CHAPTER I Summary of Chapter 1 Verses 1 11 Paul, the Joyful Servant of Christ Jesus by means of salutation, thanksgiving and prayer, revealing his warm affection for the Philippians with whom he is united in a blessed fellowship. 1:1, 2 The Salutation. 1:3–11 The Thanksgiving and Prayer. 1:1, 2 I. The Salutation 1 1 Paul and Timothy, servants of Christ Jesus, to all the saints in Christ Jesus who are in Philippi, together with overseers and deacons; 2 grace to you and peace from God our Father and the Lord Jesus Christ. 1. In structure the letters which we find in the New Testament differ from those written today. Our letters end with the name of the sender. In Paul's day that name was mentioned first. Then came the name of the person(s) addressed and the rest of the opening salutation. There followed, generally in the order given: the thanksgiving and/or prayer (often both), the body of the letter, and finally the concluding items; such as greetings, word of farewell or even a benediction. It should be emphasized that this was the letter-plan as it existed in the polite society of Paul's day. The apostle simply took it as it was and poured a definitely Christian content into the customary form.^[26] A glance at Philippians shows that Paul is following the then-prevailing letter-plan. The sender's name is Paul, with whom Timothy is associated. In a world held together politically by Rome and culturally by Greece it was natural that the writer should use his Greek-Roman name Paul instead of his Jewish name Saul. (For details on the meaning and use of these names see N.T.C. on I and II Thessalonians, p. 38.) It is also natural that he writes his own name first, for it was he himself who was the author of the letter, as is evident from the fact that in its entire contents, with the exception of the salutation, he uses the first person singular, while he refers to Timothy in the third person. Examples: I thank my God in all my remembrance of you.& God is my witness how I am yearning for you.& I hope in the Lord to send Timothy to you.& You know his proved worth.& Him, then, I hope to send at once. To the mention of his own name Paul adds and Timothy, as he also does in two other epistles written during the same imprisonment: (Col. 1:1; Philem. 1:1; and as he had done in three earlier letters: II Cor. 1:1; I Thess. 1:1; II Thess. 1:1. The reasons for the addition of Timothy's name here in Philippians were probably the following: Timothy, though not co-author, was in full agreement with the message of the letter. Moreover, he was deeply interested in the Philippians, for he had been associated with Paul in bringing the gospel to themActs 16:11 40; I Thess. 2:2); had in all probability revisited them on more than one occasion (Acts 19:21, 22; 20:3–6; Phil. 2:22); and was destined soon to be sent to them again (Phil. 2:19–23). Moreover, Timothy was in Paul's vicinity when this letter was dictated, in a position to visit him. He may even have been the actual writer (not author) of the letter, Paul's secretary. That Paul dictated his letters appears clearly from Rom. 16:22; and may be inferred from I Cor. 16:21–24; Gal. 6:11; Col. 4:18; and II Thess. 3:17(on which see N.T.C. on I and II Thessalonians, pp. 208, 209). (For details with respect to the life and character of Timothy see N.T.C. on The Pastoral Epistles, pp. 33–36.) Paul calls himself and Timothy servants. James (1:1), Peter (II Peter 1:1), and Jude (verse 1) introduce themselves similarly. The Greek word is doulos ([Greek]) singular, douloi ([Greek]) plural. Some prefer the translation slaves. It is true that something can be said in favor of that rendering. In a sense even deeper than that which pertains to ordinary slaves and their earthly masters, Paul and Timothy had been bought with a price and were therefore owned by their Master (I Cor. 3:23; 7:22) on whom they were completely dependent and to whom they owed undivided allegiance. If by thus defining the concept doulos as used here in (Phil. 1:1its meaning were exhausted, and if our word slaves conveyed nothing of a sinister nature, the translation slaves might be unobjectionable. But such is definitely not the case. As Paul uses the term, a doulos, in the spiritual sense, is one who ministers to his Lord with gladness of heart, in newness of spirit, and in the enjoyment of perfect freedomRom. 6:18, 22; 7:6), receiving from him a glorious reward (Col. 3:24). Love and good will toward God and man fill the heart of this doulos (Gal. 5:13; Eph. 6:7). But with the English word slave we immediately associate the ideas of involuntary service, forced subjection, and (frequently) harsh treatment. Hence, in the light of Paul's own use of this noun and of the cognate verb, it is clear that the rendering slaves in passages such as Phil. 1:1is not the best, and that the translation servants (as in A.V., and as in the text of A.R.V. and of R.S.V.), though not fully adequate, is the better of the two. It must be borne in mind, however, that these servants serve their Lord all the more heartily because they know that they have been redeemed by his blood from the bondage of sin, and accordingly belong to him, who is the Disposer of their destinies, the Director of their lives.^[27] By adding of Christ Jesus Paul accomplishes two things: (1) He directs the attention to his Lord and away from himself and from Timothy. Not Paul and Timothy are all-important; Christ Jesus is. In the deepest sense Philippians is Christ's letter to the church. Let the Philippians remember that. (2) He focuses the light upon his heavenly Master rather than upon Rome which considered itself to be the master of the earth. It is not surprising that Paul, being a prisoner who by dint of circumstances was being constantly reminded of the servile attitude of Roman soldiers, and writing to people living in a Roman colony many of whose citizens worshipped the Roman emperor, was comforted by the fact that the Anointed One, the Savior, and not the emperor, was his real Master. (For a detailed treatment of the names Jesus and Christ see N.T.C. on I and II Thessalonians, pp. 41, 42; and for the order in which the words occur here Christ Jesus instead of Jesus Christ see N.T.C. on The Pastoral Epistles, p. 51, footnote 19.) Now in the opening salutation of every one of his letters, with the exception of Philippians, I and II Thessalonians, and Philemon, Paul calls himself apostle. In fact, even in (Rom. 1:1and Titus 1:1, where as in Phil. 1:1he refers to himself as servant, he still immediately adds apostle. Why then does he omit the designation apostle here in Phil. 1:1? The probable reason is that the Philippians were Paul's beloved and longed for, his joy and crownPhil. 4:1), with whom he knew himself to be on the most pleasing and intimate terms of Christian fellowship and among whom his authority stood unassailed. It is possibly for this same reason that in writing to this church founded by himself Paul does not deem it at all necessary to indicate any distinction between himself and Timothy. Humbly he writes, Paul and Timothy, servants of Christ Jesus. Compare with this II Cor. 1:1and Col. 1:1(apostle &brother), and Philemon, verse 1 (prisoner &brother). The thoroughly sympathetic and understanding Philippians did not have to be told that Paul was the apostle and that Timothy was his delegate. Besides, in Christ, the two, though differing in age, authority, and experience, were equal in the sense that both were saved by the same grace and were engaged in the same exalted task. Paul addresses his letter to, and pronounces his salutation upon all the saints in Christ Jesus who are in Philippi. He is not merely interested in certain prominent individuals, the pillars of the church, for instance. Moreover, he hates cliques or unnecessary dissensions (Phil. 4:2and see also I Cor. 1:12, 13; 3:4; 11:21). He prays for all (Phil. 1:4), loves all (1:7), yearns for all (1:8), hopes to continue with them all (1:25), and greets all (4:21). In writing or in preaching, the character of the message will be affected by the writer's or preacher's opinion of the addressed. It will make a difference whether he views them as sinless ones in their own right or, on the other hand, as nothing else than gross sinners, mere pagans, whether baptized or unbaptized. Paul avoids both extremes. He views the addressed as they exist not in themselves but in Christ. As such they are the saints. A saint is someone who by the Lord has been set apart to glorify him. It is in that sense that the addressed are called holy. Thus also during the old dispensation there were certain places, objects, and people that had been set apart or consecrated unto the service of God; for example, the holy place of the house of Jehovah (I Kings 8:10), the most holy place (Exod. 26:33), the tithe of the land (Lev. 27:30), the place of the bush (Exod. 3:5), holy water (Num. 5:17), the ark and the Levites (II Chron. 35:3), the priests (Lev. 21:6, 7) and the Israelites, in distinction from other nations (Exod. 19:6; Lev. 20:26; Deut. 7:6; Dan. 7:22; and cf. Num. 23:9; Amos 3:2). It is this latter idea which in the New Testament is applied to Christians generally. They are the Israel of the new dispensation, set apart to proclaim God's excellencies (I Peter 2:9). A saint, then, is a person to whom the Lord has shown great favor and upon whom, accordingly, there rests a great responsibility. He who is a saint (II Cor. 1:1) must remember that he has been called to be a saint (Rom. 1:7; I Cor. 1:2). Ideally, saints are, indeed, believers (Eph. 1:1; Col. 1:1). But even redeemed sinners are never saints in their own right. Hence, Paul addresses the members of the church at Philippi as saints in Christ Jesus, that is, by virtue of union with him. Of this phrase ( in Christ, in him, etc.) the apostle is very fond. So was also our Lord as reported by the disciple whom he loved (John 15:1 7). Paul uses the phrase repeatedly throughout his epistles. The union indicated is not an actual physical union, as some have thought. Neither is it true that in Paul's writings there are two contradictory ways of salvation, the one forensic or legal (Jesus paid for my sins, delivering me from guilt and condemnation), and the other experimential, mystical, or practical (I live in him, having died with him and having risen with him). On the contrary, the forensic and the experiential are two essential elements in the one great work of salvation. Christ's death for the believer must never be separated from the faith exercised by the believer. There is, moreover, a link between these two, namely, the regenerating and sanctifying work of the Holy Spirit within the believer. That Spirit applies to the believer's heart the merits of Christ's death, and, having planted in that heart the principle of faith, qualifies him to embrace his Lord by means of a living faith. Thus for and within and by form one golden chain, and the person who slights any one of these three links is wrong in theory and in practice. Paul, in some of the very passages in which the expression in Christ (Jesus) is used, combines the two ideas (what Christ did for the believer and what is now done by the latter) and also shows that the Bond of union between the two is the Holy Spirit working within the heart. Examples: FORENSIC PRACTICAL There is therefore now no condemnation to them that are in Christ Jesus who walk not after the flesh but after the Spirit (Rom. 8:1, 4). And he died for all that they who live should no longer live for themselves &wherefore if any man is in Christ he is a new creature (II Cor. 5:17). See also the explanation of another famous in him passage, which beautifully combines the related ideas, namely, Phil. 3:9, 10; and cf. I Cor. 6:19, 20; Titus 2:14. Paul addresses his letter in general and his opening salutation in particular to all the saints in Christ Jesus that are in Philippi together with (that is, in association with) overseers and deacons. Against the traditional view according to which it was Paul who wrote Philippians the objection has been advanced that during the apostle's life there were as yet no overseers and deacons. The sources, however, do not sustain the objection. Note the following: As to overseers (Acts 20:28; Titus 1:7) or elders, that is, presbyters (Acts 20:17; Titus 1:5), these are mentioned again and again from early apostolic times on. The Lucan and Pauline references are as follows: Acts 11:27 30 About a.d. 44, during a famine, a relief commission, consisting of Barnabas and Saul, is sent to Judea with a gift for the needy believers in that province. This gift is delivered to the elders. It is no surprise to find elders in this Jewish-Christian community. Surely, the much-debated view that this Christian eldership was a divinely sanctioned outgrowth of the eldership in ancient Israel (Josh. 24:31) and even more directly of the eldership in the contemporary non-Christian Jewish community right here in Jerusalem and surroundings is hard to refute. After all, the people who started the Judean churches were Jews, and the church is the true Israel.^[28] Acts 14:23 Sometime between a.d. 44 and 50, on his first missionary journey, Paul appointed elders in every church. 1 Thess. 5:12, 13 About the year 52, on his second missionary journey, the very journey on which the church at Philippi was founded, the apostle writes to the Thessalonians, Now we request you, brothers, to appreciate those who labor among you and are over you in the Lord and admonish you, and to esteem them very highly in love because of their work. See N.T.C. on that passage. That overseers or elders were included in this reference would seem probable. Acts 20:17 38 In the year a.d. 57 or 58, Paul, on his third missionary journey, comes to Miletus on the coast of Asia Minor, and sends for the overseers (verse 28) or elders (verse 17) of the Ephesian region, and bids them farewell in a touching address. I Tim. 3:1–7; Titus 1:5 9 A little later than Philippians, but not much later than a.d. 63, Paul after his release from the first Roman imprisonment, writing from Macedonia, enumerates the requirements for the office of overseer (I Tim. 3:1; Titus 1:7) or elder (Titus 1:5), and states that the elders who rule well should be counted worthy of double honor (I Tim. 5:17). See N.T.C. on The Pastoral Epistles; pp. 117–129; 179, 180; 344 349. Though there are those who dispute it, yet a comparison between verses 17 and 28 of Acts 20, and between verses 5 and 7 of Titus 1, would seem to indicate that elder and overseer indicate the same person. The man who with respect to age and dignity is called elder is called overseer or superintendent with respect to the nature of his task. As to deacons, about the year a.d. 33, when Greek-speaking Christians from among the Jews complained that their widows were being neglected in the daily distributions, seven men were chosen to attend to this matter and, no doubt, to matters of similar nature. The term deacon is not used In Acts 6:1 6, but that makes no material difference: the purpose for which these men were chosen is clearly indicated. The requirements for the office of deacon (the very term is used now) are found in I Tim. 3:8–12. (Other supposed New Testament references to the office of deacon are debatable. See N.T.C. on The Pastoral Epistles; pp. 129–134.) Now into this frame of references the mention of overseers and deacons here in Philippians (written probably a.d. 62/63) fits very well. It is definitely not an anachronism. Another question is: Just why did Paul make special mention of these overseers and deacons in this (and in no other) opening salutation? Some answer: because these leaders had taken the initiative in gathering the gifts sent to Paul by the Philippians both now and on previous occasions. The apostle wishes to express his appreciation to them. Others are of the opinion that the particular reference to these leaders was in the nature of a hint to them that they must see to it that the instructions contained in the letter are carried out. And still others stress the idea that Paul by making special mention of these men thereby furnishes a needed endorsement of their authority (in view of the dogs and the enemies of the cross of Christ who were threatening the church, and who might lead some astray, Phil. 3:2, 18). Any or all of these explanations may be correct. And there may also have been an entirely different reason. We do not know. 2. The rest of the salutation one might also say the salutation proper is as follows: grace to you and peace from God our Father and the Lord Jesus Christ. Thus, there is pronounced upon all the saints in Christ Jesus that are in Philippi, together with overseers and deacons, grace, that is, God's spontaneous, unmerited favor in action, his sovereign, freely bestowed loving-kindness in operation, and its result, peace, that is, the conviction of reconciliation through the blood of the cross, true spiritual wholeness and prosperity, these two blessings (grace and peace) coming from God our Father and the Lord Jesus Christ. This salutation is exactly as in Rom. 1:7; I Cor. 1:3; II Cor. 1:2; Gal. 1:3; Eph. 1:2; Philemon 1 3; and substantially also as in II Thess. 1:1. For further details of explanation and for a discussion of the question whether this salutation is an exclamation, a declaration, or perhaps merely an expression of a pious wish, see N.T.C. on I and II Thessalonians, pp. 40–45, 153, 154. 1:3–11 II. The Thanksgiving and Prayer 3 I thank my God in all my remembrance of you, 4 always in every supplication of mine in behalf of you all making my supplication with joy, 5 (thankful) for your fellowship in the gospel from the first day until the present, 6 being confident of this very thing that he who began a good work in you will carry it on toward completion until the day of Christ Jesus; 7 just as it is right for me to be thus minded in behalf of you all, because I am holding you in my heart, you all being partakers with me of grace (as evidenced) both in my bonds and in the defense and confirmation of the gospel. 8 For God is my witness how I am yearning for you all with the deeply-felt affection of Christ Jesus. 9 And this is my prayer that your love may abound more and more with full knowledge and keen discernment, 10 so that you may approve the things that are excellent and may be pure and blameless with a view to the day of Christ, 11 filled with the fruits of righteousness that come through Jesus Christ to the glory and praise of God. 1:3–8 A. The Thanksgiving 3. In the letters that present themselves as coming from Paul (and, we firmly believe, actually did come from him) the salutation is in all except two cases (Galatians and Titus) followed by hearty words of thanksgiving. This praise is addressed not to the gods or to any particular deity (as was customary in Paul's day among pagans) but to that glorious Being whom Paul here (Rom. 1:8; Philem. 4) calls my God. His words are I thank my God.^[29] The apostle is jubilant. He reflects on the wonderful way in which he has been led and on the evidences which the church at Philippi has given of its love for the gospel and for himself. Hence, he says, I thank my God. Cf. Ps. 42:11; 63:1. He continues in all my remembrance of you.^[30] The many individual reflections on the work of grace in the lives of the Philippians are grouped together in the phrase all my remembrance (literally all the remembrance, but in the light of the immediate context the article surely has possessive force). 4. Now thanksgiving, by causing a person to reflect on blessings, increases his joy. Hence, there now follows the parenthesis, which indicates a circumstance accompanying the thanksgiving: always in every supplication of mine in behalf of you all making my supplication with joy. (For prayer and its synonyms see N.T.C. on The Pastoral Epistles pp. 91, 92). A supplication is a petition for the fulfilment of a definite need that is keenly felt. Even in Philippi there were definite spiritual needs. There were imperfections (Phil. 1:9–11; 2:2, 4, 14, 15; 4:2) and dangers (Phil. 3:2, 18, 19). So Paul again and again (always &in every supplication) beseeches the Lord that these needs may be supplied. In these supplications Paul omitted no one (in behalf of you all). The main point, however, is this: since there was much room for thanksgiving, Paul is ever making his supplication with joy, for prayer with thanksgiving is joyful prayer. 5. The immediate reason for the thanksgiving is given in verse 5, the ultimate reason in verse 6. These two must not be separated. What Paul is saying is in substance this, Your perseverance in sympathetic participation in the work of the gospel (verse 5) has convinced me that you are the objects of divine preservation (verse 6). For all this I thank my God (verse 3), making my supplication with joy (verse 4). We find exactly the same reasoning in I Thess. 1:2–5, where the believers day-by-day Christian living is regarded as the unquestionable evidence of their election from eternity. And for all that Paul gives thanks to God (see N.T.C. on I and II Thessalonians, pp. 45–51). Returning then to the immediate reason for thanksgiving we read: thankful (supplied from verse 3) for your fellowship in the gospel. The Fellowship of all Believers in Christ^[31] (1) It is a fellowship of grace. It is not a natural or Platonic fellowship, nor is it man-made, that is, called into being or organized by men, like a club or society. It is not even merited by men. It is sovereignly effected by Jesus Christ (I Cor. 1:9), and is the gift of the Spirit (II Cor. 13:13; Phil. 2:1) sent from the Father. Apart from Christ and his Spirit this fellowship is entirely impossible. Ideally speaking, the fellowship between Christ and his people even precedes time, for they were chosen in him from eternity (Eph. 1:4). In time, Jesus Christ is, as it were, the Magnet, for it is he who draws to himself those given to him by the Father (John 12:32; 17:2, 9, 11, 24). He draws them through his Word and Spirit. This Spirit applies to them the merits of the Savior's death. Jesus, by means of his crucifixion, resurrection, ascension, and coronation, attracts to himself (that is, to abiding faith in himself) all of God's elect, from every age, clime, and nation. Moreover, in the person of their Surety, Jesus Christ, they themselves were tried, condemned, and crucified. They also were made alive and raised with him. With him they live in heavenly places. Their life is hid with Christ in God. This truth, accordingly, concerns both their state and their condition. Their santification as well as their justification is mediated through Christ alone. It is all of grace. And it is a very close fellowship. In fact, so closely connected with him are believers that while they are on earth they even complete what is lacking in his suffering (Col. 1:24). (2) It is, consequently, a fellowship of faith. Just as Christ draws sinners to himself through his redemptive acts, revealed to them by the Word and applied by the Spirit, so they approach and embrace Christ through a living, Spirit-given, faith. There is accordingly a faith-participation in Christ's sufferings, body, and blood (Phil. 3:10; I Cor. 10:16; II Cor. 1:7; and cf. Philem. 