THE SUPPLY OF THE SPIRIT OF JESUS CHRIST (2)
[p. 192] THE SUPPLY OF THE SPIRIT OF JESUS CHRIST (2)
JT This chapter, as will be observed, is divided carefully into subjects. As a whole, it suggests the intimacy of intelligence and affection that existed between the apostle and the Philippians, marking it off characteristically as a love epistle, one of personal feelings. We have first the apostle’s opening address to them, then — verses 3 to 8 — his thoughts and feelings about them; then his prayer — verses 9 to 11 — then his own circumstances and personal exercises, beginning with verse 12, setting out the most exalted spiritual feelings and outlook, and finally, an exhortation to the Philippians as to their conduct and personal service. We remarked this morning that Paul and Timothy are here called “bondmen of Jesus Christ”. Paul’s apostleship is usually alluded to in his epistles, but here he simply styles himself and Timothy as “bondmen”, showing that he aims at leaving out of sight the official side as much as possible, and at getting near to the brethren; an important motive in service, so that the served and those who serve are with each other in spirit.
MWB Would you say a word as to why overseers and ministers are referred to?
JT There probably was a want of recognition of those servants in the assembly at Philippi, and their mention would indicate that it was well they should know that the apostle thought of them as distinct from the body of the saints.
MWB Is it the more remarkable that he draws attention to those offices inasmuch as what is official is not prominent? The apostle, as you remarked, does not speak of himself as such.
JT It would seem there was in the assembly at [p. 193] Philippi a lack of the recognition of those who were over them, a very common thing, even amongst spiritual saints. We shall see in the body of the epistle that there was a certain cleavage, no doubt due to a lack of the recognition of those qualified to rule.
MWB That is helpful. It is the more striking as such an address is wholly absent in the epistle to the Corinthians, for instance, where we might have expected it.
JT The state of the saints at Corinth was such that only apostolic authority could meet it. Here, the service of the overseers and ministers would be more or less owned, only there evidently was a lack in this respect, so that the apostle in mentioning them specifically, would give the generality of the saints to understand that he was thinking of those who had the rule over them.
WJH On their side, do you think it would also help them to take special account of the epistle, that their oversight and service would have the spirit of the servant in it?
JT The epistle would challenge them in that respect.
WB-w What is implied in the apostle’s word in chapter 4, “assist them, who have contended along with me in the glad tidings”?
JT That is addressed to the true yokefellow: “I ask thee also, true yokefellow” (Philippians 4:3): it was an injunction to the yokefellow, whoever he was, one who would understand what was needed. The idea of a yokefellow alludes to someone who had been linked up with the apostle; possibly Epaphroditus, who carried the epistle to Philippi and perhaps wrote it at the apostle’s dictation.
Ques Do you think we are in danger of disregarding those capable of oversight?
JT One observes even amongst spiritual saints that there is often a lack on certain points, and the [p. 194] epistles are largely intended to effect the promotion of an all-round growth according to what is presented in Christ. Overseership and deaconship being observed, where these services are manifest in persons who are carrying them on effectively, will greatly help in this growth in keeping with the general thought of God. Growth should be in a uniform way, that there should be no malformation, even in a modified degree.
DLH The dissension between Euodia and Syntyche may be an indication that the work of the overseers and deacons had been somewhat neglected.
JT I think the epistle would bring out uniform growth, and that the will of God is intended not only to be submitted to, but to be expressed in the assembly. “It is God who works in you both the willing and the working according to his good pleasure”, Philippians 2:3. God works in us for the working out of His will; that is, that the assembly is subject to the will of God not only in its members, but it is the vessel for the expression of that will in a positive way, and hence the need for uniform growth. The apostle had perfection in mind.
EJMcB Is that why there is no formal reference to the assembly, but to “the saints” that each one might yield his part in the perfection and unity of the whole?
JT Yes. The personal touch runs through, as if the apostle wished to convey that he knew and loved every one of them, but he knew them and loved them in relation to one another; he regarded them in that way.
HES Is it suggested that the irregularities in this epistle are special rather than general?
JT They are not characteristic. Some existed there, and evidently the apostle assumed that they could easily be adjusted. It is a beautiful piece of work he is dealing with, but with certain blemishes that can easily be rectified, and the recognition of the overseers and servants was essential to this. As Adam was given the garden to dress and to keep, so those offices were [p. 195] simply that the growth should be regular. Life is supposed in the epistle to be there in abundance, but the regulation of the growth was so essential.
