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end of their host chapter.
PHILIPPIAN STUDIES
Lessons in Faith and Love from
St. Paul's Epistle to the Philippians
by
H. C. G. MOULE, D.D.
Principal of Ridley Hall and Formerly Fellow of Trinity College
Cambridge
"_Let us pray to God, that we may speak, think, believe, live,
and depart hence, according to the wholesome doctrine and verities
of His Word._"
THE HOMILIES, i, 1.
Third Edition
London
Hodder and Stoughton
27, Paternoster Row
1900
BY THE SAME AUTHOR.
THE EPISTLE TO THE ROMANS.
COLOSSIAN STUDIES.
EPHESIAN STUDIES.
TO MY YOUNGER BRETHREN ON PASTORAL LIFE AND WORK.
OUTLINES OF CHRISTIAN DOCTRINE. (In the _Theological Educator_
Series.)
VENI CREATOR: THOUGHTS ON THE HOLY SPIRIT OF PROMISE. Third Edition.
LIFE IN CHRIST AND FOR CHRIST.
"NEED AND FULNESS."
"PATIENCE AND COMFORT."
THOUGHTS ON CHRISTIAN SANCTITY.
THOUGHTS ON UNION WITH CHRIST.
THOUGHTS ON THE SPIRITUAL LIFE.
SECRET PRAYER.
"AT THE HOLY COMMUNION." Thoughts for Preparation and Communion.
"THE PLEDGE OF HIS LOVE." Thoughts on the Lord's Supper.
THE NEW BIRTH. A Brief Enquiry and Statement.
THE CLEANSING BLOOD. A Study of 1 John i. 7.
JUSTIFYING RIGHTEOUSNESS.
THE CHRISTIAN AND THE WORLD.
THE NET AND THE DELIVERANCE.
A MORNING ACT OF FAITH.
THE CHRISTIAN'S OWN CALENDAR OF PERSONAL AND FAMILY EVENTS.
With an Introduction by Rev. H. C. G. MOULE.
PRAYERS FOR THE HOME.
THE CHRISTIAN'S VICTORY OVER SIN.
"GRACE AND GODLINESS." Chapters on Ephesians.
"CHRIST IS ALL." Sermons.
COMMENTARIES ON THE ROMANS; EPHESIANS; PHILIPPIANS;
COLOSSIANS in the _Cambridge Bible for Schools and Colleges_;
and on the PHILIPPIANS in the _Cambridge Greek Testament_.
Also on the ROMANS in the _Expositor's Bible_.
"BETWEEN MY LORD AND ME." A Card containing Morning and Evening
Acts of Faith and Devotion.
CHARLES SIMEON. (In _English Leaders of Religion_.)
BISHOP RIDLEY ON THE LORD'S SUPPER. A Reprint from the Original
Edition, with Life of Ridley, Notes, Appendices, etc.,
and Illustrations.
"IN THE HOUSE OF THE PILGRIMAGE." Hymns and Sacred Songs.
TO THE
REV. G. A. SCHNEIDER, M.A.,
VICE-PRINCIPAL OF RIDLEY HALL, CAMBRIDGE,
THIS BOOK IS INSCRIBED
IM TOKEN OF WARM FRIENDSHIP
AND WITH A GRATEFUL SENSE OF THE BENEFIT
OF HIS INVALUABLE CO-OPERATION
"Thou the Way art, Thou the Prize
That beyond the journey lies;
Thou the Truth art, Thou the Guide,
Gone before, yet at our side;
Everlasting life below
It is truly Thee to know:
Such to Thy Saints wast Thou of yore;
Unchangeable Thou art, and shall be evermore."
MONSELL.
PREFACE
The plan and purpose of the following pages will be soon evident to the
reader. The whole aim is towards edification. What is said in the way
of historical introduction, what is done in the course of the chapters
in the way of rendering and grammatical explanation, all has this aim
in view. The Epistle is handled throughout with the firm belief that
it is an Oracle of God, while that Oracle is conveyed through the mind
and heart of one of the greatest of the sons of men; and the
Expositor's aim accordingly is always, and above all things, to
expound. To put it otherwise, his highest ambition is to call
attention to the sacred text, and let it speak.
