The affection of the Philippians, which expressed itself by sending help to
the apostle, reminded him of the spirit they had always shewn; they had
cordially associated themselves with the labours and trials of the gospel.
And this thought leads the apostle higher, to that which governs the
current of thought (most precious to us) in the epistle. Who had wrought in
the Philippians this spirit of love and of devotedness to the interests of
the gospel? Truly it was the God of the glad tidings and of love; and this
was a security that He who had begun the good work would fulfil it unto the
day of Christ. Sweet thought!-now that we have no longer the apostle, that
we have no longer bishops and deacons, as the Philippians had in those
days. God cannot be taken from us; the true and living source of all
blessing remains to us, unchangeable, and above the infirmities, and even
the faults, which deprive Christians of all intermediate resources. The
apostle had seen God acting in the Philippians. The fruits bore witness of
the source. Hence he counted on the perpetuity of the blessing they were to
enjoy.[see note #1]
But there must be faith in order to draw these conclusions. Christian love
is clear-sighted and full of trust with regard to its objects, because God
Himself, and the energy of His grace, are in that love.
To return to the principle-it is the same thing with the assembly of God.
It may indeed lose much, as to outward means, and as to those
manifestations of the presence of God, which are connected with man's
responsibility; but the essential grace of God cannot be lost. Faith can
always count upon it. It was the fruits of grace which gave the apostle
this confidence, as in Hebrews 6:9, 10; 1 Thessalonians 1:3, 4. He
counted indeed, in 1 Corinthians 1:8, and in Galatians, on the
faithfulness of Christ in spite of many painful things. The faithfulness of
the Lord encouraged him with regard to Christians, whose condition in other
respects was the cause of great anxiety. But here-surely a much happier
case-the walk itself of the Christian led him to the source of confidence
about them. He remembered with affection and tenderness the way in which
they had always acted towards him, and he turned it into a desire for them
that the God who had wrought it would produce for their own blessing the
perfect and abundant fruits of that love.
He opens his own heart also to them. They took part, by the same grace
acting in them, in the work of God's grace in him, and that with an
affection that identified itself with him and his work; and his heart
turned to them with an abundant return of affection and desire. God, who
created these feelings, and to whom he presented all that passed in his
heart, this same God who acted in the Philippians, was a witness between
them (now that Paul could give no other by his labour among them) of his
earnest desire for them all. He felt their love, but he desired moreover,
that this love should be not only cordial and active, but that it should be
guided also by wisdom and understanding from God, by a godly discernment of
good and evil, wrought by the power of His Spirit; so that, while acting in
love, they should also walk according to that wisdom, and should understand
that which, in this world of darkness, was truly according to divine light
and perfection, so that they should be without reproach until the day of
Christ. How different from the cold avoidance of positive sin with which
many Christians content themselves! The earnest desire of every excellence
and likeness to Christ which divine light can shew them is that which marks
the life of Christ in us.
Now the fruits produced were already a sign that God was with them; and He
would fulfil the work unto the end. But the apostle desired that they
should walk throughout the whole of the way according to the light that God
had given, so that when they came to the end there should be nothing with
which they could be reproached: but that, on the contrary, set free from
all that might weaken or lead them astray, they should abound in the fruits
of righteousness, which are by Jesus Christ to the glory and praise of God.
A fine practical picture of the Christian's normal condition in his daily
work towards the end; for, in the Philippians, we are always on the way
towards our heavenly rest in which redemption has set us.
Such is the introduction to this epistle. After this expression of the
wishes of his heart for them, reckoning on their affection, he speaks of
his bonds, which they had remembered; but he does so in connection with
Christ and the gospel, which he had most of all at heart. But, before I go
beyond the introduction into the matter of the epistle, I would notice the
thoughts which lie at the foundation of the sentiments expressed in it.
There are three great elements which stamp their character on it.
Firstly, it speaks of the Christian's pilgrimage in the wilderness;
salvation is viewed as a result to be obtained at the end of the journey.
