Verse-by-Verse Bible Commentary
Philippians 2:16

Clarke's Commentary

Verse 16. Holding forth the word of life — An allusion, some think, to those towers which were built at the entrance of harbours, on which fires were kept during the night to direct ships into the port. Genuine Christians, by their holy lives and conversation, are the means of directing others, not only how to escape those dangers to which they are exposed on the tempestuous ocean of human life, but also of leading them into the haven of eternal safety and rest.

That I have not run in vain — This appears to be a part of the same metaphor; and alludes to the case of a weather-beaten mariner who has been long tossed on a tempestuous sea, in hazy weather and dark nights, who has been obliged to run on different tacks, and labour intensely to keep his ship from foundering, but is at last, by the assistance of the luminous fire on the top of the tower, directed safely into port. Live so to glorify God and do good to men, that it shall appear that I have not run and laboured in vain for your salvation.

Bridgeway Bible Commentary

Putting belief into practice (2:12-18)

In view of Christ’s example, the Philippians must remove all trace of pride and quarrelling, and show in their lives the nature of the salvation that God has given them. They must obey God’s will as Christ did, and they will be able to do this because God works within them (12-13). They will then be like lights shining in darkness. They will be people of blameless conduct who take God’s message to a spiritually and morally corrupt world. In this way they will fulfil God’s purpose for them as well as please Paul (14-16). Their lives will be like a sacrifice offered on the altar to God; and if Paul is executed, his blood will be like an additional offering poured on top of their sacrifice. It will be a triumphant climax to Paul’s life and a cause for rejoicing in praise to God (17-18).

Coffman's Commentaries on the Bible

Holding forth the word of life that I may have whereof to glory in the day of Christ, that I did not run in vain neither labor in vain.

Holding forth the word of life … This is explanatory of the clause in the preceding verse to the effect that the Philippians "are seen as lights in the world." The light which they are able to shed abroad is not of themselves but of the word of God which they have received. A problem well known to many scholars involves an alternative translation of "holding forth," which would make it "holding fast"; but the resolution of it is unimportant, the meaning being about the same either way it is rendered. As Mounce explained it:

If Paul is continuing the metaphor (of the Christians being lights in the world), then the place should be translated "holding forth" like a torch held out before the bearer … But if the final clause is parenthetical (Lightfoot) and the apostle is contrasting the Christians with the perverse generation, it will be translated "holding fast." Robert H. Mounce, op. cit., p. 766.

Run in vain … labor in vain … Paul did not mean by this that his ultimate redemption depended in any manner upon the fidelity of the Philippians, but that if they should not live properly his "running" and "labors" would prove to be in vain as far as the Philippians were concerned. Therefore, this verse does not bear upon the so called doctrine of the final perseverance of the saints.

Barnes' Notes on the Whole Bible

Holding forth the word of life - That is, you are under obligation to hold forth the word of life. It is a duty incumbent on you as Christians to do it. The “word of life” means the gospel, called the “word of life” because it is the message that promises life; or perhaps this is a Hebraism, denoting the living, or life-giving word. The gospel stands thus in contrast with all human systems of religion - for they have no efficacy to save - and to the law which “killeth;” see the John 6:63, note, and 2 Corinthians 3:6, note. The duty here enjoined is that of making the gospel known to others, and of thus keeping up the knowledge of it in the world. This duty rests on Christians (compare Matthew 5:14, Matthew 5:16), and they cannot escape from the obligation. They are bound to do this, not only because God commands it, but:

(1) Because they are called into the church that they may be witnesses for God, Isaiah 43:10.

(2) Because they are kept on the earth for that purpose. If it were not for some such design, they would be removed to heaven at once on their conversion.

(3) Because there are no others to do it. The frivolous ones will not warn the fools, nor will the proud warn the proud, nor the scoffer the scoffer. The thoughtless and the vain will not go and tell others that there is a God and a Saviour; nor will the wicked warn the wicked, and tell them that they are in the way to hell. There are none who will do this but Christians; and, if they neglect it, sinners will go unwarned and unalarmed down to death. This duty rests on every Christian.

The exhortation here is not made to the pastor, or to any officer of the church particularly; but to the mass of communicants. They are to shine as lights in the world; they are to hold forth the word of life. There is not one member of a church who is so obscure as to be exempt from the obligation; and there is not one who may not do something in this work. If we are asked how this may be done, we may reply:

(1) They are to do it by example. Everyone is to hold forth the living word in that way.

(2) By efforts to send the gospel to those who have it not. There is almost no one who cannot contribute something, though it may be but two mites, to accomplish this.

(3) By conversation. There is no Christian who has not some influence over the minds and hearts of others; and he is bound to use that influence in holding forth the word of life.

(4) By defending the divine origin of religion when attacked.

(5) By rebuking sin, and thus testifying to the value of holiness. The defense of the truth, under God, and the diffusion of a knowledge of the way of salvation, rests on those who are Christians. Paganism never originates a system which it would not be an advantage to the world to have destroyed as soon as it is conceived. Philosophy has never yet told of a way by which a sinner may be saved. The world at large devises no plan for the salvation of the soul. The most crude, ill-digested, and perverse systems of belief conceivable, prevail in the community called “the world.” Every form of opinion has an advocate there; every monstrous vagary that the human mind ever conceived, finds friends and defenders there. The human mind has of itself no elastic energy to bring it from the ways of sin; it has no recuperative power to lead it back to God. The world at large is dependant on the church for any just views of God, and of the way of salvation; and every Christian is to do his part in making that salvation known.

That I may rejoice - This was one reason which the apostle urged, and which it was proper to urge, why they should let their light shine. He had been the instrument of their conversion, he had founded their church, he was their spiritual father, and had shown the deepest interest in their welfare; and he now entreats them, as a means of promoting his highest joy, to be faithful and holy. The exemplary piety and holy lives of the members of a church will be one of the sources of highest joy to a minister in the day of judgment; compare 3 John 1:4.

In the day of Christ - The day when Christ shall appear - the day of judgment. It is called the day of Christ, because he will be the glorious object which will be prominent on that day; it will be the day in which he will be honored as the judge of all the world.

That I have not run in vain - That is, that I have not lived in vain - life being compared with a race: see the notes at 1 Corinthians 9:26.

Neither laboured in vain - In preaching the gospel. Their holy lives would be the fullest proof that he was a faithful preacher.

Calvin's Commentary on the Bible

16Holding forth the word of life The reason why they ought to be luminaries is, that they carry the word of life, by which they are enlightened, that they may give light also to others. Now he alludes to lamps, in which wicks are placed that they may burn, and he makes us resemble the lamps; while he compares the word of God to the wick, from which the light comes. If you prefer another figure — we are candlesticks: the doctrine of the gospel is the candle, which, being placed in us, diffuses light on all sides. Now he intimates, that we do injustice to the word of God, if it does not shine forth in us in respect of purity of life. This is the import of Christ’s saying,

“No man lighteth a candle,
and putteth it under a bushel,” etc. (Matthew 5:15.)

We are said, however, to carry the word of life in such a way as to be, in the mean time, carried by it, ⁽¹³³⁾ inasmuch as we are founded upon it. The manner, however, of carrying it, of which Paul speaks, is, that God has intrusted his doctrine with us on condition, not that we should keep the light of it under restraint, as it were, and inactive, but that we should hold it forth to others. The sum is this: that all that are enlightened with heavenly doctrine carry about with them a light, which detects and discovers their crimes, ⁽¹³⁴⁾ if they do not walk in holiness and chastity; but that this light has been kindled up, not merely that they may themselves be guided in the right way, but that they may also shew it to others.

That I may have glory. That he may encourage them the more, he declares that it will turn out to his glory, if he has not labored among them in vain. Not as if those who labored faithfully, but unsuccessfully, lost their pains, and had no reward of their labor. As, however, success in our ministry is a singular blessing from God, let us not feel surprised, if God, among his other gifts, makes this the crowning one. Hence, as Paul’s Apostleship is now rendered illustrious by so many Churches, gained over to Christ through his instrumentality, so there can be no question that such trophies ⁽¹³⁵⁾ will have a place in Christ’s kingdom, as we will find him saying a little afterwards, You are my crown. (Philippians 4:1.) Nor can it be doubted, that the greater the exploits, the triumph will be the more splendid. ⁽¹³⁶⁾

Should any one inquire how it is that Paul now glories in his labors, while he elsewhere forbids us to glory in any but in the Lord, (1 Corinthians 1:31; 2 Corinthians 10:17,) the answer is easy — that, when we have prostrated ourselves, and all that we have before God, and have placed in Christ all our ground of glorying, it is, at the same time, allowable for us to glory through Christ in God’s benefits, as we have seen in the First Epistle to the Corinthians. ⁽¹³⁷⁾ The expression, at the day of the Lord, is intended to stimulate the Philippians to perseverance, while the tribunal of Christ is set before their view, from which the reward of faith is to be expected.

(133) “Soustenus ou portez d’elle;” — “Sustained or carried by it.”

(134) “Leur turpitude et vilenie;” — “Their disgrace and villany.”

(135) “Telles conquestes et marques de triomphe;” — “Such conquests and tokens of triumph.” The term tropaea made use of by our Author, (corresponding to the Greek term πρόπαια,) properly signifies, monuments of the enemy’s defeat, (προπή.) — Ed.

(136) “Tant plus qu’il y aura de faits cheualeureux, que le triomphe aussi n’en soit d’autant plus magnifique et honorable;” — “The more there are of illustrious deeds, the triumph also will be so much the more magnificent and honorable.”

(137) See Calvin on the Corinthians, vol. 1, pp. 94, 95.