EuR Would the yield desired be at all suggested in Revelation 5? There are the four living creatures, suggesting the life, then the twenty-four elders, and then the bowls full of incenses, the prayers of the saints.
JT Just so. The elders in Revelation 4 and 5 are intended to convey intelligence as to the divine ideal, and the living creatures the idea of the development of life. So, when the living creatures glorify Him who sits on the throne the elders fall down and worship (Revelation 4:9 - 11). They always understand the position and give a reason for what they do. That is the element that runs through this epistle, because the element of life was there in abundance, but regulation was needed. Now at Corinth, although life was there, growth had almost stopped.
Ques Has Paul their growth in mind in saying, “I thank my God for my whole remembrance of you”?
JT Yes. In the use of the words “whole remembrance” he is giving them full credit. In a general way there is nothing he can recall to cause him sorrow, so that he speaks about his “whole remembrance” of them, and then he adds, “constantly in my every supplication, making the supplication for you all with joy, because of your fellowship with the gospel, from the first day until now; having confidence of this very thing, that he who has begun in you a good work will complete it unto Jesus Christ’s day”. You will observe the fulness of his thoughts in the words “whole remembrance” and “every supplication”, and their continuance “from the first day until now”. In a general way the growth was pleasing to him, but there were certain discrepancies which he assumes can be rectified. The work was begun by God, and will be completed “unto Jesus Christ’s day”; in this sense that will be the end.
[p. 196] He has completion in mind and the perfecting of the saints; so that what God had begun He would finish, not here for Jesus Christ’s day, but unto it, that the whole time until then would be filled out with the perfecting of the saints.
FCH Does “fellowship with the gospel” involve being in the thing?
JT The word “fellowship” implies that they were partners with the gospel, and whether it means in their affections or their money or their sympathy, it was very genuine; it was “from the first day until now”; it was continuous, showing how the idea he had in mind was exemplified in them.
Ques Would it involve suffering and reproach?
JT It does. It says in verse 7, “because ye have me in your hearts, and that both in my bonds and in the defence and confirmation of the glad tidings ye are all participators in my grace”. It is quite obvious that he regarded them as full partners in what he was carrying an, a very great matter in the thought of service.
Ques Would his “defence and confirmation of the glad tidings” be before Nero?
JT It would include that, no doubt. I suppose he was about to appear before him, or perhaps had done so, but I think it would go further than that. In whatever way the apostle contended for the gospel, they were with him in it. He had such a place in their hearts that they were with him in everything in which he was engaged. The gospel is a complete thought here. It is not called the gospel of God or of Christ, but “the gospel”; it stands out in its own magnificence, and the Philippian saints were sympathetically in it with the apostle. Mark speaks of it in almost a personal way, quoting the Lord as linking it with Himself: “for my sake and for the sake of the gospel”, Mark 10:29. I think we ought to learn to look at it in that way, in its own [p. 197] magnificence.
HH We have it in Acts 16, the gospel in the prison. This epistle is really the bringing forward of the jailor as to what he represents, and dressing him in all the precious features of the truth.
JT Yes: “Believe on the Lord Jesus and thou shalt be saved, thou and thy house”. What the Spirit had in mind in Paul going to Philippi is seen here concretely. It is a beautiful thing, and Paul wants to make it more beautiful, so he says in his prayer: “that your love may abound yet more and more in full knowledge and all intelligence, that ye may judge of and approve the things that are more excellent, in order that ye may be pure and without offence for Christ’s day”. Notice, it is not “unto” here, as earlier, but “for”, that is, the time of display; that the beautiful result he had here before him should be still more beautiful, entirely according to the divine mind; as the fruit of Paul’s service in Philippi.
JS-t Would you say that the thought of completion is very marked in Philippians in contrast to Sardis, where it says, “I have not found thy works complete”, Revelation 3:2? Is there a connection between that and the definite way Lydia gave attention “to the things spoken by Paul”?
