1. The gospel tells us of the radical incarnation of God to servant in the life of Jesus. On this premise, Paul appeals for unity in the church.
2. vs 1-2 The Goal
2.1. Summary
2.1.1. our experience demands an entailment.
2.1.1.1. The point Paul is making, then, is that we have been called not only to enjoy the comforts of the gospel but also to pass them on. Carson, D. A. (1996-04-01). Basics for Believers: An Exposition of Philippians (Kindle Locations 748-749). Baker Publishing Group. Kindle Edition.
2.2. v1 - "SO" /hterefore, inconsequence of what I've said
2.2.1. The connection of this chapter is to the previous, namely 1:27-30. THough there is a difference.
2.2.2. The previous verses (1:27-30) was a call to stand united against the forces externally to the community of hte church.
2.2.3. This chapter is a call to stand united within the church and the force that will arise from within - namely division
2.2.4. THe call to live your life worthy of the gospel now finds concrete expression !
2.3. "if ..any"
2.3.1. This should be read as "because" or "since" - Paul is using hyperbole --- If you believe any of this is true, if you believe there is comfort or consolation... etc. The point is from this truth, therefore ...
2.3.2. If is like "since" - "if i'm your friend, then please give me a ride home."
2.4. Structure
2.4.1. The four fold appeal of vs 1 is parallel to the four fold result of v 2
2.5. Appeals of verse 1
2.5.1. All of these "ifs" follow a similar patter as ----- 2 Corinthians 13:14 (ESV) — 14 The grace of the Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you all.
2.5.2. "any encouragement (comfort - Fee) in Christ"
2.5.2.1. not just about "in Christ", but the point is that they are in Christ in suffering, i.e. a ref to 1:29-30, so that the effect of suffering for the sake of Christ together means that they will be comforted by Christ together.
2.5.3. "any comfort from love"
2.5.3.1. Classical Greek - "To speak to someone in a friendly way" - Obrien
2.5.3.2. Not our love for each other, but our shared experience of being comforted in the love of Christ
2.5.4. "any participation in the spirit"
2.5.4.1. Ref 1:27 - Standign firm in one spirit. Meaning the Spirit of God is doing something and the exhortation to 1;27 is to participate in the spirit, so that the final end of that is we stand together.
2.5.5. "any affection and sympathy"
2.5.5.1. "affection" = feelings .... "sympathy" = mercy
2.5.5.2. note: tehre's no genitive here, so where do these belong and to where do they go? Likely, they are the expected result of the first three"IF's" - that as they had the common experience of God's love towards them, so they have a common expeirence of affectiona nd sympathy towards each other.
2.6. v2 - complete my joy
2.6.1. So as we go through the book of philippians, we want to see this theme of joy resonate and note it... because it's more complex than we think it is.
2.6.2. He is their friend as well as their apostle: They are his “joy and crown” (4: 1), they fill Paul with joy whenever he remembers them in prayer (1: 4), and their unity with one another will only complete the joy he already has on their account (2: 2). Thielman, Frank S. (2009-05-26). Philippians (The NIV Application Commentary) (p. 96). Zondervan. Kindle Edition.
2.6.3. One of the things we notice here is that Paul affirms personally that his joy is circumstantial - namely, his joy will be full when they are united - that's circumstantial
2.6.3.1. 1:5 - joy because of their partnership
2.6.3.2. 1:18 - "in that" the preaching of the gospel - "I rejoice"
2.6.3.3. Not just Paul - 3 John 4 (ESV) — 4 I have no greater joy than to hear that my children are walking in the truth.
2.6.4. Paul could have moved from the suppositions in v1 to the consequence in v2 (surely God's love is enough of an appeal) bu there Paul interjects his heart, his personalness. Paul is not just a theologian, he is a friend.
2.7. SAMENESS - UNITY IS CLEAR --- results of verse 2
2.7.1. "same mind"
2.7.1.1. "ones thinking and striving cannot be seen in isolation from the overall direction of his or her life" OBrien. The call here is to move as a body together - unity of thought and will
2.7.1.2. Not just think on the same things, the idea is to be like-minded (NIV), to have a common disposition toward something (eg life, values, people) ,,,but especially about self in relation to others (vs 6-11 - tink of others as better than yourself)
2.7.1.3. ** doesn't mean same opinion on everything, but same mindset in the Lord - meaning they have the same undertanding of what it means to be under the rulership and reign of Lord Jesus
2.7.1.3.1. This is big because in Philippi, this idea of conformed loyalty and mindset is huge for it's history and status as a colony.
2.7.2. Same love
2.7.2.1. Love for each other as they exerpeince gods love for them. This happens as they turn their attention to others.
2.7.2.2. So this is a call to love humbly, to love in such a way that others needs are more predominantly cared for then our own needs
2.7.3. full accord
2.7.3.1. "of one mind"
2.7.4. one mind
2.7.4.1. literally- minding the same thing
2.7.4.2. means to have the same purpose / same intent
2.7.5. NOTE
2.7.5.1. 1- The merging of mind and soul here. Think in unity and feel in unity
2.7.5.2. 2 - Paul addresses unity and disposition. Meaning it's not enough to be doing things together, we must be disposed / oriented in heart and mind to unity. And it's not enough to be oriented in ehart and mind together. Our actions and living must be together
2.7.5.2.1. ILL: Football team - they all want to win, they all want to proceed - but they get out there and they don't work together at all. On the flip side, they work together, but no one speaks of the team, everyone speaks of their own personal gain and agenda!
