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by F. B. Hole
INTRODUCTION
THE PORTION THAT now comes before us might be termed the Epistle of Christian experience. It is not characterized by the unfolding of doctrine, as are the epistles to the Romans and the Ephesians: any doctrine that it contains is brought in incidentally and not as the main theme. It is characterized by a spirit of great intimacy-for there was a very strong bond of affection between Paul and the Philippian saints-and by many personal details being given. Thus it comes to pass that in it we are given an extraordinary insight into the Apostle's inner spiritual history that is most edifying. We are permitted to scrutinize his spiritual experience that we may understand what proper Christian experience is, and discover how marvellously it worked out in a man of like passions to ourselves. Under the most disadvantageous and depressing circumstances it was a triumph.
Philippians 1
IN OPENING, PAUL does not present himself as an apostle, but just as a bondman of Jesus Christ. Hence we are not to regard the experience which he is led to relate as being something apostolic, and therefore beyond the reach of ordinary Christians. On the contrary it is the experience of a bondman or servant, and we all are that. He addresses himself to those at Philippi who could be spoken of as "saints in Christ Jesus." Being in Christ they were set apart for God. They had bishops and deacons in their midst, but even so these are not mentioned in the first place. These men holding of fice in this local assembly had a place of importance and honour, but they were not lords over God's heritage, claiming in everything the first place. Moreover, instead of there being one bishop presiding over many churches there were several bishops in this one church.
Immediately after the opening salutation Paul puts on record his joyful remembrance of the Philippian saints. They had been peculiarly marked by fellowship in the Gospel. They had had Paul very much in their hearts (for so verse 7 should read) and they had stood by him as partners, all of which was proof of the work of God within them. God had by His Spirit begun a good work in them, which had been evidenced in this way; and what God had begun He would carry to completion, which would be reached in the day of Jesus Christ.
Evidently they were marked by a great love for the Gospel and hearty fellowship with it in a practical way, and not only with it but also with Paul who was its ambassador, and so they were partakers of his grace. And they were partakers not only as to the confirmation of the Gospel by the wonderful results it produced, but as to its defence against all adversaries, and as to the bonds in which the ambassador lay. Many there are who are eager to partake in the confirmation, and possibly in the defence, who are not so eager when bonds and afflictions are in evidence. Bonds are the test, and a readiness to partake in that connection is a surer proof of the work of God within than much erudition as to Christian doctrine.
Verse 8 assures us how fully Paul reciprocated all the affection of the Philippians, and indeed exceeded in it. Verses 9 and 10 show us that which was the desire of his heart for them, even that they should increase continually in love, intelligence, discrimination, purity and fruitfulness. There was much about them which was delightful, but the Apostle's desire is summed up in the words, "yet more and more."
While the work of God for us has been accomplished once and for ever by the Lord Jesus, the work of God in us by His Holy Spirit is a progressive thing. That we should abound more and more in love is evidently the principal thing, for as we do our knowledge and powers of discrimination will increase. More and more we shall discern what is excellent and delight in it, and keep ourselves clear of all that would tarnish it, and consequently be filled with those fruits which are produced by righteousness to the glory and praise of God. Love is indeed the Divine nature. In that nature we are to grow as the result of God's work in us, which will continue to the end of our sojourn here, and be brought to fruition and into display when the day of Christ arrives.
When we reach verse 12 we find the Apostle beginning to refer to his own circumstances; but not as complaining or occupying our thoughts with them, but rather as showing how the God who is above all circumstances had made them work out to the furtherance of the Gospel.
What a blow it must have been to the early believers when Paul was imprisoned by the iron hand of Rome. A sudden extinguisher seemed to drop on his unparalleled labours and triumphs in the Gospel, and it must have appeared to be an unmitigated disaster. Yet it was nothing of the kind but rather the reverse, and in the succeeding verses we learn the way in which God had overruled it for good.
