The distinguishing mark of this age is self-sufficiency. Larger incomes, more goods, and greater pleasure are all common-place in our day. However, with this self sufficiency comes the danger that we no longer consider ourselves needy for God. This was the case in the church at Laodicea. God has become viewed mainly as a proprietor of things, and His relevance to life reduced to the immediate obviousness of His blessings. As John Piper exclaimed, we have been guilty of “exalting gifts above Giver.”

Christianity has deluded itself with hype, sensationalism, societal enchantments, and social gospel. Not only have we been deluded but we have deceived others into believing the gospel to be about monetary and physical things. We appreciate God as the bottomless well of blessing, but no longer have tongues parched for the Living Water! So many live life shriveled and withered without the practical reality of having a dependent relationship with God through Christ Jesus

Perhaps you, like I, have known what it is to be deluded about how needy we really are for God. Our soul dependence on God dates right back to the beginning of time when God made man a dependent being. In sin we replaced the fellowship of God with obsessions of every nature to the point where we have dulled our souls longing. Can thoughts of self-sufficiency apart from God stem from anything beside self-delusion and a sinful nature? We were made for God, to enjoy Him, and in turn to bring Him glory. Our rebellion is such that we would rather starve on the moldy stuff of self than come to the Father where there is bread in greater abundance than our most desperate need.

We are at a crises in which the fullness of Christ, as at any time, is the greatest need of our day!

In every respect, professing Christianity has thought itself quite respectable. It has acquired an imposing gentlemanly air, unoffensive to the world. Rich and well dressed, the false church has become a social man-about-town confident in himself. Tradition has replaced Biblical doctrine and truth. Social programs have uprooted good works. Self-help has displaced the gospel. Men and women, in the spirit of anti-christ, have ousted Christ. The church has become an imposing bulwark of greed and agenda ruled by men and women unconscious to God’s Word or His Spirit! We need to shake our heads clear of this false gospel, and see the Emperor’s clothing which many Christians have worn for too long.

We have tried to satisfy the world with the stuff she already has in plenty, rather than with Christ Jesus which is her greatest need!

Why do I say this? To be critical? No! No! No! It is to warn Christians of the falseness of the Laodicean church state, and exhort you to be an overcomer and live for what really matters. Christianity is Christ, not fast cars, high-paying jobs, friends, or guarantees of health. Christ is our life, and should be our deepest longing. Anything short of complete satisfaction in Him is idolatry.

Anything but complete devotion to and dependence on God is to be poor, naked, wretched, and blind! When we repent of our self-filling, and turn to a life of neediness for God, we will know the richness of His grace.

The peculiar character of God’s grace is that it has an inverse relationship with our need. The more needy we are, the greater is the super-abundance of God’s supply. Paul who lamented the defiled, sin-filled life which qualified him to be ‘the chiefest of sinners’ was marvelously reached in his sin. Likewise, to this church which had nothing to be commended for, and everything to be chastened for- to this church which was least of all, the greatest of all promises was extended.

There is nothing greater to live for than for Christ. To be with Him and to join Him in the manifestation of His glory is the ultimate prize. It is the promise to the Christian who learns to live beyond the stuff of this life, the societal agendas, and social pandering which has so crippled Christians. It is the promise to you and I both. Let’s make everything of Christ in our lives. Satisfy yourself in Him. Reject anything which will displace Him from the throne of your heart.

If you have stood on the shore of abandon and devotion to God, and have never stepped in- this promise is for you. This is living beyond our means. It is a life of neediness for God, which satisfies our deepest craving!

We find that his estimation of the gospel’s progress is summarized in a few statements of activity. Firstly, there was the gospel which was being preached in his bonds (vs.12-13). Secondly, his bonds were inciting courage in the Lord in personal witness amongst the Christians in Rome, to boldly speak for Christ outside of prison (vs.14-18). Lastly, there was the defense of the gospel which was being made to the highest court in the world (vs.18). How could a hardened envoy of the gospel not rejoice at such advances despite personal risk?

Guerrilla Evangelism

“But I would ye should understand, brethren, that the things which happened unto me have fallen out rather unto the furtherance of the gospel; So that my bonds in Christ are manifest in all the palace, and in all other places;” (Philippians 1:12-13)

The gospel is a tremendously unstoppable message- and many have tried to stay its course but failed. The gospel is like a wall-flower that often takes root and prospers in the craggiest, most unlikely places- but bears a testimony to God’s grace in vivid clarity and contrast.

The Philippian jailer was one of these men with which the Christians Paul addressed were familiar. Undoubtedly, the Philippian church had heard countless times the story of his conversion at the hands of the prisoner Paul who subverted the hardness of his heart with the gospel (Acts 16). It could hardly come as a surprise that this same effect was being had by Paul in Rome (Philippians 1:13; 4:22) as several in Nero’s house were brought to faith in Christ. I can think of few things as imperiling to the false doctrine of the Roman empire as Paul being in prison with access to Nero’s guard. Now the Spirit of God has Paul in behind enemy lines, infiltrating the very strength of Rome which so opposed his gospel.