2.7.5.2.2. Paul wants both the action and the motive.
2.7.5.2.3. Ex. chapter 1 - those that preach teh gospel - unity in action, but not in motive.
2.7.5.2.4. ex. Cahp 1 - unless paul was imprisoned, there were some united in motive, but not in action
2.7.5.2.5. This is huge fo rthe body of christ - we can' tjust accent to common practice, but we must do common practices (life together). Likewise, we can't just do things together but have personal agendas
2.7.5.3. 3 - this is not a plea for being replicas of each other, but to adopt the mind of christ and to love across our differences
3. vs 3-4 The means
3.1. SUMMARY: 2: 3 The unity and harmony that Paul earnestly desires for his readers can be achieved only if they reject all forms of self-seeking and vainglory, and instead humbly regard one another as more important than themselves. - obrien
3.2. Connection - Be like Jesus then!
3.3. Verse 3 Philippians 2:3 (ESV) — 3 Do nothing from selfish ambition or conceit, but in humility count others more significant than yourselves.
3.3.1. SUMMARY
3.3.1.1. 1 - Likely this is the budding issue in Philippians - an arrogance that is growing
3.3.1.2. 2 - pauls addressing this because this type of living is destructive to the community of God's people
3.3.1.3. 3 - this verse is in contrast to verse 4 and the exzample of verse 4, namely verse 5 and on - Jesus
3.3.2. exposition
3.3.2.1. "Do nothing"
3.3.2.2. "from selfish ambition"
3.3.2.2.1. REF: Exact word - Already used, chapter 1 - of those that preach the gospel to hurt paul. So Paul's point is don't be like those guys. Don't do anything out of selfish ambition or conceit - thinking about youreslfe at the center
3.3.2.2.2. derived from "hireling" , a mercenary spirit
3.3.2.2.3. "rivarly"
3.3.2.2.4. as opposed to jesus, he worked for our good
3.3.2.2.5. The term “selfish ambition” (eritheia) sums up the attitude Paul wants the Philippians to avoid. In literature prior to the New Testament, the term appears only in Aristotle’s Politica, where, in the course of discussing the various causes of political revolutions, the philosopher identifies one cause as the greedy grasp for public office through unjust means. 19 No trace of this connection with politics appears in the New Testament’s use of the term, but the notion of a greedy attempt to gain the upper hand through underhanded tactics is clearly present. Thielman, Frank S. (2009-05-26). Philippians (The NIV Application Commentary) (p. 97). Zondervan. Kindle Edition.
3.3.2.2.6. Bonhoeffer on how to erradicate selfish-ambition in Life Together
3.3.2.3. "or conceit"
3.3.2.3.1. "vain glory" or "empty glory"
3.3.2.3.2. usually used to indicate that a person thinks too highly of themselves, hence it is dilusional thinking. "Stop being dilussional about how great you are!!!" might be a good way to translate this
3.3.2.3.3. Galatians 5:26 (ESV) — 26 Let us not become conceited, provoking one another, envying one another.
3.3.2.3.4. as opposed to jesus, who could hav e though highly of himself but chose not to
3.3.2.4. But
3.3.2.5. in humlity
3.3.2.5.1. "lowliness of mind" - think of yourself as lowly, servant, not all of that!
3.3.2.5.2. Paul promotes something that in Greek culture was looked down upon
3.3.2.5.3. In this Roman colony, as well as in Rome itself (note Rom. 12 :16, where the cognate ταπε νός appears ), an order of gradations prevailed, in which a person was regarded or valued according to his social standing. Accordingly, Paul’s exhortation in 2: 2-4 (as well as at Rom. 12: 16) is a call to the readers not to disqualify fellow church members on the grounds of their social standing. Rather, they are to show true humility, regarding others better than themselves. 866 O'Brien, Peter T. (2010-04-12). The Epistle to the Philippians (The New International Greek Testament Commentary) (Kindle Locations 4951-4954). Eerdmans Publishing Co - A. Kindle Edition.
3.3.2.5.4. Why? Why do Christians walk through life feeling a humble sense that we owe service to people, rather than them owing us? The answer is that Christ loved us and died for us and forgave us and accepted us and justified us and gave us eternal life and made us heirs of the world when he owed us nothing. He treated us as worthy of his service, when we were not worthy of his service. He took thought not only for his own interests but for ours. He counted us as greater than himself: “Who is the greater,” he said, “one who reclines at table or one who serves? Is it not the one who reclines at table? But I am among you as the one who serves” (Luke 22:27).
3.3.3. count others more significant than yourselves
3.3.3.1. This is really what humility is - thinking about others.
3.3.3.2. Count others- means the focus is others and not self - it's actually quite easy to think about ourselvs and talk about ourselves in debased views. The real test is do we think of others and promote others. People rarely do that because humility is rare
3.3.3.2.1. When we praise others it moves the focus off us and we don't liek that. So we talk humble but not humbly
3.3.3.2.2. Keller's freedom of forgetfulness .. find a quote
3.3.3.2.3. humble brag
3.3.3.3. It is an amazing thing how lavishing Jesus was with praise
3.3.3.3.1. John the baptist -
3.3.3.3.2. Centurian - greater faith
3.3.3.3.3. mary - her name wil be written of
3.3.3.4. This "Counting" is not in made up prsuppositions - but in caring
3.3.3.4.1. Meaning - we don't say - you are the best at singing -w hen in reality, your not great an dit's not loving to feed your dilussions.
