Chapter 1:6-17
But he goes further, and says, "Being confident of this very thing, that he which hath begun a good work in you, will complete it against the day of Jesus Christ." Remark the ground of his confidence. In the Corinthians it is because God was faithful. In Galatians, where there was a still a more serious trial, the Apostle says he was in doubt of them, till he thinks of the Lord; and then he has his heart lit up with a comforting hope that they were Christians after all. People that were practically slighting (little as they thought or intended it, yet virtually slighting) Christ for worldly elements—he could hardly understand how such could be Christians. To turn from a crucified and risen Christ to the rites of an earthly religion is worse than bare earthliness, destructive as this is. Here it is another thing. His confidence is grounded not merely on what God is in character and counsel, but on what he saw of Christ, by the Holy Ghost, in them. Thinking of what they had been and were then, could he hesitate to recognize the evident handiwork of God through His Son? He saw such an unequivocal enjoyment of Christ, and such an identification of interests with Him upon earth, that his confidence was not only in a general way that he would see them with Christ by-and-by, but in the solidity of the work of God in them all the way through. He who had begun in them a good work, he was sure, would complete it unto (or, against) the day of Jesus Christ (v. 6).
"Even as it is meet" (or, "just") "for me to think thus of you all, because ye have me in your heart." v. 7. Such is the version given in the margin, which here prevents the right force of the verse. It was due to them, he means, not merely because he loved them, but he felt and had proof that they had him in their hearts. A blessed bond for hearts at all times is the name of Christ and His gospel. How continually, too, one finds the state of the saints accurately measured and set in evidence by the state of their affections toward anyone that is identified with the work of God on the earth! There will be the strongest possible attempt of Satan to bring an alienation of feeling and a turning of the saints against all such, whether absent or present. It was so in the days of the Apostle Paul; those who were simply cleaving to the Lord slave to him also. It was the very reverse of a mere fleshly feeling, which was sought by his adversaries who, flattering others, were flattered in turn. Paul was perfectly sensible that the more abundantly he loved, the less he was loved; and what a handle this gave to Satan to turn away the saints from the truth.
False teachers and men who may be really converted, but whose flesh is little judged, and whose worldliness is great, always seek to win persons as a party round themselves, by sparing the flesh and humoring the natural character, so as at last to have their own way without question. (2 Cor. 11:19, 2019For ye suffer fools gladly, seeing ye yourselves are wise. 20For ye suffer, if a man bring you into bondage, if a man devour you, if a man take of you, if a man exalt himself, if a man smite you on the face. (2 Corinthians 11:19‑20).) The Apostle's object was to win to Christ. But faithfulness called him often to tread on what was painful to one and another. As long as love flowed freely and Christ was looked to, it was well; but when mortified feeling wrought, because they did not mortify their members on the earth, the tendency was constantly toward making parties, divisions, offenses, the forerunners of yet worse evil. But if the Apostle was one who scorned such a thought as gathering a party round himself, these saints had him in their hearts.
He valued this love. How was it shown? "Inasmuch as both in my bonds, and in the defense and confirmation of the gospel, ye are all partakers of my grace." They were casting themselves, heart and soul, into the activities and sufferings of the grace of God in the Apostle. Did his bonds make them ashamed or suspicious? To have a friend in jail never was of good report. Did they begin to say in themselves, He must have been doing something wrong because he was a prisoner? On the contrary, seeing that the Apostle Paul had come into the deepest suffering, they looked upon it as the highest honor. If he had gone up to Jerusalem, it was not to spare himself; and though this visit may have been a mistake, certainly it was one of which no person ought to speak lightly. It was a thorough self-sacrifice every step of the way. The Apostle, though he was now as a consequence a prisoner in Rome, never yields to a spirit of regret, still less of repining, but regards all in the good hand of God as furthering the cause of Christ. Did not, for example, his own bonds turn to praise of God? There he was perfectly happy, perhaps never so happy as thus bound. The Philippian saints understood what it was to draw from the divine spring; and consequently their hearts were with him in joy as well as sympathy. Did it weaken the Apostle's love for them personally? "God is my record how greatly I long after you all in the bowels of Jesus Christ." v. 8. Happiness as the Lord's prisoner dulled none of his warmest feelings of love toward them.
But besides all this, his love for them made him intensely solicitous about their real wants, and he turns to the Lord for them accordingly. "And this I pray, that your love may abound yet more and more, in knowledge and in all judgment." v. 9. He wished that they should love (not less, but) with a fuller knowledge and an exercised intelligence. Love, or charity, is the basis, else there would be no building up; this being laid and abounding, full knowledge, instead of puffing up, guides and guards. The more the intelligence is, if it be real and spiritual, the greater the desire to grow in it. Those who do not see anything in Scripture as an object for constant search, and growth, and desire after more, are those, it is to be feared, who see scarce anything in it that is divine. Directly it is discerned that there is infinite light in it, desire to know more and more is a necessary consequence. But it is for practice. And this epistle shows us spiritual progress in the Apostle and in the saints more fully than any other, while it is the epistle that shows us the strongest desire after going on. This is what we know from experience. Whenever we begin to be satisfied with what we have got, there is an end of progress; but when we make a little real advance, we want to make more. Such was the case with these saints, who are prayed for therefore, "That ye may approve things that are excellent," etc. They needed to grow in intelligence, in order that they might be able to judge of things, and so lay hold of what was more excellent.
