Chapter 2
The enemy (Satan) was not only trying to destroy the testimony of the Philippians in that region through persecution from adversaries outside the Christian company (chap. 1), but he was also trying to destroy their testimony by stirring up dissension within the Christian company (chap. 2). Our adversary has had great success on these lines throughout the history of the Church. What persecution has not accomplished, internal dissension most surely has.
As a result of the enemy’s work within the Christian ranks, the Church has become divided on everything in principle and in practice—to the point where its public testimony has been shattered into a thousand pieces! There now exists a wide range of denominations and non-denominational Christian fellowships that are as different as “chalk and cheese.” It hardly needs to be said that this is not at all what God intended for the Church during the time of Christ’s absence. The Lord prayed that we would live and move together as “one” (John 17:11, 21, 2311And now I am no more in the world, but these are in the world, and I come to thee. Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we are. (John 17:11)
21That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me. (John 17:21)
23I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me. (John 17:23)). He wants Christians to walk together in practical unity, even though they are spread all over the whole world, and thus express the truth of the “one body” of Christ (Eph. 4:2-42With all lowliness and meekness, with longsuffering, forbearing one another in love; 3Endeavoring to keep the unity of the Spirit in the bond of peace. 4There is one body, and one Spirit, even as ye are called in one hope of your calling; (Ephesians 4:2‑4)). Sad to say, our divided state has rendered to the world a distorted view of the gospel and the Christian revelation of truth. Unbelievers look at the Church as it exists today and are thoroughly confused.
We might ask, “How did all this start?” In many cases, it has resulted from Christians not being of “one spirit” and of “one mind,” as Paul insists on in this epistle (chap. 1:27; 2:2; 3:16; 4:2). Satan has made use of seemingly small disagreements and has stirred up the flesh in believers to take opposing positions on matters of doctrine and practice, and these differences have become so deeply ensconced in each that they have become irreconcilable. The current state of the Church today with all of its many divisions has been the result. The sad thing is that Satan is still working to shatter the Church even further. He has designs on every Christian fellowship, from the mega-church in a large metropolis to the seemingly insignificant little gospel hall or chapel in the countryside. His objective is to smash to pieces every testimony for Christ. Being aware of Satan’s attacks (2 Cor. 2:1111Lest Satan should get an advantage of us: for we are not ignorant of his devices. (2 Corinthians 2:11)), Paul gives the Philippians the divine remedy for the salvation of the assembly from the inroads of the enemy in this second chapter. Since Satan is still working to this end, what is laid out here has an important application to Christian assemblies today.
Paul alluded to the need for unity in the Christian ranks in chapter 1:27, but now launches into a lengthy dissertation on the cause and cure for contention among Christians. If the things that he is about to present are taken seriously and applied practically, the enemy would be thwarted in his attempt to destroy Christian assemblies today.
An Exhortation to Unity in Assembly Life
Vss. 1-2—In this chapter, Paul is about to exhort the Philippians to walk in practical unity (vs. 2). He is also going to tell them that this can only be achieved through each having a lowly mind (vss. 3-4). Furthermore, he will show them that that which produces humility and lowliness of mind in believers is having our attention focused on the humility of Christ, who is the pattern for lowly grace (vss. 5-8). But before Paul speaks of these things, he points to the fact that the grace needed to walk in practical unity had already been produced in the Philippians (vs. 1). The evidence of this was the love and kindness that they had freely poured out on him, in thinking of him in his need and sending a gift from so far. Paul alludes to this demonstration of grace and kindness in mentioning their “comfort in Christ,” their “consolation of love,” their “fellowship of the Spirit,” and their “bowels and compassions.” All this had been lavished upon him (vs. 1). The “if” used in the opening verse is an “if” of argument, not an “if” of condition. (See page 11.) It does not imply that there might not have been consolation in Christ, etc. The word is used here in the sense of “since.” Paul was building an argument; he was saying that since God had produced these wonderful feelings and sympathies in them toward him, he knew that they were capable of showing them to others—and particularly, to one another, which is what he really had in mind. This being the case, he says, “Fulfill ye my joy, that ye be likeminded, having the same love, being of one accord, of one mind” (vs. 2). It is as if he was saying, “You have shown a lot of kindness, love, and sympathy toward me, and I really appreciate it. But if you really want to make me happy and fulfill my joy, show that same grace which you have lavished on me to one another.” When such a condition is existing among believers, there will be a happy, cohesive unity which the enemy will not be able to spoil.
It seems that while the Philippians were quite free and willing to show grace and kindness to Paul, they were not so diligent in expressing it toward one another. Have we not witnessed this in Christian assemblies in our day? A traveling (“labouring”) brother comes through town, and the saints rally with a remarkable display of love and kindness toward him—in everything from delicious food to a monetary gift. But when it comes to each other, they fail to manifest that same degree of love and hospitality.
