Philippians 1.

(Php_1:1-30)
The Epistle to the Philippians is experimental rather than doctrinal in its character; we get the inner life of the saints and of the Apostle unfolded in a very precious way. The first epistle to the Thessalonians also brings before us Christian experience: but with this difference; the saints in the latter place were but young converts, consequently we see in them divine life manifesting itself in all its first freshness and vigour; whereas the Philippians when Paul wrote to them were tried saints; they had run the race for many years, and had proved God faithful throughout. The Thessalonians were characterised by their work of faith, labour of love, and patience of hope in our Lord Jesus Christ; they had turned to God from idols to serve the living and true God and to wait for His Son from heaven: the Philippians had weathered the storm, and had patiently continued their support of, and fellowship with, the Apostle in all his labours and necessities.
In Php_1:1-30, we get the blessed motives of the Apostle's heart; in Php_2:1-30, what has been appropriately termed the graciousness of the Christian life; in Php_3:1-21, its energy, steadily pursuing its heavenly Object; and in Php_4:1-23, its superiority over all circumstances.
"Bishops and deacons" are found in the address (in the plural, note). These were local officers, the one to care for the spiritual, the other, the secular, affairs of the saints; and must not be confounded with the gifts for the edifying of the body, as in Ephesians 4:1-32.
Paul thanked God for his "whole remembrance" of these saints; to no other company does he speak quite in the same way. In some quarters he was able to thank God for some things, while groaning over others; here there was nothing to cause him pain. We get thus a striking illustration of Hebrews 13:17. He gave account of the Philippians with joy, and not with grief: to their profit undoubtedly. What particularly refreshed his heart was their fellowship in the Gospel: they had borne him as a labourer on their hearts before God, had sent once and again unto his necessity, and, more than all, had shared with him its trials and reproach. This he recognised as God's work in them, and his heart was assured that, having begun a good work in them, God would perform it unto the day of Jesus Christ. This remark of the Apostle's is to be noted; for he regards the saints in this epistle as counting on God for themselves, he, the Apostle of the Church, being no longer active, but in prison. This letter prepares the way, as it were, for the Church being left entirely without apostolic care. Apostolic succession is unknown to it: God working in the saints, to will and to do of His good pleasure, is prominent.
It was only just that the Apostle should be assured concerning them all; he knew he had a place in their hearts;* they had been partakers of the afflictions of the Gospel according to the power of God, they were also partakers of the grace wherewith Paul had been supplied. Further, God knew how greatly he longed after them all in the bowels of Jesus Christ. The same tenderness of affection is seen in 1 Thessalonians 3:1-13. He greatly desired to see them, as they to see him, night and day praying exceedingly that he might see their face, and perfect that which was lacking in their faith. His dear Philippians he also describes as "dearly beloved and longed for, my joy and crown." Precious outflow, and acknowledgment, of affection!
{*v.7 must be read, "because ye have me in your hearts}
He prayed for them: desiring that their "love might abound more and more in knowledge and in all judgement." Love must not be unwisely displayed — it must learn in God's school. At times, love speaks tenderly, at other times sharply; to act and speak aright in love, knowledge and discernment are needed. Love must be evenly balanced by other divine qualities. He desired, too, that they might approve excellent things — the new man exercising himself by the Spirit in God's presence as to good and evil; that they might be sincere and without offence until the day [of] Christ. Note, "the day" is always introduced when it is a question of responsibility. (Compare Romans 13:12; 1 Corinthians 1:8; 1 Thessalonians 3:13). "The fruit of righteousness" (1 John 3:7; Romans 4:18-19) is before the mind of the Spirit here; "the fruit of the light" in Ephesians 5:1-33, "the fruit of the Spirit in Galatians 5:1-26. "To the glory and praise of God," the Apostle adds: ever, surely, the object of the believer's life and ways.
Php_1:1-11 are a sort of introduction: in Php_1:12 he commences upon the subject matter of his epistle. His unselfish heart rejoiced that God had so over-ruled his bonds that the things which had happened unto him had fallen out rather to the furtherance, than to the hindrance, of the Gospel: he would have his brethren know it, that they might rejoice together. Instead of his being regarded as a malefactor, as Satan desired, God had made it plain that his bonds were for Christ's sake, and it had turned to a testimony. How wise is our God; and how blessed to simply trust in Him! To the human eye the imprisonment of such a labourer as Paul (and at such a time, when decay was beginning to set in all around) was disastrous, but the Lord knew best. Paul's chain enabled him to reach persons in Caesar's court, and elsewhere in Rome, whom he probably could not have reached under ordinary circumstances. It is striking that the only note Scripture gives of an apostle being at Rome is as a prisoner; and that many years after the planting of Christianity there.
His bonds had operated also in another way. Many brethren in the Lord, who at first were discouraged by his imprisonment, were now waxing confident as to it, trusting the Lord, and 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. Though this joy was not without alloy; for some persons were preaching Christ of envy and strife, supposing to add affliction to his bonds. How unworthy! Yet his unselfish heart could rejoice, because Christ was being preached, so assured was he that that Name could not be set forth in vain, whatever motives might operate in the speaker. Besides, he felt that all was contributing to the final victory over Satan — all was leading up to the Apostle's final salvation. "Salvation" in Php_1:19 is not, I judge, his deliverance from prison — that is alluded to in Php_1:26 — but deliverance at the end, which is quite in accord with the use of the word throughout Philippians. Salvation is at the end of the warfare, i.e., at the coming of the Lord Jesus (the salvation of the soul being enjoyed meanwhile). He counted on their prayers too, and the supply of the Spirit of Christ Jesus. The vessel needs to be kept constantly filled with the pure oil from above, that the light may shine out.