It was distinctly to the good that things had so fallen out as to make it manifest that Paul's imprisonment was wholly on account of the Glad Tidings. From the highest circles in Rome to the lowest it had been made perfectly clear that his bonds were on account of Christ, and not those of an ordinary malefactor.
It was even more to the good that the most of the brethren had been stirred up in a right way by his captivity. Instead of being cast down and cowed by it they were moved to a fuller trust in the Lord, and consequently were more fearless in speaking forth the Word of the Lord. There was an unhappy minority who joined in the preaching from evil motives-for they were antagonistic to Paul and hoped to stir up more trouble for him-but at any rate they did preach Christ, and therefore God would overrule it for blessing.
Here then we get a striking glimpse of the inner life and spirit of the Apostle. His trials were very deep. Not only was his imprisonment likely to chafe his spirit, but the action of these envious and contentious brethren must have been irritating beyond measure. Yet here he is, calm, confident, gracious, without a trace of irritation in his spirit: a veritable triumph of the power of God. And the secret of it was evidently that he had learned to forget himself and view things altogether from the Divine side. What weighed with him was not how things affected himself but how they affected Christ and His interests. It might be bad for Paul, but if it was good for Christ then nothing further need be said, for that was the only thing that mattered to him.
As a consequence of this the Apostle could say, "I therein do rejoice, yea, and will rejoice." He rejoiced in the preaching of Christ, and he rejoiced in the assurance that all this which seemed to be so much against him would turn out to his own salvation; the Philippians helping by prayer, and the supply of the Spirit of Jesus Christ being always available for him.
Verse 19 sets before us a present salvation and one which Paul himself needed and expected to get. The nature of it becomes clear as we consider verse 20. His earnest desire and expectation was that Christ should be magnified in his body, whether by life or by death. The fulfilling of that desire would involve a salvation, for naturally we each aim at selfmagnification and self-gratification through our bodies. Have we each discovered that to have the whole bent and tenor of our lives diverted from self to Christ is a wonderful present salvation ? Have we ever prayed after this fashion?-
"My Saviour, Thou hast offered rest,
Oh, give it then to me,
The rest of ceasing from myself,
To find my all in Thee!"
Present salvation is found, then, in the setting aside of self and the exaltation of Christ, and not only salvation but also that which is really life. When the Apostle said, "For me to live is Christ," he was not announcing a fact of Christian doctrine but speaking experimentally. It is indeed a fact that Christ is the life of His saints, but here we find that the fact was translated into the experience and practice of Paul, so that his life coutd be summed up in one word-CHRIST. Christ lived in Paul and through Paul. He was the Object of Paul's existence, and His character was manifested in him, though not yet, of course, in perfect measure.
If life meant Christ living in Paul, death meant Paul being with Christ. Hence he adds, "to die is gain." To every Christian death when it arrives IS gain, but it is very obvious that not many of us are in the abiding consciousness of that fact. When our loved ones who believe are taken from us, we console ourselves with the reflection that for them it means being with Christ, which is far better; yet we continue clinging to life in this world very pertinaciously ourselves. Have we ever been "in a strait betwixt two," as Paul was? The great majority of us would have no difficulty in deciding if the choice were left with us! We would elect at once for the alternative which is not spoken of as far better.
Death is gain, and Paul knew it to be gain; and he, be it remembered, had years before been caught up into the third heaven, though whether in or out of the body he could not tell. Whichever way it was, he was granted some foretaste thereby of the blessedness of being with Christ. We may take the words, "far better," as being Paul's own verdict as the fruit of that wonderful experience, as well as the revelation, as from God, of a wonderful fact.
When he says, "What I shall choose I wot not," we are not to understand that he was actually left to decide whether he was to live or die. At least, so we judge. He writes very familiarly and with much freedom to his beloved Philippian converts, and hence does not stop to say, "if the choice were left to me." He knew that it was not merely better but far better to be with Christ, yet he does not decide the point by reference to his own feelings. We see again that the only thing that mattered was, what was most calculated to further the interests of his Lord. He felt that what would be for the more help of the saints was his remaining amongst them for a little longer, and hence he had the confidence of so doing, as he says in verse 25.
