Sermon Tone Analysis

Philippians 2:5-11

Our Coming Lord

 

/Have this mind among yourselves, which is yours in Christ Jesus, who, though he was in the form of God, did not count equality with God a thing to be grasped, but made himself nothing, taking the form of a servant, being born in the likeness of men.

And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross.

Therefore God has highly exalted him and bestowed on him the name that is above every name, so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father/.[1]

| J |

esus Christ is coming again!

This assertion is a cardinal tenet of the Christian Faith.

To deny this truth is tacit admission that one is not Christian, whatever else may be professed.

This glorious promise of the Faith, often referred to as the Blessed Hope [see *Titus 2:13*], has sustained saints since the day Christ made the promise.

And the promise of His return heartens even the most jaded among us to this present day.

Indeed, many saints throughout the long ages have discovered the promise of our Lord’s return is “a soft pillow for a weary head.”

Tragically, it seems as if there is far too little stress placed on this glorious truth in this day far removed from the days of His flesh.

Pulpits today appear strangely silent about proclaiming the return of Jesus our Lord.

Consequently, far too many of us who bear the title “Christian” no longer live in anticipation of the momentary return of the Saviour.

There is little evidence of holy fear demonstrated through the manner of life for professed Christians today, and thus there is scant purity distinguishing us as believers from the world about us.

Perhaps you consider this assessment is too harsh.

However, according to a recent Barna Report, the faith confessed by professing Christians has little effect in the manner in which they live.[2]

Perhaps this should not be surprising, as we who are Christians have grown increasingly content to be at ease in Zion.

We live as though Heaven was but a remote possibility, or worse yet, as though it was but a myth.

I content that one major contributor to this distressing state of affairs is the failure of pastors to instruct professed saints about the return of our Lord.

There is a correlation.

The Beloved Disciple, John, notes the correlation between anticipation of the return of our Lord and a holy life when he writes, Abide in him, so that when he appears we may have confidence and not shrink from him in shame at his coming.

If you know that he is righteous, you may be sure that everyone who practices righteousness has been born of him.

See what kind of love the Father has given to us, that we should be called children of God; and so we are.

The reason why the world does not know us is that it did not know him.

Beloved, we are God’s children now, and what we will be has not yet appeared; but we know that when he appears we shall be like him, because we shall see him as he is.

And everyone who thus hopes in him purifies himself as he is pure [*1 John 2:28-3:3*].

Perhaps we who are pastors and teachers have become lazy?

Exposition of this truth demands diligence of those who proclaim it.

Moreover, truth anticipates that we will live so as to exhibit that truth through our manner of life.

Perhaps we Christians have become enamoured of this present dying world?

We appear to believe that we can have the best of both worlds, living like kings and avoiding persecution now, yet holding the promise of Heaven when this life is finished.

We who claim to be messengers of God bear an awesome responsibility to make the people of God aware of the claims of God, even when such proclamation makes those same people uncomfortable.

Critical Issues to Aid Understanding[3]— Many of you read a translation other than the *English Standard Version*.

Many translations produced within the past fifty years reflect an assumption that advances a perception that has grown popular within scholarly circles.

If you read either the *New Living Translation *or the *New International Version*, you will observe that the verses are arranged in a poetical format.

This is because many Bible scholars have become convinced that Paul is citing a hymn at this point to emphasise his teaching.

Alternatively, the *English Standard Version* adopts the view of the *King James Version* and the *New American Standard Version*, making the text part of Paul’s argument without reflecting the thought that it is the citation of a hymn.

Another issue arises concerning the proper translation of the Greek employed in *verse five*.

There is no verb in the sentence as Paul wrote it; the reader is required to supply the verb.

Paul’s words are literally translated into English, “Have this mind among yourselves, which also in Christ Jesus.”

To our ears, this sounds funny, but it is perfectly good Greek.

The reader would be expected to supply the verb.

In supplying the verb, a reader is presented with the possibility of translating the verse, “Have this mind among yourselves, which you also have in Christ Jesus.”

This represents what has become known as the */kerygmatic view/*, in which Paul is admonishing readers to reflect the reality of who they are as Christians.

In other words, they are admonished to live as though they have been actually transformed.

Alternatively, Paul may have meant for readers to supply a different verb—was.

In this instance, the translators would then render the verse in the following manner: “Have this mind among yourselves, which was also in Christ Jesus.”

This translation leads to what has become accepted as the */ethical view/*, in which Paul is admonishing the Philippians to follow Christ’s example of humility, obedience and self-sacrifice.