We can see from what Paul says in verse 2 concerning being “likeminded [think the same thing]” and being of “one mind [thinking one thing]” that contention often begins with brethren having different thoughts and opinions on things (1 Cor. 1:10-1110Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment. 11For it hath been declared unto me of you, my brethren, by them which are of the house of Chloe, that there are contentions among you. (1 Corinthians 1:10‑11)). Oftentimes this comes from believers not having a proper understanding of certain principles in connection with an issue at hand, and through ignorance, they take a position on the matter that others with a fuller understanding of divine principles see to be a mistake. Then when pride gets involved, people tend to “dig in” and hold their position tenaciously, and an impasse results.
The Formula For Unity
Vss. 3-4—This could be avoided if each person in the assembly followed Paul’s word here: “Let nothing be done through [in the spirit of] strife or vainglory; but in lowliness of mind, let each esteem [the] other better [more excellent] than themselves.” In this statement, he mentions two great things that destroy assemblies from within—“strife” and “vainglory.” Strife is quarrelling and bickering, and vainglory is self-importance, or thinking of ourselves more highly than we ought to think. Pride is behind both (Prov. 28:2525He that is of a proud heart stirreth up strife: but he that putteth his trust in the Lord shall be made fat. (Proverbs 28:25); Rom. 12:33For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith. (Romans 12:3)). H. Smith said, “Nearly all the discord among believers can be traced back to an unjudged vanity and self-importance of the flesh that ever seeks to be prominent and accounted great” (The Epistles of Peter, p. 21). Paul deals with strife in chapter 2 and vainglory in chapter 3. While we fully expect to see such fleshly activity in worldly circles, let us not be so naive as to think that it would only be found there. It can also be present among Christians—even the Lord’s servants, as chapter 1:15-16 indicates. In fact, in the spiritual realm, these things take on the subtlest forms. We can cloak our malice in what may look like godly concern.
Paul says that the great safeguard against these things is for each one in the assembly to walk with “lowliness of mind” and to genuinely consider his brethren as being “better [more excellent]” than himself. (This is not referring to the sphere of gift, but to moral excellence. For instance, a gifted evangelist is not being asked to imagine that a brother—who clearly does not have a gift for preaching—is a “better” preacher than he is. This simply would not be true. Paul is speaking of the moral “qualities” that God has formed in His people.)
The repeated use of the words “each” (J. N. Darby Trans.) and “everyman” (the KJV) in verses 3-4 indicate that there must be participation on the part of each person in the assembly—both the brothers and the sisters. If there is but one person who is not walking in self-judgment and lowliness, he or she could be the catalyst that Satan is looking for to stir up strife. A brother once said, “In every assembly there is ‘nitro’ and there is ‘glycerin;’ it only takes a spark to fly between the two and there will be an explosion!” Since we all have the flesh in us, we are all capable of causing that fateful spark to fly. The kind of unity that Paul is encouraging here is not a mere human arrangement whereby certain things are agreed upon to keep peace. We see this in the world—in business, politics, etc. Divine unity, on the other hand, results from true lowliness of mind.
Adding to his foregoing remark, Paul says, “Look not every man on his own things [advantages], but every man also on the things [advantages] of others” (J. N. Darby Trans. footnote). This shows that we need to have the mindset that considers not what would be the most advantageous to us, but what would be the most advantageous to others. Having a “me-first,” egotistical attitude in the assembly will surely cause friction and trouble (3 John 99I wrote unto the church: but Diotrephes, who loveth to have the preeminence among them, receiveth us not. (3 John 9)). It is certainly not following after things which make for peace (Rom. 14:1919Let us therefore follow after the things which make for peace, and things wherewith one may edify another. (Romans 14:19)).
The Pattern For Lowliness—the Condescension of Christ
Vss. 5-8—Paul proceeds to tell us how true lowliness of mind is produced—it is by meditating on the lowliness of Christ Jesus. He says, “Let this mind be in [found amongst] you, which was also in Christ Jesus: who being in the form of God, thought it not robbery [did not esteem it an object of rapine] to be equal with God: but made [emptied] Himself of no reputation, and took upon Him the form of a servant, and was made [taking His place] in the likeness of men: and being found in fashion [a figure of] as a man, He humbled Himself, and became obedient unto death, even the death of the cross.” In these verses we have the whole course of the life of the Lord Jesus, from heaven’s heights of glory to Calvary’s depths of shame.
The great point to see in this passage is that the Lord humbled Himself and took this path voluntarily! It’s true that He came in obedience to God who sent Him, but that is not the side of things being emphasized here. It is rather, His personal willingness to go down in humble service for others. He is the supreme example of humility and selflessness. The Lord Himself said, “Learn from Me; for I am meek and lowly in heart” (Matt. 11:2929Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. (Matthew 11:29)).
By saying, “Let this mind be in [found amongst] you,” Paul is saying that if that same attitude (or whole way of thinking) which was in Christ was “among” the saints, it would cure any tendency toward strife and contention. The word “let” is a characteristic word in the epistles used in connection with Christian exhortations. It implies that we possess a new nature (received through new birth) that desires to do the will of God, and also that we have the Holy Spirit in us who leads us after those desires. Our part is to “let” the new life and the indwelling Spirit do the will of God through us, and not to hinder that spiritual activity.