6), as well as in his resurrection and glory (Phil. 3:10; Col. 3:1). Faith commemorates Christ's death, rejoices in his presence, and awaits his revelation in glory. (3) It is a fellowship in prayer and thanksgiving. Faith comes to expression in these devotions. Believers pray both individually and unitedly. Through their prayers they glorify God. Also they remember one another in prayer and thanksgiving (Phil. 1:3, 5, 9 11). Hence, (4) It is a fellowship of believers with one another; a fellowship in love for one another. The same Magnet who attracts sinners to himself, also, in the very act of doing so, draws them into a close relationship with each other. Thus, the believer enshrines his fellow-believers in his heart and yearns for them (Phil. 1:7, 8; 2:2; 4:2; cf. John 13:34). (5) It is therefore a fellowship in helping each other; hence also, a fellowship in contributing to each other's needs. Believers make their fellowship of love felt by remembering the poor among their number, no matter who they are, to what race they belong, or where they are living (Rom. 15:26; II Cor. 8:4). They, moreover, also make it a practice to support the missionaries in their needs. This was true especially with respect to the Philippian believers. These had even entered into a partnership with Paul in an account of expenditures and receiptsPhil. 4:15, which also belongs under 6 . (6) It is, accordingly, a fellowship in promoting the work of the gospel. It is an active co-operation in gospel-activity (Phil. 1:5; cf. I Cor. 9:23). Those who in this joint-participation are brothers give each other the right hand of fellowship with a view to hearty co-operation in kingdom-work (Gal. 2:9). (7) It is a fellowship in separation. This sounds paradoxical but is true. The koinonia is a fellowship over against the world. Attachment to Christ always means detachment from the world, that is, from worldly thoughts, purposes, words, ways, etc. For what fellowship could there possibly be between light and darkness? (II Cor. 6:14; cf. James 4:4; I John 2:15). (8) Finally, it is a fellowship in warfare. Believers struggle side by side against a common foe (Phil. 1:27–30; 2:25). It is with all this in mind that the expression I thank God for your fellowship in the gospel must be considered. It will then be clear that it indicates not only that the Philippians had received the gospel by faith (John Calvin), but much more. This acceptance by faith is implied, of course. But the emphasis is on hearty co-operation in the work of the gospel (I Cor. 9:23), a sympathetic participation which had been shown from the first day until the present (Rom. 8:22). As soon as the Lord had opened Lydia's heart for the gospel, that wonderful woman had opened her home for the gospel-workers (Acts 16:14, 15), and she had kept it open; in fact, she had opened it ever wider, so that what had been headquarters for the missionaries became church (place of assembly) for all the early converts at Philippi (Acts 16:40). How tenderly also the jailer had washed the missionaries stripes and placed food before them (Acts 16:19 34). Is it not logical to believe that the man continued to reveal this same spirit? Moreover, when on his second missionary tour Paul had reached the very next place after Philippi, namely, Thessalonica, the Philippians had once and again sent gifts to him to further the work of the gospel (Phil. 4:16). When, on that same journey, the apostle had gotten to be in want at Corinth, he had not found it necessary to burden the Corinthians, for his needs had once more been supplied by the brothers who came from Macedonia (II Cor. 11:9). And thus, whenever the opportunity had presented itself sometimes it had not presented itself (Phil. 4:10) this noble band of Christians had proved the truth of the proverb, A friend in need is a friend indeed! The recent heroic mission of Epaphroditus, who had risked his very life in the interest of the good cause, was, as it were, the climax of this glorious manifestation of fellowship in the gospel from the first day until the present (Phil. 2:25; 4:13, 18). There are several facts which cause this active co-operation to stand out all the more remarkably: (1) It was a fellowship for the furtherance of (note [Greek]) the gospel, not only in the interest of a good friend, Paul. In fact, in the hearts of the Philippians there was room for others besides Paul. Thus, for example, they (and also other believers in Macedonia) had given a magnificient example of Christian charity in supplying the needs of the poor saints at Jerusalem (II Cor. 8:1–5). (2) It was exceptional. No other church had manifested such a high degree of fellowship (Phil. 4:15). (3) It was spontaneous. Whenever there was need and opportunity to supply it, the Macedonians (surely including the Philippians) had given of their own free will and joyfully (II Cor. 8:2, 3). (4) It included a giving according to their means, yes, and at times even beyond their means (II Cor. 8:3). (5) It was not a matter of fleeting impulse but of lasting principle. The very phrase (Phil. 1:5) from the first day until the present stresses perseverance in spite of all obstacles. The prayers, the sympathies, the testimonies, the willingness to make a pecuniary contribution, all these had never ceased. The Philippians had not lost their first love (Rev. 2:4) during this entire decade. 6. Paul thanks God for this, for it was God who had grafted his own image in the hearts of the Philippians. Hence, to the immediate reason for the thanksgiving the apostle now adds the ultimate reason: being confident of this very thing that^[32] he who began a good work in you will carry it on toward completion. Note how closely the apostle links human perseverance with divine preservation. Any doctrine of salvation which does not do full justice to both of these elements is unscriptural. See Phil. 2:12, 13; II Thess. 2:13. Although it is true that God brings his work to completion, it is equally true that when God has once begun his work in men, the latter by no means remain merely passive instruments! He who began a good work in you, is God, as is evident from the context, I thank my God &being confident that he who began a good work in you, etc. When God's name, attitude, or activity is clearly implied, he is not always mentioned by name. In fact by not mentioning his name but merely saying he who there is often in such instances a greater opportunity to stress his disposition or his activity: He who does this will also certainly do that. Thus William Cullen Bryant says beautifully: He who, from zone to zone, Guides through the boundless sky thy certain flight, In the long way that I must tread alone, Will lead my steps aright. ^[33] The good work which God had begun within the hearts and lives of the Philippians was that of grace, whereby they had been transformed. This work, indeed, was good in origin, quality, purpose, and result. The result had been their own willing and working for God's good pleasure (Phil. 2:12, 13); specifically, their own hearty co-operation in whatever pertained to the advancement of the gospel. Now Paul is confident that God will not permit his good work of transforming and qualifying grace to remain unfinished. The expression will carry it onward toward completion implies and will present it complete. Accordingly, out of the darkness and the distress of a prison in Rome a message of cheer reaches each Philippian believer, enabling him to say: The work thou hast in me begun Shall by thy grace be fully done. God, accordingly, is not like men. Men conduct experiments, but God carries out a plan. God never does anything by halves. Men often do. This teaching of divine preservation for a life of service (hence, with implied human perseverance) is in harmony with that of the entire Bible, which tells us about: a faithfulness that will never be removed (Ps. 89:33; 138:8), a life that will never end (John 3:16), a spring of water that will never cease to bubble up within the one who drinks of it (John 4:14), a gift that will never be lost (John 6:37, 39), a hand out of which the Good Shepherd's sheep will never be snatched (John 10:28), a chain that will never be broken (Rom. 8:29, 30), a love from which we shall never be separated (Rom. 8:39), a calling that will never be revoked (Rom. 11:29), a foundation that will never be destroyed (II Tim. 2:19), and an inheritance that will never fade out (I Peter 1:4, 5). It should be stressed, however, that according to the present context (and all of Scripture) this preservation is not for a purely selfish purpose but is for service. God's work of grace qualifies men for work. Now God will carry his good work on toward completion until, and will actually have it all completed on, the day of Christ Jesus. This day is also called: the day of Christ (Phil. 1:10; 2:16), the day of our Lord Jesus (ChristI Cor. 1:8; cf. II Cor. 1:14), the day of the Lord (I Thess. 5:2; II Thess. 2:2; cf. I Cor. 5:5), the day (I Thess. 5:4), that day (II Thess. 1:10), the parousia (of the Lord, of our Lord Jesus, etc.I Thess. 2:19; 3:13; 4:15; 5:23; II Thess. 2:1, 8; cf. I Cor. 15:23; etc.). See also N.T.C. on I and II Thessalonians, pp. 76, 122 124, 141, 146 150, 161, 167, 168. It is called the day of Christ Jesus because on that day he will be manifested in glory, will be met by his bride (the church), will judge, and will thus be publicly vindicated. Not until that day has arrived will that work of God be completed which qualified the addressees for hearty co-operation in spreading the gospel and which ends in the completed fellowship. Moreover, it takes all God's ransomed children to make one ransomed child complete. A brick may have the appearance of a finished product, but it will still look rather forlorn until it is given its proper place in row and tier, and all the rows and tiers are in, and the beautiful temple is finished. So also God's children, like so many living stones, will form a finished temple when Jesus returns, not until then. Believers are like the dawning light that shines brighter and brighter unto the coming of the perfect day, for it is then that he who began a good work in them will have completed it. 7. The confidence (see verse 6) which Paul has with respect to the Philippians is well-founded, as he shows by adding: just as it is right for me to be thus minded in behalf of you all, because I am holding you in my heart.^[34] Paul's attitude toward the Philippians (not just his opinion about them) has been made clear in the beginning of this long sentence: he thanks God for them, makes supplication for them with joy, being thankful for their fellowship in the gospel, etc. For this disposition on his part the apostle does not claim any special credit. He says, It is right (morally obligatory) for me to be thus minded (or disposed (Phil. 2:5; 3:15, 19; 4:2; also Rom. 8:5; 11:20; I Cor. 13:11; Gal. 5:10). Ill-will toward the Philippians, a refusal to thank God for them, while in his inmost being he is convinced of their loyalty to God's cause, would have been highly improper. The apostle is holding them in his heart, and the heart is the mainspring of dispositions as well as of feelings and thoughtsMatt. 15:19; 22:37; I Tim. 1:5). Out of it are the issues of life (Prov. 4:23). And the fact, in turn, that the apostle is cherishing the Philippians in his heart finds its ready explanation in the situation upon which the emphasis really falls, namely, you all being partakers with me of grace. These Philippians have given proof that they belong to the fellowship (Phil. 1:5). Accordingly, Paul calls them my fellow-partakers of the grace (thus literally), that is, of that operation of God's grace which enables one to work in the interest of the gospel, to suffer for it, and to assist those who proclaim and defend it. (On the word grace see N.T.C. on I and II Thessalonians, p. 42). Paul continues: (as evidenced) both in my bonds and in the defense and confirmation of the gospel.^[35] The Philippians had given evidence of their participation with Paul in the grace of God. They had proved it in his bonds, that is, his imprisonment (see on this word N.T.C. on The Pastoral Epistles, p. 251) and they had also proved it in something which, as it stood in the closest possible association with this imprisonment, is mentioned immediately afterward, namely, the defense and confirmation of the gospel.^[36] It is evident from this clause that when these words were written Paul had already appeared before the Roman authorities. He had given an account of himself as a herald of the gospel.^[37] He had defended the gospel by removing doubts and suspicions, and had confirmed it by setting forth its meaning positively. Naturally the two activities (defense and confirmation) overlapped. And the Philippians had shown that they were deeply concerned in all this. They had prayed for Paul. They had sympathized with him in his experiences Were not their own experiences similar? Were not they engaged in the same conflict? See on (Phil. 1:29, 30. And they had even sent their personal representative to him with a gift and in order to assist him in every possible manner.Phil. 2:25; 4:10–14, 18). Epaphroditus had delivered the gift and had begun his work in Rome. The fact that subsequently for a certain space of time he had not been able to assist Paul was nobody's fault. The reason for that was that this worthy ambassador, probably while busily engaged as Paul's attendant and assistant, had become a very sick man, on the verge of death! (Phil. 2:27). 8. Paul has just written: I am holding you in my heart (verse 7). He now shows that this is no exaggeration: For God is my witness how I am yearning for you all with the deeply-felt affection of Christ Jesus. Because it is important that the Philippians shall know how ardently he loves them, that they may be confirmed in the truths which he conveys and may take to heart his admonitions, the apostle appeals to the God who cannot lie and who judges the hearts of men (I Sam. 15:29; Jer. 11:20; John 14:6; 15:29; Rom. 2:23; II Tim. 2:13; Titus 1:2; Heb. 6:18).^[38] That is the meaning of the words, For God is my witness. Cf. (Rom. 1:9; II Cor. 1:23; I Thess. 2:5, 10. The fact with reference to which Paul calls upon God to be witness is that the apostle yearns deeply for all these Philippians. He is tenderly attached to them and longs to see them againPhil. 4:1; Rom. 1:11; I Thess. 3:6; II Tim. 1:4). In fact, he yearns for them all with the deeply-felt affection of Christ Jesus. Meaning: Paul's love is patterned after (Phil. 2:5) and energized by Christ's indwelling love (Gal. 2:20).^[39] 1:9–11 B. The Prayer 9. Having thus reaffirmed his great love for the Philippians, Paul is able to proceed as he does; for, though the words which immediately follow imply that perfection had not yet been attained among those to whom this epistle would be read, the very tactful introduction (verses 3 8) has removed every legitimate reason for taking offense. Verses 9 11 contain the substance of the prayer to which reference was made in verses 3 and 4. This should be compared with Paul's recorded prayers found in the other epistles of this first Roman imprisonment: Eph. 1:17–23; 3:14–21; Col. 1:9–14. Combining them we noticed that the apostle prays that those addressed may abound in wisdom, knowledge, power, endurance, longsuffering, joy, gratitude, and love. Also, we observe that Jesus Christ is regarded as the One through whom these graces are bestowed upon the believer; and that the glory of God is recognized as the ultimate purpose. Truly, one cannot afford to ignore Paul's lessons in prayer-life. Accordingly, in the present section we have: (1) Its Burden: And this is my prayer that your love may abound more and more. The word love ([Greek]) crowds the pages of Paul's epistles. For its use in Philippians see, besides our present passage, 1:16; 2:1; 2:2. He views this love as being entirely dependent upon and caused by God's love which it strives to imitate (Eph. 4:32 5:2; 5:25–33). Though it is true that when the apostle speaks about the love which believers should exercise, he generally does so in a context which makes men the object of that loveRom. 13:10; 14:15; I Cor. 4:21; II Cor. 2:4, 8; Gal. 5:13; Eph. 1:15; 4:2; etc. , yet no one who has made an earnest study of the closeness of the fellowship, which involves both God and men (see on 1:5), can long cling to the idea that for Paul God would be removed from the range of this object. (Rom. 8:28; I Cor. 2:9; 8:3; Eph. 6:24; II Tim. 4:8.) And particularly when, as in the present passage and its context, there is nothing which in any way restricts this object, such rigid limitation seems unjustifiable. The love of which Paul speaks is, accordingly, intelligent and purposeful delight in the triune God, the spontaneous and grateful outgoing of the entire personality to him who has revealed himself in Jesus Christ, and consequently, the deep and steadfast yearning for the progress of his kingdom and for the true prosperity of all his redeemed. This yearning becomes manifest in one's attitude, in words (of encouragement, truthfulness, and mildness) and in deeds (of self-denial, loyalty, and kindness). The best description of love is found in I Cor. 13. Now Paul does not pray that the Philippians may begin to exercise this love, but that the ocean of their love may rise to its full height, overflowing its entire perimeter; in fact, that it may thus abound more and more. It is characteristic of Paul that he is never satisfied with anything short of perfectionPhil. 2:11, 12; 3:13; 4:17; then also I Cor. 15:58; II Cor. 4:15; I Thess. 3:12; 4:1, 9, 10; II Thess. 1:3; Eph. 3:14–19; 4:12, 13; Col. 1:9, 10; 3:12–17; and cf. N.T.C. on The Pastoral Epistles, p. 75 . However, fully developed love never travels alone. It is accompanied by all the other virtues. It functions in beautiful co-operation with full knowledge and keen discernment. Though knowledge apart from love leaves its possessor a spiritual zero (I Cor. 13:2), and though knowledge puffs up but love builds up (I Cor. 8:1), love also needs knowledge, particularly real, full, advanced spiritual knowledge ([Greek]) in the sense in which the word is used in (Rom. 10:2; and cf. also the related verb used similarly in I Cor. 13:12). With the blessing of God such penetrating insight into God's wonderful, redemptive revelation will produce gratitude in an ever-increasing measure, which, in turn, will increase the supply and enhance the quality of love to God and to the brotherhood. The apostle prays that as a further ingredient of their love the Philippians may have keen discernment, the taste and feeling for that which in any concrete situation is spiritually beautiful, the aesthetic sense in the sphere of Christian duty and doctrine ([Greek] is the Greek word, occurring only here in the New Testament). Love, in other words, should be judicious. This keen discernment or perception, born of experience, is the ability of mind and heart to separate not only the good from the bad, but also the important from the unimportant, in each case choosing the former and rejecting the latter. This is, indeed, necessary. A person who possesses love but lacks discernment may reveal a great deal of eagerness and enthusiasm. He may donate to all kinds of causes. His motives may be worthy and his intentions honorable, yet he may be doing more harm than good. Also, such an individual may at times be misled doctrinally. There must have been a good reason why Paul here stressed the necessity of abounding in love with full knowledge and keen discernment (Phil. 3:1–3; 3:17–19). (2) 10. Its Purpose: so that you may approve the things that are excellent. That naturally follows from what has just been said. Certain commentators here prefer the rendering so that you may distinguish the things that differ. In the abstract this translation is possible. Besides, the difference between the two is not great, for the ability to distinguish between the good and the bad would be for the purpose of electing the former and rejecting the latter. Nevertheless, the rendering found (with slight variations) in A.V., A.R.V. (text), and R.S.V. is to be preferred. It best suits the context: the man who not only has the ability to distinguish but also actually chooses the things that really matter, in preference to those that are either bad or of little importance, does this with a view to being pure and blameless, etc. Besides, Paul is his own best interpreter. (Phil. 1:10finds its best commentary in Phil. 4:8, 9(see on that passage).^[40] The prayer, accordingly continues, and may be pure and blameless. Underlying the first adjective is probably the image of precious metal from which the dross has been removed; hence, unmixed, without alloy; and so, in the moral sense, pure.^[41] Underlying the second is that of arriving at one's destination not stumbled against, i.e., uninjured by any obstacles in the road; hence, morally uninjured, and so, not worthy of blame, blamelessActs 24:16; for the active sense see I Cor. 10:32). The prayer, then, is that the Philippians, their faculties having been trained to prefer the good to the evil, and the essential to the trivial (Heb. 5:14), may be pure and blameless with a view to the day of Christ. For the expression the day of Christ see on verse 6. Their whole life must be a preparation for that great day, for it is then that the true character of every man's life will be revealed (I Cor. 3:10–15), and everyone will be judged according to his work (Dan. 7:10; Mal. 3:16; Matt. 25:31–46; Luke 12:3; I Cor. 4:5; Rev. 20:12). 11. It is not enough, however, to pray that with a view to the day of Christ's return no flaw and no blame may be found in the Philippians. The implication of this negative petition must now also be stated positively. Hence, the prayer continues: so that you may be &filled with the fruits of righteousness.