For what shall this striving be? `For the faith of the gospel'. Among the last words penned by the apostle before

he was `offered' are these `I have kept the faith' (2 Tim. 4:7). Writing to Timothy he said `fight the good fight of

faith' (1 Tim. 6:12). The faith which the apostle has in mind in Philippians is not so much the personal belief of the

believer, but the purity of the message of salvation `the faith of the gospel'. The Philippians were not only a

company of saved people, they were also on a very high plane of spiritual growth and attainment. Yet the Philippian

epistle contains more references to the `gospel', in proportion to its length, than any book of the New Testament.

For example, the gospel of Matthew contains but four references to the word euaggelion, even Romans has only

nine references, whereas Philippians, though in comparison very much shorter, contains nine. This fact, while not

detracting from the teaching of other Scriptures, does at least reveal the fact that high spirituality, running for the

prize and seeking to attain to the out-resurrection, rather than reducing our interest in `the faith of the gospel'

quickens and expands it. The relations established in Philippians with the `gospel' are suggestive. They are

`fellowship', `confirmation of', `furtherance of', `defence of', `conversation that shall be worthy of', `striving together

for the faith of' and `service in' (Phil. 1:5,7,12,17,27; 2:22; 4:3,15.). Belief in the Gospel has already led to

salvation, now fellowship with the Gospel leads on to triumph.

Striving supposes adversaries, and concerning these and for the encouragement of the Philippians in the presence

of opposition, the apostle now continues his argument.

`And in nothing terrified by your adversaries' (Phil. 1:28).

The translation of pturo `terrify', is a little too strong, the Revised Version modifies the rendering to `affrighted'.

The Lexicons show that the word is especially applied to the shying or startling of a horse. This figure of a startled

horse is very apt, for the opposition implied in the word adversary here suggests something partly concealed or

Antikeimai means `one who lies over against' and is used by the apostle of the many adversaries which he

associated with `the open door' (1 Cor. 16:9), and the antipathy that exists between the flesh and the spirit which are

`contrary' the one to the other (Gal. 5:17). The apostle uses the simple word keimai in Philippians 1:17, when he

said `I am set' for the defence of the gospel, and he looked upon all who antagonized that gospel as `set' on the other

side and over against it. The stedfastness of the believer and the antagonism of the unbeliever provided both with a

sign or token `which is to them an evident token of perdition, but to you of salvation, and that of God' (Phil. 1:28).

The apostle's meaning here can be seen by comparing this passage with one written to the Church of the

Thessalonians, a church belonging to the same district as that of the Philippians and reminded of the fact in

1 Thessalonians 2:2.

`We ourselves make honourable mention of you among the churches of God because of your patience and faith

amid all your persecutions and amid the afflictions which you are enduring. For these are a plain token of God's

righteous judgment, which has in view your being deemed worthy of the admission to God's kingdom, for the

sake of which, indeed, you are sufferers. A plain token of God's righteous judgment, I say, since it is a righteous

thing for Him to requite with affliction those who are now afflicting you; and to requite with rest you who are

suffering affliction now' (2 Thess. 1:4-7; Weymouth).

`For unto you it is given in the behalf of Christ, not only to believe on Him, but also to suffer for His sake' (Phil.

To this aspect of truth the apostle has already referred in verse seven, where he includes a share in his bonds as

partaking of his `grace' `charitos'. The word translated `it is given' in verse twenty-nine is charizomai, `graciously

*

given'. To share the sufferings of Christ and the obloquy of His Gospel, to stand alone if need be, to be

misunderstood, misrepresented, and despised, instead of inducing a sense of injustice and leading to murmuring and

to complaining, should be considered a privilege: for to stand where the truth is must ever be superior to anything

that the antagonist can offer in exchange. The apostle rounds off this rather testing piece of teaching in his own

familiar way, by enforcing his doctrine by his own inimitable practice.

`Having the same conflict which ye saw in me, and now hear to be in me' (Phil. 1:30).

*

obloquy = abuse; being generally ill spoken of.