I. Paul and the Church at Philippi.

II. Characteristics of the Church at Philippi.

(1) It seems to be the least Jewish of all the Pauline churches. There were few Jews in Philippi. No Hebrew names are found in the list of converts in this church mentioned in the New Testament. The Jewish opponents of Paul seem never to have established themselves in this community. (2) Women seem to be unusually prominent in the history of this church, and this is consistent with what we know concerning the position accorded to woman in Macedonian society. Lydia brings her whole family with her into the church. She must have been a very influential woman, and her own fervor and devotion and generosity and hospitality seem to have been contagious and to have become characteristic of the whole Christian community. Euodia and Syntyche are mentioned in the epistle, two women who were fellow-laborers with Paul in the gospel, for both of whom he has great respect, of both of whom he is sure that their names are written in the book of life, but who seem to have differed with each other in some matter of opinion. Paul exhorts them to be of the same mind in the Lord (Phi 4:2). The prominence of women in the congregation at Philippi or the dominance of Lydia's influence among them may account for the fact that they seem to have been more mindful of Paul's comfort than any of his other converts were. They raised money for Paul's support and forwarded it to him again and again. They were anxious that he should have all that was needful. They were willing to give of their time and their means to that end. There seem to have been no theological differences in their company. That may testify to the fact that the most of them were women. (3) There were splendid men in the church membership too. Some of them were Macedonians and some of them were Roman veterans.

Hausrath declares that the Macedonians represented the “noblest and soundest part of the ancient world... Here was none of the shuffling and the indecision of the Asiatics, none of the irritable vanity and the uncertain levity of the Greek communities... They were men of sterner mold than could be fouund in Asia Minor or languorous Syria. The material was harder to work in, and offered more stubborn resistance; but the work, once done, endured. A new Macedonian phalanx was formed here, a phalanx of Pauline Christians... Manliness, loyalty, firmness, their characteristics in general history, are equally their characteristics in the history of the Christian church.... They were always true to Paul, always obedient, always helpful” (Time of the Apostles, III, 203-4).

Paul rejoiced in them. They were spirits congenial with his own. The Roman veterans had been trained in the Roman wars to hardness and discipline and loyalty. They were Roman citizens and proud of the fact. In the epistle Paul exhorts them to behave as citizens worthy of the gospel of Christ (Phi 1:27), and he reminds them that though they were proud of their Roman citizenship, as was he, they all had become members of a heavenly commonwealth, citizenship in which was a much greater boon than even the jus Italicum had been. In Phi 3:20 Paul states the fact again, “Our citizenship is in heaven”; and he goes on to remind them that their King is seated there upon the throne and that He is coming again to establish a glorious empire, for He has power to subject all things unto Himself.

It is to these old soldiers and athletes that Paul addresses his military and gymnastic figures of speech. He informs them that the whole praetorian guard had heard of the gospel through his imprisonment at Rome (Phi 1:13). He sends them greeting from the saints that are in Caesar's household (Phi 4:22). He prays that he may hear of them that they stand fast like an immovable phalanx, with one soul striving athletically for the faith of the gospel (Phi 1:27). He knows that they will be fearless and brave, in nothing affrighted by the adversaries (Phi 1:28). He speaks of his own experience as a wrestling-match, a conflict or contest (Phi 1:30). He joys in the sacrifice and service of their faith (Phi 2:17). He calls Epaphroditus not only his fellow-worker but his fellow-soldier (Phi 2:25). He likens the Christian life to a race in which he presses on toward the goal unto the prize (Phi 3:14). He asks the Philippians to keep even, soldierly step with him in the Christian walk (Phi 3:16). These metaphors have their appeal to an athletic and military race, and they bear their testimony to the high regard which Paul had for this type of Christianity and for those in whose lives it was displayed. We do not know the names of many of these men, for only Clement and Epaphroditus are mentioned here; but we gather much concerning their spirit from this epistle, and we are as sure as Paul himself that their names are all written in the book of life (Phi 4:3).