Smith's Bible Commentary

If there be therefore any consolation in Christ, if [there is] any comfort of love, if [there is] any fellowship of the Spirit, if [there is] any bowels [compassion] and mercies, fulfil ye my joy, that ye be likeminded, having the same love, being of one accord, of one mind ( Philippians 2:1-2 ).

And so Paul's appeal to them now, a very powerful appeal: if there is any consolation in Christ, if there is any comfort in love, and surely there is consolation in Christ, how we are consoled by Him, how we are comforted in the love, and especially the time of death, the fellowship in the Spirit, the compassion and the mercy fulfill my joy. As John said, "I have no greater joy than to hear that the children walk in truth" ( 3 John 1:4 ). Fulfill my joy, that you be likeminded having the same love, being of one accord and one mind.

And let nothing be done through strife or vainglory; but in lowliness of mind let each esteem others better than themselves ( Philippians 2:3 ).

You want to be great in God's kingdom? Learn to be the servant.

It is interesting to me, how that these words of Paul are so often disregarded by the church. I have shared with you before how my break came with the denomination, over the fact that they announced to the pastors that competition was carnal motivation, but we must realize that the majority of the people we minister to are carnal, and thus, have to be carnally motivated. So we have to use competition to motivate them. Well, competition is striving, because we were to call another pastor and challenge his church to an attendance contest. "We are going to strive with you to see who can have the largest attendance." And then the church that lost was going to have to treat the church that won to a dinner. And the church that won was going to be honored. You know, "We want to be first so we can be honored." Vainglory and strife, or striving for vainglory. And how many times, that is the motive that is being used with people within the church: get them into competition, get them into striving, and get them into vainglory. "We are going to put the names up here on the wall. In each windowpane we are going to inscribe your name. We are going to put stained glass in. The Lord has told me we should have stained glass windows, and you know, you can buy your window and put your name or the name of your loved one in a window." And everybody that comes, as they look down the window, they will see your name. Vainglory.

Let nothing be done through strife and vainglory. Those are wrong motivations for serving God. But in lowliness of mind, just esteem others better than yourself.

Look not every man on his own things, but every man also on the things of others [or the needs of others]( Philippians 2:4 ).

Don't just look at your own needs, but look at the needs of others around you.

Let this mind be in you, which was also in Christ Jesus ( Philippians 2:5 ):

And God minister to us now by Your Spirit, because we are treading in the Holy of Holies. We are getting down to the heart now of the whole issue. The issue of Christianity: my attitudes, my attitudes toward myself and my attitudes towards others. What is the mental attitude that I have towards myself? What is my mental attitude towards others? Let this mind be in you, which was also in Christ Jesus.

"Do you know what he had the nerve to ask me to do? I told him I wanted to serve the Lord, and Romaine gave me a broom and told me to sweep the sidewalk. I hire people to sweep my sidewalks. Doesn't he know who I am? How much I have contributed to the church?" Let this mind be in you, which was also in Christ Jesus.

Who, being in the form of God, thought it not robbery [something to be grasped] to be equal with God ( Philippians 2:6 ):

He didn't grasp, have to grasp equality with God; He was with God. "In the beginning was the Word, the Word was with God, the Word was God" ( John 1:1 ). So being in the form of God, and not something to be grasped to be equal with God.

Now you talk about, "Hey, don't they know who I am? Don't they know how important I am? They didn't even offer to carry my suitcase. Don't they know?" Who, being in the form of God, and thought it not something to be grasped to be equal with God:

But made himself of no reputation [or in the Greek, emptied Himself], and took upon him the form of a servant, and was made in the likeness of men ( Philippians 2:7 ):

Well, we see now the steps downward as He emptied Himself: starting with God, equal with God, and yet, He emptied Himself and He came in the form of a servant, and was made like men.

And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross ( Philippians 2:8 ).

And so, from glory and equality with God to that cruel Roman cross, hanging there with the jeers and the anger of the crowd, despised and rejected by man. What a tremendous downward, I mean from the highest height, down to death on a cross, surrounded by murderers. That tremendous plunge Jesus was willing to take for you. Let this mind be in you, which was also in Christ Jesus.

Wherefore God also hath highly exalted him ( Philippians 2:9 ),

Now we see the steps out. For God said, "I will not leave your soul in hell, neither will I allow the Holy One to see corruption" ( Psalms 16:10 ). And God has highly exalted Him.

and [He has] given him a name which is above every name: that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father ( Philippians 2:9-11 ).

So from the glory to the glory, but the cross in between. He emptied Himself. Now let this mind be in you, which was in Christ Jesus. That willingness to set aside what you are, to become a servant to others. Not esteeming yourself more highly than you should, just considering yourself privileged to be a servant of Jesus Christ. "Humble thyself in the sight of the Lord and He shall lift you up" ( James 4:10 ). Christ the example, humbling Himself, but wherefore God has also highly exalted Him and given Him a name above every name, that at the name of Jesus, Jehoshua, every knee will one day is going to bow, every tongue one day is going to confess that Jesus Christ is the Lord.

Now, you may not want to make that confession now. You may say that you are the lord of your own life. "I am the master of my fate. I am the captain of my soul. My head is bloody but unbowed." One day you are going to confess Jesus Christ is the Lord. Those people who speak so despairingly of Him now, those people who still mock His name, those who use His name so carelessly in their profanity, those who have spoken out so adversely against Him, one day they too shall bow their knee, and they shall confess Jesus Christ is the Lord, to the glory of God the Father. The problem is that in that day their confession will not be unto salvation. You see, Paul tells us that if we confess with our mouth that Jesus Christ is the Lord, and believe in our hearts that God has raised Him from the dead, we will be saved, for with the mouth man confesses unto salvation. But that will not be so in that day, the confession will not be to salvation. It will be of condemnation of themselves. "Yes, He is Lord. I was wrong in rejecting Him as Lord of my life."

Wherefore, my beloved, as ye 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 ( Philippians 2:12 ):

Now, unfortunately many people stop right there, and we get a tremendous exhortation on works and the importance of you working out your own salvation with fear and trembling. And rather than working out your salvation, it is usually interpreted, "work for your salvation with fear and trembling," and you're exhorted into all the works that you ought to be doing for God in order to be saved. And those who are emphasizing a "works" gospel, which is not a gospel, because you tell me I have to work to be saved, that is not good news, that is bad news. They use this text so often, but they don't go into the very next verse where He declares:

For it is God which worketh in you both to will and to do of his good pleasure ( Philippians 2:13 ).

That is what it is all about. You see, God said to Jeremiah when Israel had totally failed in the keeping of the law, "There is going to come a day, Jeremiah, when I am no longer going to write the law on these tables of stone, but I am going to write my law in the fleshly tablets of their heart." It is He who works in you to will.

How does God reveal His will to me? He reveals His will by the desires that He places in my heart, not the desires that I necessarily have in my heart that come from me. But He places in my heart His desires, so it is He that works in you both to will. God puts it in my heart to do something. God gives me the desire, the yearning to do a particular work, to go to a particular place. And I discover that that which I desire is actually God's revealing to my heart, that which He is wanting me to do. And so, He puts it in me to will, and then He gives me the capacity to do of His good pleasure.

Several years ago I was supposed to speak in Ventura on a Sunday evening, and I decided to go up on Saturday and spend the night with my aunt in Santa Barbara. My Aunt Lois, in fact, who is now moved down into the area that we can be near her. And she made such fabulous enchiladas, and I called her and said, "Put the enchiladas on. I will be up for dinner, spend the night with you, and then I will come back to Ventura tomorrow night and speak." So, I took off for Santa Barbara. Heading up towards the Ventura freeway, when I got to Sunset Boulevard I thought, "Oh, this is such a beautiful day. I might as well drive along the coast, drive along Sunset Boulevard to Pacific Coast Highway. It is such a beautiful day I will just put the top down on my car, and I will cruise up through Malibu and go up Santa Barbara that way and just look at the ocean, because I love to stop up there at Point Magu and watch the surf come in and just the beauty of that drive." And I thought, "I just want to go the coast." I am such a water nut, and just enjoy the beach. So, I wound all the way down Sunset Boulevard, and as I was winding down Sunset Boulevard, I thought, "My, I don't remember it being this far down Sunset to the Coast. I probably made a mistake. I probably should have stayed on the inland route. Oh, well."

And as I pulled on to the Coast Highway, there was a couple there hitchhiking, and I felt rather selfish in this convertible all by myself and all, and here they are hitchhiking, and so I don't pick up hitchhikers as a rule, but I stopped and I picked them up. And I started to share with them about Jesus Christ. By the time we got to Ventura, we pulled over and they accepted the Lord. And I took them by the church where I would be speaking the next night, and I said, "Look, if you show up here tomorrow night, I will be glad to meet you." The fellow was looking for a job. He was a farmer, and he had been looking in Los Angeles for a job. I said, "They don't have any farms in Los Angeles." So I bid them farewell, drove on up to Santa Barbara, and like so many experiences, you think, "Well, probably I will never see them again." But the next night when I was at the church speaking and I gave the invitation, they came forward to accept Jesus Christ publicly. And the man in the church, the elder who came down to pray with them, happened to be the foreman of the Del Mar Lymanair Ranch, and happened to be needing an extra hand. It had housing and everything else. So, they came up afterwards and they came up with Mr. Jenkins, and they said, "Oh, guess what has happened to us? This man who prayed with us, he is the foreman of this ranch." I knew that, and he had given them a job, and then I thought back yesterday, as I was driving up and I got that sudden inspiration, "Why not go by the coast," I realized it was He who puts it into my heart to will. That thought was actually planted by the Lord, because He knew that that couple from Montana, really desperate and in need, basically for a real experience with Jesus Christ, were waiting for someone to come and share the truth with them.

