Philippians 1:27-2:11 – Unity of the Spirit
By Chester McCalley
Exhortation to Unity
or “Firm in one Spirit and One Mind”
THE DUTY OF UNITY 1:27-2:11
THE BELIEVER’S WALK 1:27-28
Its Necessity 1:27
The necessity of the Christian walk is emphasized by the imperative mood of the verb conduct yourselves. This translates the Greek verb politeuo (our word politics), which means to perform the duties of a citizen. It refers to one’s duty as a member of a body. Roman citizenship meant a great deal to the citizens of Philippi. Augustus had given the city two names: “Colonia, Augusta Julia Philipensis” and “jus Italium,” meaning little Italy. Paul is saying, “Just like you are dutiful citizens of Rome, so be dutiful citizens of Christ’s empire (3:20).” The word only at the beginning of verse 27 indicates that obedience to the command given here is to be given primary or sole attention. Paul is in prison and hopes to get out soon, but this is not the real issue; the real issue is living the Christian life now.
The word worthy means having the weight of another thing and could be translated weigh as much as. The believer’s conduct should be as much as the gospel that we believe. Conduct should be in balance with the doctrine that we believe.
To stand firm in one spirit refers to a united mental attitude. This is achieved by having our attitudes determined by the same system of beliefs and values determined by the word of God. When Paul speaks of striving together, he is using an athletic metaphor. The word is sunathleo, which means to compete as a team and fits well with the emphasis of unified effort. The united effort is to revolve about the faith. The definite article points to the faith as a body of truth. The striving is not against anyone or anything but is for something positive.
Its Power 1:28
“…in no way alarmed by your opponents—which is a sign of destruction for them, but of salvation for you, and that too, from God.”
Christian Conduct Produces Fearlessness
The opponents would consist of unbelievers. Christianity refused idolatry and, as such, would be regarded an enemy of the state. Concentrating on Christian conduct takes one’s mind away from opposition that would normally cause fear.
Christian Conduct Provides Proof
The word sign was an Attic law term for a writ of indictment. Fearlessness proves the opponents are lost and also proves the Philippians are saved.
THE BELIEVER’S SUFFERING 1:29-30
Suffering Involves a Privilege 1:29
“For to you it has been granted for Christ’s sake, not only to believe in Him, but also to suffer for His sake.”
First, it is a privilege because it is a gift of God’s grace. The words z it has been granted translate the verb charizomai, which means gra-cious gift. Second , it is a privilege because of the one on whose behalf we suffer. We suffer for His sake in the sense of continuing the suffering of Christ’s earthly life. The same concept is found in Colossians 1:24.
Suffering Involves a Participation 1:30
“…experiencing the same conflict which you saw in me, and now hear to be in me.”
There is a sense in which the body of Christ suffers as a whole. Suffering on behalf of Christ is a privilege afforded the whole church.
THE BELIEVER’S UNITY 2:1-2
The Incentive for Unity 2:1
The four items mentioned in verse 1 lay the groundwork for the command of verse 2. The word encouragement often bears the sense of exhortation that is the idea here. Our union with Christ carries with it an exhortation. It places an obligation upon us. The word translated consolation is a word used of coming alongside a person to stimulate them. RSV translates well at this point using the word incentive. Love for the Lord and love for other believers argues for unity. The Holy Spirit has placed all believers in one body of fel-lowship, and this argues further for unity.
The Command for Unity 2:2
First, the command for unity is general, expressed in the words being of the same mind. This, of course, is not a command for unity at the expense of truth. It assumes that the same mind is also the right mind. Second, the items that make up this unity complete the verse. It is to be a unity of love; it is to be a unity of sentiment; it is to be a unity of purpose.
THE BELIEVER’S HUMILITY 2:3-4
It Should be Reflected in Our Service to One Another 2:3
The word for selfishness is eritheia and is listed among the works of the flesh in Galatians 5:20 (translated disputes). It is said to be an attitude of the heart in James 3:14 (translated selfish ambition). The same rendering is found in Philippians 1:17, where it points to a wrong motivation in Christian service. The idea of humility was not highly regarded in Greek literature and thinking. Their concept of man’s freedom led to contempt for any kind of subjection. A believer, on the other hand, is to view himself as less important than others. This does not mean we are to have a false or unrealis-tic view of our own gifts compared to others, but it does mean that consideration for others must precede concern for ourselves.