It is essential that the soldier understands the conflict. If he does not, disenchantment with the hardness of battle results. Paul well understood the Christian battle when he stated that “we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places” (Eph.6:12). If the conflict is spiritual, and it is, we must see the spiritual consequences of our lives.

It is not enough to look to our personal circumstances or physical suffering as a bench-mark of effectiveness. For while we live naturally, we fight a spiritual war (2 Cor.10:3). When we learn this we will learn to prepare for the real battle (Eph. 6:11-17) and will be victorious through the power of God (2 Cor. 10:4). We need Christians equipped with spiritual vision goggles to wage this war! It will often be disappointing and hard but when we see our lives in the context of eternity, we gain perspective for fighting on.

Irregardless of our opinions on the wars waged in Iraq in the 21st century, or the Vietnam War of the 20th we will find a consensus on the points of their failure. It is the inability to win the hidden war. It matters not how many terrorists or Viet Cong die if the hidden war for minds and ambitions cannot be won. It is so often so with the Christian. We become consumed with the physical manifestations of the war and forget that they are evidences of a much greater war being waged in the heavens. Let us learn to shun the difficulty of Christian service and see God’s purpose in it.

Paul clearly saw God’s purpose in bonds. He wrote to Timothy (who was now Paul’s companion) approximately two years later and stated that it was for the gospel he was in bonds. But limited as he was physically “the Word of God is not bound.” (2 Tim.2:9). It had been liberated by the Spirit of God and effective as only scripture can be in smiting the consciences of sin-hardened men in prison. This was the glorious purpose in his suffering – the furtherance of the gospel. We may never know how much blood was shed, nor how many tears were spent by the apostle to advance the front-lines of the Gospel of Jesus Christ, but to the true soldier any sacrifice is worth-while.

Christian Confidence and a Church Coup

“And many of the brethren in the Lord, waxing confident by my bonds, are much more bold to speak the word without fear. Some indeed preach Christ even of envy and strife; and some also of good will: The one preach Christ of contention, not sincerely, supposing to add affliction to my bonds: But the other of love, knowing that I am set for the defense of the gospel.” (Philippians 1:14-17)

The source of Paul’s rejoicing is that his bonds have inspired the preaching of Christ. The umbrella word of ‘many’ encompasses two groups of individuals ‘the some’, with two radically different characters, and resulting in widely divergent motives.

It is true that the preaching of the gospel, and Christian work reveals character. It is impossible to be engaged in the battle and not have proven what we really are. The character of those who preached Christ in Rome was displayed. In verse 18, three groups of motives are given for preaching Christ and provide a useful way of looking at the character and motive of those proclaiming Christ. The three are indicated in the words ‘every way’, ‘in pretense’, and ‘in truth’.

‘Every-way’ reminds us of all who preached Christ, they are ‘the many’ of vs.14. They have started on the right foot in boldness for Christ. Adjectives describing their ambition are these ‘confident’, ‘boldness’, and ‘without fear’. We can break this group into two, those who have their place ‘in pretense’ and those who were ‘in truth’.

As we consider those who preached Christ in pretense, we think of the descriptive terms applied to them. It is very revealing of the character of many even in our day. ‘Envy’, ’strife’, ‘contention’ and ‘insincerity’ has certainly crept into our gospel testimony! How we should be rid of it. These who preached Christ did so in contention, hoping to be a burden to Paul in his incarceration. The Aramaic states their intention this way in vs.16 “expecting to increase the hardship of my imprisonment.” It is perhaps their envious attempt to prove they did not ‘need’ Paul, or maybe that they actually expected Paul’s suffering to be heightened through Imperial retribution over the spread of Christianity. Whatever the case, we know they did it for envy of Paul with malicious intent. The wise king Solomon wrote, “Wrath is cruel, and anger is outrageous; but who is able to stand before envy?” (Prov. 27:4).

But those who preached Christ in truth were an especial delight to Paul’s heart. The keywords descriptive of these dear brethren are these, ‘good will’, and ‘love’. It is fitting that these who loved Paul should have been bold and without fear in the proclamation of the gospel for “there is no fear in love; but perfect love casts out fear.” (1 Jn. 4:18)

Those who loved Paul knew that he was in prison for the defense of the gospel, while the other supposed to add to the affliction of Paul. Perhaps the lesson for us is to ‘know’ the motives of men engaged in Christian work before we hasten to add affliction to their circumstance. In this, let us all solemnly challenge ourselves before God.

Christ is Preached

“What then? notwithstanding, every way, whether in pretense, or in truth, Christ is preached; and I therein do rejoice, yea, and will rejoice.” (Philippians 1:18)

Irregardless of the motives of men Paul is encouraged that the gospel is being preached. His question, ‘what then?’ indicates to us how small is his concern for those who would do him ill, how little is that pain to be endured, in order that Christ be preached. Paul is not condoning preachers of false gospels, in fact he condemns them in Galatians 1:8, but he is referring to the motives of those who are preaching the gospel. The spirit of Paul is so unlike many today who point to petty differences or grievances in order to stop the proclamation of the gospel. How small and selfish this is, when God has men and their motives in His control. It is not what God has called us to, indeed it is what Satan devises. Rather, we ought to live above men’s devices against us in the practical reality of knowing that “if God be for us, who can be against us?” (Romans 8:31).

