Living Humbly as Servants of Christ (Phil 2:1-11).
Many
see unity as the theme of Philippians. Like-mindedness is certainly a key
element to the book of Philippians. Paul opens the second chapter with a charge
to be unified by the “same mind.” A key to unity is humility of mind. The mind
is the key to the Christian life. How one thinks is as important as what one
thinks. Thus, the center of attention becomes in this great chapter is the
mind—the mind of Christ. C.F. Baker sees the theme of this epistle as “the Mind of Christ which indwells every
member of the Body of Christ and is the source of the joy and rejoicing in
which the epistle abounds.”[1] It is also the key to unity. What is the key
element in the mind of Christ? Is it love? Is it Patience? Is it Grace? All are
important triads to have. But the key is humility. Note Jesus says that it is
the vital element of his essence when he tells us to come to him, for “I am
gentle and humble in heart” (Matthew 11:28-30). Micah reminds us of the
requirement of God is for man to “do justice, to love kindness, and to walk
humbly with your God” (Micah 5:8). Paul portrays this key element as being
essential in the life of the believer. A key element of the Mind of Christ is
humility. One can not escape it here in this chapter. Paul’s desire for the
believers is to be humble as Christ was humble.
The
call to Harmony and Humility (2:1-4)
“Therefore”
is a word of connection. The Greek oun is resumptive rather than
causal.[2]
It connects the present section with what precedes: a worthy walk (1:27-30).
This connection is reinforced by the parallel between the two paragraphs:
Standing firm in one spirit (1:27) united in one spirit (2:2)
with one mind (1:27) being of the same mind (2:2)
with one mind (1:27) being of the same mind (2:2)
Elements
of a worthy walk are to be united in one spirit and one mind. This is
accomplished by submissiveness or humility. Silva makes an important note on
this passage:
Grammatically,
vv. 1—4 constitute but one sentence with one main clause, the imperative of
v.2a, “make my joy complete.”… To be sure, the main verb of a sentence does not
necessarily convey the writer’s main concern. It is plain here that the
Philippians’ unanimity of mind, enjoined in the subordinate clauses that
follow, and not Paul’s yearnings for joy, is the primary though of the whole
passage.[3]
The incentives for harmony and humility (2:1).
Paul
begins his call to harmony and humility with four incentives. Each clause
begins with the word “If.” These are first class conditions, indicating that
what is being said is true. In English the word “if” indicates doubt. In Greek
usage here it does not. A better English translation to eliminate the element
of doubt would be to substitute the word “since there is.” Every translator and
translation supplies the verb in these clauses because no verb appears in the
Greek text. A variety of verbs have been supplied—there be (KJV); there is any
(NASB, NKJV); you have any (NIV)—none of which are in the text. In the texts after the word “if” are only
nouns. Literally the text reads “If consolation/encouragement in Christ.”
However verbs must be supplied to smooth the English. These should also be
viewed (since they are first class conditions) as statements of fact, not
questions. Paul makes this appeal on the basis of “objective realities that
have already occurred in their in their own experience.”[4]
The four incentives are the basis or ground upon which harmony and humility are
produced.
(1)
“Since [there is]
encouragement in Christ” (2:1a) [my translation].[5]
The main noun found is paraklesis
and can mean two different ideas: (1) comfort or consolation; or (2)
exhortation or encouragement.[6]
There is a debate which idea
should be used, and there are good men on both sides.[7]
The majority see it in the sense of exhortation. This seems to be supported by
the word by Ephesians 4:1, 1 Corinthians 1:10. Most observe that the context
favors the meaning of encouraging or helping.[8]
The word encouragement carries the both ideas of admonition and at the same
time the tone of consolation, which is encouragement as well. Encouragement
implies the idea of stimulus.
(2)
“Since [there is]
comfort of love” (2:1b) [my translation]
The word comfort is the Greek word paramythion (found only here) meaning to comfort or console. The
background of the word has the fundamental idea of speaking in a friendly way
to someone, thus to console or comfort. It is a neuter noun which “indicates
the instrument used by the one who is comforting.”[9]
Love is the instrument or generates the comfort. Therefore it carries the idea
of love comforting you. This love works in two directions: First, we are
comforted by the love of God (Romans 5:8; 1 John 4:7, 16). Second, we are to
comfort others by love (1 Corinthians 8:1; Galatians 5:13).
