Philippians 1:1–30

In opening, Paul does not present himself as an apostle, but just as a bondman of Jesus Christ. So we should not treat the experience he goes on to describe as apostolic, and beyond the reach of ordinary Christians. On the contrary, it is the experience of a bondman or servant, and we are all that.

I think this is the key to the greeting in Philippians. There Paul leaves out "apostle" completely and links himself with Timothy as "slaves", or bondmen, of Jesus Christ. In this little book the Lord presents Himself to us as the One who "took upon Himself the form of a slave" (2:7). How could Paul take any title higher than his Master, who had gone to the very lowest depths for his sake?

Three special marks should characterise "a slave of Jesus Christ": redemption, ownership, and devotedness. We were slaves of sin and Satan, but our Lord Jesus Christ redeemed us... It was love, the bonds of love, which are stronger than the bonds of steel, that made a freed man become a slave once more, "a slave for ever."

Who is a saint? Lydia was a saint; the jailer was a saint... A saint means a holy person, a person separated to God... Yet that is not what makes a person a saint in God's eyes. The Spirit of God calls the Corinthians saints, "saints by calling" (1 Cor. 1:2), and they were behaving very badly indeed... Every true believer in the Lord Jesus Christ is a saint. Every person bought with His precious blood is a saint.

Paul writes this letter to those who are in Christ, as we read in the first verse. This is surely where God began with us... This is the beginning of our history as saints, and is the starting point of true devotedness. A person only stands on the ground of devotedness with understanding when he enters, by faith, into this new position — the new creation God has given him in Christ Jesus.

He does not address them as an assembly, for Christian experience is a personal thing which he seeks to promote in every individual. He is careful also to avoid the slightest partiality, for he addresses "all the saints." Five times in the first eight verses he speaks of them "all" — a lovely indication of his pastor's heart.

How often we forget "all the saints." How often our thoughts and prayers include only the saints in one little group that is of special interest to us... if we are walking down here as Christ would have us walk, we will not be content that our hearts should take in any smaller circle than "all the saints." We may not be able to walk with them all in the paths they have chosen, but we may love them, and pray for them, all.

This is the only church where we have the "bishops and deacons" addressed as well as the saints... Bishops and elders are two names for the same officials. Besides deacons, they were appointed by the apostles to the charge which the Lord had given them. The bishops had to do with what is internal, the deacons with what is external. Both were local offices, while the apostle had his authority from the Lord everywhere.

There were plainly many overseers, or bishops, in the assembly at Philippi. The position which bishops hold today in the various denominations is totally unknown and unheard of in the New Testament. It did not come into use until after the days of the apostles. God's way is to have many bishops, or overseers, in one assembly, as here in Philippi, or in Ephesus (Acts 20:28). Man's way is to have one bishop over many "churches".

We must not think of these words as being merely a formal greeting, as we so often begin a letter: "Dear Sir," or "Dear Mrs. …" when the person we are writing to is not dear to us at all. No, this greeting really means what it says. Paul wrote it long ago to the saints in Philippi. Even so, we may take it for ourselves from the Holy Spirit. We may enjoy all the sunshine of those two little words, GRACE and PEACE.

Grace means "free, undeserved favour." And thank God, that is just what God has shown us. But let us remember it is grace, not from pity, but from love… A dear child we have known and loved for several years showed me the soles of her shoes, without saying a word. Both had great holes right through to her bare feet. I got her new shoes, and a pretty new dress too… When I gave them to her, she climbed on my knee and buried her head on my shoulder, her heart too full for words. It was grace, but grace moved by love. Who can say whose pleasure was greater, the child's or mine?

Our letter begins with "Grace to you," and ends with "The grace of our Lord Jesus Christ be with your spirit"… As we grow older, perhaps we learn to value more highly that grace that picked us up and gave us the privilege of hearing the gospel and believing it. Perhaps most wonderful of all is the grace that has borne with us all along the way, through all these years. It has never cast us off or given us up. It will perform that work, that "good work," begun in us, right on to the day of Jesus Christ. It has all been grace. All must be grace, right from start to finish.

In chapter 1:29 we read that God has not only "graced" us, or favoured us, with believing on Christ (the word is almost the same), but also with suffering for His sake. How very, very glad we are that God has graced us with believing on Christ!… But perhaps we do not realise that it is the very same grace that favours us "to suffer for His sake." We rejoice in hope of the glory; we rejoice in the many mansions — all the fruit of grace. But the suffering… ah, somehow that is different! Yet God gives us both the believing and the suffering "on behalf of Christ." And the same grace that gave us to believe can give us the courage, if need be, to suffer.

Grace and peace he wished them, for they are always needed. Nobody knew that better than Paul. God has opened the source of grace to His saints, and the God of peace is their God. So Paul could wish them a continued outflow of grace and a constant ministry of peace. For the peace spoken of here is not peace of conscience, but peace of heart — the peace of Christ, which He gave His people.

But could Paul honestly wish peace to these saints in Philippi, when they were suffering for their Master's sake? Can peace and persecution go together? Yes, strange as it may seem, they can, and often do… But can we have calm within when there is no calm without? Yes, we can! That is part of what we learn in Philippians.

Notice how closely God our Father and the Lord Jesus Christ stand together here, as joint givers of these good gifts. It would be blasphemy to link the name of men or angels with "God our Father" in this way. In chapter 2 we will read plainly that Christ Jesus is equal with God, but this verse tells us the same wonderful truth.

In practice people overlook the Lordship of Christ. This is the common address of the letters, but the Christian world loses sight of it.

But we must not pass by those two little words: "my God": "I thank my God in all my remembrance of you." The Apostle had just said he was the slave of Christ Jesus, which means he belonged to Christ Jesus. Now he speaks of "my God." When speaking to the unbelievers on the ship on the way to Rome, he said he belonged to God and served Him. But now, writing to believers, he says "my God." These words are deeply personal. They also speak of love and nearness. The Apostle loved to use those words: we find them again in Chapter 4:19: "My God will supply every need of yours."

Notice how thanksgiving and prayer go together here: "I thank my God," "always in every prayer of mine." Years earlier, in the prison at Philippi, Paul and Silas prayed and sang praises. Now, in the prison at Rome, Paul is still doing the same thing… Thanksgiving sees the blessings already received, and prayer sees the needs still waiting. And Paul could never think of these dear believers in Philippi without giving thanks for them… He did not remember them and give thanks only at scattered moments. His whole memory of them filled him with thanksgiving.

How constantly the apostle prayed for them! Every time he prayed, he mentioned them. Notice how he carries the church of God on his heart; and it was the same with each person. He was thinking of all the good in them, and thanking God for it. See what interest he took in these believers; he was always thinking of them.

There used to be a beggar in Shanghai who was so busy asking for gifts that he never took time to thank those who gave to him. The result was that those who gave to beggars often passed him by. Might we not know more answers to our prayers if we spent more time in thanksgiving?… From the very first Sabbath by the river, when God opened Lydia's heart, right up to that day, Paul gives thanks for them. How different from Galatia! Not a word of thanksgiving for them — the only church the Apostle could find nothing to thank God for!

We may be able to thank God for one another as we recall His grace shown on particular occasions. But of these believers the Apostle could say, "I thank my God in all my remembrance of you." What is more, we may pray for one another, though at times with sorrow of heart over failure and poor living. But of these believers the Apostle could pray "with joy."

Not that even Paul could speak like this of every church, or every believer — far from it. His whole remembrance of the Philippian saints opened the floodgates of thanksgiving to God… If the Apostle were here, could he have thought this of us? Yet, wonderful as it was, it was the simple truth; and it is wholesome for our souls to judge ourselves by such a standard.

Paul writes his letter to the Philippians with a deep, peaceful joy. His circumstances would normally bring misery and discouragement. He was in prison in Rome, yet he counted himself the Lord's prisoner, put there by God's wisdom to carry out His will and work. So his joy comes from the highest source. His loneliness and chains only give him closer, more constant fellowship with God, and his cup runs over.

Supplication means being earnest in pressing a case of need. Prayer is more general; it puts forward wants and wishes. Intercession means free and trusting conversation with God, whether for ourselves or for others. And thanksgiving tells out the heart's sense of favour given, or counted on.

The Philippians had taken a zealous part in the gospel, and had shown a loving spirit. How constant the intercession of the apostle was for them! Every time he prayed he was making mention of them. Notice how he carries the church of God on his heart. And it was the same with each person. He was thinking of all the good in them, and thanking God for it.