3.3.3.4.2. The point is to care for a person in such a way that they are more SGINIFICANT - meaning,.they're welfare is more important than my own
3.3.3.5. ut I missed the point. The point was not what others are. The point is what you count others to be. And the focus in not on how they read or do math, or any other skill or trait. The focus is: Will you count them as worthy of your help and encouragement? Not are they worthy? But will you count them as worthy? Will I serve my sister? Will I take thought not just for my interests but for hers? Will I encourage her and take the time to help her and build her up. Will I stop shooting buckets in the driveway and show interest in her?
3.4. Philippians 2:4 (ESV) — 4 Let each of you look not only to his own interests, but also to the interests of others.
3.4.1. summary
3.4.1.1. 1 - There is a tension here Paul is teaching them between "me" and community
3.4.1.1.1. each of you - personal
3.4.1.1.2. God works in the fulness of community
3.4.1.1.3. Jews were bred with community, greeks were not, individual. So this is important they hear this and not lose track of personal
3.4.1.1.4. America
3.4.1.2. 2- this verse teaches us that it's not enough to simply live holy lives.
3.4.1.2.1. Yes do that, but the fuliment of the law is that our lives while personally holy, is oriented towards others.
3.4.1.2.2. Think through what that means, think through how the gospel has shpaed you in God's community. How often do you pray for people, reach out to people, persue people.
3.4.1.2.3. Holy living exisitng in selfishness most likely will look nothing like Christ and all like Pharisee
3.4.1.2.4. Historical background is interesting - because here Augustus teamed up with Antony to fight brutus and cassius, but then they fight each other. Why? Cause the greater cause was subservient to their own cause
3.4.1.2.5. so to the potential of sufferin gtoegher, but then tearing each other down
3.4.1.3. 3 - This appeal is based on what we have in God
3.4.1.3.1. As Barth rightly pointed out, here is a vivid, miniature expression of the heart of Pauline ethics, not simply because its predicate is grace, but because it is grounded in the character of God as that has been revealed in Christ Jesus, which is the point to be taken up next. As with so much else in this letter, here, too , is a word for all seasons. One can only imagine what might happen if we were to rethink — and re-experience — the love and encouragement that is ours through the Trinity, and on that basis also rethink — and thus reorient — our life in Christ in terms of our relationships to one another. If we ourselves were more truly characterized by the content of this appeal, we might become a more effective people in the world. Fee, Gordon D. (1995-07-14). Paul's Letter to the Philippians (Kindle Locations 5609-5614). Eerdmans Publishing Co - A. Kindle Edition.
3.4.2. exposition
3.4.2.1. Let each of you
3.4.2.2. look ... to ... interests
3.4.2.2.1. interest is a filler, not in the original
3.4.2.2.2. So it could be, “Let each of you look not only to your own financial affairs, or your own property, or your own family, or your own health, or your own reputation, or your own education, or your own success, or your own happiness—don’t just think about that, don’t just have desires about that, don’t just strategize about that, don’t just work toward that; but look to the financial affairs and property and family and health, and reputation, and education, and success, and happiness of others.”
3.4.2.2.3. In other words, verse 4 is a way of saying the words of Jesus, “Love your neighbor as you love yourself” (Matthew 22:39)
3.4.2.3. not only his own
3.4.2.3.1. Philippians 2:21 (ESV) — 21 For they all seek their own interests, not those of Jesus Christ.
3.4.2.3.2. 1 Corinthians 10:24 (ESV) — 24 Let no one seek his own good, but the good of his neighbor.
3.4.2.3.3. 1 Corinthians 10:33 (ESV) — 33 just as I try to please everyone in everything I do, not seeking my own advantage, but that of many, that they may be saved.
3.4.2.3.4. Fullfilment of the law - meanig part of our redemption is to do this .... Galatians 6:2 (ESV) — 2 Bear one another’s burdens, and so fulfill the law of Christ.
3.4.2.3.5. “whoever wants to be first must be slave of all” (Mark 10: 43–44; cf. 9: 35; Matt. 20: 27; 23: 11; Luke 22: 26– 27). Thielman, Frank S. (2009-05-26). Philippians (The NIV Application Commentary) (p. 107). Zondervan. Kindle Edition.
3.4.2.4. but also to the interests of others
4. vs 5-9 His Example of Humility
4.1. Summary
4.1.1. 1 - Some believe this to be a hymn of the early church
4.1.1.1. It may be or it may not be, but that doesn't matter much to the meaning nore the interpretation
4.1.1.2. Here Paul is at his finest, so Christo-centric that all his arguments and commands and exhortations leads us back yet once again to Jesus, his life, his example.
4.1.2. 2 - In the end, Jesus gets the highest place because he displayed the highest essence of humlity - From god to man
4.1.3. 3 - His humlity is a the ultimate mindset and antithesis of selfish-ambition (vs 1-4)
4.1.4. 4 - This is Paul's deep Christology - here the diety of Christ, the incarnation
4.1.5. Philippians 2: 6– 11 is among the most informative statements in the Bible on the nature of Christ’s incarnation. At least on the traditional reading of the passage, it speaks of Christ’s preexistence, his equality with God, his identity with humanity, and the costly nature of that identity. The passage also provides insight into Christ’s status after his incarnation and into the future submission of all created beings to his authority. Thielman, Frank S. (2009-05-26). Philippians (The NIV Application Commentary) (p. 109). Zondervan. Kindle Edition.