Let us all be quite clear that the departure of what the Apostle speaks here has nothing to do with the coming again of the Lord. He refers to the intermediate, or "unclothed," state, to which he refers in 2 Corinthians 5: 4. In that passage he shows that the "clothed" state-when we are "clothed upon" with our bodies of glory is in every way superior to the "unclothed." Yet in our passage we see that the "unclothed" state is far better than the best that we can know while still clothed in our present bodies of humiliation. What it all means in detail must of necessity be inconceivable to us in our present condition, but let us rest assured that blessedness beyond all our thoughts lies ahead of us.
It would seem pretty certain that Paul was justified in his confidence, and that he did "abide and continue" with them for a few years further with a view to their spiritual progress and joy, and give them cause for further rejoicing by his coming amongst them for a brief season.
Only there was one great desire which he had as regards them, and that equally whether he was absent from them or present with them, that they should conduct themselves in a way that was worthy of the Gospel. Not only were they to stand fast; they were to "stand fast in one spirit." Not merely to strive for the faith of the Gospel, but to do so "with one mind," and "together."
Here is an apostolic injunction which may well strike very deeply and acutely into our hearts. It goes a long way to explain the lack of power manifested in connection with the Gospel, whether as regards its progress amongst the unsaved or as regards the stability of those who are saved. Standing fast, you notice, comes before the striving. And the word translated striving is one from which we derive our word, athletics. It would seem therefore to indicate not so much a striving by word or argument in order to maintain the truth of the Gospel, as striving in the shape of actual labour on the Gospel's behalf.
In Romans 15: 30 and in Jude 3 we have the words "strive" and "contend," but there a different word is used, from which we get our word, agonize. The saints were to agonize together in prayer with Paul, and to earnestly agonize for the faith. Here we are enjoined to labour (or, athleticize, if we may coin a word) together for the Gospel, and at the beginning of chapter 4 we read of two women who did so labour together with Paul, for the same word is used there. If there were more agonizing together in prayer, and athleticizing together on behalf of the Gospel we should see more in the way of result.
As we proceed further in the epistle we shall discover that this oneness of mind and spirit is the main burden that was resting on the Apostle as regards the Philippians, for dissension is an evil which has a way of creeping in amongst the most spiritual and devoted Christians in various subtle ways.
When dissension is banished and unity prevails among saints the adversaries do not appear so alarming, and there is more readiness to suffer. The fact is we never need be terrified by adversaries of an open sort. The very fact that they are adversaries is to them only a token of destruction when God rises up. And when He rises up it will mean salvation for His people. While we wait for His intenention it is ours to have conflict and suffering for His sake. The Philippians had seen it in Paul, as Acts 16 bears witness, and now they heard of the same kind of thing befalling him in Rome.
Suffering for Christ and His Gospel is here presented as a privilege, granted to us as believers. If we were not so sadly enenated by the dissension and disunity that prevails in the church, on the one hand, and by the inroads of the world and the spirit of the world, on the other, that is the light in which we should see it. And how immensely should we thereby be blessed!
Philippians 2
THE OPENING VERSE of chapter 2 appears to be an allusion to the supplies from the Philippians which had reached Paul by the hand of Epaphroditus. These gifts had been to him a very refreshing expression of the love and compassion that marked them, and of the true fellowship of the Spirit that existed between himself and them. As a result his heart had been filled with consolation and comfort in the midst of his afflictions. Whilst recognizing however, the immediate application of this first verse, do not let us miss its more general bearing. Christ is the source of consolation; love it is that produces comfort; the Spirit of God, possessed in common by all true believers, is the fountainhead of fellowship. These facts abide in all ages, and for us all.