And prayer goes with his thanksgiving. This time it is not with "anguish of heart" and "many tears," as it was when he wrote his first letter to the Corinthians (2 Cor. 2:4). It is "making request with joy." They were going on well, and his heart was free, and full.

Not that even Paul could speak this way of every church, or every saint of God — far from it… From the beginning there was need of prayer, and he kept praying for them all… He never prayed for these Philippians without joy. Yet he kept carrying them before God. Had the Apostle been here, could he have thought so of us? Yet, wonderful as it was, it was the simple truth; and it is wholesome for our souls to judge ourselves by such a standard.

Praying for saints gives a person the power to see all the good in them… If we prayed more for the saints, we would have more joy in them and more courage about them. It is always wrong to lose courage about the saints… The Lord is always there, and love cannot fail. So we can count on it with joy, comfort, and courage.

He uses this form of greeting only in this letter. He does not write to them as a church, because Christian experience is personal, and he wants to build it up in each of them. He is careful, too, to avoid even the slightest favouritism, for he writes to "all the saints." Five times in the first eight verses he says "all" about them — a lovely sign of his pastor's heart.

Notice how thanksgiving and prayer go together here: "I thank my God," "always in all supplication." In the prison at Philippi in the early days, Paul and Silas prayed and sang praises. Now, in the prison at Rome, Paul is still doing the same thing… Thanksgiving sees the blessings already received. Prayer sees the needs still unmet.

Aged brothers and sisters, crippled ones, imprisoned ones, take courage! Although you can no longer run the Lord's errands, you can still serve the people of God at the throne of grace.

The Greek word for it comes from the word used for "partners" in Luke 5:10. James and John were partners with Simon in the fishing business. I believe that in the New Testament fellowship always means a relationship between people, based on Christian unity. Perhaps "joint participation" is one of the best definitions of it. When Lydia welcomed Paul and his companions into her house, she was in joint participation in the Gospel. When Paul was preaching in Thessalonica and the Philippian believers sent him gifts (Phil. 4:16), they were in joint participation in the Gospel, or "fellowship in the Gospel."

Here it is their fellowship with the gospel. Not only as a blessed message they had received themselves, but in its progress, its conflicts, its dangers and its difficulties. It does not have to mean preaching it. It means something as good, or in itself even better — their hearts fully in it and with it. Why should I hesitate to say it? Whatever honour is given to those called to spread the gospel, to have a heart in tune with the gospel is a better portion than any service as such. The Philippians' affections were bound up with the gospel in the simplest and warmest way. They identified themselves with its course from first to last. This was really fellowship with God in the spread of His own good news through the world.

It had always been so, as the apostle lets us learn. It was not a sudden burst of feeling, nor the effect of passing circumstances. It was a calm, settled, warm habit of their souls, and it had marked them out from the first.

Sometimes believers grow tired of sharing in the Gospel. Trouble comes. Bad reports spread. There are heavy demands at home. And the fellowship in the Gospel grows cold. It is usually the poor, like the Philippians, who keep that unbroken fellowship in the Gospel, the kind that never grows tired... But what is so precious is the fellowship that never gives up. It holds on when people speak badly of you and when they speak well; through dark days and bright; through poverty and plenty.

The fellowship of the Philippian saints had been very practical, for Paul was able to write to them, "Now you Philippians yourselves know that in the beginning of the gospel, when I left Macedonia, no church entered into partnership with me in giving and receiving, except you only. Even in Thessalonica you sent me help for my needs once and again" (Phil. 4:15-16). They had received the blessings of the Gospel themselves. So the believers at Philippi worked to spread it, helping the Lord's servants in every way.

But gifts are not the only way of showing fellowship in the Gospel: there are countless other ways. Epaphras worked hard in prayer, and so may we. What a cheer an encouraging letter is! Some hold the hats of those preaching in the street. Some help with the singing. Some bring friends to the meetings. Love for the Gospel, and love for the One the Gospel is about, will find ways to share in its work.

Now that fellowship showed not only love for him, but a real work of grace in their souls. It was a work started through Paul and his companions (Acts 16:13), but truly begun by God, who will complete in His goodness what He has begun in His grace.

In the sentence, "He Who has begun a good work in you," the word "begun" has a solemn, ceremonial ring to it. "Inaugurated" might be a better word. It was no light matter to begin that work: let us always remember it cost the life of the Son of God to begin it in any of us. But what comfort it is to look away from ourselves and our failures to Him Who began the work! We may count on HIM to finish it. … And if it is God's work, it cannot fail, for "HE DOES NOT FAIL."

Notice the ground of his confidence. With the Corinthians it is because God was faithful. In Galatians, where the trouble was more serious, the Apostle says he was in doubt about them, until he thought of the Lord… Here it is different. His confidence rests not only on what God is in character and purpose. It rests on what he saw of Christ in them, by the Holy Spirit… He saw such clear enjoyment of Christ, and he saw them making Christ's interests on earth their own. So his confidence went past a general hope of seeing them with Christ one day. He was sure the work of God in them was solid all the way through.

Who had produced in the Philippians this spirit of love and devotion to the work of the gospel? It was the God of the good news and of love. This was a guarantee that He who had begun the good work would complete it by the day of Christ. Sweet thought! — now that we no longer have the apostle, and no longer have bishops and deacons as the Philippians had in those days. No one can take God from us. He is the true and living source of all blessing. He never changes, and He stands above the weaknesses, and even the faults, that rob Christians of every other resource.

From this Scripture we learn that God is working His own good work in the hearts of His people. He works in sovereignty and love. His aim is to bring them out with Christ in the day of His glory. The different conditions of life, and the varied circumstances God's people live in, are shaping in them what God will display of Christ, and with Christ, when He displays Jesus before the eyes of the universe.

Who began the good work in you if you are a believer in the Lord Jesus? The Holy Spirit of God did. It was He who convicted you of sin. It was He who led you to put your trust in Christ… The Holy Spirit took you up in grace, and He has a definite purpose in view. He is going to make you like the Lord Jesus Christ, and He never begins a work that He does not intend to finish… When you were a poor sinner, the Holy Spirit had power enough to break down your opposition to God. Do you think for one moment that He lacks the power to finish the work He began?

Do you need assurance? Do you need a sense in your soul that what you received in trusting Christ will last, and that you cannot be lost? It is here. The work of God started your history. The work of God will complete it. But I can also tell you that you have some work to do as well. "Work out your own salvation with fear and trembling, for it is God who works in you both to will and to work for His good pleasure"… He does not stop working between the start and the finish.

Praying for other believers gives you the power to see all the good in them… If we prayed more for them, we would have more joy in them, and more courage about them. It is always wrong to lose courage about the saints.

Paul was in prison. The Philippians were very dear to him, and early in his work they had shown their affection by gifts like this one. Now they had sent help to him through Epaphroditus, at a moment when, it seems, he had been in need for some time. A prison, need, the knowledge that the assembly of God was left without his watchful care, and this love from the Philippians that thought of him in his need though he was far away — what could open the apostle's heart better?

Now we will see the reason for this confidence. It was not only that love hopes all things: it was the only right and just thing for Paul to think. The "me" is emphatic. Whatever it might be in the eyes of others, for Paul it was the only right thing. And does this "right" apply to more than his confidence? Does it not include the apostle's thankfulness in verse 3, and his joy in verse 4, every time he remembered them?

The answer may be rendered either "Because you have me in your heart," or "Because I have you in my heart." Which did the Spirit of God intend the Philippians to understand? We do not know. But perhaps, since both are true and the words may mean both, the Spirit intended them to understand it in both ways.

They shared in the confirmation of the gospel, seen in the wonderful results it produced. They shared too in its defence against every enemy, and in the chains that held the ambassador. Many are eager to share in the confirmation, and perhaps in the defence, who are not so eager when chains and suffering come into view. Chains are the test. A readiness to share them proves the work of God within more surely than much learning in Christian doctrine.

They were throwing themselves, heart and soul, into the activities and sufferings of the grace of God in the apostle. Did his chains make them ashamed or suspicious? To have a friend in jail was never of good report. Did they begin to say to themselves, He must have been doing something wrong because he is a prisoner? On the contrary, seeing that the apostle Paul had come into the deepest suffering, they looked on it as the highest honour.