(3)
“Since [there is]
fellowship of the Spirit” (2:1c) [my translation]
There is somewhat of a debate as to how we should view
“spirit” in this verse. Is it a reference to the spirit of fellowship or to the
Holy Spirit? There is no Greek article before the word spirit, thus some
understand the phrase as merely kindred spirits—fellowship in spirit. However, most commentators take it as a
reference to the Holy Spirit. The reasons are:[10]
(1) there are other clear references to the Holy Spirit where the article is
absent, even the modifier “Holy” is not found (cf. Romans 7:6; Galatians 3:3;
5:16, 18, 25). (2) The word fellowship in the New Testament has the connotation
of spiritual fellowship; therefore the modifier of the spirit is unnecessary. (3) The near parallel of 2 Corinthians
13:14 is so unusually close that few deny that Philippians passage refers to
the Holy Spirit. The word fellowship has the idea of communion and
participation. It seems best to include both the communion with and by the Holy
Spirit, as well as our participation with the Holy Spirit.
(4)
“Since (there are)
bowels [affections] and mercies” (2:1d) [my translation].
This is an interesting phrase and difficult phrase to
understand, not to speak of being odd to our western and modern ears. The Greek noun found here is splanchnon and its meaning is the chief intestines, entrails,
bowels. Figuratively it speaks of the seat of emotions and passions.
Metonymically, is speaks of inward affection or compassion.[11]
The KJV translates it literally as bowels in this verse and earlier in Phil.
1:8, as well as 2 Corinthians 6:12; Colossians 3:13; Philemon 7, 12, 20; and 1
John 3:17. In Acts 1:18 it speaks
directly to literal physical bowels of Judas.
However, it is not consistent and on two occasion translates it as
“tender mercies” (Luke 1:78), and “affection” (2 Corinthians 7:15). Since only
one reference speaks of the physical inward parts of the body, the rest are
used figuratively and metonymically, it is better to translate the word as
affections (as in most modern translations). The New Testament world saw the
bowels as the seat of emotion and affection.
The word translated mercies is the Greek word oiktirmos means to have compassion on; pity; or mercy. “Oiktirmos is the pity or compassion which one shows for the
suffering of others.”[12]
It is an outward movement toward
others because of an inward concern or compassion.
This phrase is somewhat ambiguous, especially in light
that the preceding phrases are triune in view, since they likely refer to
encouragement in Christ, love of God, and fellowship of the Spirit. There is a
difference of opinion as to if this phrase refers to God, or to human emotions
that are to be displayed by the saints. There can be little question that it
can be used either way: It describes God’s character (Rom.
Products
of the incentives (2:2-4).
Paul
directs them to “make my joy complete” by using these incentives to produce
harmony and humility. They are incentives to put into action three graces that
are to be evident in their lives. Hendricksen calls them—Oneness, Lowliness,
and helpfulness.[14]
Since harmony and humility center upon attitudes of the mind, I see three types
of minds or attitudes that are to be manifested because of these
incentives—Unity of mind, Lowliness of mind, and a Concerned mind.
(1)
Unity of Mind (2:2)
“Being of the same mind, maintaining the same love,
united in spirit, intent on one purpose” (2:2). The Greek word for mind is phroneo, meaning to think, have a mindset, or attitude. It
speaks not only of one’s attitude, emotions, and the will.[15]
It speaks not of the brain, but the action or function of the brain. It is a
key word in Philippians appearing 9 times (1:7; 2:2 [twice]; 2:5; 3:15 [twice];
3:19; 4:2 and 4:10). Unity of mind was one of the characteristics of the early
believers. It literally reads: “that you keep on thinking the same thing.” It
should be pointed that the unity and uniformity is not the same. Unity comes by
having a kindred spirit; uniformity comes from outward pressure. Having the
same mind accommodates three things: (1) the same love which speaks of the
united emotion of love. Love is a unifying factor. (2) United in spirit or
literally “joint souls.” This “underscores the idea that the Philippians are to
share one soul, possess a common affection, desire, passion, sentiment for
living together in harmony.”[16]
(3) Of same intent of purpose (one mind). It speaks of singleness of purpose.
(2)
Lowliness of mind
(2:3).
Before Paul gives
us the next product, he begins with two areas that hinder us from having a
correct mindset: “do nothing from
selfishness or empty conceit…” (Phil. 2:3). This is a clear prohibition
that is absolute, indicating it is binding upon the believer at all times.
