But further, the circumstances of the saints at Philippi, and the exhortations he had given them, made it very plain that they were in a scene which was not in order according to God’s thoughts. Difficult the path might, and surely would be. Trials too and disappointments might abound, yet they could find in the Lord an unfailing ground of joy. “Finally, my brethren,” he writes, “rejoice in the Lord.” (3:1) He had spoken of the Lord in humiliation as the example for us. He had touched on His exaltation. He would now develop how this last can be a help to us, as exemplified in himself. Judaizing teaching was baneful. It was really subversive of true Christian teaching, as he showed the Galatians. Hence he would take every pains to put souls on their guard against it. Dogs, evil-workers, concision, by such terms does he here describe those people, claiming that which now alone could be worthily called circumcision for those who worship by the Spirit of God, and boast in Christ Jesus, and have no confidence in the flesh. (v. 3) For in Christ we are circumcised, as he wrote to the Colossians, in putting off the body of the flesh by the circumcision of Christ. (Col. 2: 11)
At this point he turns to speak of himself (vv. 4-16), as an example of the energy of Christian walk displayed in a man born in sin, and thus like one of us; for in truth no Gentile could so fully exemplify it. None but one born a Jew, as Paul was, could so illustrate it. He had much to boast in after the flesh, but surrendered it all for Christ in glory, whom he desired to know and to win. What he had once gloried in after the flesh he tells us. (vv. 4-6) In what light he had been brought to view it all he goes on to declare. He had counted it loss for Christ, and he still counted it but loss for the excellency of the knowledge of Christ Jesus his Lord, for whom he had suffered the loss of all things, and counted them as dung that he might win Christ, and be found in Him, not having his own righteousness which is of the law, but that which is through faith of Christ, the righteousness which is of God by faith, to know Him and the power of His resurrection, and the fellowship of His sufferings, being conformed to His death, if by any means he might attain unto the resurrection from among the dead. (vv. 7-11) It was Christ in glory he wished to reach. Till that was accomplished he would not be satisfied. Paul would know Him, and would win Him. Whilst here then in the body he never could attain to all that he desired, nor apprehend that for which he had been apprehended. Hence in the energy of Christian walk he pressed forward to the goal, through whatever might be in his way, for the prize of the calling on high of God in Christ Jesus.
Now what Paul desired, that the perfect and full-grown Christian should desire likewise. And to any saint otherwise minded God was willing to reveal even that also. “Nevertheless,” he adds, “whereunto we have already attained, let us walk by the same;” for this it seems he really wrote. (v. 16) So he would not despise, not withdraw from, any true saint, because such an one had not attained to all that he had. Still he would not be satisfied with such resting where they were, nor, on the other hand, would he surrender one iota of that to which he had himself attained. Hence he presents himself to all as one to imitate (v. 17); for there were many walking in outward fellowship with the saints, who were really enemies of the cross of Christ, whose end was destruction, whose God was their belly, who gloried in their shame, who minded earthly things.
How would he minister to souls to guard them from being thus carried away? He reminds them that the Christian’s citizenship is in heaven, from whence we look for the Savior, the Lord Jesus Christ, who shall change the body of our humiliation that it may be fashioned like to His body of glory. These people were minding earthly things, whereas our citizenship is in heaven. They were enemies of the cross of Christ. But we are to look for the return in power of the crucified One. They made their belly their God. (Rom. 16:1818For they that are such serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches deceive the hearts of the simple. (Romans 16:18)) We await that change in our bodies by which, what governed those people, will from the saints be eliminated forever. (1 Cor. 6:1313Meats for the belly, and the belly for meats: but God shall destroy both it and them. Now the body is not for fornication, but for the Lord; and the Lord for the body. (1 Corinthians 6:13)) Our citizenship, our expectation, and the future condition of our bodies, these are the truths by which he would act on every true Christian “Therefore,” he adds, “ my brethren dearly-beloved and longed for my joy and crown, so stand fast in the Lord, beloved.” (4: 1) What care for them all does he evince? Nothing escapes him. The want of harmony between Euodia and Syntyche concerned him. He exhorts them himself to be of the same mind in the Lord. How could those women resist such an appeal? He would also stir up his true yokefellow to help them, reminding him that they were some of those who had labored along with him in the gospel, with Clement and the rest of Paul’s fellow-laborers, whose names were in the book of life. Then addressing all the Philippian saints he again exhorts them to rejoice in the Lord, adding the word alway, and reiterating his exhortation “Again I say, Rejoice.” Much there might have been which had troubled them -as Paul’s continued imprisonment, their own persecutions, the want of harmony between some in their midst, and the presence among them of those whose walk was not such as became the gospel of Christ. But, above all this, and unaffected by it, was this unchanging ground of joy-the Lord. “Rejoice in Him alway,” are Paul’s words from his prison. How well did he practice what he preached!
Things were not in order upon earth, and they could not put them straight. “Let your meekness,” or gentleness, therefore, he writes, “be known unto all men. The Lord, is at hand.” He is coming, and will vindicate the cause of His people. But they must wait for that. Meanwhile let them not be burdened with care, but commit it all to God, in which case “the peace of God, which passeth all understanding,” would guard their hearts and thoughts by Christ Jesus. Then, suggesting what should occupy their thoughts, whatever is true, noble, just, pure, amiable, and of good report, he exhorts them to do what they had learned, and received, and heard, and seen in Paul, and the God of peace would be with them.
He had nothing more to add respecting the theme which had occupied him; viz., the energy and display of Christian life, but to tell them how he had learned to trust God for everything, content in the circumstances in which he was placed, yet rejoicing at the token of their Christian love, a sacrifice well pleasing to God, who would supply all their need according to His riches in glory in Christ Jesus, a measure of supply for us inexhaustible. In the consciousness of this, praise becomes us; and Paul would stir it up as he adds, “To our God and Father be glory to the ages of ages. Amen.” Salutations follow, and from those with Paul in Rome, addressed to all the saints in Christ Jesus, a special class of saints; viz., real Christians, but all real Christians. After this he ends with the accustomed mark of the authenticity of his letters: “The grace of our Lord Jesus Christ be with your spirit. Amen.”
Throughout this epistle the Lord Jesus Christ is the theme. In the first chapter for Paul to live was Christ, and to depart to be with Him was far better. In the second Christ is presented as the example. In the third He is the object. In the fourth He is the One in whom under all circumstances the saint should rejoice. And His return is presented to the minds of the saints in each chapter. In the first Paul prays for them to be kept faithful till the day of Christ. In the second he reminds them how all intelligent creatures must bow at the mention of the name of Jesus, and how the saints will be Paul’s joy and crown in the day of Christ. In the third he speaks of the change which will take place in the bodies of the saints when the Lord comes for His own. In the fourth he bids them wait for His return, who will vindicate His people. In what varied and helpful lights does the Lord’s return present itself!
C. E. S.