Philippians 2.5-.16

Sermon 2.5-2.16

Introduction:

Sometimes people just think more highly of themselves than they should. It can hurt relationships in the family and in the church. They can hurt themselves because it is possible, their self-centered outlook will keep them blind to their own shortcomings.

Illustrations of Humility

Will you turn to Philippians 2.5.

This passage doesn’t really start of new section. This morning I said that the beginning of v.27, “Only live as citizens worthy of the gospel” was Paul’s thesis statement, his big idea, the primary thing he wanted to press on his readers down to v. 16 of chapter 2. I think we need to remember that as we begin looking at a new way that Paul illustrated it. Jesus “Christ modeled a servant attitude when, rather than maintaining his exalted status, he became a man and suffered a humiliating death for others.”[1]

Transition: And to live a gospel-worthy life, we are to model the mind of Christ. We see this in verse 5 of chapter 2.

I. To live a gospel worthy life, we are to model the mind of Christ (2.5)

Verse 5 says, 5 Have this mind among yourselves, which is yours in Christ Jesus…

This is where the idea of a gospel-framed life comes from. What does it mean to live a gospel-framed life? The gospel continually shapes and forms our attitudes, affections, and values, what we love and what we want.

A. Stating the thesis, gospel-framed (2.5)

Here is one of the reasons I say that; because the text says that.

Though this is a transitional statement that gets us from the section that ended at verse 4 to the section that begins in verse 6, it still tells us some important things about our Savior, the Lord Jesus Christ. The first thing that it tells us about Jesus is that he had “mindset,” “a habit of thought,” “a way of thinking.” We don’t often think about how our Savior thought do we? But here it says he had a certain “mindset,” and we are to follow it.

ASK: What do you think that mindset was? How do you think that Jesus thought? Or what was his disposition or habit of thought or attitude toward life as man or God?

B. Having the “mindset.”

I ask those question because the text says we are to “Have this mind” this is an imperative statement, commanding that all interpersonal relationships be dominated by Christlike thinking. Throughout this challenge verses 2–4 are still in mind. There can be no humility until Christ’s thought-life permeates and guides our every thought. This idea connotes a strong ethical quality, demanding that our relationships with others among God’s people reflect Christ at every point. He is indeed the archetypal model for the kind of mindset that produces oneness and makes relationships possible. The phrase “which is yours in Christ” means that his mindset must become the spherewithin which our thought processes are governed. Only then can we attain the “humble-mindedness” of verse 3.[2]

That is, the Philippians are to pursue the mindset of the one who as God emptied himself and as man humbled himself, even to death on the cross.[3]

Transition: But it is not enough just to know the mindset of Christ or even to model it in our own thinking. To live gospel-worthy life, we must also manifest the mind of Christ (2.6-11) So, let’s see how Jesus manifested his mindset. Let’s read verses 6-11.

II. To live a gospel-worthy life, we are to manifest the mind of Christ (2.6-11)

This is where the idea of a gospel-fashioned life comes from. What does it mean to live a gospel-fashioned life? The gospel continually transforms the way we live, our behavior and our conduct.

6 who, though he was in the form of God, did not count equality with God a thing to be grasped, 7 but emptied himself, by taking the form of a servant, being born in the likeness of men. 8 And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross. 9 Therefore God has highly exalted him and bestowed on him the name that is above every name, 10 so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, 11 and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.

NIEGHBOR NUDGE: With the person or persons with you, I would like you to list all the things that this passage says that Jesus has done to verse 8. I’ll give you about 4 minutes. DISCUSS: Discuss the answers that the participants give.

A. Conformity to the Pattern of Christ—gospel-fashioned

As we look at this narrative of Jesus’ story. There are a couple things we need to keep in mind. Paul’s primary aim in relating the story of Jesus in Philippians 2 is not to tell Christians what to believe about Jesus, but rather how to live like Christ. Conformity to the pattern of Jesus, particularly his self-giving death on the cross, is basic to Paul’s understanding of the Christian life. [4]

LOOK UP: Romans 8.17, 29; Galatians 2.19-20

and if children, then heirs—heirs of God and fellow heirs with Christ, provided we suffer with him in order that we may also be glorified with him (Rom. 8.17).

For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers (Rom. 8.29).

QUESTION: If you had been in Christ’s position, what would you have found most demeaning about serving humans?

B. In a manner worthy of the gospel inside and outside of the church

The second thing to keep in mind is this cross-shaped way of thinking and living isn’t limited to relationships among Christians only. If God’s people embody Jesus self-giving love for others, they will be able to live in a manner worthy of the gospel in the public square, particularly among those who oppose them (1.27-28). If the gospel is the story of self-giving love, then that story must be lived out both inside the church and outside the church.[5]

Christ sought no honor for himself; however, God the father did not ignore Christ self-condescending life. He watched his “emptying himself” and his “humbling himself.” Christ emptied himself as God and humbled himself as man.

