Philippians 2:14-30 Bible Teaching

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Philippians 2:14-end
March 8th 2020

So, we left off last week covering the verse 12-13 about working out our own salvation with fear and trembling as God works in us to bring about his will.

At verse 14 Paul continues to give advice to them through verse 18 and then from 18 to the end of the chapter Paul provides information that is more administrative and backgroundish – historically based – so we will not spend much time on it.

Okay, verse 14, after telling them to work out their own salvation with fear and trembling Paul adds:

14 Do all things without murmurings and disputings:
15 That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world;
16 Holding forth the word of life; that I may rejoice in the day of Christ, that I have not run in vain, neither labored in vain.
17 Yea, and if I be offered upon the sacrifice and service of your faith, I joy, and rejoice with you all.
18 For the same cause also do ye joy, and rejoice with me.
19 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.
20 For I have no man likeminded, who will naturally care for your state.
21 For all seek their own, not the things which are Jesus Christ’s.
22 But ye know the proof of him, that, as a son with the father, he hath served with me in the gospel.
23 Him therefore I hope to send presently, so soon as I shall see how it will go with me.
24 But I trust in the Lord that I also myself shall come shortly.
25 Yet I supposed it necessary to send to you Epaphroditus, my brother, and companion in labor, and fellow soldier, but your messenger, and he that ministered to my wants.
26 For he longed after you all, and was full of heaviness, because that ye had heard that he had been sick.
27 For indeed he was sick nigh unto death: but God had mercy on him; and not on him only, but on me also, lest I should have sorrow upon sorrow.
28 I sent him therefore the more carefully, that, when ye see him again, ye may rejoice, and that I may be the less sorrowful.
29 Receive him therefore in the Lord with all gladness; and hold such in reputation:
30 Because for the work of Christ he was nigh unto death, not regarding his life, to supply your lack of service toward me.

Okay back to verse 14 where Paul says:

14 Do all things without murmurings and disputings:

He had commanded them to work out their own salvation with fear and trembling, as it was God working in them to accomplish his will, and now he adds to “do all things without murmurings and disputings.”

Eliminate brawls, strife, or other contentions – and a great way to get ahead of such things is to do their Christian labors without murmurings or what the English calls, “disputings.”

The Greek words from this are interesting as mumurming comes from “goggusmos” which is a Greek Onomonopea that means babbling and disputings comes from the Greek dee-alog-ismos, which means disputes and debates – as we can hear the English word dialogue in the midst of that term.

This is really interesting because both of these terms are centered in the use of the mouth – in controlling the mouth and the words that come out of it with each other, and to do this will automatically help eliminate interpersonal issues with one another.

Of course the Bible is full of great instructions on controlling the tongue, the use of our words, and here both words that Paul uses are centered around the same.

This appears to be Paul perhaps returning to the sentiments about the saints in Philippi being humble – because the humble soul will struggle with uttering anything superfluous in the face of God and in the Spirit of esteeming others better than ourselves, which Paul advised several weeks ago this advice support that aim.

At verse 15 Paul gives the reasons why he has given them this advice

15 That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world;

What a passage. What a description of what believers can be in and through the Spirit while here on earth.

Blameless
Harmless
Sons (and daughters) of God
Without rebuke
In the midst of a crooked and perverse generation
Among whom they shine as lights to the world

First let’s work through this great passage through the Greek as the line, “That ye may be” best means, “that ye may become” (second aorist middle subjunctive of gino-amahee, “to become”).

This speaks to the working out of our salvation – that we are becoming, as we allow Him to work His will out in and through us.

That you may become “blameless” which means that we may become free from blame and the responsibility for wrong doing.

Think on that one. That by and through God working in and through us, by His Spirit, and our choosing to hold our tongues and to see other people as better than ourselves, humbling ourselves, we can become . . . blameless. Harmless.

Causing no harm, unblemished really, “without spot,”

And the Big One – the Sons of God! Meaning the children of God.

God has His beloved and only begotten Son and by adoption through faith in that Son God has other children, who come to Him immature and weak and over the course of His presence in them become blameless, harmless – like His only begotten.

Not perfectly, but steadily producing fruit that brings God the glory from such.

And Paul adds to the title of Sons, “without rebuke,” which is another visit to the idea of “without blame,” and then where is all this happening – meaning the setting?

In the midst of a crooked and perverse generation
Among whom they shine as lights to the world

The word crooked is where we get the term scoliosis, and means turned and twisted from the proper order or form and perverse means something similar – something twisted or tweaked.

Then when he says, amidst this crooked and perverse generation that word is genea, and it can mean either:

This present age OR This race of people OR This Span of a forty year period of time.