(4) If the constituent elements of the church at Philippi fairly represented the various elements of the population of the city, they must have been cosmopolitan in character. Philippi was an old Macedonian city which had been turned into a Roman colony. It was both Greek and Roman in its characteristics. Christianity had been introduced here by two Jews, who were Roman citizens, and a Jewish son of a Gentile father. In the account given of the rounding of the church in Acts 16 three converts are mentioned, and one is a Jewish proselyte from Asia, one a native Greek, and one a Roman official. The later converts doubtless represented the same diversity of nationality and the same differences in social position. Yet, apart from those two good women, Euodia and Syntyche, they were all of one mind in the Lord. It is a remarkable proof of the fact that in Christ all racial and social conditions may be brought into harmony and made to live together in peace. (5) They were a very liberal people. They gave themselves to the Lord and to Paul (2Co 8:5), and whenever they could help Paul or further the work of the gospel they gave gladly and willingly and up to the limit of their resources; and then they hypothecated their credit and gave beyond their power (2Co 8:3). Even Paul was astonished at their giving. He declares that they gave out of much affliction and deep poverty, that they abounded in their bounty, and that they were rich only in their liberality (2Co 8:2).

Surely these are unusual encomiums. The Philippians must have been a very unusual people. If the depth of one's consecration and the reality of one's religion are to be measured by the extent to which they affect the disposition of one's material possessions, if one measure of Christian love is to be found in Christian giving, then the Philippians may well stand supreme among the saints in the Pauline churches. Paul seems to have loved them most. He loved them enough to allow them to contribute toward his support. Elsewhere he refused any help of this sort, and stedfastly adhered to his plan of self-support while he was preaching the gospel. He made the single exception in the case of the Philippians. He must have been sure of their affection and of their confidence. Four times they gave Paul pecuniary aid. Twice they sent him their contributions just after he had left them and gone on to Thessalonica (Phi 4:15, Phi 4:16). When Paul had proceeded to Corinth and was in want during his ministry there his heart was gladdened by the visitation of brethren from Philippi, who supplied the measure of his want (2Co 11:8, 2Co 11:9). It was not a first enthusiasm, forgotten as soon as the engaging personality of the apostle was removed from their sight. It was not merely a personal attachment that prompted their gifts. They gave to their own dear apostle, but only that he might minister to others as he had ministered to them. He was their living link with the work in the mission field.

Eleven years passed by, and the Philippians heard that Paul was in prison at Rome and again in need of their help. Eleven years are enough to make quite radical changes in a church membership, but there seems to have been no change in the loyalty or the liberality of the Philippian church in that time. The Philippians hastened to send Epaphroditus to Rome with their contributions and their greetings. It was like a bouquet of fresh flowers in the prison cell. Paul writes this epistle to thank them that their thought for him had blossomed afresh at the first opportunity they had had (Phi 4:10). No wonder that Paul loved them and was proud of them and made their earnestness and sincerity and affection the standard of comparison with the love of others (2Co 8:8).

III. Characteristics of the Epistle.

It is a letter. It is not a treatise, as Romana, Hebrews, and 1 John are. It is not an encyclical full of general observations and exhortations capable of application at any time and anywhere, as the Epistle to the Ephesians and the Epistle of James and the Epistles of Peter are. It is a simple letter to personal friends. It has no theological discussions and no rigid outline and no formal development. It rambles along just as any real letter would with personal news and personal feelings and outbursts of personal affection between tried friends. It is the most spontaneous and unaffected of the Pauline Epistles. It is more epistolary than any of the others addressed to the churches.

It is a letter of love. All of the other epistles have mixed feelings manifest in them. Sometimes a feeling of grief and of indignation is dominant, as in 2 Corinthians. Sometimes the uppermost desire of Paul in his writing seems to be the establishment of the truth against the assault of its foes, as in Galatians and Romans. Always more or less fault is suggested in the recipients of the warnings and the exhortations Paul feels compelled to write to them. In Philippi alone there is no fault to be found. The only suggestion of such a thing is in the reference to the difference of opinion between Euodia and Syntyche, and while Paul thinks this ought to be harmonized, he does not seem to consider it any very serious menace to the peace of the church. Aside from this Paul has nothing but praise for his beloved brethren and prayer that their love may abound yet more and more in knowledge and all discernment (Phi 1:9). He is full of thankfulness upon all his remembrance of them (Phi 1:3). He rejoices in the privilege of being offered upon the sacrifice and service of their faith (Phi 2:17). The church at Philippi may not have been conspicuous in charisms as the church at Corinth was, but it had the fruits of the Spirit in rich measure. Paul seems to think that it needed only to rejoice in its spiritual possessions and to grow in grace and in the mind of Christ. His heart is full of gratitude and love as he writes. He rejoices as he thinks of them. His peace and his hope are triumphant over present affliction and the prospect of persecution and death. If this is his last will and testament to his beloved church, as Holtzmann calls it, he has nothing to bequeath them but his unqualified benediction. Having loved them from the first, he loves them to the end.