4.2. exposition
4.2.1. "have this mind among you"
4.2.1.1. So here is this imperative that was central to verse 1-4
4.2.1.2. The this points to verse 1-4
4.2.1.3. So verse says "have the mindset I just told you about among yourselves ..."
4.2.1.4. but why? well look to jesus
4.2.2. "which is yours in Christ Jesus"
4.2.2.1. This phrase qualifies further what the "mind" they are to have
4.2.2.2. likely - "which is also in Christ Jesus
4.2.3. "who though he was in the form of God"
4.2.3.1. Morphe
4.2.3.1.1. the Greek word underlying these renderings (morphe) frequently referred in classical literature to the different forms that a divine being might take. 16 When Paul uses the term in verse 6, however , he is not interested in the different physical characteristics of a being with a single substance, but in the equality of Christ Jesus with God, as the next phrase explains . Thielman, Frank S. (2009-05-26). Philippians (The NIV Application Commentary) (p. 115). Zondervan. Kindle Edition.
4.2.3.2. Early christians, by ways of his word, actions, authority, death and resurrection, believed he was in the form of God - NOT MEANING 'he was like God but not really', but that he was God in any essential way
4.2.3.3. Why NIV says it this way - Who, being in very nature[a] God, did not consider equality with God something to be used to his own advantage;
4.2.3.4. not just ontology - not just essence, but in action and in doing (if we understand morphe in the next verse of man the same)> Jesus did not just become essence of man, but lived as a man
4.2.3.4.1. So too he lived as God, was God
4.2.3.4.2. Col - he created!
4.2.3.5. Clearly thisis the case
4.2.3.5.1. John 5:18
4.2.3.5.2. John 10:33
4.2.4. "did not count equality with God a thing to be grasped"
4.2.4.1. grasped - harpagmon
4.2.4.1.1. rare, and when it shows up in Greek literature, denotes roberry (fee)
4.2.4.1.2. Grasped - exploited, something to be employed of rhis own advantage
4.2.4.1.3. Translation- "who bing int he form of god did not count equality with God a thing to be explotied" - selfish ambition
4.2.4.2. Adam was made in the image of God and grasped to be like God. Jesus was was essential God, did not and emptied hismelf to be like man
4.2.4.3. Meaning he who was God could have used it for his own advantage (selfish-ambition) but instead emptied himself. Here Seize has no object, but is more like an adjetive - a nature, action, inclination
4.2.4.4. This is an attitude and it is demonstrated in action
4.2.4.5. The eternal Son did not think of his status as God as something that gave him the opportunity to get and get and get. Instead, his very status as God meant he had nothing to prove, nothing to achieve. And precisely because he is one with God, one with this kind of God, he “made himself nothing” and gave and gave and gave. Carson, D. A. (1996-04-01). Basics for Believers: An Exposition of Philippians (Kindle Locations 530-532). Baker Publishing Group. Kindle Edition.
4.2.5. "but emptied himself"
4.2.5.1. The point is everythign Jesus did was the exact opposite of selfish-ambition
4.2.5.2. Other transltioants - he made himsel fnothing
4.2.5.3. Emptied -
4.2.5.3.1. Fee says it's metaphor, pure and simple. he emptied hismelf of nothing, especially of his being or essence
4.2.5.3.2. KJV - he made himself of no reputation
4.2.5.3.3. NIV - made himself nothing
4.2.5.3.4. As Wright put it well, "The real humiliation of the incarnation and the cross is that one who was himself God, and who never during the whole process stopped being God, could embrace such a vocation." (FEE)
4.2.5.3.5. God. The concern is with divine selflessness : God is not an acquisitive being, grasping and seizing, but self-giving for the sake of others. (Fee)
4.2.5.3.6. *** He gave up his rights, he become a nobody --- see the contrast - God to servant, somebody to nobody , did not use his diety to exploit for hismelf
4.2.5.3.7. , he gave up his divine rights, he gave up his eternal reiches (2 Cor 8:9), and most of all He gave up communion with teh Father John 17:45 , he gave up his glory (John 17)
4.2.5.3.8. Humilty does this ... gives up things!
4.2.5.4. *** MIstake - do not hink he existed in the form of God (like Adam was an image of God), then took a lower position, and therefore God paid him ... and exalted him!
4.2.5.5. Does not mean he emptied himselfof his diety!!
4.2.5.6. In the 19th century, liberal scholars propounded a doctrine called the kenotic theory of the incarnation, and you may have heard it, the idea being that when Jesus came to this earth, He laid aside His divine attributes so that the God-man at least touching His deity no longer had the divine attributes of omniscience, omnipotence, and all the rest. But of course, that would totally deny the very nature of God, who is immutable. Even in the incarnation, the divine nature does not lose His divine attributes. He doesn’t communicate them to the human side. He doesn’t deify the human nature, but in the mystery of the union between the divine and the human natures of Jesus, the human nature is truly human. It’s not omniscient. It’s not omnipotent. It’s none of those things. But at the same time, the divine nature remains fully and completely divine. B. B. Warfield, the great scholar at Princeton, in remarking on the kenotic theory of his day said, “The only kenosis that that theory proves is the kenosis of the brains of the theologians who are propagating it.”—that they’ve emptied themselves of their common sense.
4.2.6. taking the form of a servant
4.2.6.1. He entered our history not as kyrios (" Lord"), which name he acquires at his vindication (vv. 9-11), but as doulos (" slave"), a person without advantages, with no rights or privileges, but in servanthood to all. (FEE)
4.2.6.2. This then is the epitome of divine love, of a seeking others type of love
4.2.6.3. "I am among you as one who serves," Luke 22:27. Matthew 20:28, "The Son of Man didn't come to be served but to serve, to give His life." You see, He waived the exercise of His rights as God and did only what God asked Him to do. Came all the way down, emptied Himself and became a slave. And He served men as one who was a slave.
