Exhortation to Christlike Character

1:27–30 Encouragement to Walk Worthy of the Gospel. Paul’s sacrifice will be futile, however, if the Philippians do not continue to live in a way that is “worthy of the gospel of Christ.”

1:27 The phrase be worthy of the gospel translates the Greek word politeuesthe. As the ESV footnote indicates, the Greek can also be translated as “only behave as citizens worthy [of the gospel of Christ],” a phrasing that nicely captures Paul’s play on words here and in 3:20 (“our citizenship [Gk. politeuma] is in heaven”). Philippi prided itself on being a Roman colony, offering the honor and privilege of Roman citizenship. Paul reminds the congregation that they should look to Christ, not Caesar, for their model of behavior, since their primary allegiance is to God and his kingdom. They need to stand together with one another and with Paul in striving for the gospel. Paul’s emphasis on unity may suggest some division within the Philippian congregation (cf. 4:2–3). Perhaps the disunity is one reason he mentions the “overseers and deacons” at the outset of the letter (1:1), for they are required to minister in a way that promotes unity.

1:28 As the Philippians maintain courage in the face of their opponents, these opponents will realize that such remarkable strength could come only from God, and thus anyone who continues to oppose God’s people will be marked for destruction. “Destruction” (Gk. apōleia) here means eternal destruction, hence these are different opponents from those who antagonized Paul in vv. 15–18, who seem to have been Christians. A different city is in view as well, for here Paul speaks about what is happening in Philippi, while in vv. 15–18 his opposition is (presumably) in Rome. But God’s sustaining grace amid trouble will assure the believers of their own final salvation. Paul follows the teaching of Jesus here (Matt. 5:10–12), reminding them that persecution is a sign that they belong to Christ.

1:29–30 Troubles will come, because the reality is that believers in Christ will suffer for his sake. Paul teaches that both suffering and faith are gifts of God; for both, Paul says, have been granted to you. Suffering for the sake of Jesus is a great privilege (see Matt. 5:10–12; Acts 5:41). Paul again holds himself out as an example of one who has maintained his joy while experiencing the same conflict (i.e., opposition from hostile unbelievers).

2:1–30 Exhortation to Humble Service. Paul calls the Philippians to unite in love and humility (vv. 1–4), as exemplified by Christ’s humble service (vv. 5–11). They are to live as lights in the world (vv. 12–18), just like Christ’s faithful servants Timothy (vv. 19–24) and Epaphroditus (vv. 25–30).

2:1–4 Encouragement to Unity in the Faith and Service of One Another. The Philippians are encouraged to live out their life in Christ and in the Spirit by living in unity.

2:1–2 Paul is not doubting that encouragement, participation in the Spirit, affection, and sympathy are realities in Christ and are present in the congregation at Philippi. He uses a conditional sentence (if) to provoke the Philippians so that they will reflect on whether these qualities are evident in their lives. The Philippian believers must make sure they continue to progress in the absolutely critical area of love for one another. As Paul emphasizes, they must be of the same mind. This does not imply a drab intellectual uniformity; rather, the Philippians are to use their diverse gifts (cf. 1 Corinthians 12) in an agreeable, cooperative spirit, with a focus on the glory of God.

2:3–4 There is always a temptation to be like Paul’s opponents in 1:17 and operate in a spirit of rivalry, looking to advance one’s own agenda. Such conceit (lit., “vainglory”) is countered by counting others more significant than yourselves. Paul realizes that everyone naturally looks out for his or her own interests. The key is to take that same level of concern and apply it also to the interests of others. Such radical love is rare, so Paul proceeds to show its supreme reality in the life of Christ (2:5–11).

1:27–28 Live your life (lit “conduct yourselves as citizens”; cp. Ac 23:1) alludes to Philippi’s political history, reminding the church of its higher citizenship (in the kingdom of God). Paul’s primary concern, that you are standing firm in one spirit, reflected military pride. Roman armies stood ready for combat regardless of the enemy’s level of strength and preparedness or the distracting enticements of culture. The church must manifest the same readiness. “One spirit” expresses the believer’s unified attitude. One accord (lit “same soul”) means that believers share “life.” Together they prevent divisiveness like Paul witnessed at Rome (vv. 14–17). Standing firm involves contending together. “Contending” comes from athletics where teams contended for a prize (cp. 4:3). Harmony, not individualism, achieves God’s purposes. Standing also involves not being frightened … by your opponents. Soldiers used “frightened” to describe horses that might easily be startled.

euangelion

Greek pronunciation[yoo ahn GEHL ee ahn]