JT Yes. God works in us in relation to what He presents, as we receive it. The apostle, referring to the gospel, said to those at Corinth, “which also ye received” (1 Corinthians 15:1), they received the divine testimony and God worked according to that. In the first section, you will observe it is “unto Jesus Christ’s day”, but then, in verse 10 it is “for Christ’s day”, that is, the work goes on now, but the time of display will be in the actual day, the coming day. The addition of “Jesus” in the expression “Jesus Christ’s day” (verse 6), would bring in the personal touch, as is noticeable in this epistle. There is what is unto it and what is for it. The operations go on unto it, but then there is the day when things will be [p. 198] displayed.
EuR Is this knowledge and judgment and intelligence and approval important as the fruit of love in assembly relations?
JT This prayer is to be compared with the prayers in Colossians and Ephesians. Each prayer is in its own setting; this one alludes to refinement in the matters with which he is dealing, the beautiful result of his work. We should not rest in any point reached in our soul’s history, but progress “more and more”. The apostle’s language refers to what is characteristically superlative. He says, “that ye may judge of and approve the things that are more excellent, in order that ye may be pure and without offence for Christ’s day, being complete as regards the fruit of righteousness, which is by Jesus Christ, to God’s glory and praise”. These verses aim at refinement according to God, built up on what is already wonderful in itself.
EJMcB Is the idea in this epistle the beauty of the persons in detail, but looked at as linked together? In 2 Chronicles you have what David and Solomon constructed, and then the idea of what was wholly for God.
JT The apostle, I believe, is giving them to understand how he is acquainted with the saints at Philippi. He knows them personally, but in relation to one another, and as taken up in the divine mind for “Christ’s day”. If God has begun to work, from His side things will go on; there will be no cessation of God’s operations; it will go on day and night “unto Jesus Christ’s day”, but then, it is also “for Christ’s day”; for the day of display, and there is to be no discrepancy. That is what this prayer has in mind, and Christ is viewed as the instrument by which all will come to pass; it is “by Jesus Christ, to God’s glory and praise”.
God is operating, the Spirit is operating, and the saints themselves are operating in relation to one another, but Christ has the whole matter in hand, with a view to God’s glory and praise. So that we have the [p. 199] most exalted and far-reaching thoughts in this prayer, God’s glory and praise being the great end.
FI In the prayer, he takes them up on the ground of what he says in verse 7: “because ye have me in your hearts”. They were going on with the truth, but in personal attachment to the apostle.
JT Yes. They were in fellowship with him as faithfully maintaining the truth, and because of his personal place in their affections. No doubt Peter had a place with them; but he does not speak of that, nor of their general interest in the gospel of others, but in his service; they are occupied in that. He says, “ye have me in your hearts”, and following upon that he expresses the most exalted thoughts as to them. Lydia was attentive to the things spoken by Paul; and now in the prayer he seeks that they should go on to perfection in view of Christ’s day. But Christ Himself has the whole matter in hand and was working out in them what was for God’s glory and praise.
WCG What does he refer to when he says, “ye are all participators in my grace”?
JT He is calling attention to the fact that as they were participators in his sufferings and toil, they were also sharing in his grace. It is a beautiful link-on with himself.
HMS Why does the apostle speak here of the “fruit of righteousness”?
JT “Being complete as regards the fruit of righteousness, which is by Jesus Christ, to God’s glory and praise”. James says, “the fruit of righteousness in peace is sown for them that make peace”, James 3:18. It is seen fully in Romans. Holiness is the outcome of righteousness, “and the end eternal life”, Romans 6:22.
JS-t Would it be right to connect it with David? In his affection, and out of his own personal property, he provided for the house of God, in view of Solomon’s day.
JT Quite so; the apostle stresses the idea of “the fruit of righteousness”. Righteousness is a means to an end.
JJ In verse 8 he says, “For God is my witness how I long after you all in the bowels of Christ Jesus”. Would that be similar to the Lord saying, “But ye are they who have persevered with me in my temptations”, Luke 22:28? As the Lord greatly appreciated the disciples who continued with Him through His temptations, so the apostle appreciated the Philippians and their participation with him in the glad tidings.
JT Yes. “The bowels of Christ Jesus” would be the Lord’s yearnings for His own, the bowels alluding to the lower affections, which move peculiarly in an automatic way. The apostle’s affections moved of themselves, as it were, in regard to them, they had such a place with him. The Lord spoke of the Father’s affection for his disciples; “the Father himself has affection for you, because ye have had affection for me”, John 16:27. They had a great place with the Father. I think the “bowels of Christ Jesus” means that the persons are held in such affection, that although the mind may not be active in it, the affection was there, and always active, as it were, automatically, because of the great place these saints had with the apostle.