^[42] Paul prays that in the hearts and lives of the Philippians there may be a rich spiritual harvest, consisting of a multitude of the fairest fruits of heaven; such as, love, joy, peace, longsuffering, kindness, goodness, faithfulness, gentleness, self-control (Gal. 5:22, 23), and the works which result from these dispositions. One of these works, a very important one, is soul-winning (Prov. 11:30). As is shown by the passage just mentioned (Amos 6:12, cf. James 3:18), the expression fruits of righteousness is taken from the Old Testament. These are fruits that are produced by the right relation between God and believers. No mere man is ever able to produce them by his own unaided efforts. They are fruits that come through Jesus Christ, for apart from him the disciple can do nothing (John 15:5). It is Christ who by means of his sacrifice secured for the believer a new state and consequently also a new condition, so that by virtue of that new relationship the believer by the power of the Holy Spirit is now able to produce fruit, more fruit, much fruit (John 15:2, 5; cf. Matt. 7:17, 18). In fact, believers are his workmanship, created in Christ Jesus for good works, which God prepared beforehand that we should walk in them (Eph. 2:10). Paul concludes his prayer by beseeching God that the ultimate purpose of all that is mentioned in the entire sentence, beginning with verse 9, may be to the glory^[43] and praise of God. The circle must be completed. Fruits descending from heaven must waft their fragrance back to heaven again. The chief end of man is to glorify God and enjoy him forever (Matt. 5:16; John 15:8; 17:4). Call this Calvinism if you wish; every man who loves the Word, be he a Baptist, Methodist, Lutheran, Calvinist, or whatever he may be, subscribes to it from the bottom of his heart. It was a thought embedded very securely and deeply in the heart and thoughtlife of Paul (I Cor. 10:31; Eph. 1:6, 12, 14). God must be magnified. His virtues must be extolled. The majesty of the redeeming love and power of him who when his people rejoice rejoices over them with singing (Zeph. 3:17) must be acknowledged gratefully, in spontaneous anthems of praise and adoration. Synthesis of 1:1–11 This section consists of three parts: salutation, thanksgiving, and prayer. Thanksgiving and prayer are, however, so closely connected that they may be considered together. In the salutation Paul associates Timothy with himself, so that the letter must be regarded as coming from both, though Paul alone is the author. Paul calls himself and Timothy servants of Christ Jesus, for they recognize Christ Jesus as their sovereign Lord, whom they serve willingly and with gladness of heart. The salutation of grace and peace is officially pronounced upon all the spiritually consecrated people in Philippi, viewed as gathered for worship. For a reason unknown to us Paul adds, together with overseers and deacons. Happy the church with overseers and deacons whom a man like Paul can trust. Paul thanks God because whenever he thinks of and prays for the Philippians, joy wells up in his heart. Truly, he is writing as Christ's joyful servant, yes joyful even though he writes from a Roman prison. The Philippians have always shown that the work of God's grace, proof of their eternal security and preservation, is functioning in their hearts and lives. They have shown and are showing, by their very deeds, that they understand the implications of the blessed fellowship of all those who are in Christ. Hence, though from a distance, they co-operate with Paul in his defense. In response to this splendid sharing, he yearns for them all with the deeply-felt affection of Christ Jesus. He prays that their love may increase not only, but may also become fully rounded so as to include the graces of deep insight into the way of salvation and keen discretion in every concrete situation of life, that sense of true values which always chooses whatever is best. Thus may they all be filled with the fruits of righteousness to the glory and praise of God. CHAPTER I (CONTINUED) Summary of Chapter 1 Verses 12 30 Paul, the Optimistic Prisoner rejoicing in his imprisonment for the advantage of the gospel, and in the fact that Christ will be magnified in his (Paul's) person whether by life or by death; and exhorting the Philippians to remain steadfast, united, and unafraid. 1:12 18a The Imprisonment for the advantage of the gospel. 1:18b 26 Christ magnified in Paul's person whether by life or by death. 1:27–30 Exhortation to steadfastness, unity, and fearlessness. 1:12 18a I. The imprisonment for the Advantage of the Gospel 12 Now I want you to know, brothers, that the things that have happened to me have in reality turned out to the advantage of the gospel; 13 so that it has become clear throughout the whole praetorian guard and to all the rest that my bonds are for Christ, 14 and most of the brothers have been heartened in the Lord through my bonds and are showing far more courage in telling the message of God without being afraid. 15 Some, to be sure, are heralding Christ from envy and rivalry, but others from good will. 16 The latter do it out of love, knowing that I am appointed for the defense of the gospel; 17 the former proclaim Christ out of selfish ambition, not sincerely, thinking to raise up affliction (for me) in my bonds. 18 What then? Only that in every way, whether in pretense or in truth, Christ is being proclaimed, and in this I rejoice. 12. Being the Joyful Servant of Christ Jesus, Paul is also the Optimistic Prisoner. The Christ whom he so willingly serves will take care of him; in fact, is doing so already, and not of him alone, but what is far more important, of the gospel also. For the concept gospel see on 1:27. In all probability this optimism was not wholly shared by those whom Paul addresses. The church at Philippi was on tenterhooks. What is going to happen to Paul; will he be condemned or will he be acquitted? That was the question which everyone was anxiously asking. Too bad for him &and for the cause of the gospel, this imprisonment! That was what many people were thinking. Now on both of these points Paul was of a different mind. With him the primary question was not, What is going to happen to me? It was, How is the gospel-cause affected by whatever happens to me? And his answer was not, It is being retarded. It was, It is actually being advanced by my imprisonment. Accordingly, Paul writes first about the gospel, the message of God, the Christ (verses 12 18), and then about his own hope of release (verses 19 26). And even in that second paragraph he writes not so much about himself as about Christ magnified in his (Paul's) person and work. The opening clause, Now I want you to know, brothers, is substantially the same in meaning as the slightly differently worded one in (I Cor. 11:3and Col. 2:1. Similar is also the expression, I (or we) do not wish you to be in ignoranceRom. 1:13; I Cor. 10:1; 12:1; II Cor. 10:1; 12:1; II Cor. 1:18; I Thess. 4:13); and cf. I (or we) make known to you (I Cor. 15:1; II Cor. 8:1; Gal. 1:11). Introductions of this character serve to call attention to the fact that something of considerable interest or importance is going to follow. The word brothers (also in 1:14; 3:1, 13, 17; 4:1, 8, 21) is one of endearment, and indicates that the apostle regards these Philippians as being, along with himself, children of the same heavenly Father, by virtue of the merits of Christ and the work of the Spirit, and accordingly as being included in the glorious fellowship (see on verse 5 above). Paul continues, that the things that have happened to me have in reality turned out to the advantage of the gospel. The apostle's recent experiences (Eph. 6:21; Col. 4:7) have had the same effect on the gospel-message as the work of sturdy engineers has on the progress of an army. These men are sent ahead in order to remove obstructions and clear the roads for the rest of the army. Now in the path of the gospel, too, there had been formidable obstructions. On the part of those who had heard vague rumors but were unacquainted with the real essence of the gospel, there had been mistrust and hostility. And on the part of many a church-member there had been fear and cowardice. Paul's experiences and reactions his bonds, trial, constant witness for Christ, conduct in the midst of affliction had served the purpose of tending to remove these obstacles. Thus, road-blocks set up by Satan to hinder and stop the progress of the gospel (I Thess. 2:18; cf. I Cor. 9:12) had become stepping-stones to better understanding and deeper appreciation of God's redemptive truth and to rising courage in defending it. Paul had been bound, but the word of God could not be bound (II Tim. 2:9; cf. Isa. 40:8; 55:11). When the apostle went to Rome as a prisoner, it was in reality the gospel that went to Rome. Thus it has ever been. Joseph, cast into a pit and sold into slavery, by and by magnifies God and praises his providence (Gen. 37:23, 24; 50:20). Israel, pursued by Pharaoh's army, a moment later is heard singing a song of triumphExod. 14and 15 . Job, deprived of his children, earthly goods, and health, arrives at a deeper insight into the mysteries of God's wisdom than ever beforeJob 1and 2; then 19:25–27 and 42:5, 6 . Jehoshaphat, threatened by the Ammonites and Moabites, offers a soul-stirring prayer in the midst of his distress. There follow praise, victory, and thanksgiving (II Chron. 20). Jeremiah, cast into a muddy cistern and suffering other afflictions, coins the famous phrase immortalized in Scripture and song, Great is thy faithfulnessJer. 38:6; Lam. 3:23; cf. verses 2 and 7 . Our Lord Jesus Christ, crucified, by means of his very cross gains the victory over sin, death, Satan, causing every true believer to exclaim, Far be it from me to glory save in the cross of our Lord Jesus Christ (Matt. 27:5; Acts 4:27, 28; Gal. 6:14; cf. Heb. 12:2). Peter and John, imprisoned, become bolder than ever in proclaiming Christ to be the only Savior (Acts 4). The early church, scattered abroad, improves that very opportunity to go about preaching the word (Acts 8). The manner in which this wonderful progress has been achieved is now described. First, Paul's experiences have affected the outside-world, notably, the praetorian guard (verse 13). Secondly, they have exerted their wholesome influence upon insiders, the brothers (verse 14). 13. Beginning with the first group, Paul states, so that it has become clear throughout the whole praetorian guard and to all the rest that my bonds are for Christ. On the expression the praetorian guard see Introduction, II, V. Paul was under constant guard (Acts 28:16, 20). The guards relieved each other. In this way ever so many of them came into contact with this apostle to the Gentiles. They took note of his patience, gentleness, courage, and unswerving loyalty to inner conviction. They were deeply impressed. Yes, even these hardened soldiers, these rude legionaries, who presumably would be the very last to be affected in any way by the gospel, were deeply moved by what they saw and heard and felt in the presence of Paul. They listened to him as he talked to friends who came to visit him, or to his secretary to whom he dictated his letters, or to his judges, or to God in prayer, or even to themselves. It is not difficult to imagine that at first they listened with a measure of disdain or hardly listened at all. But after a while they became interested, and then &enthusiastic. And what they learned they began to spread. We are guarding a very remarkable prisoner, they would say, and we are firmly convinced that his imprisonment is not for any crime he has committed but solely for his connection with the Christ whom he proclaims. And so the news spread, from guard to guard, to the families of the guards, to Caesar's household (Phil. 4:22), and thus to all the rest, the inhabitants of Rome, in general. Paul's case and, even better, Christ's cause, became the talk of the town. That meant progress for the gospel, for the real issue was being clarified. 14. And now the effect upon the brothers: and most of the brothers have been heartened in the Lord^[44] through my bonds and are showing far more courage in telling the message of God without being afraid. Who were these brothers? Clearly, the believers in Rome. Here, years ago, a congregation had been established to which the apostle had addressed his famous Epistle to the Romans. That congregation consisted largely of converts from the Gentile world. However, when Paul, as prisoner, arrived in Rome, he immediately proclaimed the gospel to the Jews, with the result that some believed &some disbelieved (Acts 28:24). The Jews who believed founded their own churches in Rome. Nevertheless, we may be sure that between the members of the first group, the believers from the Gentiles, and the second, those from the Jews, there existed a bond of Christian fellowship, so that when Paul here speaks of the brothers he has reference to members of both groups, that is, to those among them who had not left Rome.^[45] Similarly we read in (Acts 28:30that during his two years of imprisonment in Rome Paul welcomed all who came to him, proclaiming the kingdom of God and teaching about the Lord Jesus Christ openly and without hindranceActs 28:30, 31). Now what had been the brothers attitude to Paul and his message? And what had been the attitude of their leaders? As soon as they knew that Paul was on trial had they offered help? Had they remained steadfast in spreading the tidings of salvation, the good news? Here in verse 14 it seems to be implied that at first they had not shown a very commendable degree of courage. Some courage here and there, yes, but not very much. Instead, they seem to have been frightened by the adversaries (verse 28), definitely in need of the warning that each man should look out not only for his own interests but also for the interests of others (2:4). All had been looking after their own affairs (cf. 2:21). At his defense no one had been at Paul's side but all had deserted him. But things were changing now. Let it be borne in mind that when this letter was written, the author speaks as a man who is awaiting not a trial but a verdict. The trial had reached its crisis; the case was about to be terminated (Phil. 2:19, 23, 24). Everyone had had a chance to observe Paul's steadfastness and courage while under fire. The Lord had sustained him most wonderfully (Phil. 4:13), and this not only during his trial but even earlier, on his way to Rome as a prisoner (Acts 23:11; 27:23). So now at last, as a result of having seen what the grace of God is able to accomplish in the heart of his bound apostle, most of the brothers (not just many, A.V.) have taken courage, the courage which is in the Lord, imparted and kept alive by him. Not only was there official proclamation of the message of God, that is, the gospel, but this message had even become the theme for discussion without restraint, the topic for ordinary conversation or talk, and this now far more than ever before. Yet this was the case not among all but only among most of the brothers. The fact that even now conditions were not exactly ideal even among the preachers at Rome is clear from that which follows, which, however, also shows Paul's magnificent optimism: 15. Some, to be sure, are heralding Christ from envy and rivalry, but others from good will. It stands to reason (and should never have been denied) that when Paul now begins to speak about those who are heralding Christ from envy and rivalry &out of selfish ambition, not sincerely, thinking to raise up affliction (for me) in my bonds he is no longer referring to those people for whom he has nothing but praise because they have been heartened in the Lord through my bonds and are showing far more courage in telling the message of God without being afraid. The apostle approaches the subject from a different angle now. He has already indicated two favorable results of his imprisonment experiences: a. the issue has been clarified for the outsiders (praetorian guard, etc.), so that these now realize that Paul's bonds are for Christ; b. most of the believers in the great metropolis have shaken off their former fears, and are now at last telling the message of God courageously. He now accentuates a third reason for his optimism (a reason in reality already implied in a. and b.), namely, c. Christ is being proclaimed! Now with this thought uppermost in his mind he is saying that this heralding of the Christ is, sad to say, not always actuated by the proper motives. The men of whom Paul is thinking are all heralding Christ (see verses 15, 17, 18).^[46] They are exercising their ambassadorship, and are publicly and authoritatively proclaiming him as the one only name under heaven that is given among men by which we must be saved. (On this verb to herald or to preach and its synonyms see N.T.C. on The Pastoral Epistles, pp. 309, 310.) As far as one is able to gather from the text, none of the heralds is a preacher of false doctrine. None of them, for example, is giving undue prominence to the observance of the law as a means of salvation. None of those referred to here in (Phil. 1:15 18is preaching a different gospelGal. 1:6; cf. 5:1–6) or another Jesus (II Cor. 11:4). None of them is a dog or an evil worker (Phil. 3:2). But while all are proclaiming the true gospel, not all are actuated by pure motives. That is the point! It is with respect to this point that Paul is here dividing the preachers at Rome into two groups. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/hendriksen/ CHAPTER III Summary of Chapter 3 Paul, the Indefatigable Idealist warning against evil workers (the concision) who by placing confidence in flesh seek to establish their own righteousness and perfection; as contrasted with God's true servants (the circumcision); for example, with Paul, who could boast of many external prerogatives, but has rejected them all and relies completely on the righteousness of Christ, in whom he is pressing on to perfection; exhorting the Philippians to imitate him, to honor the friends and beware of the enemies of the cross, sensualists, who set their minds on things of earth, while believers know that their home-land is in heaven. 3:1–3 Warning against Judaizers. 3:4–16 Paul's Example as an Argument against the Judaizers. 3:4–6 I, Paul, the Jew, had the following advantages (these are enumerated) 3:7 8a I repudiated these advantages as basis of my righteousness before God. 3:8b 11 I now rely on another righteousness. 3:12–16 In Christ I press on to perfection (Paul, the runner). 3:17–21 Warning against Sensualists. The Home-land in Heaven. 3:1–3 I. Warning against Judaizers 3 1 For the rest, my brothers, rejoice in the Lord. To write the same things to you is no trouble to me, and for you it is a safeguard. 2 Beware of those dogs, beware of those evil-workers, beware of the concision. 3 For, it is we who are the circumcision, we who worship by the Spirit of God, and glory in Christ Jesus, and put no confidence in flesh. 1. Paul, the joyful servant of Jesus Christ, the optimistic prisoner, the humble cross-bearer, the thoughtful administrator, is also the indefatigable idealist, and in that sense, perfectionist. He seeks perfection in Christ, in whom his soul rejoices. His creed is, Nothing in myself I bring, only to thy cross I cling. Redemption in Christ is all-sufficient. When the apostle hears that the church of Philippi is being harassed by false teachers who deny this all-sufficiency and trust in ceremonial rites to supplement divine grace, he is deeply disturbed, and writes: For the rest,^[124] my brothers, members of the same spiritual family (see on 1:12 and on 2:25 rejoice. This is by no means the first time Paul has touched on the exalted theme of joy (see also 1:4; 2:17, 18; 2:28, 29), but this time he specifically adds in the Lord, that is, only in union with him, and then solely in the person and work of the Lord Jesus Christ, not in anything that man might wish to contribute. This naturally leads the apostle to refer once more to a theme on which he has dwelt repeatedly; namely, that believers should acknowledge their oneness in Christ, and should not permit this unity to be undermined by enemies. It is entirely natural that before returning to this subject he states: To write the same things to you is no trouble to me, and for you it is a safeguard.) It is the duty of militant unity in a world of unbelief and hostility that Paul has set before the church of Philippi previously; first, no doubt, orally, while he was present among them, later in writing. In this selfsame letter to the Philippians he had already written: Only continue to exercise your citizenship in a manner worthy of the gospel of Christ, that whether I come and see you or am absent, I may hear of you that you are standing firm in one spirit, with one soul striving side by side for the faith of the gospel and not frightened in anything by the adversaries &make full my joy by being of the same mind, having the same love, with souls united setting your minds on unity, doing nothing from selfish ambition or from empty conceit, but in humble-mindedness each counting the other better than himself; each looking not only to his own interests but also to the interests of others.& that you may become blameless and guileless, children of God without blemish in the midst of a crooked and perverse generation, among whom you are shining as stars in the universe, holding forth the word of life &(1:27, 28; 2:2–4; 2:14–16). Thus he had clearly warned against the adversaries and had just as clearly summoned the members of the church unitedly to be on their guard against these enemies and to combat them with the only effective weapon, namely, the word of life. But in view of the fact that these opponents are very shrewd, numerous, and determined, and that he, Paul, is filled with love for the Philippians, he writes that to him it is no trouble, no irksome task, to repeat previous warnings, and that for them this is a precaution for their spiritual safety.^[125] And so the adversaries of 1:27, 28 appear once more here in Chapter 3, but now explicitly; first the Judaists (3:2); then the sensualists (3:18, 19). 