These things being facts, the Apostle uses them as a kind of lever in his exhortation. The "if," repeated four times in the first verse, has really the force of "since." Since these things are so, he begs them to fill up his joy to the brim by being like-minded and getting rid of the last vestige of dissension.
Experience proves, we think, that dissension is a work of the flesh which is amongst the last to disappear, and our passage shows how great was the desire of the Apostle that it might be removed from the midst of the Philippians. Note the variety of expressions he used in setting forth his desires for them.
First of all they were to be likeminded. It is obviously a great thing when bdievers all think alike, yet there is also to be considered the spirit that underlies their thinking. If that be wrong mere thinking alike will not guarantee absence of dissension. Hence he adds, "having the same love." Only love can produce that of which next he speaks, "being of one accord," or, more literally, "joined in soul," which in its turn leads to all minding one thing.
When we reach Phil. 3 we shall find Paul saying "One thing I do." He was a man of one object, pursuing one thing, instead of frittering away his energies in the pursuit of many things. Here he exhorts others all to mind the one thing. Only the man, whose mind is centred on the one thing of all importance, is likely to be characterized by the pursuit of the one thing. It is not difflcult to see that if we are all minding the one thing, under the control of the same love, there will not be much room for dissension.
Still, even so, the Apostle has yet more to say on this point. Verse 2 does indeed bring in the great positive elements that make for practical unity, but he will also labour to exclude the elements of evil that destroy it. Hence verse 3. It is very possible for us to do many things which are quite right in themselves in the spirit of strife, as we saw in considering chapter 1, where we read of brethren preaching Christ "of envy and strife." Moreover, vainglory is an evil product of the fiesh which lies very deeply ingrained in the fallen heart of man. How often have we done what was right enough, but with the secret desire of gaining credit and glory amongst our fellows? Let us give our consciences time to answer, and we shall feel the keen edge of these words.
Vainglory lies at the root of a vast proportion of the strife and dissension that is distracting Christians, even those who otherwise are spiritually minded. The opposite of vainglory is that lowliness of mind that leads us to esteem others better than ourselves. Lowliness of mind moreover leads to that largeness of mind which is indicated in verse 4. If I am self-centred, aiming merely at my own interests and glory, I naturally am only considering my own things. If on the other hand I am Christ-centred, aiming at His interests and glory, I look also on the things of others. And if the things of others are really more for Christ's glory than my things are, I shall look more on the things of others than on my own.
At this point the Apostle seems to anticipate that the Philippians might wish to say to him, "You have exhorted us to be of one spirit, of one accord, of one mind. But how are we to bring it about? There is no denying the fact that differences of thought and judgment prevail amongst us. Whose mind is to prevail?"
His reply is, "Let this mind be in you"-the mind that was "in Christ Jesus." By "mind" here we have not to understand just a thought or opinion, but a whole way of thinking. Christ's way of thinking is to characterize us, and this is a very much deeper thing. If His way of thinking does characterize us we shall be delivered from dissension even though we do not see eye to eye on every point. Phil. 3: 15, 16 show this.
What then was the mind that was in Christ Jesus? We may reply in the three words that occur in verse 8, "He humbled Himself." The fact is that the mind that was in Christ is the exact opposite of the mind that was in Adam. The Lord's own words in Matthew 23: 12 illustrate it. There was found in Adam the self-exalting mind, and as a consequence he fell into the depths. In Christ there was found the self-sacrificing, self-humbling mind, and, as we see in this passage, He is exalted to the supreme place.
We start from the supreme heights in verse 6. He was in the form of God. Our first parents were tempted to grasp at something far above them-at becoming as gods, as Genesis 3: 5, bears witness. That place was not for them, and their grasping at it was sheer robbery. But there was nothing of that with our Lord. In His case equality with God was not something to be grasped at. It was His to start with, for He was God. He could not be higher than He was. Before Him there lay but the alternative of staying as and where He was, or of coming down in humiliation.