The defence is the negative, defensive side. The confirmation is the positive, forward-pressing side. The gospel has both sides: not only its defence, but also the direct establishing and advancing of it. The Philippians were fellow-partners in both. And they were fellow-partners of this grace. Grace is favour — free, unearned favour. These saints were favoured with a part in the gospel, and favoured too with a part in Paul's chains.

Now they had sent him a little money. He calls it fruit acceptable and well-pleasing to God, because they gave it in the interest of Christ's gospel. It was a great thing to say of them: by helping him, the man set apart for the gospel, they shared in his grace. They might not be able to understand all the apostle's teaching, and many of them did not. But their fellowship in sending him money let the apostle connect them with the grace that worked in him to advance Christ's interests on earth.

They willingly shared in the same grace that sustained him in all these things. They too stood firm for the gospel. What is real will absolutely endure, for it is God's work.

We use the heart as the symbol of love, but people in the East more often used the bowels as the symbol of the deepest feeling of love, pity and compassion.

I suppose underlying this word "bowels" is the thought of deep-seated feeling, inward affections.

The New Testament never uses the ordinary Greek word for longing. It always adds a preposition, which gives the idea of "straining after" the object longed for. One writer translates it "yearning;" another speaks of it as "homesick longing." ... Paul passionately longed to see the Roman saints (Rom. 1:11 and 15:23); we passionately long to be clothed with our house which is from heaven (2 Cor. 5:2); ... The Spirit of God passionately longs over the saints (James 4:5); and we are to passionately long for the sincere milk of the Word, that we may grow by it (1 Peter 2:2).

Christians are sometimes accused of being enthusiasts; but when we remember the New Testament never uses the moderate word for longing, and so often uses the more intense one, we may see that it is right for us to be enthusiasts in right ways.

Now notice: in Whose heart is this passionate longing for the saints? "I passionately long after you in the heart of Christ Jesus." In verse 7 Paul had the Philippian saints in his heart. Now it is as though he said: "No, rather, in the heart of Christ Jesus I passionately long for you." ... An old writer has said, "In Paul, Paul did not live, but Jesus Christ." Galatians 2:20 tells us the same thing. But does not this verse give us a glimpse into the heart of Christ Himself, as He passionately longs over us, those He purchased with His own blood?

This love was mutual; for if they had the Apostle in their hearts, he, on his side, longed after them all in the bowels of Jesus Christ. It was not simply a human love that responds to kindness, but divine love — the yearning love of Jesus Christ.

Love in the Spirit may well blend with pure natural affection, since that also is of God. But it shines brightest, and works most strongly, when natural affection does not support it. To Paul, as a man in the flesh, these Philippians were nothing. As uncircumcised Gentiles, they were objects of dislike rather than of love. But "in the bowels of Jesus Christ" they have become his dearest joy. God knows men's hearts, and He is Himself the true source of these tender and holy emotions. Paul calls on Him here as a solemn witness that his words are sincere.

It is the expression of deepest feeling begotten through the love of Christ known in the soul. For as the soul dwells upon Christ, so is it expanded in love toward His saints and in concern for His interests.

And here we have the secret of power to love our brothers and sisters, to long after them all in the bowels of Jesus Christ (Phil. 1:8), because we have experienced the tenderest affection from Him, meeting our every need and sympathizing in our every sorrow.

It was Paul's passionate longing for the Philippians that drew out that fervent prayer. May each one of us be more of an enthusiast in our longing for one another.

What we need, beloved, in a day that is admittedly difficult, is the bowels of Jesus Christ. These are the deep and tender compassions that led Him to His wonderful and unmatched self-sacrifice, when He "loved the church, and gave Himself for it." ... Such a motive would set aside all self-interest. We should seek not theirs, but them.

The gift was the expression of their love, as their earlier gifts had also been, which we read about in Philippians 4:16. There was no need for the apostle to urge these Christians to express their love. He wants the love they had shown so touchingly to abound, marked by full knowledge and all intelligence.

Notice that LOVE is the foundation of everything… Living love must grow. A love that does not grow is probably a dead and worthless love — or at least a diseased and unhealthy love. And notice it is not spoken of as one particular love. It is not love to God only, or love to Christ, or to the apostle himself, or to other saints, or even love of the Word and prayer. It is love in general, and no doubt it takes in all of these… And the only way for that love to increase is to know more and more of His love to us. It is not by examining our love, or by trying to love more. It is by taking Him at His word when He tells us how much He loves us.

But it is not to be a blind love. It is to be a love in intimate knowledge and in all perception. The Spirit of God does not use the ordinary word for "knowledge." He adds a preposition to it, which gives the meaning of a deep, true, spiritual knowledge, not the shallow or merely intellectual kind… Notice what this prayer in Philippians tells us. The Spirit of God would have us, even now down here, have something of that "intimate knowledge" that we will have in full up there, when we see Him as He is and know Him as we are known.

The other word works in various directions, so it comes with the wide-reaching addition "all" or "every." It means that faculty of sensitive perception. Used rightly, it reaches the true knowledge God's children are urged to pursue, and it avoids the deceiving counterfeits of the father of lies. It is a versatile faculty. In healthy exercise it turns instinctively against every form of error and resists every departure from the truth.

He wanted no cutting back of that love. The spread of evil should not make it grow cold. Just the opposite: it should grow stronger in its beautiful course — only knowledge and judgment should regulate it. These should be the rails on which this mighty engine speeds along. Without such guides it might run a headlong course, for love is blind. Directed like this, it would tell a story of surpassing charm.

Remember that in divine things, spiritual intelligence springs from love. The heart attached to Christ is the heart that will learn the mind of Christ. That is not simply a knowledge of the letter of Scripture, but intelligence as to its spiritual meaning… The more we love Christ, the greater the spiritual intelligence that lets us do the right thing, in the right way, at the right moment, in every circumstance.

Love is the basis. Without it there would be no building up. With love laid down and abounding, full knowledge guides and guards instead of puffing up. The more intelligence we have, if it is real and spiritual, the greater the desire to grow in it… Whenever we begin to be satisfied with what we have gained, growth is over. But when we make a little real advance, we want to make more.

It is sad that too often, when knowledge increases, love begins to grow cool. We must watch against this with the greatest care… Knowledge is badly abused if it decreases love in any measure.

With this God-given intelligence we will be able to approve things that are excellent. It is fairly easy to condemn what is wrong. Even someone who does not know God can do that to a large extent. But to see and approve what is morally excellent takes spiritual discernment. The more we are attached in love to Christ, the greater our spiritual intelligence will be. It will help us do the right thing, in the right way, at the right moment, in every situation. Approving what is excellent, and acting with a pure motive, we are kept without offence until the day of Jesus Christ.

"Approve what is excellent" can just as well be translated "distinguish the things that differ." Other Scriptures translate these same words both ways. The meaning is really the same. Such people have learned to take the precious out from the worthless (Jer. 15:19). For a Christian, telling apart things that differ is the same as approving what is excellent. It is strange and sad that this grace is so rare.

He prays that they might have all kinds of knowledge and spiritual judgment, so that they would do just what fits to be done. They would know how one thing differs from another. They would be experts in the Christian path — not only not falling into sin, but knowing just the right thing to do in the circumstances. The standard is satisfying the heart of Christ, not "Where is the harm?" The apostle wants them to discern things now as they will be seen when brought into the light in that day of Christ.

The Greek word properly means what is "distinct" and "unmixed." … Some think it comes from a word meaning "that which is cleansed by much rolling and shaking to and fro in the sieve." Others suggest a more beautiful origin, if only we could be sure it is right: "that which is held up to the sunlight and in that proved, and approved." … This grace shuts out all double-mindedness, the divided heart, the eye that looks two ways, all hypocrisies.

The instruction here may mean either that we do not stumble ourselves, or that we do not cause others to stumble. I like to think it has both meanings. If we walk without stumbling ourselves, then we will not cause others to stumble. In Acts 24:16 the same word describes a conscience free from offence — a conscience that looks back on the path and sees no stumbles. That should be our aim.

The test will be "the day of Christ." It would keep a person from trying things that look good on the surface but may not be good underneath. That day will show everything up in the light.

The apostle prays for these believers as if he thought it possible. Growing in love and intelligence, they might walk the path of faith till the day of Christ without a single false step… No progress in the things of God will ever keep a person. Nothing keeps us but real nearness to Him and dependence on Him… And remember, this is the only approved path for all believers. It does not belong by right to some advanced souls. It is what every Christian has to desire.

