Philippians 2

Philippians 2:1

III. EXHORTATION TO UNITY BASED ON CHRIST’S EXAMPLE OF HUMILITY AND SACRIFICE (2:1-16) Although the church at Philippi was exemplary in many respects, and Paul had occasion to commend the saints warmly, yet there was an undercurrent of strife. There was a difference of opinion between two women, Euodia and Syntyche (Phi_4:2). It is helpful to keep this in mind because in chapter 2 the apostle is dealing directly with the cause and cure of contentions among the people of God. 2:1 The if in this verse is not the if of doubt but of argument. The verse lists four great considerations which should draw believers together in harmony and cooperation. The apostle is saying, in effect: Since there is so much encouragement in Christ, since His love has such a tremendous persuasiveness, since the Holy Spirit brings us all together in such a wonderful fellowship, and since there is so much tender affection and mercy in Christianity, we should all be able to get along in happy harmony with one another.F. B. Meyer describes these four motives as:

1. The persuasiveness of Christ.
2. The tender care that love gives.
3. The sharing of the Spirit.
4. Humaneness and pity. It is clear that the apostle is making an appeal for unity based on common devotion to Christ and common possession of the Holy Spirit. With all that there is in Christ, the members of His Body should have unity of purpose, affection, accord, sympathy. 2:2 If these foregoing arguments carry any weight with the Philippians, then Paul begs them, on the basis of such arguments, that they should fulfill his joy. Up to this time, the Philippians had indeed given Paul much joy. He does not deny that for a moment, but now he asks that they should fill the cup of his joy to overflowing. They could do this by being like-minded, having the same love, and being of one accord and of one mind.Does this mean that all Christians are expected to think and act alike? The word of God nowhere gives such a suggestion. While we are definitely expected to agree on the great fundamentals of the Christian faith, it is obvious that on many minor matters there will be a great deal of difference of opinion.

Uniformity and unity are not the same thing. It is possible to have the latter without the former. Although we might not agree on minor matters, yet we can submerge our own opinions, where no real principle is involved, for the good of others. To be like-minded really means to have the mind of Christ, to see things as He would see them, and to respond as He would respond. To have the same love means to show the same love to others that the Lord has shown to us, a love that did not count the cost. To be of one accord means to work together in harmony toward a common goal. Finally, to be of one mind means to act so unitedly as to show that Christ’s mind is directing our activities. 2:3 Nothing whatever should be done through selfish ambition or conceit, since these are two of the greatest enemies of unity among the people of God. Selfish ambition is the desire to be number one, no matter what the cost. Conceit speaks of pride or self-display. Wherever you find people who are interested in gathering a clique around themselves or in promoting their own interests, there you will find the seeds of contention and strife. The remedy is found in the latter part of the verse. In lowliness of mind let each esteem others better than himself.

This does not mean that we must consider criminals as having better moral characters than our own, but rather that we should live for others unselfishly, putting their interests above our own. It is easy to read an exhortation like this in the word of God, but quite another thing to appreciate what it really means, and then put it into actual practice. To esteem others better than ourselves is utterly foreign to the human mind, and we cannot do it in our own strength. It is only as we are indwelt and empowered by the Holy Spirit that it can ever be practiced. 2:4 The cure of troubles among the people of God is to be more concerned with the interests of others than with the things of our own lives. In a very real way the word others forms the key of this chapter. It is as we give our lives in devoted service for others that we rise above the selfish strife of men. Others, Lord, yes, others, Let this my motto be; Help me to live for others, That I might live like Thee. Charles D. Meigs 2:5 Let this mind be in you which was also in Christ Jesus. Paul is now going to hold up before the eyes of the Philippians the example of the Lord Jesus Christ. What kind of attitude did He exhibit? What characterized His behavior toward others? Guy King has well described the mind of the Lord Jesus as: (1) The selfless mind; (2) The sacrificial mind; (3) The serving mind. The Lord Jesus consistently thought of others. He had no tears for His own griefs, But sweat-drops of blood for mine. Charles H. Gabriel 2:6 When we read that Christ Jesus was in the form of God, we learn that He existed from all eternity as God. It does not mean that He merely resembled God, but that He actually is God in the truest sense of the word. Yet He did not consider it robbery to be equal with God. Here it is of utmost importance to distinguish between personal and positional equality with God. As to His Person, Christ always was, is, and will be equal with God. It would be impossible for Him to give that up. But positional equality is different. From all eternity Christ was positionally equal with His Father, enjoying the glories of heaven. But He did not consider this position something that He had to hold on to at all costs. When a world of lost mankind needed to be redeemed, He was willing to relinquish His positional equality with Godthe comforts and joys of heaven. He did not consider them something that He had to grasp forever and under all circumstances. Thus He was willing to come into this world to endure the contradiction of sinners against Himself. God the Father was never spit on or beaten or crucified. In this sense, the Father was greater than the Sonnot greater as to His Person, but rather as to His position and the manner in which He lived. Jesus expressed this thought in Joh_14:28 : If you loved Me, you would rejoice because I said, I am going to the Father, for My Father is greater than I. In other words, the disciples should have rejoiced to learn that He was going home to heaven. While on earth, He had been cruelly treated and rejected.