Blessed be God, He chose the latter. Verse 7 is the beginning of this wonderful story. Though originally in the form of God, He took upon Him another form, the form of a servant, being made in the likeness of men. This involved the making of Himself "of no reputation," or "emptying" Himself.
Years ago when the unbelieving critics of the Bible found themselves rrAnning into conflict with the words of our Lord, they invented the "kenosis theory" so as to be able to maintain their own denials of His words, while at the same time paying Him a certain measure of respect and homage instead of utterly rejecting Him as a fraud. Kenosis is a word coined from the Greek word used in this passage, with the literal meaning of "emptied," but translated, "made . . . of no reputation." The theory represents Christ as emptying Himself so fully of all that was divine that He became a Jew, just as ignorant as the majority of Jews living in His age. Hence the critic of the nineteenth or twentieth century, propounding this theory and fortified with modern learning, feels himself quite able to contradict or correct the Son of God.
Such is the kenosis THEORY-a web spun by the critical spiders out of their own unbelieving hearts; for they are the liars, and not the Son of God. A web which, sad to say, has served the devil's purposes only too well. Many an unwary fly has been trapped in that web. It has given them some kind of a reason for thinking exactly what they wanted to think.
Now while we turn away with abhorrence from the evil theory, we must not overlook the fact that there is a true "kenosis," a true emptying, for this passage speaks of it. If we desire to understand what it means we turn to the Gospels, and there we see what His Manhood involved, just as we also see what His Godhead involved, shining, as it did, continually through His Manhood. Just two or three examples may be cited, to illustrate what we refer to.
Having become Man, Jesus was anointed with the Holy Ghost and with power. Consequently instead of acting in the simple strength of His own Godhead He acted in the power of the Spirit. It was a case of God doing things by Him (Acts 10: 38; Luke 4: 14; Acts 2: 22).
He is the Creator, as Colossians 1: 16 so plainly states, yet in Manhoad He stated that places in the coming kingdom were not His to give (Matt. 20: 23).
In keeping with this He disclaimed individual initiative or movement in His words and works. He attributed all to the Father (John 5: 19, 27, 30; John 14: 10).
Considering these things we at once see that this true emptying, which was His own act, was in order that His taking the form of a servant might be a real thing. Were it not for this we might have jumped to the conclusion that the words, "took upon Him the form of a servant," simply meant that He took a servant's place only as a matter of form, just as the Pope of Rome is said occasionally to assume the place of a servant in washing the feet of certain poor beggars. He does it in form, but they see to it that in reality it is accomplished in surroundings of elegance and splendour. When our Lord Jesus took the servant's form, He took it in all the reality it involved.
Verse 8 carries the story of His humiliation to its climax. If verse 7 gives us the amazing stoop from Godhead's fullest glory to man's estate and place, this verse gives us the further stoop of the Man, who was Jehovah's Fellow, to the death of the cross. All His life was marked by going downwards, it was marked by an increasing humbling of Himself until death was reached, and that a death of extremes" shame and suffering-the death of the cross.
His way of thinking then was to go down, and that way of thinking is to be in us. Only as born of God and possessing the Spirit of God is it possible for us to think in that way. Thank God, it is possible for us so to think. Then let us do so. The obligation rests upon us. Let us accept it, and let us judge ourselves by it.
The three verses which detail His humiliation are now followed by three which declare His exaltation according to the decree of God the Father. Still He takes everything from the Father's hand, and is granted a Name which is absolutely supreme. In this passage "name" is used, we judge, in the same way as it is used in Hebrews 1: 4. No particular name is referred to, whether Lord, or Jesus, or Christ, or any other, but it refers rather to His fame or reputation. The once despised and rejected Jesus has such fame and renown that ultimately every created being will have to bow before Him and confess His Lordship. And when an assembled universe does Him homage, whether they do it with glad willingness or with grief under compulsion, all will be to the glory of God the Father.
