Analysis and Annotations
I. CHRIST, THE CONTROLLING PRINCIPLE OF THE BELIEVER’S LIFE
1. The introduction (Philippians 1:1-2)
2. The fellowship in the gospel (Philippians 1:3-8)
3. The apostle’s prayer (Philippians 1:9-11)
4. Paul’s victory (Philippians 1:12-20)
5. Paul’s life and confidence (Philippians 1:21-26)
6. Exhortation to walk worthy of the gospel (Philippians 1:27-30)
The introductory words to this Epistle differ from those of the preceding epistles in that he does not mention his apostleship. The reason for this omission is because his letter to the Philippians does not unfold the great doctrines of the gospel, nor does it correct evil teachings. In writing to them about his own experience as illustrating Christian experience, he does so as a member of the body of Christ. Associating Timotheus, his son in the gospel, with himself as servant of Christ Jesus, he addresses all the saints in Philippi with the bishops and deacons.
Notice the way the name of our Lord is used in this opening verse of the Epistle: “Servants of Christ Jesus” (not Jesus Christ as in the Authorized Version) and “saints in Christ Jesus.” Christ is His name as the Risen One, as Peter declared on the day of Pentecost, “God has made Him both Lord and Christ.” The attention is directed at once to Him as the Risen, Glorified One by putting His title “Christ” first.
Believers are saints, that is, separated ones, and servants in the risen, exalted Lord; He must ever be before the heart in life and walk down here and all service must come from Himself. All the saints are mentioned first and then the bishops and deacons. The bishops are the overseers, who are also called elders; the deacons were ministers. The custom of ritualistic Christendom in electing a man a bishop, who has charge over a diocese, the oversight of so many churches, with certain functions of authority, is not according to Scripture. They had a number of bishops, overseers, in the small assembly in Philippi as well as in Ephesus. Acts 20:28 gives their work and responsibility. “Take heed therefore unto yourselves, and to all the flock, over which the Holy Spirit hath made you overseers (bishops), to feed the Church of God, which He hath purchased with His own blood.” And these chosen ones who labor for the flock are to be recognized and esteemed. “And we beseech you, brethren, to know them which labor among you, and are over you in the Lord, and admonish you. And to esteem them very highly in love for their work’s sake” (1 Thessalonians 5:12-13). The deacons probably ministered more in temporal affairs. Of bishops and deacons and their qualifications the apostle writes more fully in 1 Timothy 3:1-16.
And as he remembered them all and thought of their love and devotion he thanked God for them. “I thank my God upon every remembrance of you, always in every prayer of mine making request for you all with joy, because of your fellowship in the gospel from the first day until now.” He remembers with praise to God their fellowship in the gospel, how they took part in the trials, labors, conflicts occasioned by the preaching of that gospel. They had taken a zealous part in the gospel Paul preached and manifested a loving interest by ministering to the needs of the Lord’s servant. The remembrance of all which had happened when he was in Philippi and their combined fellowship and steadfastness filled the prisoner of the Lord with gratitude and joy. Therefore he prayed for them continually; he carried them upon his heart and in the prayer of intercession mentioned their names before the throne of grace. How Christ-like this was. He ever carries His dear people upon His heart and intercedes for them.
If we love the saints of God we also will pray for them. This gives joy, courage and confidence. “Being confident of this very thing, that He who hath begun a good work in you will perform it until the day of Jesus Christ. Even as it is meet for me to think of you all because ye have me in your hearts, and that, both in my bonds and in the defence and confirmation of the gospel, ye all are partakers of my grace.” (The Authorized Version has it “because I have you in my heart”; the correct translation is “Ye have me in your hearts.”) The grace of God had wrought this loving spirit in the Philippians; the Lord had produced all this interest in the gospel and their whole-hearted devotion. And so the apostle is confident that He who had done all this in them, who had begun the good work, would surely complete it until the day of Jesus Christ, when all His saints meet Him face to face. They had him in their hearts, not merely as a fellow-saint, but they had loving sympathy for him in his sufferings and as the one who suffered for the defence and confirmation of the gospel. And Paul, knowing their love and heart-fellowship, in return longed after them. The response to their affection was his affectionate desire. What a blessed illustration of the command of our Lord, “A new commandment I give unto you, that you love one another, as I have loved you, that ye also love one another” (John 13:34). How little of this real affection there is among the children of God! How much faultfinding, sectarian exclusion from fellowship, especially among those who claim deliverance from sectarianism, and how little real manifestation of love towards all the saints! It is one of the leading characteristics of the Laodicean condition.
The apostle now utters his inspired prayer for them. It is still the prayer of the Holy Spirit for God’s people. They had love, but he prays that their love may abound yet more and more. But this abounding love is to be “in knowledge and all intelligence.” Love must not and will not tolerate evil. If the heart is fixed on the Lord Jesus Christ, then the Christian will manifest this love in knowledge and all intelligence, having discernment of good and evil. As Christ is before the heart the believer will abound yet more and more in love and also “judge of and approve the things that are excellent.” Walking after this rule means to be “pure and without offence till the day of Christ.” That day is not the Old Testament day of the Lord, when He is revealed on earth in power and glory to judge and to establish His kingdom, but it is the day for the saints when they meet Him in the air and then appear before His judgment seat. And such a walk produces the fruits of righteousness which are by Jesus Christ, unto the glory and praise of God. Thus it is seen that love is the source of everything in the life of the believer.