May the Lord of the Apostle, of the Philippians, of ourselves, only
grant that His mercy may rest upon this poor contribution to the
exegesis of His inexhaustible Word. May it be permitted to throw a
quiet light upon some of the treasures of this apostolic casket, to the
help, in any measures, of the disciples of our day. Then will the
Expositor indeed give thanks to the Master at whose feet he lays his
work.
RIDLEY HALL, CAMBRIDGE.
CONTENTS
CHAPTER I
INTRODUCTORY
CHAPTER II
THE INTIMACY OF HUMAN HEARTS IN CHRIST
(PHIL. i. 1-11.)
CHAPTER III
THE APOSTLE'S POSITION AND CIRCUMSTANCES
(PHIL. i. 12-20.)
CHAPTER IV
THE CHRISTIAN'S PEACE AND THE CHRISTIAN'S CONSISTENCY
(PHIL. i. 21-30.)
CHAPTER V
UNITY IN SELF-FORGETFULNESS: THE EXAMPLE OF THE LORD
(PHIL. ii. 1-11.)
CHAPTER VI
THE LORD'S POWER IN THE DISCIPLE'S LIFE
(PHIL. ii. 12-18.)
CHAPTER VII
TIMOTHEUS AND EPAPHRODITUS
(PHIL. ii. 19-30.)
CHAPTER VIII
JOY IN THE LORD AND ITS PRESERVING INFLUENCE
"THAT I MAY KNOW HIM"
(PHIL. iii. 1-11.)
CHAPTER IX
CHRISTIAN STANDING AND CHRISTIAN PROGRESS.
(PHIL. iii. 12-16.)
CHAPTER X
THE BLESSED HOPE AND ITS POWER
(PHIL. iii. 17-21.)
CHAPTER XI
PURITY AND PEACE IN THE PRESENT LORD
(PHIL. iv. 1-9.)
CHAPTER XII
THE COLLECTION FOR ST PAUL: THE FAREWELL
(PHIL. iv. 10-23.)
"Holy Scripture is the Letter of God Almighty to His creatures; learn
God's heart in God's Words."
GREGORY THE GREAT, _Epist._, iv. 31.
_INTRODUCTORY_
O Gracious GOD and most mercifull Father, which hast vouchsafed us the
rich and precious iewell of thy holy worde, assist us with thy Spirit,
that it may be written in our hearts to our euerlasting comfort, to
reforme us, to renew us according to thine owne image, to build us up,
and edifie us into the perfect building of thy Christ, sanctifying and
increasing in us all heauenly vertues. Graunt this O heauenly Father,
for Iesus Christes sake. Amen.
_From the_ GENEVA BIBLE, 1557.
CHAPTER I
INTRODUCTORY
Characteristics of the Epistle--The Bible is ever young--Littera
Scripta Manet--"This Same Jesus"--Philippi--How the mission church had
grown--Where was the Epistle written?--When was the Epistle
written?--"The word endureth"
The Epistle of St Paul to the Philippians is, to careful and loving
Bible-students, one of the fairest and dearest regions of the Book of
God. It is true that the Christian who genuinely believes that "every
Scripture is God-inspired" (2 Tim. iii. 16), and who realizes that the
"Divine _Library_" is nevertheless, and from a higher point of view,
One _Book_ all through, will be always on the guard against a mistaken
favouritism in his Scripture studies. He will strive to make himself
in some sense familiar with the whole Book, _as_ a whole, and to
recognize in all its parts the true Author's hand and purpose. Yet it
is inevitable that in this supreme Book, as in other books, though all
parts are "co-operant to an end," all parts are not equally important
for the deepest needs of the reader. The reader therefore will have to
be more familiar with some parts than with others. Acquaintance with
the whole will indeed deepen insight into the part. But it will not
supersede our study, loving and special, of the part which, in a degree
and manner peculiar to itself, "is able to make us wise unto salvation,
through faith which is in Christ Jesus."
The present simple Studies in the Philippian Epistle will accordingly
be pursued with the desire to remember as we go the whole scriptural
revelation of God and salvation. But we shall also approach the
Epistle as a peculiarly precious Scripture in itself, containing in its
few short pages a rare fulness of messages and teachings, meeting the
inmost wants of the heart and the life.