QUESTION: What do you think those things mean? QUESTION 5. In what areas of your life are you most tempted to seek honor and selfish ambition? QUESTION: How did God the Father honor Christ? (Vv. 9-12)

C. Christ received honor in a manner worthy of the gospel (2.9-11)

Therefore God has highly exalted him and bestowed on him the name that is above every name, 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.

Here Paul cites an Old Testament passage. Would someone please look up Isaiah 45.23?

QUESTION: Why would Paul apply this OT passage to Jesus? For one reason, it speaks of the universal homage that Christ deserves. Jews, Gentiles, angelic beings good and evil owe Christ honor and praise.

A. Why does Jesus deserve universal homage, praise.

He deserves this universal homage first because.

1. God has highly exalted him (2.9)

2. bestowed on him the name that is above every name (2.9)

Question: What name do you suppose that is referring to?

Transition: In reply to those two things, then two responses are in order.

B. What response is in order?

1. at the name of Jesus every knee should bow (2.10)

2. and every tongue confess that Jesus Christ is Lord (2.11)

Transition: These things point to one result.

C. The result of all that Christ has done.

to the glory of God the Father(2.11).

A New Set of Values: J. Hellerman argues that by exhorting the Philippians to put others first and by including the example of Christ’s self-emptying and self-humbling followed by exaltation (2:3–11), Paul reconstructed an alternative worldview and challenged them to adhere to a new set of values opposed to those of the Roman colony Philippi. In a culture preoccupied with public honor and status, Paul used Christ’s example to redefine what is honorable. Specifically, the role of a slave and the humiliating death of a cross are redefined as honorable in God’s eyes. As we live out our faith in a culture that values wealth, power, status, and worldly achievement, we must remember that we follow the one who exhibited an alternative set of attitudes and behaviors. We who follow Christ must value humble service and self-sacrifice for the good of others. And if we possess status, power, or wealth, we must use those resources to serve and benefit others (see further, Hellerman, 2003b, 421–33).[6]

Question: How does the story of Jesus’ self-giving love collide with the common stories of our culture? Identify one or two stories that are incompatible with the story of Christ in Philippians 2.[7] Transition: To live a gospel worthy life, we are to model the mind of Christ (2.5); to live a gospel-worthy life we manifest the mind of Christ (2.6-11), and to live a gospel-worthy life we will mind in the mission of Christ (2.12-16). That means we pay attention to the obligations that are placed upon us. Let’s read verse 12-16.

III. To live a gospel-worthy life, we must mind the mission of Christ (2.12-16).

Therefore, my beloved, as you have always obeyed, so now, not only as in my presence but much more in my absence, work out your own salvation with fear and trembling, 13 for it is God who works in you, both to will and to work for his good pleasure.

A. An obedient response (2.12a).

Paul assumes that they will obey the next command he has for them just as he assumed an obedient response in 1.27.

B. An obedient reality (2.12b).

Paul immediately follows up the story of Jesus, humbled and exalted, in Philippians 2:6–11 by applying it to the concrete realities of the church in 2:12–16. He urges the Philippians: “work out your salvation with fear and trembling” (2:12). What is that about? Clearly, working out our salvation is not the same as working for our salvation. Paul consistently teaches that people are saved by the grace of God and not by human effort (e.g., Rom 4:5; Eph 2:8). He has already assured the Philippians that their salvation originates from God (Phil 1:28; see also 3:9). And in Philippians 2:13, he reminds the church that it is God who works in them, enabling them to will and to act according to his saving purpose. We can only work out what God has already worked in.[8]

What’s more, Paul’s appeal involves more than how individual Christians experience personal salvation, although that is surely assumed. In particular, Paul is concerned with how God’s gift of salvation is lived out in the context of the Christian community. Working out our salvation, then, involves our intentional response to what God has graciously done for us in Christ. This entails a life of daily of disciplined obedience as we cooperate in God’s transforming work within us, both as individuals and as a body of believers.[9]

We all know that God’s grace requires something from us. That statement is paradoxical itself. How can grace require something. Grace requires nothing to receive, but grace received motivates us to live out the salvation that is given to us. I like how C. S. Lewis framed the matter. He said, “The controversy about faith and works is one that has gone on for a very long time, and it is a highly technical matter. I personally rely on the paradoxical text: ‘Work out your own salvation … for it is God that worketh in you’ [Phil 2:12]. It looks as if in one sense we do nothing, and in another case we do a damned lot. ‘Work out your own salvation with fear and trembling’ [Phil 2:12], but you must have it in you before you can work it out.” We can look at a few passages to see how salvation is to be “worked out.”

