Well, you can turn with me in your Bibles to the book of Philippians, as we begin this book by the apostle Paul to the church in Philippi. Our focus tonight will be introductory matters, who the author is, the date it was written, the historical situation, and then just sort of an overview of some of the contents of the book. I'll read chapter one, verses one to 11, and our exposition will focus specifically on verses one and two. So beginning in verse 1, Paul and Timothy bond servants of Jesus Christ to all the saints in Christ Jesus who are in Philippi with the bishops and deacons. Grace to you and peace from God our Father and the Lord Jesus Christ. I thank my God upon every remembrance of you, always in every prayer of mine, making requests for you all with joy, for your fellowship in the gospel from the first day until now, being confident of this very thing. that he who has begun a good work in you will complete it until the day of Jesus Christ. Just as it is right for me to think this of you all, because I have you in my heart, inasmuch as both in my chains and in the defense and confirmation of the gospel, you all are partakers with me of grace. For God is my witness, how greatly I long for you all with the affection of Jesus Christ. And this, I pray, that your love may abound still more and more in knowledge and all discernment, that you may approve the things that are excellent, that you may be sincere and without offense till the day of Christ, being filled with the fruits of righteousness, which are by Jesus Christ to the glory and praise of God. Amen. Well, let us pray. Our Father in heaven, we thank you for this beautiful day. We thank you for the revelation of your majesty, your glory, your righteousness in the created order. We thank you for the manifestation of your grace and your mercy to us in special revelation, that wonderful record of Christ's work on behalf of all of his people. We thank you for so great a salvation. We thank you for your justifying grace We thank you for that forgiveness of sins and the righteousness that you have given to us. We pray that as we look to scripture now, you would guide our thoughts, that you would cause us to reflect again upon the glory of Christ and the wonder of his church. We know that you took just a handful of men and you turned the world upside down. And these many years later, the church marches on. As our brother reminded us, Jesus has promised to build his church and the gates of hell shall not prevail against it. We give all glory to you for that. Do forgive us now for all sin and all unrighteousness. Again, guide us by the Holy Spirit. And we ask in the name of the Lord Jesus Christ. Amen. Well, as we look at this particular epistle of Paul to the Philippians, as I said, it's good to do a bit of introduction to understand the nature of the letter, to understand some of the things that were going on in the background, how this letter came to be. So I want to look first at the epistle to the Philippians, specifically verse one, just the general sense. Secondly, we'll look at the apostles' ministry in Philippi, which will take us to the book of Acts, Acts chapter 16. And then thirdly, to the greeting to the saints in verse 2. Grace to you and peace from God our Father and the Lord Jesus Christ. That's not just a literary convention in the hand of the apostle. It's something he does with each and every church because he knows that each and every church is constantly dependent upon and needful of that grace and peace from God our Father and the Lord Jesus Christ. But first, the epistle to the Philippians. We note the author right from the first word, Paul. And then we'll look at Timothy in just a moment. But notice, bondservants of Jesus Christ. Timothy was not an apostle, so Paul could not have said, Paul and Timothy, apostles of Jesus Christ. But they were certainly bondservants, or they were certainly slaves of our Lord Jesus. And again, this is a usual convention in the ministry of the apostle Paul. As he writes letters, he indicates that he is in fact the author, and then he indicates something concerning the nature of his apostolic ministry. All over the New Testament, he stresses that, not to sort of bandy around his title or his honorific position, but rather to underscore the authority that Christ had invested in him to communicate divine revelation to the churches. So in other words, Paul uses his titles not to parade himself, but rather to magnify the Lord Jesus and to locate the source of his authority with reference to the churches. One of the specific ones that I think we should observe is in Galatians 1, specifically in verse 1. because I think he not only underscores the origin of his apostolic ministry, but he says something very unique about our Lord Jesus Christ. Notice in Galatians 1, specifically at verse 1, Paul, an apostle, and then parenthetically, not from men nor through man, but through Jesus Christ and God the Father who raised him from the dead. Now, certainly Jesus was in fact, is in fact man. He took on our humanity, but he's a unique man. He is the divine word who became flesh for us men and for our salvation. And that word but there separates men in general with the man, Christ Jesus, and locates the man Christ Jesus on par with God the Father. So Paul an apostle not from man nor through man, but through Jesus Christ and God the Father who raised him from the dead. Later on in that first chapter of Galatians, he again underscores the nature of his authority as an apostle of our Lord Jesus Christ. Remember he was Saul of Tarsus, He was a persecutor of