Additional Notes on Philippians 1:12-18:

• The first example of prison ministry actually reached the guard in the Philippian jail (Acts 16).
• Paul had the opportunity of witnessing to the Praetorian guard- the Emperors own body-guard. They abandoned Nero in AD 68 and hastened his demise.
• It is interesting that it was in the confinement of a prison cell that Paul wrote about the ‘whole armour of God’ (Eph. 6:11-17). How needful was that in a stone block-house? It was imperative to Paul’s success. This was the real battlefield.
• The defense of the gospel is a different look at Paul’s ministry. We are used to seeing him on the offense with the gospel.
• The phrase ’set for the defense of the gospel’ pivots on the word ’set’. We encounter it in 2 Corinthians 3:15, in the same present imperative middle voice, where Paul speaks of the veil that is laid on the heart of Israel as they read the Word of God. In this voice the original Greek indicates something that is particularly true while the speaker is speaking. For this reason, the word set in vs.17 should indicate to us in the context that he is set in prison. I do not deny his life was set in defense of the gospel, but here he seems to be emphasizing his incarceration.

This post is part of the Fridays in Philippians Series of Synchroblogs.

I have a lot of American friends involved in this years presidential campaign. And honestly, I hate to think of the resources which Satan has cleverly diverted from the gospel in the name of the American elections and political agenda. While many Christians are campaigning for conservatism between now and November, it is projected that 2,000,000 Americans will die. Every Christian political campaigner who knocks on 30 doors, will encounter 1 individual who will enter eternity before the next election. This means that if an average of 150 homes are visited, 5 of these people will meet God in judgment this year. It’s just 5! But before 2012 that will be 20. And for every commitment obtained, its’ just that- one commitment, one vote.

No souls.
No eternal rejoicing.
No salvation from the leaping flames of hell.

Four years from now, you will have to convince the same people to be conservative again. They will vote conservative now, even though they may still be living liberally in sin. Every soul reached for Christ will still be saved in 2012! Consider your obligation on account of 5 or 20 souls. On pain of sounding sacrilegious- and believe me I say this in the utmost fear of God- if Jesus Christ were to be here today might he not amend his question of ultimate purpose to ‘what shall a man be profited, if he win the election, but lose souls?’ What if we win a few votes for conservatism, only to lose the voters in the liberal judgment of God for eternity? Will God hold us blameless? Christians in America, let’s get on with the real agenda!

What if Christians in the United States actually pulled through and had the conservatives on pace for a complete sweep of the presidential elections- but the Lord returned first? 310,000,000 Americans might be brought under the auspices of conservatism- but 250,000,000 or more souls should find themselves swiftly under God’s judgment. If we had any notion of God’s holiness, the horror of Gods judgment, and any love for our fellow man- we would not be knocking on doors for ‘My Candidate 2008′- but recklessly pleading with souls to take ‘The Man Christ Jesus‘. Is this a time for playing games with souls? May God encourage us to keep on with what is important to God in light of eternity- and get out the message that will bring real change for Americans!

It seems that Paul’s delight and longing was made to over-flow by the acts of affection which Paul had received. Longing to be a blessing to these believers, but constrained by the walls of his prison cell, Paul did what all great men of faith do – he prayed. His prayer is underscored by his earnest desire and longing for these believers.

In the last section we introduced this outline for examining Paul’s mention of prayer in Philippians:

1. Philippians 1:4 – Paul’s Exercise in Prayer
2. Philippians 1:9 – Paul’s Expression of Prayer
3. Philippians 1:19 – Paul’s Expectation from Prayer (also, Ph. 4:6-7)

In this section it is our aim to look at the expression of Paul’s prayer, particularly what he prayed for and how he prayed for it. In the previous section we noted the faithfulness and frequency of Paul’s prayers; in this section we want to contemplate the greatness of his heart in prayer. The spirit of verses 7-11 is the expression of vs.6 “[he] will perform it until the day of Jesus Christ”, prayer to this end becomes his ministry in bonds to the Philippian Christians. This is a summary of vs. 7-11 based on the idea of the ongoing and perfecting work in vs.6.

• 1:6 – The Basis for Continuance
• 1:7 – His Confidence in their Continuance
• 1:8 – His Longing for their Continuance
• 1:9-10 – His Prayer for their Continuance
• 1:11 – The Result of Continuance

Philippians 1:7 - “Even as it is meet for me to think this of you all, because I have you in my heart; inasmuch as both in my bonds, and in the defense and confirmation of the gospel, ye all are partakers of my grace.”

Paul has every confidence that the good work of God which had begun in them would continue. As one who had planted the seed which had sprung in their hearts, he now waters the plant with his prayers that they might be filled with the fruits of righteousness and should be ultimately to the glory of God by Christ. The rationale behind his conclusion is their present ministry to him in his bonds and defense of the gospel. The good work which had begun is proven in tribulation and had not withered in the heat of the sun. It is the assumption then that the plant would grow to full age and bear fruit (Matthew 13:5,6,23).