Amongst the Epistles of St Paul Philippians shines out with singular
light and beauty. In such a comparison we scarcely need consider the
great Epistles to Rome and Corinth; their large scale and wide variety
of topics set them apart. Nor need we consider Hebrews, with its
difficult problem of authorship. Looking at the other Epistles, each
with its own divine and also deeply human characteristics, we find
Philippians more peaceful than Galatians, more personal and
affectionate than Ephesians, less anxiously controversial than
Colossians, more deliberate and symmetrical than Thessalonians, and of
course larger in its applications than the personal messages to
Timothy, Titus, and Philemon. Meanwhile it is as comprehensive almost
as it is brief. It presents more than one important passage of
doctrine, some of these passages being revelations of the first order.
It is full of pregnant precepts for Christian character and conduct,
whether seen in the individual or in the community. It discloses in a
way of the utmost interest and significance the circumstances and
experiences of the writer, and also, in a measure, of the readers. And
the whole is suffused with a singularly sweet light of "joy and peace
in believing." It is written by one who was, as he wrote, at once
resting and moving in the peace of God which passes understanding, and
in the love of Christ which passes knowledge; and what is felt in his
soul comes out inevitably on his page. The letter, written in a
prison, and addressed to a mission-church always exposed to insult and
assault, yet seems in a wonderful way to call us "apart, to rest
awhile." "A glory gilds the sacred page," the glory of the presence of
the Lord in all His majesty of Godhead and nearness of Manhood; in His
finished work, and living power, and wonderful coming again. A
peculiar sort of joy, which is impossible without at least the
experience, if not the presence, of sorrow, rests and shines over the
whole. It is the joy of the heart which has found at length "the
secret of the Lord," His hiding-place from the tyranny of circumstances
and time; the way how always to be of good cheer, naturally yet also
supernaturally, not by a hard-won indifference to life, but by living,
amidst everything external, "hidden with Christ in God."
Let us approach the beloved pages once again. They can never wear out;
there will always prove to be "more to follow." Perhaps we have loved
and pondered them for long years ourselves. Perhaps we have heard them
expounded by voices silent now, "in days that never come again," in
chambers or in churches which we seem still to see, but which in fact
have passed from us very far away. The heart is full and the eyes are
wet as we look back. But the melancholy of the past has no permanent
place in Bible-study. The Book is divine, immortal, and ever young.
He who was in it for our fathers is in it for us. And since He is in
it, as He is in no other literature in the world, (because no other
literature is His Word Written,) therefore it springs up to us ever
new; it is always contemporary with every generation of believers.
Even so, come, Lord Jesus, and let us meet Thee in Thy Scripture now
again.
A very simple "Introduction" will suffice for our present purposes.
These chapters make no pretension to be, in the technical sense,
critical. I say next to nothing, for example, about the Authenticity
and Genuineness of the Epistle. Let me only remind the reader that
from the early dawn of the literature of the Church we have
unmistakable testimonies to its existence as an apostolic Scripture.
