Philippians Chapter 2
A. How Paul Wants the Philippians to Live With Each Other
1. Philippians 2:1 – The Basis of Paul’s Exhortation to the Philippians
Philippians 2:1 (NKJV)
“Therefore if there is any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any affection and mercy,”
Paul begins this section with a tender and pastoral appeal rooted in four realities of Christian experience—each framed as rhetorical questions, though they are undeniable truths. The word “Therefore” ties this passage back to Philippians 1:27-30, where Paul exhorts the church to stand united against external adversaries. Now, he turns inward, addressing unity within the body.
a. “If there is any consolation in Christ...”
The word “consolation” here can also be rendered “encouragement.” The Greek word is paraklesis, and it is closely related to the term Paraclete, used for the Holy Spirit. Paul is essentially saying, “Since you have found encouragement in your relationship with Christ,” then your life ought to reflect that.
This idea is rooted in verses like:
Luke 2:25 (NKJV)
“And behold, there was a man in Jerusalem whose name was Simeon, and this man was just and devout, waiting for the Consolation of Israel, and the Holy Spirit was upon him.”
2 Corinthians 1:5 (NKJV)
“For as the sufferings of Christ abound in us, so our consolation also abounds through Christ.”
2 Thessalonians 2:16 (NKJV)
“Now may our Lord Jesus Christ Himself, and our God and Father, who has loved us and given us everlasting consolation and good hope by grace,”
The encouragement in Christ is not sentimental or abstract; it is a spiritual fortitude grounded in the gospel.
b. “...if any comfort of love...”
Here Paul uses the Greek word paramuthion, indicating a strengthening or exhortation that comes from love. This comfort is not mere emotional sympathy—it’s empowering, love-based reinforcement from the Lord and the church.
2 Corinthians 1:3 (NKJV)
“Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort,”
The love of God is not just soothing—it’s emboldening. His love empowers the believer to stand strong and endure with joy.
c. “...if any fellowship of the Spirit...”
The Greek word koinonia means participation, partnership, or sharing. Fellowship of the Spirit implies not only communion with the Holy Spirit but mutual indwelling and cooperation among believers.
1 John 1:3 (NKJV)
“That which we have seen and heard we declare to you, that you also may have fellowship with us; and truly our fellowship is with the Father and with His Son Jesus Christ.”
It is the Spirit who binds the body of Christ together. His indwelling presence is the fountain of all true unity.
d. “...if any affection and mercy.”
“Affection” translates splagchna, often rendered “bowels” in older versions, meaning deep-seated compassion. “Mercy” (oiktirmos) refers to the active demonstration of kindness and sympathy.
If you have tasted the tender mercies of God—and every true believer has—then you are called to manifest that same mercy to others in the body.
As Missler noted, these four statements form the four pillars of Christian unity:
Encouragement in Christ
Comfort of His love
Fellowship of the Spirit
Tenderness and compassion
2. Philippians 2:2–4 – The Specifics of Paul’s Exhortation to Love and Humility
Philippians 2:2–4 (NKJV)
“Fulfill my joy by being like-minded, having the same love, being of one accord, of one mind. Let nothing be done through selfish ambition or conceit, but in lowliness of mind let each esteem others better than himself. Let each of you look out not only for his own interests, but also for the interests of others.”
a. “Fulfill my joy...”
Paul’s personal plea flows from his deep pastoral heart. His joy, already mentioned in Philippians 1:4, would be complete if they were united—not just externally, but internally.
b. “...by being like-minded, having the same love, being of one accord, of one mind.”
This is a fourfold expression of unity:
“Like-minded”: harmony in thinking
“Same love”: the same kind of agape love toward all
“One accord”: sympsychos, literally “united in soul”
“One mind”: a shared spiritual outlook rooted in Christ
This is the kind of unity that only the Holy Spirit can produce. It is not organizational—it is spiritual and relational.
c. “Let nothing be done through selfish ambition or conceit...”
“Selfish ambition” (eritheia) and “conceit” (kenodoxia, literally “empty glory”) are twin evils that destroy unity. Paul is clear—nothing in the church should be done with these motivations.
Paul knew of such motivations from firsthand experience:
Philippians 1:16 (NKJV)
“The former preach Christ from selfish ambition, not sincerely, supposing to add affliction to my chains;”
d. “...but in lowliness of mind let each esteem others better than himself.”
This is the hinge of Paul’s argument. Humility is not thinking less of yourself—it is thinking of yourself less. The word tapeinophrosune was considered a weakness in Greek culture, but it is the essential Christian virtue.
Spurgeon said, “To create concord, you need first to beget lowliness of mind. Men do not quarrel when their ambitions have come to an end.”
e. “Let each of you look out not only for his own interests, but also for the interests of others.”
This is practical Christianity. It is not sinful to look after your own needs, but the mindset must be outward—not self-centered, but self-giving.
Galatians 6:2 (NKJV)
“Bear one another’s burdens, and so fulfill the law of Christ.”
Romans 12:10 (NKJV)
“Be kindly affectionate to one another with brotherly love, in honor giving preference to one another;”
This structure sets the stage for Philippians 2:5-11, which describes Christ’s ultimate example of humility and exaltation. But before Paul teaches the kenosis (the self-emptying of Christ), he first lays the groundwork by showing what humble, Christlike living among believers should look like.