It is a letter of joy. It was Bengel who said, Summa epistolae: gaudeo, gaudete, “The sum of the epistle is, I rejoice; rejoice ye.” Paul was a man whose spirits were undaunted in any circumstances. He might be scourged in one city and stoned in another and imprisoned in a third and left for dead in a fourth, but as long as he retained consciousness and as soon as he regained conscioushess he rejoiced. Nothing could dampen his ardor. Nothing could disturb his peace. In Philippi he had been scourged and cast into the inner prison and his feet had been made fast in the stocks, but at midnight he and Silas were singing hymns of praise to God. He is in prison now in Rome, but he is still rejoicing. Some men would have been discouraged in such circumstances. Wherever Paul had gone his preaching had been despised, and he had been persecuted. The Jews had slandered him and harassed him, and so many of his converts had proved to be fickle and false. The years had gone by and the breach between him and his brethren had widened rather than lessened, and at last they had succeeded in getting him into prison and keeping him there for years. Prison life is never pleasant, and it was far less so in that ancient day than it is now.

Paul was such an ardent spirit. It was more difficult for him to be confined than it would be for a more indolent man; He was a world-missionary, a restless cosmopolite ranging up and down through the continents with the message of the Christ. It was like putting an eagle into a cage to put him into prison. Many eagles mope and die in imprisonment. Paul was not moping. He was writing this Epistle to the Philippians and saying to them, “The things which happened unto me have fallen out rather unto the progress of the gospel ... therein I rejoice, yea, and will rejoice” (Phi 1:12, Phi 1:18). His enemies were free to do and to say hat they pleased, and they were making the most of the opportunity. He could no longer thwart or hinder them. Some men would have broken out into loud lamentations and complaints. Some men would have worried about the conditions and would have become nervous about the outcome of the cause. The faith of even John the Baptist failed in prison. He could not believe that things were going right if he were not there to attend to them. Paul's faith never wavered. His hope never waned. His joy was inexhaustible and perennial. He was never anxious. Did he hear the sentry's step pacing up and down the corridor before his prison door? It reminded him of the peace of God which passeth all understanding, guarding his heart and his thoughts in Christ Jesus (Phi 4:7), standing sentry there night and day. The keynote of this epistle is “Rejoice in the Lord always: again I will say, Rejoice” (Phi 4:4).

Paul is old and worn and in prison, but some 20 times in the course of this short letter to the Philippians he uses the words, joy, rejoice, peace, content, and thanksgiving. It is a letter full of love and full of joy.

It is of great importance theologically. It is one of the paradoxes to which we become almost accustomed in Paul's writings that this simplest of his letters, most epistolary and most personal throughout should yet contain the fullest and most important putting of theology of the incarnation and exaltation that came from his pen. He has only a practical end in view. He is exhorting the Philippians to humility, and he says to them, Have the mind which was in Christ who emptied himself and then was exalted (Phi 2:5-11). It is the most theological passage in the epistle. It is one of the most doctrinally important in the New Testament. It is Paul's final contribution to the solution of the great mystery of the coming of the Saviour and the economy of salvation. It is his last word, at any length, on this subject. He states plainly the fact of the kenosis, the morale of the redemption, the certainty of the exaltation, and the sure hope of the universal adoration in the end. The most vital truths of Christology are here clearly stated and definitely formulated for all time. Jesus was a real man, not grasping at any of the attributes of Deity which would be inconsistent with real and true humanity, but in whole-hearted surrender of sacrifice submitting to all the disabilities and limitations necessary to the incarnate conditions. He was equal with God, but He emptied Himself of the omnipotence and the omniscience and the omnipresence of His pre-incarnate state, and was found in form as a man, a genuine man obedient to God in all His life. He always maintained that attitude toward God which we ought to maintain and which we can maintain in our humanity, in which He was on an equality with us. We ought to have the mind which was in Christ. He humbled Himself and became obedient. He was obedient through life and obedient unto death, yea, even unto the death of the cross. It is a great passage, setting forth profoundest truths in the tersest manner. It is the crowning revelation concerning Jesus in the Pauline Epistles. It represents Paul's most mature thought upon this theme. See KENOSIS.

