We saw, in chapter 1, how refreshing to the apostle was the state of the Philippians, looked at as a whole; for, undoubtedly, there was that which needed correction in particular cases. Still their practical condition, and more especially as shown in the fellowship of the gospel, drew out powerfully his affections to them, as indeed their own were drawn out. Now this very fellowship bore witness to the healthful and fervent state of their souls towards the Lord, His workmen and His work. For fellowship with the gospel is a great deal more than merely helping on the conversion of souls. Babes that are just born to God, souls that have made ever so little progress in the truth, are capable of feeling strong sympathy with the calling in of the lost, with the glad tidings flowing out to souls, with the joy of newly quickened and pardoned souls brought to the knowledge of Christ. But there was much more implied in the Philippians' “fellowship with the gospel.” It is plain that the bent and strength of their whole life was that of persons who thoroughly identified themselves with its conflicts and sorrows as well as its joys. There was nothing in them so to arrest and occupy the Spirit of God, that they could not be in the very same current with Himself, in the magnifying of Christ and the blessing of souls.
And thus it was that they were privileged to have fellowship with the apostle himself. “If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies, fulfill ye my joy, that ye be like-minded, having the same love, being of one accord, of one mind.” All these things had been in action, and the apostle viewed each little offering to him, while he was in prison for the gospel's sake, in the light of Christ's holy, spiritual affections which had dictated it. In the case of the Philippians, it would appear that it was not merely the way in which the grace of God values the service of the saints. He interpreted it, not according to the thoughts of the saints, but according to His own, seeing, therefore, far deeper value in it than the human spirit had which had been led of the Holy Ghost in the service.
Take, for instance, Mary in the gospels, and the way in which the blessed Savior viewed her act of devotedness in spending upon His person the box of precious ointment which she had reserved for that time. Where there is singleness of eye, there is One guiding the saints though they may not know it distinctly. There is no ground to suppose Mary distinctly apprehended that she was anointing the Lord for His burial; but His divine grace gave it that value. The love that was in her heart felt instinctively that some awful danger threatened Him; that a heavy dark cloud was gathering over Him, which others feebly, if at all, entered into. In truth, God was in this intuition of divine affection. But you may see something, perhaps, analogous in the providential care which God by times exercises; and there is even more than providence in the care of a Christian parent with a child. There is a feeling of undefined but real uneasiness—the Spirit of God giving a certain consciousness of peril—and this often calls forth the affection of the parents to the child in such sort as to avert the imminent danger or alleviate the suffering in the highest degree. In a still higher sense this was true in the dealings of God with Mary. Alas! little indeed were the disciples in the secret, though they ought to have known what was impending more than any others, had it been a question of familiar intercourse and knowledge. Certainly they had larger opportunities than ever Mary enjoyed; but it is far from being such knowledge that gives the deepest insight—far from being earthly circumstances that account for the insight of love. There is a cause which lies deeper still—the power of the Spirit of God acting in a simple, upright, loving heart, that feels intensely for the object of its reverence, for Christ Himself. If our eye is to our Lord, we may be sure that He will work with and in us as well as for us. He will not fail to give us the opportunity for serving Him in the most fitting manner and at the right moment. Mary had this box we know not how long; but there was One who loved Mary, and who wished to vouchsafe her the desired privilege of showing her love to His Son. He it was who led Mary (despised as indifferent by her believing but bustling sister) at this very time to bring out her love. Thus, besides ordinary intelligent guidance, there may be guidance under the skilful hands of Him who cares for us, and now acts yet more intimately by His Spirit dwelling in us.