He had been in lower circumstances than His Father. In that sense, His Father was greater. But when He went back to heaven, He would be equal with the Father in His circumstances as well as in His Person.Gifford explains: Thus it is not the nature or essence . . .but the mode of existence that is described in this second clause [did not consider it robbery to be equal with God]; and one mode of existence may be changed for another, though the essential nature is immutable. Let us take St. Paul’s own illustration, 2 Cor. viii. 9, Though He was rich, yet for your sakes He became poor, that you through His poverty might become rich. Here in each case there is a change of the mode of existence, but not of the nature. When a poor man becomes rich, his mode of existence is changed, but not his nature as man. It is so with the Son of God; from the rich and glorious mode of existence which was the fit and adequate manifestation of His divine nature, He for our sakes descended, in respect of His human life, to the infinitely lower and poorer mode of existence which He assumed together with the nature of man. 2:7 But made Himself of no reputation. The literal translation is: But He emptied Himself. The question immediately arises, Of what did the Lord Jesus empty Himself?In answering this question, one must use the greatest care. Human attempts to define this emptying have often ended by stripping Christ of His attributes of Deity. Some say, for instance, that when the Lord Jesus was on earth, He no longer had all-knowledge or all-power. He was no longer in all places at one and the same time. They say He voluntarily laid aside these attributes of Deity when He came into the world as a Man. Some even say He was subject to the limitations of all men, that He became liable to error, and accepted the common opinions and myths of His day! This we utterly deny. The Lord Jesus did not lay aside any of the attributes of God when He came into the world. He was still omniscient (all-knowing). He was still omnipresent (present in all places at one and the same time). He was still omnipotent (all powerful). What He did was to empty Himself of His positional equality with God and to veil the glory of Deity in a body of human flesh. The glory was all there, though hidden, but it did shine forth on occasions, such as on the Mount of Transfiguration. There was no moment in His life on earth when He did not possess all the attributes of God. Aside He threw His most divine array, And hid His Godhead in a veil of clay, And in that garb did wondrous love display, Restoring what He never took away. As mentioned before, one must use great care in explaining the words He emptied Himself. The safest method is to let the succeeding expressions provide the explanation. He emptied Himself by taking the form of a bondservant, and coming in the likeness of men. In other words, He emptied Himself by taking upon Himself something He never had beforehumanity. He did not lay aside His deity, only His place in heaven, and that only temporarily. If He had been a mere man, this would not have been an act of emptying. We do not empty ourselves by being born into the world. But for God to become Manthat is the emptying of Himself. In fact, only God could do it. Taking the form of a bondservant. The Incarnation and life of the Savior may be summarized by those lovely words of Joh_13:4 : Jesus … laid aside His garments, took a towel and girded Himself. The towel or apron is the badge of service. It was used by slaves. And it was used by the blessed Lord Jesus because He came not to be served, but to serve, and to give His life a ransom for many (Mat_20:28). But let us pause to remind ourselves of the train of thought in this passage.

There were contentions among the saints at Philippi. Paul exhorts them to have the mind of Christ. The argument, in brief, is that if Christians are willing to take the lowly place, to serve others, and to give their lives in sacrifice, there will be no quarrels. People who are willing to die for others do not generally quarrel with them.Christ always existed, but came into the world in the likeness of men, meaning as a real Man. The humanity of the Lord is as real as His deity. He is true God and true Man.