the church. He was an insolent man. He was a blasphemer. He says that if he could have, he would have extinguished the church from the face of the earth. But God, in his mercy, saved him. Christ comes to him on that road to Damascus and then uses him to extend the church through his preaching, through his ministry in the churches, and then, of course, through his epistles written to the various churches. So he mentions himself in Philippians 1, verse 1, and then he mentions Timothy. Now, the apostle meets Timothy back in Acts chapter 16. You can turn there. Acts chapter 16, specifically at verse 1. Then he, Paul, came to Derbe and Lystra, and behold, a certain disciple was there named Timothy, the son of a certain Jewish woman who believed, but his father was Greek. He was well spoken of by the brethren who were at Lystra and Iconium. And then note verse 3, Paul wanted to have him go on with him. I've often thought that's probably one of the better testimonies of a particular individual in all of Scripture. If Paul wanted to be friends with you, if Paul wanted you to go on a missionary journey, if Paul wanted you to accompany him into the various places in the then known world to proclaim the gospel, I think that says something unique about the man that Paul wanted to go with him. And of course, he took him and circumcised him because of the Jews who were in that region, for they all knew that his father was Greek. He doesn't do that for religious purposes. He does that to facilitate the transition going on in terms of Gentile inclusion in the covenant promises of God. So verse four, and as they went through the cities, they delivered to them the decrees to keep, which was determined by the apostles and elders at Jerusalem. So the churches were strengthened in the faith and increased in number daily. So that's where we first meet Timothy. The apostle includes Timothy in several greetings to the churches, which indicates that Timothy was well known amongst the churches at that time. in the history of the church. He's mentioned along with Silvanus. Silvanus is also known as Silas. In Acts chapter 15, verse 36, when the second missionary journey launches, Paul and Barnabas have a bit of a run-in, and so they separate ways. So Paul takes Silas, also known as Silvanus. So Timothy is indicated with those particular men. But then as well, in our epistle, look over at Philippians chapter 2, just to kind of drill down and see what the apostle Paul thought of this young man Timothy. In chapter 2, specifically at verse 19, But I trust in the Lord Jesus to send Timothy to you shortly, that I also may be encouraged when I know your state. For I have no one like-minded who will sincerely care for your state. For all seek their own, not the things which are of Christ Jesus. But you know his proven character, that as a son with his father, he served with me in the gospel. Therefore, I hope to send him at once, as soon as I see how it goes with me. But I trust in the Lord that I myself shall also come shortly. Again, very glowing words, a very awesome report concerning Timothy. On the one hand, he has no one, Paul, like-minded, who will sincerely care for your state. Verse 21, for all seek their own, not the things which are of Christ Jesus. By contrast, Timothy does not seek his own, but he seeks only that which is of Christ Jesus. So Timothy is a good servant of our Lord and Savior, Jesus Christ. So Paul and Timothy bond servants of Jesus Christ. literally slaves of Jesus Christ. Now with reference to the history of the book or the historical situation of the book, the book of Acts ends with Paul in what we call a Roman imprisonment. And so when we get to Acts chapter 28, the apostle Paul is in prison. He's there for about two years. This is the dates AD 60 to 62. And when Paul is in that Roman imprisonment, he pens several letters. There he writes Ephesians, Philippians, Colossians, and Philemon. We refer to those, as you might guess, as the prison epistles. So the prison epistles are composed by Paul, sent to the churches for their edification, for their further instruction, and for the building of the New Testament canon. As well, when we look at the book of Philippians, we see references, several references, to his imprisonment. Notice in chapter 1, verse 7, "...just as it is right for me to think this of you all, because I have you in my heart, inasmuch as both in my chains and in the defense and confirmation of the gospel, you all are partakers with me of grace. Notice as well, verse 13, so that it has become evident to the whole palace guard and to all the rest that my chains are in Christ. And then in verse 16, the former preached Christ from selfish ambition, not sincerely, supposing to add affliction, to my chains. And then over in chapter 4, specifically at verse 22, which is actually a very encouraging statement concerning Paul's situation. Notice in verse 21, greet every saint in Christ Jesus, the brethren who are with me greet you, all the saints greet you, but especially those who are of Caesar's household. So Paul is in prison and he's writing these letters. He's not Sort of twiddling away the days, he's not taking some implement to track how many days he's been in prison. He's being used by God for the edification of the saints, for the building up of the churches of the Lord Jesus. As well, Paul, at least in Philippians, seems to think there is a possibility that he may die. Now, at this point in the Roman Empire, it probably wasn't as bad as it was going to get with reference to Christians, but it was starting to escalate a bit. Nero was the