And so, it is God who works in you both to will and then to do. He gives you the capacity to do, but He plants first of all the will in your heart. And this is the way that God leads us. So often it is by a sudden inspiration, a thought, an idea, God is working in you to will, and then to do. And so again, it is initiated by God. Work out your own salvation with fear and trembling, but it is God who is actually working in you. It is God who has put that yearning in your heart. It is God that has given you that desire. And now God will work out the ways by which that might be fulfilled. For He works in you both to will and then to do of His good pleasure.

So, the net result is that my pleasure is doing His pleasure because He put the desire in my heart to do it, and so it becomes, really, the desire of my heart or my life, and thus the pleasure of my life, and thus I can say with Jesus, "I delight to do thy will O Lord." Why? Because He has planted it in my heart. It is God who is working in you.

Therefore,

Do all things without murmurings and disputings ( Philippians 2:14 ):

Now, I have to confess that I don't always succeed in this particular injunction. There are certain tasks that I do that I catch myself murmuring. "I wonder where Romaine is, you know, I have to clean up this mess. Where is Romaine, you know, he is not around to clean up this mess." You know, and I think, "Hum, I have got better things to do than to sweep up this mess here, you know." And so I don't always pass with an "A" on this particular phase. I do catch myself at times murmuring over some of the pressures, over some of the things. But God is working in my heart in that. Because when I do things and I am murmuring, He usually speaks to me and says, "Why are you doing it?" And, of course, I have to respond, "I am doing it for You, Lord." And then He says, "Quit your murmuring, or quit doing it."

You know, God doesn't want any griping service. Whatever you do in word or deed, do for the glory of God, and do it as unto the Lord, and do all things without murmuring or disputing.

That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation [generation], among whom ye shine as lights in the world; 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 ( Philippians 2:15-16 ).

So, Paul is exhorting them on how they are to serve the Lord. And the effect of their service to the Lord is the rejoicing in the heart of Paul, realizing that his ministry to them has been an effective ministry, for he has brought them into the attitude and the mind of Christ, who was willing to step from His glory into this sin-cursed world to hang on a cross. Let this mind be in you. And when you see the work and the effect of the work of God in the ministry in the hearts of the people, it creates great rejoicing. Paul said,

Yea, and if I be offered [if they take my life] upon the sacrifice and service of your faith [if I die for this], I joy, and rejoice with you all ( Philippians 2:17 ).

I rejoice because of what God has done with you. I die happy knowing that God has worked in your life through my ministry.

For the same cause also do ye joy, and rejoice with me ( Philippians 2:18 ).

If they take my life, rejoice with me, don't weep.

But I trust in the Lord Jesus to send Timothy shortly unto you, that I also may be of good comfort, when I know of your state. For I have no man likeminded, who will naturally care for your state ( Philippians 2:19-20 ).

Now, this is very interesting statement of Paul, for he is sending Timothy because Timothy shares his heart, his burden. And Paul said, "I don't have any one else who really has the same heart that I have, for you and for the work." It is really very difficult to find someone who has the same heart as Paul the apostle. One who is willing to give himself so freely. One who is really looking so little for himself, but always looking for the needs and the welfare of others. It is hard to find that kind of a minister, one that is really so careful and circumspect about the things of the Lord. Paul said, "I really don't have anyone other than Timothy who has the same mind, the same heart and concern for your state as I have."

For all seek their own, not the things which are Jesus Christ's ( Philippians 2:21 ).

What sad indictment against the ministers, even those that were accompanying Paul, and with Paul. "I send Timothy because he has my heart for you; he cares for you as I do. Most everybody else really care for themselves more than they care for you. They are seeking their own welfare above your welfare." That is, the mind that was in Christ is not in them, who emptied Himself.

But ye know the proof of him, that, as a son with the father, he hath served with me in the gospel. Him therefore I hope to send [him] presently [soon], so soon as I shall see how it will go with me ( Philippians 2:22-23 ).

As soon as I am able to free him, I am going to send him to you.

But I trust in the Lord that I also myself shall come shortly ( Philippians 2:24 ).

You know, if Caesar lets me out of here, I hope that I will be able to come.

Yet I supposed it necessary to send to you Epaphroditus, my brother, and companion in labor, and the fellow soldier, but your messenger, and he that ministered to my wants ( Philippians 2:25 ).

In other words, he brought to me the offering that you sent, and ministered to my needs.

For he longed after you all, and was full of heaviness, because that ye had heard that he had been sick. For indeed he was sick nigh [he was near] death: but God had mercy on him; and not on him only, but on me also, lest I should have sorrow upon sorrow ( Philippians 2:26-27 ).

So Epaphroditus almost died. He was extremely sick, and they had heard of his sickness and were worried about him. And so Epaphroditus was concerned, they were worried for him, because of that sickness.

Interesting, Paul had a tremendous ministry of healing. Miracles were wrought, and yet, he speaks of Epaphroditus almost dying with his sickness. Why doesn't God heal everybody? Why is it that God heals some and does not heal others? Hey, we will never know the answers to that. Beware of those who have pat answers on the subject of healing, on the subjects of the works of God or the whys of God. God says, "My ways are not your ways, they are beyond your finding out." We really don't know, and it is wrong to place the guilt upon the sick person. That's the last thing they need, for you to come in and say, "Well, brother, there must be something wrong with you, some sin in your life that you are so sick. You just don't have enough faith, and if you only believed God, you could get up out of this bed and walk. You have been making the wrong confession. Don't say you feel bad, say, 'I feel great.'" It is not going to do it.

God does heal; I believe that. I have been healed many times, I know that. But God doesn't heal everybody, I recognize that. And why, I don't know. I have known reprobates who have been healed; I have known extremely godly people who were not healed, but died. It has nothing to do with a person's righteousness. It has nothing to do with a person's faith. Healing is a work of God, and it is sovereign with God and it is in God's hands. It is wrong to put the burden upon the people who are sick or upon your relatives. And I thoroughly discount as junk the messages that God wills that everybody should be healed.

So Paul said,

I sent him [Epaphroditus] therefore the more carefully, that, when ye see him again, ye may rejoice, and that I may be the less sorrowful. Receive him therefore in the Lord with all gladness; and hold such in reputation: because for the work of Christ he was nigh [near] unto death, not regarding his life, to supply your lack of service toward me ( Philippians 2:28-30 ).

So, he hazarded his own life in order to bring their help to Paul, and Paul appreciates it, and is sending him back with the commendation for his faithfulness.

We can finish the book of Philippians next Sunday, and these next two chapters are classic. I'll tell you, they are so much. I just love them.

Now, may the grace of our Lord Jesus Christ, the love of God and the communion of the Holy Spirit rest and abide with each of you through this week, that you might be strengthened by His Spirit in your inner man, that you might receive the Spirit of understanding and enlightenment, that you might be able to understand how much God does love you, and His plan for your life, that you might live your life for Christ, and share with Him in His kingdom forever. God bless you, children of the King. May you walk in His love, and in His grace, in Jesus' name. "

Contending for the Faith

Do all things without murmurings and disputings: 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; Holding forth the word of life; that I may rejoice in the day of Christ, that I have not run in vain, neither laboured in vain.

Verses 14-16 are a lengthy complex sentence. As the Philippians work out their own salvation in fear and trembling, they are to do so without "complaining and arguing" (NIV). "Paul is drawing a studied contrast between God’s desire for these Philippians and the experience of the children of Israel in the wilderness" (Pentecost 92). This incident is found in Deuteronomy 32:5 in the Septuagint where the Israelites are described as "spotted children, a crooked and perverse generation." Furthermore, the only other time Paul specifically refers to the complaining of the children of Israel is in 1 Corinthians 10:1-13 when he is writing to a congregation plagued by dissension. Paul warns them of their sins by reminding them of Israel’s sins against God (Numbers 11:1-6; Numbers 14:1-4; Numbers 20:2; Numbers 21:4-5).

Do all things without murmurings: It is quite likely Paul has heard reports of such "complaining and arguing" from Epaphroditus, who has come to minister to him and deliver their gift. Although the Israelites’ murmuring and complaining were against God, the evidence suggests the Philippians’ sins are against one another. There seems to be no indication in the letter that they have complained about God or doubted His promises. "Murmuring" (gongysmos) is found in three other places in the New Testament. In Acts 6:1, the Hellenist Christians grumbled against the Hebrew Christians; in 1 Peter 4:9, hospitality is to be given without complaining; and in John 7:12, the people were going back and forth between their opinions about Jesus. It may be that as Israel’s complaining was directed toward Moses, yet was in truth against God, Paul is telling them that when they grumble against their leaders, they are actually grumbling against God. The words found in 2:29 may be an implication that such disrespect has been shown toward the leaders of the congregation in Philippi.

and disputings: The second word "disputings" (dialogismos) has a wide range of meanings, "from an evil thought to an anxious reflection or doubt, a dispute, or an argument" (TDNT, 2 97-98). Thayer defines the word as "the thinking of a man deliberating with himself; a thought, inward reasoning; purpose, design; a deliberating, questioning about what is true; hesitation, doubting; disputing, arguing" (139). The word is most commonly translated as "thoughts." Such "disputings" would certainly be in direct opposition to what Paul said earlier about being united in spirit or being one souled. The Philippians should not have evil thoughts toward one another, which evolve into quarrels, disputes, and complaining. They must learn that such quarreling is against God.

That ye may be blameless and harmless, the sons of God: Paul’s point in telling them to live without "murmuring and disputings" is so they would be "blameless and harmless." Their actions are to be consistent with their calling of being God’s children. Such sins characterize those in the world, but Christians are to live such a life that the world will see the difference and know they are God’s children. "They are ’to become’ blameless and harmless. They are not so in the state of nature and do not easily become so in a state of grace" (Robertson 150).

