7:59—the spirit and soul are “received” by the Lord.
• 2 Corinthians 5:8—“present with the Lord.”
• Philippians 1:23—“with Christ, which is very far better.”
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. 3:21). 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. 4:16-17; Heb. 11:40).
“To depart to be with Christ” is a statement that refers to the intermediate or “unclothed” state of departed believers (2 Cor. 5:4); 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. 15:43, 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 5:40-41). 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. 3:12).
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. 20:30-34) 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. 8:17). It is unavoidable. It has to do with the believer having a divine nature through new birth and the indwelling “Spirit of Christ” (Rom. 8:9). 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. 8:14-18). 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. 10:4-5; Col. 1:29–2:1). There is simply no place for fleshly arguments in the work of the Lord (2 Tim. 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.