B. Jesus, the Ultimate Example of Humility
The Kenosis Passage – Philippians 2:5–11
This portion of Scripture, often referred to as the kenosis passage, is one of the most profound Christological texts in the New Testament. It presents a divine parabola: the eternal Son’s descent into humanity and death, followed by His exaltation by the Father. Many scholars suggest this may have been an early Christian hymn, but regardless of its poetic form, Paul uses it with theological and pastoral precision to illustrate the humility believers must imitate.
1. Philippians 2:5 — Paul Applies the Lesson Before He States It
Philippians 2:5 (NKJV)
“Let this mind be in you which was also in Christ Jesus,”
a. Let this mind be in you which was also in Christ Jesus:
Paul opens the section by commanding believers to adopt the mindset of Christ. This imperative precedes the doctrine. Before describing Christ’s eternal majesty and humility in the incarnation, Paul tells us plainly: You are to think like this.
This verse is not merely an introduction to a doctrinal statement; it is a call to radical, transformative humility.
As Wuest rightly observed, Paul doesn't present every facet of Christ's mind here. He selects the aspects of Christ’s humility that the Philippians specifically needed. Division had crept into the church (Philippians 4:2–3), and Paul responds with a vision of Christ’s condescension and selfless obedience.
b. Let this mind be in you:
This verb, phroneō, means more than just intellectual assent—it encompasses attitude, disposition, and orientation of heart. It is both mental and moral.
This is not passive. The word let indicates volition and submission. While it is true that:
1 Corinthians 2:16 (NKJV)
“For ‘who has known the mind of the Lord that he may instruct Him?’ But we have the mind of Christ.”
This “mind of Christ” must still be activated, yielded to, and walked in. Paul is saying, “You already have access to Christ’s mind; now choose to live according to it.” It is a Spirit-enabled decision to set aside pride and selfish ambition in favor of lowliness and sacrificial love.
2. Philippians 2:6a — Jesus Was in the Form of God
Philippians 2:6a (NKJV)
“Who, being in the form of God,”
a. Who, being in the form of God:
This phrase speaks of Christ’s pre-incarnate existence as fully divine. Before Bethlehem, before the foundation of the world, the Son existed in eternal equality with the Father.
Paul uses two powerful words here: being and form. Each carries significant theological weight.
b. Being — Greek: huparchō
This verb refers to continuous existence in a state or condition. It stresses that Christ always existed in the form of God. This word implies preexistence, unchangeability, and continuity of nature.
Wuest comments, “This word alone is enough to refute the claim of Modernism that our Lord emptied Himself of His deity when He became Man.” Jesus never ceased to be God.
This parallels other Scripture affirming Christ’s eternal divinity:
John 1:1–2 (NKJV)
“In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God.”
John 17:5 (NKJV)
“And now, O Father, glorify Me together with Yourself, with the glory which I had with You before the world was.”
c. Form — Greek: morphē
This is one of the most theologically significant words in the passage. Morphē refers not to external shape, but to the essential, intrinsic nature of a thing.
Kennedy notes, “The words mean ‘the being on an equality with God.’” It means that Christ possessed the essential nature and attributes of God. It is not about appearance but about reality—Christ shared in the full deity of God.
d. Contrast With schema:
Barclay contrasts morphē with schema. Morphē never changes—it is essence. Schema, however, is the external form, which can and does change. Christ took on the schema of man, but never gave up the morphē of God.
e. Summary of the Theological Implication:
Christ was and is eternally God.
He shares all the divine attributes, nature, and rights.
His incarnation was not subtraction of deity, but addition of humanity.
Lenski summarizes it well: “God has a form, and Jesus Christ exists in this form of God.”
The importance of this clause cannot be overstated. It affirms the eternal, undiminished deity of Jesus Christ before He ever stepped into time and space. It sets the stage for understanding the humiliation that follows—not as a loss of Godhood—but as a divine act of self-emptying love.
B. Jesus, the Ultimate Example of Humility
The Kenosis Passage Continued — Philippians 2:6b–8
3. Philippians 2:6b — Jesus Did Not Cling to the Privileges of Deity
Philippians 2:6 (NKJV)
“Who, being in the form of God, did not consider it robbery to be equal with God,”
a. Did not consider it robbery:
The word translated “robbery” (harpagmos) is unique in the New Testament. It speaks of something to be seized, grasped, or held onto at all costs. Jesus, though fully God, did not view His equality with God the Father as something to be exploited, clutched, or used for His own advantage.
Wuest defines it as “a treasure to be clutched and retained at all hazards.” Lightfoot similarly explains that it is not “a prize which must not slip from His grasp.” This reveals the voluntary self-restraint of the Son.
Jesus had nothing to prove, nothing to attain—He already possessed full equality with the Father. Yet He chose not to wield that equality in a way that would excuse Him from suffering, humiliation, or obedience. In other words, He did not demand His rights.
b. To be equal with God:
This confirms Christ’s full deity. He did not aspire to equality with God—He already had it. The Greek word isa (“equal”) speaks of absolute parity, not similarity or resemblance. This verse crushes all forms of subordinationism, ancient and modern.
Instead of using His deity for self-glory, Jesus willingly laid aside the independent exercise of divine prerogatives. He never ceased to be God, but He did veil His divine glory under the robes of true humanity.
4. Philippians 2:7 — Jesus Made Himself of No Reputation
Philippians 2:7 (NKJV)
“But made Himself of no reputation, taking the form of a bondservant, and coming in the likeness of men.”
a. Made Himself of no reputation:
Literally, the Greek reads, “He emptied Himself” (ekenōsen), from which we get the term kenosis. But this self-emptying was not of deity, but of privilege, position, and outward glory.