Ignatius and Polycarp, quite early in the second century, shew us that
they have read it. A little later, in the "Epistle of the Churches of
Lyons and Vienne" (A.D. 177),[1] it is quoted. Clement of Alexandria,
and Irenaeus, and Tertullian, all in the second century, use it as "the
sword of the Spirit" to assert truth and confute error. So it floats
down into the broad stream of the patristic literature at large. Not
till the rise of an ultra-sceptical criticism in quite modern times was
Philippians ever seriously questioned as the work, in its integrity, of
St Paul. And Baur's objections, all due to an _a priori_ theory, not
to an impartial literary enquiry, have been repudiated even by critics
even less orthodox than himself: Renan, for example. It is quite as
certain, in a literary sense, that in Philippians we have the very
words and heart of St Paul as that we have Addison in the papers signed
C. in the _Spectator_, or Erasmus in the correspondence with Colet.
And what a thought of strength and joy this is to the believer of our
latter day! _Littera scripta manet_. How impressive is the permanence
of every written reflexion of the mind, and of the life! Who has not
felt it, even in the reading of a private letter to himself, written
years and years ago? We have St Paul speaking to us in this indelible
page as really as if we were seated with him in "his own hired house,"
and were _listening_ as he dictates to the friend beside him. And as
we recollect this, we reflect that all he is saying, all he has thus
left written, is just so much testimony to the Lord Jesus Christ,
contemporary, direct, inspired. When the words we are about to read
were written, scarcely thirty years had passed away since the Son of
Man died outside the gate of Jerusalem, and rose again. Perhaps my
reader cannot look back over thirty years, perhaps not over twenty,
with conscious memory. But I can; and beyond the thirty I can see a
long vista of the still earlier past. Thirty years ago[2];--at that
time the great conflict between Austria and Prussia was preparing, the
issue of which was so long a step towards the unification of Germany.
I was then a master in a public school. The discussions of the
impending war in our common-room, and the men who joined in them, are
very present still to my mind; certainly not the faintest haze of
mythical change or disproportion has had time to gather over those
scenes in the interval. With some differences, no doubt, the world of
this day is yet essentially the same as the world of that day; I
certainly still, in my whole personal consciousness, am the man of that
day, only somewhat developed in experience. Well, what the date of the
battle of Sadowa (Koeniggratz) is to me, such was the date of the
Crucifixion to St Paul, when he wrote from Rome to his dear converts at
Philippi. And I venture to say that, while St Paul's tone about the
Lord of Calvary is of course immeasurably different in the highest
respects from what mine might be had I to speak of the makers of
European history of 1866, it is in one respect just the same. It is as
completely free from the tone of legend unreality, uncertainty. With
the same entire consciousness of matter of fact with which I might
write of the statesmen or generals of my early manhood, he writes of
One who, in _his_ early manhood, overcame death by death, and "shewed
Himself alive after His passion by many infallible proofs."
Only, there is this wonderful difference; that for St Paul the Jesus
Christ of recent history is absolutely One with the Jesus Christ of his
present spiritual experience. The Man of the Cross is also, for him,
the Lord who is exalted to the throne of heaven, and is also so related
to the writer that Paul is "in Christ Jesus," with a proximity and
union which enters into everything. "In Him" are included the very
actions of the disciple's mind and the experiences of his heart. He is
the Lord who lives in the inmost being of His servant, and who yet is
also expected to return from the heavens, to transfigure the servant's
very body into glory. The Christ of history, the Christ of the
soul--it was "this same Jesus" then; it is "this same Jesus" now.
"Can length of years on God Himself exact,
Or make that fiction which was once a fact?
Fix'd in the rolling flood of endless years
The pillar of the eternal plan appears;
The raging storm and dashing wave defies,
Built by that Architect who built the skies." [3]
For me and for my reader may the two aspects of "this same Jesus," the
historical and the spiritual, ever combine in one mighty harmony of
certainty; faith's resting-place to the end, "the rock of our heart,
and our portion for ever"; at once our peace and our power, in life and
in death, and through the eternal day also, in which we shall need Him
still in the experiences of heaven.
What shall we say of the place to which the Epistle was sent, and of
that from which it was written; and of the writer, the bearer, the
readers; and of the occasion and the time?
Philippi now, so travellers tell us, is a scene of beautiful and silent
ruin. Near the head of the fair Archipelago, amidst scenery of
exquisite beauty, near the range of Pangaeus, now Pirnari, on the banks
of the quiet Gangas, lie the relics of the once busy city, visited only
by the herdsman and the explorer. By it or through it ran a great road
from West to East, called by the Romans the Egnatian Way. The double
battle of Philippi, B.C. 42, when the Oligarchy fell finally before the
rising Empire, made the plain famous. Augustus planted a _colonia_ in
the town. It thus became a miniature Rome, as every "colony" was. It
had its pair of petty consuls (_duumviri_; the _strategoi_ of Acts xvi.