4.2.7. being born in the likeness of men
4.2.7.1. Romans 8:3 (ESV) — 3 For God has done what the law, weakened by the flesh, could not do. By sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh,
4.2.7.2. So likeness here emphasis he is like us but not totally like us, cause he's without sin
4.2.7.3. I want to say something to you that I don't want you to misunderstand. When God became man in the form of Jesus Christ He did not become man as man was pre-Fall. You understand that? He did not become man as Adam was in his innocence. He became man in the sense of partaking of the results of fallenness. You say, "What do you mean by that?" Well ask yourself some simple questions. Did He feel pain? Yes. Did He feel sorrow? Did He weep? Did He have strong crying and tears? Did He ever hunger? Did He thirst? Was He weary? Was He weak? And here's the final one, did He die? Death was the result of what? The Fall. This is not a...this is not God taking on the unfallen character of humanity, this is God taking on the fallen character of humanity with one significant element eliminated. What is it? Sin, "Being all points tempted as we are," Hebrews 4:15, "yet without sin."
4.2.7.4. John 1
4.2.8. and being found in human form
4.2.8.1. Morphe - of same form, substance
4.2.8.1.1. fee: that which truly characterizes a given reality
4.2.8.1.2. Denotes a form that is not external, but essential to being
4.2.8.1.3. You can perhaps understand the word morpheif you compare it to another Greek word, schema. Both of them could be translated in English "form." That's really the best English word but it...it loses something unless it's split into those two Greek words. Let me show you the distinction. "Form" or morpheis the essential character of something, what it is in itself. Schemais the outward form that it takes. The morphenever changes, the schemachanges. Perhaps a simple illustration would be this. I am a man, I possess manhood. I have possessed manhood since I was conceived and I will possess manhood until I die, that is my morphe. But that essential character of manhood is manifested in many different schema, if I can transliterate a bit. In other words, there was a time I was an embryo, there was a time I was a baby. There was a time I was child. Then I was a boy, then I was a youth. Then I was a young man, then I was an adult. And some day I will an old man. And right now I am in the prime of life. I could feel your impulses on that one. But, you see, my morpheis manhood, my schemachanges. And when Paul selects the word morphehe is saying something very specific. He is saying that Jesus has always existed in the unchangeable essence of the being of God. To make it simple, he is saying Jesus is God. He possesses the very being and the very nature of God and He has always possessed that. And that interpretation of that first phrase is certainly strengthened by the second phrase in which He speaks of Jesus having equality with God. And thereby he describes, of course, what he meant by being in the form of God, he meant being equal with God. Why is it that we have so much discussion on this issue? Because it is the heart and soul of the Christian faith. And inevitably when people attack the Christian faith, when forms of religion other than the truth attack us, they attack at the point of the deity of Christ.
4.2.8.2. That he was born and THEN found in the form of human supposes that he was in the form of God first.
4.2.9. he humbled himself by becomign obedient to the point of death
4.2.9.1. so in divinity he emptied himself and in humanity he humbled himself - it's his nature
4.2.10. "even death on a cross"
4.2.10.1. So here the God and Lord of All, lays down his life as a slave. To suffer humiliation because of obedience (not just love) but obedience to his Father.
4.2.10.2. "EVEN" the emphasis there, a sigh there, a I'c'an't believe how bad that is .. but yes, even the death on a cross!!!
4.2.10.3. The Chrsitian scandal is that the greatest act of love and justice and saving is done on the most vile of places, one reserved for the worse of criminals and one who was an insurrectionist
4.2.10.3.1. And in this sense, it's true. Jesus in roman times deserved death for he was an insurrectionist. he was coming to establish a new kingdom, a new king. He woul dnever bow to caesar, nor would his followers after him.
4.2.10.4. Crucifixion was for all, but often was reserved only for the lower class and slave because it was so bad
4.2.10.4.1. Polite company did not talk about crucfiexion
4.2.10.4.2. Generally, however, the victim was first tortured in various ways and then fastened to a cross by impaling, nailing, binding with ropes, or some combination of all three. Death often came slowly over a period of days as the victim experienced increased blood loss, thirst, hunger, the attacks of wild animals, and suffocation. Thielman, Frank S. (2009-05-26). Philippians (The NIV Application Commentary) (p. 119). Zondervan. Kindle Edition.
4.2.10.5. so the corss is a stumbling block tothe jews (1 cor 1;23)
4.2.10.5.1. To think their messiah woudl suffer at the hadns of romans that way was unbearable to self-justified/ self-righteous jews
4.2.10.5.2. to the jews foolishness - how can anyone crucified by a savior or lord the cross was for the lowest lowe lives
4.2.10.6. Paul's point - jesus wnt from the highest of highs to the lowest of lows - literally!
5. Conclusion
5.1. In the final analysis, the prinsiclpe is love, th e pattern is christ, the power is the spirit, and their ultimate purpose the glory of God
5.2. FROM THE MOMENT of birth, people urge others to meet their needs. The infant cries until Mom comes to feed or change her. The toddler misbehaves until Dad stops playing with little sister and has to give full attention to him. At older ages siblings often demand privileges in at least equal proportion to, and preferably in greater amounts than, their brothers and sisters. Adults often seek the highest paying jobs, the most comfortable homes, the most prestigious cars, and the most extravagant Thielman, Frank S. (2009-05-26). Philippians (The NIV Application Commentary) (p. 128). Zondervan. Kindle Edition.
