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One point of deepest significance, which must not pass unnoticed, arises out of the
connection of the theme of the "joy of the faith" with the peculiar object of this epistle.
"Philippians" assume that the blessed teaching of "Ephesians" is known and believed. On
that basis the apostle speaks of working out our own salvation with fear and trembling
(working out, not working for), and has in prospect a prize not attained but sought. It is
not until he wrote II Timothy that he knew he had finished his course, and that henceforth
there was laid up for him a crown. In Acts 20 he had said that he counted not his life dear
unto himself, but that he desired to finish his course with joy. This therefore is the reason
why in Philippians the apostle passes from salvation by faith, or justification by faith, to
speak of the joy of faith, the anticipation of the crown or prize. The idea may be found in
the well-known words of Matt. 25:--
"Well done, good and faithful servant, thou hast been faithful over a few things, I will
make thee ruler over many things; enter thou into the joy of thy Lord."
This joy, connected as it is with reward for faithfulness, may be seen in Heb.12:1,2:--
"Let us run with patience the race that is set before us, looking unto Jesus, the author
and perfecter of faith, Who for the joy that was set before Him endured a cross, despising
the shame, and is set down at the right hand of the throne of God."
When the apostle spoke of the fulfilling of his joy it was in respect to the good of
others, and not of his own ease or comfort. "Fulfil ye my joy, that ye be likeminded,
having the same love, being of one accord" (Phil.2:2). Or again in 4:1, "Therefore, my
brethren, dearly beloved and longed for, my joy and crown, so stand fast in the Lord, my
dearly beloved." Look at the first six occurrences in the prison epistles of the word
"rejoice."
"What then? Notwithstanding every way (and some of these ways were humanly hard
to endure), whether in pretence or in truth: Christ is preached, and therein I do rejoice,
yea, and will rejoice" (Phil.1:18).
Had the apostle thought of himself, thought upon the baseness and ingratitude that
moved some in their preaching to suppose they thereby added affliction to his bonds,
what cause would he have found for rejoicing? He had learned, however, a little of the
mind that was in Christ Jesus, he thought of others rather than of himself. He who could
say, "Christ shall be magnified in my body, whether it be by life or death," could rejoice
in the fact that Christ was preached, even though some who preached sought his injury.
Again, this utter regardlessness of self is manifested in his words of 2:17,18:--
"Yea, and if I be offered upon the sacrifice and service of your faith, I joy and rejoice
with you all. For this cause also do ye joy and rejoice with me."
What words are here! The apostle willing to be poured out as a drink offering over the
sacrifice and service of their faith, and they, seeing his utter abandonment to the service
and glory of his Lord, rejoicing together with him. Can earth furnish such a joy as this?
A joy which no tears can blind, but which, the rather, through those tears will take on
added lustre as the rainbow from the storm. His "finally" is still the same blessed theme,
"Finally, my brethren, rejoice in the Lord" (3:1); "and again I say, rejoice" (4:4). If we