The Philippians are to be free from blame or accusation, whether from God or man. The word amemptos ("blameless"), found here, is used in regard to Zechariah and Elizabeth who were "blameless" in keeping the commandments of God (Luke 1:6) and to Paul in Philippians 3:6, regarding his former life in Judaism. The second word "harmless" literally means "unmixed or unadulterated" (Loh and Nida 69). It was used of "undiluted wine or unalloyed metal" (Behm, I 209). "When referring to people, it carried the notions of simplicity of character, purity, sincerity, or innocence (Matthew 10:16; Romans 16:19)" (O’Brien 293). The reason they should be blameless is they are to be pure and innocent.

without rebuke: The phrase "without rebuke" means to be "without fault" (NIV; NKJ). The Today’s English Version renders this phrase "as God’s perfect children." The Philippians are to be unblemished or blameless before God. The Christian’s election is so that he will be blameless (Ephesians 1:4). He is reconciled through Christ’s death in order to be without blemish (Colossians 1:27). Christ will present the church as His bride without stain or wrinkle or any other blemish, but rather, holy and blameless (Ephesians 5:27; Judges 1:24; Revelation 14:5).

in the midst of a crooked and perverse nation: "In the midst of a crooked and perverse nation" comes from Deuteronomy 32:5, which says, "They have corrupted themselves, their spot is not the spot of his children: they are a perverse and crooked generation." "Crooked" is opposed to straight. The figure refers to those who do not walk in the straight and narrow way that God has ordained for them but rather are crooked, distorted, or perverted. Such people pervert the right ways of God (Acts 13:10; Acts 20:30). The Philippians are to be a direct contrast to these Israelites, who were "no longer his children because of their blemish" (Deuteronomy 32:3-4). Christians have replaced Israel as God’s children; therefore, they are to be separate from the world and "shine like lights in the sky" (Isaiah 9:2-7; Isaiah 42:6-7; Isaiah 49:6; Isaiah 58:8-10; Daniel 12:3).

among whom ye shine as lights in the world: The New American Standard Bible says, "among whom you appear as lights in the world, holding fast the word of life." The New International Version translates the word "appear" (phainesthe) as "shine." The appearing of a light is at the same time a shining, so both translations are essentially the same. The Philippians "shine" as they "hold forth the word of life." The Greek word here is used elsewhere only in Revelation 21:11 and is defined as "any light-giving body, or luminary" (Bauer, Arndt, Gingrich, and Danker 872). In the Old Testament, light comes from God (Psalms 27:1; Isaiah 60:20; Micah 7:8). It is His nature to dispel darkness.

The concept of light is closely associated with the teaching of Christ and His people (Isaiah 9:2-7; Isaiah 42:6-7; Isaiah 49:6; Isaiah 58:8-10; Daniel 12:3). John 1:9 says, "There was the true light which, coming into the world, enlightens every man." Jesus proclaims in John 8:12, "I am the light of the world; he who follows Me shall not walk in the darkness, but shall have the light of life." The disciples of Christ are taught by Him that they are the "light of the world" (Matthew 5:14). As they hold forth His teaching, they shine God’s truth and goodness to a world of sin and corruption (John 12:36; Ephesians 5:8; 1 Thessalonians 5:5). "Those who are wise will shine like the brightness of the heavens, and those who lead many to righteousness, like the stars for ever and ever" (Daniel 12:3). Paul is essentially telling the Philippians the same thing he told the Ephesians: "For you were once darkness, but now you are light in the Lord. Live as children of light" (Ephesians 5:8). They are to live lives that will shine brightly in a world of darkness.

Paul now leaves his use of the figure of stars lighting up the sky by explaining how the Philippians can live as God’s children in the world. By holding fast to the gospel, the word that brings life, they would demonstrate that his strenuous efforts for the gospel and for them will have been fruitful. Paul constantly lived his life in light of the approaching day of Christ when he will give the final account of his stewardship. The lives of his converts will be his crown (Philippians 4:1). His readers’ continued blamelessness and steadfastness will be the basis of his boast, and he will not stand before the Judge on that final day with empty hands.

Holding forth: This phrase means "to hold forth" and presents the idea of two travelers going through the night, one with a light and one without light. The one extends his light to the other who is following that light might fall on his footsteps. "To hold forth" or "hold out" could mean either to offer the word of life or to hold fast to it. If Paul is thinking of the evangelistic efforts and influence of the Philippians on the surrounding evil world, then the rendering "holding forth" or "proffering" (NEB), that is, offering the word of life for acceptance, would be the best translation. However, the rendering "hold fast" is preferable to many scholars. The overall context of Philippians 1:27 to Philippians 2:18 has to do with standing firm in the faith against the attacks of opponents from outside the body of Christ as well as from dissension within. As they "hold fast the word of life," they will preserve unity. Furthermore, if the gospel is held firm, then Paul will have no occasion for shame or regret that his work at Philippi had failed.

the word of life: "The word of life" is synonymous with "the gospel." The apostles were commissioned to proclaim "the full message of this new life" (Acts 5:20), also called "this message of salvation" (Acts 13:26). The gospel has the principle of life in it. John’s gospel unites light and life as descriptive of the Word (1:4), and Christ is said to offer men "the light of life" (John 8:12).

In Philippians 1:26, Paul hopes his arrival in Philippi will be the basis for their glorifying. In this passage it is the Philippians themselves who are the grounds for Paul’s exultation, "We are your cause for boasting as you are also ours in the day of the Lord" (2 Corinthians 1:14). The Philippians’ holding fast the word of life provides the grounds for Paul’s glorying before the judgment seat of Christ as well as for their being blameless and pure while living as God’s holy children in the midst of a corrupt and sinful world.

that I may rejoice in the day of Christ: "In the day of Christ" explains when Paul’s boast will occur. "This is not a present boasting in prospect of the day of Christ but to the Philippians as his boast at the parousia" (Meyer 119). Paul focuses their attention on the "day of the Lord" so the One who has begun a good work in their lives will bring it to completion on the day of Christ Jesus (1:6). He prays they will be pure and blameless on that great day, filled with the fruit of righteousness to the glory and praise of God (1:10). On that day every knee will bow in heaven and on earth in submission to and acknowledgment of the Lord Jesus Christ (2:10-11). Their citizenship is in heaven; and they eagerly await a Savior, the Lord Jesus Christ, who will transform their lowly bodies on that day to be like his glorious body (3:20-21).

that I have not run in vain: This phrase indicates Paul has not run or worked in vain. The verb "run" is a favorite of Paul’s (Romans 9:16; 1 Corinthians 9:24; 1 Corinthians 9:26; Galatians 2:2; Galatians 5:7; Philippians 2:16; 2 Thessalonians 3:1). It brings to mind the imagery of the athlete in the stadium running towards the finish line. It is a comprehensive term for the entire missionary labors of the apostle. The triumphant progression of the gospel is the goal for which he is running. It is a goal that is not to be hindered by his own personal interests.

neither laboured in vain: The second metaphor is a verb meaning "work hard, toil, strive, or struggle." It is the proper term for physical tiredness induced by work, exertion, or heat (TDNT 3 827-830). The context implies it is the goal of toiling for the gospel that is in view here. Both verbs are in the aorist tense and "look back from the standpoint of the day of Christ, from which the whole course of Paul’s life and work is surveyed" (O’Brien 301).

The concept of Paul’s giving an account of his apostolic stewardship is found in 1 Corinthians 3:10-15; 1 Corinthians 4:1-4. Paul wishes to present the Philippian Christians as part of his stewardship to God the Judge. "The phrase ’in vain’ (which is used only by Paul in the New Testament) is found in the papyri as describing water running to waste" (Loh and Nida 72). At the coming of the Lord, they will be his ground of boasting, his joy and crown, evidence that he has not run or labored in vain.

Dr. Constable's Expository Notes

The responsibility of the believer 2:12-16

"The detailed attention just given to the Christ-hymn must not obscure the fact that Philippians 2:12-18 are part of a larger parenetic section-1:27-2:18. Exhortation is resumed again through the frequent use of the imperative mood, or through the use of participles with the force of the imperative." [Note: Hawthorne, p. 97.]

"God’s ’therefore’ (Philippians 2:9) is matched by the Christian’s therefore (Philippians 2:12), [footnote 1: The Greek words are different (Philippians 2:9, dio, ’therefore, wherefore’; Philippians 2:12, hoste, ’so then’), but the effect is the same.] and that, in a nutshell, is what this passage is about. Just as God assessed and then reacted to the worth of his Son’s life of obedience (Philippians 2:9-11), so the Christian must ponder the example of Christ and determine upon a worthy response (Philippians 2:12-18)." [Note: Motyer, p. 125.]

Dr. Constable's Expository Notes

"There is a break in thought at this point. Paul continues his appeal to the Philippians, to be sure, but he shifts the basis of appeal from the example of Jesus (Philippians 2:3-15) to himself and to the judgment he must face at the day of Christ. Therefore, he now asks them to do something for his sake." [Note: Hawthorne, p. 103.]

Believers are also to hold out the word of life, the gospel (John 6:68), as the Statue of Liberty holds out her torch. This is another way in which we are lights in a dark world. In view of the context, however, it seems more likely that Paul was urging his readers to hold fast to the word rather than to hold forth the word. The former interpretation is possible, nonetheless.

"Only as we firmly ’hold fast’ to the gospel truth can we effectively ’hold it forth’." [Note: Martin, p. 118.]

Paul wanted the Philippians to continue serving as he explained so when he stood before the judgment seat of Christ (cf. Philippians 1:6; Philippians 1:10) he would have cause for justifiable pride (cf. Philippians 1:26). His investments in their lives would not have been in vain. Running pictures all of Paul’s energetic activity as a Christian, and toiling highlights the hard labor that he expended. [Note: See Adolf Deissmann, Light from the Ancient East, pp. 313-14.]

