13
THINGS THAT ARE MORE EXCELLENT
In both epistles there are references to the Cross that are parallel. In Hebrews 12:1,2 the Cross is endured for the
joy that was set before the Lord, and the example of Christ is brought forward to encourage the believer. In
Philippians 2:5-9 the Cross is endured with the consequent exaltation by the Father, and this is recorded to enforce
the exhortation `Let this mind be in you'.
Moreover, the strange reference in Hebrews 6:6, to those who `crucify to themselves the Son of God afresh', is
echoed by the equally strange reference in Philippians 3:18 that certain ones constituted themselves `enemies of the
cross of Christ'.
The `one morsel of meat' of Hebrews 12:16, that made Esau lose his birthright is balanced in Philippians by
those `whose God is their belly' (Phil. 3:19).
Both the Hebrews and the Philippians are reminded of the blessing of `contentment' (Heb. 13:5 and Phil. 4:11)
and of `communicating' (Heb. 13:16 and Phil. 4:14,15). In both the ministry of the saints is likened to a `sacrifice'
(Heb. 13:16 and Phil. 4:18), and in both the apostle speaks of `fruits of righteousness' (Heb. 12:11 and Phil. 1:11).
The murmurings of Israel in the wilderness provided a background for the exhortations of Hebrews 3 and 4, and
`murmurings' and a reference to a `perverse nation', literally generation, in Philippians 2:14,15 show that much the
same teaching is intended. In both epistles there is the exhortation to `follow', in Hebrews 13:7 the Greek word
being mimeomai, while in Philippians 3:17 it is summimetes. Again the Hebrews are told that they had in heaven an
enduring substance (Heb. 10:34), the word `substance' being a translation of huparxis, and the Philippians are told
`our citizenship (huparcho) is in heaven' (Phil. 3:20). Finally, the salutation of the epistle to the Hebrews contains
greetings from `they of Italy' (Heb. 13:24), while Philippians concludes with the salutation from the saints in
`Caesar's household' (Phil. 4:22).
Reverting to the analogy instituted on page 2, we draw attention to the fact that Romans, Galatians and Hebrews
quote the words of Habakkuk 2:3,4, `the just shall live by faith'. In Romans it is cited in connection with the basic
position of the epistle, in Galatians it is cited in much the same way, but in Hebrews, the doctrine of justification by
faith is not in view, it is `living' by faith as one of the essential things that `accompany salvation' that is stressed.
So Ephesians and Colossians give the great basic teaching of the dispensation of the mystery, whereas
Philippians, assuming that revelation, leads the matter forward into the realm of experimental living. It is only too
easy to become `doctrinaire' in our acceptance of the high glory of the mystery, and to avoid the essential and
practical accompaniments of so high a calling. It is to serve these most important ends that the Philippian epistle
takes its place in the Testimony of the Lord's prisoner, and should commend itself to all who realize the moral issues
that are involved in redemption and faith.
We believe that the unbiased reader will be ready to admit that the items that have been brought forward from
the epistles to the Philippians and Hebrews are too many and too close to allow for mere coincidence, and as we
cannot hope to convince any who are ruled by prejudice, we pass from these introductory studies to the main task of
expounding the epistle to the Philippians itself.
We pray that the added light which such a study must throw upon our pathway may be so gladly accepted and
readily followed, that as a result of this examination many more may find themselves following the examples put
before them, both in the most wonderful condescension of the Lord Himself and of His humblest followers, whose
faith and courage adorn the doctrine of the Lord and encourage us also `one thing' to do.
The scope of the Epistle, exhibited in the structure
The scope of any book of the Bible can be discovered in two ways. By finding its literary structure and by
comparing its key words with those of another book belonging to the same group. We would here present the reader
with the results of this twofold process.
The opening salutation of the Epistle is addressed to `the Saints in Christ Jesus' (Phil. 1:1); the closing salutation
is sent from `the saints' who form part `of Caesar's household' (Phil. 4:22). The body of the epistle lies between
these two members, and occupies Philippians 1:3 to 4:20. While the opening member of the epistle deals with a