It Should be Reflected in Our Perspective on One Another 2:4
The exhortation here is to widen one’s circle of consideration. We must learn to think beyond ourselves and give serious considera-tion to others.
THE BELIEVER’S EXAMPLE 2:5-11
The Attitude to Adopt 2:5
“Have this attitude in yourselves which was also in Christ Jesus…”
Set in front of us is the greatest of all examples of unselfishness. It is not placed in front of us for consideration but for emulation. First, we are to emulate the mental attitude of Jesus Christ. Change in conduct always begins with change in attitude. Second, the verb is in the imperative mood—an appeal to our volition. The exhortation of verse 5 looks back to 2:1-4 for its definition and forward to 2:6-8 for its illustration.
The Condescension to Emulate 2:6-11
The Exhibition of Condescension 2:6-8
“…who, although He existed in the form of God, did not regard equality with God a thing to be grasped, 7but emptied Himself, taking the form of a bond-servant, and being made in the likeness of men. 8And being found in appearance as a man, He humbled Himself by becoming obedient to the point of death, even death on a cross.”
These verses view Jesus Christ in two phases of His career. First, verse 6 views Him in His pre-incarnate state; second, verses 7-8 view Him in His incarnate state. He is deity in the fullest sense of the word in both states. The difference lies in the way His deity was expressed. The queen of England may dress in rags and beg for food from door to door if she chooses, but she still remains the queen of England. Her nature is the same, but the expression of her nature is different. In His pre-incarnate state, Christ’s nature was expressed in exaltation and glory. In His incarnate state, it was expressed in condescension and suffering.
Verse 6 speaks of Christ’s deity in His pre-incarnate state. The verb existed is a present tense, which points to continuity. We could say he “always existed or eternally existed.” Just before His arrest, Jesus made mention of this glorious condition saying, “And now, glorify Thou Me together with Thyself, Father, with the glory which I had with Thee before the world was (John 17:5).” One should note that it was not His deity that was given up in the incarnation; it was rather His glory. He surrendered riches for rags, glory for suffering.
The word form was a Greek philosophical term for the outer expres-sion of the inner nature. The term did not regard equality with God a thing to be grasped answers the question, “Is Christ willing to surren-der deity in the exalted state for deity in the condescended state in the interest of man’s salvation?” The word equality is an adverb and is a statement about the manner of His existence. He was willing to surrender the position of existing in a manner equal with God.
Verses 7 and 8 speak of Christ’s deity in His incarnate state. The emptying spoken of refers to the setting aside of the prerogatives of deity. The raising of Lazarus would be an example of the exercising of the powers of deity; Matthew 26:53 points to the setting aside of those powers saying, “Or do you think that I cannot appeal to My Father, and He will at once put at My disposal more than twelve legions of angels?”
The condescension of the incarnation involved three things. First, the incarnation involved a new subordination. The word form is the same as in verse 6, only here His deity expresses itself as a servant. The word taking shows that this is something new that he had not had before. Second, the incarnation involved a new identification. The words being made again indicate something new, namely , manhood. Jesus was truly man, but He was not merely man. Third, the incarnation involved a new humiliation. The verb humbled is active voice, showing that this was all voluntary and in no way forced—He chose the path of humiliation. The extent of the humili-ation is expressed in the words even death on a cross. The noun cross has no article with it, laying stress on the kind of death He died.
The Reward of Condescension 2:9-11
“Therefore also God highly exalted Him, and bestowed on Him the name which is above every name, 10that at the name of Jesus every knee should bow, of those who are in heaven, and on earth, and under the earth, 11and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.”
THE EXALTATION OF JESUS CHRIST 2:9
The purpose of the death of Jesus Christ was to die as man’s substi-tute and bear the guilt and penalty of man ’s sin. Did He succeed in that work? This is a vital question because the answer determines whether or not we can trust Him for salvation. Our answer is made evident in Philippians 2:9-11 because it tells us how God the Father responded to the cross death of His Son.
The link between Christ’s cross death and the Father’s response is shown by the word therefore which begins verse 9. The nature of that response is expressed by the verb highly exalted. It is a com-pound word made up of a verb meaning to lift up plus a preposi-tion meaning over and is closely related to the English word super. God the Father super-exalted His Son. Further, the Father bestowed on him the name. The article the shows the name is not general but specific. It is obviously not the name Jesus, for this was given to Him at His birth whereas this name was given Him upon His death. It is rather Jesus as Lord.
