FOR THE LOVE OF GOD

Scripture Reference: Philippians 2:1-11

From last lesson: In His incarnation He was fully God and fully man at the same time. He was God manifest in human flesh (see again John 1:14).

Some have wrongly taught that the phrase, “being found in appearance as a man,” means that He only looked human. But this contradicts verse 7. “Appearance” in the original Greek has the meaning of an outer appearance which may be temporary. This contrasts with “form” (the very nature, and/or attitude) in verses 6 and 7, which speaks of an outer appearance that reveals permanent inner quality.

The condescension of Christ included not only His birth, the Incarnation in which He continued to be all God, but also became all Man, God-Man, but also His “death.” It was the most cruel and despicable form of death, “even the death of the cross.” This form of capital punishment was limited to non-Romans and the worst criminals.

No better example of humiliation and a selfless attitude for believers to follow could possibly be given than that of Christ. With this example before them, the saints at Philippi should be eager to become “like-minded” and live humbly before Almighty God and each other.

In verses 9-11, God the Father is the subject in, whereas in verses 6-8 God the Son was the subject. Christ’s obedience was followed by the Father’s exaltation of Him to the place of highest honor. God exalted and honored the One men despised and rejected.

Christ’s exaltation and His receiving a “name that is above every name” was the answer to His high-priestly prayer (John 17:5). The exaltation refers to His resurrection, ascension, and glorification at the Father’s right hand (Acts 2:33; Hebrews 1:3). His “name” is not merely a title; it refers to His person and to His position of dignity and honor.

In keeping with Christ’s exaltation and high “name” . . . “every knee” will one day “bow” and acknowledge Him for who He really is. Paul stressed the same truth in his letter to the Romans (Romans 14:11). Both instances reflect Isaiah’s prophecy (Isaiah 45:23) of the singular greatness of the God of Abraham, Isaac, and Jacob. The extent of Christ’s sovereign authority is delineated in the threefold phrase, “of those in heaven, and of those on earth, and of those under the earth.” No intelligent being, whether angels and saints in heaven; people living on the earth; or Satan, demons, and the unsaved in hell, nothing and no one in all of God’s universe will escape. All will bow either willingly or they will be made to do so.

What all will “confess [is] that Jesus Christ is Lord.” This, the earliest Christian creed, meant that Jesus Christ is Yahweh-God. One day all will be made to acknowledge that Jesus Christ is all He claimed to be, very God of very God. Unfortunately, for many it will be too late for the salvation of their souls. The exalted place the Savior now occupies and the universal bowing in the future in acknowledgement of His lordship is and will be all “to the glory of God the Father.”

What a glorious assurance and promise to all believers and those who follow whole-heartedly after the Lord!

Adapted and modified excerpts from Robert P. Lightner, “Philippians,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, Volume 2.
Unless otherwise noted, Scripture taken from the New King James Version®, NKJV © 1982 by Thomas Nelson.
Used by permission. All rights reserved

Scripture Reference: Philippians 2:1-11

“Let nothing be done through selfish ambition.”

The two negatives are followed by a positive exhortation: “In lowliness of mind let each esteem others better than himself.” But, a word of contrast, introduces these words. “Lowliness of mind,” in other terms, humility before God and man is a virtue every child of God needs to strive for. A spirit of pride in human relations indicates a lack of humility before God. Paul exhorted the Philippians to consider others before themselves (see 1 Peter 5:5-6).

Paul explained how humility can be expressed. Instead of concentrating on self, each believer should be concerned for “the interests of others” in the household of faith (compare Romans 12:10). Preoccupation with oneself is sin.

Verses 5-8 show us that Christ is the supreme example of humility and selfless concern for others. These verses, along with verses 9-11, constitute a grand statement on Christology.

Believers are exhorted to have the same mind, selfless humility, that Christ exhibited in His humiliation and condescension. The word here translated “mind” or “like-minded” as some translations put it, has the meaning of “attitude,” and is the same word used for “like-minded” used in verse 2.

The word translated “form” in verses 6 and 7 is a crucial term in this passage. This word stresses the inner essence or reality of that with which it is associated (compare Mark 16:12). Christ Jesus, Paul said, is of the very essence or nature of God, and in His incarnation He embraced perfect humanity. His complete and absolute deity is here carefully stressed by the apostle. The Savior’s claim to deity infuriated the Jewish leaders (John 5:18) and caused them to accuse Him of blasphemy (John 10:33).