5.3. Imitate Christ
5.3.1. In 1 Corinthians 8: 1– 11: 1 Paul addresses a group within the Corinthian church who thought that they had the right to eat cultic meals in pagan temples despite the fact that some Christians of weaker conscience had lapsed into idolatry as a result . He tells this group that simply possessing a right does not mean that it should be used. Love, not possession of rights, should be the believer’s guide. In order to illustrate this, Paul says that he himself had the right to be paid for his missionary work among the Corinthians but chose not to take advantage of the right since to do so might “hinder the gospel of Christ” (9: 12). Later, he summarizes his argument: “For I am not seeking my own good but the good of many, so that they may be saved” (10: 33); and he concludes the discussion with this admonition: “Follow my example, as I follow the example of Christ” (11: 1). Thielman, Frank S. (2009-05-26). Philippians (The NIV Application Commentary) (p. 131). Zondervan. Kindle Edition.
5.3.2. Similarly, in 2 Corinthians 8: 1– 9: 15 Paul urges the Corinthians to give some money to his collection for the poor Jewish believers in Jerusalem. Paul does not want one group of believers to be living in poverty while another flourishes: There should be equality (8: 14). As part of his argument that the Corinthians should help maintain the equality of believers , Paul reminds them of what Christ has done for them: For you know the grace of our Lord Jesus Christ, that though he was rich , yet for your sakes he became poor, so that you through his poverty might become rich (8: 9). Thielman, Frank S. (2009-05-26). Philippians (The NIV Application Commentary) (p. 131). Zondervan. Kindle Edition.
5.3.3. In Ephesians 5: 25– 28 Paul tells husbands to treat their wives as Christ treated the church. Echoing the imagery of God’s redemption of Israel in Ezekiel 16: 1– 14, Paul says that Christ loved the church and gave himself for her in order to make her holy, Thielman, Frank S. (2009-05-26). Philippians (The NIV Application Commentary) (p. 131). Zondervan. Kindle Edition.
6. introduction
6.1. review and connection
6.1.1. ch 1 ended with a call to stand against external forces.
6.1.2. But often that unites us more than divides us. It's often when there is no pesecution that division internall comes and it's far worse cause how do yo ufight it?. That's chap 2, a call to unity, to live according to the gospel - but to fight for internal unity.
6.1.3. As is often the case, unity and suffering are connected
6.1.4. why is philipians written?
6.1.4.1. Paul in prison
6.1.4.2. Ephphditus sends aid
6.1.4.3. Paul sends letter back
6.2. Community of believers - live a life worthy of the gospel
6.2.1. The key is understanding what it means for there to be a church in Philip and wha tliving redemptive lives means
6.2.2. counter-culter / outpost / witness to God!
6.3. Unity is key to this book
6.3.1. All churches Paul wrote to he addressed the issue of unity
6.3.2. This one here
6.3.2.1. no doctirnal exhortation beause they was no apparent doctirnal deviations
6.3.2.2. no moral correctio ncause no apparent imorrality rampant in the hcurhc
6.3.2.3. Bu tletter is framed around the issue of unity
6.3.3. Ephesians 4:3 Paul says, "Endeavor," and he uses the verb spoudazowhich means to make every constant effort. He says, "Endeavor or make every constant effort to keep the unity of the spirit in the bond of peace."
6.3.4. Why? There is termendous power in unity
6.3.4.1. n Acts chapter 4 Luke wrote these words, "The multitudes of believers were of one heart and one soul." Acts chapter 4. And then he said a little later in that same chapter, "As a result of that unity they had power and great grace was upon them all." The multitude of believers were of one heart and one soul, they had great power and great grace. Power and blessing are related to unity.
7. v 10-11 His example of exaltation to prove humility is worth it
7.1. Summary
7.1.1. 1 - The point here is to convince the Philipians, through Jesus exmaple, that living a life thinking of others results in living a live well valued by God and therefore well worth it
7.1.2. 2 - living as citizens in God's economy has it's rewards - eschatalogically, not here
7.1.3. 3 - further "already" and "not yet". Already they know him as lord, but not yet have they seen all thigns subject to him. That is to come (FEE)
7.1.3.1. So here is Paul's plea be glad followers of him who loved you, knowing that not only is he called king of kings (above caesar) but one day every knee will bow to him
7.1.4. 4 - The key to understanding this verse is the ref to Isa 45:23
7.1.4.1. Isaiah 45:23 (ESV) — 23 By myself I have sworn; from my mouth has gone out in righteousness a word that shall not return: ‘To me every knee shall bow, every tongue shall swear allegiance.’
7.1.4.2. The me here is Yehwah. and Paul identifies JEsus as that me in verse 10-11
7.1.4.3. The significance of Paul's using the language of Isaiah in this way lies with his substituting "at the name of Jesus" for the "to me" of Isa 45: 23, which refers to Yahweh, the God of Israel. In this stirring oracle (Isa 45: 18-24a) Yahweh is declared to be God alone, over all that he has created and thus over all other gods and nations. And he is Israel's savior, whom they can thus fully trust . In vv. 22-24a Yahweh, while offering salvation to all but receiving obeisance in any case, declares that "to me every knee shall bow." Paul now asserts that through Christ's resurrection and at his ascension God has transferred this right to obeisance to the Son; he is the Lord to whom every knee shall eventually bow. There is in this language no hint that those who bow are acknowledging his salvation; on the contrary they will bow to his sovereignty at the End, even if they are not now yielding to it. Fee, Gordon D. (1995-07-14). Paul's Letter to the Philippians (Kindle Locations 6697-6703). Eerdmans Publishing Co - A. Kindle Edition.