Note: Paul does not begin by speaking of actions, but with the source of all actions—our thinking. This is where things need to be right; all right actions flow from right thinking. How then should we think? We need to think like Christ, emulating His lowly “mind.”
Seven Downward Steps
Paul traces seven downward steps which the Lord took in His great condescension:
1) “Did not esteem it an object of rapine to be on an equality with God.”
He, as “subsisting in the form of God, did not esteem it an object of rapine to be on an equality with God.” This is a declaration of Christ’s true deity. The word “form” used in this passage is an old English word that refers to the integral matter or substance of a thing. The modern sense and usage of the word conveys a different idea. A person might be led to think that the Lord Jesus was a mere outline of God, or that He resembled God. This is not at all what Paul is saying. The Lord Jesus didn’t just resemble God—He is God! (John 1:11In the beginning was the Word, and the Word was with God, and the Word was God. (John 1:1)) Paul’s point here is that since Christ is God and shared equally in the Godhead, He did not “esteem” (consider) the glory of it to be “an object of rapine”—something to be grasped at and held on to at all cost. Thus, He was willing to relinquish what rightfully belonged to Him as God to come down to be our Saviour. This is a fact of incredible humility.
2) He “emptied Himself”
Not only was He willing to step down to reach us in our need, but He proved it by emptying Himself. Of what did He empty Himself? It was certainly not His “form” of God—His deity. (If He emptied Himself of His deity, He would cease to be God, which is impossible!) All reliable Bible teachers agree that the Lord divested Himself of His outward glory as God—the outward insignia of His Godhead deity. For example, J. N. Darby said, “Christ...emptied Himself through love, of all His outward glory” (Synopsis of the Books of the Bible, Loizeaux edition, on Philippians 2, p. 501).
It is important to understand that in emptying Himself of His outward glory, He did not cease to be all that He was as God. Similarly, a five-star general may go home at the end of a day and take off his uniform, which identifies him as such, and lay it on a chair. In doing so, he has removed the outward insignia of that distinguished position—but he is still a five-star general! Thus, the Lord laid His glory by, but not His deity. It was the glory of His positional equality with God that he emptied Himself of, not His personal equality with God. He “sold all that He had” (Matt. 13:4646Who, when he had found one pearl of great price, went and sold all that he had, and bought it. (Matthew 13:46)). This involved giving up His Godhead rights and prerogative to act as God, though He was God. This is an amazing demonstration of humility.
3) “Taking a bondman’s form”
In taking manhood into union with His person and becoming a Man (incarnation), the Lord stepped down into the place of His creatures, though He Himself was not a creature. In doing so, He veiled His deity in human flesh (John 1:1414And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth. (John 1:14); 1 Tim. 3:1616And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory. (1 Timothy 3:16); Heb. 10:2020By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh; (Hebrews 10:20)). As in verse 6, the word “form” here does not mean a mere outline, but the integral part and substance of a thing. Thus, while remaining to be God fully, He became a real Man—and that fully, having a human spirit, a human soul, and a human body. This union of His divine nature and His human nature is inscrutable (Matt. 11:2727All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him. (Matthew 11:27)).
This step down involved accepting creature limitations that go with manhood. As such, He placed Himself under the authority of God as a “Bondman.” This was a new thing for Him, for He had never been in a place of subjection before; in eternity past, He was the Commander of everything in the universe! Thus, He had never known what it was to be obedient, and therefore, He “learned obedience” by His experience in being a Man (Heb. 5:88Though he were a Son, yet learned he obedience by the things which he suffered; (Hebrews 5:8)). This does not mean that He went through a process of trial and error in His learning experience, but rather, that He learned by experience what it was like to obey. Unlike other men, His obedience was perfect; there was no trial and error in it.
Being who He was, when the Lord became a Man, He could have stepped into any walk of life that He chose. He could have taken the form of a great king or an emperor, and surrounded Himself in wealth and opulence, but no, by His own act of humility, He took a bondservant’s place! Thus, He did not come to have others serve Him; He came to serve others (Matt. 20:2828Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many. (Matthew 20:28)). He was here entirely to do His Father’s will (Psa. 40:88I delight to do thy will, O my God: yea, thy law is within my heart. (Psalm 40:8); Matt. 26:3939And he went a little further, and fell on his face, and prayed, saying, O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt. (Matthew 26:39)). Someone once said, “Selfishness likes to be served, but love likes to serve.” This is what characterized the Lord’s life (Acts 20:3535I have showed you all things, how that so laboring ye ought to support the weak, and to remember the words of the Lord Jesus, how he said, It is more blessed to give than to receive. (Acts 20:35)). Again, what incredible humility from such a great Person!
4) “Taking His place in the likeness of men”
This does not mean that the Lord merely looked like a man. He was “in the likeness of man” because He was a real Man. Outwardly He looked no different from any other man. He didn’t stand out among His disciples. In fact, when they came to arrest Him, Judas had to identify Him with kisses—a proof that He didn’t have a halo. However, while He was like any other man physically, He was not like any other man morally, because He didn’t have a fallen sin-nature that all other men have. His nature was holy (Luke 1:3535And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God. (Luke 1:35)). Therefore, He “knew no sin,” He “did no sin,” and “in Him was no sin” (2 Cor. 5:2121For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him. (2 Corinthians 5:21); 1 Peter 2:2222Who did no sin, neither was guile found in his mouth: (1 Peter 2:22); 1 John 3:44Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law. (1 John 3:4)).