In these verses the Apostle tells the saints what he was asking God for. There were four main requests: that their love might overflow more and more; that they might have the grace of discernment, able to test the things that differ; that they might be sincere and without offence; that they might be filled with the fruits of righteousness.

"Being filled with the fruit of righteousness" is literally "having been filled." This seems to look forward to Christ's day. Then the Apostle will rejoice to see these beloved saints like a tree well filled with fruit, with not an empty branch among them. And notice it is fruit, not fruits. This fruit is like a bunch of grapes: "the results of grace are many, yet in substance they are one, and each is needed to make the rest full."

More than this, notice that he prays for them to be filled with the fruit of righteousness. He does not ask only for this or that righteous act. He asks for the blessed product of righteousness by Jesus Christ, to the glory and praise of God (v. 11). There is no thought of the law here, and no room for it. The law is shut out as the proper standard for the Christian. There is Another, who is both our new object and our rule: Christ Himself, the image of God, the life and power of fruit bearing for the believer. What a rule for our practical, everyday walk!

It is important to notice what produces "the fruits of righteousness by Jesus Christ." Merely trying to do right never produces them. Only the pure love of God, known and answered in the soul, can do that, and that love is enough for a real fulness of these fruits. Nothing can be truly right unless it is held in close relationship with God.

But let us never forget that "the fruit of righteousness" comes only "by means of Jesus Christ." He is the "Tree of Life" and the "True Vine," and only branches that remain in Him bear fruit (John 15). "Every branch that does bear fruit He prunes, that it may bear more fruit" (verse 2). And so we find in Hebrews 12:11 that discipline, painful rather than pleasant at the time, yields "the peaceful fruit of righteousness to those who have been trained by it."

Those who are justified by faith have Christ as their righteousness. When they walk in the light, keep the flesh judged, and train themselves in godliness, their walk shows "the fruit of righteousness." And do not forget this: there is to be not only "the fruit of righteousness," but a tree filled with it. It is as we find in John 15: "fruit," "more fruit," and "much fruit." True fruit of righteousness will not bring glory to us, but to God.

This prayer shows us how God produces the fruits of righteousness in the saints, ready for the day of display, the day of Christ. God works sovereignly in the saints, and He also works through the exercises of His own people. Love, divine knowledge and spiritual judgment produce in God's people the precious fruits of righteousness, the features of Christ. They are for the Father's pleasure and glory now, and for His praise and glory on the day when Christ "comes on that day to be glorified in His saints, and to be marveled at among all who have believed" (2 Thess. 1:10).

He knew well how much they might be tried by the report of his own imprisonment, with no deliverance coming as yet. But he had gone through the trial himself. He had weighed it all. He had brought it into God's presence. He had put all, as it were, into the hands of Christ, who had Himself given him His own comfort about it... Once you are right about Christ, you are right about everything while He is before you.

Prison had now silenced the great apostle to the Gentiles. It would be only natural for the believers to assume that the gospel entrusted to him would suffer. So the very first thing the apostle tells them is that this is not the case... That little word rather seems to say, "Contrary to what might be expected." The apostle's captivity has not hindered the gospel. It has helped it. It has advanced it. It tells of progress, not failure.

That very imprisonment chained the apostle to a Roman soldier for 24 hours a day. The soldier could not leave him even if he wanted to... Day by day the guard changed, and many a soldier heard the gospel from Paul's lips... Each guard went back to the barracks after his shift. He would tell the other soldiers about the strange prisoner he had watched that day: not a criminal, not a political prisoner, but a prisoner for Christ's sake alone.

The devil had hoped to lose the apostle in the common crowd of criminals. But God, always watching for good, made it plain that His servant was in prison for no wrongdoing. He was there because of Christ. So the enemy's clever plan ended in a testimony for the Saviour. The gospel reached where it had been completely unknown.

When Satan shut Paul up in prison, he thought he had gained a victory. He thought the same in the most notable case of all, when he urged the Jews to demand the crucifixion of their Messiah. In both cases his apparent success was a most disastrous defeat.

Besides this, most of the believers gained confidence in the Lord through his chains. They grew much bolder to speak the Word without fear. So workers multiplied — in Rome itself, and before the emperor had even ruled in his favour. It was not a few who grew bold, but the mass of them — the many. They spoke, they preached. If then the apostle's mouth was at present shut, the mouths of many were opened, and Christ was proclaimed.

He might have blamed himself and said, "Ah, if you had not gone to Jerusalem, if you had not appealed to Caesar, you might still be preaching everywhere. You might have gone to Spain." But such was the will of God, and He was with him in his trouble. He submits to that will. So he rises above his circumstances. He gives thanks to God for everything. He finds that His wisdom is better than freedom, and he works where God has placed him.

Through the mercy of God, you and I are not chained to anyone. But every day we meet many people. We go to school, or to the shop, or office; we do our shopping; the baker calls or the postman. I wonder, is it clear to each that we belong to Christ? Are these daily contacts helping the gospel forward? Were Paul in our place, they surely would be.

This is how he looks at it: "my bonds in Christ." What an honour, and how sweet and precious, to have bonds in Christ! Other people would only have seen chains put on him by the Roman emperor, the chains of that great city that ruled over the kings of the earth. Not so with Paul. They were bonds in Christ. How then could he be impatient under them? How could anyone complain who believed they were truly bonds in Christ?

That very imprisonment meant that for 24 hours a day a chain bound the Apostle to a Roman soldier, who could not leave him even if he wanted to. A "coupling-chain," or handcuff, joined the Apostle's right arm to the soldier's left. As the guards changed, day by day, many a soldier would hear the gospel from Paul's lips… The "praetorium" probably does not mean the emperor's palace, as the English version suggests; it almost surely means the great Imperial Guard, quartered in a fortified camp on the east side of Rome. This guard is said to have been made up of 10,000 picked men, all of Italian birth.

His bonds were plainly for Christ and for Christ alone. They marked him out as a martyr, not a criminal. They could not help drawing attention to him, and making people realize what Christ must be to His own — One who could make His people able to suffer, and to suffer with joy, for Him.

The recent order for his close detention had no doubt revived this interest, and prompted a closer inquiry into what he was actually charged with. So it became widely known in Rome that his bonds were in Christ. That fact led people to ask further where that Name came from and what it meant, and why the imperial power so clearly opposed it. It began with the praetorium, where the guards who had special charge of Paul belonged. From there the report of Christ spread easily through Roman society at large.

It is a great blessing to see how the apostle looked beyond men to Christ. He was Christ's prisoner. He did not fret at the tyranny and injustice of the Roman authorities. He looked at the Lord. It was His will for him, and that was enough. Christ was his jailer, as it were. He who sent His angel and released Peter could have done the same for Paul had it suited Him. The heart never finds rest while it looks at the nearer causes instead of at Him.

Through the mercy of God, you and I are not bound to anyone with a coupling-chain, but we meet many people every day. We go to school, or to the shop, or the office; we do our shopping; the baker calls, or the postman. I wonder: is it plain to each of them that we belong to Christ? Are these daily contacts helping the glad tidings forward? If Paul were in our place, they certainly would be.

I have no doubt what the great enemy thought when he got Paul imprisoned. The less bold would then be afraid to take a stand, or to speak for Christ, in case it brought them the same troubles. The exact opposite was the result.

His bonds had worked in another way as well. At first his imprisonment discouraged many brothers in the Lord. Now they were growing confident about it, trusting the Lord. They were much more bold to speak the word without fear. What a cheer to the heart of the true-hearted prisoner! If he was bound, the Word of God was not: it was running its course.

Besides this, the greater part of the brothers had confidence in the Lord through his bonds. They were much more bold to speak the Word without fear. So workers multiplied, and that in Rome itself, before the emperor had given any sentence in his favour. It was not a few who took courage, but the mass of them — the many. They spoke, they preached. So the apostle's mouth was shut for the present, but the mouths of many opened, and they proclaimed Christ.

At Rome, most of those in the Lord grew confident through the bonds of Paul. They were much more bold to speak the word without fear. It is true the motives of all were not good; but this is a danger no human restriction could guard against.

So it was in Philippians 1:14. The brothers there had become confident about the character of the apostle's imprisonment. They were much more bold to speak the Word of God (which is the undoubted reading) without fear.