These things divide and cause discord. They are to be avoided at all cost.
First is selfishness. The Greek word
is eritheia, meaning strife, selfish ambition, or contention. “It
represents a motive of self-interest, mercenary interest.”[17]
It is limited in scope and shortsightedness. It cannot see beyond one’s self.
Second, and closely connected, is empty
conceit. It is kenodoxia in the Greek, meaning empty pride, vainglory, a desire
for praise. It is one who wants to be admired by others. These two elements
disrupt unity. Calvin calls them the “most dangerous pests for disturbing the
peace of the church.”[18]
They destroy the key elements of harmony and humility.
Harmony must be accompanied “with humility of mind” (Phil. 2:3). The text separates the concepts
with the conjunction “but” (alla) which denotes contrast. In this case the contrast is
between extreme differences—pride and humility. Humility of mind is extremely
different in contrast to pride and selfishness. He describes and instructs “let
each of you regard one another as more important than himself” (2:3). The words “more important” is the Greek word hyperecho, meaning to hold above, or to be prominent. Calvin asks
how one who is superior to another reckon the other better? He answers it is
one’s perception of God’s gifts and our own infirmities.[19]
We must not glory in our gifts,
and must employ ourselves in correcting and detecting our personal faults. That is extreme thinking in our world today.
“His point,” says Constable, “was that we should view others as worthy of more
consideration that we give ourselves.”[20]
That is the mind of Christ.
(3) A Concerned Mind (2:4)
Harmony and Humility are preserved by a concerned mind.
The concern is not directed to self, but toward others. “Do not [merely] look
out for your own personal interest, but also for the interest of others” (2:4).
In this verse let us note three things: First, it deals with our life focus.
The word look is the Greek word skipeite, means to look
attentively, watch, observe, focus, or to contemplate. It is the basis of the
word “scope” in English. Thus it speaks of a mind that is directed or focused
on concern. Second, the primary focus is not to be selfish—not merely for your
own personal interest. The phrase certainly indicates that it is not to be
disregarded, but it is not to be primary or exclusive. Third, but we are “also”
to be concerned about the need of others. 1 Corinthians 10:24, exhorts that one
should not “seek his own [good], but that of his neighbor.”
To be continued...
[1]
C.F. Baker, UNDERSTANDING THE BODY OF CHRIST: A PAULINE TRILOGY, 69.
[2]
Moises Silva, PHILIPPIANS, 99.
[3]
Ibid, 100.
[4] Peter T. O’Brien, NIGTC: PHILIPPIANS, 167.
[5] To capture the
tone and essence of the first-class condition I have translated them as
statements. Admittedly this is somewhat a free translation.
[6] Gerald F. Hawthorne, WBC: PHILIPPIANS, 65.
[7] See O’Brien, 168-170; J.B. Lightfoot,
PHILIPPIANS 107; Silva, 103; Hawthorne ,
65.
[8] I-Jin Loh and Eugene A. Niga, A TRANSLATORS
HANDBOOK ON PAUL’S LETTER TO THE PHILIPPIANS, 48.
[9] Spiros Zodhiates, THE COMPLETE WORD STUDY
DICTIONARY: NEW TESTAMENT, 1111.
[10] Hawthorne ,
66.
[11] Zodhiates, 1307.
[12] Ibid, 1034.
[13] O’Brien, 175-176.
[14] William Hendricksen, NTC: PHILIPPIANS, 99.
[15] Hawthorne ,
67.
[16] Ibid, 68.
[17] Zodhiates, 654.
[18] John Calvin, CALVIN’S NEW TESTAMENT COMMENTARIES:
Galatians, Ephesians, Philippians and Colossians, 245.
[19] Calvin, 246.
[20] Thomas Constable, NOTES ON PHILIPPIANS, 28.
Frankly i do not think that the communitarian perception reflects the biblical message... because no one sees 'eye to eye'; often differing in assertions, or failing to comprehend. Frankly, i do not normally read modern bible commentaries. I prefer mine dated. Having stated that, i think that this may be postmodern.
ReplyDeleteThanks for comments. However, I can assure you that I am not postmodern in any since of the word. I consider myself as a dispensational fundamentalist.
DeleteWas wrestling with this passage for preaching and your article on it has been unbelievably helpful. Thank you.
ReplyDelete