CSB translationgospel

Uses in Philippians12

Uses in the NT76

Focus passagePhilippians 1:27

The Christian euangelion (gospel) is the universal good news of God’s saving grace through faith in Christ, and the message of his kingdom over which Jesus reigns. Jesus preached the good news of God’s coming kingdom (Mt 4:23), and substantiated his message by miracles (Mt 9:35). The gospel of the kingdom’s arrival will be preached to the world (Mk 13:10) and is worthy of sacrificial labor (Mk 8:35). Paul believed the gospel was an extension of OT promises, where it lay hidden in mystery form (Rm 1:1–3; 16:25–26). Paul’s gospel encompasses Jesus’s entire life: his incarnation, sacrificial death, burial, resurrection, post-resurrection appearances, and ascension (Rm 1:1–6; 1Co 15:1–8; Php 2:9). It is the Spirit-empowered message (1Th 1:5) by which God calls the elect (2Th 2:13–14) and reconciles people to himself (2Co 5:18–21). Men will one day be judged by it (Rm 2:16; 2Th 1:8).

1:29–30 Granted (lit “by grace”) indicates that God “graces” Christians to believe and suffer on Christ’s behalf. Both contribute to Christ’s glory.

2:1–2 Four if statements in these verses form the basis of Paul’s appeal. These phrases express conditions that are assumed for the sake of argument. Both Paul and his readers will be inclined to believe the truth of these conditions. Make my joy complete, not “make Paul happy,” reminded them that their steadfastness completed God’s call on his life. Four actions on the Philippians’ part explain what Paul meant. Two verbs translate the Greek word phroneō—thinking and being intent on. Beyond mere “thinking,” this addresses values. The Philippians were to value the same way and with one purpose. Between these two, Paul included shared love and spirit.

2:3–4 Selfish ambition or conceit recalls the problem Paul condemned (1:15, 17). Humility, the antidote for wrong attitudes, results in considering others as more important. Additionally, humility considers the interests of others. Proper relationships include the contrast “not only, but also.” Personal responsibilities demand consideration, but the concerns of others are equally important.

CHAPTER THREE

BATTLE STATIONS!

Philippians 1:27–30

The Christian life is not a playground; it is a battleground. We are sons in the family, enjoying the fellowship of the Gospel (Phil. 1:1–11); we are servants sharing in the furtherance of the Gospel (Phil. 1:12–26); but we are also soldiers defending the faith of the Gospel. And the believer with the single mind can have the joy of the Holy Spirit even in the midst of battle.

“The faith of the Gospel” is that body of divine truth given to the church. Jude calls it “the faith which was once delivered unto the saints” (Jude 3). Paul warns in 1 Timothy 4:1 that “in the latter times some shall depart from the faith.” God committed this spiritual treasure to Paul (1 Tim. 1:11), and he in turn committed it to others, like Timothy (1 Tim. 6:20), whose responsibility was to commit this deposit to still others (2 Tim. 2:2). This is why the church must engage in a teaching ministry, so that each new generation of believers will know, appreciate, and use the great heritage of the faith.

But there is an enemy who is out to steal the treasure from God’s people. Paul had met the enemy in Philippi, and he was now facing him in Rome. If Satan can only rob believers of their Christian faith, the doctrines that are distinctively theirs, then he can cripple and defeat the ministry of the Gospel. It is sad to hear people say, “I don’t care what you believe, just so long as you live right.” What we believe determines how we behave, and wrong belief ultimately means a wrong life. Each local church is but one generation short of potential extinction. No wonder Satan attacks our young people in particular, seeking to get them away from “the faith.”

How can a group of Christians fight this enemy? “For the weapons of our warfare are not of the flesh” (2 Cor. 10:4, nasb). Peter took up a sword in the Garden, and Jesus rebuked him (John 18:10–11). We use spiritual weapons—the Word of God and prayer (Eph. 6:11–18; Heb. 4:12); and we must depend on the Holy Spirit to give us the power that we need. But an army must fight together, and this is why Paul sends these admonitions to his friends at Philippi. He is explaining in this paragraph that there are three essentials for victory in the battle to protect “the faith.”

Consistency (Phil. 1:27a)

The old English word conversation, of course, means walk and not talk. “Only conduct yourselves in a manner worthy of the Gospel of Christ” (nasb). The most important weapon against the enemy is not a stirring sermon or a powerful book; it is the consistent life of believers.