5) “Having been found in fashion [figure] as a Man, He humbled Himself”
As God He emptied Himself, but as Man He humbled Himself. “Humbled” is in the aorist tense in the Greek text here, meaning that it was a once-for-all thing in His life. Thus, this statement is not touching on any particular act of humility, but rather is describing the sum of His whole life as a Man. The more He humbled Himself, the more He was trampled on. His response was simply to go lower. His mind was always that of self-abnegation.
6) “Becoming obedient unto death”
This shows that there was no depth to which the Lord would not go in His condescension. It is not that He obeyed death; it had no dominion over Him, for He was immortal. He obeyed God and His obedience led Him all the way down to the point of death. He would rather die than disobey (Heb. 12:44Ye have not yet resisted unto blood, striving against sin. (Hebrews 12:4)).
Note: Paul is not speaking here of what the Lord accomplished in death to make atonement for our sins. He is setting Christ before us as our great Example to follow; we could never follow Him in what He did as the Sin-bearer in making expiation for sin. It is His humiliation that is before us, not His work of atonement.
7) “And that the death of the cross”
This step took Christ to the lowest point of His condescension. We may have thought that it would have been enough that He should die, but to die a death of shame on the cross is quite incredible. He was wrongly accused of evildoing and condemned to death (Matt. 26:59-6659Now the chief priests, and elders, and all the council, sought false witness against Jesus, to put him to death; 60But found none: yea, though many false witnesses came, yet found they none. At the last came two false witnesses, 61And said, This fellow said, I am able to destroy the temple of God, and to build it in three days. 62And the high priest arose, and said unto him, Answerest thou nothing? what is it which these witness against thee? 63But Jesus held his peace. And the high priest answered and said unto him, I adjure thee by the living God, that thou tell us whether thou be the Christ, the Son of God. 64Jesus saith unto him, Thou hast said: nevertheless I say unto you, Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven. 65Then the high priest rent his clothes, saying, He hath spoken blasphemy; what further need have we of witnesses? behold, now ye have heard his blasphemy. 66What think ye? They answered and said, He is guilty of death. (Matthew 26:59‑66)). He was then stripped naked (Psa. 22:17-1817I may tell all my bones: they look and stare upon me. 18They part my garments among them, and cast lots upon my vesture. (Psalm 22:17‑18)), nailed to a Roman cross (Psa. 22:1616For dogs have compassed me: the assembly of the wicked have inclosed me: they pierced my hands and my feet. (Psalm 22:16)), and left to die (Psa. 22:19-2119But be not thou far from me, O Lord: O my strength, haste thee to help me. 20Deliver my soul from the sword; my darling from the power of the dog. 21Save me from the lion's mouth: for thou hast heard me from the horns of the unicorns. (Psalm 22:19‑21)a). There could be nothing more humiliating.
The Lord could have died in some other way wherein His dignity would have been preserved, and there would be honour and glory connected with it before the world. He could have gone up to the top of a mountain in the sight of a great crowd, and waved to the people as a hero would do, and then triumphantly laid down and died on an altar especially prepared for that purpose. The people would have applauded the sight of such a sacrifice. But no, He died in “weakness” (2 Cor. 13:44For though he was crucified through weakness, yet he liveth by the power of God. For we also are weak in him, but we shall live with him by the power of God toward you. (2 Corinthians 13:4)) and in “shame” (Heb. 12:22Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God. (Hebrews 12:2)) in the place of a criminal! (Luke 23:32-3332And there were also two other, malefactors, led with him to be put to death. 33And when they were come to the place, which is called Calvary, there they crucified him, and the malefactors, one on the right hand, and the other on the left. (Luke 23:32‑33)) This is the ultimate example of humility. He was willing to abase Himself to such a degree that He would die naked upon a cross, and this so that He could be a blessing to others!
We wonder at Thy lowly mind,
And fain would like Thee be,
And all our rest and pleasure find
In learning, Lord, of Thee.
L. F. #230
Again, the great point to see in these verses is that the Lord took these downward steps willingly. He did it of His own accord—voluntarily! Paul has set Him before us as our great pattern of humility. In Christ’s example, we have the secret of deliverance from all egotism and fleshly strivings which cause disunity in the assembly. If His unselfish attitude was “among” the saints, and each did not think so much of himself that he had to hold on to his place or position in the assembly at all costs, but willingly took the low place, strife and contention would never get started. The “mind” (attitude) of Christ is in direct contrast to the spirit of self-importance that is evident among men everywhere. He went down, down, down. Are we willing to do this? Putting it into context with what has been before us in Christ’s example, if we were willing to go so far as to die for our brethren, it is unlikely that we would be found quarrelling with them!