After the words of love and prayer Paul speaks of himself and his circumstances. But how does he speak of that which had happened unto him? There is not a word of murmur or complaint. Not a word of uncertainty or doubt. Not even a thought of self-pity or discontent. He might have accused himself about having gone to Jerusalem ; to create sympathy he might have complained and described his bonds and the sufferings. But he rises above all. Christ is in his life the controlling principle. His own self is out of sight and he bears joyful testimony how all turned out for good, for the furtherance of the gospel. He had written to the Romans years before that all things work together for good to them that love God. In Rome, a prisoner, he shows practically the truth of that statement. The overruling hand of the Lord was manifested in the furtherance of the gospel, even in the praetorium, adjoining Nero’s palace. it was enough for him who was so devoted to Christ and the gospel of grace. And his bonds encouraged many in becoming more bold to speak the word without fear. Who were they who preached Christ out of envy and strife, who tried to add still more affliction to his bonds? They were such who were selfish, envying the great apostle for his gifts and power. They were jealous of him. And now when he was in prison, his widespread activities completely arrested, they began to speak against his person and perhaps used his imprisonment as an evidence against him, that claiming too much authority, the Lord had set him aside. By their envy and strife, they would add affliction to the apostle. And yet they preached Christ. The prisoner of the Lord rises above it all. He is not self controlled, but Christ controls him. And so he writes, “What then? notwithstanding every way, whether in pretence or in truth, Christ is preached; and I therein do rejoice, yea, and will rejoice.” God was with His servant; and instead of the self-seeking which instigated these sorry preachers of the truth, there was found in Paul the pure desire for the proclamation of the gospel of Christ, the whole value of which he deeply felt, and which he desired above all, be it in what way it might. His own self was completely out of sight. Christ was his all; in Him he rejoiced and though he was in prison he was filled with joy and the worthy Name was being proclaimed.
He speaks next of his confidence that this will turn out to his salvation through their prayer and the supply of the Spirit of Jesus Christ. What salvation is it he means? It is not salvation in the sense of deliverance from guilt and condemnation. Of this the Apostle Paul was not in doubt; for this he did not need the prayers of others. Deliverance from the guilt of sins and from condemnation is the gift of God in Christ Jesus. We are saved once for all by the finished work of the cross. To this salvation nothing can be added. Believers are saved and forever safe in Christ. “There is therefore now no condemnation to them that are in Christ Jesus” (Romans 8:1). Salvation in the New Testament has two more meanings. There is a salvation for the believer when the Lord Jesus comes again. “We are saved in hope” (Romans 8:24). And there is a present salvation which the believer needs day by day as he journeys towards the blessed goal. In the midst of trials, temptations, hardships and other perils, victory over all these things is to be gained and Christ’s name to be exalted and glorified. The salvation we have in Christ through Christ is to be practically manifested. For this the apostle desired the prayers of the Philippians; for this he needed, and we also, the supply of the Spirit. The latter certainly not in the sense, as some teach, of a new baptism of the Spirit. The Holy Spirit indwells the believer and if the heart is set upon Christ and controlled by Him, the supply of the Spirit will not be lacking. Therefore the apostle’s earnest expectation and hope was that he would be ashamed in nothing, that he would be victor in all these circumstances. Christ would be magnified in his body whether by life or by death.
The great principle of his life, the all governing principle, was Christ. He was all in Paul’s life. “For me to live is Christ” means that Christ lived in him (Galatians 2:20); he lived by Him and for Him. If death should come it would be gain, for it would bring him to Christ. But he finds himself in a strait betwixt two things. He has a desire to depart and to be with Christ, which would be far better and yet, if he was to live still down here, it was worth his while. Far better for him personally to depart and be delivered from all the conflicts, trials and sufferings; but, on the other hand, the needs down here, the saints who needed him and his labors, induce him to decide to choose “to abide in the flesh,” for it was more needful for them. So he decides to remain, no matter what sufferings were still in store for him, so that he might minister unto their spiritual needs. How unselfish! How very much like Christ! Self again is all out of sight. And there is no mention made of Nero and his power. Through faith Paul knew himself not in the hands of Rome but in the hands of Christ.
We must not overlook the argument against the false doctrine of soul-sleep, which is contained in the words of the apostle, “to depart and be with Christ, which is far better.” This false doctrine claims that when the believer dies he passeth into a state of unconsciousness. if this were true it would certainly not be “far better” to depart, or as the original states, “much more better.” Enjoying the fellowship with the Lord is a good and blessed thing. To pass out of the body and to be with Him is “much more better,” for in the disembodied state, the saints of God enjoy and know the Lord in a degree that is impossible down here. And the best of all is when the Lord comes and all the redeemed receive their glorified bodies.
And now he desires that their life should be worthy of the gospel he loved so well. He wants them to stand fast in one spirit and with one mind striving together for the gospel; this was to be their attitude whether he was present with them or absent. only the Holy Spirit could accomplish this; He only can give to believers oneness in all things and power to strive together for the gospel. Walking thus believers need not to be terrified by the adversaries, those who oppose and reject the gospel. These adversaries always try to inspire fear, like the enemies of Israel in the land. But looking to the Lord, letting Him govern all things, walking in the Spirit, was an evident testimony of their own promised salvation (which here means the final deliverance) and to their enemies an evident token of perdition. And suffering through which they passed in Philippi, as well as that of the apostle in the prison of Rome, is viewed as a gift of God, just as much as believing on Christ. It is then a gracious, God-given privilege to suffer for His sake. Murmuring and complaining will be completely silenced when suffering for Christ’s sake is looked upon as a gift of grace. “Blessed are ye when men shall revile you and persecute you and shall say all manner of evil against you falsely for My sake. Rejoice and be exceeding glad, for great is your reward in heaven, for so persecuted they the prophets, which were before you.”
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Gaebelein, Arno Clemens. "Commentary on Philippians 1". "Gaebelein's Annotated Bible". https://www.studylight.org/
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