20) and their lictors (A.V. "serjeants," _rhabdouchoi_). And it
faithfully reproduced Roman pride in the spirit of its military
settlers. It had its Jewish element, as almost every place then had;
but the Jews must have been few and despised; their place of worship
was but a "prayer-house" (_proseuche_), outside the walls, on the
river's bank (Acts xvi. 13). We need not recount in detail the history
of the first evangelization (A.D. 52) of the difficult place. We
recollect sufficiently the address to the pious Jewesses and
proselyte-women in the "prayer-house"; the conversion and baptism of
Lydia; the rescue of the poor girl possessed with the "spirit of
Pytho"; the tumult, and the trial before the duumvirs; the scourge, the
inner prison, the hymn at midnight, the earthquake, and the salvation
of the jailor's life and soul; the message sent through the lictors in
the morning, then the respectful approach of the magistrates
themselves, and the retirement of the Missionaries "to another city,"
along the Egnatian road. It is enough now to remember, what the very
existence of the Epistle reveals to us, the growth and life of the
little mission-church planted amidst such storms, and in a climate, so
to speak, full of possible tempests at any hour. In the Epistle, we
arrive at a date some nine years later than the first visit of St Paul.
Twice during that period, and perhaps only twice, we find him at
Philippi again; late in A.D. 57 (Acts xx. 1) and early (it was the
sweet spring, the Passover time) in A.D. 58; this last may have been a
visit arranged on purpose (in Lightfoot's words: _Philippians_, p. 60)
"that he might keep the Paschal feast with his beloved converts." No
doubt, besides these personal visits, Philippi was kept in contact with
its Missionary between A.D. 52 and A.D. 61 by messages and by the
occasional visits of the Apostle's faithful helpers. But on the whole
the Church would seem in a very large degree to have been left to its
own charge. And what do we find as the issue when we come to the
Epistle? A community large enough to need a _staff_ of Christian
ministers, "bishops and deacons," "overseers and working-helpers"
(_episkopoi kai diakonoi_); full of love and good works; affectionately
mindful of St Paul in the way of practical assistance; and apparently
shewing, as their almost only visible defect or danger, a tendency to
separate somewhat into sections or cliques--a trouble which in itself
indicates a considerable society. If we may (as we may, looking at the
ordinary facts of human nature) at all estimate the calibre of
Philippian Christianity by the tone in which the Apostle addresses the
Philippians, we gather that on the whole it was a high tone, at once
decided and tender, affectionate and mature. The converts were capable
of responding to a deep doctrinal teaching, and also to the simplest
appeals of love. Such was the triumph of the mysterious Gospel over
place, and circumstance, and character; the lily flowered at its
fairest among the thorns; grace shone and triumphed in the immediate
presence of its "adversaries."
But the evil we indicated just above was present in the otherwise happy
scene. When Epaphroditus crossed the mountains and the sea to carry a
generous gift of money to St Paul, risking his life (ii. 27) somehow by
dangerous sickness in the effort, he had to carry also news of
differences and heart-burnings, which could not but cloud the Apostle's
loving joy. The envoy found it needful to speak also of the emissaries
of error who at Philippi, as everywhere, were troubling the faith and
hope of the believers; "turning the grace of God into lasciviousness";
professing a lofty spirituality, and worshipping their appetites all
the while. And side by side with them, apparently, might be found
Pharisaic disputants of an older type (iii. 3, 18, etc.).
Such was the report with which Epaphroditus found his way from
Macedonia to Rome. Where, in Rome, did he find St Paul, and at what
stage of his Roman residence? Our answer must begin with affirming the
conviction that it _was_ to Rome, not elsewhere, that Epaphroditus
went. The reader is aware that the Epistle itself names no place of
origin; it only alludes to a scene of _imprisonment_. And this does
not of itself decide the locality; for at Caesarea Stratonis, in
Palestine, as well as at Rome, St Paul spent two years in captivity
(Acts xxiv. 27). Some modern critics have favoured the date from
Caesarea accordingly. They have noticed e.g. the verbal coincidence
between Herod's _praetorium_ (A.V. "judgment-hall") of Acts xxiii. 35,
and the _praetorium_ (A.V. "palace") of Phil. i. 13. But Lightfoot[4]
seems to me right in his decisive rejection of this theory and unshaken
adherence to the date from Rome. He remarks that the oldest Church
tradition is all for Rome; that the Epistle itself evidently refers to
its place of origin as to a place of first-rate importance and extent,
in which any advance of the Gospel was a memorable and pregnant event;
and that the allusion to "Caesar's household" (though it is not so
quite decisive as it might at first sight appear to be) "cannot without
much straining of language and facts be made to apply to Caesarea."