2. With respect to the Judaists or Judaizers Paul writes, Beware of those dogs, beware of those evil-workers, beware of the concision. Note the threefold re-iteration, Beware &beware &beware! This can be very effective; for example, Holy, holy, holy is Jehovah of hosts (Isa. 6:3); The temple of Jehovah, the temple of Jehovah, the temple of Jehovah, is this (Jer. 7:4); Alleluiah! Alleluiah! Alleluiah! Amen (in the refrain of Hark! Ten Thousand Harps and Voices); Goodnight! Goodnight! Goodnight! (in The Christian's Goodnight); all the more effective when, as in Beware &beware &beware! they occur in the form of terse commands or exhortations; compare: O land, land, land, hear the word of Jehovah (Jer. 22:29); or Break, break, break (Tennyson, giving expression, in a beautiful little poem, to the burdensome sense of loss on the death of a beloved one). Here in Philippians also, the three words are, as it were, blows of the gavel, signaling for attention, in order that the church of Philippi by giving heed may be safeguarded against spiritual and moral loss. It is clear that the apostle had become profoundly disturbed by continued news from Philippi. It was a wonderful congregation, to be sure (4:1), but danger was threatening. It is entirely possible that just now fresh tidings of a renewed onslaught against the very essence of the gospel of salvation through Christ alone had reached him. At any rate, Paul uses vigorous language to guard against the evil. He speaks of dogs, evil-workers, the concision. It has been said that his language undergoes a sudden change here; that unexpectedly it turns from tenderly loving address to sharp rebuke and denunciation; and that for this reason the present section must belong to another letter. With this judgment I cannot agree. To be sure, there is here something bordering on fiery vehemence. But an incisive caution against a dangerous foe is not necessarily a sign of lovelessness. On the contrary, the warmer a father's affection for his son, the deeper will be his distress when that son's life is being persistently threatened by shrewd enemies, and the more earnest will be his warnings. So it is also in the present instance. What Paul writes here in verse 2 is in complete harmony with the tender appellation in verse 1, where he addresses the members of the Philippian church as my brothers. Now when Paul describes the opponents as those dogs, those evil-workers, the concision, he has in mind one kind of enemy, not three different types. This is clear from the context, which in the present paragraph concerns itself with one foe only: the concision over against the circumcision (see 3a). Besides, also in 3b a threefold description is given of one type of people, namely, God's true worshipers. But when Paul speaks about the enemy, whom precisely does he have in mind? That he is thinking of Jews is clear from the use of the term the concision and from the entire argument in verses 2 6. But is he thinking of those Jews who persisted in their sullen rejection of the Christ? Or of those Jews who had indeed confessed Jesus but insisted that in order to attain salvation at least complete salvation it was necessary for all, Gentile as well as Jew, to keep the law of Moses, with special emphasis on circumcision? To save space, I shall from this point on call the first group Jews, the second, Judaizers. As I see it, it was the latter group he had in mind. The words here used form a striking parallel to Paul's denunciation of Judaizing teachers in Galatians (1:6–9; 3:1; 5:1–12, note especially verse 12 there; 6:12–15) and II Corinthians (11:13, cf. deceitful workers there with evil workers here). To be sure, the Jews had followed Paul on his missionary journeys, in order to contradict his messageActs 13:50; 14:2, 19; 17:5, 13; 18:12; etc. , but so to some extent had the Judaizers (Acts 15:1). The theory that this latter opposition ceased completely after the council of Jerusalem (Acts 15:6 29) cannot be substantiated. Rather the opposite. Else why would it have been necessary for Paul to write Galatians? And is it not true that even the Pastoral Epistles (later than Philippians) combat a heresy consisting of the error of the Judaizers mixed with ingredients of other sinister falsehoods? (See N.T.C. on the Pastoral Epistles.) When Paul reflects on the fact that the Judaizers are attacking the doctrine of salvation by grace alone and are striving to substitute for it a mixture of divine favor and human merit, with emphasis on the latter, he flings at them the derisive epithet which the Jews were always applying to the Gentiles. Dogs he calls them. He is thinking not of pets but of pariahs, large, savage, and ugly. One could see them almost everywhere, prowling about the garbage and the rubbish thrown into the streets. In comparing the Judaizers with these loathsome scavengers Paul has in mind all, or more likely some, of the following items; certainly item (1). Are these dogs (1) unclean and filthy (Prov. 26:11; cf. II Peter 2:22; Matt. 7:6; Rev. 22:15)? So are also the Judaizers as to their motives. Do these (2) howl and snarl (Ps. 59:6)? So do also those, uttering loud and angry words against the true doctrine. Are these (3) greedy and shameless (Isa. 56:11)? So are also those, for they would devour the church. Are the former (4) contemptible (II Sam. 9:8; 16:9; II Kings 8:13)? So are also the latter. Other characteristics common to both dogs and Judaizers might be added; such as, (5) insolent, (6) cunning, and (7) roaming. The metaphor was apt. Workers Paul also calls these men. Yes, church-workers are they. Right inside the church they themselves, as church-members, recognized as such somewhere, are carrying on their work. Missionaries are they, propagandizers! Was there not and is there not always a crying need for workers? Cf. (Matt. 9:37, 38. But note the modifier: evil workers. These men are wicked laborers, malicious toilers. Cf. deceitful workersII Cor. 11:13) and workers of iniquity (Luke 13:27). By no means are they workers of righteousness. Instead of helping the good cause, they actually harm it. They draw the attention away from Christ and his accomplished redemption, and fix it upon an outworn ritual, and upon human worth and attainment in insisting upon its perpetuation and application. Here is Satan's demolition crew. It is working very hard to demolish God's beautiful palace of grace and peace. The scorching parody continues as Paul adds: The concision, that is, the mutilation-party, a name here scornfully given to those who insisted on the cutting away of the foreskin of the body only, not also of the heart. The apostle contrasts concision with circumcision.^[126] What he means when he thus castigates the Judaizers with their emphasis on the outward rite of circumcision, as if the mere rite apart from the inner consecration of the heart were of any value, is set forth by himself in these words: For he is not a Jew who is one outwardly; neither is that circumcision which is outward in flesh; but he is a Jew who is one inwardly; whose circumcision is that of the heart, in spirit, not in (the) letter; whose praise is not of men but of God (Rom. 2:28, 29). For circumcision of heart cf. (Lev. 26:41; Deut. 10:16; 30:6; Jer. 4:4; Ezek. 44:7; of ear, Jer. 6:10; and of lips, Exod. 6:12, 30. This is Christian circumcisionCol. 2:11, 12). On the other hand, the circumcision merely of the body, especially when this is performed and insisted upon by those who profess to believe in Jesus as Savior, is worse than useless. It is actually mutilation, cutting away, spiritual destruction, for if anyone receives this kind of circumcision, Christ will profit him not at all (Gal. 5:2; cf. 1:6–8). He will be farther removed from Christ than he ever was before! 3. Beware of such leaders, says Paul, for it is not they but we who are the circumcision. We Christians out of Jews and Gentiles (Rom. 9:24) are the truly circumcized ones. The Jew is no better than the Gentile (Rom. 3:9). There is no distinction; for all have sinned and fall short of the glory of God; being justified freely by his grace through the redemption that is in Christ Jesus (Rom. 3:24). This Jew-Gentile church, the church in which neither circumcision nor uncircumcision amounts to anything, is the Israel of God (Gal. 6:16). All those who belong to this church have Abraham as their father (Gal. 3:9, 29). The middle wall of partition, separating Jew and Gentile, has been completely broken down, never to be rebuilt. Through Christ both have their access in one Spirit unto the Father (Eph. 2:14, 18). Language could not be clearer. The notion that God even today recognizes two favored groups on the one hand the church and on the other the Jews is thoroughly unscriptural. What Paul teaches here is, moreover, entirely in harmony with what is taught elsewhere. Jesus said, I also have other sheep that do not belong to this fold. Them also I must lead, and they will listen to my voice, and become one flock, one shepherd (John 10:16). And Peter applies to the church of the New Testament period the very terms which in the old dispensation pertain to the people of Israel. He writes, But you are an elect race, a royal priesthood, a holy nation, a people for (God's) own possession (I Peter 2:9). A threefold description is now given of the truly circumcized. Yet, although in this description there are three grammatically parallel elements, items two and three describe essentially the same mark, first positively, then negatively. Hence, there are just two distinctive marks. The first one is: we who worship by the Spirit of God.^[127] Their religious worship^[128] is Spirit-guided. It proceeds from personalities renewed and energized by the Holy Spirit. Hence, it is wholly from the heart, and is not hampered by physical considerations. It does not ask, Is the flesh of the worshipers circumcized or not circumcized? Is the place of worship a beautiful cathedral or a simple home? Must we worship on Mt. Gerizim or in Jerusalem? (John 4:19 24). The second distinctive mark is expressed positively as follows: and glory in Christ Jesus. Paul is fond of this word glorying, boasting, or exulting. He uses it about 35 times (Phil. 1:26), mostly in I and II Corinthians. In all the rest of the New Testament it occurs only twice (James 1:19; 4:16). The apostle loves the beautiful Jeremiah passage (Jer. 9:23, 24), and in abbreviated form quotes it both in (I Cor. 1:31and in II Cor. 10:17. Those whose hearts hence also lips and ears have been circumcized make their boast in the Lord, in him alone. Such boasters rely entirely on Christ Jesus, the Anointed Savior; on his person and work. They glory in his cross, that is, in his atonement, as the only basis for their salvation. His presence is their consolation. His power provides them with energy to endure persecution and to raise and carry forward into battle the banner of the cross. On his unfailing, sovereign grace they rest for time and for eternity. Let the apostle be his own interpreter: For I determined not to know anything among you but Jesus Christ, and him crucifiedI Cor. 2:2). But far be it for me to glory, except in the cross of our Lord Jesus Christ, through which the world was crucified to me, and I to the world (Gal. 6:14). My hope is built on nothing less Than Jesus blood and righteousness; I dare not trust the sweetest frame, But wholly lean on Jesus name. On Christ, the solid Rock, I stand; All other ground is sinking sand. (Edward Mote) Negatively, this is expressed as follows: and put no confidence in flesh. It stands to reason that if a person is constantly making his boast in Christ Jesus, he will put no confidence in flesh, for what is flesh? In broad terms, flesh is anything apart from Christ on which one bases his hope for salvation. In the present context it refers to merely human advantages and attainments, ceremonial, hereditary, legal, and moral in character (note Paul's own explanation in verses 4 6). It is the merely carnal self, viewed as a ground of eternal security.^[129] It was on this self that the Judaizers relied. They boasted in mere flesh. In fact the term fitted them not only in the broader sense, as explained, but even in a more restricted sense, for they insisted on the circumcision of the literal, physical flesh. Now the truly circumcized place confidence not in flesh but in Christ alone. Paul had been saying, For it is we who are the circumcision, we who worship by the Spirit of God, and glory in Christ Jesus, and put no confidence in flesh. Turning now from we to I he continues: 3:4–16 II. Paul's Example as an Argument against the Judaizers 4 though I myself have reason for confidence even in flesh. If anyone else imagines that he has reason for confidence in flesh, I (have) more: 5 circumcized on the eighth day, of the people of Israel, of the tribe of Benjamin, a Hebrew of Hebrews, as to law a Pharisee, 6 as to zeal persecuting the church, as to legal righteousness having become blameless. 7 Nevertheless, such things as once were gains to me these have I counted loss for Christ. 8 Yes, what is more, I certainly do count all things to be sheer loss because of the all-surpassing excellence of knowing Christ Jesus my Lord, for whom I suffered the loss of all these things, and I am still counting them refuse, in order that I may gain Christ, 9 and be found in him, not having a righteousness of my own, legal righteousness, but that (which is) through faith in Christ, the righteousness (which is) from God (and rests) on faith; 10 that I may know him, and the power of his resurrection, and (the) fellowship of his sufferings, becoming increasingly conformed to his death, 11 if only I may attain to the resurrection from the dead. 12 Not that I have already gotten hold or have already been made perfect, but I am pressing on (to see) if I can also take hold of that for which I was laid hold on by Christ Jesus. 13 Brothers, I do not count myself yet to have laid hold, but one thing (I do), forgetting what lies behind (me) and eagerly straining forward to what lies ahead, 14 I am pressing on toward the goal for the prize of the upward call of God in Christ Jesus. 15 Accordingly, let us, as many as are mature, continue to set our mind on this, and if on some minor point you are differently minded, that, too God will make plain to you. 16 Only, let our conduct be consistent with the level we have attained. A. I, Paul, the Jew, Had the Following Advantages (1) I, not They (at least not in the same degree) (2) What My Parents Gave Me a. Circumcision circumcized on the eighth day b, c, d. Noble Birth of the people of Israel of the tribe of Benjamin a Hebrew of Hebrews (3) What I, Through My Own Efforts Attained e. Recognition as a Pharisee as to law a Pharisee f. Zeal as to zeal persecuting the church g. Legal Rectitude as to legal righteousness having become blameless 3:4–6 A. I, Paul, the Jew, Had the Following Advantages 1. I, not They (at least not in the same degree) 4. By means of a telling argument, taken from his own experience, the apostle now presents himself as being, by God's grace, an example (Phil. 3:17) of God's true servants, as contrasted with those who were putting confidence in flesh. He writes, though I myself have reason for confidence^[130] even in flesh. He emphasizes I myself (even more than the Judaizers). He cannot very well say, We ourselves, for though the trusting in Christ alone is true of all God's genuine servants, yet the particular experience which the apostle is about to relate (in verses 4 7) pertained to himself alone, not literally to all Christians or to all the members of the church at Philippi, in Rome, or anywhere else. When he now writes that he himself has reason for confidence even in flesh, he does not mean that, after all, he does regard ceremonial and hereditary advantages and personal attainments to have saving value. On the contrary, he means that if this were actually the case, then he himself, even more than the Judaizers, would be entitled to such a ground of trust. This is in line with his own explanation, namely, If anyone else he has the Judaizer in mind, of course imagines that he has reason for confidence in flesh, I (have) more. The question might be asked, But if Paul does not attach any merit for eternity to these Jewish distinctions, why then does he give us this list of special privileges which he, as a Jew, had enjoyed? Two reasons immediately present themselves. He does this: a. To answer the possible charge, Paul is decrying privileges to which he himself cannot lay claim. He minimizes them because he never had them and cannot get them. The grapes are sour. This possible charge is answered in verses 5 and 6. b. To refute the argument of the Judaizers that there is saving value in these distinctions. The apostle is going to show, from his own experience, that what he had considered gain turned out to be loss. This he does in verses 7 11. As to a., the apostle shows that if the Judaizers present their list of special advantages, and Paul places his own list next to theirs, he, adopting for the sake of argument their foolish line of reasoning, emerges as a winner in this competition. On that basis the apostle has a right to speak, being in every sense an authentic Jew. It is in that sense that the apostle now presents his credentials. In particulars the list here is on the whole substantially different from that in (II Cor. 11:22–33. Yet the argument is the same, namely, If there must be boasting, I, too, can indulge in itII Cor. 11:21). And so we come to Paul's list here in Phil. 3:5, 6, with its seven items. 2. What My Parents Gave Me 5, 6. circumcized on the eighth day. The reason why the apostle mentions circumcision before giving any details with respect to his ancestry is probably that it was this very rite for which the Judaizers contended most of all. With respect to circumcision I am an eighth-day-er, ^[131] writes Paul. This was in strict accordance with the law (Gen. 17:12; Lev. 12:3). Isaac was circumcized when he was eight days old (Gen. 21:4);^[132] so was Jesus (Luke 2:21). But the same thing could probably not be said for every Judaizer. In all likelihood some of these were proselytes from the Gentile world, and as a result had been circumcized not on the eighth day but as adults. In this respect, therefore, Paul excelled them, that is, if circumcision according to law was an advantage. of the people of Israel. His parents did not belong to a mixed stock, like so many people who were living in Palestine at that time, nor had they been grafted into Israel. He was a direct descendant not only of Abraham (the Ishmaelites were also Abraham's offspring), nor only of Abraham and Isaac (the Edomites could claim as much), but of Abraham, Isaac, and Jacob. It was to Jacob, after his wrestling with God, that God himself had given the new and significant name Israel (Gen. 32:28). Of this very Israel Paul was a descendant. He belonged therefore to the chosen people, the people of the covenant, the specially privileged people (Exod. 19:5, 6; Num. 23:9; Ps. 147:19, 20; Amos 3:2; Rom. 3:1, 2; 9:4, 5). Were the Judaizers able truthfully to claim such purity of descent for every one of their party? of the tribe of Benjamin. Why does Paul mention this? According to several commentators, for reasons such as the following: the Benjamites were Israel's �lite, its highest aristocracy. Did not the tribe always have the place of honor in Israel's line of battle? (Judg. 5:14; Hos. 5:8) This tribe, moreover, produced seven hundred picked men lefthanded; every one could sling stones at a hairbreadth, and not miss (Judg. 20:16); also mighty men of valor, archers (I Chron. 8:40). These interpreters add that Israel's first king was a Benjamite (I Sam. 9:1, 2). According to J. B. Lightfoot, in Acts 13:21it is with marked emphasis that Paul himself refers to King Saul. Had not the apostle received his Hebrew name from this very king?^[133] It is also said that the tribe of Benjamin was unique among all the tribes of Israel in always remaining loyal to the Davidic dynasty. A very noble, a most illustrious tribe, this tribe of Benjamin! I fear, however, that this oft displayed picture is somewhat off balance, that this representation suffers from lack of careful exegesis. Is it correct to say that (Judg. 5:14and Hos. 5:8, in their respective contexts, prove that this tribe always held the place of honor in Israel's line of battle? It is doubtful, to say the least, whether Paul, in referring with pride to his descent from Benjamin, was thinking of Ehud and the other southpawsJudg. 3:15; 20:16); or of the archers, for that matter. As to Israel's first king, he was hardly a person of whom a deeply religious Jew could be particularly proud (I Sam. 15:10, 11, 23; 28:15–19).^[134] I believe that Lightfoot is wrong in his interpretation of Acts 13:21, and that Lenski is right when he states that no motive of pride actuated Paul in making mention of King Saul. And finally, as to this tribe's unswerving loyalty to David, fact is that after Saul's death Benjamin yielded rather reluctantly to DavidII Sam. 2and 3 . And at the disruption of the kingdom it was indeed the one tribe of Judah but by no means the entire tribe of Benjamin that followed the house of David (I Kings 11:32; 12:20). Not only is the lavish praise bestowed on Benjamin somewhat out of line with history and exegesis, but other well-established and recorded facts with reference to this tribe are being conveniently ignored. Left unmentioned, for example, is the fact that it was precisely in this very tribe of Benjamin that a great atrocity had been committed, described in some detail (Judg. 19:22–26). When the other tribes demanded punishment for the wrongdoers, this was refused, with, as result, dire retribution for the guilty tribe (Judg. 20:35). Then there was the rape at Shiloh! (Judg. 21:20, 21). Surely, there must be a more honorable solution to the wife-shortage problem than the horrible expedient adopted by the tribe of Benjamin, upon the advice let this be added in the interest of complete objectivity of the other tribes. Finally, there was Shimei, who cursed and threw stones at God's anointed, David. This profane fellow, too, was a Benjamite (II Sam. 16:5–14). He repented, at least outwardly (II Sam. 19:16–20). Subsequently, however, he failed to keep his oath to Jehovah, and was slain (I Kings 2:36–46). Since then it is a fact that the tribe of Benjamin presents such a mixture of light and shadow, virtue and vice, with the latter frequently predominating, why did Paul, in his pre-Christian state to which he here refers (Rom. 11:1), take such pride in being a Benjamite? The probable answer is as follows: Israel, as a theocratic people, was the recipient of God's special promises. Hence, the more convincingly Paul would be able to prove the proposition, I am, indeed, an Israelite, the more inescapable would be the conclusion, Therefore I am a specially privileged person. Now of all the tribes none was more Israelitish than Benjamin. Whether or not the circumstance that Benjamin was the only son of Israel who was born in the land of promise (Gen. 35:16–20) has any particular bearing here would be hard to establish. But the following facts surely are significant. First, in common with Joseph but in distinction from the other patriarchs, Benjamin was not only a son of Israel but also of Israel's most beloved wife, Rachel (Gen. 35:17, 18). And secondly, of these two favored sons (Joseph and Benjamin) it was Benjamin alone (be it only part of his tribe) who, together with Judah, after the disruption formed Israel Reconstituted (I Kings 12:21); after the return from the captivity, Israel Restored (Ezra 4:1);^[135] and who in connection with the plot of Haman, was God's chief agent in bringing forth Israel Delivered (see Book of Esther). Moreover, in thinking of the tribe of Benjamin it would be unfair to mention Shimei and then to leave out that other Benjamite, Mordecai. It was he who encouraged Esther to perform a great deed of faith and courage, and who gave us that marvelous saying, For if you keep altogether silent at such a time as this, then relief and deliverance will rise for the Jews from another quarter, but you and your father's house will perish. And who knows whether you have not come to the kingdom for such a time as this? (Esther 4:14). The conclusion then is this: if indeed there were saving value, merit for eternity, in the special distinction of being an Israelite, then Paul was entitled to it, for, being a Benjamite, he surely was a most authentic Israelite. Could the Judaizers make an equally strong case for themselves? Yes, Paul was of the tribe of Benjamin, and therefore: a Hebrew of Hebrews. Paul was, indeed, a Hebrew, that is, an Israelite.^[136] He was in fact a Hebrew of Hebrews, that is, purest of the pure. The idiom stresses at least^[137] the purity of his lineage: Hebrew son of Hebrew parents; hence, definitely a Hebrew, a Hebrew if there ever was one! In this way he emphasizes what was already implied in the preceding. He is proving this one point. 3. What I, Through My Own Efforts, Attained as to law a Pharisee. With reference to the law of Moses Paul had chosen to become a Pharisee. Was he not a son of Pharisees (Acts 23:6)?