"That ye may be sincere and without offense till the day of Christ." v. 10. Wonderful thought! The Apostle actually prays for these believers as if he conceived it possible that, growing in love and intelligence, they might walk the path of faith till the day of Christ without a single false step; Paul's marvel, perhaps, would have been that we should count it wonderful. Alas! we know we fail day by day, because we are unspiritual. Why do we let out a vain word or show a wrong feeling? Because we are not realizing the presence and the grace of God. No progress in the things of God will ever keep a person—nothing but actual nearness to Him and dependence on Him. What is a Christian, and what the condition and experience which Scripture recognizes for him here below? He is by grace brought, in virtue of Christ's blood, into the presence of God; who has a power within him, the Holy Ghost, and a power without to lean upon, even the Lord Jesus Christ, and this uninterruptedly and always. Such is the theory; but what is the practice? As far as it is realized, the path is without a single stumble. And let us remember that such is the only sanctioned path for all saints. It belongs not of right to some advanced souls. It is what every Christian has to desire. We can, therefore, readily understand how souls, hearing such thoughts as these, should embrace the idea of a state of perfection. But though the scheme is erroneous and utterly short of our true standard in the second Man, the last Adam, a Christian ought never contentedly to settle down in the thought that he must fail and sin day by day. What is this but calm acquiescence with dishonoring Christ? If we do fail, let us at least always say, It was our own fault, our own unwatchfulness, through not making use of the grace and strength we have in Christ. The treasure there is open for us, and we have only to draw upon it; and the effect is a staid, calm, spiritual progress, the flesh judged, the heart overflowing with happiness in Christ, the path without a stumble till the day of Christ.
More than this, let it be remarked, he prays that they might be filled with the fruit of righteousness, not merely such and such righteous acts in detail, but the blessed product of righteousness by Jesus Christ unto the glory and praise of God (v. 11). There is no thought of, nor room for, imposing the law here, which is rather shut out from being the proper standard for the Christian. There is another, who is both our new object and our rule, even Christ Himself, the image of God, the life and power of fruit bearing for the believer. What a rule for our practical, everyday walk!
From the introduction, which bears ample witness of the Apostle's love in the Spirit to the Philippian saints of his confidence in them and his earnest desire for them, we enter on the first great topic on which he writes—his own condition at Rome. He felt that it was needful to lay it before them in the light of the Lord, not merely because of their affectionate solicitude, not only again because of evil workers, who would gladly make it a handle against himself and his ministry; but chiefly with the holy and loving end of turning it to their profit and even their establishment in the truth and diligence in the work and singleness of purpose in cleaving to the Lord.
Indeed the Apostle had every ground to expect a blessing through that which Satan was perverting to injure souls. It had already issued in good fruit as regarded the work of the gospel; and he looks for just as good fruit as to all that concerned himself, either in the present or in the future, whether by life or by death. Such is the confidence and joy of faith. It overcomes the world; it realizes Christ's victory over the enemy. What can man, what can Satan, do with one who is careful about nothing, but in everything gives thanks? What can either avail to disconcert one whose comfort is in God and who interprets all circumstances by His love, with unshaken reliance on His wisdom and goodness?
Such a one was the Apostle, who now proceeds to turn for the salvation of the saints at Philippi, so tenderly loved, what the malice of Satan and of his instruments would be sure to catch at greedily as a means of alarming some and stumbling others, as if God too cared not for His Church or His servant. It is experience we have unfolded rather than doctrine; it is the rich, and mellow, and mature fruit of the Spirit in the Apostle's own heart as he expounds to them the facts of his own daily life according to God. What a privilege to hear! and how sweet to know that it was not written merely, nor as much, to inform us of him as to conform the saints practically to Christ thereby! Blessedly as the lesson was learned in the bonds that lay upon Paul, for our sakes, no doubt, it has been written.
Therefore was the Apostle inspired. Inspiration, however, does not exclude the heart's holy feelings.
"But I wish you to know, brethren, that my condition (literally, what concerns me) has turned out rather (that is, rather than otherwise) unto the furtherance of the gospel; so that my bonds have become manifest in Christ in the whole Praetorium and to all the rest." vv. 12, 13. The devil had hoped to merge the Apostle in the common crowd of criminals; but God, ever watchful for good, made it plain that His servant was a prisoner for no moral offense, but because of Christ. Thus the enemy's cunning device had ended in a testimony for the Savior, and the gospel penetrated where before it was wholly unknown. His bonds were manifestly in Christ's cause. The grace of Christ was made known, and His servant was vindicated.
But this was not all. For as the Apostle tells them further, "Most of the brethren in the Lord, having confidence in my bonds, dare more abundantly to speak the word without fear." v. 14. Here was another step in the blessing, and of rich promise too. How unexpected of the enemy! He, however, was on the alert; and if he could not silence the tongues that bore their testimony to the Savior, would not fail to bring in mixed motives and tempt some to an unhallowed spirit and aim, even in a work so holy. It was not undiscerned of the Apostle; neither did it disturb in the least his triumphant assurance that all things were working together for good, not only to them that love God, but to the advance of the glad tidings of His grace; so this too he does not hide in sorrow or shame, but cheerfully explains. "Some indeed also on account of envy and strife, but some also on account of goodwill, preach the Christ; these indeed out of love, knowing that I am set for the defense of the gospel; but those out of contention, proclaim the Christ, not purely, supposing to stir up tribulation for my bonds." vv. 15-17.