Redemption accomplished by Christ is indeed established as the foundation
of this pilgrimage (as was the case with Israel at their entrance into the
wilderness), but the being presented risen and in glory before God, when
victorious over every difficulty, is the subject in this epistle, and is
that which is here called salvation.
In the second place, the position is characterised by the apostle's
absence, the assembly having therefore itself to maintain the conflict. It
had to overcome, instead of enjoying the victory gained over the enemy's
power by the apostle when he was with them and could make himself weak with
all who were weak.
And, thirdly, the important truth, already mentioned, is set forth, that
the assembly, in these circumstances, was cast more immediately on God-the
inexhaustible source for it of grace and strength, of which it was to avail
itself in an immediate way by faith-a resource which could never fail it.
[see note #2]
I resume the consideration of the text with verse 12, which begins the
epistle after the introductory portion. Paul was a prisoner at Rome. The
enemy appeared to have gained a great victory in thus restraining his
activity; but by the power of God, who orders all things and who acted in
the apostle, even the devices of the adversary were turned to the
furtherance of the gospel. In the first place, the imprisonment of the
apostle made the gospel known, where it would not otherwise have been
preached, in high places at Rome; and many other brethren, reassured as to
the apostle's position, [see note #3]
became more bold to preach the gospel without fear. But there was another
way in which this absence of the apostle had an effect. Many-who, in the
presence of his power and his gifts, were necessarily powerless and
insignificant persons-could make themselves of some importance, when, in
the unsearchable but perfect ways of God, this mighty instrument of His
grace was set aside. They could hope to shine and attract attention when
the rays of this resplendent light were intercepted by the walls of a
prison. Jealous but hidden when he was present, they availed themselves of
his absence to bestir themselves; whether false brethren or jealous
Christians, they sought in his absence to impair his authority in the
assembly, and his happiness. They only added to both. God was with His
servant; and, instead of the self-seeking which instigated these sorry
preachers of the truth, there was found in Paul the pure desire for the
proclamation of the good news of Christ, the whole value of which he deeply
felt, and which he desired above all, be it in what way it might.
Already the apostle finds his resource for his own case, in God's operating
independently of the spiritual order of His house with regard to the means
that He uses. The normal condition of the assembly is that the Spirit of
God acts in the members of the body, each one in its place, for the
manifestation of the unity of the body and of the reciprocal energy of its
members. Christ, having overcome Satan, fills with His own Spirit those
whom He has delivered out of the hand of that enemy, in order that they may
exhibit at the same time the power of God and the truth of their
deliverance from the power of the enemy, and exhibit them in a walk, which,
being an expression of the mind and energy of God Himself, leaves no room
for those of the enemy. They constituted the army and the testimony of God
in this world against the enemy. But then, each member, from an apostle
down to the weakest, acts efficaciously in his own place. The power of
Satan is excluded. The exterior answers to the interior, and to the work of
Christ. He who is in them is greater than he who is in the world. But
everywhere power is needed for this, and the single eye. There is another
state of things, in which, although all is not in activity in its place,
according to the measure of the gift of Christ, yet the restoring energy of
the Spirit in an instrument like the apostle defends the assembly, or
brings it back into its normal condition, when it has partially failed. The
epistle to the Ephesians, on the one side, and those to the Corinthians and
Galatians, on the other, present these two phases of the history of the
assembly.
The epistle to the Philippians treats-but with the pen of a divinely
inspired apostle-of a state of things in which this last resource was
wanting. The apostle could not labour now in the same manner as before, but
he could give us the Spirit's view of the state of the assembly, when,
according to the wisdom of God, it was deprived of these normal energies.
It could not be deprived of God. Doubtless the assembly had not then
departed so far from its normal condition as it has now done, but the evil
was already springing up. All seek their own, says the apostle, not the
things of Jesus Christ; and God allowed it to be so during the life of the
apostles, in order that we might have the revelation of His thoughts
respecting it, and that we might be directed to the true resources of His
grace in these circumstances.