In almost every case in the new testament the word genea means a forty year span of time but I’m not so sure about here because it seems that Paul is describing the people, especially the Jews of that day and Age – perhaps from the time John the Baptist appeared on earth to when Jerusalem would be destroyed.
Whatever the meaning, we know that at that time and in that day the Children of Israel had certainly maintained perverted sentiments and habits among themselves prior to what was long before established among them.

Perhaps Paul was speaking to the Jews there at Philippi. Interestingly, this very language was used by Moses in Deuteronomy 32:6 so it was applicable to the Jewish people then and seems to have application to them in the days of Paul.

Nevertheless, Paul says that inspite of their perverse twistedness, he describes the believers as saying

“Among whom ye shine as lights to the world.”

When the Apostles wrote the often speak of things in what is called the imperative or the indicative. One is a command and the other is a result of something.

When we read in Acts “to be baptized for a remission of sins,” the word “for” in that phrase is not in the IMPERATIVE – you must be baptized in order to be forgiven of sins, but instead is in the indicative, meaning you are being baptized because your sins have been forgiven.

This line, Among whom ye shine as lights to the world, allows either construction and as a result commentators have debated as to whether Paul was commanding them to “shine as lights to the world.”

Jesus told his disciples:

Ye ARE the light of the world, a city on a hill cannot be hid, neither do men light candles and place it under a bushel but on a candlestick so that it gives light to all that are in the house.”

And then he added:

“Let you light so shine before men that they may see your good works, and glorify your father which is in heaven.”

Whether this is an imperative charge or an indicative description, to me, is sort of a non-event and I tend to think it is both –

Followers of Christ are charged to shine their light and followers of Christ shine their light to the world.

It’s an imperative and it is resultant or indicative.

At this point Paul begins to introduce himself back into the things he says, saying:

16 Holding forth the word of life; that I may rejoice in the day of Christ, that I have not run in vain, neither labored in vain.

“Holding forth the word of life.”

The “word of life” is synonymous with the Good News and is called the “word of life” because it is the message that promises life. It could also be a Hebraism which expresses the life giving word.

There is a word of life – with life being defined as eternal life – which is real living in my estimation, and there are words of death (which all human systems of religions and thought deal out to the masses) and I call them the word of death because they have no ability to redeem or save. Sure they encourage, yes they can motivate, inspire, entertain and inform but the Word of Life – the living word – there is no comparison.

Jesus spoke to these words in John 6:63, saying

“It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life.”

This is the difference between dead words and living words – the living contain life as they are conveyed in and through the universe and into the heart and minds of people by the Spirit.

They are synonymous with spirit, these living words, and when they are spoken they convey truth to the heart of the hearer.

Paul tells the believers there that they are the bearers of these words of life. He also wrote in 2nd Corinthians 3:6 something important relative to this topic, saying and speaking of God:

“Who also hath made us able ministers of the new testament; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life.”

And after saying this, Paul brings himself back into this conversation, and adds:

16 Holding forth the word of life; that I may rejoice in the day of Christ, that I have not run in vain, neither labored in vain.

In other words, let your light shine “that I may rejoice in the day of Christ” refers to the fact that Paul was an instrument of the Lord in their conversion and so he had a vested interest in their walk as believers.

And when he mentions that his hope is that he could rejoice “in the day of Christ,” we have another support that Paul was convinced that Christ was coming back soon to the earth – possibly so soon that he considered it possible to be physically present when it happened.

This event would prove, Paul says, “that I have not run in vain,” meaning, that his labors for the Lord were not hollow but instead productive. Then Paul adds

17 Yea, and if I be offered upon the sacrifice and service of your faith, I joy, and rejoice
with you all.

Another way to read this would be:

“Even if I am to be poured as a libation upon the sacrificial offering of your faith, I am glad and rejoice with you all.”

Paul had labored for their salvation and had been exposed to great perils as a result – even so much as he was perhaps a prisoner in Rome over his apostolic duties.

Here in verse 17 he seems to be saying that he was willing to continue to experience trials – to the point that he is poured out like an offering on the alter – and would rejoice in the face of such.

Verse 18

18 For the same cause also do ye joy, and rejoice with me.

“For the same cause,” . . . because we are united, and what affects one of us would affect both, “Do ye joy and rejoice with me.”

This is a heartfelt sentiment. When Paul says that he would rejoice at being poured out on the alter that is a direct reference to being killed as sacrifices for the alter all in one way or another, experienced death.

So what he is saying in the context of his is, “Do not grieve at my death. Don’t be not overwhelmed with sorrow, but let your hearts be filled with congratulations on my behalf for it would be a privilege and a pleasure thus to die.”

And then here at verse 19 Paul begins to speak about some administrative stuff relative to them. In it, he mentions a couple of people – Timothy and a man named, Epaphroditus.

And so he says:

19 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.

Paul’s hope was that the Lord would allow or permit Timothy to shortly go to the believers there at Philippi.