Php_1:20-30. The Apostle too had confidence in the Lord — it was his earnest expectation and hope — that the grace which had sustained him hitherto would sustain him to the end; that in nothing he might be ashamed; but that, as always, Christ might be magnified in his body, whether by life or by death. "For," says he, "to me to live is Christ, and to die is gain." So thoroughly was Christ before him, and so thoroughly was he yielded up, body and soul, to Him, that he was content to live or die, as might best suit the Lord, and conduce to His glory. In such language we observe self completely displaced, and the Lord — His service and His glory — filling the vision and heart. Christ was his one object: to live longer here was to labour further for the honour of His Name, and to become more deeply acquainted with Himself. To die would be undoubtedly gain to the suffering Apostle, for then he would be with Christ — he would be at home with the Lord. To one so true of heart, how painful to have to write in Php_2:21 : "All seek their own, not the things which are Jesus Christ's." Few walked as himself and Timotheus; the many, even in his early day, mixed self with the service of the Lord.
It was happy to remain, it was happy to depart: he felt in a strait betwixt the two. "If I live in the flesh, it is worth while"; for so the verse should read. But he thought of the Church: he was its minister in an especial manner; he bore it on his heart, sharing the affections and feelings of the Head for His members; and it was this which made the difficulty. For him it would be far better to depart, and leave all the suffering and affliction behind; but "to abide in the flesh is more needful for you." 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 astray the saints. Paul knew that the evil would spread — he told the Ephesian elders so (Acts 20:1-38) some time before the writing of this letter to the Philippians — he desired therefore to stay, and guide the Church's barque a little longer over the troubled sea. And having this desire, and this confidence that his abiding in the flesh was needful, he knew that he should abide, and continue with the saints, for their furtherance and joy of faith. Observe the calm elevation of the man! Viewed from a human standpoint, it rested with the Emperor whether he stayed or not; but he looked not at man, whether in power or otherwise; but calmly settles his own case in the presence of the Lord. It was needful for the saints that he should remain for a season: neither Jewish hatred nor Imperial caprice therefore could interfere. He was persuaded he should see his beloved Philippians again; and he reckoned on their love, that, when they saw him, their rejoicing would be abundant in Christ Jesus.
Mark, he desired to stay for their "furtherance and joy of faith." Sweet and simple language from an Apostle, one armed by the Lord with authority. As far as possible he always avoided any display of authority, being very far removed, in spirit, from those who would lord it over God's heritage; he preferred to say: "Not for that we have dominion over your faith; but are helpers of your joy; for by faith ye stand" (2 Corinthians 1:24). But, whether he came or not, he desired that the walk of the saints should be good: "only let your conversation be as becometh the Gospel of Christ." This was his joy; as he said to the Thessalonians: "Now we live, if ye stand fast in the Lord" (1 Thessalonians 3:8). And as John: "I have no greater joy, than to hear that my children walk in the truth" (3 John 1:4). Precious identification with the glory of Christ!
He desired two things for the Philippians: (1) that they might "stand fast in one spirit, with one mind striving together for the faith of the Gospel," and (2) that they should not be terrified by their adversaries.
Practical unity is a precious thing, and of the first importance, as the Apostle earnestly shows in Php_2:1-4. "Behold, how good and how pleasant it is for brethren to dwell together in unity" (Psalms 133:1-3). The Spirit of God is the bond of unity, as also its power. He, working in the hearts of the saints, fixes them upon one Object, and binds (or knits) them together in one purpose and aim. Outward uniformity must not be mistaken for this. The latter may be brought about by a general subscription to a creed, or submission to a code of laws, or to a person, as in Popery: but the oneness of mind which the Spirit produces and sustains is a transcendently higher and more blessed thing.
"Striving for the faith of the Gospel," is, I conceive, a different thing from "contending earnestly for the faith once for all delivered to the saints" (Jude 1:3); the latter is in view of internal corrupters, the former is in view of a hostile, and in the case of the Philippians, a pagan, world. They were not to be terrified by their adversaries, knowing that He Who was in them was greater than he who is in the world. They were to present a courageous front to the persecutor. This calm courage which grace supplies operates in two opposite ways: — to the enemy it is an evident token of perdition; to the suffering saints, it is an assurance of salvation, and that of God. The enemy on the one hand is made to feel that the Christian is invincible, that the worst only deepens his bliss; and he cannot resist the conviction in his conscience that he is fighting against God, which can only result in perdition, "seeing it is a righteous thing with God to recompense tribulation to them that trouble you." But the saint, on the other hand, feels that the grace which is preserving him through the furnace, will keep him to the end; and, having for an helmet the hope of salvation, he goes forward undaunted and with holy calm. To suffer is a privilege, the Apostle tells us. Compare Mark 10:35-40. There is a difference between suffering with Christ and for Him. The first is the necessary fruit of having His nature, and is the portion of every Christian in a greater or less degree; the latter is the result of identification with Him and His cause in the world. It is for Christ here. Paul had suffered at Philippi, and was suffering at Rome; the Philippians were now tasting the same cup. But it was "for His sake," and that sweetened all; even as when Israel were at Marah, and could not drink of the waters because they were bitter, and God showed Moses a tree, which, when cast into the waters, made them sweet to the taste.