In the case of the Philippians there was the conscious fellowship of the Spirit; there was remarkable devotedness and spirituality among them, so that God could put particular honor upon them. In this respect they are in striking contrast not only with the Galatians but the Corinthians also. Not but these too were born of God; there was no difference in this. We are expressly told the Corinthians were called into the fellowship of the Son of God; such they were as truly as the Philippians were. It is of them that the Holy Ghost says, “God is faithful by whom ye were called unto the fellowship of his Son Jesus Christ our Lord.” But there was a mighty difference here. There was not the same fellowship with the gospel among the Corinthians, and therefore it may be that the apostle desires that they might have “the communion of the Holy Ghost.” (2 Cor. 13:1414The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all. Amen. <<The second epistle to the Corinthians was written from Philippi, a city of Macedonia, by Titus and Lucas.>> (2 Corinthians 13:14).) Assuredly till then it had been enjoyed by them scantily. (Comp. 1 Cor. 3; 4, &c.) But in looking at the Philippians he could say, “If there be therefore any consolation [or rather encouragement] in Christ, if any comfort of love, if any fellowship of the Spirit,” &c. There was all this practical display of Christ so fully at work among them; such tenderness in their Spirit, such entering into the mind of God touching the mighty conflict in which the apostle was engaged, that they identified themselves heart and soul with the apostle. He says, therefore, If there be all this (which he doubted not but assumed), “fulfill ye my joy that ye be likeminded, having the same love, being of one accord, of one mind.” Here was their failure: they were not sufficiently of one mind; nor were they cherishing, as they should, the same love. Hence there was a measure of dissension among them at this time. True, it may seem to have been about the work of the Lord, in which they were truly zealous. Sorrowful as this was in itself, still this was not so low and unworthy as mere squabbling with one another, such as we hear of among the Corinthians. Not that it was to be treated lightly, but even the very failure and the cause of it proved that they were in a more spiritual state than the Corinthians.
In the same way you may find among the children of God now that which answers to the trial of an Abraham or of a Lot. Just Lot, dwelling among the wicked in the cities of the plain, was vexed from day to day with their unrighteous and ungodly deeds. What unbridled wickedness filled the scene which first attracted his too covetous eyes! Strange that a saint could find his home there for a season! Abraham failed, no doubt; but what a contrast even between the failure of an Abraham and of a Lot! When the latter, through unwatchfulness, fell into a sin which led the way to worse, it was not only a painful blot, but the consequences of it remained for ages to be adversaries to the people of God. Out of the miserable circumstances which closed his life, we see a shameful result and a constant affliction. Indeed the Israel of God will prove it yet in the latter days. On the other hand, Abraham had his trials and failures, and surely the Lord did notice and rebuke them in His righteous government. But though this shows that there is nothing worthy of God in man, that no good thing dwells in the natural man even of a saint, that the flesh is fleshly, let it be in whom it may; yet, for all that, the character of Abraham's very slips and unfaithfulness tells us that he was in a spiritual condition wholly different from his nephew Lot.
Just so it was, in measure, with the Corinthians and the Philippians. In the latter there was a want of unity, of judgment, and mind, but they were filled with fervor of Spirit; they were carried out in earnest wishes for the gospel and the good of God's people. Thus, even where you find the service of the Lord the prominent thought, there is always room for the flesh to act. There is nothing like having Christ Himself for our object. This was what Paul knew and lived in, and wished them to know better. Service brings in room for the human mind and feelings and energy. We are in danger of being occupied unduly with that which we do or what we suffer. Behind it lurks also the danger of comparison, and so of envy, self-seeking, and strife. How blessedly the apostle in chapter 1 laid before them his feeling in presence of a far deeper, wider, and more painful experience, we have seen already. It appears there was something of this kind at work among the Philippians. Accordingly he here intimates to them that there was something necessary to complete his joy. He would see them of the same mind, and this by having not the same notions but the same love, with union of soul minding one thing. His own spirit was enjoying Christ increasingly. The earth, and man upon it, was a very little thing before his eyes; the thoughts of heaven were everything to him, so that he could say, “To me to live is Christ.” This made his heart sensitive on their account, because there was something short of Christ, some objects besides Him in them. He desires fullness of joy in them. The Spirit of God gives hearts, purified by faith, a common object, even Christ. What he had known in them made him the more alive to that which was defective in these saints. He therefore makes a great deal of what he might have withheld if writing to others. In an assembly where there was much that dishonored God, it would be useless to notice every detail. Wisdom would apply the grace of Christ to the overwhelming evils that met one's eye: lesser things would remain to be disposed of afterward by the same power. But in writing to saints in a comparatively good state, even a little speck assumes importance in the mind of the Spirit. There was something they might do or remedy to fill the cup of the apostle's joy. How gladly he would hear that they shone in unity of spirit! He owned and felt their love: would that they cultivated the same mutually! How could they be more likeminded? If the mind were set upon one thing, they would all have the same mind. God has one object for His saints and that object is Christ. With Paul every aim, every duty was subordinate to Him; as it is said in the next chapter, “this one thing I do:” so here he wished to produce this one, common mind in the Philippian saints.
