The epistle to the Philippians is one to which the believer delights to turn. It is an address from the heart to the heart. It is more practical than doctrinal, and in its few chapters gives a picture of unselfish devotion such as is well calculated to cheer the heart. Surely, when characteristically, "all seek their own not the things of Jesus Christ," it is one of those beautiful spots of green in the desert which sends the traveler on with fresh hope and comfort.

Its character becomes apparent in its very opening verse, both from the title which Paul gives to himself and his companion Timothy, and from that with which he greets the Assembly. The "slaves of Christ Jesus:" "slaves" is found alone only in this letter, and in the order of the names " Christ" here, as largely throughout, occurs first; while this title indicating "anointed for service " will be found by itself, seventeen times, a great number if the size of the letter be considered.

Paul and Timothy are the slaves of Christ Jesus. Not dragged, captives in chains, behind the chariot of some mighty conqueror and shut up to compulsory service, but captives of His love, bought by the precious redemption money which He paid at Calvary, and now rejoicing to take up their crosses and follow Him. It had been given to them "not only to believe On Him but also to suffer for His sake," and they had taken His gift gladly. Brethren, do we know what it is to be slaves of Christ Jesus?

"To "all the saints which are at Philippi, with bishops and deacons." A reference to the Greek shows that before these official titles the article is omitted. In the collected writings of Mr. Darby you will find a caption on the Greek article in which he teaches that wherever it is omitted characteristic rather than fact is emphasized. At Philippi the assembly is duly officered and ready for service. This is characteristic of it, overseers " to look on the things of others," and deacons for those lowly offices, which should yet be so blessed; (diakonos is "through the dust," dia and konis).

We have now the usual introductory message:" Grace be unto you and peace from God our Father and the Lord Jesus Christ," which is very striking because of its constant repetition to all the assemblies. It is a common need that they all share. In the epistles to the corporate bodies this message is unvaried. Grace (unmerited favor) is towards all, no matter how good the state. When we have done all that we can we are still to say "We are unprofitable servants," and yet withal we are not to be troubled thereby; peace, not from self contemplation, not from remembering "fellowship in the gospel from the first," but from Him who preached peace, left peace, made peace, and is our peace. How suitably too, these two things are coupled together. Sometimes we say to ourselves, when wearied out by constant short-comings, "Lord I am sick and tired of it all, when will the time come when I shall be able to please Thee unfailingly?" and then we remember the rest of Paul's message, " and. peace from God our Father and our Lord Jesus Christ;" peace from Him who is above all storm and sorrow and also from the One who bore the brunt of it. "Roll thy burden on the Lord and He will sustain thee " is the nice rendering of an old version of a very familiar verse, which, too, is often read wrongly in our practical thought as if it were "and He will sustain it." No, no, indeed! that is a great mistake! He'll throw your miserable burden into His grave where it belongs and put His arms round you, sustain you, filling your heart with that peace of God which " passeth understanding." May our lives be more characterized by it.
The apostle's heart now goes out in thanksgiving to all the Trinity:" I thank my God upon every remembrance of you, always in every prayer of mine for you all making request with joy, for your fellowship in the gospel from the first day until now; being confident of this very thing that He that hath begun a good work in you will perform it until day of Jesus Christ." There are several points in this statement to which we may do well to attend. First, as we have hinted above, he thanks God, Surely Father, Son and Holy Spirit have all had their blessed part in the happy condition at Philippi and the apostle gratefully remembers their union in this work. Is there no admonition in this for our hearts? How often in our prayers we use these names indifferently and unintelligently, and yet, the Father did not withhold His Son, and the Son freely offered Himself, while the Holy Spirit having come to dwell in us has never ceased to exalt Christ, and like Him of whom He tells us, gives little testimony to His own gracious work, condescending to dwell in those who so often grieve Him. " Grieve not the Holy Spirit of God!" Have you ever considered why the apostle does not say "anger not," "offend not"? If, "no" then it will be good and comforting for you to do so now.

Secondly, we may consider the constancy of his praise and the bold faith that can believe that the work here begun will reach on until "day of Jesus Christ." The article is absent before day, thus apparently putting the thought of mere time in the background and emphasizing the fact, that Jesus Christ will soon be all in all to them. The path which they are treading is, like the "path of the just," one which shines more and more unto the perfect dry." They have their faces fixed on Christ and that dawning glory is brightening as they hasten towards its source. Good is the path they tread and good is the home at the end of the journey. Among such the apostle expects no Lot's wife, no loiterer on the road, to be turned into a pillar of salt, the picture of barrenness and waste, desolating the land and rendering unfruitful the seed cast upon it. No, he cannot believe this of these gospel lovers, the Philippians, and he states the reason :" Even as it is meet for me to think this of you all because ye have me in your hearts, inasmuch as both in my bonds and in defense and confirmation of the gospel ye are all partakers with me of grace. "

Spite of their being tried warriors of God, however, the apostle does not forget that they still have need of help from the throne of grace and once more his mind goes up in prayer to God for them that they "may abound more and more in knowledge and in all wisdom, that they may approve things that are excellent, that they may be sincere and without reproach until the day of Christ."