emperor, and Nero was pretty decent in the mid-50s, because Nero had good advisors. I think at times a politician is only as good as those who surround him. And Nero was kept in check to large degree by those advisors near him. But as time went on, he became increasingly more opposed to the church. Of course, when Rome burned, he blamed it on the Christians. So at this point, Paul realizes, he supposes the possibility is there, that he may actually die. Now, when we get to 2 Timothy chapter 4, he knows he's going to die. That's that great statement, he fought the good fight, he finished the race, he kept the faith, he knew that he was going to depart. Well, here in Philippians, it's sort of a possibility, and he speaks to that a couple of times. Look in chapter 1, specifically at verse 19. For I know that this will turn out for my deliverance through your prayer and the supply of the Spirit of Jesus Christ, according to my earnest expectation and hope that in nothing I shall be ashamed. But with all boldness, as always, so now also Christ will be magnified in my body, whether by life or by death. for to me to live is Christ and to die is gain. But if I live on in the flesh, this will mean fruit from my labor. Yet what I shall choose, I cannot tell." So again, he's in present, he knows that things are increasing in terms of opposition to the church by the Roman state, but he's not certain that he's going to die. The potential is there. Notice in verse 23, for I am hard pressed between the two, rather to live or die, having a desire to depart and be with Christ, which is far better. So given the option, he doesn't mind either way. If he dies, he gets more Christ. If he lives, he gets more Christ. You can't kill, you can't destroy, you can't hurt a man like the Apostle Paul. He goes on in verse 24, nevertheless, to remain in the flesh is more needful for you. And being confident of this, I know that I shall remain and continue with you all for your progress and joy of faith, that your rejoicing for me may be more abundant in Jesus Christ by my coming to you again. And then one other place, notice in chapter two specifically, I'm sorry, chapter two specifically at verse 17. Yes, and if I am being poured out as a drink offering on the sacrifice and service of your faith, I am glad and rejoice with you all. So there's references to imprisonment and the possibility or potential that he could die at the hand of the civil state. But in terms of the actual letter, How does Paul get the letter there? They don't have email. They weren't able to text. Well, basically what happened is that the Philippians had sent a man to the apostle Paul to visit him in prison. And this was very key and very instrumental. If you were in a Roman prison in the first century, you didn't get three hots and a cot. You had to fend for yourself when it came to food. They didn't prepare delicious meals, some carbs, some proteins, some fats, in order that you might be sustained. They were barbaric in their treatment of prisoners. So if prisoners were going to eat, it was gonna be by the assistance of friends and family. So if you look at Philippians chapter four, specifically at verse 14, you'll note what They did to help him. Nevertheless, you have done well that you shared in my distress. Now, you Philippians know also that in the beginning of the gospel, when I departed from Macedonia, no church shared with me concerning giving and receiving but you only. For even in Thessalonica, you sent aid once and again for my necessities. Not that I seek the gift, but I seek the fruit that abounds to your account. Indeed, I have all and abound, and am full, having received from Epaphroditus the thing sent from you, a sweet-smelling aroma, an acceptable sacrifice, well-pleasing to God. And my God shall supply all your need according to His riches in glory by Christ Jesus. Now to our God and Father be glory forever and ever. Amen. So Epaphroditus visits Paul on behalf of the church in Philippi and brings him gifts, brings him food, brings him what he needs in order to sustain his life. Then Paul sends Epaphroditus back to the Philippian church. Notice in chapter 2, specifically at verse 25. Yet I considered it necessary to send to you Epaphroditus, my brother, fellow worker, and fellow soldier, but your messenger, and the one who ministered to my need, since he was longing for you all, and was distressed because you had heard that he was sick. For indeed he was sick, almost unto death, but God had mercy on him, and not only on him, but on me also, lest I should have sorrow upon sorrow. Therefore I sent him the more eagerly, that when you see him again, you may rejoice, and I may be less sorrowful. receive him therefore in the Lord with all gladness, and hold such men in esteem, because for the work of Christ he came close to death, not regarding his life, to supply what was lacking in your service toward me." So they send Epaphroditus, he brings the gift to Paul, he gets sick while he's there, almost unto death, and so once he returns to some degree of health, Paul sends him back. So that's how they exchange letters, that's how the apostle got this word to Philippi. So back to Philippians chapter 1, specifically in verse 1, continuing, he then goes on to say to all the saints in Christ Jesus who are in Philippi. Now the meaning of saints is simply holy ones. Not in the Roman Catholic sense, where you do a lot of great things and then you receive sainthood. But in the scriptures, in the New Testament, we see that saints are those saved by grace. Specifically, it's used as a substantive, the holy