He then touches on that which they had to watch against. “Let nothing be done through strife or vainglory.” It is humbling, but too true, that the principle of the grossest evil outside works even among the saints of God. The traces might be so faint that none but an apostle's eye could perceive them. But God enabled His servant to discern in them what was not of Christ. Hence he sets before them the dangers alike of opposing one another and of exalting self-strife and vain-glory. Oh! how apt they are to creep in and sully the service of God! The chapter before had shown some elsewhere taking advantage of the apostle's bonds to preach Christ of envy and strife. And there he had triumphed by faith and could rejoice that, any how, Christ was preached. Now he warns the beloved Philippians against something similar in their midst. The principle was there, and he does not fail to lay it upon their heart.
How is the spirit of opposition and self-exaltation to be overcome? “In lowliness of mind let each esteem other better than themselves.” What a blessed thought! and how evidently divine! How could strife or vain-glory exist along with it? When one thinks of self, God would have one to feel our own amazing shortcomings. To have such sweet and heavenly privileges in Christ, to be loved by Him, and yet to make such paltry returns as even our hearts know to be altogether unworthy of Him, is our bitter experience as to ourselves. Whereas when we look at another, we can readily feel not only how blessedly Christ is for him, and how faithful is His goodness, but love leads us to cover failings, to see and keep before us that which is lovely and of good report in the saints— “if there any virtue and if there any praise, to think on these things.” This appears to lie at the root of the exhortation, and it is evident that it thus becomes a simple and happy duty. “In lowliness of mind let each esteem other better than themselves.” In short, it is made good, on the one hand, by the consciousness of our own blessing through grace in presence of our miserable answer to it in heart and way; and on the other hand, by the thankful discernment of another beheld as the object of the Lord's tender love and all its fruits, without the thought of drawbacks. Of their evil the Lord would not have us to think, but of what Christ is to and in them. For here there is no question of discipline, but of the ordinary, happy state of God's children. Certainly the Philippian assembly consisted of men who were full of simple-hearted earnestness in pushing out the frontiers of Christ's kingdom and whose hearts were rejoicing in Him. But toward one another there was the need of greater tenderness.
Besides, if one, more than others, was abused everywhere, it was the Apostle Paul. He was pre-eminently treated as the off-scouring of all things. All Asia was turned away from him. Where was there a man to identify himself with his cause? Evidently this was the result of a faithful, self-denying holy course in the gospel, which from time to time offended hundreds even of the children of God. He could not but touch the worldliness of one, the flesh of another. Above all, he roused the Judaisers on one hand, and on the other all schismatics, heretics, &c. All this makes a man dreaded and disliked; and none ever knew more of this bitter trial than the Apostle Paul. But in the case of the Philippians there was the contrary effect. Their hearts slave to him so much the more in the hour of his imprisonment at Rome, when there was this far sorer sorrow of an amazing alienation on the part of many who had been blessed through his means. This faithful love of the Philippians could not but rejoice the apostle's heart. It is one thing to indulge a fleshly dependence upon an instrument of God, quite another to have the same interests with him, so as to be knit more closely than ever in the time of sorrow. This was fellowship indeed, as far as it went, and it went far, but not so fir as the apostle desired for them. He thought of their things, not of his merely; and accordingly, he now gives them another word: “Look not every man on his own things, but every man also on the things of others.” If they loved him so much, why not love each other more than they did? Why so occupied with their own thoughts?
This egotism was another fertile source of evil. We all know that we are apt to value qualities which we possess ourselves and to slight those of others. This is unjudged nature, for, where there is power of love, it works in a direction quite the contrary. There would be the consciousness of how weak and unworthy we are, and the little use we make of what God gives us; there would be the valuing what we see in another, that we have not got ourselves. How good for the Church to have all this and far more!
There he brings in what is the great secret, of deliverance from all these strivings of potsherd nature— “the mind that was in Christ Jesus.” (Ver. 5.) In this chapter you will observe it is Christ as He was; in the next it is Christ as He is. Here it is Christ coming down, though of course He is thereon exalted. The point pressed is that we should look at the mind of Christ that was displayed in Him while here below. In chapter 3 it is not so much the mind or moral purpose that was in Him, as it is His person as an object, a glorious attractive, object now in heaven, the prize for which he was running, Christ Himself above, the kernel of all his joy. Here (chap. 2) it is the unselfish mind of love that seeks nothing of its own, but the good of others at all costs: this is the mind that was in Christ.