This prayer should remind us that we must not rest on our arms satisfied with present state or past accomplishment. We must press on. To stand still is too often the beginning of retreat, and the apostle is here an example for us:"Forgetting the things which are behind . . . reaching forth unto those things which are before, I press toward the mark." No staying, no stopping, better than Gideon "faint yet pursuing," every obstacle but a fresh incentive to progress, nothing satisfies but the goal. Victory defeat, suffering, sin, sorrow, he only sees Christ through them all and only rests when he can say, "I have fought the good fight, I have finished my course, and from henceforth there is laid up for me a crown of righteousness which the Lord, the righteous Judge shall give me in that day."

Before passing on we may notice a little touch in the Greek which serves to bring out the words "that ye may be sincere etc." The word for "sincere" is ειλιχριvεις and means strictly, "judged in the rays" (of the sun). They are to walk so that their conduct may be tried in the light of "the day of Christ" and be proved good; that time which the laborer should ever have before him:-" that day " as the apostle calls it in another place, expecting us to know what is meant.
The reader should also notice that the name, " Jesus," inserted in the sixth verse is here appropriately omitted.

The subject is now changed and the writer speaks of his own personal experience. He counts on their interest in the work of the gospel everywhere and cheers them up with good news. Naturally speaking there was much to discourage and dishearten him. In prison, some preaching Christ of envy and strife, seeking to add affliction to his bonds, all in Asia turned from him, he gathers only encouragement from it all. With him the clouds have not only a silver lining but he has spread it all over, and the darkness of the storm serves but to offset the light. What a pity when the Christian makes the light to offset the darkness. "They looked unto Him and were lightened " says the Psalmist, and here as in Philippi's jail rises the song of praise. Surely he says to us:

"Ye fearful saints fresh courage take
The clouds ye so much dread,
Are big with mercy and shall break
In blessings o'er your head."

Let us not forget that it is to us as well as to the Philippians he speaks and that we are children of the day and that the sunshine of the day should be on our faces, preaching better than all our words. Here we must guard against a mistake. Men never take candlelight to be sunshine and we should not either. Animal spirits, cheerfulness of disposition are all very nice, but they are not joy in the Lord, not exultation in Christ Jesus. The apostle's source of happiness is something solid. You will find animal spirits rather effervescent in prison atmosphere, and natural cheerfulness turn to what seems to us more natural, to grumbling. Paul can say:"For me to live is Christ and to die is gain."

Let us ponder these words. "For me to live is Christ." What does it mean? Many translators have been puzzled by it. Does it puzzle us ? Well, intellectually, perhaps not. They tell us that Archimedes was so intent upon an experiment that in the thick of the storming of a city he knew nothing about it till the assailants were over the walls. He was absorbed, transported out of the world of events around. For him to live was that experiment. But we may illustrate by a verse from Scripture. The apostle John in his first letter says:"I write unto yon, fathers, because ye have known Him that is from the beginning." This is that which has characterized their life. True, they had overcome the wicked One; true, they had passed happily through many temptations and trials, and had wide and various experiences, but what is the characteristic feature of their life, is that they know Him. It sums it all up. He is all things.

Oh that we might each be able to say:"For me to live is Christ," then the rest will be easy to add, "and to die is gain." To die will be but to fall a-sleep in His arms. Do you remember how it is said of Stephen, " He fell asleep." The Jews ran on him, gnashing their teeth, full of rage. They hurled their stones at him. A rude lullaby that, was it not ? and yet " he fell asleep." Did not God who sent His angel to care for the body of Moses, care for him ? Yes, indeed, and how his every action bespoke it. "The eternal God was his refuge and underneath were the everlasting arms," and he fell asleep! Beloved, what a triumph there is in everything for the one to whom to live is Christ and to die is gain.

How well Paul remembers it and oh! how calmly he now says:"And having this confidence, I know that I shall abide and continue with you all." Nero had put him into prison and nothing seemed more likely than that he, who was accustomed to gloat over the sufferings of his victims, would take this opportunity for killing the chief of the Christians; but Paul looks beyond stone walls, Roman legions and the devil's servant's will and hears the voice of his Master, and hearing, turns and quietly says:" I know that I shall remain." Such faith comes from constant daily intercourse with the Lord, from knowing His heart and the power which is ready to act for us. May we indeed turn the more longingly as we consider it, to Him who gives freely and upbraideth not, and say:"Lord, increase our faith." F. C. G.