Paul’s statement of thought in vs. 7 requires consideration. It is not ‘a thought’ or mere interspersed ‘thoughts’, but his way of thinking. His use of the word throughout the epistle - as throughout all his epistles - refers to the entire frame or perspective of mind. The original appears 8 times in this Epistle, once in the AV it is rendered ‘think’ (1:7), 6 times as ‘mind’ (2:2,5;3:15,16,19;4:2), and once as ‘care’ (4:10). The prominent example of Philippians is “let this mind be in you which was also in Christ Jesus” (Philippians 2:5), and well models the Pauline usage.

Other translations and texts can help our understanding of this verse. The Aramaic text has it this way, “And this is the right way for me to think of you”, but I think it is warmer than this. Philippians 1:29 renders the preposition ‘of’ as ‘in the behalf of’, chapter 2 verse 9 renders it ‘is above’. We can safely read in the loftiness of his intercessory association with these believers. “This is the right state of mind for me to have on your behalf”, this being so, he prays with confidence concerning his conviction of spirit stated in vs. 6.

Paul’s thinking is mixed with affection when he writes an explanation for his mind-set, “because, I have you in my heart, inasmuch as both in my bonds, and in the defense of the gospel, ye all are partakers of my grace.” The Philippians’ association with Paul in prison is a stark contrast to those in Rome which would all later forsake him, and refuse to stand with him (2 Timothy 4:16). But not so with these friends of Pauls, time and again they associated themselves with Paul’s sufferings, ministering to him. We are reminded of the words of our Lord concerning the righteous- and here feel free to draw application on the principle- stated in Matthew 25:36 “I was in prison, and ye came unto me.” In this act they had associated themselves with the fellowship of the sufferings of Christ, and were become partakers of Paul with his grace.

Paul’s statement in vs.7 ‘become partakers of my grace’ has several interesting interpretations. Firstly, that they had become partaker’s with him of grace; or, secondly that they had become partakers with him of his apostleship. Those who favor the latter position refer to Romans 1:5 and Ephesians 3:2 & 8 where Paul’s apostleship is referred to as ‘grace’. I find it most convincing in the context to think that they found themselves, as Paul did, sustained by the grace of God and in this, to be partakers of the same grace as he. Though here I dare not be litigious as the idea is broad.

Philippians 1:8 - “For God is my record, how greatly I long after you all in the bowels of Jesus Christ.”

Not being able to convey his longing and desire Paul puts it on record before the Omniscient God. The greatness of his longing for them is interpreted throughout the book, and translates in the next few verses into a prayer which demonstrates the over-flowing of his love for these believers. In modern day English, the bowels are not an anatomical component considered noble but here we anticipate the Greek usage of the word, rather than its’ literal grammatical value. It needs only to be stated that ‘the bowels’ are oft used in scripture to denote the source of tenderness, affection, and mercy. 2 Corinthians 7:15 renders it the ‘inward affections’, while other passages from Paul’s epistles cite it as the spring from which spiritual profit wells (Colossians 3:12). Paul’s affection stems from Christ. It is “in the bowels of Jesus Christ”. The Aramaic states “how much I love you through the love of Jesus Christ”, and the rendering of the ESV, “I yearn for you all with the affection of Christ Jesus” are helpful, and help us more closely approximate the meaning.

This longing of soul for the Philippians was consistent also of Epaphroditus who was to be Paul’s return emissary to the Philippian church (Philippians 2:26). Spiritual longing for other believer’s benefit is a character of men and women that God uses.

Philippians 1:9 - “And this I pray, that your love may abound yet more and more in knowledge and in all judgment;”

The notation of the apostle’s prayer lets us know how he prayed. We will notice there is nothing haphazard about this prayer, but it is the premeditated and determined supplication of Paul on their behalf. Sure, he would have liked to have seen them, or have been able to benefit them by his presence but this is not an option at Paul’s disposal. As great a blessing is afforded them by his sincere prayer knowing that “the effectual fervent prayer of a righteous man availeth much” (James 5:16). The greatness of his prayer is evident in its’ richness. There is nothing lacking from Paul’s desire for them. His request is not ’some’ and ‘a little’, but ‘all’, ‘more’, and still ‘more’. The qualitative and quantitative richness of Paul’s prayer seeks the best of all God’s blessings on them. Keywords such as ‘how greatly’, ‘abound’, ‘more and more’, ‘all’, ‘excellent’, and ‘filled’ tell on the yearning of Paul for the church in Philippi.

Firstly his prayer was that their love should be even more manifested than it was already. It is not just love, but rather that love should temper their discernment and judgment. How often we would have love, but no discernment or judgment. Even still, how we frequently have the latter without the former. Our judgment and criticism should not be a customs-booth to Christian love.