Barclay's Daily Study Bible

Chapter 2

THE CAUSES OF DISUNITY ( Php_2:1-4 )

2:1-4 If the fact that you are in Christ has any power to influence you, if love has any persuasive power to move you, if you really are sharing in the Holy Spirit, if you can feel compassion and pity, complete my joy, for my desire is that you should be in full agreement, loving the same things, joined together in soul, your minds set on the one thing. Do nothing in a spirit of selfish ambition, and in a search for empty glory, but in humility let each consider the other better than himself Do not be always concentrating each on your own interests, but let each be equally concerned for the interests of others.

The one danger which threatened the Philippian church was that of disunity. There is a sense in which that is the danger of every healthy church. It is when people are really in earnest and their beliefs really matter to them, that they are apt to get up against each other. The greater their enthusiasm, the greater the danger that they may collide. It is against that danger Paul wishes to safeguard his friends.

In Php_2:3-4 he gives us the three great causes of disunity.

There is selfish ambition. There is always the danger that people should work not to advance the work but to advance themselves. It is extraordinary how time and again the great princes of the Church almost fled from office in the agony of the sense of their own unworthiness.

Ambrose was one of the great figures of the early Church. A great scholar, he was the Roman governor of the province of Liguria and Aemilia, and he governed with such loving care that the people regarded him as a father. The bishop of the district died and the question of his successor arose. In the midst of the discussion, suddenly a little child's voice arose: "Ambrose--bishop! Ambrose--bishop!" The whole crowd took up the cry. To Ambrose it was unthinkable. He fled by night to avoid the high office the Church was offering him; and it was only the direct intervention and command of the Emperor which made him agree to become bishop of Milan.

When John Rough publicly from the pulpit in St. Andrews summoned him to the ministry, John Knox was appalled. In his own History of the Reformation he writes: "Thereat the said John, abashed, burst forth in most abundant tears, and withdrew himself to his chamber. His countenance and behaviour, from that day until the day that he was compelled to present himself in the public place of preaching, did sufficiently declare the grief and trouble of his heart. No man saw in him any sign of mirth, nor yet had he pleasure to accompany any man, for many days together."

Far from being filled with ambition, the great men were filled with a sense of their own inadequacy for high office.

There is the desire for personal prestige. Prestige is for many people an even greater temptation than wealth. To be admired and respected, to have a platform seat, to have one's opinion sought, to be known by name and appearance, even to be flattered, are for many people most desirable things. But the aim of the Christian ought to be not self-display, but self-obliteration. He should do good deeds, not that men may glorify him, but that they may glorify his Father in heaven. The Christian should desire to focus men's eyes not upon himself but on God.

There is concentration on self. If a man is for ever concerned first and foremost with his own interests, he is bound to collide with others. If for him life is a competition whose prizes he must win, he will always think of other human beings as enemies or at least as opponents who must be pushed out of the way. Concentration on self inevitably means elimination of others; and the object of life becomes not to help others up but to push them down.

THE CURE OF DISUNITY ( Php_2:1-4 continued)

In face of this danger of disunity Paul sets down five considerations which ought to prevent disharmony.

(i) The fact that we are all in Christ should keep us in unity. No man can walk in disunity with his fellow-men and in unity with Christ. If he has Christ as the companion of his way, he is inevitably the companion of every wayfarer. A man's relationships with his fellow-men are no bad indication of his relationship with Jesus Christ.

(ii) The power of Christian love should keep us in unity. Christian love is that unconquered good-will which never knows bitterness and never seeks anything but the good of others. It is not a mere reaction of the heart, as human love is; it is a victory of the will, achieved by the help of Jesus Christ. It does not mean loving only those who love us; or those whom we like; or those who are lovable. It means an unconquerable good-will even to those who hate us, to those whom we do not like, to those who are unlovely. This is the very essence of the Christian life; and it affects us in time and in eternity. Richard Tatlock in In My Father's House writes: "Hell is the eternal condition of those who have made relationship with God and their fellows an impossibility through lives which have destroyed love.... Heaven, on the other hand, is the eternal condition of those who have found real life in relationships-through-love with God and their fellows."

(iii) The fact that they share in the Holy Spirit should keep Christians from disunity. The Holy Spirit binds man to God and man to man. It is the Spirit who enables us to live that life of love, which is the life of God; if a man lives in disunity with his fellow-men, he thereby shows that the gift of the Spirit is not his.

(iv) The existence of human compassion should keep men from disunity. As Aristotle had it long ago, men were never meant to be snarling wolves but to live in fellowship together. Disunity breaks the very structure of life.

(v) Paul's last appeal is the personal one. There can be no happiness for him so long as he knows that there is disunity in the Church which is dear to him. If they would complete his joy, let them complete their fellowship. It is not with a threat that Paul speaks to the Christians of Philippi but with the appeal of love, which ought ever to be the accent of the pastor, as it was the accent of his Lord.

TRUE GODHEAD AND TRUE MANHOOD ( Php_2:5-11 )

2:5-11 Have within yourselves the same disposition of mind as was in Christ Jesus, for he was by nature in the very form of God, yet he did not regard existence in equality with God as something to be snatched at, but he emptied himself, and took the very form of a slave, and became like men. And when he came in appearance as a man for all to recognise, he became obedient even to the extent of accepting death, even the death of a cross. And for that reason God exalted him, and granted to him the name which is above every name, in order that at the name of Jesus every knee should bow, of things in heaven, and things upon the earth, and things below the earth, and that every tongue should confess that Jesus Christ is Lord to the glory of God the Father.

In many ways this is the greatest and most moving passage Paul ever wrote about Jesus. It states a favourite thought of his. The essence of it is in the simple statement Paul made to the Corinthians that, although Jesus was rich, yet for our sakes he became poor ( 2 Corinthians 8:9). Here that simple idea is stated with a fulness which is without parallel. Paul is pleading with the Philippians to live in harmony, to lay aside their discords, to shed their personal ambitions and their pride and their desire for prominence and prestige, and to have in their hearts that humble, selfless desire to serve, which was the essence of the life of Christ. His final and unanswerable appeal is to point to the example of Jesus Christ.

This is a passage which we must try fully to understand, because it has so much in it to awaken our minds to thought and our hearts to wonder. To this end we must look closely at some of its great Greek words.

Greek is a far richer language than English. Where English has one word to express an idea, Greek has often two or three or more. In one sense these words are synonyms, but they never mean entirely the same thing; they always have some special flavour. That is particularly so of this passage. Every word is chosen by Paul with meticulous care to show two things--the reality of the manhood and the reality of the godhead of Jesus Christ. Let us take the phrases one by one. We will set them down both in the King James Version and in our own translation, and then try to penetrate to the essential meaning behind them.

Php_2:6 : Being in the form of God; he was by nature in the very form of God. Two words are most carefully chosen to show the unchangeable godhead of Jesus Christ. The word which the King James Version translates being is from the Greek verb huparchein ( G5225) which is not the common Greek word for "being." It describes that which a man is in his very essence and which cannot be changed. It describes that part of a man which, in any circumstances, remains the same. So Paul begins by saying that Jesus was essentially and unalterably God.

He goes on to say that Jesus was in the form of God. There are two Greek words for form, morphe ( G3444) and schema ( G4976) . They must both be translated form, because there is no other English equivalent, but they do not mean the same thing. Morphe ( G3444) is the essential form which never alters; schema ( G4976) is the outward form which changes from time to time and from circumstance to circumstance. For instance, the morphe ( G3444) of any human being is humanity and this never changes; but his schema ( G4976) is continually changing. A baby, a child, a boy, a youth, a man of middle age, an old man always have the morphe ( G3444) of humanity, but the outward schema ( G4976) changes all the time. Roses, daffodils, tulips, chrysanthemums, primroses, dahlias, lupins all have the one morphe ( G3444) of flowers; but their schema ( G4976) is different. Aspirin, penicillin, cascara, magnesia all have the one morphe ( G3444) of drugs; but their schema ( G4976) is different. The morphe ( G3444) never alters; the schema ( G4976) continually does. The word Paul uses for Jesus being in the form of God is morphe ( G3444) ; that is to say, his unchangeable being is divine. However his outward schema ( G4976) might alter, he remained in essence divine.

Jesus did not think it robbery to be equal with God; he did not regard existence in equality with God as something to be snatched at. The word used for robbery, which we have translated a thing to be snatched at, is harpagmos ( G725) which comes from a verb meaning to snatch, or to clutch. The phrase can mean one of two things, both of which are at heart the same. (a) It can mean that Jesus did not need to snatch at equality with God, because he had it as a right. (b) It can mean that he did not clutch at equality with God, as if to hug it jealously to himself, but laid it willingly down for the sake of men. However we take this, it once again stresses the essential godhead of Jesus.

Php_2:7 : He emptied himself, he made himself of no reputation. The Greek is the verb kenoun ( G2758) which means literally to empty. It can be used of removing things from a container, until the container is empty; of pouring something out, until there is nothing left. Here Paul uses the most vivid possible word to make clear the sacrifice of the Incarnation. The glory of divinity Jesus gave up willingly in order to become man. He emptied himself of his deity to take upon himself his humanity. It is useless to ask how; we can only stand in awe at the sight of him, who is almighty God, hungry and weary and in tears. Here in the last reach of human language is the great saving truth that he who was rich for our sakes became poor.

He took upon him the form of a servant; he took the very form of a slave. The word used for form is morphe ( G3444) , which we have seen means the essential form. Paul means that when Jesus became man it was no play-acting but reality. He was not like the Greek gods, who sometimes, so the stories ran, became men but kept their divine privileges. Jesus truly became man. But there is something more here. He was made in the likeness of men; he became like men. The word which the King James Version translates made and which we have translated became is a part of the Greek verb ginesthai ( G1096) . This verb describes a state which is not a permanent state. The idea is that of becoming, and it describes a changing phase which is completely real but which passes. That is to say, the manhood of Jesus was not permanent; it was utterly real, but it passed.