^[138] And here he reflects how in his pre-Christian period he prided himself in this fact, namely, in his position and honor as a Pharisee. He had advanced in the religion of the Jews beyond many of his own age among his countrymen and had been exceedingly zealous for the traditions of his ancestors (Gal. 1:14). After the strictest sect of our religion I lived, a Pharisee, he himself declared (Acts 26:5). But how could a Jew ever take pride in being a Pharisee? Did not Jesus describe the Pharisees in language which plainly states or else implies that they were snobs and peacocks (Matt. 6:2, 16; 23:5–7), hair-splitters and fools (Matt. 23:16–22), serpents and the offspring of vipers (Matt. 23:33), cheats and hypocrites (Matt. 23:3, 13, 15, 23, 25, 27, 29)? Did they not make one think of green-eyed monsters (Matt. 27:18)? All this is true, but not all Pharisees were equally bad. Pharisaism, moreover, in its origin was not nearly as bad as it became later on. This religious party originated during the inter-testamentary period as a reaction to the excesses of those careless and indifferent Jews who had imbibed the Hellenistic spirit in its unsavory aspects. So the Pharisees or Separatists had withdrawn themselves from these worldly persons. They abstained also from politics and placed great stress on religious purity. They accepted the entire Torah, the doctrines of the immortality of the soul, the resurrection of the body, and the existence of angels. They were neither chauvinists like the Zealots, nor radicals like the Sadducees, nor politicians like the Herodians. Their high regard for the law of God deserves admiration. It explains Paul's pre-Christian pride expressed in the words as to law a Pharisee. They made their great mistake when they began to attach high value to the entire system of legalistic interpretations which the scribes superimposed upon the law, burying the law itself under the load of their traditions (Mark 7:13), and when they began to think that by means of their own strict adherence to the law, so interpreted, they could bring about the coming of the Messiah and secure for themselves entrance into the kingdom of heaven. Of course, the attempt to achieve all this was far too great a strain on human nature. Hence, it is no wonder that many of them became hypocrites, some worse than others; also self-righteous, looking down with disdain upon the mere riffraff, this rabble that does not know the law (John 7:49). Now Paul must have been one of the better Pharisees (Acts 26:9), but deluded nevertheless. as to zeal persecuting the church. Paul had been one of the most bitter haters of the early Christians. In his zeal for the law, as misinterpreted by the scribes and Pharisees (Matt. 23:23), he had breathed threatening and slaughter against the disciples of the Lord, that is, the Church in its ecumenical sense, carrying out his program of molestation even to foreign cities, putting in chains and committing to prisons both men and women (Acts 9:1, 2; 22:1–5; 26:9–15; I Cor. 15:9). If persecuting zeal could ever have opened the gates of heaven, Paul would have walked right in! Here, too, his advantage over the Judaizers was great. They merely proselyted. He had been a persecutor even unto the death. as to legal righteousness having become blameless. So strict had Paul been in his outward observance of the Old Testament law, as interpreted by the Jewish religious leaders, that in the pursuit of this legal rectitude he had become blameless (Phil. 2:15), that is, in human judgment. His outward conduct had been irreproachable. Could the Judaists claim the same with respect to themselves? Or was Matt. 23:3, 4also applicable, to some extent, to them? 3:7, 8a B. I Repudiated These Advantages As Basis of My Righteousness before God 7, 8a. In the two preceding verses Paul has enumerated his superior advantages as a genuine Israelite, of noble birth, orthodox in his belief, and scrupulous in his conduct. By means of these advantages the apostle, in his pre-conversion period, had been bleeding to climb to God. But had it not been a case of Gaining a foothold bit by bit Then slipping back and losing it? Worse even, for never at all had there been any real progress, no matter how hard he, Paul the Pharisee, had labored to establish his own righteousness. But on the way to Damascus to persecute Christians the great event occurred which changed his entire life. Christ, as it were, came down the stairs to him (Acts 9:1 31; 22:1–21; 26:1–23). In a moment Paul saw himself as he really was, a deluded, self-righteous, damnable sinner. Then and there he embraced the One whom until now he had been persecuting with might and main. He became a new creature. In his mind and heart he experienced a complete turn-about, a sudden and dramatic reversal of all values. The cause which with every means at his disposal and with all the zeal of heart and will he had been trying to wipe out now became very dear to him. And also, those things which to Paul, the Pharisee, had seemed very precious became at this moment and ever after remained useless to Paul, the sinner, saved by grace; and not merely useless but definitely harmful. Writes Paul, Nevertheless, such things as once were gains to me these have I counted loss. Not that any of these things which he enumerated in verses 5 and 6, and other things like them, were bad in themselves. Quite the contrary. To receive the sign of the covenant is not bad in itself. It is, in fact, a blessing. And was it not a blessing to belong to that people to which the oracles of God had been entrusted? Orthodoxy, too, is in itself a good thing. So is zeal, and so certainly also is irreproachable conduct. Paul himself elsewhere informs us that he considers such things as these to be blessings (Rom. 3:1, 2; 9:1–5; cf. 11:1). They are blessings because they can be of inestimable value if properly used, namely, as a preparation for the reception of the gospel. But when these same privileges begin to be viewed as a basis for self-satisfaction and self-glorification, when they are regarded as a ticket to heaven, they are changed into their opposites. All these separate gains become one huge loss. This is Paul's deliberate, considered judgment. He considered the gains, and counted^[139] them loss. And in that judgment he persisted, as is implied in the tense of the Greek verb. On his balance-sheet those things which once were included, one by one, in the column of assets have now been transferred to the column of liabilities, and have been entered as one gigantic liability. Note that the plusses have not become a zero (0), but have become even less than zero, that is, one colossal MINUS (-). For what will it profit a man if he gains the whole world and forfeits his life? (Matt. 16:26; cf. Mark 8:36). The word loss which Paul uses here in verses 7 and 8, and nowhere else in his epistles, occurs in only one other New Testament chapter, (Acts 27(verses 10 and 21), in the story of The Voyage Dangerous. And it is exactly that same chapter which also indicates how gain may become loss. The cargo on that ship bound for Italy represented potential gain for the merchants, for the owner of the ship, and for hungry people. Yet, had not this wheat been thrown into the seaActs 27:38), loss, not only of the ship but even of all those on board, might well have been the result. Thus also, the advantage of being born in a Christian home and having received a wonderful Christian home-training, becomes a disadvantage when it is viewed as a basis upon which to build one's hope for eternity. The same holds with respect to money, the charming look, a college education, physical strength, etc. All such helps may become hindrances. The stepping-stones will be turned into stumbling blocks, if wrongly used. When the question is asked, Why was it that, in Paul's considered judgment, these gains had become a loss? the answer is for Christ, that is, for the sake of Christ; for, had Paul been unwilling to renounce his former estimate of these privileges and achievements, they would have deprived him of Christ, the one real gain (see verse 8). Paul continues, in a sentence that is almost untranslatable,^[140] Yes, what is more, I certainly do count all things to be sheer loss because of the all-surpassing excellence of knowing Christ Jesus my Lord. In verse 8 Paul strengthens his previous statement, and this in two ways. First, he underscores what was implied in the preceding, namely, that what he counted loss at the moment of his conversion he is still counting to be loss. It is as if he were saying, On this subject no Judaizer will ever be able to change my mind. Secondly, he now affirms that he considers not only the things mentioned in verses 5 and 6 to be a liability, a detriment, but also all other things that could stand in the way of fully accepting Christ and his righteousness. We may think of such matters as making too much of earthly possessions, delight in intimate fellowship with former anti-Christian friends, anticipation centered on even more brilliant prospects as a Pharisee, etc. All such matters and many more are nothing but sheer loss, and this because of hence also in comparison with the all-surpassingness,^[141] that is, the all-surpassing excellence or value, of knowing Christ Jesus^[142] &Lord. On the way to Damascus Paul had learned to know Jesus. Although there had been ample preparation for this knowledge such as, Paul's acquaintance with the Old Testament, the testimonies he had heard from the lips of the martyrs, their behavior under fire, when it broke in upon the soul, the experience was sudden and dramatic. Prophecy and testimony began to take on meaning now. It was an unforgettable experience, that meeting with the exalted Christ, while, a moment before, the apostle had still been breathing threatening and slaughter against Christ's Church, hence against this very Christ himself! Yes, he now saw and heard the actual Jesus, about whom he had been told so much. And he saw and heard him now as Christ Jesus &Lord, the name above every name (see on 2:9–11). And at the same time he here and now began to understand something of the condescending pity and tenderness of Christ's great and merciful heart, a love poured out upon him, even upon Paul, the bitter persecutor! All this had occurred about thirty years ago. And during the period that intervened between the Great Experience and the writing of the present epistle to the Philippians, the joy of knowing, with a knowledge of both mind and heart (see on verse 10), Christ Jesus &Lord had been growing constantly, so that it outshone everything in beauty and desirability. Hence, Paul inserts a little word which makes that beautiful name, that wonderful name, that matchless name of Jesus even more adorable. He says Christ Jesus my Lord. What this appropriating my implies is better explained by Paul himself. Read Phil. 1:21; 4:13; Rom. 7:24, 25; II Cor. 12:8–10; Gal. 1:15, 16; 2:20; 6:14; Eph. 5:1, 2; Col. 3:1 4:6; I Tim. 1:5, 16; II Tim. 1:12; 4:7, 8. According to these passages Christ Jesus is much more than Paul's Example and Friend. He is his Life, Lover, Strength, Boast, Rock, Rewarder, and especially as here, his Anointed Savior and Sovereign. As before the rising sun the stars fade out, and as in the presence of the pearl of great price all other gems lose their luster, so fellowship with Christ Jesus my Lord eclipses all else. And it is Christ himself of whom Paul is thinking, not this or that matter about Christ. Paul is in complete agreement with the poet who said, (not What but) Whom have I in heaven but thee? And there is none on earth that I desire besides thee (Ps. 73:25). The apostle continues, for whom I suffered the loss of all these things.^[143] It was for the sake of his Lord and Savior that Paul had lost whatever was at one time very dear to him: pride of tradition, of ancestry, of orthodoxy, of outward conformity with the law, and of whatever else there had been on which he had formerly depended as gateways to the heavenly city. Moreover his attitude of having willingly suffered this loss has not changed at all. So he continues, and I am still counting them refuse. What the Judaizers prize so very highly, the apostle considers to be nothing but refuse, something that is fit only to be thrown to the dogs.^[144] The apostle is very consistent. Had he not, just a moment ago (see 3:2), called these dangerous enemies dogs? Paul, then, considers all these inherited privileges and human attainments, considered as merits, to be something that must be discarded as worthless leavings, abominable trash. 3:8b 11 C. I Now Rely on Another Righteousness (1) It is Christ's (2) It is not merited by works performed by man, law-works (3) It is appropriated by faith (4) It comes from God (5) It results in a striving after spiritual perfection 1. It is Christ's 8b, 9a. I am still counting them refuse, says Paul, in order that I may gain Christ and be found in him.^[145] Paul wishes to make Christ more and more fully his own. As long as one keeps clinging, even in the slightest degree, to his own righteousness, he cannot fully enjoy Christ's. The two simply do not go together. The one must be fully given up before the other can be fully appropriated. It is Paul's great aim that in the observation of all his fellow-believers he may be found to be completely in him, that is, in union with Christ. For the meaning of in Christ see also on (Phil. 1:1. Here in Phil. 3this in him relationship is described as to its forensic side in verse 9, and as to its practical side in verse 10. The in him relationship means that Christ's righteousness is imputed to the sinner, so that it is reckoned as his own. This implies redemption from the claims of SatanRom. 8:31, 33), reconciliation with God (II Cor. 5:18–21), forgiveness of sins (Eph. 1:7), hence, the state of being in conformity with the law of God (Rom. 8:1–4). Now when Paul states that he is counting everything to be refuse in order that he may gain Christ and may be found in him, this sacrifice with the purpose of capturing the one, real prize must not be interpreted in a selfish, mercenary sense. It must, of course, be interpreted in the light of such passages as Rom. 11:36and I Cor. 10:31. It is the glory of God that Paul has in mind, not just his own selfish benefit. To be sure, he is not forgetting himself. His is, in fact, seeking to promote his own welfare, which is altogether right and proper. But this ideal is never separated from the highest possible objective. The two go together. Hence, Paul is not like a man who sells an article in order to make a huge profit for himself, to be used entirely on himself. He is not like a fisherman using bait in order to catch a big fish, to be proudly displayed. Nor even like a chess-player who sacrifices Knight and Queen in order to checkmate his opponent's King, for the simple pleasure of winning the game. No, the apostle is more like a sea-captain who in time of war, for patriotic reasons jettisons his cargo, thereby lightening his ship so that it will have the speed needed to overtake and capture the enemy's vessel that contains a far more precious treasure. Even better, he is like a young man, heir to a going concern, who cheerfully gives up this inheritance in order that he may prepare himself for the ideal of his life: that of rendering service to the Lord in the work of the ministry, whether at home or abroad. Cf. Mark 10:21. 2. It is not merited by works performed by man, law-works 9b. Says Paul, not having a righteousness of my own, legal righteousness (or: a righteousness proceeding from law). The apostle's meaning is: not in any sense can the righteousness that counts before God be regarded as based on my own accomplishments in conformity with the Old Testament law. Sin earns wages (Rom. 6:23). This return is paid to those who deserve it. But God's righteousness is given to the undeserving. God justifies the ungodly. Christ died for the ungodly (Rom. 4:5; 5:6; Titus 3:5). 3. It is appropriated by faith Not righteousness proceeding from law, says Paul, but that (which is) through faith in Christ. Faith is the appropriating agent, the hand extended to receive God's free gift. Since the only righteousness that has any value before God is Christ's righteousness imputed to the sinner as God's free gift to the undeserving, it stands to reason that the only possible way to obtain this righteousness is to accept it (one accepts, one does not earn, a gift!) by simple faith, that is, by appropriating confidence in the Giver; hence also in his word. God's Anointed is himself the object of this childlike trust (Rom. 1:16, 17; 3:21, 22; Gal. 2:20; 3:22; cf. Hab. 2:4; John 3:16). 4. It comes from God The faith-appropriation is repeated for the sake of emphasis, but first one more element is added: the divine origin of this righteousness. Hence, the righteousness (which is) from God (and rests) on faith. This righteousness is provided by God and avails before God (Rom. 3:24, 25; 8:3; II Cor. 5:19). Its possession and enjoyment rests on, is conditioned on, faith, faith possessed and exercised by man, to be sure (John 3:16), and for which man is fully responsible, but given, nurtured, and rewarded by God (Eph. 2:8). 5. It results in a striving after spiritual perfection 10. Paul continues, that I may know him. Here he resumes the thought of verse 8, but also links his words to the immediately preceding idea of the righteousness (which is) from God (and rests) on faith. The progress of thought here is altogether natural. The experience of every person who has been brought out of the darkness into God's marvelous light, and has felt in his heart the glory of Christ's pardoning love is that he will sing: More about Jesus would I know, More of his grace to others show; More of his saving fulness see, More of his love who died for me. More, more about Jesus, More, more about Jesus, More of his saving fulness see, More of his love who died for me. (E. E. Hewitt) Thus the faith-appropriation of the righteousness (which is) from God and contemplation upon this fact implies, calls forth, the ardent yearning, that I may get to know Christ better and better.^[146] And, considering the matter from God's side, we can say that when God justifies his child he also sends forth his sanctifying Spirit into the heart. Hence, from the divine side the link between righteousness imputed and righteousness imparted is the Holy Spirit; from the human side ever dependent upon the divine the link is the gratitude of faith. Now that I may know him refers to a knowledge not only of the mind but also of the heart. (John 17:3; Gal. 4:9; I John 2:18, 29; 4:8.) Though the first should never be excluded, the emphasis here is on the second. See N.T.C. on (John 7:17, 18, for details on the inter-relation of the various elements of Christian experience. The apostle, being an indefatigable idealist, and in that sense perfectionist, wants to gain as full an understanding of Christ's person and love as possible. He is not satisfied with anything short of perfection. When he expresses his yearning to know Christ, he has in mind not only or even mainly the learning of certain facts about Christ but also and especially the sharing of certain experiences with him, as is clearly indicated by the rest of verse 10 and by verse 11. He wishes to become entirely wrapped up in Christ, so that Jesus will be all the world to him.^[147] One gains such experiential knowledge by wide-awake attendance at public worship and proper use of the sacramentsHeb. 10:25; cf. Matt. 18:20, 28:19; Luke 22:14 20; I Cor. 11:17–24); by showing kindness to all, practising the forgiving spirit, above all love; by learning to be thankful; by studying the Word of Christ both devotionally and exegetically so that it dwells in the heart; by singing psalms, hymns, and spiritual songs to the glory of God, and continuing steadfastly in prayer; and thus by redeeming the time as a witness of Christ to all men (Col. 3:12–17; 4:2–6). To show what this knowledge of Christ implies Paul continues: and the power of his resurrection. He longs for an ever-increasing supply of the power that proceeds from the risen and exalted Savior. That resurrected Savior, by dint of his very resurrection, assures Paul, through the Spirit, of justification (Rom. 4:25; 8:1, 16; I Cor. 15:17); for when the Father raised the Son he thereby proved that he had accepted the ransom paid by Christ (Matt. 20:28; Acts 20:28; I Peter 1:18) as full satisfaction for Paul's sin. It was that same resurrected Christ who sent his Spirit into Paul's heart for the purpose of sanctification. Christ's life in heaven is ever the cause of Paul's new life (John 14:19). Paul desires a growing supply of this cleansing power, this dynamite that destroys sin and makes room for personal holiness and for effective witness-bearing! Finally, this resurrected Christ also seals Paul's glorification and this with respect not only to the soul but also to the body, and not only for one person separately but for Paul together with all the saints. (Rom. 8:11; I Cor. 15; Phil. 3:21; II Tim. 4:8). Now when the life of the risen Christ has entered into the heart of the believer and makes itself more and more manifest in his entire conduct, the inevitable result will be a sharing in Christ's sufferings. Hence, the apostle continues, and (the) fellowship of his sufferings. Paul yearns to participate more and more fully in the reproaches and afflictions of his Lord and Savior. He wants to fill up whatever is lacking in the sufferings of Christ for his body, the Church (Col. 1:24). Not as if Christ's atonement were incomplete (Heb. 10:14). But though the atonement left nothing to be desired, suffering for the sake of Christ and his cause (Rom. 8:17; II Cor. 11:24–28; 12:10) continues. Such suffering is a privilege (Phil. 1:29). It implies beatings, stonings, hunger, thirst, cold, nakedness, etc., endured in the work or being a witness for Christ to all men (Acts 9:15, 16; 22:15). It includes also the experience of the hatefulness and hurt of one's own sins, the sins that caused the Savior to suffer such indescribable agonies (Rom. 7:9–25). Hence, the desire to participate in the sufferings of Christ is part of the intense longing and striving for complete holiness, as is clear also from the words which follow immediately: becoming increasingly conformed to his death. This, as the apostle himself explains in a closely parallel passage (Rom. 6:4–11), means to become dead to sin. It implies death to selfishness; hence, eagerness to be a blessing to others, as was Christ in his death. Thus a person becomes conformed to Christ's death. Union with Christ implies that all of Christ's redemptive experiences are duplicated unredemptively in the believer. The Christian, accordingly, suffered with Christ (Rom. 8:17), was crucified with him (Rom. 6:6), died with him (Rom. 6:8; II Tim. 2:11), was buried with him (Rom. 6:4; Col. 2:12), made alive with him (Col. 2:13), raised with him (Col. 2:12; 3:1), made joint-heirs with him (Rom. 8:17), is glorified with him (Rom. 8:17), enthroned with him (Col. 3:1; Rev. 20:4), and reigns with him (II Tim. 2:12; Rev. 20:4). 11. However, one should be careful to avoid the conclusion that these experiences are all literally reflected in the life and death of believers. Failure to note this important point has given rise to errors in exegesis both here and in connection with verse 11. Thus, when the apostle yearns to become increasingly conformed to Christ's death, this has been interpreted to mean that he longed for death by crucifixion or at least for death as a martyr. But why not allow the apostle himself to clarify the meaning? When with a believing heart the Christian appropriates the saving value of Christ's death, he dies to sin, for the guilt of his sin is removed, and its power over him is gradually reduced and at death completely annihilated by the work of the Holy Spirit. Rejecting sin and selfishness he throws himself into the work of being a means in God's hand to open men's eyes, that they may turn from darkness to light, and from the power of Satan to God (Rom. 6:4–11; Acts 26:18). It is in that sense that the believer experiences fellowship with Christ's sufferings and becomes conformed to his death.