He did not become less than God. He remained fully God, but chose not to exploit the benefits of deity for Himself.
“During His humiliation, He never ceased to be equal with the Father, for, as He had an equality of nature, He had an equality of rights.” – Adam Clarke
“His condescension was free, unconstrained, and in full agreement with His Father. The Son of the Highest can, at His own pleasure, show or eclipse His glory.” – Matthew Poole
Jesus never abandoned His divine nature. The kenosis was not subtraction, but addition—He added humanity.
b. Taking the form of a bondservant:
The form (morphē) of a servant indicates the essential reality of servanthood, not just outward appearance. Jesus did not merely pretend to be a servant—He became one in reality, both in attitude and in lifestyle.
“Taking” (labōn) implies addition, not exchange. He added the status of a servant to His divine nature.
This reflects Isaiah 52:13–14 (NKJV):
“Behold, My Servant shall deal prudently; He shall be exalted and extolled and be very high. Just as many were astonished at you, so His visage was marred more than any man, and His form more than the sons of men;”
He came to serve, not to be served:
Matthew 20:28 (NKJV)
“Just as the Son of Man did not come to be served, but to serve, and to give His life a ransom for many.”
c. Coming in the likeness of men:
This emphasizes His true humanity. The word “likeness” (homoiōma) does not imply mere appearance, but real conformity, while preserving distinction.
He didn’t cease being God; rather, He became fully man. Not a phantom (as the Gnostics claimed), nor an angel, nor some superhuman figure, but truly human—with the outward appearance, inner experiences, and limitations of a man.
Robertson says: “It was a likeness, but a real likeness, no mere phantom humanity.”
5. Philippians 2:8 — The Extent of Jesus’ Self-Emptying
Philippians 2:8 (NKJV)
“And being found in appearance as a man, He humbled Himself and became obedient to the point of death, even the death of the cross.”
a. Being found in appearance as a man:
The word schematí refers to external condition, including behavior, speech, and daily experience. He looked and lived as a man—eating, sleeping, growing, aging, suffering—all while never ceasing to be fully God.
b. He humbled Himself and became obedient:
This phrase captures the depth of His condescension. He did not demand obedience; He gave it. He voluntarily placed Himself under the law, under authority, and under suffering.
As Hebrews confirms:
Hebrews 5:8 (NKJV)
“Though He was a Son, yet He learned obedience by the things which He suffered.”
Obedience is something the eternal Son had never experienced in the divine context of heaven. He had to learn it in human flesh, through suffering, submitting, and serving.
c. To the point of death, even the death of the cross:
This is the lowest rung in the divine descent. Not only did Jesus submit to death—He submitted to the most shameful, painful, and cursed death imaginable.
Crucifixion was reserved for the worst criminals and was considered a curse under Jewish law.
Deuteronomy 21:23 (NKJV)
“…for he who is hanged is accursed of God.”
Galatians 3:13 (NKJV)
“Christ has redeemed us from the curse of the law, having become a curse for us (for it is written, ‘Cursed is everyone who hangs on a tree’),”
“The death of the cross was the bottom rung in the ladder from the throne of God. Jesus came all the way down to the most despised death of all.” – A.T. Robertson
“The lower He stoops to save us, the higher we ought to lift Him in our adoring reverence.” – Charles Spurgeon
d. The Extent of His Humility – A Survey of His Stooping:
He was humble in taking the form of man, not angel.
He was humble in being born in poverty, not palace.
He was humble in choosing ordinary disciples, not scholars.
He was humble in laboring in obscurity for decades.
He was humble in allowing Himself to be tempted, mocked, rejected, and crucified.
He was humble even in spiritual agony: “My God, My God, why have You forsaken Me?” (Matthew 27:46)
He could have accomplished atonement in secret. But He did it publicly, shamefully, and painfully—so no one could ever question His love or humility.
This culminates the downward arc of the Great Parabola—from glory to death. The next verses (Philippians 2:9–11) will take us from the grave to glory, showing how God the Father responds to the humility of the Son.
C. Jesus, the Ultimate Example of Exaltation After Humility
The Climax of the Kenosis Passage — Philippians 2:9–11
1. Philippians 2:9 — The Exaltation of Jesus Christ
Philippians 2:9 (NKJV)
“Therefore God also has highly exalted Him and given Him the name which is above every name,”
a. Therefore God also has highly exalted Him:
This exaltation is God the Father’s direct response to the Son’s humility and obedience. The Greek term hyperypsōsen (ὑπερύψωσεν) is intensive — it doesn’t merely mean “exalted,” but super-exalted, elevated above all.
“The Greek elegancy imports super-exalted, or exalted with all exaltation.” – Matthew Poole
Christ did not exalt Himself. His vindication was not self-wrought. The Father lifted Him to the highest position. This fulfills the promise of Proverbs 15:33 (NKJV):
“Before honor is humility.”
“Pause over this thought — that Christ did not crown Himself, but His Father crowned Him.” – Charles Spurgeon
This exaltation reverses the descent described in Philippians 2:6–8 and completes the arc of the “Great Parabola” — from the throne of heaven to the cross, and from the cross to supreme majesty.
b. And given Him the name which is above every name:
This is not merely a title or designation. In Hebrew thought, a name reflects character, authority, nature, and worth. The name bestowed upon Jesus is not just “Jesus,” which He bore during His humiliation, but “Lord” (kurios), associated throughout the Septuagint (LXX) with Yahweh.