Though possessing full deity (John 1:14; Colossians 2:9), Christ did not consider Himself “to be equal with God.” In other words Christ did not hesitate to set aside His self-willed use of deity when He came in the form of a man. As God He had all the rights of deity, and yet during His incarnate state He surrendered His right to manifest Himself visibly as the God of all splendor and glory.

Christ’s humiliation included His making “Himself of no reputation,” taking the very “form” or nature, “of a bondservant,” and being made “in the likeness of men.” These statements indicate that Christ became a man, a true human being. The words “made Himself of no reputation,” literally mean, “He emptied Himself.” The word used for “Emptied,” from the original Greek points to the divesting of His self-interests, but not of His deity. The very “form [nature, attitude] of a bondservant” certainly points to His lowly and humble position, His willingness to obey the Father, and serve others. He became a man, a true human being. “Likeness” has the suggestion of similarity but still with a difference. Though His humanity was genuine, He was different from all other humans in that He was sinless (Hebrews 4:15).

Thus it is seen that Christ, while retaining the essence of God, was also human. In His incarnation He was fully God and fully man at the same time. He was God manifest in human flesh (see again John 1:14).

To Be Continued

Adapted and modified excerpts from Robert P. Lightner, “Philippians,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, Volume 2.
Unless otherwise noted, Scripture taken from the New King James Version®, NKJV © 1982 by Thomas Nelson.
Used by permission. All rights reserved

Scripture Reference: Philippians 2:1-11

In the previous chapter of Philippians Paul had written about living the Christian life in harmony with the message on which it is based. He followed that message with a call to show forth spiritual unity. This unity is possible because of the reality of the four qualities mentioned in verse one of this second chapter. The “if” clauses, being translations of first-class conditions in Greek, speak of certainties. So in this passage “if” may be translated “since.” Paul wrote here about realities, not questionable things. Paul appealed on the basis of (a) consolation or encouragement from being united with Christ . . . (b) comfort from His love . . . (c) fellowship with the Spirit . . . (d) affection and mercy.

“Consolation” is from a Greek word related to the one Christ used in referring to the Holy Spirit as “the Counselor” (John 14:16; “Comforter,” as found in the KJV ). It may also be translated “encouragement” or “exhortation” in the sense of either rebuke or comfort. Since each believer had received this work of the Spirit, Paul used it as a basis to appeal for their spiritual unity.

Also they each had “comfort of [God’s] love.” God’s love in people’s hearts produces spiritual unity in their lives.

“Fellowship of [with] the Spirit” is a result of the Spirit’s permanent indwelling ministry (compare to 1 Corinthians 6:19). This may refer, however, to fellowship that comes from the Holy Spirit, just as encouragement comes from Christ and comfort comes from God’s love.

Paul also spoke of “affection (see Philemon 7, 20) and mercy.” One of the Spirit’s ministries is to produce within each believer a concern and love for other members of God’s family. This may be received or rejected by a believer, but the Spirit’s work is a reality and is a basis for spiritual unity.

Paul then exhorted his readers to show in practical ways the unity which was theirs in Christ. Their expression of that spiritual unity would make his joy complete. Corresponding to the four realities mentioned in verse 1 are four specific ways in which their spiritual unity would be realized. They would be (a) like-minded. . . (b) having the same love. . . (c) being of one accord . . . (d) being one in purpose.

Paul also gave further exhortations, also based on the declaration of the fourfold reality expressed in verse 1. The terms the apostle used reveal an underlying problem in the church at Philippi. The situation Paul addressed evidently was prompted by self-centeredness among certain Christians.

“Let nothing be done through selfish ambition.” The same word in the original Greek appears in Philippians 1:17 to describe the attitude of those who opposed Paul. Without question such behavior is of the flesh and not the Spirit (compare Galatians 5:20, which uses the same word). Paul’s use of the word “conceit,” meaning “empty glory,” was probably the root cause of their selfish ambition.

To Be Continued

Adapted and modified excerpts from Robert P. Lightner, “Philippians,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, Volume 2.
Unless otherwise noted, Scripture taken from the New King James Version®, NKJV © 1982 by Thomas Nelson.
Used by permission. All rights reserved