IV. Genuineness of the Epistle.

The genuineness of the epistle is very generally admitted today. It was in the Canon of Marcion. Its name occurs in the list on the Muratorian Fragment. It is found in both the Peshitta and the Old Latin versions. It is mentioned by Polycarp and quoted in the letter of the churches of Lyons and Vienne, in the Epistle of Diognetus, and in the writings of Irenaeus and Clement of Alexandria. Baur made a determined attack upon its authenticity. He declared that it was not doctrinal and polemical like the other Pauline Epistles, but that it was full of shallow imitations of these. He said it had no apparent motive and no connected argument and no depth of thought. He questioned some of the historical data and suspected Gnostic influence in certain passages. Bleek said of Baur's arguments that they were partly derived from a perverted interpretation of certain passages in the epistle; they partly rested upon arbitrary istorical presuppositions; and some of them were really so weak that it was hard to believe that he could have attached any importance to them himself. It is not surprising that few critics have been found willing to follow Baur's leadership at this point. Biederman, Kneucker, Hinsch, Hitzig, Hoekstra, and Holsten may be mentioned among them. The genuineness of the epistle has been defended by Weizsacker, Weiss, Pfleiderer, Julicher, Klopper, Schenkel, Reuss, Hilgenfeld, Harnack, Holtzmann, Mangold, Lipsius, Renan, Godet, Zahn, Davidson, Lightfoot, Farrar, McGiffert, and practically all of the English writers on the subject. Weizsacker says that the reasons for attributing the epistle to the apostle Paul are “overwhelming.” McGiffert declares: “It is simply inconceivable that anyone else would or could have produced in his name a letter in which no doctrinal or ecclesiastical motive can be discovered, and in which the personal element so largely predominates and the character of the man and the apostle is revealed with so great vividness and fidelity. The epistle deserves to rank alongside of Galatians, Corinthians, and Romans as an undoubted product of Paul's pen, and as a coordinate standard by which to test the genuineness of other and less certain writings” (The Apostolic Age, 393). This is the practically unanimous conclusion of modern scholarship.

V. Place, Date, and Occasion of Writing.

This is one of the prison epistles (see PHILEMON). Paul makes frequent reference to his bonds (Phi 1:7, Phi 1:13, Phi 1:14, Phi 1:17). He was for 2 years a prisoner in Caesarea (Act 24:27). Paulus and others have thought that the epistle was written during this imprisonment; but the references to the praetorian guard and the members of Caesar's household have led most critics to conclude that the Roman imprisonment was the one to which the epistle refers. Philemon, Colossians and Ephesians were also written during the Roman imprisonment, and these three form a group by themselves. Philippians is evidently separated from them by some interval. Was it written earlier or later than they? Bleek, Lightfoot, Sanday, Herr, Beet and others think that the Epistle to the Philippians was written first. We prefer, however, to agree with Zahn, Ramsay, Findlay, Shaw, Vincent, Julicher, Holtzmann, Weiss, Godet, and others, who argue for the writing of Phil toward the close of the Roman imprisonment.