But what a mystery this is! No created mind will ever be able to understand it. 2:8 Each section of this passage describes the increasing depth of the humiliation of God’s beloved Son. He was not only willing to leave the glory of heaven! He emptied Himself! He took the form of a bondservant! He became Man! But now we read that He humbled Himself! There was no depth to which He would not stoop to save our guilty souls. Blessed be His glorious name forever! He humbled Himself by becoming obedient to the point of death. This is marvelous in our eyes! He obeyed even though it cost Him His life. Obedient to the point of death means He obeyed to the end. Truly He was the Merchant who went and sold all that He had to buy the pearl of great price (Mat_13:46). Even the death of the cross. Death by crucifixion was the most shameful form of execution. It might be compared to the gallows, the electric chair, or the gas chamberreserved only for murderers. And that was the form of death reserved for heaven’s Best when He came into this world. He was not allowed to die a natural death in bed. His was not to be an accidental death. He must die the shameful death of the cross.2:9 Now there is an abrupt change. The previous verses describe what the Lord Jesus did. He took the path of self-renunciation. He did not seek a name for Himself. He humbled Himself. But now we turn to a consideration of what God has done. If the Savior humbled Himself, God also has highly exalted Him. If He did not seek a name for Himself, God has given Him the name which is above every name. If He bent His knees in service to others, God has decreed that every knee shall bow to Him. And what is the lesson in this for the Philippiansand for us? The lesson is that the way up is down. We should not exalt ourselves but be the servants of others, that God may exalt us in due time. God exalted Christ by raising Him from the dead and opening the heavens to receive Him back to His own right hand. Not only thatGod has given Him the name which is above every name.Scholars are divided as to what this name is. Some say it is the name Jesus, which contains the name of Jehovah. In Isa_45:22-23, it is decreed that every knee will bow to the name of Jehovah (God). Others feel that the name which is above every name is simply a figurative way of saying the highest place in the universe, a position of supremacy and dominion. Both explanations are acceptable. 2:10 God was so completely satisfied with the redemptive work of Christ that He determined that every knee should bow to Himof beings in heaven, on earth, and under the earth. This does not mean that all these beings will be saved. Those who do not willingly bow the knee to Him now will one day be compelled to do so. Those who will not be reconciled in the day of His grace will be subjugated in the day of His judgment. 2:11 In matchless grace, the Lord journeyed from glory to Bethlehem, to Gethsemane, and to Calvary. God, in return, will honor Him with universal homage and the universal acknowledgment of His lordship. Those who have denied His claims will one day admit that they have played the fool, that they have greatly erred, and that Jesus of Nazareth is indeed the Lord of glory. Before leaving this magnificent passage on the Person and work of the Lord Jesus, we should repeat that it was introduced in connection with a minor problem in the church at Philippi. Paul did not set out to write a treatise on the Lord. Rather, he was merely seeking to correct selfishness and party spirit in the saints. The cure of their condition is the mind of Christ. Paul brings the Lord into every situation. Even in dealing with matters most delicate, distressing and distasteful, Erdman writes, he is able to state truth in such striking beauty as to make it appear like a precious jewel embedded in a clod of earth.2:12 Having set forth the example of Christ in such brilliant luster, the apostle is now ready to press home the exhortation based on it. The Philippians had always obeyed Paul when he was present with them. Now much more in his absence, they should work out their own salvation with fear and trembling.Again we come to a passage of Scripture concerning which there has been much confusion. At the outset, we should be very clear that Paul is not teaching that salvation can be earned by works. Throughout his writings, he repeatedly emphasizes that salvation is not by works but by faith in the Lord Jesus Christ. What then does the verse mean?