7.1.5. 5 - This completes the full view of Jesus - Jesus in eternity as God, the incarnation, and Jesus in the future as the reigning Kurios of all creation
7.1.6. This is a wonderful passage. Unqualified divine majesty unites with the immeasurable divine self-sacrifice. Carson, D. A. (1996-04-01). Basics for Believers: An Exposition of Philippians (Kindle Locations 612-613). Baker Publishing Group. Kindle Edition.
7.1.6.1. Doctrine drives the doing
7.2. Exposition
7.2.1. Therefore
7.2.1.1. did Jesus earn this exaltation?
7.2.2. God has hgihly exalted him
7.2.2.1. "highly exalted" - "hyper" meaning in greek above. he exalted Jesus above all else exalted
7.2.2.2. the idea isnot position _he already had that , but that of degree - God has givein his the highest exaltation that can be given, he's done as much exaltation of Jesus as anyone can do exaltation
7.2.2.3. (4) A final understanding of the passage claims that the preexistence of Christ is not taught in this passage and that instead these verses presuppose a fully human Jesus whom God exalted precisely because he refused the attempt to gain equality with God. The most popular form of this thesis claims that the passage implies a contrast between Christ and Adam. 42 Christ was in the “form” of God in the same sense that Adam was in the “image” of God, but unlike Adam he did not consider equality with God something to be grasped. Instead, he took the path of humility and self-service. God , in response, exalted him to a place higher than he had before and conferred great honor on him. Thielman, Frank S. (2009-05-26). Philippians (The NIV Application Commentary) (p. 127). Zondervan. Kindle Edition.
7.2.2.4. ref:
7.2.2.4.1. Acts 2:32-33
7.2.2.4.2. In Ephesians we read even further about this, regarding Christ's exaltation. It says that Christ was raised from the dead, that's resurrection, seated at the right hand in heavenly places, that's coronation. And then it describes that coronation. Far above all rule and authority and power and dominion and every name that is named, not only in this age but also in the age to come. That gives us even more detail about His coronation. He is far above all rule, authority, power, dominion and every name that is named in this age and in the age to come...resurrection, coronation and intercession were elements of exaltation.
7.2.3. and bestoed on him the name that is above every name
7.2.3.1. What is the name given that is above every name? is it jesus or Lord?
7.2.3.1.1. Jesus - because that every tongue will confess Jesus Christ ...
7.2.3.1.2. Jesus is technically a name, Lord is a title
7.2.3.1.3. But in light of Isa 45:23, the name Yahewah, or in Greek (Kurios) THe Lord ... is given to Jesus
7.2.3.1.4. alone: “I am the LORD; that is my name! I will not give my glory to another or my praise to idols” Isa 42:8 Carson, D. A. (1996-04-01). Basics for Believers: An Exposition of Philippians (Kindle Locations 577-578). Baker Publishing Group. Kindle Edition.
7.2.3.2. In the ancient world, names were more than convenient labels. What is meant here is that God assigns Jesus a name that reflects what he has achieved and that acknowledges who he is. Probably the “name” that Paul has in mind is “Lord,” and inevitably this title brings with it echoes of many Old Testament passages. Carson, D. A. (1996-04-01). Basics for Believers: An Exposition of Philippians (Kindle Locations 569-571). Baker Publishing Group. Kindle Edition.
7.2.3.3. Paul is in prison, Caesars prison, and Philipi is entrenched in "Lord" talk - lord caesar. So Paul is saying something here abou the essence of Jesus
7.2.3.3.1. This is important because his implication is to show them WHY they ought to live humble lives in God's kingdom, namely, God's kingdom functions on self-giving, not self-taking
7.2.4. so that at the name of Jesus
7.2.5. every knee should bow
7.2.5.1. The "bowing of the knee" is a common idiom for doing homage, sometimes in prayer, but always in recognition of the authority of the god or person to whom one is offering such obeisance. - fee
7.2.6. in heaven and on earth and under the earth
7.2.6.1. this conditions the every knee, gives the full scope of it
7.2.6.2. in heaven - all heavenly creatures (angels and demons)
7.2.6.3. on earth - all of humanity
7.2.6.4. under the earth - the dead
7.2.7. and every tongue confess that jesus christ is lord
7.2.7.1. so here is vindation for both Jesus and the church
7.2.7.2. The world will confess Jesus as Lord, recognize him .. and they will do so in the very language that makes up the heart of the chruch - Jesus is Lord
7.2.7.3. Of course later this will collide agains the roman empire when the mandate will be to delcare caesar is lord and for refusing this sithe very thing that causes the church to suffer
7.2.7.4. about this confession
7.2.7.4.1. It is the demarcation betwen believer and unbleiver (Rom 10:9)
7.2.7.4.2. Can only come by the spirit in this life (1 Cor 12:3)
7.2.7.4.3. This confession (as in Rom 10:9) comes linked to the resurrection - the Lord is the one that conquerored death -
7.2.7.5. this confession is not for conversion to in acknoweldgement
7.2.7.5.1. Acts 2:36 (ESV) — 36 Let all the house of Israel therefore know for certain that God has made him both Lord and Christ, this Jesus whom you crucified.”
7.2.7.5.2. “All who have raged against him will come to him and be put to shame” (Isa. 45: 24). Carson, D. A. (1996-04-01). Basics for Believers: An Exposition of Philippians (Kindle Locations 597-598). Baker Publishing Group. Kindle Edition.
7.2.7.5.3. BTW, instructive here. It's possible to declare Jesus as lord in acknoweldgement, even in "OK I"M WRONG A BOUT his existence" or mere "fine, he's Lord" and not be saved. Declaring him as lord in a believing and loving way is the issue.