The verb Paul uses is related to our word politics. He is saying, “Behave the way citizens are supposed to behave.” My wife and I were visiting in London and one day decided to go to the zoo. We boarded the bus and sat back to enjoy the ride; but it was impossible to enjoy it because of the loud, coarse conversation of the passengers at the front of the bus. Unfortunately, they were Americans; and we could see the Britishers around us raising their eyebrows and shaking their heads, as though to say, “Oh, yes, they’re from America!” We were embarrassed, because we knew that these people did not really represent the best of American citizens.

Paul is suggesting that we Christians are the citizens of heaven, and while we are on earth we ought to behave like heaven’s citizens. He brings this concept up again in Philippians 3:20. It would be a very meaningful expression to the people in Philippi because Philippi was a Roman colony, and its citizens were actually Roman citizens, protected by Roman law. The church of Jesus Christ is a colony of heaven on earth! And we ought to behave like the citizens of heaven.

“Am I conducting myself in a manner worthy of the Gospel?” is a good question for us to ask ourselves regularly. We should “walk … worthy of the calling” that we have in Christ (Eph. 4:1, nasb), which means walking “worthy of the Lord unto all pleasing” (Col. 1:10). We do not behave in order to go to heaven, as though we could be saved by our good works; but we behave because our names are already written in heaven, and our citizenship is in heaven.

It is worth remembering that the world around us knows only the Gospel that it sees in our lives.

You are writing a Gospel,

A chapter each day,

By the deeds that you do

And the words that you say.

Men read what you write,

Whether faithful or true:

Just what is the Gospel

According to you?

(source unknown)

“The Gospel” is the Good News that Christ died for our sins, was buried, and rose again (1 Cor. 15:1–8). There is only one “Good News” of salvation; any other gospel is false (Gal. 1:6–10). The message of the Gospel is the Good News that sinners can become the children of God through faith in Jesus Christ, God’s Son (John 3:16). To add anything to the Gospel is to deprive it of its power. We are not saved from our sins by faith in Christ plus something else; we are saved by faith in Christ alone.

“We have some neighbors who believe a false gospel,” a church member told his pastor. “Do you have some literature I can give them?”

The pastor opened his Bible to 2 Corinthians 3:2, “You are our letter, written in our hearts, known and read by all men” (nasb). He said, “The best literature in the world is no substitute for your own life. Let them see Christ in your behavior and this will open up opportunities to share Christ’s Gospel with them.”

The greatest weapon against the devil is a godly life. And a local church that practices the truth, that “behaves what it believes,” is going to defeat the enemy. This is the first essential for victory in this battle.

Cooperation (Phil. 1:27b)

Paul now changes the illustration from politics to athletics. The word translated “striving together” gives us our English word “athletics.” Paul pictures the church as a team, and he reminds them that it is teamwork that wins victories.

Keep in mind that there was division in the church at Philippi. For one thing, two women were not getting along with each other (Phil. 4:2). Apparently the members of the fellowship were taking sides, as is often the case, and the resulting division was hindering the work of the church. The enemy is always happy to see internal divisions in a local ministry. “Divide and conquer!” is his motto, and too often he has his way. It is only as believers stand together that they can overcome the wicked one.

Throughout this letter, Paul uses an interesting device to emphasize the importance of unity. In the Greek language, the prefix sun- means “with, together,” and when used with different words, strengthens the idea of unity. (It is somewhat like our prefix co-.) At least sixteen times, Paul uses this prefix in Philippians, and his readers could not have missed the message! In Philippians 1:27, the Greek word is sunathleo—“striving together as athletes.”

Jerry was disgusted, and he decided to tell the coach how he felt. “There’s no sense coming out for practice anymore,” he complained. “Mike is the team—you don’t need the rest of us.”

Coach Gardner knew the trouble. “Look, Jerry, just because Mike gets many of the chances to shoot doesn’t mean the rest of you guys aren’t needed. Somebody has to set things up at the basket, and that’s where you come in.”

Sometimes a team has a “glory hound” who has to be in the spotlight and get all the praise. Usually he makes it difficult for the rest of the team. They aren’t working equally together, but are working to make one person look good. It is this attitude that makes for defeat. Unfortunately, we have some “glory hounds” in the church. John had to deal with a man named Diotrephes because the man “loved to have the preeminence” (3 John 9). Even the Apostles James and John asked to have special thrones (Matt. 20:20–28). The important word is together: standing firmly together in one spirit, striving together against the enemy, and doing it with one mind and heart.

It would not be difficult to expand this idea of the local church as a team of athletes. Each person has his assigned place and job, and if each one is doing his job, it helps all the others. Not everybody can be captain or quarterback! The team has to follow the rules, and the Word of God is our “rule book.” There is one goal—to honor Christ and do His will. If we all work together, we can reach the goal, win the prize, and glorify the Lord. But the minute any one of us starts disobeying the rules, breaking training (the Christian life does demand discipline), or looking for glory, the teamwork disappears and division and competition take over.