In verse 12 the Apostle leaves this delightful theme and returns to his exhortation, which began with Phil. 1: 27. He longed that their manner of life might be in everything in keeping with the Gospel, that they might be marked by earnest labour for the Gospel with oneness of mind, and courage in the presence of opposition. In the past, when Paul had been in and out amongst them, they had been marked by obedience to what was enjoined. Now, let them be, if possible, even more obedient to his word since they were bereft of his personal help. Dangers threatened them from without, and there was this subtle danger threatening from dissension within, let them then with redoubled energy seek to have and manifest the mind that was in Christ Jesus. Thus would they be working out their own salvation from all that threatened. Let them do it with fear and trembling, remembering their own weakness. Once Peter thought he could work out his own salvation without fear or trembling, and we know what came of that.
This evidently is the simple meaning of this much used, and abused, verse. Can we not each apply it to ourselves? We certainly can if we will. So may God make us willing to do so. We need not shrink from doing so in view of verse 13. We are to work out our own salvation, but it is God who works in us, to the willing and doing of His good pleasure. Let us note that. God works the willing as well as the doing, and the willing comes first. Thus God's work and our work are considered as moving harmoniously together. God's work must ever take precedence of ours both as to time and importance. Yet the thing is not presented in a way that would turn us into fatalists. Rather our working is mentioned first, and the responsibility as to it is pressed upon us. The fact that God works is brought in as an encouragement and incentive.
Thus, taught of God to love His will, we do it, and if the mind of Christ be in us we do it in the right way. Not grudgingly with murmurings and disputings, but as harmless and simple children of God, bearing the character of God, whose children we are. Mankind has become a crooked and perverted generation and we are to be living in a way that presents the sharpest possible contrast. Only thus shall we be lights amidst the darkness of this world.
The word translated "shine," is a word, we are told, which is used for the rising or appearing of the heavenly bodies in our skies. This gives us a striking thought. We should appear as heavenly luminaries in this world's sky. Are we doing so? Only if we are altogether distinguished from the generation of this world, as indicated in the earlier part of the verse. Only then can we effectively hold forth to others the word of life.
There must be life as well as the testimony of our lips if the word of life is to be held forth. The word of testimony most frequently becomes the word of life to others, when it has first been translated into the life of the witness. If that were accomplished in the case of his beloved Philippian converts, Paul would have the assurance that his labours on their behalf had not been in vain. He then could anticipate abundant cause for rejoicing when Christ should appear and inaugurate His day. He could regard God's work in them, of which he had spoken in Phil. 1: 6, as being carried to its crown and completion.
Having set before the Philippians the supreme example of the Lord Jesus, who was "obedient unto death," and having exhorted them to obedience which would mean the doing of God's "good pleasure" from the heart, the Apostle again alludes to his own case in verse 17. Though he had expressed his anticipation of still continuing amongst them for a season (Phil. 1: 25) yet here he contemplates the possibility of his speedy martyrdom. Some people set great store by their "impressions" and elevate them to a certainty and authority almost, if not quite, equal to the Scriptures. This is a mistake. Paul had his "impressions" as to his future, and we quite believe them to have been justified by the event. Yet even he, apostle as he was, entertained the thought that the event might falsify his impressions.
The word "offered" in verse 17 is "poured forth" as the margin shows. Paul uses the same word in 2 Timothy 4: 6, when his martyrdom was impending. He alluded of course to those drink offerings which the law enjoined. A "fourth part of a hin of wine" was to be poured over certain sacrifices, before the Lord.