“There is no higher name than Yahweh, and Jesus has that name.” – Implied from Isaiah 45:23 and its fulfillment here.
This bestowed name affirms His full deity, His messianic identity, and His universal authority. It is not a new essence, but a new level of recognition and vindication before all creation.
2. Philippians 2:10–11 — The Subjection of the Whole Creation to Jesus
Philippians 2:10–11 (NKJV)
“That at the name of Jesus every knee should bow, of those in heaven, and of those on earth, and of those under the earth, and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.”
a. At the name of Jesus every knee should bow...
This is a direct allusion to:
Isaiah 45:23 (NKJV)
“I have sworn by Myself; the word has gone out of My mouth in righteousness, and shall not return, that to Me every knee shall bow, every tongue shall take an oath.”
In Isaiah, it is Yahweh receiving this homage. In Philippians, it is Jesus Christ. Paul is unmistakably identifying Jesus with Yahweh, affirming His divine lordship.
“Paul does not imply by this a universal salvation, but a universal recognition of Christ’s lordship — either in willing joy or in bitter submission.” – Homer Kent
b. Those in heaven, and of those on earth, and of those under the earth:
This trifold phrase conveys absolute comprehensiveness:
In heaven — Angels and the redeemed
On earth — All living humanity
Under the earth — The dead and demonic forces
No being is exempt. Even the damned and devils must acknowledge His lordship, though not in saving faith.
c. Every tongue should confess that Jesus Christ is Lord:
This is not mere acknowledgment — it is confession, the Greek word exomologeō, which means open, public declaration. It reflects not only word but willful recognition, whether joyful or forced.
“This formal confession will occur either now, unto salvation, or later, unto judgment.”
Compare:
Romans 10:9 (NKJV)
“…if you confess with your mouth the Lord Jesus and believe in your heart that God has raised Him from the dead, you will be saved.”
Those who reject Him now will still one day confess Him — not as Savior, but as Judge.
d. That Jesus Christ is Lord...
This statement is loaded with significance. The word “Lord” (kurios) is used 6,000+ times in the Septuagint for the divine name YHWH. Paul is stating unequivocally: Jesus Christ is Yahweh.
“He has always (in Paul’s view) shared in the Divine nature. But it is only as the result of His Incarnation, Atonement, Resurrection and Exaltation that He appears to men as on an equality with God.” – H.A.A. Kennedy
“He might have forced men to worship Him. Instead, He earned their worship through obedience and suffering.” – Kennedy
His exaltation was not the abandonment of humility, but the vindication of it.
e. To the glory of God the Father:
Even in exaltation, the Trinitarian unity is evident. The Son’s glorification does not diminish the Father — it fulfills and magnifies Him. The Father delights to exalt the Son, and the Son brings glory to the Father.
John 17:1 (NKJV)
“Jesus spoke these words, lifted up His eyes to heaven, and said: ‘Father, the hour has come. Glorify Your Son, that Your Son also may glorify You,’”
Application for the Philippians – and for Us:
Paul didn’t include this exalted Christology merely for theological enrichment. He presented it as a model to emulate and a comfort to endure:
i. To endure hardship:
The Philippians faced suffering (Philippians 1:29). Paul reminds them: humility precedes exaltation. Christ’s sufferings were not a detour, but the pathway to glory.
ii. To understand Paul’s ministry:
Though Paul was in prison and seemingly defeated, he walked the same path as Christ: obedient suffering followed by future vindication.
iii. To promote unity:
Pride destroys unity. But if Christ — though equal with God — could humble Himself for others, then so must we. Humble service promotes fellowship and peace.
iv. To follow Christ’s pattern:
This passage calls believers to pattern their mindset after Christ’s:
“Let this mind be in you which was also in Christ Jesus.” (Philippians 2:5)
Final Thought:
The pattern of Christ in Philippians 2:5–11 is not merely a theological mountain peak—it is a roadmap for discipleship:
Humiliation before exaltation, service before glory, the cross before the crown.
“He stooped lower than anyone ever has… and He rose higher than anyone ever shall.” – Adapted from Charles Spurgeon
D. Paul’s Exhortation to the Philippians
The Call to Responsible Obedience in Light of Christ’s Example
1. Philippians 2:12 — Working Out Your Own Salvation
Philippians 2:12 (NKJV)
“Therefore, my beloved, as you have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling;”
a. Therefore… as you have always obeyed:
Paul builds his exhortation on the foundation of Christ’s obedience (Philippians 2:8). Because Christ humbled Himself in obedience even to death, believers are now to walk in obedience — not just outward conformity, but sincere and heartfelt submission to God’s will.
Paul lovingly addresses them as “my beloved”, recognizing their prior pattern of obedience. Yet he challenges them to grow further — especially in his absence. True obedience must not be dependent on the presence of a spiritual leader.
“Obedience is the fruit of saving faith, not its cause.” – Implied from James 2:17 and John 14:15
b. Work out your own salvation:
This phrase is often misused. Paul is not teaching salvation by works, but rather, that believers are to actively cooperate with God in living out the salvation already given to them.
“These words, as they stand in the New Testament, contain no exhortation to all men, but are directed to the people of God.” – Charles Spurgeon
The phrase work out comes from the Greek katergazomai, which means to carry out to the goal, to bring to completion. It is the same word used of mining silver from a deep vein. The treasure is already there — the believer must dig it out and bring it into full usefulness.