In other words, Paul is reminding us again of the need for the single mind. There is joy in our lives, even as we battle the enemy, if we live for Christ and the Gospel and practice “Christian teamwork.” To be sure, there are some people with whom we cannot cooperate (2 Cor. 6:14–18; Eph. 5:11); but there are many with whom we can—and should!

We are citizens of heaven and therefore should walk consistently. We are members of the same “team” and should work cooperatively. But there is a third essential for success as we face the enemy, and that is confidence.

Confidence (Phil. 1:28–30)

“Don’t be alarmed by your opponents!” The word Paul uses pictures a horse shying away from battle. To be sure, nobody blindly runs into a fight; but then, no true believer should deliberately avoid facing the enemy. In these verses, Paul gives us several encouragements that give us confidence in the battle.

First, these battles prove that we are saved (Phil. 1:29). We not only believe on Christ but also suffer for Christ. Paul calls this “the fellowship of His sufferings” (Phil. 3:10). For some reason, many new believers have the idea that trusting Christ means the end of their battles. In reality, it means the beginning of new battles. “In the world ye shall have tribulation” (John 16:33). “Yea, and all that will live godly in Christ Jesus shall suffer persecution” (2 Tim. 3:12).

But the presence of conflict is a privilege; we suffer “for His sake.” In fact, Paul tells us that this conflict is “granted” to us—it is a gift! If we were suffering for ourselves, it would be no privilege; but because we are suffering for and with Christ, it is a high and holy honor. After all, He suffered for us, and a willingness to suffer for Him is the very least we can do to show our love and gratitude.

A third encouragement is this: others are experiencing the same conflict (Phil. 1:30). Satan wants us to think we are alone in the battle, that our difficulties are unique, but such is not the case. Paul reminds the Philippians that he is going through the same difficulties they are experiencing hundreds of miles from Rome! A change in geography is usually no solution to spiritual problems, because human nature is the same wherever you go, and the enemy is everywhere. Knowing that my fellow believers are also sharing in the battle is an encouragement for me to keep going and to pray for them as I pray for myself.

Actually, going through spiritual conflict is one way we have to grow in Christ. God gives us the strength we need to stand firm against the enemy, and this confidence is proof to him that he will lose and we are on the winning side (Phil. 1:28). The Philippians had seen Paul go through conflict when he was with them (read Acts 16:19ff), and they had witnessed his firmness in the Lord. The word “conflict” gives us our word “agony” (agonia), and is the same word that is used for Christ’s struggle in the Garden (Luke 22:44). As we face the enemy and depend on the Lord, He gives us all that we need for the battle. When the enemy sees our God-given confidence, it makes him fear.

So, the single mind enables us to have joy in the midst of battle, because it produces in us consistency, cooperation, and confidence. We experience the joy of “spiritual teamwork” as we strive together for the faith of the Gospel.

CHAPTER FOUR

THE GREAT EXAMPLE

Philippians 2:1–11

People can rob us of our joy. Paul was facing his problems with people at Rome (Phil. 1:15–18) as well as with people in Philippi, and it was the latter who concerned him the most. When Epaphroditus brought a generous gift from the church in Philippi, and good news of the church’s concern for Paul, he also brought the bad news of a possible division in the church family. Apparently there was a double threat to the unity of the church; false teachers coming in from without (Phil. 3:1–3) and disagreeing members within (Phil. 4:1–3). What Euodia (“fragrance”) and Syntyche (“fortunate”) were debating about, Paul does not state. Perhaps they both wanted to be president of the missionary guild or the choir!

Paul knew what some church workers today do not know, that there is a difference between unity and uniformity. True spiritual unity comes from within; it is a matter of the heart. Uniformity is the result of pressure from without. This is why Paul opens this section appealing to the highest possible spiritual motives (Phil. 2:1–4). Since the believers at Philippi are “in Christ,” this ought to encourage them to work toward unity and love, not division and rivalry. In a gracious way, Paul is saying to the church, “Your disagreements reveal that there is a spiritual problem in your fellowship. It isn’t going to be solved by rules or threats; it’s going to be solved when your hearts are right with Christ and with each other.” Paul wanted them to see that the basic cause was selfishness, and the cause of selfishness is pride. There can be no joy in the life of the Christian who puts himself above others.