The concept of ‘judgment’ as the AV renders it is not mere criticism or adjudication in a legal sense. The word rendered ‘judgment’ in the original is a primary word, meaning it is the only instance in the Bible. It gives us the idea of an art critic who understands the concepts of good art, or a music professor who knows the intricacies of a score, and can on the basis of their knowledge be a critic of the finer points.

Philippians 1:10 - “That ye may approve things that are excellent; that ye may be sincere and without offense till the day of Christ;”

How is their discernment to be employed? It is to approve the things which are excellent. We must not discard the causal relationship denoted by the word ‘that’ throughout the length of Paul’s prayer. In the original the word rendered approve can be translated ‘approve’ or ‘disapprove’. It is the distinguishing between two or more things which differ, for the selection of those things which are best.

Again the word ‘that’ refers us to the causal relationship. We need discernment that we may choose excellent things that we may be sincere not giving offense until the day of Christ.

In the Greek the word rendered for sincerity or purity in vs. 10 is a composition of two words, the first meaning ‘the suns rays’ and the second meaning ‘judged’. The word can be cumbersomely interpreted to mean ‘judged by the suns rays’!

Philippians 1:11 - “Being filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God.”

The ultimate outcome which Paul envisages for the Philippian believers is a life full of evidence that Christ is in us. This is the sum of the parts of Paul’s prayer. We must here note that the fruits of righteousness are not inherently the same thing conceptually as the fruits of the Spirit in Galatians 5:22-23. The former is produced by Christ, the latter is the natural character of those who are inhabited by the Spirit of God. Naturally, the fruits of righteousness will follow the character of the fruits of the spirit (Ephesians 5:9) The seed which had been planted by Paul, watered by his prayer, was strengthened in the tribulation of his suffering, and in maturity had begun to evidence the fruit of what they were in Christ – righteous.

It is humbling to note that the fruits of righteousness are ‘by Jesus Christ’. It reminds us that he is the one ‘for whom’ and ‘by whom’ are all things (Hebrews 2:10). Now by the work of the Spirit, and the maintenance of Christ, the Philippian believers are again to learn the sufficiency of Christ. Excerpt the words ‘by Jesus Christ’ in the verse, and there can be no true glory or praise to God. But here as always we find our acceptability before God in Christ Jesus alone.

Additional Notes on Philippians 1:7-11:

1:7 - The book of Philippians provides an anatomy lesson for the believer. We have hearts (1:7), bowels (1:8, 2:1), knees (2:10), tongues (2:11), bellies (3:19), and minds (4:2). This ties in with the aspiration of Paul: ‘Christ…magnified in my body’ (Philippians 1:20). In contrast Paul also condemns ‘this vile body’ (Philippians 3:21)

This article is part of the “Fridays in Philippians” series of synchroblogs.

Philippians 1:3 – “I thank my God upon every remembrance of you.”

There is perhaps no antidote quite like thankfulness for bleak circumstances! And still, how thankfulness is a withering fruit in our day- just as scripture says it would be (2 Timothy 3:2). I’ve enjoyed Steve Brand’s thoughts on thankfulness: “True thankfulness is a lost attitude today - even among believers. I often wonder whether expressions like ‘Thank God’ are any more than mere euphemisms in many of our lives. I hear them said so often, but usually it seems to spring more from habit than from true gratefulness of heart… Thankfulness is one of the best ways that we can glorify God (Psalm 50:15).” The affection of the apostle for this group of believers seems to well within him constantly. The Greek word rendered “every” we have seen before. It was rendered “all” in verse 1. At that point we noted that it stands to indicate the whole and parts of the whole. What Paul is saying in essence I believe is this- “I thank God every time I remember you, and for all the remembrances I have of you.” Of course we are here exaggerating the extent of what was written for its’ meaning. There is a dual part lesson here, firstly to be thankful- but also to prove ourselves thank-worthy as the Philippians did.

Philippians 1:4 - “Always in every prayer of mine for you all making request with joy”

Three times in the first chapter of this short Epistle Paul refers to prayer. I’ve summarized the lessons of these inferences.

1. Philippians 1:4 – Paul’s Exercise in Prayer
2. Philippians 1:9 – Paul’s Expression of Prayer
3. Philippians 1:19 – Paul’s Expectation from Prayer (also, Phi. 4:6-7)

In verse 4 we have Paul’s exercise in prayer expressed three ways:

• ‘Always’ – How faithfully does he pray?
• ‘Every’ – How inclusive is this prayer in the sum of his prayers?
• ‘All’ – How many does he pray for?

Were the verse written to be true of many believer’s prayers for other Christians this is how it would be written. “Sometimes, when I do pray, for some of you making request”. How active and inclusive Paul is in his intercession! His character has taken on that of our Lord Jesus in prayer (John 17:9,15,20). As a result he is touching God’s will and heaven is pleased to respond. Let us remember that the “[Lord Jesus] spake a parable unto them to this end, that men ought always to pray, and not to faint.” (Luke 18:1). It is his joy when we express dependence on him.

Again we meet the little Greek word ‘pas’. As noted in vs.3 and vs.1 it has the same meaning here. Each and every one of Paul’s prayers is savored with supplication for the Philippians. Further, the original implies that each of the Philippians were on his heart, just as they were corporately, for it was ‘for you all’ (vs. 4).