He appears to want to do this from what he says in verse 22 which is because:

“Ye know the proof of him, that as a son with the father, he hath served with me in the gospel.”

We also remember that in the very first verse of this letter Timothy is also mentioned by Paul, it seems pretty apparent that Timothy had been in Philippi and the people there had a knowledge of him.

What makes this uncertain is that in Acts 16, which covers Paul’s visit to Philippi, nothing is mentioned about Timothy.
However, by doing a little detective work and reading where Timothy is mentioned in Acts it seems fairly evident that he had accompanied Paul in many of his journeys and one of them was in all probability Philippi.

Timothy was a young disciple who was Paul’s companion in many of his journeyings. He had a mother named, Eunice, and his grandmothers name was Lois and they are mentioned in 2nd Timothy 1:5 for being women of great love for the things of God.

We know nothing of his father except that he was a Greek.

Timothy first came into the picture at Paul’s second visit to Lystra, which seems to be where Timothy lived and according to 1st Timothy 1:2 and 2nd Timothy 3:11, that is when Paul had a hand in converting him to the faith.

Paul had a really high opinion of Timothy whom he called his “own son in the faith,” and according to Acts 16:3 Paul took and circumcised him, being that he was a Greek and as a means to please the Jews who they would frequently engage with over the course of ministry.

According to 1st Timothy 4:14 he was given the gift of prophecy by the laying on of hands of the elders and was encouraged by Paul not to neglect this gift that he had been given.

Timothy was present with Paul in Phrygia, Galatia, Mysia, Troas, Philippi and Berea. He also followed Paul to Athens, and was sent with Silas to Thessalonica, and then to Corinth with Paul.

He then disappears for what seems like aa few years and then pops back up at Ephesus with Paul (Acts 19:22) where he is then sent to Macedonia. According to Acts 20:4 he then accompanied Paul afterwards into Asia where he remained for some time.

Then finally, while Paul was a prisoner of Rome Timothy joined him (Philippians 1:1) where he may have also suffered imprisonment (Hebrews 13:23).

And it was during the apostle’s second imprisonment at Rome that he wrote to Timothy, asking him to rejoin him as soon as possible, and to bring with him certain things which he had left at Troas, his cloak and parchments 2nd Timothy 4:13).

It goes without saying that 1st and 2nd Timothy were letter Paul wrote to the young man as a means of instruction.

According to tradition, after Paul’s death Timothy lived in Ephesus and there died a martyr’s death.

In any case Paul had hoped, through the news brought to him by Epaphratus, to learn of their state or condition.
And he adds at verse 20

20 For I have no man likeminded, who will naturally care for your state.

The Greek better means, I have no one dear to me who possesses a sincere care for your state. And he adds:

21 For all seek their own, not the things which are Jesus Christ’s.

For all, appears to speak to all who were with Paul there in Rome – and who they were we do not know. What we do know is Paul did not believe that there was anyone within his reach who could be trusted with caring for the believers at Philippi because they all “seek their own and not the things which are Jesus Christs.”

I can’t help but wonder what standard Paul held up to people who he attempted to recruit into service. I imagine that he may have had the tendency to hold up others devotion to the cause to his own – and therefore found many people lacking.

But perhaps it was the opposite – and with even minimal expectations he found those around him seeking their own interests and not the things which are Jesus Christ’s.

We do know from 2nd Timothy 4:16 that when Paul was called to stand before the Emporer all of those who were with him fled the scene.

Maybe this condition was already at work around him and he was being abandoned as early as this writing?

Hard to say.

What is clear is that Paul says these others were all about their own interests and lives and “not the things which are Jesus Christ’s.”

In other words there was little to no self sacrifice for his cause and kingdom. Whoever these were they were not willing to practice self-denial in order to promote that cause.

In that day, from the mouth of an apostle, these self-sacrifices probably included the willingness to leave wife and family (at least for a while) to suffer excommunication, to suffer extreme economic sanctions, and to even be willing to die.

In our day, the cause of Christ does not come with the same extremes for most of us, but there are costs. And in my opinion they can be summarized in two ways:

Firstly, the major costs are to our personal will and ways (the flesh) and our willingness to let Christ reign over us and our daily lives, choices, attitudes and world-views.

It’s the price of holding our tongues, turning the cheek, going the extra mile, taking up our cross, dying daily.

The second cost in the cause of Christ is entirely subjective and in the hands of each individual – and that is their approach to actually living in the physical world.

I say this is subjective because God leads some down certain paths and careers and vocations that do not require the same approach to such as it does for others.

God makes some of his children leaders of men, of industry, and those who rub shoulders with a strata of society that requires materialism and wealth.

At the same time there are those whose call is to turn from such things and to travel a less tangible road – its all up to the Spirit and the individual.