The secret of joy in spite of circumstances is the single mind. The secret of joy in spite of people is the submissive mind. The key verse is: “Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better [more important] than themselves” (Phil. 2:3). In Philippians 1, it is “Christ first” and in Philippians 2 it is “others next.” Paul the soul winner in Philippians 1 becomes Paul the servant in Philippians 2.

It is important that we understand what the Bible means by “humility.” The humble person is not one who thinks meanly of himself; he simply does not think of himself at all! (I think Andrew Murray said that.) Humility is that grace that, when you know you have it, you have lost it. The truly humble person knows himself and accepts himself (Rom. 12:3). He yields himself to Christ to be a servant, to use what he is and has for the glory of God and the good of others. “Others” is the key idea in this chapter (Phil. 2:3–4); the believer’s eyes are turned away from himself and focused on the needs of others.

The “submissive mind” does not mean that the believer is at the beck and call of everybody else or that he is a “religious doormat” for everybody to use! Some people try to purchase friends and maintain church unity by “giving in” to everybody else’s whims and wishes. This is not what Paul is suggesting at all. The Scripture puts it perfectly: “ourselves your servants for Jesus’ sake” (2 Cor. 4:5). If we have the single mind of Philippians 1, then we will have no problem with the submissive mind of Philippians 2.

Paul gives us four examples of the submissive mind: Jesus Christ (Phil. 2:1–11), Paul himself (Phil. 2:12–18), Timothy (Phil. 2:19–24), and Epaphroditus (Phil. 2:25–30). Of course, the great Example is Jesus, and Paul begins with Him. Jesus Christ illustrates the four characteristics of the person with the submissive mind.

VI. Exhortation to Steadfastness. 1:27-30.

Lest their boasting lead to carelessness in the conflict against paganism, Paul sounds a note of warning. With unity and steadfastness they were to go on contending for the faith.

27. They were to live as worthy citizens of the kingdom of heaven. Paul’s use of politeuomai, “to live as a citizen,” “to fulfill corporate duties,” instead of the more usual peripateō, “to walk”, would be noted and appreciated in a Roman colony like Philippi. The word stresses the effect of the Christian community in a pagan society. Whether I come . . . or . . . am absent does not indicate doubt concerning the future but is an attempt to disengage them from undue dependence upon him. The thought of gladiatorial combat runs throughout these verses: They are to take a firm stand (stēkō), join in combat (synathleō) and not be frightened (ptyreomai, v. 28). One spirit designates a unified offensive; one soul (seat of affections) indicates that unity must extend to inward disposition.

28. The verb, to be terrified, pictures frightened horses about to stampede. The opponents were not the Judaizers but members of a violently hostile element at Philippi. The fearlessness of the Christians was a clear omen to the adversaries that their attempts to thwart the Gospel were futile and only led to their own destruction. It also revealed to them that God was on the other side (reading of your salvation, not to you of salvation). 29. It is given could be more literally translated, It has been graciously conferred (charizomai is the verb form of charis, “grace”). “The privilege of suffering for Christ is the privilege of doing the kind of work for him that is important enough to merit the world’s counterattack” (Simcox, op. cit., p. 61). To suffer for Christ (in the interest of his cause) is a favor granted only to those who believe in him. 30. Connect with verse 28a. The Philippians were involved in the same sort of conflict (agoµn; cf. our word agony) in which Paul had been (Acts 16:19 ff.) and still was engaged.

VII. An Appeal to Christian Experience. 2:1-4.

In four compact conditional clauses Paul sets forth a powerful motive for harmony in the Christian community.

1. First class conditional clauses (if) assume the premise to be true, and the if may often be translated since. Consolation in Christ. Ground for appeal because of being in Christ. Comfort of love. The incentive furnished by the bond of love. Fellowship of the Spirit. The mutual concern effected by God’s Spirit. Tender compassion (joining the two nouns). An appeal to human kindness. 2. Paul’s joy would be complete if the Philippians would continue (note present tense) in harmony of thought and disposition. The apostle’s earnestness is seen in his almost redundant enlargement—by having the same love and being knit together in soul (sympsychē), considering the one and same thing.

3. Selfish ambition (cf. 1:17) and vain conceit (kenodoxia combines the two words “hollow” and “opinion”) were the headstrong and treacherous foes of the life of the church. They must give way to lowliness of mind (the Greeks took self assertion so much for granted that a new word had to be coined) and thoughtful consideration (verb form, esteem) for others (as) better than oneself (not necessarily as essentially superior but as worthy of preferential treatment). Mller describes humility as “insight into one’s own insignificance” (op. cit., p. 75). 4. As humility (v. 3a) is the antithesis of vain conceit, consideration for others (v. 4) is the antithesis of selfish ambition

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