thing or person, the holy ones. It comes to be as believers, loyal followers, saints, and it's of Christians as consecrated to God. So they're set apart unto God, they're saints. That's the nature of their being at this point. Now with reference to Philippi, you go back to chapter 16, I'm sorry, Acts chapter 16, and you'll see how Philippi is described in Acts 16 at verse 12. And from there to Philippi, which is the foremost city of that part of Macedonia. Now, with reference to the several provinces that you had in the Roman Empire, you had Galatia, Macedonia, Achaia, and Asia. And here we see that this was a foremost city of that part of Macedonia, a colony. But in this particular section, I just want to alert you to something that you'll find as you read through the book of Acts. You'll see at times, we sections. We sections are when Luke, the beloved physician, in the language of Paul in Colossians 4, is with the missionaries. And the we sections are in chapter 16, verses 10 to 17, chapters 20, verse 5 to 21-18, and then again in chapter 27, verse 1, to chapter 28, verse 16. So Luke, under inspiration by the Holy Spirit, using historical research and witness testimony, and the way that he composed the first volume of his book, which was the Gospel according to Luke, nevertheless, he was present as an eyewitness to these specific accounts. So these we sections indicate that Luke is with Paul in these narratives. One commentator makes the observation, Luke appears to have stayed on at Philippi after Paul left. The first we passage concludes at Philippi, at Acts 16, 17. The second begins there at Acts 20, verse 5. It is just possible that Luke was present in the city for the intervening seven or eight years. And some have suggested that he may be the unnamed true yoke fellow whom Paul asks to help Euodia and Syntyche to agree in the Lord, according to Philippians 4.3. So Luke is an eyewitness in this part of the missionary journey. Now in terms of the city of Philippi, in 356 BC, Philip of Macedon, or Mac-a-don if you listen to Dan Carlin, Philip of Macedon basically took an already existing city and expanded it. Philip of Macedon was of course the father of Alexander the Great, and so at that time Philip renamed it Philippi. It came under Roman control in 168 BC. So Philippi was a bustling city. It doesn't seem to have had a large Jewish population. We'll notice that in a few moments when we look back at Acts chapter 16. When they arrive in Philippi, they go down to the riverside on the Sabbath day. There wasn't a synagogue for them to go into on that Sabbath day. So that would seem to indicate there wasn't a large Jewish population. in Philippi at that time. And then the nature of the problems that Paul and Silas face in Philippi, the Romans are upset because they're teaching things that are not consistent with Roman custom. And they say it as kind of a pejorative way, these men being Jews. So there may have been a lack of a large presence of Jews there in Philippi. But back to Philippians 1. It's not just the saints, but it's also the bishops and the deacons. the bishops and the deacons. Now, bishop does not suggest the Roman Catholic guy that wears a big hat and presides over several churches in a particular city. The word bishop and overseer and elder are all three terms used synonymously with reference to the one office in the church that has as its primary orientation, teaching and governing. Actually, bishop, overseer is the same word. It's elder and pastor. Those three words, those three terms designate that one office that is about teaching and governing. You can turn to Acts 20, Acts chapter 20, just to see the usage here. Acts 20, specifically at verse 17, from Miletus he sent to Ephesus and called for, note, the elders of the church. So he gathers the elders of the church together, he gives them their first pastor's conference, and in verse 28 he says, therefore take heed to yourselves and to all the flock among which the Holy Spirit has made you overseers. So there's that word. You've got presbyter, elder, verse 17. You've got overseer or episkopos in verse 28. And then you've got the word pastor there, to shepherd or pastor the church of God, which he purchased with his own blood. Now in terms of the qualifications for elders, it's given to us in 1 Timothy 3, verses 1-7, and then we see as well in Titus 1, verses 5-9. But back to Philippians 1, notice the plural form with the bishops and deacons. So what was envisioned was a plurality of elders and a plurality of deacons in the several churches, in the several cities throughout the world. It is good to have a plurality. Now as far as deacons, they are an abiding office in the life of the church. In the language of John Gill, they have a threefold function. They serve the table of the Lord, they serve the table of the poor, and they serve the table of the minister. In other words, they take care of those things necessary so that the man preaching the Word of God can give himself to the Word and to prayer. And so the deacons are there to serve in that particular capacity. They serve the table of the Lord, those things specifically connected with the house of God, the worship of God, the administration of those affairs, the table of the poor, their ministers of mercy. When there's a need, there's benevolence, the ministers, or the deacons rather, step up and serve in that capacity, and then the table of the minister. So Paul writes to the saints in general, he indicates specifically the bishops and the deacons. So that's sort of the epistle to the Philippians. Let's now turn to Acts 