God had entrusted the gospel of the glory of Christ to this great vessel. He was doing greater things when that vessel was set aside from its active work. Most of the brothers were growing confident now. Paul himself stayed quiet in heart, left his case in God's hands, and waited on His vindicating love. Everyone knew his bonds were for Christ, and others were the more bold to speak the word without fear.

The sight of Christians living in ease and luxury does not stir the heart to follow Christ, to be confident, and to dare far more to speak the Word without fear. The fearless servant of Christ does. For Christ's sake he is ready to suffer for the One he loves and follows, and such a person stirs my heart to go and do the same. And this was the unexpected result of Paul's chain.

They had seen how Paul could rejoice in the middle of persecution and trial, and how he had hoped in the Word of the Lord. How do others see you and me? What example or influence are we to the people around us? Whether we are conscious of it or not, we are an influence for good or for bad.

In Philippians 1:15, envy was the moral source of the character of the preaching for some, as goodwill was for others.

Here was another step in the blessing, and full of promise too. The enemy never expected it! But he was on the alert. If he could not silence the tongues that bore their testimony to the Saviour, he would bring in mixed motives instead. He would tempt some to an unholy spirit and aim, even in a work so holy. The Apostle did not miss it. It did not disturb his triumphant assurance in the least — his assurance that all things were working together for good, not only for those who love God, but for the advance of the glad tidings of His grace. So he does not hide this in sorrow or shame, but cheerfully explains it.

The word for "strife" really means partisanship, or rivalry. Faction, party-spirit and intrigue all belong to this word. Perhaps it is hard to imagine how anybody could do that. And yet, I grieve to say, we find the same thing very often today. On the mission field we find one mission trying to get ahead of another. And we need not look so far from home. Even among God's people at home, who love the Saviour and preach the gospel, we have seen rivalry, competition, and party-spirit come in.

Many of them, as one writer has said, were bound to be powerless and insignificant next to his power and his gifts. They could make themselves important once God, in His unsearchable but perfect ways, set this mighty instrument of His grace aside. They could hope to shine and attract attention once prison walls blocked the rays of this brilliant light. Jealous but hidden while he was there, they took advantage of his absence...

Some have thought that the people acting in this way were the same sort as those who preached the law to the Galatians. But surely the Apostle would never have called such preaching "the gospel." He tells us it is a different gospel, and not another one at all. What those men in Galatia preached was no gospel at all. These men, on the other hand, "preached Christ." Paul could pronounce a curse, twice repeated, on those; over these he could rejoice. And so we must conclude that it was the true gospel, preached by untrue men, or in an untrue way.

A spirit of rivalry and envy may stir up great zeal and energy. It may be that God, in His sovereignty, will bless His Word even when someone preaches it with such motives. Yet the one who preaches this way will have to answer before Him for those motives.

We can easily do many things which are quite right in themselves, and yet do them in the spirit of strife. We saw this in chapter 1, where we read of believers preaching Christ "of envy and strife." ... How often have we done what was right enough, but with the secret desire of gaining credit and glory among our fellows? Let us give our consciences time to answer.

"Set for the defence of the Gospel" pictures a soldier posted at a certain spot to defend it. The Captain of Salvation had posted Paul in a Roman prison to defend the Gospel. Paul could rejoice even in such a post. His Captain had put him there, and it was for the defence of the Gospel. Back in verse 7 we read about the defence of the Gospel too, and about the share the Philippian believers had in it. Now the believers in Rome are sharing in it as well.

Wherever people preach the true Gospel of God in this world, others are sure to attack it, both openly and in secret. Traditional religion and the empty claims of philosophy are both its enemies. And the enemy usually does most damage to the truth by sly corruption rather than by open opposition. Paul knew his schemes well, and he stood watch to defend the Gospel entrusted to him against the devil's many methods. So he rejoiced warmly when he found in others the same appreciation of the matchless excellence of the truth itself and of the dangers it faced. Here the love of these right-minded believers took the form of a shared discernment, in them and in him, of the infinite value of God's words.

The better Greek reading reverses the order of verses 16 and 17, so the description of those who preached out of goodwill comes at once. It is a joy to see that they preached out of love, and it is the stronger word for love, not just affection. The Apostle had once said, "For the love of Christ controls us." Now it is love that constrains these believers in Rome to preach Christ. May we not suppose that this little word "love" includes the love of Christ, love for Christ, and love for the Apostle? And love is the only true motive for preaching the Gospel. It must not be a cold duty, done every so often, but a burning love that comes from the heart.

The people the apostle means could not preach Christ without bringing themselves into the service. They made it an occasion for pushing themselves forward, for being ambitious, for seeking the first place among their fellow believers. The news of this self-seeking reached the apostle, and it saddened him, because it spoiled a good confession and ruined a good work. They were preaching Christ, but oh, how badly! They preached Him out of contention and strife, not out of His constraining love.

But what a serious warning for our own souls, to make sure that love is the true and real motive behind every service. A spirit of rivalry and envy may stir up great zeal and energy. God may still choose to bless His Word when someone preaches it with such motives, yet the one who preaches this way will have to answer to Him for them.

His chains only proved how completely the liberty of grace stands free of everything man or Satan can rage against the person who holds firm in it and keeps Him before his heart... Paul was not blind to the feelings of some, whose zeal did nothing to hide their malicious desires. But nothing weakened the spring of his joy in God, nor his thankful sense that, whatever man meant by it, the testimony of grace was going out far and wide with power, and Christ was held up and exalted more and more.

The word for "strife" really means "Partisanship," or "Rivalry": "Faction, Party-spirit, Intrigue" all belong to this word. Perhaps it is hard to imagine how anyone could do that. Yet I am sorry to say we find the same thing very often today... even among the saints of God at home, who love the Saviour and preach the Gospel, we have seen rivalry, jealous competition, and party spirit come in.

Some have thought that the people acting this way were the same kind as those who preached the law to the Galatians. But surely the Apostle would never have called such preaching "the Gospel." He tells us it is "a different gospel, not that there is another one." What those men in Galatia preached was no Gospel at all. These men, on the other hand, "preached Christ." Paul could put a curse on those men, and he said it twice. Over these men he could rejoice. And so we must conclude that it was true Gospel, preached by untrue men, or, in an untrue way.

First, these preachers were active and eager, but God had not sent them. God's inspired servant at once denied the call they claimed to have. They pushed themselves forward. No true zeal for God drove them, and no sincere love for other people either. Other things than Christ and His saving grace were in their hearts while they freely traded in His name... Second, some men today run unsent. They know they can think and speak fluently, so they take up the work of an evangelist in a spirit of self-will. They fall under the same spiritual censure.

Some translations say these preachers meant "to add affliction" to his chains. The better reading is to "arouse," or "raise up," or "stir up" affliction. The word they used suggests they expected "a tightening of the chain" that held Paul. And what is Paul's answer to such a cruel motive? Oh, grand answer! "What then?" he asks... "in every way, whether in pretense or in truth, CHRIST IS PROCLAIMED, and in that I rejoice. Yes, and I will rejoice."

Envious of Paul, they evidently supposed that he would suffer more in prison, the more Christ was preached. It was subtle evil, but they had not reckoned with the great power of God, or with the firm faith of the apostle.

A preacher might have impure motives, a faulty manner, and methods that came from the flesh. Paul could leave all of that for the Lord to deal with in His own time and way. But he could rejoice in the fact that Christ was preached.

A spirit of rivalry and envy may stir up great zeal and energy. God may still, in His sovereignty, bless His Word even when someone preaches it with such motives. Even so, the man who preaches that way will have to answer to Him for them.

He tells us of believers who took advantage of his chains and preached out of rivalry, thinking this would make his imprisonment hurt more. What was his attitude to this? What these men did was monstrous. Would it surprise us if the Apostle had burned with anger at their conduct and asked heaven to defeat them? ... This was no mere rejoicing on paper. No mere rejoicing with the lips. It was real, genuine joy that Christ was preached. He grieved over the motive that drove these men, but he rejoiced that they preached the gospel.

He was not blind to the feelings of some men whose zeal did nothing to hide their spiteful desires. But nothing weakened the spring of his joy in God. Nothing weakened his thankful sense that, whatever people meant, the testimony of grace was going out far and wide with power, and Christ was lifted up and honoured more and more. This was no question of doctrine. There is no ground to think that even the quarrelsome men preached anything unsound. Paul's thoughts were on the good that God intended, whatever was in their thoughts.