^[148] Similarly, when it is stated that the believer was crucified with Christ or was buried with him or raised with him, these expressions cannot be taken literally to mean that Christ's followers suffered physical death by crucifixion, that their bodies were interred, or that they have already been physically raised. The immediate context and parallel passages must be permitted to explain the meaning. And this also holds with respect to the next statement, in which Paul expresses his intense longing thus: if only I may attain to the resurrection from the dead. What is meant by this out-resurrection out of the dead (thus literally)? In the light both of the preceding and following contexts, these words give expression to Paul's intense longing and striving to be raised completely above sin and selfishness, so that he can be a most effective agent for the salvation of men to the glory of God. Cf. Rom. 6:4, 5, 11; 7:24; I Cor. 9:22–24. This is his aim even now. However, absolute, spiritual perfection for the entire person will not be fully attained until Christ's brilliant Return, when in both soul and body Paul will glorify God in Christ forevermore, and will delight in all the blessings of fellowship with him and with all the saints in the new heaven and earth. This will be the gracious reward, the prize, given to all who aim for perfection even now. Such is the apostle's teaching not only here but everywhereI Cor. 15:50–58; I Thess. 3:11–13; 5:23; II Tim. 1:12; 4:7, 8; Titus 2:13, 14.^[149] When Paul, with reference to this out-resurrection out of the dead writes, If only I may attain, he is not expressing distrust in the power or love of God nor doubt as to his own salvation. Paul often rejoices in assurance of salvation (Rom. 6:5, 8; 7:25; 8:16, 17, 35 39. In this assurance he was strengthened as the years went byI Tim. 1:15–17; II Tim. 1:12; 4:7, 8). But he wrote it in the spirit of deep humility and commendable distrust in self. The words also imply earnest striving. They show us Paul, the Idealist, who applies to himself the rule that he imposes on others (Phil. 2:12, 13). It is in this same humble spirit that in verses 12 14 Paul enlarges on the theme, In Christ I press on to perfection. 3:12–16 D. In Christ I Press on to Perfection Paul, the Runner His (1) Frame of Mind (2) Exertion (3) Goal (4) Reward 1. Frame of Mind 12. Paul's intense yearning and striving for spiritual perfection is expressed now under the symbolism of the familiar foot-race.^[150] In order to grasp the apostle's meaning the underlying figure must be borne in mind at every point. Picture then the ancient Greek stadium with its course for foot-races and tiers of seats for the spectators. At Athens the length of the course was one-eighth of an old Roman mile; hence, about 607 feet in our measurement. The one at Ephesus was somewhat longer. The purpose of the race was to reach the goal opposite the entrance, or to run up and back, and this once or even twice. Near the entrance the contestants, stripped for the race, have been assigned their places on a stone threshold. In fact, several of the old stadia show what is left of rows of stone blocks at either end of the track. These blocks contain grooves to give the sprinter's feet a firm hold for a quick take-off. Here the contestants stand, body bent forward, one hand lightly touching the threshold, awaiting the signal: the letting down of a cord that has been stretched in front of them. At the signal they leap forward. When the question is asked, Will this contestant succeed? the answer is, Much will depend on his frame of mind. If he tells himself, I'm a sure winner, no matter what I do, he will probably undergo the experience of the hare, in the fable, The Hare and the Tortoise. While the tortoise was plodding steadily on, the hare took a nap, and on awakening discovered, too late, that his opponent had already reached the goal! The same holds in the spiritual race. Here, too, much depends on the frame of mind. Paul completely rejects the idea that even now the race is as good as won. Says he, Not that^[151] I have already gotten hold or have already been made perfect. Paul was a firm believer in the doctrine of election before the foundation of the world (Eph. 1:4), and accordingly also, as has been pointed out, in the possibility of assurance of salvation. But not in election apart from human responsibility, in salvation apart from human effort, or in assurance without constant recourse to the promises. Even though he had already sacrificed everything in his service for the Lord, he is certain of one thing, namely, that he has not yet completely gotten hold of the spiritual and moral resurrection that lifts one out from among those who are dead in sin; in other words, he is sure that he has not yet been made perfect. In principle, yes! But in full measure, no! Far from it! The struggle against sin, fear, and doubt is not yet over. The fact, moreover, that believers do not attain this perfection in the present life is the teaching of Scripture throughout (Ps. 51:1–5; Matt. 6:12; 23:75; Luke 18:13; Rom. 7:14–24; James 3:2; I John 1:8). Paul continues, placing the positive over against the negative, as he often does, but I am pressing on (to see) if I can also lay hold on that for which^[152] I was laid hold on by Christ Jesus. Paul is pursuing with the purpose of overtaking and laying hold on.^[153] Has he not been laid hold on by Christ Jesus? When Paul was on his way to Damascus had not the exalted Lord and Savior commissioned him to a definite task? See Acts 9:1 19, especially verse 15; also 22:15, 21; 26:15–18. Encouraged and enabled by this very fact, namely, that it was Christ Jesus who has laid a firm hold on him, so as to possess him completely, the apostle is now pressing on in hot pursuit of the objective assigned to him. Cf. Phil. 2:12, 13; 4:13; II Thess. 2:13. He continues, 13. Brothers, I do not count myself yet to have laid hold. This is no superfluous repetition of a confession of imperfection. On the contrary, something is added now. The very word that introduces the sentence namely, brothers, a word of endearment and also in this case of deep concern (see on 1:12) shows that the apostle is deeply moved. Far more clearly than before, he is now intimating that the church at Philippi is being vexed by people who imagine that they have laid hold on perfection. These errorists probably based this claim on the fact that, as they saw it, they had not only accepted Jesus as their Savior but were also scrupulous in their adherence to Judaistic rites (see above, on verses 1 3). The apostle summarily rejects their claims by saying, as it were, Such has not been my experience. Legal rectitude, slavery to outworn ordinances, hindered me instead of helping me. Moreover, as a believer in Christ alone, I for one am still far removed from the goal of spiritual perfection. Whatever any one else may claim, I have not yet laid hold on it. This, however, does not mean that Paul is indolent or despairing. On the contrary, he refuses to acquiesce in sin. As a runner in the race he stresses his exertion. 2. Exertion Paul writes, But one thing (I do). The runner in the race practises persistent concentration on one, and only one, objective, namely, to press on toward the goal for the prize. He permits nothing to divert him from his course. His aim is definite, well-defined. So it is also with Paul. On reading his epistles one is amazed by this unity of purpose which characterizes the apostle's entire life after conversion. Paul aimed at gaining Christ and perfection in him, a perfection not only of uninterruptible assurance but also of loving consecration: Teach me to love thee as thy angels love, one holy passion filling all my frame. Lord Jesus, I long to be perfectly whole; I want thee forever to live in my soul, Break down every idol, cast out every foe, Now wash me, and I shall be whiter than snow. Whiter than snow, yes, whiter than snow; Now wash me, and I shall be whiter than snow. (J. Nicholson) This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/hendriksen/ CHAPTER IV Summary of Chapter 4 Verses 1 9 Paul, the Tactful Pastor in general, exhorting the brothers at Philippi to remain firm; and in particular, entreating Euodia and Syntyche to be of the same mind, and Syzygus to help these gospel-women; urging the Philippians to rejoice in the Lord, to be big-hearted to all, and instead of worrying to bring everything to God in prayer that brings peace; finally, admonishing the addressees to meditate only on praiseworthy things, practising these in imitation of Paul and with promise of rich reward. 4:1–3 Exhortations: to all, Remain firm; to two women, Live in harmony; to Syzygus, Help these women. 4:4–7 The secret of true blessedness: Rejoice, Be big-hearted, Instead of worrying pray. 4:8, 9 Summary of Christian Duty: proper meditation, proper action. 4:1–3 I. Various Exhortations: General and Specific 4 1 So then, my brothers, beloved and longed for, my joy and crown, so stand fast in the Lord, beloved. 2 I entreat Eudia and I entreat Syntyche to be of the same mind in the Lord. 3 Yes, I request you also, Syzygus (Yoke-fellow), in deed as well as in name,^[169] lend these women a hand, for they strove side by side with me in the gospel, along with Clement and the rest of my fellow-workers, whose names (are) in the book of life. 1. Here we are face to face with Paul, the tactful pastor. The opening words of the chapter, So then, clearly indicate that there is the closest connection with what precedes. That connection may be stated as follows: Because the believers homeland is in heaven and not on earth, and because a glorious inheritance awaits them at Christ's Return, when even their bodies will be made to resemble Christ's body both outwardly and inwardly, let nothing sway them from their firm foundation. Let them always remain steadfast and sure, so that these glories may be theirs indeed. Very touching is the manner in which the tactful pastor addresses his charges. Note: my brothers just as in 3:1, beloved, with a love that is deep-seated, self-sacrificing, thorough, intelligent, and purposeful, a love in which the entire personality takes part,^[170] and longed for, with the deeply-felt affection of Christ Jesus (Phil. 1:7, 8), my joy and crown. The Philippians are the joy of the apostle's heart because the fruits of the Holy Spirit are clearly evident in their lives. Hence, he praises them again and again, and thanks God for them (Phil. 1:3–7, 29, 30; 2:12, 17; 4:10, 14 20). For the same reason they are also his crown, his adorning-wreath or festive garland. This is true, in a sense, even now but will become even more clearly evident at the coming of the Lord, when it will become manifest to all that these are the fruits of Paul's missionary labors, showing that he did not run in vain or labor in vain (Phil. 2:16). The passage should be compared with similar language in (I Thess. 2:19, 20. It is evident from these words that this was, indeed, a fine congregation, and that the heart of the prisoner went out to them. He pours out his affection upon them, without any attempt to hold back. His exhortation to them all is: So stand fast in the Lord, beloved. In view of their high calling, the blessings they have already received, and the inheritance that awaits themPhil. 1:6; 3:20, 21), let them remain ever firm and steadfast, over against hostile pagans, merely nominal Christians such as legalists and libertines, and the promptings of their own sinful hearts. Let them do so by the continued exercise of their faith in the Lord Jesus Christ. 2. After such an endearing introduction addressed to each and to all, the needed admonition intended for two individuals cannot seem harsh: I entreat Euodia the name means prosperous journey and I entreat Syntyche meaning fortunate^[171] to be of the same mind in the Lord. Here once again as so often before (Phil. 1:27, 28; 2:2–4; 2:14–16; 3:1) the apostle stresses the idea of militant unity in a world of unbelief and hostility. This time, however, the admonition is given a particular application. With respect to Euodia and Syntyche the following facts only can be safely affirmed: (1) They were, at this writing, and had been for some time, members of the church at Philippi. (2) When the church was founded and/or at a later visit of Paul to Philippi, they had been the apostle's fellow-workers, and as such had co-operated harmoniously and enthusiastically with each other and with Paul and his companions (verse 3). (3) An important disagreement, related to kingdom-work, had arisen between them, which called forth this apostolic admonition. (4) They are still the object of Paul's high regard and deep-rooted, Christian love. They are Christians! Views which are highly speculative and fanciful are the following: (1) One of them was Lydia (Acts 16:14, 15). (2) The two names represent the Jewish and the Gentile section of the church at Philippi (F. C. Baur and the Tübingen School). (3) The two are the Philippian jailer and his wife. Objection: these women, verse 3. Paul tenderly pleads with as it were, calls to his side each of these women, begging each to return to a harmonious disposition so as to work together as a team. Note the tactful repetition of the verb. The apostle does not say I entreat Euodia and Syntyche, but, as if to emphasize his tender solicitude and high regard for each, he says, I entreat Euodia and I entreat Syntyche. A wonderful hint for pastors here! Let Euodia and let Syntyche reflect on the fact that their Lord has been and still is very gracious to them, and that their present open disharmony does not further his cause. The result of this pious reflection will be that in the Lord praying together and leaning hard on him they will again become of the same mind. 3. Paul now enlists the aid of another member of the church at Philippi, namely, Syzygus, in order that he may help these women to compose their difference: Yes, I request you also, Syzygus (Yoke-fellow) in deed as well as in name, lend these women a hand. Literally, the original has here, Yes, I request you also, genuine Syzygus. In all probability, however, the apostle is making use here of a play on a name, for Syzygus means Yoke-fellow, a person who pulls well in a harness for two, and Paul is saying that Syzygus was true to his name. A similar pun occurs in Philem. 11: Onesimus (Useful) who once was useless to you but now is useful to you and to me. It is safe to infer that Syzygus, about whom we have no further information, was one of Paul's comrades or associates in the work of the gospel. When this letter was written he was a prominent member of the church at Philippi, a man of influence who was highly esteemed by his people. Like the apostle himself, he must have been a man of extraordinary tact. Otherwise Paul would not have requested him to lend a hand in restoring harmony between two women.^[172] Speaking of these women Paul continues, For they^[173] strove side by side with me in the gospel. These women deserve to be assisted. They were, after all, noble women. Well does the apostle remember the time when they contended at his side (Phil. 1:27) against a common foe and in the gospel-cause. Eagerly they had worked together, and this not only with Paul but also, says the apostle, along with Clement, not otherwise known,^[174] and the rest of my fellow-workers, whose names (are) in the book of life. Why are not these other fellow-workers mentioned by name? Were there too many to mention? Is the apostle unable at this moment to recall all their names? Or is he implying that some had already died and their names had been forgotten? At any rate their names were known to God! They are in the book of life. When earthly citizens die, their names are erased from the records; the names of the spiritual conquerors will never be blotted out; their glorious life will endure. Christ himself will publicly acknowledge them as his very own! He will do this before the Father and before his angels. Cf. Matt. 10:32; Luke 12:8, 9. ^[175] With respect to this book of life see also Exod. 32:32; Ps. 69:28; Dan. 12:1; Mal. 3:16, 17; Luke 10:20; Rev. 3:5; 13:8; 17:8; 20:12, 15; 21:27; 22:19. 4:4–7 II. The Secret of True Blessedness 4 Rejoice in the Lord always; again I will say, Rejoice. 5 Let your big-heartedness be known to everybody. The Lord (is) at hand. 6 In nothing be anxious, but in everything by prayer and supplication with thanksgiving let your petitions be made known before God.7 And the peace of God that surpasses all understanding will keep guard over your hearts and your thoughts in Christ Jesus. 4:4–6 A. What to Do to Obtain It (1) Let joy reign within 4. Once again, as so often before, the apostle stresses the duty of rejoicing. He says, Rejoice in the Lord always; again I will say, Rejoice. The exhortation is repeated, probably because on the surface it seems so unreasonable to rejoice in obedience to a command, and perhaps even more unreasonable to rejoice always, under all circumstances no matter how trying. Can one truly rejoice when the memory of past sins vexes the soul, when dear ones are suffering, when one is being persecuted, facing possible death? But there is Paul, who does, indeed, remember his past sins (Phil. 3:6; cf. Gal. 1:13; I Cor. 15:9), whose friends are really suffering (Phil. 1:29, 30), who is even now a prisoner facing possible death; yet, who rejoices and tells others to do likewise! It is evident from this that circumstances alone do not determine the condition of heart and mind. A Christian can be joyful within when without all is dark and dreary. He rejoices in the Lord, that is, because of his oneness with Christ, the fruit of whose Spirit is joy (Gal. 5:22). This is reasonable, for in and through Christ all things also those that seem most unfavorable work together for good (Rom. 8:28). It was not unreasonable for Paul to exhort the Philippians to rejoice, for the disposition of joy can be and should be cultivated. This can be done, as the apostle indicates in the context (see verse 8), by meditating on the proper subjects, that is, by taking account of the things that should stand out in our consciousness. For Paul such reasons for joy, the joy unspeakable and full of glory, were the following: that he was a saved individual whose purpose was in his entire person to magnify Christ (1:19, 20); that this Savior, in whose cross, crown, and coming again he glories (2:5–11; 3:20, 21; 4:5), was able and willing to supply his every need (4:11–13, 19, 20); that others, too, were being saved (1:6; 2:17, 18), the apostle himself being used by God for this glorious purpose; that he had many friends and helpers in the gospel-cause, who together formed a glorious fellowship in the Lord (1:5; 2:19–30; 4:1, 10); that God was causing all things, even bonds, to work together for good (Rom. 8:28), so that even death is gain when life is Christ (1:21, 23); and that at all times he has freedom of access to the throne of grace (4:6). Let the Philippians meditate on these things and rejoice, yes rejoice always. 5a. (2) Let big-heartedness be shown all around. A Christian should cultivate an outgoing personality. The secret of his happiness is not confined within the walls of his own meditation and reflection. He cannot be truly happy without striving to be a blessing to others. Hence, Paul continues, Let your big-heartedness be known to everybody. For big-heartedness one may substitute any of the following: forbearance, yieldedness, geniality, kindliness, gentleness, sweet reasonableness, considerateness, charitableness, mildness, magnanimity, generosity. All of these qualities are combined in the adjective-noun that is used in the original. Taken together they show the real meaning. When each of these would-be-English-equivalents is taken by itself alone, it becomes clear that there is not a single word in the English language that fully expresses the meaning of the original.^[176] The lesson which Paul teaches is that true blessedness cannot be obtained by the person who rigorously insists on whatever he regards as his just due. The Christian is the man who reasons that it is far better to suffer wrong than to inflict wrong (I Cor. 6:7). Sweet reasonableness is an essential ingredient of true happiness. Now such big-heartedness, such forbearance, the patient willingness to yield wherever yielding is possible without violating any real principle, must be shown to all, not only to fellow-believers. This Christian magnanimity probably stands in very close connection with the comfort which the Christian derives from the coming of the Lord, which coming has already been mentioned (Phil. 3:20, 21) and is about to be mentioned once more. The idea seems to be: since Christ's coming is near, when all the promises made to God's people will become realities, believers, in spite of being persecuted, can certainly afford to be mild and charitable in their relation to others.^[177] 5b, 6. (3) Let there be no worry but prayerful trusting in God above. Joy within, big-heartedness all around, and now prayerful trusting in God above. Says Paul, The Lord (is) at hand. In view of the immediate context (3:20, 21) the meaning is probably not, The Lord is always nearby or present, (Ps. 145:18) but rather, The Lord is coming very soon. This, of course, is strictly true with respect to every believer. If the Lord arrives from heaven before the believer dies, then no one surely will be able to doubt that this coming was, indeed, at hand. But if the death of the believer occurs before the day of Christ's coming, then two facts remain true both for the believer's own consciousness and according to the clear teaching of Scripture: a. The believer's life-span here on earth was very, very brief. In fact, it amounted to a mere breath (Ps. 39:5; 90:10; 103:15, 16); and b. the interval between the entrance of his soul into heaven and the Lord's second coming was but a little season (Rev. 6:11), for in heaven he was geared to a different kind of time-scale.^[178] Hence, take it either way, Paul had every right to say, The Lord (is) at hand. Whatever happens in history is a preparation for this coming, which, as has been shown, will in either case be soon. This does not mean that the apostle excludes the possibility that by earthly reckoning there could still be an interval of many years before the Lord's arrival. He is not setting any dates (I Thess. 5:1–3; II Thess. 2:1–3). In view of the fact that no one knows the day and the hour when Jesus will return (Matt. 24:36), it behooves every one to be ready, working, watching at all times (Matt. 25:1–13). At the coming of the Lord all wrongs will be righted, and the believer will stand in the presence of his Lord, fully vindicated. Hence, let him not make too much of disappointments, or unduly trouble himself about the future. So Paul continues, In nothing be anxious or stop being anxious about anything. (John 14:1 4.) There is such a thing as kindly concern, that is, genuine interest in the welfare of others. The verbPhil. 