16. We won't spend a long time here. This is material that we have covered in the past, but just get a brief overview of the apostles ministry in the city of Philippi, which was a foremost city in that part of Macedonia. So the second missionary journey, as I indicated earlier, starts in Acts 15. If you back up for just a moment at verse 36 in Acts 15. It says, then after some days Paul said to Barnabas, let us now go back and visit our brethren in every city where we have preached the word of the Lord and see how they are doing. Now Barnabas was determined to take with them John called Mark, but Paul insisted that they should not take with them the one who had departed from them in Pamphylia and had not gone with them to the word. Now later on, Paul speaks favorably of John Mark. It's not like he was dead to him. But at that point, Mark had shown a little bit of, I don't know what the word is, he wasn't all in. So he left them on that first missionary journey. So at this second missionary journey, Paul says, no, I don't want John Mark with us. But as I said later in the epistle language, he speaks well of Mark. So it wasn't that Mark was dead to him, but Paul perhaps assumed that he wasn't ready for a second missionary journey. He didn't make it through the first. Then the contention, this is between Paul and Barnabas, became so sharp that they parted from one another. And I think we shouldn't read too much into that. You know, some have said, well, you know, that it says, you know, that Paul is commended, that God's blessing wasn't on Barnabas. You know, brethren, I want to just, by way of application, say good men disagree from time to time. And good men can disagree with a bit of heat from time to time. It doesn't mean they're dead to each other. It doesn't mean they write them off. It doesn't mean I'll no longer have any truck with you whatsoever. We really kind of need to get over ourselves. There are times when we may disagree. There are times when there might be a sharp contention. Paul speaks favorably of Barnabas later on. Again, not that either one was now treated as anathematized or anything like that. There was a separation. They disagreed with reference to John Mart's participation. So the contention became so sharp that they parted from one another. And so Barnabas took Mark and sailed to Cyprus, but Paul chose Silas and departed, being commended by the brethren to the grace of God. Again, you'll often hear that as, you know, well, Paul was right in that particular debate or argument. Well, Paul probably could have been right, but that statement alone doesn't vindicate Paul's decision and it doesn't necessarily denigrate Barnabas. Again, good men at times disagree. As I mentioned this morning, Christianity is not a spectator sport. If we can't disagree and still love each other, we haven't learned the way of Jesus well. We need to be able to bump into each other once in a while, to rub up against each other, not in some weird way, but to engage in things wherein we don't end relationships. That's never a good thing. And so Paul went through Syria and Cilicia, strengthening the churches. So the second missionary journey begins in 1536 and concludes in 1822. Not the year, but in the chapter in the book of Acts. That would take us, or that time in history was about AD 49 to 52. So the apostle was very active. Now, when we see the ministry in Philippi, it's important for us to understand how they got there. I'm not talking about the logistics. Did they sail? Did they walk? Did they ride donkeys or whatever? But note 16.6. Note 16.6. Now, when they had gone through Phrygia and the region of Galatia, they were forbidden by the Holy Spirit to preach the word in Asia. After they had come to Mysia, they tried to go into Bithynia, but the Spirit did not permit that. Just like we saw there in the reading in Joshua chapter 10, God fought for Israel. He does it through the means of Joshua and his armies when they launch that campaign against the various ites in the land. They're the ones swinging swords. They're the ones chopping off heads. They're the ones slaughtering. It's God. In the midst, it's God through, it's God in those particular means. I think that's the way we're supposed to interpret or understand this. The Spirit is active in the church. The Spirit is active in these missionaries. The Spirit bids them go and they go where He demands that they go. So notice in verse 8, So passing by Mysia, they came down to Troas. And division appeared to Paul in the night. A man of Macedonia stood and pleaded with him, saying, Come over to Macedonia and help us. Now, after he had seen the vision, immediately we sought to go to Macedonia. Note their conclusion. Come over and help us. That's a broad question. It's a broad ask. It's a general thing. Come help us with what? Come help us with food? Come help us with clothing? Come help us with shelter? Come help us learn new skills so we can get better jobs in the Roman Empire? No. Look at what they concluded, the help that was necessary in the province of Macedonia. Now, after he had seen the vision, immediately we sought to go to Macedonia, concluding that the Lord had called us to preach the gospel to them. That ultimately is the help that every tribe, every tongue, every people, every nation needs under habit. Yes, many of them need food. Many of them need water. Many of them need clothing. Many of them need shelter. Many of them need training in how to get better jobs, how to grow their own food. I'm not suggesting that that ought not to be an enterprise that Christians take on. But the primary