Php_2:8 : He was found in fashion as a man; he came in appearance as a man for all to recognise. Paul makes the same point. The word the King James Version has translated fashion and which we have translated appearance is schema ( G4976) , and we have seen that this indicates a form which alters.

Php_2:6-8 form a very short passage; but there is no passage in the New Testament which so movingly sets out the utter reality of the godhead and the manhood of Jesus and makes so vivid the sacrifice that he made when he laid aside his godhead and took manhood upon him. How it happened, we cannot tell, but it is the mystery of a love so great that, although we can never fully understand it, we can blessedly experience it and adore it.

HUMILIATION AND EXALTATION ( Php_2:5-11 continued)

It is always to be remembered that when Paul thought and spoke about Jesus, his interest and his intention were never primarily intellectual and speculative; they were always practical. To him theology and action were always bound together. Any system of thought must necessarily become a way of life. In many ways this passage is one of the greatest reaches of theological thought in the New Testament, but its aim was to persuade the Philippians to live a life in which disunity, discord, and personal ambition had no place.

So, then, Paul says of Jesus that he humbled himself and became obedient unto death, even the death of a cross. The great characteristics of Jesus' life were humility, obedience, and self-renunciation. He did not desire to dominate men but only to serve them; he did not desire his own way but only God's way; he did not desire to exalt himself but only to renounce all his glory for the sake of men. Again and again the New Testament is sure that only the man who humbles himself will be exalted ( Matthew 23:12; Luke 14:11; Luke 18:14). If humility, obedience, and self-renunciation were the supreme characteristics of the life of Jesus, they must also be the hall-marks of the Christian. Selfishness, self-seeking and self-display destroy our likeness to Christ and our fellowship with each other.

But the self-renunciation of Jesus Christ brought him the greater glory. It made certain that some day, soon or late, every living creature in all the universe, in heaven, in earth and even in hell, would worship him. It is to be carefully noted whence that worship comes. It comes from love. Jesus won the hearts of men, not by blasting them with power, but by showing them a love they could not resist. At the sight of this person who laid his glory by for men and loved them to the extent of dying for them on a cross, men's hearts are melted and their resistance is broken down. When men worship Jesus Christ, they fall at his feet in wondering love. They do not say "I cannot resist a might like that," but, "Love so amazing, so divine, demands my life, my soul, my all." Worship is founded, not on fear, but on love.

Further, Paul says that, as a consequence of his sacrificial love, God gave Jesus the name which is above every name. One of the common biblical ideas is the giving of a new name to mark a new stage in a man's life. Abram became Abraham when he received the promise of God ( Genesis 17:5). Jacob became Israel when God entered into the new relationship with him ( Genesis 32:28). The promise of the Risen Christ to both Pergamos and to Philadelphia is the promise of a new name ( Revelation 2:17; Revelation 3:12).

What then is the new name given to Jesus Christ? We cannot be quite certain what exactly was in Paul's mind, but most likely the new name is Lord.

The great title by which Jesus came to be known in the early Church was kurios ( G2962) , Lord, which has an illuminating history. (i) It began by meaning master or owner. (ii) It became the official title of the Roman Emperors. (iii) It became the title of the heathen gods. (iv) It was the word by which the Hebrew Jehovah was translated in the Greek version of the Hebrew scriptures. So, then, when Jesus was called kurios ( G2962) , Lord, it meant that he was the Master and the Owner of all life; he was the King of kings; he was the Lord in a way in which the heathen gods and the dumb idols could never be; he was nothing less than divine.

ALL FOR GOD ( Php_2:5-11 continued)

Php_2:11 is one of the most important verses in the New Testament. In it we read that the aim of God, is a day when every tongue will confess that Jesus Christ is Lord. These four words were the first creed that the Christian Church ever had. To be a Christian was to confess that Jesus Christ is Lord (compare Romans 10:9). This was a simple creed, yet all-embracing. Perhaps we would do well to go back to it. Later men tried to define more closely what it meant and argued and quarrelled about it, calling each other heretics and fools. But it is still true that if man can say, "For me Jesus Christ is Lord," he is a Christian. If he can say that, he means that for him Jesus Christ is unique and that he is prepared to give him an obedience he is prepared to give no one else. He may not be able to put into words who and what he believes Jesus to be; but, so long as there is in his heart this wondering love and in his life this unquestioning obedience, he is a Christian, because Christianity consists less in the mind's understanding than it does in the heart's love.

So we come to the end of this passage; and, when we come to its end, we come back to its beginning. The day will come when men will call Jesus Lord, but they will do so to the glory of God the Father. The whole aim of Jesus is not his own glory but God's. Paul is clear about the lonely and ultimate supremacy of God. In the first letter to the Corinthians he writes that in the end the Son himself shall be subject to him who put all things under him ( 1 Corinthians 15:28). Jesus draws men to himself that he may draw them to God. In the Philippian Church there were men whose aim was to gratify a selfish ambition; the aim of Jesus was to serve others, no matter what depths of self-renunciation that service might involve. In the Philippian Church there were those whose aim was to focus men's eyes upon themselves; the aim of Jesus was to focus men's eyes upon God.

So the follower of Christ must think always, not of himself but of others, not of his own glory but of the glory of God.

CO-OPERATION IN SALVATION ( Php_2:12-18 )

2:12-18 So then, my beloved, just as at all times you obeyed not only as in my presence, but much more, as things now are, in my absence, carry to its perfect conclusion the work of your own salvation with fear and trembling; for it is God, who, that he may carry out his own good pleasure, brings to effect in you both the initial willing and the effective action. Do all things without murmurings and questionings, that you may show yourselves blameless and pure, the spotless children of God in a warped and twisted generation, in which you appear like lights in the world, as you hold forth the word which is life, so that on the day of Christ it may be my proud claim that I have not run for nothing and that I have not toiled for nothing. But if my own life is to be poured out on the sacrifice and service of your faith, I rejoice and I do rejoice with you all. So also do you rejoice, and share my rejoicing.

Paul's appeal to the Philippians is more than an appeal to live in unity in a given situation; it is an appeal to live a life which will lead to the salvation of God in time and in eternity.

Nowhere in the New Testament is the work of salvation more succinctly stated. As the Revised Standard Version has it in Php_2:12-13 : "Work out your own salvation with fear and trembling; for God's at work in you, both to will and to work for his good pleasure." As always with Paul, the words are meticulously chosen.

Work out your own salvation; the word he uses for work out is katergazesthai ( G2716) , which always has the idea of bringing to completion. It is as if Paul says: "Don't stop halfway; go on until the work of salvation is fully wrought out in you." No Christian should be satisfied with anything less than the total benefits of the gospel.

"For God is at work in you both to will and to do of his good pleasure." The word Paul uses for work and do is the same, the verb energein ( G1754) . There are two significant things about it; it is always used of the action of God, and it is always used of effective action. God's action cannot be frustrated, nor can it remain half-finished; it must be fully effective.

As we have said, this passage gives a perfect statement of the work of salvation.

(i) Salvation is of God. (a) It is God that works in us the desire to be saved. It is true that "our hearts are restless till they rest in him," and it is also true that "we could not even begin to seek him unless he had already found us." The desire for the salvation of God is not kindled by any human emotion but by God himself The beginning of the process of salvation is awakened by God. (b) The continuance of that process is dependent on God. Without his help there can be no progress in goodness; without his help no sin can be conquered and no virtue achieved. (c) The end of the process of salvation is with God, for its end is friendship with God, in which we are his and he is ours. The work of salvation is begun, continued and ended in God.

(ii) There is another side to this. Salvation is of man. "Work out your own salvation," Paul demands. Without man's co-operation, even God is helpless. The fact is that any gift or any benefit has to be received. A man may be ill and the doctor able to prescribe the drugs that will cure him; but the man will not be cured until he takes them and he may stubbornly refuse all persuasion to take them. It is so with salvation. The offer of God is there; without it there can be no such thing as salvation. But no man can ever receive salvation unless he answers God's appeal and takes what he offers.

There can be no salvation without God, but what God offers man must take. It is never God who withholds salvation; it is always man who deprives himself of it.

THE SIGNS OF SALVATION ( Php_2:12-18 continued)

When we examine the chain of thought in this passage, we see that Paul sets down five signs of salvation, as we may call them.

(i) There is the sign of effective action. The Christian must give continual evidence in his daily life that he is indeed working out his own salvation; day by day it must be more fully accomplished. The great tragedy of so many of us is that we are never really any further on. We continue to be victims of the same habits and slaves of the same temptations, and guilty of the same failures. But the truly Christian life must be a continual progress, for it is a journey towards God.

(ii) There is the sign of fear and trembling. This is not the fear and trembling of the slave cringing before his master; nor fear and trembling at the prospect of punishment. It comes from two things. It comes, first, from a sense of our own creatureliness and our own powerlessness to deal with life triumphantly. That is to say, it is not the fear and trembling which drives us to hide from God, but rather the fear and trembling which drives us to seek God, in the certainty that without his help we cannot effectively face life. It comes, second, from a horror of grieving God. When we really love a person, we are not afraid of what he may do to us; we are afraid of what we may do to him. The Christian's great fear is of crucifying Christ again.