To note the inclusiveness of Paul in prayer draws to the forefront of our mind our own selfishness. Prayer is one of the most genuinely unselfish acts which a believer can be engaged in to the benefit of our fellow brothers and sisters in Christ. If we genuinely believe that prayer can invoke the action and blessing of an Almighty God (and we do), how selfless it is to supplicate for others before God! May God encourage us to make our request for all our brethren, rather than incompletely, or out of a bitter sense of necessity. Before leaving the exercise of Paul in prayer let us all exhort our own hearts to be well known in the courts of heaven before the throne of grace (Hebrews 4:16).

Philippians 1:5 – “For your fellowship in the gospel from the first day until now.”

What is Paul thankful for? What request is he making in prayer? It is thankfulness for the past fellowship in the gospel, and prayer for its’ continuation. One of the necessary evils when beginning the study of a book is the great number of outlines required to adequately draw themes from the book. As with Paul’s prayers in vs. 4, we are now concerned with his fellowship. Paul indicates in the book that he is partaking of 3 fellowships.

1. Philippians 1:5 – Fellowship in the Gospel
2. Philippians 2:1 – Fellowship of the Spirit
3. Philippians 3:10 – Fellowship of [Christ's] Sufferings

The believer’s in Philippi had placed themselves and their resources at the disposal of the gospel. Paul had enjoyed their fellowship, and their participation with him in the defense and spread of the gospel. It is apparent that while the believer’s in Rome were antagonizing the imprisoned Paul by their preaching (vs.16), this was not the charge of Paul against the Philippians. He remembered their past fellowship, their present fellowship expressed practically- a gift send by Epaphroditus- and he is praying for their future fellowship in the gospel

Fellowship in the gospel had marked the Philippian believer’s ‘from the first day’. The Greek word here rendered is significant as we consider the etymological lineage it has produced. The word used for ‘first’ is ‘protos’ from this we have garnered the word ‘prototype’. Further it is anarthrous, meaning that it is used without the definite article. The import of this is to draw our attention to the characteristics and importance of the thing mentioned. ‘The’ in the Authorized Version is supplied so that we might read “from first day until now.” It is cumbersome. Perhaps if this was being written in today’s English, the Spirit would have said “for your fellowship in the gospel from day one.” It stands to indicate their unwavering support of the apostle throughout the many phases, and unpopularities of his ministry. These believers were the true grass-roots members of the gospel in the Gentile world. Paul then notes that this fellowship has been extended ‘until now’, but his prayer in vs.6 is that the Spirit will continue it ‘until the day of Jesus Christ.’

It is a wonderful testimony to these believers that for 9 years from Acts 16 they had been in fellowship with Paul in the gospel. Others, like John Mark had a part in this fellowship but had departed, this unfaithfulness led to Paul’s disinclination to continue in the work with him (Acts 15:37-38). In fact, in Acts 15 Paul had refused to take Mark with him immediately before coming to Philippi where the Philippian church started. Ultimately though Paul recognized his value in the furtherance of the gospel (2 Timothy 4:11), and desires his fellowship in the gospel. Indeed, the same year that Paul writes to the Philippians of the fellowship of the gospel, he wrote to Timothy commending Mark! Had God worked with Paul about his attitude of apparent intolerance for those who were not as strong as he? Had the prison experience taught him of the value of comradeship in the gospel, and given him a fresh appreciation for all who had partaken in this fellowship? Perhaps John Mark recognized his own place in this fellowship after the apostle Paul was imprisoned? We do not know, scripture does not say. We do know that Paul was thankful now for all who preached Christ, regardless of their motive. But to their commending, such infidelity did not mark the Philippians, Paul recognizes the invaluableness of their steadfast fellowship in his work and in the proclamation of the gospel from the beginning.

Philippians 1:6 - “Being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ”

Paul draws the mind of the believers to think of the heavenly and eternal impact of their fellowship. He reminds them that is God who has begun the good work in them which manifested itself in their fellowship – likewise it was God who would continue that same operation of grace until they should meet Christ at the judgment seat. Thank God for his continuing work in our life, which he performs for His own glory and purpose, but to our reward! Paul’s confidence cannot lie in the Philippians, for he had seen other men, who had resisted God’s Spirit and had consequently gone astray. Rather, Paul’s confidence lay in God for the continuation of the work. Any Christian attempting to perform this work in his own power is like to have it said of himself “This man began to build, and was not able to finish” (Luke 14:30). Paul’s confidence is doubled by the evident power of the Spirit to begin and maintain this work for 9 years.

Additional Notes on Philippians 1:3-6:

Verses 3-6 of Philippians 1 forms a rough outline for the chapter. In vs. 3-4 Paul mentions his thanksgiving and prayer for the saints this corresponds with s.9-11. Verse 5 mentions the fellowship of the believers in the gospel, this parallels vs. 12-21. Finally, verse 6 speaks of the finishing work of the operation of God in their lives this roughly outlines 22-30.