1. It may mean that we are to work out the salvation which God has placed within us. God has given us eternal life as a free gift. We are to live it out by lives of practical holiness.
2. Salvation here may mean the solution of their problem at Philippi. They had been plagued with squabbles and strife. The apostle has given them the remedy. Now they are to apply the remedy by having the mind of Christ. Thus they would work out their own salvation, or the solution of their difficulty. The salvation spoken of here is not that of the soul, but deliverance from the snares which would hinder the Christian from doing the will of God. In a similar vein, Vine describes it as the present entire experience of deliverance from evil. Salvation has many different meanings in the NT. We have already noticed that in Phi_1:19 it means deliverance from prison. In Phi_1:28 it refers to the eventual salvation of our bodies from the very presence of sin. The meaning in any particular case must be determined in part, at least, by the context. We believe that in this passage salvation means the solution of the problem that was vexing the Philippians, that is, their contentions. 2:13 Now Paul reminds them that it is possible for them to work out their salvation because it is God who works in them both to will and to do for His good pleasure. This means that it is God who puts within us the wish or desire to do His will in the first place. Then He also works in us the power to carry out the desire. Here again we have the wonderful merging of the divine and human. In one sense, we are called on to work out our salvation. In another sense, it is only God who can enable us to do it. We must do our part, and God will do His. (However, this does not apply to the forgiveness of sins, or to the new birth. Redemption is wholly the work of God. We simply believe and enter in.) 2:14 As we do His good pleasure, we should do it without grumbling or questioning: Not somehow but triumphantly. Complaining and disputing usually lead to graver offenses. 2:15 By refraining from complaints and disputes, we may be blameless and harmless (sincere and guileless). To be blameless means that no charge can be sustained against a person (see Dan_6:4). A blameless person may sin, but he apologizes, confesses, and makes it right whenever possible. To be harmless here means to be sincere or without deceit. Children of God should be without fault in the midst of a crooked and perverse generation. By lives without blemish, God’s children will stand out all the more clearly against the dark background of this world. This leads Paul to think of them as lights in a dark night. The darker the night, the brighter the light appears. Christians are lights or light-bearers. They cannot create any light, but they can reflect the glory of the Lord so that others may see Jesus in them. 2:16 Holding fast (KJV forth) the word of life. As lights we shine, but that does not excuse us from witnessing with our voices. There should be the twofold testimony of life and lips. If the Philippians fulfill these functions, the apostle knows he will have some ground for glorying in the day of Christ. He feels a responsibility not only to see souls saved but also to present every man perfect in Christ (Col_1:28). The day of Christ refers to the time of His return and of the judgment of the believer’s service (Phi_1:6, Phi_1:10). If the Philippians are faithful in their labor for the Lord, it will be evident in that day that Paul’s service had not been in vain.

Philippians 2:17

IV. THE CHRISTLIKE EXAMPLE OF PAUL, TIMOTHY, AND EPAPHRODITUS (2:17-30) In the preceding section, Paul has set forth the Lord Jesus as the prime example of the lowly mind. But some might be tempted to say, Oh, but He is God and we are only mortals. So Paul now gives three examples of men who exhibited the mind of Christhimself, Timothy, and Epaphroditus. If Christ is the sun, then these three are moons, reflecting the glory of the sun. They are lights in a dark world. 2:17 The apostle uses a very beautiful illustration to describe the service of the Philippians and of himself. He borrows the picture from the common practice among both Jews and pagans of pouring out a drink offering or libation over a sacrifice as it was being offered. He speaks of the Philippians as the offerers. Their faith is the sacrifice. Paul himself is the drink offering. He would be happy to be poured out in martyrdom on the sacrifice and service of their faith. Williams comments: The apostle compares the self-sacrifice and energy of the Philippians with his own, magnifying theirs and minimizing his. They were both laying down their lives for the sake of the gospel, but their action he regards as the great sacrifice, and his as only the drink offering poured out upon it. Under this beauteous figure of speech, he speaks of his possible approaching death as a martyr. If this should be his lot, he would be glad and rejoice that it should be so. 2:18 For the same reason, the Philippians should be glad and rejoice with Paul. They should not look on his possible martyrdom as a tragedy but congratulate him on such a glorious homegoing. 2:19 Up to this point, Paul has cited two examples of self-sacrificing lovethe Lord Jesus and himself. Both were willing to pour out their lives to death. Two more examples of selflessness remainTimothy and Epaphroditus. The apostle hopes to send Timothy to Philippi in the near future so that he may be encouraged by news concerning them. 2:20 Among Paul’s companions, Timothy was unique in his unselfish care for the spiritual condition of the Philippians. There was no one else whom Paul could send to them with the same confidence. This is a high commendation indeed for one as young as Timothy! 2:21 The others had become engulfed in the ocean of their own private interests. They had become so engrossed with the cares of this life that they had no time for the things which are of Christ Jesus. Does this have a message for us today in our little world of homes, refrigerators, television sets, and other things? (see Luk_8:14.) 2:22 Timothy was the apostle’s child in the faith, and he played the part with true faithfulness. They knew his proven character, his real worth, that as a son serves with his father, so Timothy served with Paul in the work of preaching the gospel.2:23, 24 Because Timothy had thus proved himself, Paul hoped to send him to the Philippians as soon as he learned the outcome of his appeal to Caesar. This is doubtless the apostle’s meaning in the expression as soon as I see how it goes with me. He hopes that his appeal will be successful, and that he will be set free so that he might visit the Philippians once more. 2:25 Next we see the mind of Christ in Epaphroditus. Whether this is the same man as the Epaphras of Col_4:12, we cannot be sure. At any rate, he lived in Philippi and was a messenger for the assembly there. Paul speaks of him as: (1) my brother; (2) my fellow worker; (3) my fellow soldier. The first title speaks of affection, the second of hard work, and the third of conflict. He was a man who could work with others, and this is certainly a great essential in Christian life and service. It is one thing for a believer to work independently, having everything his own way. It is far more difficult to work with others, to play second fiddle, to allow for individual differences, to submerge one’s own desires and opinions for the good of the group. Let us be fellow workers and fellow soldiers!In addition, Paul speaks of him as your messenger and the one who ministered to my need.