Years ago, there was a narrow trail cut out of a cliff in the high Andes mountains which travellers would use to cross from one region to another. In many places it was just wide enough for one person to pass at a time. One day, a man with his loaded pack-mule was on the path, and turned a corner only to find another man with his fully loaded mule looking at him in the face! There was plainly not enough room for the mules to pass. The men discussed the situation. But while they were discussing it, the mules figured it out on their own. One got down on its knees and went as close as possible to the mountain, and the other stepped over it! Solving an impasse among brethren is really that simple. If it occurs, we need to be the first to go down and take the low place, and let the others step over us.
The Exaltation of Christ
Vss. 9-11—We now have God’s response to the great condescension of Christ—His exaltation. It seems as though Paul was in a hurry to get to this. He didn’t want to end on the sad note of Christ’s death of shame, and therefore, hurries to complete the subject with God’s glorious exaltation of His Son. He says, “Wherefore God also hath highly exalted Him, and given Him a name which is above every name: that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth [infernal beings]; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.” Thus, we have two extremes—extreme humiliation answered by extreme exaltation. Christ’s exaltation is the fulfilment of Psalm 110:11<<A Psalm of David.>> The Lord said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool. (Psalm 110:1): “Sit Thou on My right hand, until I make Thine enemies Thy footstool.” Philippians 2:9-119Wherefore God also hath highly exalted him, and given him a name which is above every name: 10That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; 11And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. (Philippians 2:9‑11) does not view the Lord exalted to that place on account of what He accomplished in atonement, because that is not the subject of the passage. Hebrews 10:12-1312But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God; 13From henceforth expecting till his enemies be made his footstool. (Hebrews 10:12‑13) focuses on that side of His exaltation. Rather, Christ is seen here exalted on high as God’s sign of approval of His great humility and obedience unto death. Christ sits there rightly on account of His equality with God. His Manhood name (“Jesus”) is used to emphasize the fact that He is there as a glorified Man. “A name which is above every name” does not refer to any particular name of the Lord, but rather means to have been given the highest place in heaven.
Paul speaks of three spheres of beings that will acknowledge Christ’s authority—“things in heaven, and things in earth, and things under the earth [infernal beings].” Those “under the earth” are not a race of subterranean beings, but “infernal” beings. These are unrepentant men and fallen angels under damnation. They were not infernal when God created them but became that through rebellion. (Revelation 5:1313And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honor, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever. (Revelation 5:13) speaks of creatures “under the earth,” but this refers to creatures that live below the crust of the earth, such as moles, worms, etc.) The point Paul is making in mentioning these three spheres of beings is that Christ, whose authority was despised by men when He was on earth, will one day have all creatures bow the knee to Him (Isa. 45:2323I have sworn by myself, the word is gone out of my mouth in righteousness, and shall not return, That unto me every knee shall bow, every tongue shall swear. (Isaiah 45:23)). There will be a complete reversal. They will bow to Him as a glorified Man!
In saying that “every knee should bow” and “every tongue confess,” Paul did not mean that all God’s creatures will eventually be saved. This is an erroneous doctrine known as Universalism. Subjugation is one thing and reconciliation is another. When reconciliation is in view, he speaks of two spheres only—heaven and earth (Col. 1:2020And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven. (Colossians 1:20)). But when subjugation is in view, three are mentioned—the third being “infernal beings.” These lost souls will never be reconciled.
The great thing we are to learn from this passage having to do with Christ’s exaltation is that true humility will have a divine compensation. The Lord Himself taught: “Everyone that exalteth himself shall be abased; and he that humbleth himself shall be exalted” (Luke 18:1414I tell you, this man went down to his house justified rather than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted. (Luke 18:14)). God takes note of everything that His people do in humbling themselves on behalf of others. It will not be forgotten, and all such will have a reward in “that day” of coming manifestation (2 Tim. 1:1212For the which cause I also suffer these things: nevertheless I am not ashamed: for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day. (2 Timothy 1:12)). The Apostle Peter said, “Humble yourselves therefore under the mighty hand of God, that He may exalt you in due time” (1 Peter 5:66Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time: (1 Peter 5:6)).
The Practical Salvation of the Assembly
Vss. 12-14—Paul then turns to the practical application of these things among the Philippians. As mentioned, the enemy (Satan) had set his sights on the assembly there and was intent on destroying it through internal strife. Paul, therefore, says, “My beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. For it is God that worketh in you both to will and to do of His good pleasure. Do all things without murmurings and disputings.” The assembly at Philippi needed to be saved from the evil designs of the enemy. Paul had given them the remedy in Christ’s condescension; now, with God’s help, each of them were to imitate Christ’s example of lowliness and thereby “work out” a practical “salvation” from the internal struggles they were facing. Since Paul was far away in prison, he couldn’t be there to help them, and that meant they couldn’t look to him for deliverance. They had to look to the Lord and find a godly solution among themselves for what was threatening the unity of the assembly. It was a thing that they were to do as an assembly, for the pronoun “you” is collective. Paul was confident that they would do this because he knew that God was working in them “to will and to do” what was pleasing in His sight.