“The believer must finish, must carry to conclusion, must apply to its fullest consequences what is already given by God in principle.” – Jac. J. Müller
This is not working for salvation but working from salvation. The salvation is already present through faith in Jesus Christ. The command is to make it visible, functional, and fruitful in all areas of life.
c. With fear and trembling:
This is not the paralyzing fear of a lost sinner but the reverent, trembling awe of a true believer who understands the weight of divine grace and responsibility.
“It doesn’t have to be the trembling of a guilty sinner; it should instead be the joyful trembling of an encounter with the glory of God.”
This fear and trembling reflects a holy sobriety — not morbid anxiety — as one who knows they walk and labor under the eye of a holy God, and who never wants to treat grace casually or irresponsibly.
d. Now much more in my absence:
Paul is calling the Philippians to spiritual maturity — to obey and labor diligently, not merely under the watchful eye of their teacher, but in private, in hardship, and in independence. Paul’s absence becomes a test and a proving ground for their internal spiritual consistency.
2. Philippians 2:13 — God’s Work in You
Philippians 2:13 (NKJV)
“For it is God who works in you both to will and to do for His good pleasure.”
a. For it is God who works in you:
This verse guards against two extremes: (1) works-righteousness, and (2) passivity or fatalism. While verse 12 calls the believer to work out their salvation, verse 13 reminds us that God is the One energizing and empowering the entire process.
“Grace all-sufficient dwells in you, believer. There is a living well within you springing up; use the bucket… you will never exhaust it.” – Charles Spurgeon
The Greek word for “works” is energeō, from which we get the word energy. It’s not that God simply provides a static gift — He is actively and continually energizing the believer from within.
“God’s work in us increases our responsibility; it doesn’t lessen it.” – Consistent with Romans 6:1–2
b. Both to will and to do:
God not only energizes our actions, but also our desires. This is a profound insight into the mechanics of sanctification. Left to ourselves, we would neither will nor do what pleases God. But God’s Spirit stirs the desire, and empowers the doing.
“Create in me a clean heart, O God, and renew a steadfast spirit within me.” – Psalm 51:10 (NKJV)
God’s operation is internal (the will) and external (the doing). However, this divine working is not coercive; it does not override human will, but renews and aligns it with His own.
c. For His good pleasure:
The motive behind God’s sanctifying work is His own good pleasure. This is not cold determinism, but fatherly delight. God loves to work in His people because it reflects His nature and reveals His glory.
Compare:
Ephesians 1:5 (NKJV)
“…according to the good pleasure of His will.”
Luke 12:32 (NKJV)
“Do not fear, little flock, for it is your Father’s good pleasure to give you the kingdom.”
Theological Implications:
Divine Sovereignty and Human Responsibility Coexist:
Paul never tries to reconcile the tension between God working in us and our responsibility to work out our salvation. He simply affirms both as true.
“He exhorts as if he were an Arminian in addressing men. He prays as if he were a Calvinist in addressing God and feels no inconsistency in the two attitudes.” – A.T. Robertson
The Christian life is not passive:
God does not save us to make us spectators, but participants. We are saved by grace alone, but grace makes us zealous for good works (Titus 2:14).Reverence should mark all Christian obedience:
Fear and trembling are appropriate attitudes in a world filled with spiritual complacency. God’s presence within us is holy and worthy of sober, consistent diligence.
Practical Applications:
Are you actively “working out” the salvation God has worked in? Are you mining the grace God has already placed in your heart?
Do you approach your walk with reverence, or with casualness?
Do you rely on your own strength, or are you daily conscious of God working in you — both to give you the desire and the power to do His will?
Philippians 2:14–18 — Practical Obedience and the Example of Paul
3. Philippians 2:14–16 — Practical Ways to Obey Paul’s Exhortation
Philippians 2:14–16 (NKJV)
“Do all things without complaining and disputing, that you may become blameless and harmless, children of God without fault in the midst of a crooked and perverse generation, among whom you shine as lights in the world, holding fast the word of life, so that I may rejoice in the day of Christ that I have not run in vain or labored in vain.”
a. Do all things without complaining and disputing:
Paul moves from doctrine to practical conduct. The call here is total: “do all things” without a spirit of murmuring or argumentative resistance. The Greek places “all things” (πάντα) first in the sentence for emphasis. This isn't selective obedience — it's comprehensive.
There is a clear echo here of Israel in the wilderness. As it is written:
Deuteronomy 1:27 (NKJV)
“And you complained in your tents, and said, ‘Because the Lord hates us, He has brought us out of the land of Egypt to deliver us into the hand of the Amorites, to destroy us.’”
Psalm 106:25 (NKJV)
“But complained in their tents, and did not heed the voice of the Lord.”
Paul alludes to the pattern of Israel's rebellion — complaining against God's providence, each other, and the unbelieving nations around them. The implication is that the Philippians may be in danger of doing the same.
Spurgeon categorized our common murmuring into three areas:
Against the providence of God
Against one another
Against the ungodly world
Paul wants the Philippians to take the opposite posture — one of gratitude, humility, and joyful submission.
“Dispute not with God; let Him do what seemeth Him good.” – Charles Spurgeon
b. That you may become blameless and harmless, children of God without fault:
This conduct distinguishes believers as authentic children of God. To be blameless (ἀμώμητοι) is to live above reproach. Harmless (ἀκέραιοι) implies unmixed, pure, or unalloyed — like pure gold not diluted with base metals.