7.2.7.6. In this passage, some of those who bend the knee and confess the greatness of the Lord are opponents who will now be put to shame. If this passage informed Paul’s thinking as he penned verses 10– 11— and the clear echoes of Isaiah 45: 23 show that it did— then it would be unwise to assume that, according to this passage, all those who will bow before Jesus at the final day and confess his Lordship will do so gladly. Thielman, Frank S. (2009-05-26). Philippians (The NIV Application Commentary) (p. 121). Zondervan. Kindle Edition.
7.2.7.7. So the confession that he is lord is a vindication that what they killed was not some peasant, but God himself, their creator and maker
7.2.8. to the glory of God the father
7.2.8.1. Trinitarian - One can scarcely gainsay the christological implications of this confession in the present passage . On the one hand, in the Jewish synagogue the appellation "Lord" had long before been substituted for God's "name" (Yahweh). The early believers had now transferred that "name" (Lord) to the risen Jesus. Thus, Paul says, in raising Jesus from the dead, God has exalted him to the highest place and bestowed on him the name of God — in the Hebrew sense of the Name, referring to his investiture with God's power and authority. 39 On the other hand , Paul's monotheism is kept intact by the final phrase, "unto the glory of God the Father." 40 Thus very much in keeping with 1 Cor 8: 6, where there is only one God (the Father, from whom and for whom are all things , including ourselves) and only one Lord (Jesus Christ, through whom are all things and we through him ), so here, this final sentence begins with God's exalting Christ by bestowing on him "the name" and concludes on the same theological note, that all of this is to God the Father's own glory. 41 Fee, Gordon D. (1995-07-14). Paul's Letter to the Philippians (Kindle Locations 6722-6731). Eerdmans Publishing Co - A. Kindle Edition.
7.2.8.2. Much of this is summarized in another letter written by Paul: “God presented him [Jesus] as a sacrifice of atonement [propitiation], through faith in his blood. He did this to demonstrate his justice, because in his forbearance he had left the sins committed beforehand unpunished— he did it to demonstrate his justice at the present time, so as to be just and the one who justifies those who have faith in Jesus” (Rom. 3: 25– 26). Observe how Paul repeatedly insists that God sent his Son to the cross “to demonstrate his justice”— not simply to save us, but to demonstrate his justice— as well as to be the one who justifies those who have faith in his Son. It is the cross that unites God’s love and his perfect holiness. Carson, D. A. (1996-04-01). Basics for Believers: An Exposition of Philippians (Kindle Locations 418-423). Baker Publishing Group. Kindle Edition.
7.3. conclusion
7.3.1. 6 - For Paul, to live was Christ --- so all things boil down to Christ, for in Christ, the true nature of the living God had been revealed ultimately and finally. God is not a grapsing self-centered being - he is giving, poured himself out as a servant / slave, went to teh cross to redeem sinners. This Lord is Christ!!!
7.3.2. Therefore, should we not do the same?
7.3.3. Walk worthy of the gospel - meanign consider the life and misntry of Jesus - walk as he walked - and what he walke dwas in suffering and humiliation and the ned resutl was he was exalted.
7.3.3.1. Thus the narrative summarizes the centrality of Christ in Pauline theology. His death secured redemption for his people; but at the same time it serves as pattern for their present life in the Spirit, while finally we shall share in the eschatological glory and likeness that are presently his. And all of this "to the glory of God the Father." Fee, Gordon D. (1995-07-14). Paul's Letter to the Philippians (Kindle Locations 6771-6774). Eerdmans Publishing Co - A. Kindle Edition.
7.3.3.2. process of recreating us in his image, this becomes the heart of the present appeal. The Philippians — and we ourselves — are not called upon simply to "imitate God" by what we do, but to have this very mind, the mind of Christ, developed in us, so that we too bear God's image in our attitudes and relationships within the Christian community — and beyond. Fee, Gordon D. (1995-07-14). Paul's Letter to the Philippians (Kindle Locations 6777-6779). Eerdmans Publishing Co - A. Kindle Edition.
7.3.4. Imitate Christ - The gospel informs our ethics and commands our doings
7.3.4.1. We see this the next verses - to work out your own salvation
7.3.4.2. grace is never a freeze gun to doing, nor is gospel ever a fight against moralism.
7.3.4.3. cross. Paul’s focus instead is on the imitation of Christ’s “attitude” (v. 5). 38 In Thessalonica this meant faithfully suffering for the gospel as Christ had suffered (1 Thess. 1: 6; 2: 14– 15). In Corinth it meant not exercising rights within the church when to do so would cause another’s stumbling and destruction (1 Cor. 11: 1). In Philippi it meant being loving, united, humble, and willing to put the interests of others ahead of one’s own (Phil. 2: 2– 4). Thielman, Frank S. (2009-05-26). Philippians (The NIV Application Commentary) (p. 125). Zondervan. Kindle Edition.
7.3.5. This is the law of heaven which Jesus taught on earth: "Whoever exalts himself will be humbled, and whoever humbles himself will be exalted" (Matthew 23:11). And it is fitting that the one who humbled himself most deeply, the one whose obedience cost the greatest imaginable self-denial, should be most highly exalted
7.3.5.1. Why could Hudson Taylor say, after a lifetime of toil and suffering in China, "I never made a sacrifice"? Because he understood the "therefore" of Philippians 2:9. "If we suffer with him, we shall be glorified with him" (Romans 8:17). There is the power to leave a lucrative career. There's the power to say farewell to family and friends. There's the power to agonize with a new language and new culture