emphasis that we see throughout Scripture is the proclamation of Christ and Him crucified. It is the proclamation of the gospel of free and sovereign grace for the salvation of sinners, such that they may be justified, such that they may be sanctified, such that they may be glorified and enter into that new Jerusalem. So help is indeed a broad concept, but they went specifically to the very substance of it in bringing the gospel to them. So when they get to Philippi, we see the first converts. It's intriguing to see who the foundation members were in the life of the church in Philippi. The first was Lydia. Notice in chapter 16, specifically at verse 13, and on the Sabbath day, we went out of the city to the riverside where prayer was customarily made, and we sat down and spoke to the women who met there. Now, a certain woman named Lydia heard us. She was a seller of purple from the city of Thyatira who worshiped God. The Lord opened her heart to heed the things spoken by Paul. The church was not born out of the wisdom of men. The church was born out of the power of God, the effectual call of Lydia. And when she and her household were baptized, she begged us saying, if you have judged me to be faithful to the Lord, come to my house and stay. So she persuaded us. The next section, you have the exorcism of a python spirit, this slave girl possessed with a spirit of divination, literally a python spirit. We notice specifically at verse 17, this girl followed Paul and us. and cried out, saying, These men are the servants of the Most High God, who proclaim to us the way of salvation. And this she did for many days. But Paul, greatly annoyed, turned and said to the Spirit, I command you in the name of Jesus Christ to come out of her. And he came out that very hour. But when her masters saw that their hope of profit was gone, they seized Paul and Silas and dragged them into the marketplace to the authorities. So you see, this is the ministry there. This exorcism of this python spirit arouses the enmity of these men who made money off this poor girl. And what do they do? They bring them to the magistrate. Notice in verse 20. What happens to the girl with the python spirit who had it exercised, the text doesn't indicate. But that Paul needed to go to this prison is absolutely crucial. Remember, we're building the foundation of the church in Philippi. We've got Lydia, whom the Lord had opened her heart by the riverside on the Sabbath day. There's a jailer that needs to be one of those sort of founding members of the church as well. So notice in verse 20, they brought them to the magistrates and said, these men, being Jews, exceedingly trouble our city. And they teach customs which are not lawful for us, being Romans, to receive or observe. Then the multitude rose up together against them, and the magistrates tore off their clothes and commanded them to be beaten with rods. And when they had laid many stripes on them, they threw them into prison, commanding the jailer to keep them securely. Having received such a charge, he put them into the inner prison, and fastened their feet in the stocks. As we saw this morning, Jesus says, if the world hates you, know that it first hated me, know that it hated me first. So the apostle Paul understood experientially what he would write in 2 Timothy 3, when he says, all who desire to live godly in Christ Jesus shall suffer persecution. He's not just making that up. He's not just doing that for literary effect. He understood all too well because he had experienced that kind of mistreatment. And of course, that takes us to the jail in Philippi. Notice at verse 25, but at midnight, Paul and Silas were praying and singing hymns to God. This is the Psalms. They were singing the Psalms of David to God. And the prisoners were listening to them. Suddenly there was a great earthquake, so that the foundations of the prison were shaken, and immediately all the doors were opened and everyone's chains were loosed. And the keeper of the prison, awaking from sleep and seeing the prison doors open, supposing the prisoners had fled, drew his sword and was about to kill himself. He understood all too well. If the prisoners escaped his charge, that was gonna happen to him. He'd be executed for dereliction of duty. He would have been reprimanded. Well, you know, just don't do that again. That's not the way military operations function. If you're derelict in duty to the degree where you actually lose, well, probably not today. They'd probably give you an award or a medal if you messed up that badly. But with reference to this particular fellow, he's about to kill himself because he knew all too well That's what was going to happen anyway. But Paul called with a loud voice saying, do yourself no harm for we are all here. Then he called for a light, ran in and fell down trembling before Paul and Silas. And he brought them out and said, sirs, what must I do to be saved? So they said, believe on the Lord Jesus Christ and you will be saved, you and your household. So in that Macedonian vision, the man that appears to the apostle, Paul says, come and help us. They concluded that we were to go and preach the gospel there. So what does Paul do? He goes to the riverside on the Sabbath, he preaches the gospel, and the Lord opens Lydia's heart. He exercises this python spirit from this poor girl, he ends up in prison, and all that according to the sovereign plan and purpose of God. We might be tempted to read that and say, well, that doesn't seem fair. In fact, Paul chastises and reproves the Romans in terms of his own citizenship. We'll look at that in