We might be inclined to think that it was a pity that Paul could not have been there to help. But herein is the wisdom of God. The saints tend to lean too much on leaders and gifted men. As a result, they become dependent on them, and this can become detrimental to their spiritual development. It may be one reason why God occasionally takes away a gifted man, either through death or by the man moving to a different locality. Without Paul there at Philippi, the brethren were cast on the Lord. This is always a healthy exercise. Having an apostle present was surely a benefit to the saints (chap. 1:24), but God intended that those official offices in the Church would be phased out after the first century. After the Church was given the New Testament Scriptures, the saints were expected to have developed spiritually, enough so that they would look directly to the Head of the Church, rather than lean upon apostles, ordained elders, etc.
Regarding the “salvation” in view here, it is commonly thought that Paul was telling the Philippians that they needed to get the salvation of their souls from the penalty of their sins (which they received through believing on the Lord Jesus) worked out into their lives practically as an evidence that they were truly saved. Then people would see that they were real Christians. While this is certainly a thing to be desired, it is not what Paul was saying here. This misunderstanding comes from people trying to force one meaning of salvation into every passage of Scripture that mentions salvation. As noted in chapter 1:19, Mr. Kelly said that most of the references having to do with salvation in the New Testament do not refer to that eternal aspect presented in the gospel. The aspect of salvation in view in each passage, therefore, must be determined by the context.
An article in the periodical, Precious Things, explains the meaning of “salvation” in this 12th verse: "This verse has often been misconstrued as though it said, work for salvation, whereas what it does say is ‘work out.’ I think the verse refers to the difficulties which were present in the company at Philippi, rather than what is individual. It has been pointed out that the verb is in the plural, and when he says ‘your’ he apparently has in mind the difficulties in the assembly locally.....Salvation as referred to in this passage is not the salvation of the soul, which is obtained through faith in our Lord Jesus Christ; it is daily salvation in regard to the many difficulties which beset us in our pathway. It is becoming more obvious as we pursue this epistle that disunity was marking them, and it is from this they needed to be saved. It seems to suggest that the way of salvation out of the difficulties was for the contending party to go down in relation to self." (Precious Things, vol. 5, pp. 263-264)
H. A. Ironside said, "There is no assembly of saints on earth but will probably, sooner or later, have its internal difficulties, and the advice or command here given [in Philippians 2] applies in just such cases. It is God's way that assemblies should be put right from within, by self-judgment in His presence and submission to His Word....In verses 12-16 we see this working out of assembly salvation practically demonstrated" (Notes on Philippians, pp. 50-52).
W. MacDonald said, "They had been plagued with squabbles and strife. The Apostle had given them the remedy in each having the mind of Christ. Thus they could ‘work out’ their ‘own’ salvation, or 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....Salvation has many different meanings in the New Testament. 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" (Believer's Bible Commentary, p. 1968).
F. B. Hole said, "Dangers threatened them from without, and there was this subtle danger threatening from dissension within. Let them with redoubled energy seek to have and manifest the mind that was in Christ Jesus: Thus, they would be working out their own salvation from all that threatened" (Philippians, p. 74).
A. M. S. Gooding said, "'Work out your own salvation with fear and trembling.' Salvation from what? Salvation from strife, for the furtherance of the gospel is hindered when strife comes in" (The 13 Judges, p. 95).
S. Maxwell said, "The Apostle is rather saying here, I am aware of your internal problems and I have given you an example to follow (2:5-7); now work out your own salvation as an assembly. The Word clearly indicates that they needed to be saved from that which would finally be destructive to the testimony, if they did not move to end their strife" (Philippians, p. 210).
While the Philippians were going on well generally, it is evident that the enemy had been sowing seeds of discord among them, and Paul traced it to two sisters who were not getting along (chap. 4:2). If this was not resolved, the trouble would grow, and the peace and welfare of that assembly would be compromised. It is as though Paul said, "I have given you my exhortation to be of one mind by each esteeming the other better than himself, and I have also given you the perfect example in the humility of the Lord Jesus. Thus, you have the remedy for the problem in your midst, now 'work out your own salvation with fear and trembling” among yourselves. We might ask, “How exactly are we to do this?” A good place to start is to pray for the good and blessing of each brother and sister in the assembly—and especially for those who are difficult to get along with. If an impasse occurs in the assembly, be the first to go down and to acquiesce. If conscience tells us that we have offended, be quick to make an appropriate apology.
We are to do these things with “fear,” because we know that there is an ever-present enemy lurking about, looking to get a foothold somewhere. And also, it is to be done with “trembling,” because we all have the flesh in us, and that means that we could be the one whom the enemy may use to wreck the assembly. (It is certainly not “trembling” in hope of having the eternal salvation of our souls, because that aspect of salvation is not the subject here.) Since the human heart is so deceptive (Jer. 17:99The heart is deceitful above all things, and desperately wicked: who can know it? (Jeremiah 17:9)), oftentimes the ones who are used of the enemy in this way, think that they are doing the right thing for God’s glory! Being in such a confused state, it is difficult to convince them otherwise.