Paul himself had to experience this truth in the first place. The bonds
that united him to the assembly and to the work of the gospel were the
strongest that exist on earth; but he was obliged to resign the gospel and
the assembly to the God to whom they belonged. This was painful; but its
effect was to perfect obedience, trust, singleness of eye, and
self-renunciation, in the heart, that is, to perfect them according to the
measure of the operation of faith. Nevertheless the pain caused by such an
effort betrays the inability of man to maintain the work of God at its own
height. But all this happens in order that God may have the whole glory of
the work; and it is needed, in order that the creature may be manifested in
every respect according to the truth. And it is most blessed to see how,
both here and in 2 Timothy, the decay of individual life and ecclesiastical
energy brings out a fuller development of personal grace on one hand and
ministerial energy on the other, where there is faith, than is found
anywhere else. Indeed it is always so. The Moseses, and Davids, and Elijahs
are found in the time of the Pharaohs, and Sauls, and Ahabs.
The apostle could do nothing: he had to see the gospel preached without
him-by some through envy and in a spirit of contention, by others through
love; encouraged as regards the apostle's bonds, these desired to alleviate
them by continuing his work. Every way Christ was preached, and the
apostle's mind rose above the motives which animated the preachers in the
contemplation of the immense fact, that a Saviour, the deliverer sent of
God, was preached to the world. Christ, and even souls were more precious
to Paul than the work's being carried on by himself. God was carrying it
on; and therefore it would be for the triumph of Paul, who linked himself
with the purposes of God.[see note #4]
He understood the great conflict which was going on between Christ (in his
members) and the enemy; and if the latter appeared to have gained a victory
by putting Paul in prison, God was using this event for the advancement of
the work of Christ by the gospel, and thus in reality for the gaining of
fresh victories over Satan-victories with which Paul was associated, since
he was set for the defence of that gospel. Therefore all this turned to his
salvation, his faith being confirmed by these ways of a faithful God, who
directed the eyes of His faithful servant more entirely upon Himself.
Sustained by the prayers of others and by the supply of the Spirit of Jesus
Christ, instead of being cast down and terrified by the enemy, he gloried
more and more in the sure victory of Christ in which he shared. Accordingly
he expresses his unchangeable conviction, that in nothing should he be made
ashamed, but that it would be given him to use all boldness, and that
Christ would be glorified in him, whether by his life or his death; and he
had death before his eyes. Called to appear before Caesar, his life might
be taken from him by the emperor's judgment; humanly speaking the issue was
quite uncertain. He alludes to this, chapter 1:22, 30; 2:17; 3:10. But,
living or dying, his eye was now more fixed on Christ than even on the
work, high placed as that work might have been in the mind of one whose
life could be expressed in this one word-"Christ." To live was for him-not
the work in itself, nor only that the faithful should stand fast in the
gospel, although this could not be separated from the thought of Christ,
because they were members of His body-Christ; to die was gain, for he
should be with Christ.
Such was the purifying effect of the ways of God, who had made him pass
through the ordeal, so terrible to him, of being separated for years,
perhaps four, from his work for the Lord. The Lord Himself had taken the
place of the work-so far at least as it was connected with Paul
individually; and the work was committed to the Lord Himself. Possibly the
fact that he was so engrossed with the work had contributed to that which
led to his imprisonment; for the thought of Christ alone keeps the soul in
equilibrium, and gives everything its right place. God caused this
imprisonment to be the means through which Christ became his all. Not that
he lost his interest in the work, but that Christ alone held the first
place; and he saw everything, and even the work, in Christ.
What consolation it is, when we are perhaps conscious that our weakness has
been manifested, and that we have failed in acting according to the power
of God, to feel that He, who alone has a right to be glorified, never
fails!