just a moment. But notice Paul had to be in this prison. Paul had to be the one to point this jailer to the Lord Jesus. Verse 32, then they spoke the word of the Lord to him and to all who were in his house. And he took them the same hour of the night and washed their stripes. And immediately he and all his were baptized. Now, when he had brought them into his house, he set food before them and he rejoiced, having believed in God with all his household. Now, brethren, in this next section, I just want to look at this by way of a glance. The apostle invoked his citizenship from time to time. You hear people that say, well, we're citizens of heaven, and we are, Paul says that, Philippians chapter 3. But we're oftentimes and most of the time, and I'd say all the time, citizens in some form of body politic. God calls us to function responsibly as citizens in a body politic. There are times to abdicate the emphasis on that citizenship and just suffer with Jesus. But there's other times that you can invoke your citizenship to some good. The Apostle Paul does that on occasion. He's not against that. He's not against the idea that you would ever invoke your particular citizenship to try to gain an advantage. No, Paul would gain advantages, not in a sinful way, but for the glory of Christ. Notice in verse 35, And when it was day, the magistrates sent the officers, saying, Let those men go. So the keeper of the prison reported these words to Paul, saying, The magistrates have sent to let you go. Now therefore depart and go in peace. But Paul said to them, They have beaten us openly. Uncondemned Romans, he says, and have thrown us into prison. And now do they put us out secretly? No, indeed, let them come themselves and get us out. Roman jurisprudence was the model of the world. These guys prided themselves on law and order. And Paul says they've abused every possible jot and tittle of law and order there. They think they're going to just wave the hand and dismiss us and we're going to go on our merry little way. This is what it looks like to speak truth to power. Not even from a Christian point of view, from a citizenship point of view, a natural law, order thing. God made us creatures to dwell with one another. There are governments, there are civil polities, but there's rules. You can't just beat people up. You can't just throw them into prison. You can't just stick them away, turn the key, and throw the key away. That's unacceptable behavior. And so Paul has no problem calling that unacceptable behavior out. And I think that's something, at least by way of illustration, we should keep in mind with reference to our role as citizens in the body politic. So that's essentially the founding of the church in Philippi. Again, not many wise, not many noble, but the power of God demonstrated. Now, Lydia was pretty noble. She was a seller of purple fabric. She made money, no doubt. She was a successful businesswoman, as we might say. And then the jailer, again, probably not the most sought after job in the empire at that particular time, but that's the founding of the church. Now, back to Philippians chapter one, as I said, the pronouncement of grace to you and peace from God our Father and the Lord Jesus Christ. That's the greetings proper. As I said, Paul knows that the people of God stand in constant need of God's grace and peace. How do you do church without grace and peace? Paul says, therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ in Romans 5.1. He wants them to be keenly aware of, conscious of that peace. He wants them to receive that grace that flows from God the Father and our Lord Jesus Christ. The fact that we have that coordinating and there between God the Father and the Lord Jesus Christ, I think that indicates something of the essential unity of the Godhead, and the reference to the Father and the Son highlights the distinction of persons in the Godhead. When Paul refers to the Trinity, he doesn't do so as if he's writing some long treatise. He assumes the doctrine of the Trinity, and he employs or deploys the doctrine of the Trinity just comfortably and simply. Grace to you and peace from God, our Father, and the Lord Jesus Christ. The origin, the Father, mediated by the Son, goes to the people of God to facilitate and to enable them to live with one another. Now, in conclusion, the nature of the letter, it's not like Galatians. Galatians, in the language of Machen, is a fighting epistle. It's very polemic. That's not Philippians. As well, it's not like 1 Corinthians. If you were to ask what church had the most drama in the first century, it would be Corinth. Philippians is not like that. Some have kind of read in more to the Iodia and Syntyche thing in 4.3 than I think is necessary. For the most part, it's a very gracious, joy-filled, unity-encouraging letter. Not a lot of backdrop of a lot of horrible things. The possibility of his death has suggested to some that it's kind of a farewell letter of sorts. He's very close to, he very much appreciates, he very much loves this church, so it's kind of that farewell thing. When a man comes to his 11th hour, he surrounds himself with his family, he passes blessing on to them, he encourages them, and exhorts them. There's definitely some polemic sections when he's fighting off Judaizers in chapter 3, but again, if there wasn't a huge Jewish community in Philippi, he's saying it because of his experience in other churches, specifically in the churches of Southern Galatia, where they really had a problem with Judaizing. So, the emphasis in the epistle as a whole, as Paul is wont to do, doctrine