This being so, two very striking things confront us in verses 17 and 18. First, he calls the gifts of the Philippians, sent out of their poverty by the hand of Epaphroditus, "the sacrifice and service of your faith." That is, he considers them to be the major sacrifice. His own martyrdom he considers as a small quanity of wine poured over their sacrifice as a drink offering: i.e. as the minor sacrifice. An extraordinary way of putting things surely! We should have reversed the matter, and thought of the self denial of the Philippians as a drink offering poured over Paul's great sacrifice as a martyr.
Why did Paul esteem things in this way? Because he was looking not "on his own things but . . . also on the things of others" (Phil. 2: 4). He was a striking example of what he had urged on the Philippians, and of the worth and excellence of the mind which was in Christ Jesus. There was no affectation about Paul, no paying of mere compliments. Delighted with the grace of Christ as seen in his beloved converts, he meant what he said.
The second striking thing is that he actually contemplated his own martyrdom as calculated to provoke an outburst of rejoicing, for himself and for the Philippians-mutual rejoicing. A most unnatural proceeding truly! Not natural, but spiritual. The fact is, Paul REALLY believed what he had said as to departing and being with Christ. It really IS, "far better." He knew that the Philippians so truly loved him, that in spite of grief at losing him, they would rise above their own feelings to rejoice in his joy. We are afraid that we often turn Philippians 1: 23, into a pious platitude. It was much more than that to Paul.
Still he was not anticipating martyrdom just at that moment, as he had already told them, and so he contemplated sending Timothy to them shortly, that he might help as to their spiritual state and also that through him he might hear of their welfare.
Now of those available just at that moment no one was quite so likeminded with himself, and so zealous for the good of the Philippians. The mass, even of believers, were characterized by seeking their own things rather than Christ's. Timothy was a happy exception to this. He was a true son of his spiritual father. The mind that was in Christ was also in him.
We are afraid that this seeking of our own interests and not Christ's is sadly common amongst believers today. No servant of God can so effectually serve the saints as he who moves amongst them seeking nothing but the interests of Christ.
So Timothy was the one he hoped to send to them before long, and indeed he hoped to be released and able to come himself. Still he wished for some speedier means of communication with them in acknowledgement of their gifts and so was dispatching back to them Epaphroditus, who had been their messenger to him, and who now became the bearer of the epistle we are considering.
We are now, verses 25-30, permitted to have a glimpse of the kind of man this Epaphroditus was, whom Paul calls, "My brother and fellowworkman and fellow-soldier" (N. Tr.). He too was like-minded, and we at once see that when just before the Apostle had said, "I have no man like-minded," he had meant, "I have no man amongst those who have been my immediate helpers and attendants in Rome." Epaphroditus was a Philippian and so not in view in the earlier remark.
Many there were, and are, who, though to be acknowledged as brothers, can hardly be spoken of as workmen or soldiers. Epaphroditus was all three, and not only so but a workman and a soldier thoroughly "fellow" to Paul. They worked and warred together with identical objects and aims. Could such testimony be rendered to anyone today? We believe it could, inasmuch as the New Testament informs us so fully as to the doctrine, manner of life, and service of Paul this pattern servant of God. At the same time we are afraid that in actual practice it is rare. Every believer is called to be a worker and a warrior. The trowel and the sword should mark us all. But do they? And are we characterized as "fellow" to Paul in our use of them?
In carrying out his service and journeying to Paul, Epaphroditus had nearly died of sickness. Twice over do we find the expression, "nigh unto death." God indeed had had mercy upon him, and averted this great sorrow both to Paul and the Philippians, yet he had not regarded his life for the sake of the work of Christ, and hence was to be honoured.
So in Epaphroditus we see another who followed in the steps of Paul and Timothy, even as they followed Christ. The mind that was in Christ Jesus was found also in him, for not only did he venture his life in order to serve his Lord, but when he had been so sick that he was near to death, he was "full of heaviness," not because of his own malady, but because he knew his brethren at Philippi had had news of his sickness and would be sorely grieved on his account. This was a fine case of a man not looking "on his own things, but . . . also on the things of others." It was unselfishness indeed!