(iii) There is the sign of serenity and certainty. The Christian will do all things without murmurings and questionings. The word which Paul uses for murmurings (goggusmos, G1112) is unusual. In the Greek of the sacred writers it has a special connection. It is the word used of the rebellious murmurings of the children of Israel in their desert journey. The people murmured against Moses ( Exodus 15:24; Exodus 16:2; Numbers 16:41). Goggusmos ( G1112) --pronounced gongusomos--is an onomatopoetic word. It describes the low, threatening, discontented muttering of a mob who distrust their leaders and are on the verge of an uprising. The word Paul uses for questionings is dialogismos ( G1261) which describes useless, and sometimes ill-natured, disputing and doubting. In the Christian life there is the serenity and the certainty of perfect certainty and perfect trust.

(iv) There is the sign of purity. Christians, as the Revised Standard Version has it, are to be blameless and innocent and without blemish. Each of these words makes its contribution to the idea of Christian purity.

(a) The word translated blameless is amemptos ( G273) and expresses what the Christian is to the world. His life is of such purity that none can find anything in it with which to find fault. It is often said in courts of law that the proceedings must not only be just but must be seen to be just. The Christian must not only be pure, but the purity of his life must be seen by all.

(b) The word translated innocent is akeraios ( G185) , and expresses what the Christian is in himself. Akeraios ( G185) literally means unmixed, unadulterated. It is used, for instance, of wine or milk which is not mixed with water and of metal which has no alloy in it. When used of people, it implies motives which are unmixed. Christian purity must issue in a complete sincerity of thought and character.

(c) The word which is translated without blemish is amomos ( G299) and describes what the Christian is in the sight of God. This word is specially used in connection with sacrifices that are fit to be offered on the altar of God. The Christian life must be such that it can be offered like an unblemished sacrifice to God.

Christian purity is blameless in the sight of the world, sincere within itself, and fit to stand the scrutiny of God.

(v) There is the sign of missionary endeavour. The Christian offers to all the word of life, that is to say, the word which gives life. This Christian missionary endeavour has two aspects: (a) It is the proclamation of the offer of the gospel in words which are clear and unmistakable. (b) It is the witness of a life that is absolutely straight in a world which is warped and twisted. It is the offer of light in a world which is dark. Christians are to be lights in the world. The word used for lights (phosteres, G5458) is the same as is used in the creation story of the lights (the sun and the moon) which God set in the firmament of the heavens to give light upon the earth ( Genesis 1:14-18). The Christian offers and demonstrates straightness in a twisted world and light in a dark world.

THE PICTURES OF PAUL ( Php_2:12-18 continued)

This passage concludes with two vivid pictures, which are typical of Paul's way of thinking.

(i) He longs for the Christian progress of the Philippians so that at the end of the day he may have the joy of knowing that he has not run or laboured in vain. The word he uses for to labour is kopian ( G2872) . There are two possible pictures in it. (a) It may paint a picture of the most exacting toil. Kopian ( G2872) means to labour to the point of utter exhaustion. (b) It may be that kopian ( G2872) describes the toil of the athlete's training and that what Paul is saying is that he prays that all the discipline of training that he imposed upon himself may not go for nothing.

One of the features of Paul's writing is his love of pictures from the life of the athlete. And there is little wonder. In every Greek city the gymnasium was far more than a physical training-ground. It was in the gymnasium that Socrates often discussed the eternal problems; it was in the gymnasium that the philosophers and the sophists and the wandering teachers and preachers often found their audience. In any Greek city the gymnasium was not only the physical training-ground but also the intellectual club of the city. In the Greek world there were the great Isthmian Games at Corinth, the great Pan-Ionian Games at Ephesus, and, greatest of all, the Olympic Games, held every four years. The Greek cities were often at variance and frequently at war; but when the Olympic Games came round, no matter what dispute was raging, a month's truce was declared that there might be a contest in fellowship between them. Not only did the athletes come, but the historians and the poets came to give readings of their latest works, and the sculptors, whose names are immortal, came to make statues of the winners.

There can be little doubt that, in Corinth and in Ephesus, Paul had been a spectator of these games. Where there were crowds of men, Paul would be there to seek to win them for Christ. But, apart from the preaching, there was something about these athletic contests which found an answer in the heart of Paul. He knew the contests of the boxers ( 1 Corinthians 9:26). He knew the foot-race, most famous of all the contests. He had seen the herald summoning the racers to the starting-line ( 1 Corinthians 9:27); he had seen the runners press along the course to the goal ( Php_3:14 ); he had seen the judge awarding the prize at the end of the race ( 2 Timothy 4:8); he knew of the victor's laurel crown and of his exultation ( 1 Corinthians 9:24; Php_4:1 ). He knew the rigorous discipline of training which the athlete must undertake, and the strict regulations which must be observed ( 1 Timothy 4:7-8; 2 Timothy 2:5).

So his prayer is that he may not be like an athlete whose training and effort have gone for nothing. For him the greatest prize in life was to know that through him others had come to know and to love and to serve Jesus Christ.

(ii) But in Php_2:17 Paul has another picture. He had a special gift for speaking in language that people could understand. Again and again he took his pictures from the ordinary affairs of the people to whom he was speaking. He has already taken a picture from the games; now he takes one from heathen sacrifice. One of the commonest kinds of heathen sacrifice was a libation, which was a cup of wine poured out as an offering to the gods. For instance, every heathen meal began and ended with such a libation, as a kind of grace before and after meat. Paul here looks upon the faith and service of the Philippians as a sacrifice to God. He knows that his death may not be very far away, for he is writing in prison and awaiting trial. So he says, as the Revised Standard Version has it, that he is quite ready "to be poured as a libation upon the sacrificial offering" of their faith. In other words what he is saying to the Philippians is: "Your Christian fidelity and loyalty are already a sacrifice to God; and if death for Christ should come to me, I am willing and glad that my life should be poured out like a libation on the altar on which your sacrifice is being made."

Paul was perfectly willing to make his life a sacrifice to God; and, if that happened, to him it would be all joy, and he calls on them not to mourn at the prospect but rather to rejoice. To him every call to sacrifice and to toil was a call to his love for Christ, and therefore he met it not with regret and complaint but with joy.

THE FAITHFUL HENCHMAN ( Php_2:19-24 )

2:19-24 I hope in the Lord Jesus soon to send Timothy to you, that I may find out how things are going with you and take heart. I have no one with a mind equal to his, for he is the kind of man who will genuinely care for your affairs; for all men are concerned with their own interests, and not with the interests of Jesus Christ. You know his tried and tested character, and you know that, as a child serves a father, so he has shared my service in the work of the gospel. So then, I hope to send him, as soon as I see how things go with me. But I am confident in the Lord that I myself too will soon come to you.

Since Paul cannot himself come to Philippi, it is his intention to send Timothy as his representative. There was no one so close to him as Timothy was. We know very little detail about Timothy but the record of his service with Paul shows his fidelity.

He was a native either of Derbe or of Lystra. His mother Eunice was a Jewess and his grandmother's name was Lois. His father was a Greek and the fact that he was not circumcised would seem to show that he was educated in Greek ways ( Acts 16:1; 2 Timothy 1:5). We cannot tell how or when he was converted to Christianity, but on his second missionary journey Paul met him and saw in him one whom he could clearly use in the service of Jesus Christ.

From that time Paul and Timothy were very close. Paul could speak of him as his child in the Lord ( 1 Corinthians 4:17). He was with Paul in Philippi ( Acts 16:1-40); he was with him in Thessalonica and Berea ( Acts 17:1-14); he was with him in Corinth and in Ephesus ( Acts 18:5; Acts 19:21-22); and he was with him in prison in Rome ( Colossians 1:1; Php_1:1 ). He was associated with Paul in the writing of no fewer than five of his letters--1 and 2 Thessalonians, 2 Corinthians, Colossians and Philippians; and when Paul wrote to Rome Timothy was joined with him in sending greetings ( Romans 16:21).

Timothy's great use was that, whenever Paul wished for information from some Church or wished to send advice or encouragement or rebuke and could not go himself, it was he whom he sent. So Timothy was sent to Thessalonica ( 1 Thessalonians 3:6); to Corinth ( 1 Corinthians 4:17; 1 Corinthians 16:10-11); to Philippi. In the end Timothy, too, was a prisoner for Christ's sake ( Hebrews 13:23).

Timothy's great value was that he was always willing to go anywhere; and in his hands a message was as safe as if Paul had delivered it himself. Others might be consumed with selfish ambition; but Timothy's one desire was to serve Paul and Jesus Christ. He is the patron saint of all those who are quite content with the second place, so long as they can serve.

THE COURTESY OF PAUL ( Php_2:25-30 )

2:25-30 I think it necessary to send to you Epaphroditus, my brother, and fellow-worker, and fellow-soldier, your messenger and the servant of my need, because he is longing for you all, and he is very distressed because you heard that he had been ill, so ill that he nearly died. But God had pity on him, and not on him only, but on me too, that I might not have grief upon grief. So, then, I send him to you with the more despatch, that, when you see him, you may be glad again, and that I may be less grieved. Welcome him in the Lord with all joy, and hold such men in honour, because he came near to death because of his work for Christ, hazarding his life, that he might fill up that part of your service to me which you were personally unable to supply.

There is a dramatic story behind this. When the Philippians heard that Paul was in prison, their warm hearts were moved to action. They sent a gift to him by the hand of Epaphroditus. What they could not personally do, because distance prevented them, they delegated to Epaphroditus to do for them. Not only did they intend him to be the bearer of their gift; they also intended him to stay in Rome and be Paul's personal servant and attendant. Clearly Epaphroditus was a brave man, for any one who proposed to offer himself as the personal attendant of a man awaiting trial on a capital charge was laying himself open to the very considerable risk of becoming involved in the same charge. In truth, Epaphroditus risked his life to serve Paul.