Now, since Christ was everything to Paul, it was evident gain to die, for
he would be with Him. Nevertheless it was worth while to live (for this is
the force of the first part of verse 21), because it was Christ and His
service; and he did not know which to choose. Dying, he gained Christ for
himself: it was far better. Living, he served Christ; he had more, as to
the work, since to live was Christ, and death of course would put a stop to
that. Thus he was in a strait between the two. But he had learnt to forget
himself in Christ; and he saw Christ entirely occupied with the assembly
according to His perfect wisdom. And this decided the question; for being
thus taught of God, and not knowing for himself which to choose, Paul lost
sight of himself, and thought only of the need of the assembly according to
the mind of Christ. It was good for the assembly that he should remain-for
one assembly even: thus he should remain. And see what peace this looking
to Jesus, which destroyed selfishness in the work, gives to the servant of
God. After all, Christ has all power in heaven and earth, and He orders all
things according to His will. Thus when His will is known-and His will is
love for the assembly-one can say that it will be done. Paul decides as to
his own fate, without troubling himself as to either what the emperor would
do, or the circumstances of the time. Christ loved the assembly. It was
good for the assembly that Paul should remain; Paul shall then remain. How
entirely Christ is everything here! What light, what rest, from a single
eye, from a heart versed in the Lord's love! How blessed to see self so
totally gone, and Christ's love to the assembly seen thus to be the ground
on which all is ordered!
Now if Christ is all this for Paul and for the assembly, Paul desires that
the assembly should be that which it ought to be for Christ, and thereby
for his own heart to which Christ was everything. To the assembly therefore
the apostle's heart turns. The joy of the Philippians would be abundant
through his return to them; only let their conduct, whether he came or not,
be worthy of the gospel of Christ. Two thoughts possessed his mind, whether
he should see them or hear tidings of them, that they might have constancy
and firmness in unity of heart and mind among themselves; and be devoid of
fear with regard to the enemy, in the conflict they had to maintain against
him, with the strength that this unity would give them. This is the
testimony of the presence and operation of the Spirit in the assembly, when
the apostle is absent. He keeps Christians together by His presence; they
have but one heart and one object. They act in common by the Spirit. And,
since God is there, the fear with which the evil spirit and their enemies
might inspire them (and it is what he ever seeks to do; compare 1 Peter 5:
8) is not there. They walk in the spirit of love and power and of a sound
mind. Their condition is thus an evident testimony of salvation-entire and
final deliverance-since in their warfare with the enemy they feel no fear,
the presence of God inspiring them with other thoughts. With regard to
their adversaries, the discovery of the impotence of all their efforts
produces the sense of the insufficiency of their resources. Although they
had the whole power of the world and of its prince, they had met with a
power superior to their own-the power of God, and they were its
adversaries. A terrible conviction on the one side; profound joy on the
other, where not only there was thus the assurance of deliverance and
salvation, but they were proved to be salvation and deliverance from the
hand of God Himself. Thus, that the assembly should be in conflict, and the
apostle absent (himself wrestling with all the power of the enemy), was a
gift. Joyful thought! unto them it was given to suffer for Christ, as well
as to believe in Him. They had a further and a precious portion in
suffering with Christ, and even for Christ; and communion with His faithful
servant in suffering for His sake united them more closely in Him.
Note, here, how thus far we have the testimony of the Spirit to a life
above the flesh, not of it. In nothing he had been ashamed, and fully
trusted he never should be, but Christ magnified in his body, were his lot
life or death, as He ever had been. He does not know whether to choose life
or death, both were so blessed; to live, Christ; to die, gain, though then
labour was over; such confidence in Christ's love to the assembly that he
decides his case before Nero by what that love would produce. Envy and
strife against himself leading some to preach Christ would only turn to
victorious results for himself: he was content if Christ was preached. The
superiority to the flesh, living above it so completely, was not that it
was not there or its nature changed. He had, as we learn elsewhere, a thorn
in the flesh, a messenger of Satan to buffet him. But it is a glorious
testimony to the power and working of the Spirit of God.