and practical application. Now, in terms of the contents, I would just suggest that the four chapters afford these four observations. In chapter 1, we have an exhortation to life lived in light of the gospel. I think that's summarized for us well in chapter 1, verse 27. Again, there are many other things going on in these chapters. If I had to just isolate sort of one thought out of each chapter, it is life lived in light of the gospel. Notice in 127, only let your conduct be worthy of the gospel of Christ, so that whether I come and see you or am absent, I may hear of your affairs, that you stand fast in one spirit with one mind, striving together for the faith of the gospel. I think that's reflected in the rest of chapter 1, the contents of his prayer in chapter 1, verses 9 to 11. What does he want? He wants them to engage in a life lived in light of the gospel. The example of his life itself in chapter 1, verses 19 to 26. Paul is not shy of saying, look, here's my example. I want you to follow it. Again, not because he's the holiest of men, but because as an apostle of Jesus Christ, having learned from Christ, having been given these things, he wants them to have a real world life example that they can follow. And then the subject of his exhortation there, especially in verses 27 to 30. Now in the second chapter, we have an exhortation to pursue unity through humility. That's what I think is happening there in verses one to four. Therefore, if there is any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any affection and mercy, fulfill my joy by being like-minded. Having the same love, being of one accord of one mind, let nothing be done through selfish ambition or conceit, but in lowliness of mind let each esteem others better than himself. Let each of you look out not only for his own interests, but also for the interests of others. And then he uses three examples to sort of ground this admonition. The first is the glory of Christ. That's what we see there in verses five to 11. And one of the most wonderful New Testament passages full of Christological weight. Again, verse five, let this mind be in you, which was also in Christ Jesus. That connects very much to verses one to four. Be others minded the way that Jesus was. but also the example of Timothy in chapter 2, verses 19 to 24, the example of Epaphroditus in verses 25 to 30. It's somewhat connected to the exhortation and admonition of chapter 2, verses 1 to 4. Be a Jesus, be a Timothy, be an Epaphroditus. Don't be the sort of deadbeat that is always insisting upon his own rights and ways and will, but rather give deference to others. Thirdly, the third chapter, I think the emphasis falls pretty heavy on the condemnation of a works righteousness approach in chapter 3, verses 1 to 11. It's a wonderful statement, wonderful declaration, a wonderful highlighting of the doctrine of justification by faith alone. It's a glorious statement with reference to Paul's experience and what he learned having been a Pharisee and now coming under the sway of our blessed Savior. And then in chapter 4, there's commendation. There's some exhortation to be sure, but he really commends them for their generosity. There's a parallel to this in 2 Corinthians chapter 8. You know the text in verse 9. For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sakes he became poor, that you through his poverty might become rich." Well, that's in a context. It's Paul telling the Corinthians to start coughing up money. Not so Paul can buy a new car or not so Paul can go on a vacation, but so that the churches of Christ in Judea specifically could eat because there was a famine. So Paul is exhorting and admonishing them to follow the example of Jesus in a liberality. But before he gets to Jesus, he deals with the Philippians, the ones in Macedonia, the ones that they didn't have a lot themselves, but what little they had, they were large hearted with it, and they coughed up. they went to ameliorate the downtrodden and the poor insofar as they were able." Again, lots of things going on in chapter 4, but we ought not to miss Paul's fondness with reference to these Philippians and the commendation that he gives. And then, of course, the gospel looms large in everything that Paul takes pen to paper to. There's specific references to the gospel all throughout. The substance of the gospel is Philippians 2, 5 to 11. The death of our Lord Jesus Christ on the cross, His resurrection, His exaltation, again, to the right hand of the Most High. The condemnation of false gospels in verses 1 to 6 in chapter 3. He's condemning Judaizing. He's condemning a works righteousness approach to our God. And then, of course, in verses 7 to 11 in chapter 3, he sets forth the glory of Jesus Christ and the salvation wrought by Him with a particular emphasis on the imputed righteousness of Christ to those who believe. Look at 3.9. A wonderful statement. I mentioned before that N.T. Wright thinks that the imputation of the active obedience of Jesus Christ is fictional. He mocks it. Brethren, this is where we hang our hats. We need the blood of Jesus Christ, the Son, to cleanse us from all unrighteousness. We need the righteousness of Jesus Christ to clothe us so that we may enter into the presence of God most high, accepted in the beloved. Notice 3.9, this is a great place to end, and be found in him, not having my own righteousness, which is from the law, but that which is through faith in Christ, the righteousness which is from God by faith. Amen. Praise God. Bless His holy name that we've been forgiven and that we've been given a righteousness.