This article is part of the “Fridays in Philippians” series of synchroblogs.

Paul’s epistle to the Philippians is of an individual nature. This is self-evident throughout the book. Perhaps he is writing, remembering those he, Timothy, and Silas met in Acts 16 – Lydia, the Philippian jailer, and others. These were the inputs the Spirit used in building together the church of God in Philippi. Forming a broad panorama of social status and personality, these souls were knit into one body in Christ. These Paul wrote, distinctly intent on edifying each- and still, Paul does not seem entirely able or willing to distinguish them from what they were in the body of Christ. It is this address to the believers, full of expressions pertinent to the local church, with which I want to be engaged.

It is important to notice that in the order of address Paul aligns his interests with the priority of God. It is Christ first, and the body of Christ as the expression of Him. It is so that men often judge a ‘good church’ by the teachers, evangelists, or shepherds associated with it - making the men who lead the priority. Israel did likewise when choosing a king. They looked for a man after the natural desire of the flesh (1 Samuel 9:2)- and this attraction to leaders after a fleshly, natural manner reaped a history of monarchic corruption so far as God was concerned. We will notice that the leader which appealed to Israel was looking for lost donkeys, while God’s man- David- was tending his father’s sheep! We of course are thankful to God for good teachers, zealous evangelists, and compassionate shepherds but these do not constitute a ‘good church’ as such in God’s estimation. These are the manifestations of the gifts given by God, “for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ” (Ephesians 4:12).

Understanding the importance of the church to God, what can we learn of it in this address? My intent is to try and draw out four foundational thoughts in relation to the local body of Christ, and in particular the believers who find themselves in it. In the address we find the composition, completeness, character, and center of this company.

It would be quite unlikely that we should be able to delve into a discussion of the composition of the local church without discussing its’ completeness, and so we examine them together. I submit to your attention the word for ‘all’ in the Greek language. Bible scholars familiar with the original will easily see that it stands to indicate every one individually in the composition of the whole, but also emphasize the whole as a complete entity. Paul renders a definition of this relationship most closely in 1 Corinthians 12:27 when he states “now ye are the body of Christ, and members in particular.” Of the one body he states, “for the body is not one member, but many” (1 Corinthians 12:14). Does this not teach us that every believer has a place in Gods’ assembly as a vital part of the body both universally and in the local aspect of it? Paul, in 1 Corinthians 12:25-30, enhances his teaching of the one body to indicate that God has put in the church many members- each requisite to the body. This truth is paralleled in Romans 12:4-5 where Paul teaches the necessity of every believer to the body. “For as we have many members in one body, and all members have not the same office: so we, being many, are one body in Christ, and every one members one of another.”

Our fellowship is essential to the expression of the body of Christ. Without it we are dysfunctional. The desire of God is that we be knit together in fellowship with one another in Christ (Colossians 2:2;19). With Christ as our foundation we are exhorted to love one another, and “to [endeavor] to keep the unity of the Spirit in the bond of peace.” To be united we must also be of one mind in the Lord. Disunity results when our thinking is not aligned with the Word of God. Philippians 4:2 notes two sisters in the assembly- Euodias and Syntyche- who were demonstrating disunity. The Spirit of God by Paul exhorted them that they “be of the same mind in the Lord”. Acts 2 reminds us of the blessing which occurs when “brethren dwell together in unity” (Psalm 133:1). The church began in this expression of unity (Acts 1:4;12-14;2:1-4), and as a result the Lord was pleased there to “[command] a blessing even life for evermore” (Psalm 133:3). The testimony of the church in this world will end with a show of unity when we “shall be caught up together with them in the clouds to meet the Lord in the air.” And for eternity it will be our joy to give expression to the unity of the body of Christ when “[we shall] ever be with the Lord” (1 Thessalonians 4:13-18).

To note the character of these believers we only need to appreciate that Paul addressed them as ’saints’. This title, in the Greek is an adjectival noun which means it describes not just who they were in Christ’s righteousness, but what they were in practical holiness. It is the positional truth of Ephesians 2:19, and the practical truth of passages like Ephesians 5:1-5 being brought together. May our hearts be exhorted to live our profession! For it is to these - ‘the saints’ - that this letter is addressed. We cannot expect the ‘marginal believer’ or ‘nominal Christian’, to drink from the deepest wells of its’ refreshing, but the choicest of the fruit of this Epistle is for the saint whose soul pants for God. We will require hearts that are not only regenerated but also consecrated and sanctified to appreciate its’ beauty.

As touching the center of the local church, we note that they were saints ‘in Christ Jesus’. We can point to Christ as the head of the body (Colossians 1:18;2:19; Ephesians 5:23). It is our Lord Jesus who has promised to be in the midst of his gathered people (Matthew 18:20). He is the One to whom the believers in Philippi were attracted. God’s desire is that Christ Jesus be the central point around which our fellowship exists (1 Corinthians 1:9; 1 John 1:3). We can note several prepositional phrases throughout the New Testament, as proof positive that the local body is designed for and around the person of our Lord Jesus Christ. It is: Ephesians 1:23 “of Him”; Ephesians 4:15 – “into Him”; Ephesians 3:21 - “unto Him”; Colossians 2:13 “with Him.”; Colossians 1:20 “by Him”; Colossians 1:19 “in Him”.