4:6, and here rendered be anxious can elsewhere have a favorable meaning, as it does, in fact, in this very epistle (2:20): Timothy was genuinely interested in the welfare of the Philippians. Often, however, it indicates to be unduly concerned about, to be filled with anxiety, to worry. Such worry may be about food or drink or clothes or one's life-span or the future or words to be spoken in self-defense or even about many things (Matt. 6:25–28, 34; 10:19; Luke 10:41; 12:11). The cure for worry is prayer. Hence, the apostle continues, but in everything by prayer and supplication with thanksgiving let your petitions be made known before God. The cure for worry is not inaction. If one wishes to plant a garden, build a house, make a sermon, or do anything else, he cannot attain his objective by prayer alone. There must be careful planning. There must be reflection leading to action. Paul is not forgetting this. In fact, the reflection is stressed in verse 8, the action in verse 9. On the other hand, however, it is also true that reflection and action without prayer would be futile. In fact so very important is prayer to the Christian that it is mentioned first of all (verse 6b). Neither is the cure for worry apathy. God never tells us to suppress every desire. On the contrary, he says, Open your mouth wide, and I will fill it (Ps. 81:10). Proper desires should be cultivated, not killed. The proper antidote for anxiety is the outpouring of the heart to God. Here questions occur: a. In connection with what situations or circumstances should this take place? Answer: in everything. Note the sharp contrast: In nothing be anxious but in everything &let your petitions be made known before God. Because of the specific context here, the emphasis is, nevertheless, on all such circumstances which might otherwise cause one to worry: Cast all your anxiety upon him, because he cares for you (I Peter 5:7). The outpouring of the heart to God should, of course, not be restricted to this. Sweet hour of prayer, sweet hour of prayer. That calls me from a world of care, And bids me at My Father's throne. Make all my wants and wishes known! (W. W. Walford) b. In what frame of mind should this be done? Answer: with reverence and true devotion. That is implied in the words, by prayer. Prayer is any form of reverent address directed to God. c. What is the nature of this activity? Answer: it amounts to supplication. Note: and supplication. By this is meant the humble cry for the fulfilment of needs that are keenly felt.^[179] d. What is the condition of acceptance? Answer: that this be done with thanksgiving. This implies humility, submission to God's will, knowing that this will is always best. There must be grateful acknowledgement for: a. past favors, b. present blessings, and c. firmly-grounded assurances for the future. Paul begins nearly every one of his epistles with an outpouring of thanksgiving to God. Throughout his writings he again and again insists on the necessity of giving thanksRom. 1:21; 14:6; II Cor. 1:11; 4:15; 9:11, 12; Eph. 5:20; Col. 3:15; etc. . Prayer without thanksgiving is like a bird without wings: such a prayer cannot rise to heaven, can find no acceptance with God. e. What are the contents? Answer: not vague generalities. The prayer, Lord, bless all that awaiteth thy blessing may be proper at times but can be overdone. It is easy to resort to it when one has nothing definite to ask. Paul says, Let your petitions be made known before God. There must be definite, specific requests (I John 5:15). That is also clear from the example given us in what is commonly called The Lord's Prayer (Matt. 6:9–13). Note also the preposition before, in before God. One enters into the very presence of God, realizing that nothing is too great for his power to accomplish nor too small for his love to be concerned about. Is he not our Father who in Christ loves us with an infinite love? 4:7 B. The Result 7. Now if joy in the Lord reigns within the heart, if magnanimity is shown all around to everybody with whom one comes into contact, and if there be constant prayer to God above, the result will be peace. Paul begins the next sentence by saying, And the peace of God that surpasses all understanding. This sweet peace originates in God who himself possesses it in his own being. He is glad to impart it to his children. It is, therefore, the gift of God's love. He not only gives it; he also maintains it at every step. Hence, it has every right to be called the peace of God. It is founded on grace. It is merited for believers by Christ (John 14:27; 16:33; 20:19, 21, 26). Paul speaks of this peace in every one of his letters, often at the opening and at the close, sometimes also in the body of the epistle. In Philippians Paul mentions it, as almost always, immediately after grace (in I and II Timothy mercy is interposed between grace and peace). See on (Phil. 1:2. Peace is the smile of God reflected in the soul of the believer. It is the heart's calm after Calvary's storm. It is the firm conviction that he who spared not his own Son will surely also, along with him, freely give us all thingsRom. 8:32). Thou wilt keep him in perfect peace, whose mind is stayed on thee, because he trusts in thee (Isa. 26:3). In the present context it is the God-given reward resulting from joyful reflection on God's bounties, magnanimity toward the neighbor, and trustful prayer to God. This peace passes all understanding. With respect to this modifier an interpretation favored by many is this: God's gift of peace will do far more for us than will any clever planning or calculating on our part. In that sense peace surpasses our understanding. Objections, which I share with many, are the following: (1) This interpretation takes the word understanding in a too limited sense. (2) The parallel, (Eph. 3:19, is clear. In that passage the love of Christ is said to surpass knowledge in the sense that, try as they may, believers will never succeed in measuring it in all its breadth, length, height, and depthEph. 3:18). Surely, if the passage about Christ's love means that this love is unfathomable, why should not the passage about God's peace have the same meaning? By nature man is as totally unable to comprehend this wonderful peace as is a blind man to appreciate a glorious sunset (I. Cor. 2:14). And even the believer will never be able fully to grasp the beauty of this Christ-centered gift that surpasses in value all other gifts of God to man. One reason why it is justly esteemed to be very, very precious is that it will keep guard over your hearts and your thoughts in Christ Jesus. The Philippians were used to the sight of Roman sentinels standing guard. Thus also, only far more so, God's peace will mount guard at the door of heart and thought. It will prevent carking care from corroding the heart, which is the mainspring of life (Prov. 4:23), the root of thinking (Rom. 1:21), willing (I Cor. 7:37), and feelingPhil. 1:7; see on that passage . It will also prevent unworthy reasonings from entering thought-life. Thus, if any one should tell the believer that God does not exist and that everlasting life is a mere dream, he would get nowhere, for at that very moment the child of God would be experiencing within himself the realities which the infidel is trying to reason out of existence. The man of trust and prayer has entered that impregnable citadel from which no one can dislodge him; and the name of that fortress is Christ Jesus. 4:8, 9 III. Summary of Christian Duty 8 For the rest, brothers, whatever things are true, whatever things (are) honorable, whatever things (are) just, whatever things (are) pure, whatever things (are) lovely, whatever things (are) of good report; if (there be) any virtue and if (there be) any praise, be thinking about these things. 9 The things which you not only learned and received but also heard and saw in me, these things put into constant practice; and the God of peace will be with you. A. Proper Meditation 8. For the rest see on 3:1 brothers see on 1:12 whatever things are true. Many are of the opinion that the apostle is here copying a paragraph from a pagan book on morality or from this or that Manual of Discipline circulated by an Essenic sect. Objections: (1) The definitely Christian character of this exhortation is clear from the reference to the peace of God which precedes it and the God of peace which follows it. (2) It is also clear from the fact that the apostle states that these things have been heard and seen in himself. Surely, the Philippians had seen Christian virtues displayed in Paul! (3) Wherever possible, words used by Paul in any passage should be interpreted in the light of their true parallels in Scripture, especially in Paul's own letters. Note the six occurrences of whatever, followed by two instances of any. Believers should exhibit not just this or that trait of Christian character but all the graces in choral order and festal array (Johnstone). The apostle tells the Philippians to meditate on whatever things are true. Truth stands over against falsehood (Eph. 4:25). It has its norm in God (Rom. 3:4), goes hand in hand with goodness, righteousness, and holiness (Eph. 4:24; 5:9) and is climaxed in gospel-truth (Eph. 1:13; 4:21; Col. 1:5, 6). Truth belongs to the armor of the Christian soldier (Eph. 6:14). Paul adds, whatever things (are) honorable. In his speech and in his entire behavior believers should be dignified, serious. Proper motives, manners, and morals are very important. In an environment then as now characterized by frivolity whatever things are honorable surely merit earnest consideration. See also I Tim. 2:2; 3:4; Titus 2:2, 7; 3:8. So also whatever things (are) just. Having received from God righteousness both of imputation and impartation, believers should think righteous thoughts. They should, in their mind, gratefully meditate on God's righteous Acts (Rev. 15:3), appreciate righteousness in others, and should plan righteous words and deeds. Masters, for example, should take account of what is fair and square in dealing with their servants. They should realize that they, too, have an Employer in heaven (Col. 4:1). In all his planning, let the Christian ask himself, Is this in harmony with God's will and law? Next, whatever things (are) pure. The Philippians, because of their background and surroundings (Eph. 5:8, and antinomian, cf. Phil. 3:18, 19) were being constantly tempted by that which was unchaste. Let them therefore fill their minds with whatever is pure and holy. See also (II Cor. 11:2; I Tim. 5:22; Titus 2:5. Cf. James 3:17; I John 3:3. Let them overcome evil with goodRom. 12:21). A wonderful direction also for the present day! Whatever things (are) lovely follows immediately. The word lovely, though occurring only in this one instance in the New Testament, is rather common in epitaphs. That which is lovely, amiable, pleasing, breathes love and evokes love. Let believers meditate and take into account all such things. Whatever things (are) of good report (II Cor. 6:8) closes this list of six whatever's. These things are well-sounding, appealing. Even upon non-Christians they may make a good impression. The main consideration is, however, that in their inner essence they are actually worthy of creating that impression. Paul summarizes: If (there be) any virtue and if (there be) any praise, be thinking about these things. Nothing that is really worthwhile for believers to ponder and take into consideration is omitted from this summarizing phrase. Anything at all that is a matter of moral and spiritual excellence, so that it is the proper object of praise, is the right pasture for the Christian mind to graze in. Nothing that is of a contrary nature is the right food for his thought. It is hardly necessary to repeat that the virtue of which the apostle speaks is the fruit which grows on the tree of salvation. The trunk of this tree is faith, and its roots are imbedded in the soil of God's sovereign, saving grace (Eph. 2:8–10; II Peter 1:5). To be sure, the believer is not at all blind to the fact that there remain in man, since the fall, the glimmerings of natural light, whereby he retains some knowledge of God, of natural things, and of the difference between good and evil, and shows some regard for virtue and for good outward behavior (Canons of Dort III and IV, article 4). In a sense even sinners do good (Luke 6:33), and even publicans love (Matt. 5:46). To deny this, in the interest of this or that theological presupposition, would be to fly in the face of the clear teaching of Scripture and the facts of everyday observation and experience. But surely when Paul told the Philippians to be constantly thinking about anything that is virtuous and worthy of praise, he, great idealist that he was, could not have been satisfied with anything that was less than goodness in the highest, spiritual sense (that which proceeds from faith, is done according to God's law, and to his glory). This follows also from the continuation: B. Proper Action 9. The things which you not only learned and received but also heard and saw in me these things put into constant practice. It becomes very clear now that the thinking or meditation of which the apostle spoke in the preceding passage was not of an abstractly theoretical character. It was thinking with a purpose, and that purpose lies in the sphere of action. This is also the teaching of The Sermon on the Mount and of Christ's parables (Matt. 7:24; 13:23; Luke 8:15). True believers hear. They meditate until they understand. Then they act upon it, putting it into constant practice, thereby showing that their house was built upon a rock. The learning and receiving of which the apostle speaks here in verse 9 represents one idea; the hearing and seeing the other. Paul and others had taught the Philippians the matters summarized in verse 8, and they had accepted them. But the apostle had also exemplified these virtues in his own daily conduct. The Philippians had heard about this from various sources and by the mouth of ever so many messengers. Even by means of the present letter they are hearing about it, and Epaphroditus will surely fill in the details. Moreover, both on his first visit and on subsequent stop-overs they have seen these graces displayed in Paul. Hence, the apostle had a right to say, Brothers, join in being imitators of me (Phil. 3:17). The result of such constant Christian practice is stated in the words, And the God of peace will be with you. The expression the God of peace here in verse 9 complements and brings to a climax the phrase the peace of God of verse 7. Not only will the Philippians who obey these instructions receive God's most wonderful gift; they will also have as their constant Helper and Friend the Giver himself! Synthesis of 4:1–9 Exhortations (general and specific) to remain firm and live in unity, an answer to the question how true blessedness can be obtained, and a summary of Christian duty: these thoughts fill the present section. In a world of unbelief and hostility believers should continue to take a definite stand for their convictions. Theirs should be the attitude of militant unity. Very tactfully and lovingly Paul admonishes two women of the congregation to settle their dispute and live in harmony. While he administers a veiled rebuke, he yet praises them for their earnest and co-operative effort in days gone by. In fact, he even honors them by mentioning them in one breath with other then-famous gospel-workers. He appoints Syzygus Yoke-fellow is his name and a true Yoke-fellow he is! to lend them a hand in arriving at the ideal of true, Christian unity. He points out that the secret of true blessedness consists in permitting spiritual joy to reign within, showing magnanimity all around, and trustfully bringing every need to the attention of God above. Such taking hold on God must be reverent (it must be true praying), humble (supplicating), thankful (no prayer is complete without thanksgiving), and definite (making definite petitions or requests). Result: God's peace incomprehensible in its grandeur, will stand guard at the door of the believers hearts and thoughts, preventing the entrance of fears and doubts. The summary of Christian duty may be expressed in this one thought that in all their thinking with a view to future deeds believers should strive to overcome evil with good; that is, that which is true, honorable, just, pure, lovely, and of good report must crowd out whatever is base. Let virtue conquer vice! Reward: not only the peace of God but the God of peace will be with them. CHAPTER IV (CONTINUED) Summary of Chapter 4 Verses 10 23 Paul, the Grateful Recipient rejoicing in the generosity of the Philippians, and testifying that he has learned the secret of contentment and of readiness for every task; resuming and completing his expression of appreciation for the generosity which the Philippians have shown both in the more recent and in the more distant past; confessing his faith in God who will supply every need, and ascribing glory to him; and concluding his letter with words of greeting and benediction. 4:10–13 Thank-you note begun; testimony: the secret learned. 4:14–18 Thank you note resumed and completed. 4:19, 20 Assurance of God's loving care, Doxology. 4:21–23 Conclusion. 4:10–13 I. Thank-you Note Begun. Testimony: the Secret Learned 10 Now I rejoice in the Lord greatly that now at length you caused your concern for my welfare to bloom afresh; a matter with reference to which you were indeed concerned, but you lacked opportunity. 11 Not that I mention (this) because of want; for I have learned in whatever circumstances I am to be content. 12 I know what it means to live in straitened circumstances, and I also know what it means to have plenty; in any and all circumstances I have learned the secret, both to be filled and to be hungry, both to have plenty and to be in want. 13 I can do all things through him who infuses strength into me. 10. One of Paul's purposes in writing Philippians was to give written expression to his gratitude for the gift received (see Introduction, IV). Says C. R. Erdman in his Exposition on Philippians, p. 131, This message of thanks is a rare blending of affection, of dignity, of delicacy, with a certain under undertone of gentle pleasantry. It is an embodiment of ideal Christian courtesy. ^[180] It begins as follows, Now I rejoice^[181] in the Lord greatly that now at length^[182] you caused your concern for my welfare to bloom afresh.^[183] To be sure, there had been this concern, this interest, all along, just as throughout the winter-season the tree that seems to be dead is actually alive. But just as in spring-time the tree puts forth fresh shoots, thereby proving that it is alive, so also the Philippians interest in Paul had at last found a way to express and demonstrate itself concretely. In the Lord, that is, motivated by the highest possible considerations as being in the closest union with his Lord, Paul not only rejoices but, in consideration of the implications of this gift, even rejoices greatly. The apostle guards against misinterpretation by continuing, a matter with reference to which^[184] you were indeed concerned, but you lacked opportunity. The matter of which Paul speaks was, of course, that pertaining to his welfare. As soon as the news of Paul's imprisonment had become known in Philippi the desire had sprung up to do something to help him. But at first no favorable opportunity had presented itself. It may have been that no messenger had been immediately available, or that for some reason or other it had been impossible to collect the gift from the various members. These are only two out of many possibilities. At any rate, for a while opportunity to send the gift had been lacking. As soon as this situation changed, the Philippians had acted with characteristic enthusiasm and devotion. 11. Paul had been exuberant in his praise. He had said, I rejoice greatly. Here, too, misinterpretation was possible. The question might be asked, Is not this a weakness in Paul, to go into such raptures over merely earthly goods, as if he were a child who had just received a new toy? Or were his remarks to be taken as an expression of dire want, a kind of complaint with the implication, Please send me another gift soon? To prevent any inferences of this nature the apostle continues, Not that^[185] I mention (this) because of want; for I have learned in whatever circumstances I am to be content. Meaning: The satisfaction of a material need must not be construed as being either the real reason for or the measure of my joy. On the contrary, regardless of outward circumstances, I would still be satisfied. My conversion-experience, and also my subsequent trials for the sake of Christ and his gospel, have taught me a lesson. The path which I traveled led me ever closer to Christ, to his love, and to his power, yes to Christ and contentment in him. That very contentment is riches to me. 12. It is to be noted that this contentment or soul-sufficiency (I Tim. 6:6) is derived not from any resources which the soul has in itself. Paul is no vain boaster who exclaims, I am the Captain of my soul. He is no Stoic who, trusting in his own resources, and supposedly unmoved by either joy or grief, endeavors with all his might to submit without complaining to unavoidable necessity. The apostle is no statue. He is a man of flesh and blood. He knows both joys and sorrows, yet is content. But his contentment has its cause in One other than himself. The real Source or Fountain of Paul's soul-sufficiency is mentioned in verse 13. And that Fountain never runs dry, no matter what may be the circumstances. With reference to the latter Paul continues, I know what it means to live in straitened circumstances, and I also know what it means to have plenty. In any and all circumstances I have learned the secret, both to be filled and to be hungry, both to have plenty and to be in want. Paul has learned the secret (a verb used only here in the New Testament and related to mystery).^[186] He has been thoroughly initiated into it by the experiences of life applied to the heart by the Holy Spirit. To those who fear him God reveals this mystery (Ps. 25:14). Those who reject Christ cannot understand how it is possible for a Christian to remain calm in adversity, humble in prosperity. The words in the present passage which require some elucidation are the following: to live in straitened circumstances Again and again Paul had been brought low, same verb as used with reference to Christ in Phil. 2:8, the Christ who humbled himself. That the apostle indeed knew what it meant to be reduced to such straitened circumstances is clear from the following passages: Acts 14:19; 16:22–25; 17:13; 18:12; 20:3; Chapters 21 27; II Cor. 4:11; 6:4, 5; 11:27, 33. He knew what was meant by hunger, thirst, fasting, cold, nakedness, physical suffering, mental torture, persecution, etc. to be hungry Hunger and thirst are often mentioned together (Rom. 12:20; I Cor. 4:11; II Cor. 11:27; and cf. for spiritual yearning, Matt. 5:6). In glory there will be neither hunger nor thirst (Rev. 7:16), and this because of Christ's submission to these afflictions for his own children (Luke 4:2). to be in want The apostle had often fallen behind. He had suffered from lack of such comforts as many other people would have considered necessities. He had come short. Yet, none of these things had deprived him of his contentment. Over against the expressions indicating poverty and affliction are those referring to riches and glory: to have plenty Before his conversion Paul has been a prominent Pharisee. The future looked bright and promising. Paul had had plenty, and this in more ways than one. Yet, he had lacked the greatest boon of all: Christ-centered peace of soul. But even after his conversion there had been moments of refreshment when even physically he had experienced what it meant, in a sense, to have plenty (Acts 16:15, 40; 16:33, 34; 20:11; 28:2; Phil. 4:15, 16, 18), and now no longer apart from but in connection with peace of soul. Now, to carry oneself properly in the midst of plenty is no easy matter (Prov. 30:8; Mark 10:23 25). As the adage has it, In order to carry a full cup one must have a steady hand, Paul, however, by the grace of the Holy Spirit had been schooled to abundance as well as to want. to be filled This word, though used at first with respect to the feeding and fattening of animals (of which meaning there is an echo in the clause: all the birds gorged themselves with their flesh, Rev. 19:21), and applied to men chiefly by the Comic poets, was gradually losing its depreciatory sense and is here simply used as a synonym for to have plenty. 