EBG Revelation speaks of the “holy city, Jerusalem, coming down out of the heaven from God, having the glory of God”, Revelation 21:10. Is that the completion of which you are speaking? In the beginning of that chapter, verse 2, John speaks of the “new Jerusalem” which is the eternal thing.
JT That is right. The former would be the result in Jesus Christ’s day brought to pass by Him to God’s glory and praise; new Jerusalem is for eternity.
EuR Would the understanding of these thoughts result in the Spirit of Jesus being worked out in each one of us, and in the assemblies we represent?
JT Yes. The Lord is seeking to get us on to a high level spiritually. This epistle deals with spiritual [p. 201] affections, showing how the saints are regarded personally; how the minister regards them as he knows them, his affections automatically moving towards the saints. That is what God is aiming at, and that would be a cure for all the ills that are arising. We have specific diseases and epidemic diseases, and this epistle is the cure, that we might get near to one another; those who minister to us are in mind here, the apostle being an example of how ministers should regard those to whom they minister.
FSM Is it not of the greatest importance that we should “approve the things that are more excellent”? I was thinking of wisdom saying, “Hear, for I will speak excellent things”, Proverbs 8:6. Was not the apostle an example of one who approved the things that were more excellent, for did he not “count also all things to be loss on account of the excellency of the knowledge of Christ Jesus”? Would that be included in the remedy?
JT Quite so. He is leading us on into the realm of refinement, the things that God had before Him, which are of peculiar refinement, so that we might be equal to the coming day, the day of Jesus Christ.
ER To be a connoisseur in divine things is a wonderful thought.
JT We have the thought in Matthew 13 of a merchant seeking goodly pearls. He was one who could tell a goodly pearl, and this epistle is to educate us to that, to “judge of and approve the things that are more excellent”.
MWB With regard to the question of refinement, would this epistle beget a concern in our hearts not only when things are radically wrong, such as we read of in Galatians, where there should be agonising and travailing, but a concern if the least thing is not quite right? There are thus in this epistle final touches.
JT That is the idea. In regard of music, the trained ear detects and abominates the slightest discord,
[p. 202] and I think this epistle is on that line. We are already dealing with a beautiful thing, but it is to make it more beautiful and more refined, to be in every way in keeping with Christ in view of His day.
WJH Was not the apostle an example of that in himself? His great desire was that Christ should be magnified in his body, himself thus making Christ greater to the hearts of others.
JT He says, “For for me to live is Christ”; Christ was his ideal. That is the highest personal ideal that anyone could have. The thought here is refinement spiritually; all that is infinitely perfect in Christ as Man, and the apostle says, That is my life. He would go in for the greatest things. What a variety of beauties are perfectly harmonised in Christ!
HMS “I meditate on thee in the night-watches”, Psalm 63:6.
JT Quite so. “Even in the nights my reins instruct me”, Psalm 16:7. A person lying awake in that way would never be at a loss; he is either praying or meditating or worshipping — that is christianity. “For me to live is Christ”; that is the highest possible ideal of life.
WC Would this link on with the bride making herself ready and being arrayed in pure white linen?
JT Yes; the fine linen is the “righteousnesses of the saints”, Revelation 19:8. They come out one after another, and are contemplated in this epistle.
HH Is the idea in Psalm 74, where it speaks about the work of the sanctuary, what the Spirit is effecting in the saints; the enemy would break it down with hatchets and hammers?
JT Yes; the third book of Psalms is largely Asaph’s, and is suggestive of refinement; under David he was the chief singer. It helps to bring that in here. In 2 Chronicles 5 the ark is seen at rest in the house. The priests are there, a hundred and twenty of them, and the Levites, and the service is acceptable, reaching [p. 203] an end in one note of praise. Then it says that the glory filled, first “the house of Jehovah”, and then “the house of God”. The great thought of God is there. The passage says, “the priests could not stand to do their service”, 2 Chronicles 5:14. Well, what is God occupied with? The priests are not ministering: what then is God occupied with? The glory is there, the evident expression of His delight in the scene that is before Him. It is no question of our saying anything, or of our singing, but of what the saints are. This epistle has in mind what we are, and to make us more than we are, that is, to bring us round to the full divine thought, and when that is reached God is restful; He is occupied with us, not now in our service, but in what we are. How delightful the saints are to God as conformed to the image of Christ! If we stop to think for a moment we shall recognise that God is entitled at any time and in any assembly to regard the saints entirely from His own point of view, eliminating for the moment all else. God can look at us according to all that we are in His counsels. In ministry He is thinking of conforming us to that in every detail, so that we are entirely in accord with His counsels, He rests in that. He is delighted with the saints as answering to His counsels, and that is what this epistle will lead to.
EuR So in each local assembly these things that are more excellent may be promoted in the way of testimony and suffering, prior to the day of display. I was thinking of the passage in 2 Corinthians, where it speaks of “messengers of assemblies, Christ’s glory” (2 Corinthians 8:23); they are that now, but in suffering and testimony.
JT That is the outward bearing of the thing, but he is concerned, too, as to what goes on inwardly: “this I pray, that your love may abound yet more and more in full knowledge and all intelligence, that ye may judge of and approve the things that are more excellent”. These adjectives are to be noted. It is what goes on [p. 204] inside. We have a judgment of things; not only that I admire something, but I approve it; I have ability in my judgment to see that the thing is of God. Is there no ability in the saints to approve things? Scripture says, “there must also be sects among you, that the approved may become manifest among you”, 1 Corinthians 11:19. Is there no ability to see who is approved? Are we to take years to tell if a saint, or a company of saints, is approved or not? The apostle here is seeking to bring us round to judge of things, to know what is what, and who is who, in the things of God, and not only to judge but to approve with discernment.
JJ Do you think the refinement and all that you have said about approval, is seen in the first two chapters of Luke with Elizabeth and Mary and all that went on there?
JT Yes. Luke is concerned about priestly refinement and ornamentation, and he beautifully groups them together as the fruit of God’s work in those women. You have it in chapter 1 in Elizabeth and Mary, and later in Zacharias. Then, in the temple, you have it in Simeon and Anna.
Ques Is the refining process also seen in Hebrews 12 in connection with the chastening of the Father of spirits, and the same result arrived at as here — the “peaceful fruit of righteousness”?
JT Quite so; we are made partakers of His holiness.
HMS Does not this prayer exemplify the importance and the necessity of prayer for those who are going on well?
JT Yes, and it is that they might go on better; more and more is the thought, and what is more excellent? You are already judging things that are excellent, but there is what is more excellent.
AN Is it not in coming to the practical bearing of it at the present moment that the defect may arise? There may be the allowance of evil principles. We have seen in Acts 16 that the apostle had to contend with [p. 205] what was adverse, especially the unclean spirit. The allowance of any principles of evil amongst us has a detrimental effect.
JT We can see how they becloud our vision — the judaising spirit at Jerusalem and the demoniacal spirit at Philippi, the one referring to the past and the other to the future. How those things becloud out spirits! What is more excellent refers to what exists now and is seen in the apostle and Silas.
AS Is the judgment connected with love? Love is said to be the ‘more excellent way’.
JT That is what it says here: “that your love may abound yet more and more in full knowledge”. He begins with their love, that it might abound in an all-round formative way: “in full knowledge and all intelligence, that ye may judge of and approve the things that are more excellent”, and so on. Love really is the basis of the prayer. If we have not love we have nothing. The apostle says, “yet shew I unto you a way of more surpassing excellence”, 1 Corinthians 12:31. That is the way of love in the midst of what is contrary.
WB-w In our previous reading we had Lydia attending to the things spoken by Paul, and in this chapter we have the things that are more excellent. Is there any connection?
JT The things spoken by Paul include what is more excellent. We should be attracted by these things. The word ‘connoisseur’ has been used, meaning that we need to cultivate a discriminating taste. Is there such a quality? The presence of the Holy Spirit here ensures that in normal conditions there is ability to distinguish between what is excellent in itself and what is more excellent. That is what is in mind. The “things”, of course, are of a very wide range. Scripture uses the word refine, and an examination of the contexts will aid us in considering Philippians.
WB-w Does it refer to the high things of Paul’s ministry, or the work of God in the saints down [p. 206] here?
