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Philippians 1:1 - “…to all the saints in Christ Jesus which are at Philippi, with the bishops and deacons:”

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.

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