Some have thought that the men acting this way were like those who preached the law to the Galatians. But the Apostle would never have called such preaching "the Gospel." He tells us it is "a different gospel — not that there is another one." What those men in Galatia preached was no Gospel at all. These men, on the other hand, "preached Christ." Paul could pronounce a curse on those, and he said it twice; over these he could rejoice. So we must conclude that it was a true Gospel, preached by untrue men, or in an untrue way.

It is beautiful to see how Christ is the sole object before the apostle. He is glad even when men preach Christ in a spirit of rivalry, as long as they preach Him. "In that I rejoice. Yes, and I will rejoice." A converted person may live in a way that does not dishonour Christ. It is another thing to have Christ as the motive for everything. When the soul is in that second state, it always lifts the mind above sorrow.

Christ, and even souls, were more precious to Paul than carrying on the work himself. God was carrying it on. So it would be a triumph for Paul, who linked himself with the purposes of God. He understood the great conflict going on between Christ (in His members) and the enemy. The enemy seemed to have won a victory by putting Paul in prison. Yet God was using that very event to advance the work of Christ through the gospel.

In some places there is a tendency to look down on evangelism. May the Lord in mercy keep us from such a spirit! ... If we were all as near the heart of Christ as Paul, we would say, even of faulty workers, "Christ is proclaimed, and in that I rejoice. Yes, and I will rejoice."

"Earnest-expectation" is only one word in Greek. It means literally "watching (for some expected object) as with outstretched head." … But you must picture the aged apostle in his Roman prison, his head stretched out with longing expectation. Our English cannot say it. You must picture him in your mind. And what is his "longing-expectation" for? "That in nothing I shall be ashamed." Nothing would shame him into cowardice or compromise. Nothing would shame him by failure or disappointment either.

But "that in nothing I shall be ashamed." What a word, and how fitted to make us ashamed! It is not a question of acceptance in Christ. No; it is practical. It is his state and experience every day, and his hope about it was that in nothing he should be ashamed.

What a word this is: "Christ shall be magnified!" The apostle does not say, "that I may magnify Christ." It is in the passive voice. The instrument is forgotten. Notice also that he does not say, "that Christ shall be magnified in my life, or in my soul." … the apostle's longing is that Christ shall be magnified in his body. … It is, I think, like the lens in a telescope, through which some distant star in the heavens "is magnified." It does not make the star any greater. But it shows in some small degree the greatness of that star. The telescope and the lens are forgotten: and the star fills the vision.

To magnify anything is to make it appear larger than it is; that could not be so with Christ. But Paul wanted everything to shine out in him, so that Christ should be magnified through him.

The one desire he had, the ruling desire of his soul, was that Christ should be magnified in his body, "whether by life or by death." That is to say, man's body was once the platform where Satan displayed his power. There he showed all his hatred and all his malice against God and Christ. Now God says, "I am going to take that same vessel and make it the platform on which I will display the power of Christ." … "I have full communion with what God is doing." That is the meaning of the words, "My earnest expectation and my hope."

Take an illustration. You may see a poor, weak, feeble creature tossing from side to side on a bed of pain, saying, "What use am I? A trial to myself, a burden to others, no good to anybody." Yet that sufferer has a body full of pain, and everything about him would naturally make him the opposite of this. By the power of Christ he may be so in communion with Him that his body shows no grumbling and no discontent. Instead it shows a soul filled with joy and peace, controlled by His presence and satisfied with Himself. And as you look at this you do not say, "What a wonderful creature." You say, "What a Christ that must be, to be shown out in such a poor, weak house of clay as this!"

This hope was not for his release from prison, but rather that, whatever his circumstances, "in nothing" he "should be ashamed," but that with all boldness, as always, Christ should be magnified in his body, "whether by life or by death." Whether life or death, he would be completely content with one or the other, if only he might boldly and unashamedly magnify Christ in his body.

He was about to appear before the Roman emperor. His Lord had once stood before that same power, and there He had witnessed a good confession. … He calls it his salvation to be delivered from everything of self, whether his natural cowardice or his courage, so that he would show nothing but Christ. Christ had stood before this court and was condemned to the cross. Now these rulers and judges were to find this same Christ in the body of Paul.

His eye was on Christ, not for the beginning and the end only, but all the way... Here, speaking of his own daily practice, he shows he had but one aim, motive, object, and business — Christ. And he said this, not at the start of his career, in the overwhelming sense of the Saviour's grace to His proud and self-righteous persecutor. He said it after long years of unmatched toil, danger, trouble outside and sorrow inside the Church.

In Galatians 2 and Colossians 3 the Apostle tells us that Christ is his life... These Scriptures tell us of the inner Source and Power of the life the Apostle lived day by day. But in Philippians the Spirit is not speaking of "Christ our life". He is speaking of the day by day life that the Apostle lives — the outer life that others see... We see people of the world. Of one we say: "For him to live is wealth"; of another: "For her to live is pleasure"; or again, "For such a one to live is study, or power, or some other pursuit." We know this means that these things are the absorbing interests in their lives, to the near exclusion of everything else.

It is one thing to have Christ as our life — every believer can say this — but it is another thing to live the life that we have. Is Christ the one Object before us, that occupies us from day to day — the motive for all that we think and say and do?

Let Christ be then the controlling object of our life in the power of the Spirit of God. There is no rest while the heart is divided between Christ and self, or the world, or our friends, or our brothers and sisters. Whoever makes Christ, and Christ alone, his object enters into the joys of God.

The words "to live" are in the present infinitive. That means the continuous, day-after-day life that the Apostle lived down here. In the other half of the verse, "and to die is gain", the Spirit of God changes to the aorist infinitive, which points to one single act: "the having died is gain." It is not "the dying" that is gain, but "the having died". As the Apostle points out, that is "to depart and be with Christ, for that is far better."

The emoi gar ("for to me") standing at the start of the sentence is necessarily related to both clauses of it: "to me to live is Christ, and (to me) to die is gain." Nor does he say, "to me to live is gain to the cause of Christ" at all, but to me to live is Christ, Christ is the object of my life. And when he comes to speak of death being gain, he never says, "to the cause of Christ" at all, but "(to me) to die is gain."

He felt that he was for Christ, and for Christ only, whether in life or in death... If, therefore, they had beheaded Paul, would he have lost anything? No! Christ would have been magnified in his body still. What sort of testimony was that in Caesar's court? A Roman knew how to face death as a display of courage. But to walk toward death thinking it was gain, because there was a Jesus who had been crucified between two thieves, and He was the joy of a man's heart — a Roman could not have understood that.

We are apt to gaze in awe and wonder at the great apostle. We feel that such a statement, though true of him, is well beyond us, and not meant to apply to us at all. But you recall he tells us, not once or twice, "Be imitators of me, as I am of Christ."... The truth is that this is just the normal, proper life of a Christian: the life that every one of us should be living.

"For to me to live is Christ and to die is gain. But if I live in the flesh, this is the fruit of my labour [an idiomatic expression meaning 'worth my while'], yet what I shall choose I cannot tell. For I am in a strait between two, having a desire to depart and be with Christ, which is far better; nevertheless to abide in the flesh is more needful for you."

Everyone who has tried to state the exact meaning of this verse has felt real difficulty. It clearly stands in the closest connection with what goes before, and I think we can fairly paraphrase it like this: "I have said that to me to die is gain. But if it is my appointed lot to live on, this also has its fruit. And what I shall choose I do not know, and therefore cannot say."

It seems to me a pity to lose the word "fruit" in the passage. It naturally takes our thoughts back to "the fruit of righteousness" in verse eleven, or to the branch remaining in the Vine to bear fruit (John 15). And it takes our thoughts forward to the end of the letter, where he writes: "I seek fruit abounding to your account." Fruit and labour seem to be linked together in the Scriptures... The thought seems to be this: if the Lord should leave Paul here a while longer, he would still continue in his labour. And that labour meant fruit for his Master.

I know that the Lord says, "Well done, good and faithful servant," not "good and successful servant." And I know that the Lord does not reckon "fruit" as we do. But even so, it often comes home to me as a challenge to my own soul: why so little fruit?

He puts it as a matter left for him to judge and decide by Christ. "If I live in the flesh, it is worth my while." But if not, what then? Why, it was gain. As far as he was concerned, then, why could he choose? In one sense he could not, and in another he would not choose. Christ was so truly before his heart that in fact there was no self left unjudged to warp the choice. This is what brings him, if one may say so, into the dilemma of love. If he left this world, he would be with Christ; if he lived longer in this world, Christ was with him.