The translation chosen, and the thought that Paul is either citing a hymn or the concept that he is presenting a cogent argument concerning the way in which the Philippians should live, depends upon whether one approaches this particular passage as “kerygmatic” or “ethical.”

Was Paul recounting the incarnation, death and exaltation of Jesus?

Or was he presenting Christ as an example that the Philippians should follow?

For me, it is not at all clear to me that Paul is citing a hymn or poetical verse.

If he was, he assumed that it was sufficiently well known to be immediately recognised by those reading the passage.

However, there is no citation of these words as a hymn in any of the literature we have available.

Even more important, no Greek or Syriac-speaking commentator from the early days of the Faith recognised its poetic character.[4]

The answer to these questions leads to yet another question concerning the role of *verses nine* through *eleven*.

Those who hold to the kerygmatic view claim that Paul is merely reminding readers of the descent and exaltation of Christ, thus summarising the Gospel that believers have embraced, and by which they thus conduct their lives.

Those holding to the ethical view argue that Paul points to the great humility of our Lord and His ultimate exaltation because of His obedience as an example for us to emulate.

My personal bias is that Paul is not citing a hymn.

The Apostle is certainly capable of rich language in presenting what is for him a favourite theme—the Person and character of Christ Jesus the Lord.

This is just such an instance, I believe.

Nevertheless, I accept that this passage accords with the ethical view.

Some translations make this clearer than do others, even if they betray their inclination to assume this to be a hymn.

One recent translation makes this view clear.

Make your own attitude that of Christ Jesus.[5]

I believe that Paul is encouraging those who read this letter to look to Christ, emulating His example of humility and obedience, knowing that in due time God will exalt them.

These issues raise one final question that must be answered.

Is it appropriate to consider the eschatology of this portion of the Word without considering the ethical implications?

Doctrine is a valid study in its own right.

The words of the Apostle give us insight into the views of the early churches, and therefore, study of ethical passages solely for their theological content is both valid and appropriate.

However, one must always bear in mind the danger of distortion of the theological teaching if the ethical intent of the writer is either unrecognised or ignored.

I believe that we will benefit from a study of the eschatology of Christ’s return, but that we must always bear in mind that eschatology does have an ethical component.

In other words, anticipating Christ’s return should make us better Christians.

Perhaps it is not critical to your salvation or Christian character whether you adopt one view or the other.

What is incontrovertible is that Christ Jesus our Lord has been exalted and He shall yet be openly exalted before all creation at His return.

Christ Jesus and His imminent return is the focus of the message today.

Clearly, looking forward to His pending return—and His exaltation before all creation at that time—serves to encourage believers to live godly lives worthy of His Name, knowing that they are being transformed into His likeness and that they shall reign with Him at His return.

God Has Highly Exalted His Son —God has highly exalted His Son.

Though we do not now see Him, we believe in Him and rejoice with joy that is inexpressible and filled with glory, because we are receiving the outcome of our faith, the salvation of our souls.

To understand the exaltation that Christ has received, we must study the Paul’s language.

/Though he was in the form of God, /[He] /did not count equality with God a thing to be grasped/ [*Verse six*].

Two words seem chosen to show the unchangeable godhead of Jesus Christ.

The word translated by the English word was is from the Greek verb /huparchein/.

This is not the common Greek word for in, or as rendered by the *Christian Standard Bible*,[6]  existing.

This word describes that which a man is in his very essence and which cannot be changed.

It describes that part of a man that, in any circumstances, remains the same.

Therefore, Paul begins by saying that Jesus was essentially and unalterably God.

“There are two Greek words for form—/morphē/ and /schēma/.

They must both be translated form, because there is no other English equivalent, but they do not mean the same thing.

/Morphē/ is the essential form which never alters; /schēma/ is the outward form which changes from time to time and from circumstance to circumstance.

For instance, the /morphē/ of any human being is humanity and this never changes; but his /schēma/ is continually changing.

A baby, a child, a boy, a youth, a man of middle age, an old man always have the /morphē/ of humanity, but the outward /schēma/ changes all the time.

“Roses, daffodils, tulips, chrysanthemums, primroses, dahlias, lupins all have the one /morphē/ of flowers; but their /schēma/ is different.

Aspirin, penicillin, cascara, magnesia all have the one /morphē/ of drugs; but their /schēma/ is different.

The /morphē/ never alters; the /schēma/ continually does.

The word Paul uses for Jesus being in the form of God is /morphē/; that is to say, his unchangeable being is divine.

However his outward /schēma/ might alter, he remained in essence divine.”[7]

“The great title by which Jesus came to be known in the early Church was /kurios, /Lord, which has an illuminating history.