13. Paul, then, is saying that in every particular circumstance as well as in all circumstances generally he has learned the secret of contentment. The cause that accounts for this soul-sufficiency, that is, the Person who taught and is constantly teaching him this secret, is indicated in the words, I can do all things in him^[187] who infuses strength into me. Surely, a wonderful testimony! Whatever needs to be done Paul can do, for he is in Christ (Phil. 3:9), being by the indwelling presence of Christ's Spirit and by Spirit-wrought faith in vital union and intimate fellowship with his Lord and Savior. Christ's grace is sufficient for him and his power rests on him (II Cor. 12:9). This wonderful Helper is standing by him (II Tim. 4:17) as the great Enabler (I Tim. 1:12). The Lord is for Paul the Fountain of Wisdom, encouragement, and energy, actually infusing strength into him for every need. It is for that reason that the apostle is even able to say. Wherefore I take pleasure in infirmities, in insults, in distresses, in persecutions and frustrations, for when I am weak, then I am strong (II Cor. 12:10). 4:14–18 II. Thank-you Note Resumed and Completed 14 Nevertheless, you did nobly in sharing my affliction. 15 Moreover, you Philippians yourselves also know that in the early days of the gospel, when I departed from Macedonia, not even a single church entered into partnership with me in an account of expenditures and receipts except you only; 16 for even when I was in Thessalonica you once and again sent me something to alleviate my need. 17 Not that I seek the gift, but I seek the fruit which increases to your credit. 18 But I have received payment in full and am enjoying abundance. I am amply supplied, having received from Epaphroditus the gifts (that came) from you, a fragrant odor, a sacrifice acceptable, well-pleasing to God. The Thank-you note is now resumed (from verse 10) and completed. The apostle indicates the relation of the gift to: (1) himself the recipient: it relieved his need and brought joy to his heart (verses 10, 14 16, 18a). (2) the givers: it enriched them (verse 17). (3) God: it was well-pleasing to him (verse 18b). 14. Paul is careful not to leave the impression that the gift had been superfluous and that he did not appreciate it. On the contrary, he indicates that he was definitely pleased with it. Hence, he says, Nevertheless, you did nobly in sharing my affliction. It was, says Paul as it were, a noble, a beautiful deed, like that of Mary of Bethany (Mark 14:6). Had the Philippians not been true sympathizers, so that they felt Paul's affliction as if it were their very own, they would not have performed their generous deed. The gift indicated that they had made common cause with Paul's affliction, were true sharers in it. Truly, the fellowship (Phil. 1:5) was operating beautifully! 15, 16. Paul continues, Moreover, you Philippians yourselves also know that in the early days of the gospel, when I departed from Macedonia, not even a single church entered into partnership with me in an account of expenditures and receipts but you only. Paul gratefully acknowledges the fact that the present gift was the continuation of a series of gifts. He mentions something well-known to both the Philippians and himself, namely, that when the Philippian church was in its infancy, having just been established this was at least a decade ago then already, in those early days of gospel-proclamation in their region, they, and they alone, had entered into partnership with himself in (and here follows a business-term) an account of expenditures and receipts, that is, an account in which the Philippians were the givers, Paul the receiver. Defining the occasion more exactly as to time, the apostle says that this generosity had been shown in connection with his departure from Macedonia (in which Philippi and nearby Thessalonica were located), a rather sudden departure, as (Acts 17:14indicates. The friends in Philippi had heard about Paul's troubles in Thessalonica and had immediately rushed to his aid in a material way, enabling him to continue his work elsewhereII Cor. 11:8, 9). Nor was this all, for even when I was in Thessalonica you once and again sent me something to alleviate my need. This help which had been given during Paul's work in Thessalonica naturally even preceded his departure from Macedonia. So young a church, that of Philippi, yet so prompt and spontaneous in extending help! Truly the stamp of Luke's and Lydia's commendable generosity was upon this congregation! See Introduction, III. 17. Paul's fear of being misunderstood when he speaks about receiving gifts appears again and again, no doubt because his enemies were constantly misconstruing his motives (II Cor. 11:7; 12:14; I Thess. 2:3, 5, 8). If he accepted a gift or if his enemies suspected that he did, they were ready to charge him with selfishness, greed; if he did not, they accused him of making a show of his humility. Yet, in the final analysis it was not the gift but the giver that was the object of Paul's concern. Hence, he says, Not that I seek the gift, but I seek the fruit which increases to your account. Note again the business-term account. The gift was really an investment entered as a credit on the account of the Philippians, an investment which is increasingly paying them rich dividends. These dividends or fruits in the lives of his friends are the object of Paul's concern. In this letter he has already mentioned fruits (Phil. 1:11), and he does so also elsewhere (Rom. 1:13; 7:4; Gal. 5:22, 23; Eph. 5:9; Col. 1:6). Right giving always enriches the giver. The liberal soul will be made fat (Prov. 11:25). He who pities the poor lends to the Lord (Prov. 19:17). Blessed are the merciful, for they will obtain mercy (Matt. 5:7). God loves a cheerful giver (II Cor. 9:7). And cf. also Luke 21:1 4. Among the fruits that are harvested by such givers may be mentioned the following: a good conscience, assurance of salvation, enriched fellowship with other believers, a broadened outlook into the needs and interests of the church universal, increased joy and love (both of these imparted and received), a higher degree of glory in heaven, Judgment Day praise. 18. In all probability commercial phraseology is continued in the words, But I have received payment in full and am enjoying abundance. According to the evidence supplied by papyri and ostraca the term apecho ([Greek]) here used has the meaning I have received. The technical sense is, This is my receipt. A. Deissmann (Light From the Ancient East, fourth edition, pp. 111, 112, 331) also informs us that in receipts apecho is frequently (Phil. 4:18) combined with panta ([Greek]), meaning everything that was owed, full payment. In a more or less humorous manner, therefore, the apostle is here saying, I have received full payment, and even more (or and am affluent, thus Erdman). He continues, I am amply supplied, having received from Epaphroditus the gifts (that came) from you. Just what was included in those gifts we are not told. Possibilities: money to cover expenses, reading material, clothesII Tim. 4:13for the last two items for which Paul asks at a later occasion . On Epaphroditus see (Phil. 2:25–30. The finest thing that can be said about these gifts is this: they are described as a fragrant odor, a sacrifice acceptable, well-pleasing to God. Higher praise even Paul could not have bestowed upon the givers. The gifts are an odor of a sweet smell, an offering presented to God, welcome and very pleasing to him. They are comparable to the thank-offering of AbelGen. 4:4), of Noah (Gen. 8:21), of the Israelites when in the proper frame of mind they brought whole-burnt-offerings (Lev. 1:9, 13, 17), and of believers generally in dedicating their lives to God (II Cor. 2:15, 16), as did also Christ, but he in a unique manner (Eph. 5:2). Whether or not an offering is really acceptable and well-pleasing to God (Rom. 12:1) depends on the motive of the one who brings it (Gen. 4:1–15; Heb. 11:4). Not what we give hut what we share, For the gift without the giver is bare. (Lowell) The apostle credits the givers with the proper spirit, that is, the attitude of faith, love, and gratitude. He acknowledges that their deed was not merely an act of sympathy shown to a friend in need but a genuine offering presented to God to promote his cause, and thus to Paul as God's representative! That made the deed so grand and beautiful! 4:19–20 III. Assurance of God's Loving Care. Doxology 19 And my God will gloriously supply every need of yours according to his riches in Christ Jesus. 20 Now to our God and Father (be) the glory forever and ever. Amen. A. Assurance of God's Loving Care 19. Approaching the end of his epistle Paul now assures the addressees that God will supply their every need: And my God will gloriously supply every need of yours according to his riches in Christ Jesus. Had not God's care rested in a marvelous manner upon the apostle himself, during this very imprisonment? Note Paul's later testimony regarding this care: But the Lord stood by my side and gave me strength in order that through me the message might be fully heralded, and all the Gentiles might hear it. And I was rescued out of (the) mouth of (the) lion (II Tim. 4:17). So also this same compassion would bless the Philippians. Touching is the expression my God. See on Phil. 1:3. It was the God who meant so very, very much to Paul. This God will not fulfill every wish but will supply every need! He will do this in glory, which in the sense of gloriously must in all probability be construed as modifying the verb supply; hence, God will gloriously supply. Paul is not primarily thinking of what God will do for believers when they have entered the glory of heaven, but what he will do for them in this earthly realm of needs, as they present these needs to him. These he will fulfill not merely out of his riches (as a millionaire might do when he donates a trifling sum to a good cause, subtracting the amount from his vast possessions) but according to his riches, so that the gift is actually in proportion to God's infinite resources! Of course, this loving care, this glorious help in need, is based on the merits of Christ Jesus. How vast the benefits divine which we in Christ possess (Rom. 8:32). It is only because believers are in vital union with him that they receive all these bounties. The assurance of this manifestation of God's very special providence^[188] does not mean that the Philippians would now be justified in becoming lazy, disregarding or even rejecting every means and avenue of caring for themselves. God's word does not advocate fanaticism, nor does it say that one should throw his pocketbook into the nearest river and then announce that he is going to live by faith (Tenney). To be sure, God was taking care of Paul, but one of the ways in which he was providing for him was the gift from Philippi which Paul here acknowledges. Among the many passages in which this tender and loving care of God for his children in the here and now is described, passages which have given comfort to God's people in many generations, are also the following: Gen. 28:15; 50:20; Exod. 33:14; Deut. 2:7; 32:7–14; 33:27; Josh. 1:9; I Sam. 7:12; I Kings 17:6, 16; II Chron. 20:17; Ps. 18:35; 23; 31:19; 91; 121; Isa. 25:4, 32:2; 40:11; 41:10; 43:1, 2; 46:3, 4; Joel 2:21 27; Mal. 3:10; Matt. 6:32; 14:20; 23:37; Luke 6:38; 12:7; 22:35; John 10:27, 28; 17:11; Rom. 8:28, 31 39; II Tim. 1:12; 4:18; I Peter 5:7. 4:20 B. Doxology 20. For Paul doctrine is never a dry matter. Whenever it occupies his mind it also fills his heart with praise. Hence, reflecting on this marvelous care which God bestows on his children he exclaims, Now to our God and Father (be) the glory forever and ever. Amen. Note our God and Father, through Christ, of course. To this God who in his Son is the Father of all believers Paul ascribes adoration. See on Phil. 1:11for detailed word-study of the concept glory. The ardent yearning of the apostle's heart is that all God's redeemed children will do their utmost to give never-ending praises unto their God, praises for the ages of the ages, that is, forever and ever. The solemn Amen, a word of affirmation or confirmation, underscores the fact that the doxology is not merely a matter of the lips or of the pen but is the spontaneous utterance of the heart redeemed by grace. Paul's epistles abound in doxologies. For this see above, on Phil. 3:18, 19, under the heading Paul's Deeply Emotional Nature. 4:21–23 IV. Conclusion 21 Greet every saint in Christ Jesus. The brothers (who are) with me greet you. 22 All the saints greet you, especially those of Caesar's household. 23 The grace of the Lord Jesus Christ (be) with your spirit. 4:21–22 A. Words of Greeting 21. It is entirely possible that Paul wrote these last three verses with his own hand (II Thess. 3:17). To every member of the church of Philippi who by virtue of union with Christ Jesus has been set apart to a life of consecration to the Lord the apostle sends his greeting as a token of brotherly love: Greet every saint in Christ Jesus. He adds, The brothers(who are) with me greet you. Paul's fellow-workers in Rome, having heard that Paul is sending a letter to the Philippians, have asked that their greetings, too, be extended. Some see here a discrepancy or inconsistency. They point to the fact that elsewhere in this same epistle them apostle has spoken disparagingly about this group of colleagues (see on 1:15a, 17; 2:21). So, how can he now convey their kind regards? The following, however, should be noted: (1) One of the fellow-workers was Timothy. Paul has had nothing but good to say about him (Phil. 1:1; 2:20, 22). (2) There were also others, with reference to whom Paul had already said that they were heralding Christ from good will &out of love, knowing that I am appointed for the defense of the gospel (1:15b, 16a). (3) The so-called contradiction results from a too absolutistic interpretation of Phil. 2:21(see on that passage). (4) And if even some of the envious colleagues (who nevertheless, preached soundly!) had joined in asking Paul to convey their greetings, would this have been refused? 22. Paul continues, All the saints greet you. The circle of greeters widens now so that it includes all believers in Rome. They all tender their regards and good wishes, for In Christ there is no East or West, In him no South or North; But one great fellowship of Love Throughout the whole, wide earth. (John Oxenham) Paul believed very strongly in ecumenicity of the highest type, ecumenicity indeed, but without sacrifice of the truth. Did he not during this same imprisonment devote an epistle to the theme, The Unity of All Believers in Christ (Ephesians)? Had he not been the active promoter of a collection for the needy saints in Jerusalem (read II Cor., Chapters 8 and 9)? Was he not the author of (I Cor. 12and 13? How he loved to send to the saints of Philippi the greetings from all the saints in RomeJohn 17:20, 21). Truly, this was not just a merely formal, polite, customary way of ending a letter. These greetings were from the heart to the heart. The fellowship was functioning (Phil. 1:5). Paul adds, especially those of Caesar's household.^[189] This expression does not as such refer to the emperor's blood-relatives. It refers rather to all persons in the emperor's service, whether slaves or freedmen. Such people who had been given employment in the domestic and administrative establishment of the emperor were found not only in Italy but even in the provinces. Nevertheless, it is rather questionable reasoning to base on this circumstance the conclusion that, therefore, the epistle to the Philippians may have originated outside of Rome, say in Ephesus or Caesarea. No matter how far and wide Caesar's household extended, its heart and center was in Rome and consisted of servants in and about the emperor's palace. Besides, (Phil. 4:22does not stand alone. There is, for example, also the reference to the whole praetorian guardPhil. 1:13). Taken together and in connection with similar additional evidence which has been discussed in the Introduction everything points to Rome. Why did especially these members of Caesar's household send their greetings? We simply do not know. The following are among the guesses that have been made. It is impossible to establish which (if any) of these reasons, or which combination of them, furnishes the true answer to thequestion. (1) Philippi was a colony; hence, had many servants employed by the government. Because of the work they performed these were acquainted with similar government employees in Rome. (2) These members of Caesar's household were earlier converts to Christianity. They had become believers before Paul arrived in Rome (Romans 16); hence, there had been more time for them to establish contact with believers elsewhere, particularly also in Philippi. (3) It is a known fact that a considerable percentage of those who become longed to Caesar's household in Rome had come from regions east of Rome. Hence, those or at least some of those who were sending these special greetings may have come from Macedonia, and therefore wished to be remembered to their friends and relatives. Far more important is the fact that Christianity had entered even the circles of these palace-servants. Their position in the midst of a definitely pagan environment in which by many the emperor was worshiped as if he were a god, did not keep them from remaining true to their only Lord and Savior, from spreading the good news to others, and from strengthening the church in Philippi by means of their greetings. Eternity will tell what great blessings must have resulted from lives dedicated to Christ amid such worldly surroundings! 4:23 B. Benediction 23. The best textual evidence supports the reading which can be rendered, The grace of the Lord Jesus Christ (be) with your spirit.^[190] One is reminded immediately of (Gal. 6:18and Philem. 25; but see also I Cor. 16:23; I Thess. 5:28; II Thess. 3:18; and II Tim. 4:22. Picture the situation when this letter, having been delivered by Epaphroditus to the overseers and deacons at PhilippiPhil. 1:1), is at their order, read to the Philippian congregation, assembled for worship. Upon them all, thus gathered with God's Spirit in their midst, Paul the apostle, as God's official representative, pronounces God's grace, that is, God's unmerited favor in the Anointed Lord and Savior, based on his merits, conveyed by his Spirit. If this pronouncement is accepted with a believing heart, then from this basic blessing of grace all others flow forth, filling the very spirit, the inner personality viewed as contact-point between God and his child, with the peace of God that surpasses all understanding! Synthesis of 4:10–23 For this see the Summary at the beginning of this section. Seed-thoughts of 4:10–23 (1) The Christian is neither too proud nor too thoughtless to say, Thank you (verse 10). (2) Deeds of kindness resemble a tree putting forth fresh shoots (verse 10). (3) It is easy to find excuses to cover real neglect on our own part; it requires grace to search out reasons for seeming neglect on the part of others (verse 10). (4) One is not born with contentment; it must be learned (verse 11). (5) Contentment is a jewel which no amount of gold or silver can buy and which does not depend on outward circumstances (verses 11, 12). (6) The Author of true contentment is the indwelling, strength-imparting Christ (verse 13). (7) Sharing your goods with a person in need is good and necessary. Sharing his affliction is even better. The first should be done in the spirit of the second (verse 14). (8) Kindnesses which others have shown us in the past should be remembered and recalled (verses 15 and 16). (9) The fruit is even more important than the gift (verse 17). (10) The giver enriches two people: the recipient and himself (verse 17). (11) True gifts are fragrant offerings (verse 18). (12) When God gives us anything he does so according to (and not merely out of) his riches (verse 19). (13) The climax of Christian speech, whether spoken or written, is the doxology. In fact, the Christian breathes doxologies (verse 20). (14) If among the early Christians there were those who belonged to Nero's household, today's government-employees in far more favorable circumstances will have great difficulty when they try to find an excuse for failing to hear witness for Christ (verse 22). (15) In the final analysis our entire salvation from start to finish depends on God's sovereign favor in Jesus Christ (verse 23). 169 Or simply, genuine Syzygus (Yoke-fellow). 170 For the meaning of the cognate verb [Greek] see detailed discussion in N.T.C. on the Gospel of John, Vol. II, pp. 494–500, footnote 306. 171 See on Phil. 2:25, footnote 116 under C. 172 The reading as proper name is preferable. Other views as to the identity of this individual: (1) true yoke-fellow, not a proper name, merely descriptive. Objections: a. This is out of line with the other proper names here mentioned: Euodia, Syntyche, Clement. b. Nowhere else does Paul call his fellow-workers by the name yoke-fellows. (2) Lydia. Objection: the adjective [Greek] is vocative, sing., masc. (3) Paul's wife. Objection: same as above, as well as other objections. (4) Timothy. Objection: he was one of the senders of the letter (Phil. 1:1). (5) Epaphroditus. Objection: he was in all probability the man who carried and delivered the letter. For the apostle to address him in the body of this letter would have been very unnatural. (6) Other guesses, equally unnatural, or in some cases even more so: Silas, Luke, Christ! 173 [Greek]: inasmuch as they, etc. 174 That he is to be identified with Clement of Rome is mere fancy. 175 Quoted from my book More Than Conquerors, p. 92. 176 For the adjective [Greek] see I Tim. 3:3; Titus 3:2; James 3:17; I Peter 2:18; for the noun [Greek] see Acts 24:4; II Cor. 10:1. 177 Thus also H. Preisker, article [Greek], [Greek], Th.W.N.T., Vol. II, pp. 585–587. 178 See my book The Bible and the Life Hereafter, Chapter 14, Is There Time in Heaven? pp. 70–74. N.T.C. W. Hendriksen, New Testament Commentary 179 [Greek] is the more general term; [Greek] the more particular. The two words occur together also in Eph. 6:18; I Tim. 2:1; 5:5. The former is always addressed to God; the latter to either God or man. See R. C. Trench, Synonyms of the New Testament, paragraph li. Also N.T.C. on I Tim. 2:1. 180 The question as to Paul's attitude toward accepting remuneration or gifts for gospel-work has been discussed under ten points in N.T.C. on I and II Thessalonians, pp. 66, 67. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/hendriksen/