The little preposition ‘with’ in vs. 1, links the saints with the elders and deacons, and is of greatest consequence, and we likewise draw our attention to it. It’s importance is far greater than a grammatical bridge between the two parties- it defines the closeness of spirit which God intends to exist in the relationship between the oversight and their ward. Greek scholars will note that the Spirit of God passes by other, less significant, prepositions translating close to the literal equivalent of ‘with’ (e.g. ‘meta’). He does this I believe in order to provide us with the word picture. When compounding groups of items the Greek word here translated ‘with’ denotes society, consort, or an intimate connection. The fullest sense of the word expresses a completeness derived by association. Is there not a lesson here for believers in God’s church? I adjudge so. Perhaps the most elementary of these is that completeness in the local assembly requires fellowship and harmony between the oversight and those they watch for. Without this unity there will be less to give thanks for (vs.3), less to be joyous about (vs.4), and little fellowship in the gospel (vs.5). The result of discord is the dimming of the lamp of testimony for Jesus Christ.

Shepherds in God’s assembly are appointed by the Holy Ghost, emphasizing the place which the local church has in the heart of God (Acts 20:28). Peter had previously warned the overseer against taking a position of authoritarianism not befitting a true servant of God - “Neither as being lords over God’s heritage, but being examples to the flock” (1 Peter 5:3). The spiritual elder in the midst of God’s people will recognize the heavenly emphasis on the flock- acknowledging that the place he occupies in the assembly was designed for the blessing of the local church.

There is, in the closing days of this dispensation a trend of self-interest which seems to have emerged amongst both believers and over-seers, to which even the author must claim guiltiness. It wreaks havoc in oversight and in the assembly and has become the socially excusable threat to unity in assembly testimony. It was present in Rome as Paul wrote- manifested in those who preached the gospel out of contention (Philippians 1:15-16). How terrifying it can be to the flock, when the character of leading men is such that “…all seek their own, not the things which are Jesus Christs” (Philippians 2:21. Similarly, how disappointing it can be when this attitude is evident in other believers as well. Surely the Godly elder might take the counsel found elsewhere in the epistle: “let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves.” (Philippians 2:3). There shall certainly be a reward at the appearing of the Chief Shepherd for all who have rendered this humble example to the flock of God (1 Peter 5:3-4). For those of us who seek to follow the direction and leading of these men, there is likewise instruction: “let no man despise thy youth; but be thou an example of the believers, in word, in conversation, in charity, in spirit, in faith, in purity” (1 Timothy 4:12).

The church of God is a place where the completeness of the body of Christ is expressed in unity, the preeminence of Christ is maintained, and a Biblical administration is carried out by Godly overseers. It is a joy not soon forgotten for believers, and a testimony not easily ignored for the unconverted, to see assemblies operating harmoniously according to the Word of God. It was the joy of Paul’s heart writing to the Philippians. If it be so for us, what must it be for the one who purchased it with His own blood?

This article is part of the “Fridays in Philippians” series of synchroblogs.

Other contributors include: Robert Thomson, and Mike Knox.

To keep up with all the action in this series check out the ‘Fridays in Philippians” Series Synchroblog or stay tuned here.

All the Action from Fridays in Philippians

Friday, January 18, 2008 - Outlines & Preliminary Notes

• Introduction to Fridays in Philippians (Steve)
• Outline of Philippians (Mike)
• Philippians - the letter and its source (Steve)
• Philippians - the letter and its recipients (Steve)
• Philippians - the letter and its themes (Steve)
• Lydia - God moves in mysterious ways (Steve)
• The occasion of the letter (Mike)

Friday, January 25, 2008 - Paul’s Introduction and Thanksgiving (1:1-8)

• An address of unity in Philippi (Brandon)
• Partners in the good news (Mike)
• Saints, Bishops, and Deacons - Philippians 1:1-2 (Steve)

Friday, February 1, 2008 - Paul’s Introduction & Thanksgiving cont’d

• Paul’s Thanksgiving - Philippians 1:3-8 (Steve)
• Partnership in the Gospel and Joy (Mike)
• An Exercise in Prayer and Thanksgiving (Brandon)

Friday, February 8, 2008 - Paul’s Prayer (1:9-11)

• The Work of God - Philippians 1:6; 2:13; 3:20-21 (Steve)
• The Prayer of a Longing Heart (Brandon)
• A Prayer for Discernment(Mike)

Friday, February 15 & 22, 2008 - Paul’s Joy (1:12-18)

• Unfrustratable Joy (Mike Knox)
• Quotes (Mike Knox)
• With God Things Don’t Just Happen (Robert Thomson)
• Chains that manifest Christ - Philippians 1:12-13 (Steve Brand)
• Christians that are Bold for Christ - Philippians 1:14 (Steve Brand)
• Rejoicing for the Gospel (Brandon Burley)