For himself it was far better to depart and be free from all the conflicts, trials and sufferings. But on the other hand there were the needs down here. The saints needed him and his labours, and this led him 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... 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.

Here the apostle gives us what his heart was occupied with when he could not go out into the activities of work. It seemed as if he had nothing to do... To one cut off from such work it was, in appearance at least, a heavy burden and an immense trial. But Christ changes all for us. His yoke is easy, and His burden light. It is Christ, and Christ only, who deals like this with grief and pressure.

The apostle weighs the matter: much better to be with Christ on the one hand, but on the other hand, more needful for you that he stay in the flesh. And being confident of this, he decides the matter himself: "I know that I shall remain." What a true shepherd's heart! Without hesitation he gives up his own wishes for the sake of the flock.

You will notice the Apostle does not say he had a desire "to die," but to depart and be with Christ. The word translated depart comes either from taking down a camp, or from letting go the cable that holds a ship to the dock. In 2 Timothy 4:6, Paul says: "the time of my departure has come." This is from the same word. When a great ocean liner is ready to leave, you see the last cable let go. Then it moves off quietly on its long journey to a distant land. And for many on board, it is going "home", to a land they love. That is how the Apostle pictures death.

The apostle does not say, "I must depart"; but, "I desire to depart." All men must depart. There is a dying principle in all.

Isn't it plain that death was gain to him, and yet he was still torn between choosing death or life? Not because, as some say, "they were equally indifferent to him." That would be a strange way of being torn between two things he cared nothing about. He was torn because the question was whether to choose his own good or the good of the saints.

We often think that to depart and be with Christ will mean escaping the trials, worries, confusion and shame of this wilderness path. So we think it is better to depart. But such a thought never crossed the Apostle's mind. The attraction, on the one hand, was CHRIST, and nothing else. On the other hand, there was the need of the saints. He was not putting the saints before Christ. It was for Christ's sake that he cared for Christ's flock.

So instead of thinking it was a question for the emperor to decide, he sees, feels, and speaks as if God had put it all into his own hands... He drops Caesar altogether and views it as if God were asking His servant whether he was going to live or die. His answer is that it would be much better for himself to die, but that for the sake of the Church it would be better for him to live a while longer. So the decision is truly Christlike. It goes against his own strong desire, because his aim was undivided, and he sacrificed self for the good of the Church.

This false teaching claims that when the believer dies he passes into a state of unconsciousness. If that were true, it would not be "far better" to depart, or as the original puts it, "much more better." Enjoying fellowship with the Lord is good and blessed. To pass out of the body and be with Him is "much more better." Apart from the body, God's saints enjoy and know the Lord in a way that is impossible down here. And the best of all is when the Lord comes and all the redeemed receive their glorified bodies.

If we die we go to Him, and that is a blessed truth. But the hope of the Christian, the only full hope, is that Christ will come. It is true that to depart and be with Christ is far better. Yet that is not God's purpose for us. God's purpose is that we shall be like Christ. I do not want to be like Christ with my body in the grave, and my spirit in paradise.

There was no third thing at all. His desire to depart and be with Christ was the pressure on one side. His remaining in the flesh being more needful for them was his difficulty on the other. And so "departing and being with Christ" can only mean his dying, just as "remaining in the flesh" can only mean his living.

He certainly wanted to cut loose from all that held him here and to be with Christ. On the other hand, he felt that staying here would be more necessary for the saints. Once that is clearly before him, all is clear. The pressure from two sides is gone. How sweet and unselfish is the love which the Holy Spirit gives to the heart that is centred on Christ! Their spiritual interest turns the scale, whatever his personal desire.

Christ was so truly before his heart that in fact there was no self left unjudged to warp the choice. This is what brings him, if one may say so, into the dilemma of love. If he left this world, he would be with Christ; if he lived longer in this world, Christ was with him. In short, he was so living Christ that it was only a question of Christ here, and of Christ there.

He had learnt to forget himself in Christ. He saw Christ fully taken up with the church, according to His perfect wisdom. And this decided the question. God taught him this. Not knowing for himself which to choose, Paul lost sight of himself. He thought only of the need of the church, according to the mind of Christ. It was good for the church that he should remain — even for one church: so he would remain. And see the peace this gives to the servant of God. Looking to Jesus destroyed selfishness in the work.

For him it would be far better to depart, and leave all the suffering and affliction behind; but "to remain in the flesh is more necessary on your account." We must remember that decline was setting in on every hand, though the days were early. Evil men were already at work, seeking to corrupt the testimony of the Lord and lead the saints astray. Paul knew the evil would spread. He had told the Ephesian elders so (Acts 20), some time before he wrote this letter to the Philippians. So he wanted to stay and steer the church's boat a little longer over the troubled sea.

Was it really desirable for the church that Paul should stay? Then, without hesitation and without any selfish feeling, he can say, Paul will stay. So he settles the matter and speaks calmly and confidently of seeing them again. Yet this is a man in prison, exposed to the most reckless of Roman emperors, who thinks, decides and says all this!

Can any of us venture to say that we are so bent upon the interests of Christ concerning His members here below? That this one thing, and only this one thing, so far as our choice goes, keeps our souls away from His longed-for presence? That we know how much better it is to depart and be with Him than to be here? That we prefer His gain to our own, and so choose to stay in this dark scene? For here alone can we serve the interests of Christ, in our little measure and for His own sake. And He is infinitely more to us than even the personal blessedness we would find in His presence.

We must remember that decline was setting in everywhere, though the days were early. Evil men were already at work. They wanted to corrupt the testimony of the Lord and lead the saints astray. Paul knew the evil would spread. He had told the Ephesian elders so (Acts 20), some time before he wrote this letter to the Philippians. So he wanted to stay, and steer the Church's boat a little longer over the rough sea. He had this desire, and he was sure that his remaining in the flesh was needed. So he knew he would remain and stay with the saints, for their progress and joy in the faith. Notice how calm and lifted above it all this man is! From a human point of view, it was up to the Emperor whether he stayed or not. But he did not look at man, in power or otherwise. He quietly settles his own case in the presence of the Lord.

I know of no more astonishing and instructive proof of the power of the Spirit of God, giving a man real fellowship with God in daily life. The flesh in him was broken and judged, so he could enter into the mind and feelings of God, and into Christ's heart about the Church. Was it really desirable for the Church that Paul should remain? Then, without hesitation and with no thought for himself, he can say, Paul will remain. So he settles the matter and speaks with calm certainty about seeing them again. Yet this is a man in prison, exposed to the most reckless of Roman emperors, who thinks, decides, says all this!

He weighs the matter up. On one side, it is much better to be with Christ. On the other side, it is more needful for the Philippians that he remain in the flesh. Being confident of this, he decides the matter himself: "I know that I will remain." What a true shepherd's heart! Without hesitation he gives up his own wishes for the sake of the flock. Another Apostle could write, "We ought to lay down our lives for the brothers." (1 John 3:16). They were of one mind.

Who will doubt that Paul's desire was a true and precious spiritual one? Yet he will give it up for the time being, because he adds, "to remain in the flesh is more needful for you." It is a blessed thing to see this spirit of unselfish devotion to the care of the saints, because they belonged to Christ.

The word translated "boast" has the thought of "joyful exultation." … Their joy would produce boasting, or joyful exultation, not in Paul, but in Christ Jesus. Paul's presence with them once again would cause it, yet their boast would be in Christ Jesus.

From this there can be no doubt at all that the apostle was later set free and saw the Philippians again. True, here he is only expecting it. But he writes as one who has learned the mind of God in the matter. And since what he writes is Scripture, we are left with no choice but to treat it as a prophecy inspired by God.

He was granted not only to visit Macedonia again, and to make the boasting of the Philippians abound in Christ Jesus through him by his presence with them once more. He was also granted to see again at least some of the churches in Asia Minor, and the one at Corinth. … In Philippians he says, "I am going to remain;" in 2 Timothy, "I am going to depart."

Here is the most astonishing and instructive proof I know of the power of the Spirit of God. It gave a man real fellowship with God in practice. The flesh in him was broken and judged, so he could enter into the mind and feelings of God, and into Christ's heart about the Church. Was it really desirable for the Church that Paul should stay? Then, without hesitation and without fleshly feeling, he can say, Paul will stay. So he settles the matter and speaks calmly and confidently of seeing them again. Yet this is a man in prison, exposed to the most reckless of Roman emperors, who thinks, decides, and says all this!