Look at 2.1-4. How is our salvation worked out in those verses? Look at 2.5-11. How is salvation worked out in those verses? Look at 2.14-16. How is salvation worked out in those verses?

C. fear and trembling

We not only “work out” the salvation that has been worked in us, but we are to do it “fear and trembling.”

This means that it is a serious matter that we attend to the obligations that we have as gospel-worthy citizens. Verse 13 says we are to “work out” our salvation with fear (φόβος) and trembling (τρόμος) which means we do so with a proper understanding of the seriousness of the matter and its importance.

We know that our good works cannot gain us salvation from sin, but we are still required to do good. These good deeds are both an evidence of our salvation and a sign of our spiritual development. As Peter told us we should ‘grow in the grace and knowledge of our Lord and Saviour Jesus Christ’ (2 Peter 3:18).[10]

Transition: So, to live as gospel-worthy citizens, we are to model the mind of Christ (2.5). To live as gospel worthy citizens, we are to manifest the mind of Christ (2.6-11). To live as gospel-worthy citizen, we mind the mission of Christ (2.12-16). That means we pay attention to the obligations that are placed upon us. And finally, to live as gospel-worthy citizens we must not murmur against our mission.” Ok, I will admit that is pushing the alliteration just a bit, or maybe a lot. The point is we should not murmur but shine as lights in a dark world.

IV. To live as gospel worth citizens, we must not murmur for the sake of Christ (2.14-16).

That is kind of pushing the alliteration, isn’t it?

14 Do all things without grumbling or disputing, 15 that you may be blameless and innocent, children of God without blemish in the midst of a crooked and twisted generation, among whom you shine as lights in the world, 16 holding fast to the word of life, so that in the day of Christ I may be proud that I did not run in vain or labor in vain.

A. What you are not to be.

Paul commands them not to do two things, grumble and complain, in order that they may be two other things, innocent and blameless.

What do you think it means “to grumble” (γογγυσμός) and it is an onomatopoeia. Do you know what an onomatopoeia is? ‣The formation of a word, as cuckoo, meow, honk, or boom, by imitation of a sound made by or associated with its referent. This is a general term for have a complaining disposition.

What about disputing (διαλογισμός).? This may means arguing about differences of opinion. And this fits the context well. We are called to unity, but not uniformity. There is always going to be different opinions in the church. But we are not to argue with others over opinions that in the end are insignificant.

‣1000 years a like a day and a day like a thousand years.

B. What you are to be.

You must not be those two things so that you can and “blamless” (ἀμέμπτως) pertaining to being without fault or blame—‘blameless, without blame, innocent, guiltless.’[11]and. “innocent” ἀκέραιος pertaining to being without a mixture of evil and hence to being pure—‘pure, untainted[12]

Conclusion:

If you fulfill these gospel-worthy obligations then you will

…shine as lights in the world, 16 holding fast to the word of life (the gospel), so that in the day of Christ I may be proud that I did not run in vain or labor in vain.

Our witness to the world is to be both in “word” (holding fast to the word of life) and “deed” (shine as lights in the world).

[1] Timothy D. Sprankle and Thomas Moore, Philippians: A Commentary for Biblical Preaching and Teaching, ed. Herbert W. Bateman IV, Kerux Commentaries (Grand Rapids, MI: Kregel Ministry, 2019), 118. [2] Grant R. Osborne, Philippians: Verse by Verse, Osborne New Testament Commentaries (Bellingham, WA: Lexham Press, 2017), 74. [3] Gordon D. Fee, Paul’s Letter to the Philippians, The New International Commentary on the New Testament (Grand Rapids, MI: Wm.B. Eerdmans Publishing Co., 1995), 218, note 3. [4] Dean Flemming, Self-Giving Love: The Book of Philippians, ed. Craig G. Bartholomew and David J. H. Beldman, Transformative Word (Bellingham, WA: Lexham Press, 2021), 63. [5] Ibid., 63 [6] Joseph H. Hellerman, “The Humiliation of Christ in the Social World of Roman Philippi, Part 2,” Bibliotheca Sacra 160 (2003): 321-336. [7] Dean Flemming, Self-Giving Love: The Book of Philippians, ed. Craig G. Bartholomew and David J. H. Beldman, Transformative Word (Bellingham, WA: Lexham Press, 2021), 68. [8] Ibid., 70. [9] Ibid., 70–71. [10]Michael Bentley, Shining in the Darkness: Philippians Simply Explained, Welwyn Commentary Series (Darlington, England: Evangelical Press, 1997), 83. [11]Johannes P. Louw and Eugene Albert Nida, Greek-English Lexicon of the New Testament: Based on Semantic Domains (New York: United Bible Societies, 1996), 776. [12] Ibid., 745.