Their reasons are as follows: (1) We know that some considerable time must have elapsed after Paul's arrival at Rome before he could have written this epistle; for the news of his arrival had been carried to Philippi and a contribution to his needs had been raised among his friends there, and Epaphroditus had carried it to Rome. In Rome, Epaphroditus had become seriously sick and the news of this sickness had been carried back to Philippi and the Philippians had sent back a message of sympathy to him. At least four trios between Rome and philippi are thus indicated, and there are intervals of greater or less length between them. The distance between the two cities was some 700 miles. Communication was easy by the Appian Way and Trajan's Way to Brundusium and across the narrow straits there to the Egnatian Way, which led directly to Philippi. There were many making the trip at all times, but the journey would occupy a month at least, and the four journeys suggested in the epistle were not in direct succession. (2) Paul says that through him Christ had become known throughout the whole praetorian guard (Phi 1:13). It must have taken some time for this to become possible. (3) The conditions outside the prison, where Christ was being preached, by some in a spirit of love, and by others in a spirit of faction, cannot be located in the earliest months of Paul's sojourn in Rome (Phi 1:15-17). They must belong to a time when Christianity had developed in the city and parties had been formed in the church. (4) Luke was well known at Philippi. Yet he sends no salutation to the Philippians in this epistle. He would surely have done so if he had been with Paul at the time of its writing. He was with the apostle when he wrote to the Colossians, and so was Demas (Col 4:14). In this epistle Paul promises to send Timothy to Philippi, and says, “I have no man likeminded, who will care truly for your state” (Phi 2:20). This must mean that Aristarchus, Demas and Luke were all gone. They had all been with him when he wrote the other epistles (5) His condition as a prisoner seems to have changed for the worse. He had enjoyed comparative liberty for the first 2 years of his imprisonment at Rome, living in his own hired house and accessible to all his friends. He had now been removed, possibly to the guardroom of the praetorian cohort. Here he was in more rigorous confinement, in want and alone. (6) Paul writes as if he thought that his case would be decided soon (Phi 2:23, Phi 2:14). He seems to be facing his final trial. He is not sure of its outcome. He may die a martyr's death, but he expects to be acquitted and then to be at liberty to do further missionary work. This was not his immediate expectation when he wrote the other epistles., and therefore they would seem to be earlier than this. (7) The epistle is addressed to all the saints in Philippi, with the bishops and deacons (Phi 1:1). These official titles do not occur in any earlier epistles, but they are found in the Pastoral Epistles, which were written still later. Therefore they link the Epistle to the Philippians with the later rather than the earlier epistles

From these indications we conclude that this is the last of Paul's Epistles to the churches. Hilgenfeld calls this the swan song of the great apostle. In it Paul has written his last exhortations and warnings, his last hopes and prayers for his converts to the Christian faith. Its date must be somewhere toward the close of the Roman imprisonment, in the year 63 or 64 AD. Epaphroditus had brought the contribution of the Philippians to Paul in Rome. He had plunged into the work there in rather reckless fashion, risking his life and contracting a malarial fever or some other serious sickness; but his life had been spared in answer to the prayers of Paul and his friends. Now Paul sends him back to Philippi, though he knows that he will be very lonely without him; and he sends with him this letter of acknowledgment of their gift, filled with commendation and encouragement, gratitude and love.

VI. Contents of the Epistle.

The epistle is not capable of any logical analysis. Its succession of thought may be represented as follows: (1) Address (Phi 1:1, Phi 1:2). (2) Thanksgiving and prayer (Phi 1:3-11): Paul is thankful for their fellowship and confident of their perfection. He longs for them and prays that their love may be wise to discriminate among the most excellent things and that they may be able to choose the very best, until they are filled with the fruits of righteousness, which are through Jesus Christ, unto the glory and the praise of God. (3) Information concerning his own experience (Phil 1:12-30): (a) His evangelism (Phi 1:12-14): Everything had turned out well. Paul is in prison, but he has been indefatigable in his evangelism. He has been chained to a soldier, but that has given him many an opportunity for personal and private and prolonged conversation. When the people have gathered to hear, the guard has listened perforce; and when the crowd was gone, more than once the soldier has seemed curious and interested and they have talked on about the Christ. Paul has told his experience over and over to these men, and his story has been carried through the whole camp. (b) His tolerance (Phi 1:15-18): Not only has the gospel found unexpected furtherance inside the prison walls, but through the whole city the brethren have been emboldened by Paul's success to preach Christ, some through faction and envy and strife, and some through love. Paul rejoices that Christ is preached, whether by his enemies or by his friends. He would much prefer to have the gospel presented as he himself preached it, but he was great-souled and broadminded enough to tolerate differences of opinion and method among brethren in Christ. “In every way, whether in pretense or in truth, Christ is proclaimed; and therein I rejoice, yea, and will rejoice” (Phi 1:18). This is one of the noblest utterances of one of the greatest of men. Paul is sorry that everybody does not see things just exactly as he does, but he rejoices if they glorify Christ and would not put the least hindrance in their way. (c) His readiness for life or death (Phi 1:19-26): Paul says, Give me liberty or give me death; it will be Christ either way. To live is to work for Christ; to die is to be with Christ. “To me to live is Christ, and to die is gain.” Here is Paul's soliloquy in the face of possible martyrdom or further missionary labors.