In Paul’s day the cause of Christ was really focused and defined by culture and the surrounding environs of the age.

Today, it is more open and subjectively lived leaving every believer responsible before God for their choices.

So still speaking of Timothy, and his apparent willingness to serve the cause of Christ, Paul adds at verse 22

22 But ye know the proof of him, that, as a son with the father, he hath served with me in the gospel.

But you have had evidence among yourselves how faithfully Timothy devoted himself to the promotion of the gospel, and how constantly he served with me. This line proves that Timothy was with Paul when he was at Philippi.

How does Paul describe Timothy’s service? Like a “son with the father.”

In other words, Paul says that Timothy had the same spirit towards him as a son would towards his father who was interested in the work the father did an aided him in everything necessary to do the will of Christ.

And he adds:

23 Him therefore I hope to send presently, so soon as I shall see how it will go with me.

As soon as I know my status I therefore hope to send Timothy to you presently, or as soon as possible, and then he adds

24 But I trust in the Lord that I also myself shall come shortly.

Then at verse 25 he steps into speaking about a man named Epaphroditus, saying

25 Yet I supposed it necessary to send to you Epaphroditus, my brother, and companion in labor, and fellowsoldier, but your messenger, and he that ministered to my wants.

Epaphroditus is not mentioned anywhere else but in this epistle (meaning he is also mentioned in Philippians 4:18).

He appears to have been from Philippi, and was part of the church there and he was the one who was called to carry relief to Paul when he was in Rome.

But while there he got really sick and news of his illness was conveyed back to Philippi and when the believers there heard about it, they were upset.

When he recovered, which seems unlikely at one point, Paul thought it best that he should return at once to Philippi, and it appears with great certainty that Paul sent this epistle by him to them.

Paul calls him his “brother, meaning a brother in the faith and his companion in labor, and while they could have worked together for the cause in Philippi this title seems to speak of his work with Paul in Rome. He also calls him his “fellow-soldier” which is a description Paul uses a couple of times referring to believers and their work in bringing forth the Gospel into a spiritually war-torn world.
It’s also a great image for the warfare each individual experiences between their flesh and the Spirit.

But then speaking of Epaphratus’ relationship with them, he describes him as, “your messenger.”

The one who was sent to convey supplies to Paul (according to Philippians 4:18).

Interestingly enough, the Greek reads, “your apostle,” which has lead to some believing that he was an apostle of the church at Philippi (or that he was their bishop as advocates for Episcopacy have interpreted this.

But we know that the word “Apostolos” means, properly, one sent forth, a messenger, and it is uniformly used in this sense and is not limited to the office of apostle like those called by Christ.

Add in that Epaphroditus was sent to Paul by the Church at Philippi this make sense.

We also know the qualifications of apostles in that are was that they were to have been chosen by Him, taught by Him and witnesses of His resurrection – nothing like this is described in the life of Ephaphroditus.

Paul adds

26 For he longed after you all, (he wanted to see you all) and was full of heaviness (was full of anxiety), because you had heard that he had been sick. (verse 28)
27 For indeed he was sick nigh unto death: but God had mercy on him; and not on him only, but on me also, lest I should have sorrow upon sorrow.

The means by which God had mercy on him is not known – meaning whether Paul healed him or he was healed without Paul’s intervention and only God’s merciful hand.

It sounds like the latter as Paul would have probably said that he laid hands on him and God healed him if it was the former.

But God had mercy on him and not on him only but Paul also, helping Paul, by healing Epaphroditus, sorry upon sorrow, meaning that God spared Paul from more sorrows that would have been heaped upon him if he had died.

28 I sent him therefore the more carefully, that, when ye see him again, ye may rejoice, and that I may be the less sorrowful.

I sent him therefore with more diligence and or speed so that when you all see him again, you would rejoice and I would be less heavy with sorrow knowing that your load was made less heavy by his appearance.

29 Receive him therefore in the Lord with all gladness; and hold such in reputation:

Receive him therefore in the Lord. This was a normal part of letter writing in that day as the author was in part sending along his endorsement of the bearer of the letter.

This was Paul’s way of saying, the one you sent to me did right by you all! Receive him in the Lord with all gladness and hold him up in his solid reputation.
(Verse 30)

30 Because for the work of Christ he was nigh unto death, not regarding his life, to supply your lack of service toward me.

Earlier Paul had said that there were none who were willing to persue the cause of Christ to the sacrifice of their own desires. But in the midst of writing this he extols the virtues of two – Timothy and now Epaphroditus.

Verse 30 is a definition from Paul who was willing to serve the cause of Christ over their own wants and needs, admitting that Epaphroditus was “nigh unto death yet did not regard his life as a means to fills the void in serving Paul that was made by his absence from the believers at Philippi.

And we will end here.

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