This gives us another valuable clue into his personality. He was willing to do common or menial work. Many today are only interested in work that is public and pleasant. How thankful we should be for those who carry on the routine work quietly and inconspicuously! By doing the hard work, Epaphroditus humbled himself. But God exalted him by recording his faithful service in Philippians 2 for all future generations to read. 2:26 The saints had sent Epahroditus to help Paula journey of at least 700 miles. The faithful messenger took sick as a result; indeed, he came very close to death. This caused him grave concernnot the fact that he was so sick, but the fear that the saints might hear about it. If they did, they would reproach themselves for sending him on this journey and for thus endangering his life. Surely in Epaphroditus we see a heart at leisure from itself.Many Christians have the unfortunate habit of dwelling at great length on their illnesses or operations. Too often this is but a manifestation of the hyphenated sins of the self-life: self-pity, self-occupation, self-display. 2:27 Epaphroditus had been sick near to death, but God had mercy on him. This section is valuable to us for the light it throws on the subject of divine healing:

1. First of all, sickness is not always the result of sin. Here is a man who was sick because of the faithful discharge of his duties (see v. 30), … for the work of Christ he came close to death.2. Secondly, we learn that it is not always God’s will to heal instantly and miraculously. It appears that Epaphroditus’ illness was prolonged and his recovery gradual (see also 2Ti_4:20; 3Jo_1:2).
2. Thirdly, we learn that healing is a mercy from God and not something we can demand from Him as being our right. Paul adds that God had mercy not only on Epaphroditus but on himself also, lest he should have sorrow upon sorrow. The apostle already had considerable grief in connection with his imprisonment. If Epaphroditus had died, he would have had additional sorrow. 2:28 Now that Epaphroditus had recovered so well, Paul has sent him back home the more eagerly. The Philippians would rejoice to have their beloved brother back again, and this would lessen Paul’s sorrow also. 2:29 Not only should they receive Epaphroditus joyfully, but they should also esteem this dear man of God. It is a great dignity and privilege to be engaged in the service of the Lord. The saints should recognize this, even when it concerns one with whom they are very familiar. 2:30 As mentioned previously, Epaphroditus’ illness was directly connected with his tireless service for Christ. This is of great value in the eyes of the Lord. It is better to burn out for Christ than to rust out. It is better to die in the service of Jesus than to be counted a mere statistic among those who die from illness or accident. Does to supply what was lacking in your service toward me suggest that the Philippians had neglected Paul and that Epaphroditus had done what they should have done? This seems unlikely, since it was the saints at Philippi who had sent Epaphroditus to Paul in the first place. We suggest that their lack of service refers to their inability to visit Paul in person and help him directly because of their distance from Rome. Instead of rebuking them, the apostle is merely stating that Epaphroditus did, as their representative, what they were unable to do in person.