“Be ye blameless and harmless,” says the apostle. The Greek word might be translated ‘hornless,’ as if ye were to be creatures not only that do no harm, but could not do any.” – Spurgeon
Our attitude reflects our nature. Just as sheep do not have fangs or venom, so Christians ought to walk in purity and gentleness, reflecting the nature of their Father.
c. In the midst of a crooked and perverse generation:
This phrase directly quotes from:
Deuteronomy 32:5 (NKJV)
“They have corrupted themselves; they are not His children, because of their blemish: A perverse and crooked generation.”
The Philippians were living in a morally corrupt world, not unlike Israel in the wilderness — rebellious, complaining, and unbelieving. Paul’s point is clear: You are not to imitate that pattern. You are to be distinct. If Israel failed to shine in the wilderness, the church must shine all the more brightly in the darkness of this present age.
d. Among whom you shine as lights in the world:
Paul does not say, “Try to shine,” but rather affirms, “You shine.” The Greek word here for “lights” (phōstēres) refers not just to generic lights but celestial bodies — like the sun and moon that God set in the heavens.
Genesis 1:14–15 (NKJV)
“Then God said, ‘Let there be lights in the firmament of the heavens… and let them be for lights in the firmament of the heavens to give light on the earth’; and it was so.”
The believer is positioned by God as a radiant object in a dark world. But the question remains: How brightly do we shine?
Lights serve multiple purposes:
To expose sin and truth
To guide the lost
To warn of danger
To bring joy and cheer
To create safety and security
Paul is saying: Don’t let your light be dimmed by grumbling and arguing. A murmuring spirit is like clouds over a star, obscuring what God placed to shine.
e. Holding fast the word of life:
This could also be rendered “holding forth” the word of life. The Greek verb (epechontes) allows both meanings, and both are theologically rich.
Holding fast implies personal perseverance in the truth.
Holding forth implies public proclamation.
The “word of life” is the gospel message — the message of Christ crucified and risen, as John also wrote:
1 John 1:1 (NKJV)
“That which was from the beginning, which we have heard, which we have seen with our eyes… concerning the Word of life.”
f. So that I may rejoice in the day of Christ that I have not run in vain or labored in vain:
Paul’s joy as a minister is tied to the perseverance of his people. He does not view success in terms of numbers or visibility, but in faithfulness that endures to the end.
1 Thessalonians 2:19–20 (NKJV)
“For what is our hope, or joy, or crown of rejoicing? Is it not even you in the presence of our Lord Jesus Christ at His coming? For you are our glory and joy.”
If the Philippians continue in obedience, they become Paul’s crown of boasting at the day of Christ — that final eschatological day when rewards are given and Christ is magnified.
4. Philippians 2:17–18 — Paul as an Example of His Own Exhortation
Philippians 2:17–18 (NKJV)
“Yes, and if I am being poured out as a drink offering on the sacrifice and service of your faith, I am glad and rejoice with you all. For the same reason you also be glad and rejoice with me.”
a. Poured out as a drink offering:
The drink offering (libation) was a supplemental offering in Old Testament worship. It was wine poured either beside or on the burnt sacrifice.
Numbers 15:5 (NKJV)
“And one-fourth of a hin of wine as a drink offering you shall prepare with the burnt offering or the sacrifice, for each lamb.”
Paul sees his life as being poured out — not wasted — in worship. The present tense (“I am being poured out”) suggests his death is not distant, but imminent.
His impending martyrdom is not viewed with sorrow or dread, but with gladness. His life, poured out, enriches the Philippians’ offering of faith and service.
b. On the sacrifice and service of your faith:
The phrase “sacrifice and service” (Greek: thysia kai leitourgia) points to a priestly image. Paul is portraying the Philippians as priests offering their faith to God. Paul’s suffering, then, is an added element of glory, not the main event.
Their faith is the altar fire — his blood is the wine poured on top.
This shows a beautiful view of shared ministry: Paul does not make himself the hero. He sees the Philippians' faithful service as central — and his own sacrifice as the final adornment.
c. I am glad and rejoice… you also be glad and rejoice with me:
Here we see Paul embodying the very attitude he calls others to. Instead of grumbling over his imprisonment or looming execution, he rejoices — and invites others to rejoice with him.
This is not morbid. Paul doesn’t glorify suffering itself. He sees the purpose and fruit of the suffering — and rejoices.
Philippians 1:20 (NKJV)
“According to my earnest expectation and hope that in nothing I shall be ashamed, but with all boldness, as always, so now also Christ will be magnified in my body, whether by life or by death.”
Key Themes and Final Thoughts:
Spiritual maturity is revealed through attitude, not just doctrinal accuracy.
Complaining and division destroy our witness and obscure our light.
The world is dark — and that’s the point. Christians are placed in the dark to shine.
Ministry is shared. Faithful shepherds rejoice when their people walk in truth.
Joy is not tied to comfort, but to sacrifice and purpose in Christ.