The Candlestick Burns More Brightly
Vss. 15-16—This brings us to the conclusion of Paul’s exhortation regarding the practical salvation of the assembly. He says, “That ye may be harmless and simple, irreproachable children of God in the midst of a crooked and perverse generation; among whom ye appear as lights in the world, holding forth the Word of life, so as to be a boast for me in Christ’s day, that I have not run in vain nor laboured in vain.” This shows that if the internal problem among the Philippians was rectified, the enemy would be defeated in his attempt to tear that assembly apart. As a result, the Christian testimony in that region would burn more brightly. The Philippian assembly would become a bright and shining testimony in that community, and the gospel would sound out more distinctly and effectively. Thus, judging what is hindering unity within an assembly results in the candlestick burning more brightly. This is illustrated typically in the priests’ responsibility to regularly trim the candlestick in the tabernacle with “the tongs thereof, and the snuff dishes thereof” (Ex. 25:3838And the tongs thereof, and the snuffdishes thereof, shall be of pure gold. (Exodus 25:38)). These instruments were used to take away the burnt pieces of wick, etc. which hinder the flame from burning as it should. Thus, using the tongs and snuff dishes speaks of self-judgment.
If we want blessing in the gospel and people added to the local assembly, it starts with having a unified testimony toward those in the community. G. Davison said, “The character of the company underlies the holding forth of the Word of life. Whilst gospel preaching in our meeting rooms is an individual exercise, for the assembly does not preach (though it ought to be done in fellowship with the brethren), nevertheless, the preacher will not have much freedom or blessing if he is preaching in the midst of a disunified company. We must remember that those to whom we preach are quite sensible as to whether a right character is seen in the company or in those who preach the gospel.” (Precious Things, vol. 5, p. 267)
He didn’t tell them to try to straighten out this poor old crooked world and set it right, but to “appear as lights” in it. We have the two parts of the Christian’s testimony here. There is our shining as “lights,” which is the testimony rendered by our lives (Matt. 5:14-1614Ye are the light of the world. A city that is set on an hill cannot be hid. 15Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house. 16Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven. (Matthew 5:14‑16)), and there is the “holding forth the Word of life,” which is the testimony that we speak in the gospel. The darker the world gets, morally and spiritually, the brighter our testimony should be. “Lights” is in plural, showing that each of us has a responsibly in this testimony.
Paul then speaks of his part in the Philippians’ growth and progress, and anticipated rejoicing in “the day of Christ” (the Millennium) when the results of their faith would be manifested before all, and his labours would be shown to not have been in vain. Clearly, Paul saw their progress as a reflection on his labours with them.
Three Examples of Christ-like Self-Abnegation
Vss. 17-30—In the latter half of chapter 2, the Spirit of God directs our attention to three men (Paul, Timothy, and Epaphroditus) who exhibited the lowly mind of Christ in the circumstances of their lives. It is timely that these three servants would be brought in here, for some might look at the perfect example of Christ in His self-abnegation and be inclined to think that that is an unattainable standard, since He is God manifest in flesh and we are but mere mortals. The Spirit of God seems to anticipate this and turns our attention to “men of like passions” as ourselves (Acts 14:1515And saying, Sirs, why do ye these things? We also are men of like passions with you, and preach unto you that ye should turn from these vanities unto the living God, which made heaven, and earth, and the sea, and all things that are therein: (Acts 14:15)) and shows that it most surely can be done, if there is godly exercise.
THE EXAMPLE OF PAUL
(Vss. 17-18)—With Paul, we see a living demonstration of his statement: “Let each esteem other better [more excellent] than themselves” (vs. 3). He uses the figure of a drink offering, which he borrows from the Old Testament Levitical system, to illustrate this. A drink offering was a libation that was added to a sacrifice that an offerer brought to God (Ex. 29:40-4140And with the one lamb a tenth deal of flour mingled with the fourth part of an hin of beaten oil; and the fourth part of an hin of wine for a drink offering. 41And the other lamb thou shalt offer at even, and shalt do thereto according to the meat offering of the morning, and according to the drink offering thereof, for a sweet savor, an offering made by fire unto the Lord. (Exodus 29:40‑41)). He says, “Yea, and if I be offered [poured out] upon the sacrifice and service of your faith, I joy, and rejoice with you all. For the same cause also do ye joy, and rejoice with me.” Paul speaks of his service for the Lord as a drink offering being “poured” out over “the sacrifice” of the Philippians—an allusion to their fellowship with the gospel, expressed in the gift they had sent to him. In true humility and self-effacing grace, he sees his life and service as being a minor addition to their sacrifice for the Lord. He maximizes their service and minimizes his own, and thus esteems their sacrifice and service as being “better” and “more excellent” than his.
Since Paul didn’t know how his life would end, he uses the word “if.” It could very well turn out in martyrdom; he did not know. If this was to be his lot, he would be happy for it, and would “rejoice,” because he would depart to be with Christ. He didn’t want the Philippians to look upon it as a tragedy if it were to happen but would have them to “rejoice” with him in it.