This verse is closely connected with the one before it. Paul trusted that his presence at Philippi once again would be so full of the power of the Gospel that it would add something real to their faith and knowledge. Joy would increase in proportion. With joy would come more of that glorying in the Lord which is a proper mark of all true worshippers of God. His words seem to point two ways. They could glory in the Lord as the faithful helper of His people in their times of trouble. They could also glory as a fuller knowledge of the unsearchable riches of Christ, through further apostolic teaching, worked on their souls.

The word translated "boast" carries the thought of "joyous exultation." … Their joy would produce boasting, or joyful exultation, not in Paul, but in Christ Jesus. Paul's presence with them once again would cause that joy, yet their boast would be in Christ Jesus.

Notice, he wanted to stay for their "progress and joy in the faith." Sweet and simple language from an apostle, a man armed by the Lord with authority. As far as he could, he avoided any display of authority. In spirit he was very far from those who would lord it over God's heritage. He preferred to say, "Not that we lord it over your faith, but we work with you for your joy, for you stand firm in your faith" (2 Cor. 1:24).

Notice that he is not giving his opinion, but facts. "To remain in the flesh is more necessary on your account," not "I think it is." "I know that I will remain and continue with you all," not "I think I will." And verse 26 is most explicit. He is to remain, so that their boasting may abound in Christ Jesus through him by his presence again with them. If we doubt that Paul went free, left Rome, and saw the believers at Philippi again, we all but deny that this part of the Word is inspired.

His coming again to the Philippians would give them abundant rejoicing in Christ Jesus. God's hand had so plainly preserved and delivered him, and he would also be a help to them.

Though it is a new subject, the word "Only", with which verse 27 begins, links it up with what goes before. "Only" — whatever happens, this is the one thing that really matters. Whether present with you or absent, "only" behave worthily of the Gospel of Christ. The literal meaning of the word translated "behave" is "live as citizens." … We must remember that Philippi was a Roman Colony, and its citizens were Roman citizens. And the citizens were very proud of this privilege, and sought to walk worthy of it. I think the apostle had this in mind as he wrote. In chapter 3:20 he uses the same word, but as a noun: "our citizenship is in heaven." … The Philippian saints would understand at once. They would know that he was not urging them to live worthily as citizens of Rome, or Philippi, but as citizens of Heaven.

It was not merely their calling in Christ, their being Christians, that was before him, but a walk as it became the gospel of Christ. It is not at all as those the gospel reached, but as sharing in it, their hearts bound up and identified with all the trials and hardships the gospel was going through as it spread across the world. … Let me press this. Sadly, when people know the gospel well, there is a real tendency — if that is all — to settle down and think they have nothing more to do with it. It was not so with the Philippians. They had so much the more to do because Christ had done all for their souls.

Steadfast unity among the saints, standing for the grace of Christ against opposition, is such an important part of worthy conduct. It demands that we put aside selfish interests, think of others, and show forbearance and patience. What is more, this should go on just as fully when the apostle was away as when he was present. This is a searching word for our consciences.

Standing fast, you notice, comes before the striving. And the word translated striving is one from which we get our word, athletics. So it seems to point not so much to a striving by word or argument to defend the truth of the Gospel. It points instead to striving in the shape of real labour on the Gospel's behalf.

They were "striving together with the faith of the Gospel." They contended along with the faith of the Gospel in the world — not "for" the faith, but "with" it, as a partner with it in its conflicts.

"Standing firm in one spirit." Do not give ground an inch! "with one soul together contending for the faith of the Gospel." … The thought, I believe, is of a team — a football team, or a regiment of soldiers who "together contend" in a desperate struggle. They must have one spirit and one soul: and though there may be many persons, they work together as one.

The great effort of Satan is to rob the saints of the truth. To "stand fast" in striving together for the faith may involve suffering. But let us not be frightened into thinking that any suffering we may be called to pass through is the destruction of all our hopes.

The word used here for "given" is the one from which we get "grace." It means, in particular, a grant of free favour. We find this same word in 1 Corinthians 2:12: "that we might understand the things freely given us by God." There one Greek word gives us the phrase "freely given," and that is a good translation. I wonder if suffering was one of the things included in that verse in Corinthians?

They believed in the Lord Jesus Christ. But where did this saving difference come from, between them and the opponents who spoke against them? The same message of reconciliation reached them both. To believe in Christ was, he plainly assures them, a special grace given to them by the God of their salvation. That grace went further than their own acceptance of the saving truth of the gospel. God gave them, in addition, the distinctive honour of suffering for the Lord.

But our verse tells us that "it has been granted to you that for the sake of Christ you should not only believe in Him but also suffer for His sake." It puts the believing, the gain, the spiritual riches on the same level as the suffering. We must stress three words — "suffer FOR HIS SAKE." Those words light up the suffering with a glory, a brightness not of this earth, a light "above the brightness of the sun."

God does not grant the gift of suffering on His behalf until we have first received the gift of "believing on Him." Both the believing and the suffering are free gifts of His grace. Why, then, do we get "on behalf of Christ," and then, in the same verse and about the same suffering, "on behalf of Him"? I think it is because "Love that makes sorrow so sweet." What a difference between "suffering" and "suffering on behalf of Christ"! The Spirit would impress this on us, for it takes the sting out of the suffering.

To suffer for Christ is a privilege, a special gift of God. But no one can be a Christian without suffering with Christ. How could the Spirit of Christ produce in us a mind different from the mind that was in Christ as He passed through this poor world?

Unbelief might read this suffering wrongly and treat it as a severe chastening. That casts the heart down instead of letting it take comfort before God. But suffering for Christ's sake is a gift of His love, as much a gift as believing in Christ for the salvation of the soul.

But remember: our suffering with Christ is not a yoke of bondage, but a matter of privilege; not an iron rule, but a gracious gift; not forced servitude, but willing devotion... The more I love Jesus, the closer I shall walk with Him. The closer I walk with Him, the more faithfully I shall imitate Him. And the more faithfully I imitate Him, the more I shall suffer with Him.

In days gone by the saints rejoiced "that they were counted worthy to suffer shame for His name." Can it be that most of us suffer so little for His name because He counts most of us unworthy of this gift? Let us count our brothers and sisters who suffer for His name worthy of all honour. And let us not forget to hold them up in our prayers, as the Scriptures say: "Remember those who are in prison, as though in prison with them."

They were not to let their opponents terrify them. Instead they were to count it an honour to be allowed to suffer for the sake of the good news. The apostle can add that what they suffered in Philippi belonged to the same conflict he was fighting in Rome. They in Philippi and he in Rome were all in the same conflict, and all shared in the same grace.

We never need fear open enemies. The very fact that they are enemies is a sign of their own destruction when God rises up. And when He rises up it will mean salvation for His people. While we wait for Him to act, our part is conflict and suffering for His sake. The Philippians had seen this in Paul, as Acts 16 records, and now they heard that the same thing was happening to him in Rome.

The word used here for "given" is the one we get "grace" from. It means "a grant of free favour." The same word turns up in 1 Corinthians 2:12: "the things freely given us by God." There this one Greek word becomes "freely given" — and that is a good translation. I wonder if suffering was one of the things included in that verse in Corinthians?

When Scripture speaks of our sharing in Christ's sufferings, it means His sufferings for righteousness — what He suffered at the hands of people. Christ suffered for sin, so that we might not have to suffer for it. He endured the wrath of God, so that we might not have to endure it. This is the ground of our peace. But when it comes to suffering from people, we always find the same thing. The more faithful we are in following the footsteps of Christ, the more we will suffer this way. Yet this is a gift, a privilege, a favour, a dignity.

"Engaged in the same conflict." No man could praise other men more highly than God's apostle praises these people here. They were single-minded; they had received the grace of God and truly followed Jesus Christ. Paul himself stood, by special grace, closest to his Lord: he shared His reproach and carefully copied His ways. So he can give them no greater honour than to call them his fellows in the work and sufferings of Christ.

Each of us may do well to ask: "Why do I suffer so little for Him?" I am sure of this. If we were more true and faithful to Christ, we would know more of what it means to receive, for Christ's sake, not only faith in Him but also suffering for Him. And we would also know more joy in our lives, and more of the glory before us.