We are reminded of Hamlet's soliloquy in Shakespeare. “To be or not to be” - that is the question with both Hamlet and Paul. Hamlet weighs evils against evils and chooses the lesser evils in sheer cowardice in the end. Paul weighs blessings against blessings, the blessings of life for Christ and the blessings of death with Christ, and chooses the lesser blessings in pure unselfishness in the end. They both choose life, but the motives of their choice are radically different; and Paul lives with rejoicing while Hamlet lives in despair and in shame. The aged apostle would rather die than live, but he would rather live than die before his work was done.

(d) His example (Phi 1:27-30): Paul was a Roman citizen and so were they. He tried to live worthy of his citizenship and so must they. He had a still higher ambition, that he and they might live as citizens worthy of the gospel of Christ. He fought as a good soldier. He stood fast in the faith. He was in nothing affrighted by the adversaries. Let them follow his example. They were engaged in the same conflict. To them it had been granted to believe and to suffer in the behalf of Christ. Their faith was not of themselves; it was the gift of God. Their suffering was not self-chosen; it too was a gift of God. (4) Exhortation to follow the example of Christ (Phil 2:1-18): Let the Philippians have the mind and spirit of Jesus, and Paul will rejoice to pour out his life as a libation upon the sacrifice and service of their faith. (5) Reasons for sending Timothy, and Epaphroditus to them (Phi 2:19-30). (6) Paul's example (Phil 3:1-21):

(a) In the repudiation of all confidence in the flesh (Phi 3:1-7): There are certain dogs and evil workers who belong to the old Jewish persuasion who glory in the flesh. Paul does not. He glories in Christ Jesus and has no confidence in the flesh. He has much reason to be proud of his past, for he would rank high on his record among them. He was of the stock of Israel, the prince with God. He belonged to the race of those who wrestled with God and got the victory. He was of the tribe of Benjamin, the only one of the patriarchs born in the Chosen Land. The first king of Israel had been chosen from this tribe. It alone had been faithful to the house of David at the time of the Great Schism. It held the place of honor in the militant host of the Israelites (Jdg 5:14; Hos 5:8). It was a matter of pride to belong to this singly faithful and signally honored tribe. He was a Hebrew of Hebrews, and he belonged to that sect among the Hebrews that was notorious for its scrupulous observance of all the religious ritual, for its patriotism and zeal, for its piety. and devotion. Among these Pharisees he was conspicuous for his enthusiasm. He was the chosen instrument of the Sanhedrin to persecute and annihilate the Christian church. No one could find fault with his legal righteousness. He claimed to be blameless as judged by their standard. That was his record. Who has any better one, in pedigree or in piety? All of these things Paul counts but loss for Christ. (b) In the maintenance and pursuit of spiritual perfection (Phi 3:8-16): The word “perfect” is used twice in this paragraph. We read: “Not that I have already obtained, or am already made perfect: but I press on.” Many of the authorities quote these words as indicative of Paul's humility in disclaiming any present perfection of character while he avows his purpose to strive on toward perfection as long as he lives. Such an interpretation is wholly aside from Paul's thought. He is not talking about perfection in patience and peace and devotion and character. That perfection he claims for himself and for the Philippians in this paragraph toward the close: “Let us therefore, as many as are perfect, be thus minded.” The perfection of which he speaks earlier is the perfection possible in the resurrection life of the saints in bliss. He has not attained unto the resurrection from the dead and is not perfect with the perfection of heaven. That is the goal of his endeavor. He presses on to that mark. In the meantime he maintains that perfection of consecration and of faith that results in present Christian perfection of character and which is the only guaranty of that perfection to be revealed to those who attain unto the resurrection from the dead. (c) In heavenly citizenship (Phi 3:17-21): Paul walks with his mind on heavenly things. There are those who mind earthly things. They are enemies of the cross, but he has sworn eternal allegiance to the cross. Their end is perdition, while his end is sure salvation. Their god is the belly, while his goal is the perfection of the spirit. Their glory is in their shame, while his glory is in Christ alone. “Brethren, be ye imitators together of me, and mark them that so walk even as ye have us for an ensample.” Then “The Lord ... shall fashion anew the body of our humiliation,” the body of our earthly pilgrimage, the body that so often fails the racer to the goal and cannot keep up with the desire of his spirit, and will conform it “to the body of his glory,” the perfect body of those who have attained to the resurrection of the dead. It is not “our vile body” that is to be changed. That gives a false sense in modern English. The body is not vile, and the Bible nowhere says that it is. It was Manichean or neo-Platonic heresy that matter was evil and the body vile. Plotinus blushed that he had a body; Jesus never did. The Christian will honor the body as the temple of the Holy Spirit. It was the vehicle of the incarnation, and he honors it for that. Yet the body prepared for Jesus was the body of His humiliation. It bound Him to the earth. It wearied when He was most anxious to work. It failed Him when He most needed strength. Paul says that our bodies are like the body of Jesus of Nazareth now, and they shall be like the body of our risen Lord in due time.

