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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.