Studies In The Scriptures
Paul's Prison Epistles

Not only are they written from one who is in Christ Jesus, but they are addressed to those in Him as well. Philippians is to “all the saints in Christ Jesus who are in Philippi, together with the supervisors and servants.” In Colossians there is some question as to the correct reading. The two best manuscripts read, “to the saints and faithful brethren in Christ in Colosse.” Codex Alexandrinus, however, adds His personal name, making it possible to render the passage “to the saints and faithful brethren in Christ Jesus, in Colosse.” As scribes were so much more liable to omit such a name than to add it, the evidence of a single first-class manuscript like Alexandrinus is almost enough to justify its insertion in the text.

Even as it is, this truth is more pointedly exemplified in the fourth verse, where the apostle speaks of their faith in Christ Jesus but their love for all the saints. Their faith could not be shared by all the saints, but this did not hinder the outflow of their love to those who did not have the same faith. The Circumcision were to be included in the circle of their affections, even though they could not apprehend the transcendent faith which could be founded only on Christ in His present exaltation in the heavens, which had little appeal to those whose expectation was anchored on earth, who looked forward to the Messiah of the prophets. In the fifth verse this very thought is suggested by the apostle when he describes their expectation as “reserved in the heavens.” It crops out again and again, especially where the Colossians are exhorted to be concerned with that which is above, not to that on the earth (3:2).

The remarkable statement in the closing salutation (4:10,11) can be explained only in this light, “Greeting you is Aristarchus, my fellow captive, and Mark, cousin of Barnabas (concerning whom you obtained directions: if he should be coming to you, receive him) and Jesus, termed Justus, who are of the Circumcision. These are the only fellow workers for the kingdom of God who became a solace to me.”

It is needless to insist that he had other fellow workers who were a solace to him. What of Tychicus, who carried this letter (4:7), of Timothy, who is one with him in writing it? But they were not fellow workers for the kingdom of God in the sense that the Circumcision were. These three men–Artistarchus, Mark and Justus–were within that limited circle of fellowship which Paul had with the Circumcision. Just as he gave James, Cephas and John the right hand of fellowship many years before (Gal.2:9) so he had continued to have fellowship with those connected with them, even though his transcendent revelations continued to widen the gulf between them in the sphere of doctrine.

This, it seems, accounts for the special admonition to receive Mark. Why should they not receive him? His failure as a servant (Acts 15:37-39) was no ground for refusing fellowship. It seems clear that the rest of the Circumcision were hardly welcome among the saints to whom Paul wrote. They were continually stirring up strife and contending for the observance of the law of Moses, and could not grasp the grace which gave the despised aliens a place of equality with them (Titus 1:10; 1 Tim.1:7; Gal.5:12). In Philippians he bids the saints beware of the maim-cision as he contemptuously calls the Circumcision, who based their prerogatives upon a mutilation of the flesh.

Thus it is evident that Paul wrote these epistles, not to all the saints, but only to those in Christ Jesus. The saints of the Circumcision, like Peter, never understood or appreciated the grace which is dispensed by him (2 Peter 3:15,16).

It is always essential to note the character in which Paul writes, and to interpret accordingly. Epaphroditus is the only apostle mentioned in the Philippian epistle. He was their commissioner to Paul. Paul never speaks of himself as an apostle in this letter, hence it is our wisdom to rigidly exclude this thought and all that flows from it. When a fresh revelation of truth is presented, as in Ephesians, a divine commission is necessary to enforce his words. We call for his authority and demand his credentials. None of this is needed in Philippians. So he writes in the character of a slave.

Service is the subject of the Philippian epistle. Paul is presented as a slave, Christ takes the form of a slave, the Philippians themselves are slaves. This should color and control the interpretation of every passage. While Ephesians and Colossians contain no examples for us to follow, after which we should fashion our conduct, Philippians affords four. These are living expressions of the evangel. “Holding forth the word of life” is, literally, “having on the word of life” or a living expression. Like the four examples, the Philippians are exhorted to preach by means of their lives as well as their lips. It is not the works of Christ which are presented for our imitation, but His humiliation from the heights to the death of the cross. Likewise Paul is presented in his descent from a fancied superiority in flesh to a place in Christ Jesus. Timothy’s service and the sufferings of Epaphroditus complete the four-fold picture presented for our emulation.

It is evident from the whole tenor of the epistle that the experience of the believer in Christ Jesus is in point. Paul details his own experience, rather than definite doctrine and we are to copy his life as well as believe his words.

All this is suggested by the opening words, “Paul and Timothy, slaves of Christ Jesus.”

This important position is much strengthened by the inclusion of supervisors, and servants in the salutation. These are those who are especially responsible for the conduct of the ecclesia. Some of them may have taught but that was not their function.

The old translation, “bishops and deacons” is misleading. The control of each ecclesia was in the hands of a number of overseers or supervisors, all of whom were directly concerned in the individuals under their eye, not, as now, an official over many churches, or rather, over many “ministers.” The “minister” of today has no counterpart in the divine picture of an ecclesia as set in order by the apostle Paul.

Neither was a “deacon” anything more than a servant or, better, servitor. The same term is translated “servant,” “minister,” “deacon.” It denotes, not an office of honor, above the rest of the ecclesia, but a place lower than those who are served. It is used of those who waited on the guests at the wedding in Cana of Galilee (John 2:5,9). This illustrates the basic meaning of the word, for it carries the thought of serving out, dispensing. It is not so much doing things for others, as supplying their needs. The low place of the servant is shown when our Lord advises His ambitious disciples who wanted to be foremost, to take the lowest place. “Whosoever should be wanting to become great among you, let him be your servant, and whoever may be wanting to be foremost among you, let him be your slave” (Matt.20:26). We know of no translation which renders this passage “will be your deacon,” because it would reverse the sense, for a deacon is a position of honor above the rest when it should be a place of servitude below them.

The spirit of true service pervades the Philippian epistle. There is no desire for self-exaltation. All humble themselves and are exalted by God. Christ descended from the place supreme to the cross of shame. Timothy and Epaphroditus were true servants, unmindful of themselves but devoted to the saints. Paul’s case is especially instructive, for he, like his Master, stoops to serve. He casts to the dogs all his physical advantages through Judaism, which were of no mean value, because of the superiority found in Christ Jesus.

The prison epistles of Paul present the truth for the present. The key to their correct interpretation lies in the title used of our Lord. The teaching of the epistles themselves is tinged throughout with the truth that they are not designed for the Circumcision, but only for those chosen out of both Circumcision and Uncircumcision whose blessing and destiny is linked with Christ exalted in the heavens.

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