(7) A series of short exhortations (Phi 4:1-9): This series ends with the command, “The things which ye both learned and received and heard and saw in me, these things do: and the God of peace shall be with you.” All these exhortations, then, are based upon his own conduct and experience and example. They had seen the embodiment of these things in him. They were to be imitators of him in their obedience to them. Therefore as we read them we have side-lights thrown upon the character of the apostle who had taught and preached and practiced these things.

What do they tell us concerning the apostle Paul? (a) His stedfastness and his love for his friends (Phi 4:1): He had a genius for friendship. He bound his friends to him with cords of steel. They were ready to sacrifice anything for him. The reason for that was that he sacrificed everything for them, and that he had such an overflowing love for them that his love begot love in them. They could depend upon him. (b) His sympathy with all good men and all good women and his desire that they live in peace (Phi 4:2, Phi 4:3): The true yokefellow mentioned here cannot be identified now. He has been variously named by the critics, as Epaphroditus, Barnabas, Luke, Silas, Timothy, Peter, and Christ. There may be a proper name in the phrase, either Genisius or Syzygus. We are wholly ignorant as to whom Paul meant. (c) His constant rejoicing in the Lord (Phi 4:4). (d) His sweet reasonableness (“moderation,” the King James Version, the Revised Version (British and American) “forbearance,” Phi 4:5).: So Matthew Arnold translates the Greek noun here. Tyndale called it courtesy. It is a combination of forbearance and graciousness, of modesty and courtesy, of consideration and esteem such as was characteristic of Christ. Paul had it. There was a sweet reasonableness about him that made his personality a most winning and attractive one. (e) His freedom from anxiety (Phi 4:6, Phi 4:7): Paul's fearless confidence was born on the one hand from his assurance that the Lord was near, and on the other from his faith in prayer. It passed all understanding how Paul was kept from all anxiety. It was the power of prayer that did it. It was the peace of God that did it. It was the Lord at hand who did it. (f) His habitual high thinking (Phi 4:8): All that was worthy in the ideals of the Greek philosophers Paul made the staple of his thought. He delighted in things true and honorable and just and pure and lovely and of good report. He knew that virtue was in these things and that all praise belonged to them. He had learned that while his mind was filled with these things he lived in serenity and peace.

(8) Thanks for their gift (Phi 4:10-20). (9) Salutations (Phi 4:21, Phi 4:22). (10) Benediction (Phi 4:23). This is not a theological epistle and therefore it is not an especially Christological one. Yet we count the name of Christ 42 times in this short letter, and the pronouns referring to Him are many more. Paul cannot write anything without writing about Christ. He ends: “The grace of the Lord Jesus Christ be with your spirit.” The spirit of Christ and the grace of Christ are in the entire epistle.

Literature: