CORRESPONDENCE WITH THE GLAD TIDINGS
A.J.G. We have noticed this morning the place that the glad tidings occupy in this epistle, especially in the first chapter, and the apostle’s concern that the saints should conduct themselves in a manner worthy of the glad tidings.
The glad tidings are called the glad tidings of the Christ. It is in receiving Christ and being formed according to Him that we are saved practically from the results of sin. It is very important that all the saints in the world should be one, and held under the same influence, so that one will should govern them and that nothing else should regulate them but the will of God. That is the testimony.
Christ has sought the glory of God and it is the divine triumph that He should secure this in man. He can affect millions of souls and form them after Himself, although the enemy does everything which might hinder this and introduce elements of discord.
The apostle makes an appeal to us all, so that we should consider ourselves in relation to the conflict, holding ourselves together as to the faith of the glad tidings, realising that everything in this world has as its end the destruction of the unity of the saints. It is an attack of the enemy against the faith of the glad tidings. So it is that the apostle, at the beginning of this chapter, enlarges on the importance of thinking one and the same thing, of having the same love, being of the same mind.
Rem. It was a characteristic feature of the assembly at the beginning.
A.J.G. Yes indeed, and that even before the truth had been confided to Paul in the sense of a commission. All was done in the power of the Spirit. It is said that “the heart and soul of the multitude of those that had believed were one, and not one said that anything of what he possessed was his own”. So that these verses are an example of what existed at the beginning.
Ques. Could we not say that this has been exemplified in a supreme way in the Persons of the Godhead?
A.J.G. You would say that there is a complete unity between the Persons of the Godhead: the Father, the Son, and the Spirit. The Son and the Spirit have been content to take a subordinate position in humility so that God should be glorified; all this having in view to have its bearing on us all.
What is of great importance is the question of our minds. Not only that we should be formed by the truth in thinking about it, but it is suitable that our understandings should be in the same direction. So that in the third chapter, the apostle says, “if ye are any otherwise minded, this also God shall reveal to you”.
Here in verse 3, the apostle makes an allusion to humility and then he introduces the mind that has been in Christ Jesus. The apostle reckons on the fellowship of the Philippians in the glad tidings, so as to provoke them to fulfil his joy. He had the model before him, all that God had in view to manifest in the saints, and it was a great joy for him to see the saints answering to it in every place. We find a similar thought in David, who rejoiced in an open way before the people in dedicating the house of God. Thus in the last chapter of the first book of Chronicles, it says, “now have I seen with joy thy people, which are present here, offer willingly to thee”.
It is very remarkable that this exhortation on the part of the apostle to have the same mind among the saints should be the occasion for the Holy Spirit to present to us the mind that has been in Christ Jesus. He says, “subsisting in the form of God, did not esteem it an object of rapine to be on an equality with God; but emptied himself, taking a bondman’s form, taking his place in the likeness of men”. All this is His personal action, not moving on a commandment, but it is a matter of the action of a Person of the Godhead, who of His own will, has taken a subordinate place.
Rem. Though He is in conditions of power and glory in the Godhead.
A.J.G. Yes, but He had this mind to empty Himself. It is the mind that characterised the anointed Man, the Man of God’s purpose.
Ques. Is there a difference between “humbled himself” and “emptied himself”?
A.J.G. He “emptied himself, taking a bondman’s form, taking his place in the likeness of men”. He voluntarily entered into this position to which obedience attached and He was obedient unto death. He has not sought to occupy a place of greatness in manhood, for the will of God was otherwise. It implied obedience that He has gone lower and lower, unto death and that the death of the cross.
Ques. What is the bearing of the expression “in the form of God”?
A.J.G. I think that the expression signifies what is essential, not only what is outward.
Ques. Would you say that this mind has its origin in God Himself?
A.J.G. Yes, in this Person of the Godhead.
In Psalm 113, it is said, “Who is like unto Jehovah our God, who hath placed his dwelling on high; Who humbleth himself to look on the heavens and on the earth?”. The mind to humble Himself was found first in God. I believe that this is to show how infinitely above the earth God is, so that He has to humble Himself to consider us. But here, His humbling was very real, taking a condition in which He was not found before.
Rem. He becomes the model for us, from the moment where it is said that He humbled Himself.
A.J.G. Yes, that is a thought which has to be with us, humbling Himself in obedience. He becomes the model for us in whatever circumstances we may be. The mind which was in Christ Jesus in emptying Himself can be in us by the Holy Spirit, although that cannot be expressed in a supreme way as in Christ, but although we can humble ourselves, we humble ourselves as a result of drinking into this mind. All that is morally excellent comes from God. The relations that exist between us are holy and have in view to furnish occasion for the development of this mind, and in our drinking into it, there will be real support for the glad tidings.
Rem. It is in contrast with what is done in a party spirit.
A.J.G. Exactly; it is said: “each esteeming the other as more excellent than themselves”. We might well think that is impossible, but it is possible, in holding our attention on the work of God that is found in each of us. If we ask the Lord to open our eyes to discern what is found with one and another, we will see it, and we will say to ourselves: such or such brother is more devoted than me, such and such sister is more patient than me; and that is the way that God helps us to esteem others more excellent than ourselves.
Ques. What do you think of the five things mentioned in the first verse: “any comfort in Christ”, “any consolation of love”, “any fellowship of the Spirit”, “any bowels and compassions”?
A.J.G. I believe that these things are enjoyed where there is unity. So that it is worth the trouble to be decided to maintain unity in view of such a result.
Rem. We are called to work on this line collectively.
A.J.G. It is very important everywhere that the old and the young learn to walk together, the oldest appreciating what God has done with the young, and the young moving in humility.
Peter, before charging the youngest to walk in humility, says, “bind on humility”, the oldest as well as the young.
Ques. In the second book of Chronicles, when unity is realised, it is said that the glory of Jehovah filled the house. Is that the deepest thought here?
A.J.G. I would not say this is the deepest, but rather that it would open the way; so that in Psalm 132 we have Christ typified in the ark brought to its own place, and in Psalm 133 as a result, the brethren dwelling together in unity. In Psalm 134, conditions of unity being there, we have the service of God.
Rem. In Chronicles, there are different instruments of music, but then the clothing of byssus.
A.J.G. Yes, what is in view is that we should have the same clothing. We do indeed have clothing in this passage, but also a place for the variety of expression in unity.
The value in God’s eyes of the mind that was in Christ Jesus is in particular that of obedience, seen in the way that God has exalted Him, giving Him a Name above every name, determining even that at the Name of Jesus every knee should bow, of heavenly and earthly and infernal beings, and that every tongue “confess that Jesus Christ is Lord to God the Father’s glory”.
All this is to have its present effect on us, and that is linked with verse 10 of chapter 1, “that ye may judge of and approve the things that are more excellent”.
In Hebrews 5, in a somewhat different connection, we have the thought that the Son “learned obedience from the things that he suffered”. He has come into a condition to which obedience applied. Being in the form of God, obedience did not apply to Him, but in this humbling condition, the way is marked by suffering, and it is there that He learned obedience: “having been perfected, became to all them that obey him, author of eternal salvation”. Obedience to the will of God is the secret of salvation in whatever circumstance, and being marked by that, we will then have the support of Christ as priest.
The apostle says: “my beloved, even as ye have always obeyed, not as in my presence only, but now much rather in my absence, work out your own salvation with fear and trembling”
Rem. The end to be reached is to have what is suited to the service of God; I thought of David that He had prepared something for the house of Jehovah in his affliction, and further on it says in his affection.
A.J.G. That is a good thought.
It is good that we properly weigh the value of unity formed in the saints; in this world, unity is practically impossible to obtain, but as being affected by God, the saints can be led in unity, and this in the measure in which they are held and formed under the influence of Christ. So that unity is a great support for the glad tidings, which is God’s public testimony in the world.
Ques. Do you think we have an expression of this when we have the brethren dwelling together in unity and the oil flowing down, Ps 133?
A.J.G. Yes. And in Philippians 2, there is the unity of mind in Paul, Timothy and Epaphroditus. Paul says in verse 17, “But if also I am poured out as a libation on the sacrifice and ministration of your faith, I rejoice”. He is alluding I think to the value in God’s eyes of what the Philippians had done for him and serving him, of the sacrifice and ministration of their faith.
From the second epistle to the Corinthians, we know that the Philippians were poor, but they had sent something to the apostle which implied sacrifice on their part which was agreeable to God. The apostle considers this gift as offered in love for the truth. He was himself entirely ready to serve as a drink-offering on the sacrifice on the ministration of their faith. In the second epistle to Timothy, he says, “I am already being poured out”. He finished his course, fully committed by the will of God, whatever that involved, and he rejoiced to serve as a drink-offering, adding pleasure to God, on top of what the Philippians had already done.
Then he makes reference to Timothy who had taken care of all that concerned the Philippians, and then Epaphroditus, who had been distressed because the Philippians had heard that he was sick. So he was free of all selfishness.
Rem. There is no rivalry at all between Paul, Timothy and Epaphroditus.
A.J.G. No.
Ques. To arrive at this unity, can it be said that there must be transformation by the renewal of our minds?
A.J.G. Yes, hence the need always to contemplate more the mind that was in Christ Jesus, and the way in which God has shown His approbation in exalting Him.
The three expressions in verse 25, “my brother and fellow-workman and fellow-soldier” are a very great commendation. First, a brother, to show that there were affections there, then that he was working with the apostle, and then a soldier, ready for every difficulty that could come up and to have part in the conflict.
Rem. In the epistle to Philemon, he speaks of one as his fellow-workman and of Archippus as fellow-soldier.
A.J.G. Yes, that is very interesting. There is this double thought of the work and the conflict.
In this chapter, from verses 14 to 16, we are seen as outside and as to our position in the world, as children of God and as holding forth the word of life.
Rem. The expression “lights” suggests what is heavenly; we read in verse 15, “ye appear as lights in the world”.
A.J.G. “Irreproachable children of God” is what we are in the testimony, to express God in His moral character, not marked by murmuring, or what would be dishonouring.
Rem. The lights reflect the light of the heavenly One but are not the source of the light.
A.J.G. Exactly.
Rem. It is the same word used in Genesis at the time of the creation.
Ques. Why does the apostle say, “a boast for me in Christ’s day”?
A.J.G. The apostle, I think, considered Christ’s day as the day when he would see the results of his work.
John has similar expression in his first epistle, in chapter 2: “And now, children, abide in him, that if he be manifested we may have boldness, and not be put to shame from before him at his coming”. Evidently, John had the coming of the Lord in view, when the fruit of his labours would appear in the saints, and he is concerned that they answer to the truth.
Rem. There is the same thing in the second epistle of John at verse 8: “See to yourselves, that we may not lose what we have wrought, but may receive full wages”.
A.J.G. Exactly.
Rem. That is like the crown of righteousness in 2 Timothy 4: “Henceforth the crown of righteousness is laid up for me, which the Lord, the righteous Judge, will render to me in that day; but not only to me, but also to all who love his appearing”.
A.J.G. I think that is more individual; in loving the appearing of Christ, we also love what will mark His appearing; that is to say, that the will and glory of God will be established. If we consider these things, we will pursue righteousness in a practical way, we will then be crowned with righteousness, and manifested as characterised by what has marked us down here. Christ will be glorified in the saints and wondered at in all those who have believed.
Paul makes reference to Timothy in verse 22, saying, “But ye know the proof of him, that, as a child a father, he has served with me in the work of the glad tidings”. That encompassed not only his work among the saints in the preaching of the word, but his work to secure the fruits of the glad tidings in the saints.
Ques. What is to be understood by “work out your own salvation”?
A.J.G. There is what God does and what we do. The great thing for us is that our minds are in a good direction; I believe that it greatly helps to have an impression of the mind of God as to obedience. In moving on these lines we will have salvation in a practical way. The devil will not be able to overcome the saints if, by the Spirit, they are in complete obedience to God’s will.
Rem. It is a matter of being delivered from evil.
A.J.G. It is the public testimony in the world, belonging to the glad tidings; they are the power to salvation to every one who believes.
It is remarkable that salvation should be presented in this epistle at the end of chapter 3: “we await the Lord Jesus Christ as Saviour, who shall transform our body of humiliation into conformity to his body of glory”. So that the fulfilment of salvation will be seen in those who bodies are confirmed to His body of glory.
The work of being morally conformed to Christ is worked out now, that requires a lot of time, but the final touch will be produced in the twinkling of an eye.
Rem. It is the work of the Saviour only; we can contribute nothing to it ourselves.
A.J.G. After that we shall have no more need of a Saviour, but nevertheless, He will always remain the One who has saved us.
ST ETIENNE
11th November 1949
Translated from the French magazine, ‘Ondées’, February 1951
____________________