JT Both, I think. These more excellent things would be reflected in the saints. The saints are the inheritance of God, and those forming the assembly must include what is more excellent. Christ is the great example of all this, but the apostle’s aim is, that what is in Him should be worked out in us.
Ques Do we have an epitome of the more excellent things in chapter 4:8: “whatsoever things are true, whatsoever things are noble, whatsoever things are just, whatsoever things are pure, whatsoever things are amiable, whatsoever things are of good report”, Philippians 4:8?
JT I would not like to limit them to these. I prefer that we should keep our minds upon the vastness of the things into which we are brought, the things represented in Christ, the varied glories of Christ as Man, all to be worked out and reflected in the saints. When we come to the paragraph from verse 12 to the end of the chapter, we have Paul’s own circumstances embodied; a very interesting subject to look into, to follow the thoughts and feelings of this great servant in the trying position in which he was. He says, “I would have you know, brethren ...”. He would have them know something about himself. They knew about him as he had been amongst them, but he would have them know something of his circumstances in Rome. He says later, “ye have revived your thinking of me” (Philippians 4:10). Here he says, ‘ye have me in your hearts, but I want you to know something of my present circumstances’. How that ought to appeal to us! What this great servant was going through, as he was then a prisoner in Rome: “the circumstances in which I am have turned out rather to the furtherance of the glad tidings, so that my bonds have become manifest as being in Christ in all the praetorium and to all others; and that the most of the brethren, trusting in the Lord through my bonds, dare more abundantly to speak the word of God fearlessly”. He is showing that his imprisonment was not that of a felon. No doubt, some [p. 207] might suggest that if Paul had been more circumspect he would never have been where he was, but his bonds were in Christ, and they were working for the good of the testimony.
Rem He speaks in a fervent way in this epistle — “my brethren” — he wants his brethren to move along with him in the precious traits of Christ.
JT He is full of the things of which he is speaking, and we are here today as those who in some little degree are appreciative of these things. Moses said, “Let thy work appear unto thy servants” (Psalm 90:16), and this epistle brings out the work of God; what it is; how God works in the saints, and the Lord looks for us to be full of it. We are not speaking of something that is at a distance.
Ques Does he manifest that in all these things he is more than a conqueror?
JT He is an exemplification of that. He is more than a conqueror; even if there are brethren who envy him and who would preach the gospel even to add to his bonds, he is superior to all that, yea, rejoices that Christ is preached.
WSS Does the expression, “my bonds have become manifest as being in Christ in all the praetorium” convey the suggestion that the limitations placed upon him are nevertheless in Christ and only so?
JT That is right. “In Christ” would mean that it was not the outcome of his own folly, but that God brought all there to see that his position was as a prisoner in Christ; his bonds were “in Christ”. What restfulness he would thus have in looking at those bonds!
HD'AC Had the Philippians learned the truth of Ephesians, or does the epistle lead on to it? They had learned something of what it was to be heavenly, and how to be something of that down here.
JT Yes. It is a parallel epistle; I should not think they were in any way behind the Ephesians in formation. The prayers in Ephesians have knowledge in view. This [p. 208] is not leading up to Ephesians, but is normal christianity. Colossians is a corrective epistle leading up to Ephesians. They are said to be risen with Christ by faith and quickened with Him, but were detained by things on the earth, and so are enjoined to set their minds on things above.
HES Is the point in this section of our chapter specially that Paul has before him the dignity of his sufferings? We have spoken of the Spirit of Jesus Christ, but he speaks of his bonds in Christ. Does this convey the thought of dignity in regard of those bonds?
JT Quite so, and what an exposure as to what existed among the brethren! “Most of the brethren, trusting in the Lord through my bonds, dare more abundantly to speak the word of God fearlessly. Some indeed also for envy and strife, but some also for good will, preach the Christ. These indeed out of love, knowing that I am set for the defence of the glad tidings; but those out of contention, announce the Christ, not purely, supposing to arouse tribulation for my bonds. What is it then? at any rate, in every way, whether in pretext or in truth, Christ is announced; and in this I rejoice, yea, also I will rejoice; for I know that this shall turn out for me to salvation, through your supplication and the supply of the Spirit of Jesus Christ”. These verses bring out the victory that attaches to the servant’s position, however adverse or painful the attitude of some. If it is in Christ and according to the will of God, he is morally elevated, and as to fact, lifted above the circumstances, triumphant in them. Then, what a disclosure of love in the brethren on the one hand, and hatred on the other! He brings out that there was positive opposition to him in some — the very preaching of the gospel by them was intended to add to his sufferings. Yet even this causes him joy, for Christ was preached. What can Satan do in the presence of a man like that?