1. Philippians 2:19–22 — Paul’s Commendation of Timothy
Philippians 2:19–22 (NKJV)
“But I trust in the Lord Jesus to send Timothy to you shortly, that I also may be encouraged when I know your state. For I have no one like-minded, who will sincerely care for your state. For all seek their own, not the things which are of Christ Jesus. But you know his proven character, that as a son with his father he served with me in the gospel.”
a. But I trust in the Lord Jesus:
Paul continues his display of absolute reliance on the Lord’s sovereign will and timing. Though he hopes to send Timothy, Paul acknowledges that even his personal plans are subordinate to the Lord’s will. This is reflective of the spirit in:
James 4:15 (NKJV)
“Instead you ought to say, ‘If the Lord wills, we shall live and do this or that.’”
b. That I also may be encouraged when I know your state:
Unlike some of the other churches under Paul’s care, the Philippians did not cause him sorrow or concern. Paul anticipates encouragement, not correction, when he receives word about them. This is in stark contrast to what Paul wrote to the church at Corinth:
2 Corinthians 13:2–3 (NKJV)
“I have told you before, and foretell as if I were present the second time, and now being absent I write to those who have sinned before… since you seek a proof of Christ speaking in me, who is not weak toward you, but mighty in you.”
The Philippians, by contrast, were a joy and refreshment to Paul’s heart.
c. For I have no one like-minded, who will sincerely care for your state:
Timothy stood out among all Paul’s companions for his genuineness, pastoral heart, and singular devotion to Christ and the church. The word like-minded (Greek: isopsychos) literally means “of equal soul.” Paul and Timothy shared the same heartbeat for the flock.
This statement highlights a tragic reality — true spiritual concern is rare, even among ministry workers. Paul says, “All seek their own, not the things which are of Christ Jesus.”
This echoes his earlier exhortation:
Philippians 2:4 (NKJV)
“Let each of you look out not only for his own interests, but also for the interests of others.”
d. But you know his proven character:
Timothy’s reputation was established through consistent service under trial. He was not a novice, nor a showman, but a tested and proven servant. Paul likens their relationship to that of a father and son in the work of the gospel.
1 Corinthians 4:17 (NKJV)
“For this reason I have sent Timothy to you, who is my beloved and faithful son in the Lord, who will remind you of my ways in Christ…”
2. Philippians 2:23–24 — Paul’s Desire to Visit
Philippians 2:23–24 (NKJV)
“Therefore I hope to send him at once, as soon as I see how it goes with me. But I trust in the Lord that I myself shall also come shortly.”
a. As soon as I see how it goes with me:
Paul was still awaiting the outcome of his Roman trial. Depending on the verdict, he would either be released or executed. His hope to send Timothy hinges on the near-future clarity of that outcome.
b. I myself shall also come shortly:
This is not empty rhetoric. Paul genuinely wanted to see the Philippians again and assures them of that desire. He is not using Timothy as a substitute for personal commitment.
His words reflect both pastoral love and apostolic accountability. He doesn’t want to be misrepresented as distant or indifferent.
3. Philippians 2:25–26 — Paul Commends Epaphroditus
Philippians 2:25–26 (NKJV)
“Yet I considered it necessary to send to you Epaphroditus, my brother, fellow worker, and fellow soldier, but your messenger and the one who ministered to my need; since he was longing for you all, and was distressed because you had heard that he was sick.”
a. I considered it necessary to send to you Epaphroditus:
Epaphroditus was likely the one delivering this very letter. He had been sent from the Philippians to minister to Paul and was now being sent back with Paul’s blessing and commendation.
b. My brother, fellow worker, and fellow soldier:
Paul assigns Epaphroditus three titles that describe a full Christian identity:
Brother — a spiritual bond in the family of God
Fellow worker — a partner in laboring for the gospel
Fellow soldier — one who endures hardship and stands firm in spiritual warfare
This threefold description mirrors the believer’s identity in:
2 Timothy 2:3 (NKJV)
“You therefore must endure hardship as a good soldier of Jesus Christ.”
c. Your messenger and the one who ministered to my need:
Epaphroditus was sent by the Philippians as a messenger (Greek: apostolos, meaning “sent one”) and he fulfilled that task faithfully, even at the risk of his own life. His ministering was not just financial — it had a priestly character.
Philippians 4:18 (NKJV)
“Indeed I have all and abound. I am full, having received from Epaphroditus the things sent from you, a sweet-smelling aroma, an acceptable sacrifice, well pleasing to God.”
This service was sacrificial worship — a spiritual offering acceptable to the Lord.
d. He was longing for you all and was distressed because you had heard that he was sick:
Epaphroditus was not distressed because he was sick, but because his church family heard about it and were worried. His concern was for them, not himself. That’s a profound picture of Christian love.
4. Philippians 2:27 — God’s Mercy in Epaphroditus’ Recovery
Philippians 2:27 (NKJV)
“For indeed he was sick almost unto death; but God had mercy on him, and not only on him but on me also, lest I should have sorrow upon sorrow.”
a. He was sick almost unto death:
This was no minor illness. Paul emphasizes the seriousness of the situation. Yet we see no mention of a miraculous healing — just a clear acknowledgment of God’s mercy in the recovery.
Paul does not take for granted that recovery is a right. It is mercy, pure and undeserved.
b. Lest I should have sorrow upon sorrow:
The loss of Epaphroditus would have crushed Paul — not only because he was a beloved brother and co-laborer, but because he had risked his life to serve Paul’s needs. The implication is that his death would have weighed heavily on Paul’s conscience as a servant who came on behalf of others and nearly died in service.
Conclusion: Christlike Service in Action
Paul, Timothy, and Epaphroditus are living models of the exhortation in Philippians 2:3–5:
Philippians 2:3–5 (NKJV)
“Let nothing be done through selfish ambition or conceit, but in lowliness of mind let each esteem others better than himself… Let this mind be in you which was also in Christ Jesus.”