THE EXAMPLE OF TIMOTHY
(Vss. 19-24)—With Timothy, we see the exemplification of Paul’s exhortation to be of “one accord, of one mind” (vs. 2). He was “likeminded” with Paul in the service of the Lord (vs. 20). Likeminded means to be united in soul, having the same desires. When it came to all things that pertained to the Lord’s glory, Paul and Timothy were one. This is beautiful to see, for it is not always that way (Acts 15:36-4136And some days after Paul said unto Barnabas, Let us go again and visit our brethren in every city where we have preached the word of the Lord, and see how they do. 37And Barnabas determined to take with them John, whose surname was Mark. 38But Paul thought not good to take him with them, who departed from them from Pamphylia, and went not with them to the work. 39And the contention was so sharp between them, that they departed asunder one from the other: and so Barnabas took Mark, and sailed unto Cyprus; 40And Paul chose Silas, and departed, being recommended by the brethren unto the grace of God. 41And he went through Syria and Cilicia, confirming the churches. (Acts 15:36‑41)). He says, “But I trust in the Lord Jesus to send Timotheus shortly unto you, that I also may be of good comfort, when I know your state [how ye get on]. For I have no man likeminded, who will naturally [genuinely] care for your state [how ye get on], for all seek their own, not the things which are Jesus Christ’s.”
Timothy was a unique individual and valuable in the work of the Lord. He cared for the state of God’s people, and was willing to lay down his life to help them. This is a mark of a true shepherd. Paul intended to send Timothy to the Philippians, and hoped that he would be able to meld the hearts of the saints together in that assembly, and thus, help them dissipate the growing dissension. Paul gave his commendation of Timothy to the Philippians, stating that they themselves had known “the proof of him” in his ministry, for he had served with Paul in the gospel for about 10 years by that time (vs. 22). Paul had no other servant with him whom he could send to do this work, for the saints generally had become occupied with their own interests in life. Paul reported: “All seek their own, not the things which are Jesus Christ’s.” The Lord spoke of this as “the cares and riches and pleasures of this life” (Luke 8:1414And that which fell among thorns are they, which, when they have heard, go forth, and are choked with cares and riches and pleasures of this life, and bring no fruit to perfection. (Luke 8:14)). These things can be used of the enemy to take our focus away from serving the Lord. Timothy was an exception to the norm of the day.
Paul was waiting for the outcome of his appeal to Caesar, and then he would send Timothy to the Philippians (vs. 23). In the meantime, Epaphroditus would be sent with Paul’s letter.
THE EXAMPLE OF EPAPHRODITUS
(vss. 25-30)—With Epaphroditus, we have a living demonstration of Paul’s exhortation: “Look not every man on his own things, but every man also on the things of others” (vs. 4). We see the wisdom of God in bringing Epaphroditus in here. The Philippians might have said, “Paul, it’s understandable that you could imitate the grace of Christ—you’re an apostle and Timothy is a special vessel raised up of God. But we are just regular Christians; to ask us to imitate Christ in this way is too high of a standard.” If any were inclined to think this, the Spirit of God brings in Epaphroditus here as another example of one who had the mind of Christ. He was a Philippian whom they knew well. He was a man of no extraordinary gift, yet he clearly exhibited the lowly mind of Christ. This shows us that an average Christian—even a babe in Christ—can do it. A person doesn’t have to be gifted or especially well-taught in the Scriptures to be Christ-like.
Epaphroditus was the “messenger” who carried the gift from the Philippians to Paul (vs. 25). He had become ill on the way. In fact, he nearly died, but God had mercy on him and raised him up to good health again (vs. 27). In carrying out this simple service, we see that he was more interested in helping others than pleasing himself. In this, he imitated the Lord Jesus, for Scripture says, “Christ pleased not Himself” (Rom. 15:33For even Christ pleased not himself; but, as it is written, The reproaches of them that reproached thee fell on me. (Romans 15:3)).
Having arrived in Rome with the gift from the Philippians, Epaphroditus was a help to Paul in ministering to his needs (vs. 25). This would be simple tasks that an attendant would do in connection with temporal things. We tend to look at such service as being insignificant, but it is striking and instructive to see how Paul speaks of this lowly messenger. Paul places him on the ground of being equal with himself, calling him a “brother” in the faith, a “fellow-worker” in the gospel, and a “fellow-soldier” in their conflict with spiritual enemies. This shows that Paul didn’t see himself as being better or more important than Epaphroditus. It demonstrates how we are to view one another. If there were more of this grace in our interactions with each other, there would be less friction that ignites contention.
Being such a selfless individual, Epaphroditus was more concerned about the Philippians’ sorrow over him than he was of his own sickness! He was “full of heaviness,” not because he had been sick, but because he had heard that they were sorrowing over him (vs. 26). He didn’t want them to be occupied with himself; all such anxiety would only distract the saints from their occupation with the Lord. Often when we are sick, all we can think of is ourselves, but not Epaphroditus, he was thinking of them, not of himself! He was truly one who looked not on “his own things,” but on “the things of others” (vs. 4). Being ready to return to his home assembly in Philippi, Paul sent along this letter of thanks with him.