THE AUTHORITY OF JESUS CHRIST 2:10-11
His authority will be universal and unchallenged. Verse 10 is a statement about the final outcome of history. First, there will be universal submission to Jesus Christ. The words every knee are all inclusive—Madalyn O’Hare will bow the knee alongside Bertrand Russell. There will be universal agreement for all will say, Jesus Christ is Lord. Finally, there will be a universal accomplishment in that all will be to the glory of God the Father.
THE APPLICATION OF THE UNITY PRINCIPLES 2:13-18
THE APPLICATION IN GENERAL 2:12-13
The Human Responsibility 2:12
Verse 12 points to a weakness on the part of the believers at Philippi. They tended to be a bit lax in their Christian lives when Paul was not present (see also 1:27). Paul does not say they are to work for their salvation, but they are to work out their salvation. Philippians 1:1 and 7 make it clear that they were already saved. The term work out means to carry something to its goal, its ultimate conclusion. In English, we might say, “He worked out a solution to the problem.” We must remember that there are three phases of salvation. First is the justification phase wherein we enter the family of God by faith. Second, there is the sanctification phase that involves growth and development in the Christian life. Third, there is the glorification phase of salvation that occurs at Christ’s return when we will be made like Him.
The Divine Enablement 2:13
The words to will point to the Lord’s desire for us to will, to decide, to make quality choices. It is not the will of the Lord to crush the believer’s volition. He rather desires that we actively choose to please him. The words to work show the result of the choices of the will. Good choices lie behind fruitful production.
APPLICATION IN PARTICULAR 2:14-18
“Do all things without grumbling or disputing; that you may prove yourselves to be blameless and innocent, children of God above reproach in the midst of a crooked and perverse generation, among whom you appear as lights in the world, holding fast the word of life, so that in the day of Christ I may have cause to glory because I did not run in vain nor toil in vain. 17But even if l am being poured out as a drink offering upon the sacrifice and service of your faith, I rejoice and share my joy with you all. And you too, I urge you, rejoice in the same way and share your joy with me.”
We Are to Have a Distinctive Character 2:15
First, we are to have a distinctive character in terms of a growing maturity. The word prove is a Greek word that means to become. It refers to a condition at which they had not yet arrived but are to vigorously pursue. Second, we are to have a distinctive character in terms of quality. The word blameless means deserving no censure, freedom from defect. Third, we are to have a distinctive character in terms of honesty. The word innocent means unmixed. It was used of wine without added water or of metal without alloy. Fourth, we are to have a distinctive character in terms of the culture. Here are two nouns that describe the environment in which these believers lived. Life at Philippi was crooked, which means bent away from truth. The noun perverse is a similar word for something that was twisted. Believers are to stand in complete contrast to their culture. As lights, we are to represent truth in this evil environment.
We Are to Hold Forth a Distinctive Message 2:16
The word holding does not merely mean to grasp something; it means to offer something. The word is used in secular documents of the act of offering wine to a guest. We obviously cannot hold forth what we do not hold fast. The expression word of life is a functional title because it tells what the word does—it begets and sustains spiritu-al life.
What to Anticipate 2:17-18
Paul has talked about running and toiling for the church. There is another possibility, however; he also has the privilege of pouring out his life for it and actually views himself as doing so. In this he rejoices, and the Philippian believers are to do likewise.
APPLICATION FOR LIVING
We must learn to consciously consider the welfare of other believers over ourselves (2:3). There is nothing more human than self-centeredness; it is part and parcel of man’s nature. It is not a natural tendency to consider others, but it is nonetheless our duty.
The condescension of Christ is more than a theological puzzle; it is an exam-ple that we are bound to emulate (2:5-9).
The offering of the word of God to men is the duty of the local church (2:16). Witnessing is not an optional matter; we are here as lights.
Latest posts by Chester McCalley (see all)
- Jonah 3:1-4:11 – The Obedient Prophet – February 7, 2013
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- The Tragedies of Moab: Ruth 1:1-18 – January 27, 2013
- The Welcome to Bethlehem: Ruth 1:19-22 – January 27, 2013