Paul sets aside his own concern and joyfully invests in others.
Timothy selflessly ministers with the heart of a shepherd.
Epaphroditus risks his life in sacrificial service, not for glory, but out of love.
This is the kind of leadership and humility the church needs — not self-exalting personalities, but faithful servants who pour out their lives for the gospel and the good of others.
Philippians 2:28–30 (NKJV)
“Therefore I sent him the more eagerly, that when you see him again you may rejoice, and I may be less sorrowful. Receive him therefore in the Lord with all gladness, and hold such men in esteem; because for the work of Christ he came close to death, not regarding his life, to supply what was lacking in your service toward me.”
a. Therefore I sent him the more eagerly… that you may rejoice, and I may be less sorrowful:
Paul’s eagerness to send Epaphroditus was driven by concern for both parties — the Philippians, who were likely worried and discouraged over the news of his illness, and Epaphroditus himself, who was distressed knowing they were concerned.
Paul demonstrates spiritual wisdom in alleviating the emotional burden of others:
The Philippians would rejoice to see Epaphroditus healthy and in person again.
Paul would be less sorrowful, knowing the church had peace and their servant was safely home.
This reminds us that godly leaders carry emotional burdens for their people, sharing in both their sorrows and their joys, as Paul says elsewhere:
2 Corinthians 11:28 (NKJV)
“Besides the other things, what comes upon me daily: my deep concern for all the churches.”
Paul is not ashamed of his concern — he bears the burden of others joyfully, but relief from sorrow is also a grace of God.
b. Receive him therefore in the Lord with all gladness, and hold such men in esteem:
This is not a lighthearted “welcome him back.” Paul commands them to receive him in the Lord — to honor Epaphroditus as one who served Christ sacrificially, even though he did not preach, plant churches, or perform miracles.
His ministry — delivering a gift, helping Paul — may seem menial to some, but in the eyes of God and Paul, it was the work of Christ, worthy of high honor.
Paul urges the church to honor such men — those who serve with selfless, often unnoticed dedication.
This echoes the principle in:
1 Thessalonians 5:12–13 (NKJV)
“And we urge you, brethren, to recognize those who labor among you… and to esteem them very highly in love for their work’s sake. Be at peace among yourselves.”
In a culture obsessed with celebrity preachers and stage gifts, Paul elevates the humble courier, who risked his life for the sake of the gospel.
c. Because for the work of Christ he came close to death, not regarding his life:
Paul explains why Epaphroditus deserves this honor: he risked his life for Christ’s work. His was not a glamorous task — he simply delivered support and helped Paul in his imprisonment — but his commitment was so thorough that it brought him to the brink of death.
i. Not regarding his life:
The Greek word here (paraboleuomai) is a gambler’s term, meaning to risk everything on the turn of a die. Epaphroditus “gambled his life” — not foolishly, but sacrificially — for the cause of Christ.
This kind of dedication goes beyond obligation — it reflects the heart of Christ Himself, who gave Himself entirely without regard for self-preservation.
This attitude mirrors what Jesus said:
John 15:13 (NKJV)
“Greater love has no one than this, than to lay down one’s life for his friends.”
It also echoes Paul’s own words:
Acts 20:24 (NKJV)
“But none of these things move me; nor do I count my life dear to myself, so that I may finish my race with joy…”
ii. Historical note – “The Gamblers”:
Church history records that during times of plague in the early centuries, believers who took this Greek term to heart formed groups known as “Parabolani” — “The Gamblers.” Their goal was to serve the sick and dying, particularly during outbreaks of disease. While others fled in fear, these believers risked their lives to care for the helpless, embodying the love of Christ.
Paul’s use of this term implies that Epaphroditus was among such spiritual heroes — quiet warriors whose names may never be known in public, but who are esteemed in heaven.
d. To supply what was lacking in your service toward me:
Epaphroditus did not fail in his mission. On the contrary, he completed what the Philippians had started by bringing their gift and personally assisting Paul.
The Philippians had desire.
Epaphroditus brought fulfillment.
Paul is not accusing them of negligence. He is acknowledging the limitation of physical distance. They were willing, but only Epaphroditus closed the gap.
This shows that there is always something “lacking” until good intentions become faithful action.
As James reminds us:
James 2:16 (NKJV)
“…and one of you says to them, ‘Depart in peace, be warmed and filled,’ but you do not give them the things which are needed for the body, what does it profit?”
Epaphroditus carried the sacrifice, but also embodied the Philippians’ love through personal service.
Final Application and Conclusion:
Epaphroditus reminds us that faithful service is not about recognition or limelight, but about willingness to sacrifice and serve — even to the point of death.
Paul shows us the importance of honoring such men — lifting up humble examples for others to emulate.
The church today needs more men and women like Epaphroditus — people who are willing to do quiet, sacrificial work for the kingdom, even at personal cost.
This final portion of chapter 2 closes Paul’s call for humility by presenting two living examples of Christlike character: Timothy, the servant-hearted pastor, and Epaphroditus, the self-sacrificing servant.
They stand as living proofs of the mindset Paul exhorted earlier:
Philippians 2:3–4 (NKJV)
“Let nothing be done through selfish ambition or conceit, but in lowliness of mind let each esteem others better than himself. Let each of you look out not only for his own interests, but also for the interests of others.”