HMS Do these verses present the spiritual [p. 209] continuation of the last two verses of the Acts of the Apostles? We read: “he remained two whole years in his own hired lodging, and received all who came to him, preaching the kingdom of God, and teaching the things concerning the Lord Jesus Christ, with all freedom unhinderedly”.
JT Quite so.
DLH Would these opposers be among professing christians, or open opposers among the heathen? It is very difficult to understand how any professing christian could preach Christ out of contention and strife.
JT I think they would be professing christians. How could they preach Christ otherwise? Is it not a solemn warning as to what our hearts are capable of? Think of the depths of personal feeling, of animosity, to which we may descend! We have what is similar in chapter 3 — “they are the enemies of the cross of Christ: whose end is destruction”, Philippians 3:18,19. Such were some of the professing christians. Among the Corinthians were false apostles, ministers of Satan.
Ques You have said that in ministry we should endeavour to avoid what is uncongenial. Had you anything concrete in your mind?
JT I was referring to Acts 18. It is said in chapter 17 that Paul waited for Silas and Timotheus to come down. Why did he not proceed without them? As soon as they arrive at Corinth he is pressed in regard of the word, and he enters on his service more definitely, the Lord telling him that He had much people in that city. Conversely, persons like Demas, if they were near Paul, as he was, would affect his spirit. I believe that Judas affected the Lord’s spirit, and when he went out the Lord was free.
HH How are we to understand “the supply of the Spirit of Jesus Christ”?
JT The apostle says: “in this I rejoice, yea, also I will rejoice; for I know that this shall turn out for me to salvation, through your supplication and the supply of the Spirit of Jesus Christ”. He is buoyant, and is rejoicing because Christ is preached, even although hatred be the motive in the preaching, for “this shall turn out for me to salvation”. Then he shows by what means, in saying, “through your supplication and the supply of the Spirit of Jesus Christ”. He is superior to his circumstances, and the preaching of Christ is working out to his salvation, but then it would be through their prayers. That would be their side of the thing, and the other side would be the divine supply. The “supply of the Spirit of Jesus Christ” is a distinct thing. It is the divine supply, poured in constantly.
HH You get the “Spirit of Jesus” elsewhere, and the words “Christ Jesus”, but here it is “Jesus Christ”. Does that mean another order of man?
JT I think it does, wherever it is put in that way it is generally so. We were speaking about the title “Lord Jesus”, which brings in the personal touch of affection and reverence, but the expression “Jesus Christ” is that order of Man. In Romans 5,Romans 6 we have it distinguished from “Christ Jesus”; in chapter 5 it is what comes “through Jesus Christ”, but in chapter 6 it is “in Christ Jesus”. So, I suppose, what you say is correct, the order of Man seen in the gospels, whose Spirit in us enables us to go through adversity now.
JOS Luke does not give us the title “Jesus Christ” until in glory, in Acts 2.
EBG Would it be calculated to encourage the Philippian saints that the apostle took up this mutual line, that he appreciated their supplication for him? Not only that he made supplication for them, but he was appreciative of theirs. He says, “ye have me in your hearts”, but he also says, “I long after you all in the bowels of Christ Jesus”. Is that the mutual idea?
JT It is, and it is very beautiful. He comes down to the working out, as you might say, of christianity; for love would relinquish for the moment any official dignity for the working out of this great thing. Paul [p. 211] prayed for them and God heard him, but God heard the Philippians’ prayer for him, too, and he valued that. Then there was the additional thing, that is, the “supply of the Spirit of Jesus Christ”. It is as if God were to say that in these circumstances there must be no lack with Paul, he must have all that is needed. And what circumstances they were!
HD'AC It supposes a constant supply, does it not?
JT Yes; it is the normal thing under these circumstances.
EuR He links them on fully with his position at the close of the chapter, he accredits them with being in “the same conflict which ye have seen in me”.