If now the Epistle was written from Rome, during the "two whole years"
of Acts xxviii. 30, at what point in that period may we think that the
writing fell? Here again is a problem over which much thought and
labour has been spent. A majority of opinions no doubt is in favour of
a date towards the end of the imprisonment, so that Philippians would
follow after Colossians and Ephesians. It is held that (1) the tone of
the Epistle betokens the approach of a closing crisis for St Paul; and
that (2) it seems to indicate an already developed Christian mission
work at Rome, as if St Paul had worked there some while; and that (3)
Epaphroditus' visit cannot be adjusted with any probability if we do
not allow a good time for previous communications between Rome and
Philippi. But here again Lightfoot's view commends itself to my mind
decisively. He holds that Philippians was _the first_ of the "Epistles
of the Captivity," and was written perhaps within the first few months
of the "two whole years." Two of his reasons seem adequate of
themselves to make this likely. The first is, that St Paul's allusion
to the profound _impression made on the Roman Christians_ by his "bonds
in Christ" (i. 13, 14) goes well with the hypothesis of his recent
arrival as a prisoner for Christ's sake, but not with that of his
having been long present on the scene. The other is that the great
doctrinal passage (iii. 4-9), where he repudiates "his own
righteousness" and commits himself to "the righteousness which is of
God by faith," is evidently akin to the group of Epistles to which
Romans belongs; and that it seems more likely that the divine Inspirer,
in His order of revelation, led His servant so to write while the
occasion for the writing of Romans was still comparatively recent, than
long after, when the different (though kindred) sides of saving truth
dealt with in Ephesians and Colossians had become prominent in his
teaching. With reason, I think, Lightfoot "cannot attach any weight"
to the argument from Epaphroditus' visit, which may well have been
planned at Philippi before St Paul actually reached Rome, and planned
thus early on purpose, so as to reach him promptly there with the
collected gifts of love. Nor are the allusions to a probable impending
crisis in the trial before the Emperor important for the date; for
quite early in the imprisonment it may well have seemed likely that the
case would be soon decided. As for the comparatively advanced state of
Roman Christianity, the Epistle to the Romans is evidence enough that a
vigorous and extensive mission-church, however it was founded, existed
at Rome some years before St Paul arrived.
I will venture then to take it for granted that it was some time in
A.D. 61, or at latest early in A.D. 62, that Epaphroditus came, with
his collection and his reports, and struggled through his illness, and
then prepared to return to Macedonia, carrying this precious Letter
with him. We seem to see the scene as he converses day by day with St
Paul, and as at length he takes his leave, in charge of this Message of
"faith and love." We see a large chamber in one of those huge piles of
building, storey over storey, of which imperial Rome was full. The
window looks perhaps north-westward, up the stream of the Tiber,
towards the distant hills of which Soracte is the most prominent. The
sentinel, perhaps himself a convert to the Lord, sits motionless at a
little distance, chained to the Apostle. The saints pray, converse,
and embrace; and then Epaphroditus descends to set out for Ostia, or
for Puteoli, on his way home to Philippi.
"The grass withereth, the flower fadeth, but the Word of the Lord
endureth for ever." The graves of the blessed ones who worked for the
heavenly Master then are more than eighteen centuries old now. But the
Letter to Philippi is to-day as new as ever. It is addressed to us,
that we too may "believe, unto life everlasting," on "that same Jesus."
[1] Preserved by Eusebius, _Hist. Eccl._, ii.
[2] Written early in 1896.
[3] Cowper, _Conversation_.
[4] _Philippians_ (ed. i.), p. 30, note.
"Man, like the grass of morning,
Droops ere the evening hour;
His goodliness and beauty
Fade as a fading flower;
But who may shake the pillars
Of God's unchanging Word?
Amen, Himself hath spoken;
Amen,--thus saith the Lord.
BISHOP E. H. BICKERSTETH.
_THE INTIMACY OF HUMAN HEARTS IN CHRIST_
"I learned without booke almost all Paules Epistles, yea and I weene
all the Canonical! Epistles, save only the Apocalyps. Of which study,
although in time a great part did depart from me, yet the sweete smell
thereof I trust I shall cary with me into heaven."
BISHOP RIDLEY, 1555.