In Rome Epaphroditus fell ill, perhaps with the notorious Roman fever which sometimes swept the city like a scourge, and was near to death. He knew that news of his illness had filtered back to Philippi, and he was worried because he knew that his friends there would be worried about him. God in his mercy spared the life of Epaphroditus and so spared Paul yet more sorrow. But Paul knew that it was time that Epaphroditus went back home, and in all probability he was the bearer of this letter.

But there was a problem. The Philippian Church had sent Epaphroditus to stay with Paul, and if he came back home, there would not be lacking those who said that he was a quitter. Here Paul gives him a tremendous testimonial, which will silence any possible criticism of his return.

In this testimonial every word is carefully chosen. Epaphroditus was his brother, his fellow-worker, and his fellow-soldier. As Lightfoot puts it, Epaphroditus was one with Paul in sympathy, one with him in work, one with him in danger. He in truth had stood in the firing-line. Then Paul goes on to call him your messenger and the servant of my need. It is impossible to supply the flavour of these words in translation.

The word Paul uses for messenger is apostolos ( G652) . Apostolos literally means anyone who is sent out on an errand, but Christian usage had ennobled it and by using it Paul by implication ranks Epaphroditus with himself and all the apostles of Christ.

The word he uses for servant is leitourgos ( G3011) . In secular Greek this was a magnificent word. In the ancient days in the Greek cities there were men who, because they loved their city so much, at their own expense undertook certain great civic duties. It might be to defray the expenses of an embassy, or the cost of putting on one of the dramas of the great poets, or of training the athletes who would represent the city in the games, or of fitting out a warship and paying a crew to serve in the navy of the state. These men were the supreme benefactors of the state and they were known as leitourgoi ( G3011) .

Paul takes the great Christian word apostolos ( G652) and the great Greek word leitourgos ( G3011) , and applies them to Epaphroditus. "Give a man like that a welcome home," he says. "Hold him in honour for he hazarded his life for Christ."

Paul is making it easy for Epaphroditus to go home. There is something very wonderful here. It is touching to think of Paul, himself in the very shadow of death, in prison and awaiting judgment, showing such Christian consideration for Epaphroditus. He was facing death, and yet it mattered to him that Epaphroditus should not meet with embarrassment when he went home. Paul was a true Christian in his attitude to others; for he was never so immersed in his own troubles that he had no time to think of the troubles of his friends.

There is a word in this passage which later had a famous usage. The King James Version speaks of Epaphroditus not regarding his life; the Revised Standard Version uses risking his life; we have translated it hazarding his life. The word is the verb paraboleuesthai ( G3851) ; it is a gambler's word and means to stake everything on a turn of the dice. Paul is saying that for the sake of Jesus Christ Epaphroditus gambled his life. In the days of the Early Church there was an association of men and women called the parabolani, the gamblers. It was their aim to visit the prisoners and the sick, especially those who were ill with dangerous and infectious diseases. In A.D. 252 plague broke out in Carthage; the heathen threw out the bodies of their dead and fled in terror. Cyprian, the Christian bishop, gathered his congregation together and set them to burying the dead and nursing the sick in that plague-stricken city; and by so doing they saved the city, at the risk of their lives, from destruction and desolation.

There should be in the Christian an almost reckless courage which makes him ready to gamble with his life to serve Christ and men.

-Barclay's Daily Study Bible (NT)

Gann's Commentary on the Bible

Philippians 2:16

2:12-18 The Ins and Outs of Christian Living

    1) There is a purpose to achieve , 2:12, 14-16

    2) There is a power to receive 2:13

    3) There is a promise to believe, 2:16-18

Holding fast -- Believers holding something out for others to take ... Ephesians 2:11

Rejoice -- The joy comes from submission, or the Self-emptying life.

    A two-fold joy: 1) hereafter, v.16; 2) now, v.17-18

    In two verses discussing sacrifice and service, Paul used the words "joy" "rejoice" twice.

In the day of Christ -- Philippians 1:6; Philemon 1:10

Run in vain -- laboured in vain -- Paul’s world.

Gill's Exposition of the Whole Bible

Holding forth the word of life,.... By which may be meant, either Christ the essential Word, in whom life was, and is, and who is called the quick or living Word, John 1:1; and here may be styled the Word of life, because he has all life in him; he has a divine life in him, as God, he is the living God; and it is given to him to have life in himself, as Mediator, for all his people; and he ever lives as man to make intercession for them: and because he is the author of life in every sense, of natural life to all men, of spiritual and eternal life to as many as the Father has given him: or else the Gospel is intended, and the doctrines of it; and which are sometimes called the words of eternal life, and of this life, John 6:68; and that because they are a means of quickening dead sinners, they are a savour of life unto life, 2 Corinthians 2:16, and the Spirit that giveth life, and of enlivening and comforting living saints; they treat of Christ who is the life; by the Gospel, life and immortality are brought to light; that gives an account of everlasting life; points out Christ as the way to it, shows that meetness for it lies in regenerating grace, and a right unto it is in the righteousness of Christ. Now this Word of life is held forth, partly by the preaching of it to a dark world, as by some; and partly by professing it publicly, as it should be by all who are enlightened with it; and also by living lives and conversations becoming and suitable to it.

That I may rejoice in the day of Christ. The apostle having observed the advantages that would accrue to themselves, and the benefit they might be of to the men of the world, by regarding the several exhortations he had given them, and which ends he mentions as reasons and arguments to enforce them, closes with taking notice of the use and service it would be to himself; it would give him joy and pleasure when Christ should come a second time to judge the world; and when dead in Christ would be raised, and set at his right hand, and these among the rest, to whom the apostle had been useful; and who continued to bear an honourable testimony in the world to Christ, and his Gospel, to the end:

that I have not run in vain, nor laboured in vain; being blessed with such converts under his ministry, as were a credit to religion, an honour to the Gospel, and a crown of rejoicing to him. He expresses his ministerial function, and the discharge of it, by running in a race, as the ministry of a person is sometimes called his course, Acts 13:25; in allusion to the Olympic games, which the apostle often refers to, when the conqueror obtained a crown; and it was enough for our apostle, and a crown of rejoicing to him, that his spiritual children walked in the truth, and as became it, to the end: and also by labour, and hard service, as the ministerial work is, when faithfully performed; and especially as his was, which was attended with so many difficulties, and yet with such constancy, diligence, and indefatigableness, all which was not in vain; and he could look back upon it with pleasure, when his followers stood fast in the faith, and adorned the doctrine of Christ.

Henry's Complete Commentary on the Bible

      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 laboured 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.

      The apostle exhorts them in these verses to adorn their Christian profession by a suitable temper and behaviour, in several instances. 1. By a cheerful obedience to the commands of God (Philippians 2:14; Philippians 2:14): "Do all things, do your duty in every branch of it, without murmurings. Do it, and do not find fault with it. Mind your work, and do not quarrel with it." God's commands were given to be obeyed, not to be disputed. This greatly adorns our profession, and shows we serve a good Master, whose service is freedom and whose work is its own reward. 2. By peaceableness and love one to another. "Do all things without disputing, wrangling, and debating one another; because the light of truth and the life of religion are often lost in the heats and mists of disputation." 3. By a blameless conversation towards all men (Philippians 2:15; Philippians 2:15): "That you may be blameless and harmless, the sons of God, without rebuke; that you be not injurious to any in word or deed, and give no just occasion of offence." We should endeavour not only to be harmless, but to be blameless; not only not to do hurt, but not to come under the just suspicion of it. Blameless and sincere; so some read it. Blameless before men, sincere towards God. The sons of God. It becomes those to be blameless and harmless who stand in such a relation, and are favoured with such a privilege. The children of God should differ from the sons of men. Without rebuke--amometa. Momus was a carping deity among the Greeks, mentioned by Hesiod and Lucian, who did nothing himself, and found fault with every body and every thing. From him all carpers at other men, and rigid censurers of their works, were called Momi. The sense of the expression is, "Walk so circumspectly that Momus himself may have no occasion to cavil at you, that the severest censurer may find no fault with you." We should aim and endeavour, not only to get to heaven, but to get thither without a blot; and, like Demetrius, to have a good report of all men, and of the truth,3 John 1:12. In the midst of a crooked and perverse generation; that is, among the heathens, and those who are without. Observe, Where there is no true religion, little is to be expected but crookedness and perverseness; and the more crooked and perverse others are among whom we live, and the more apt to cavil, the more careful we should be to keep ourselves blameless and harmless. Abraham and Lot must not strive, because the Canaanite and Perizzite dwelt in the land,Genesis 13:7. Among whom you shine as lights in the world. Christ is the light of the world, and good Christians are lights in the world. When God raises up a good man in any place, he sets up a light in that place. Or it may be read imperatively: Among whom shine you as lights: compare Matthew 5:16, Let your light so shine before men. Christians should endeavour not only to approve themselves to God, but to recommend themselves to others, that they may also glorify God. They must shine as well as be sincere.--Holding forth the word of life,Philippians 2:16; Philippians 2:16. The gospel is called the word of life because it reveals and proposes to us eternal life through Jesus Christ. Life and immortality are brought to light by the gospel,2 Timothy 1:10. It is our duty not only to hold fast, but to hold forth the word of life; not only to hold it fast for our own benefit, but to hold it forth for the benefit of others, to hold it forth as the candlestick holds forth the candle, which makes it appear to advantage all around, or as the luminaries of the heavens, which shed their influence far and wide. This Paul tells them would be his joy: "That I may rejoice in the day of Christ; not only rejoice in your stedfastness, but in your usefulness." He would have them think his pains well bestowed, and that he had not run in vain, nor laboured in vain. Observe, (1.) The work of the ministry requires the putting forth of the whole man: all that is within us is little enough to be employed in it; as in running and labouring. Running denotes vehemence and vigour, and continual pressing forward; labour denotes constancy and close application. (2.) It is a great joy to ministers when they perceive that they have not run in vain, nor laboured in vain; and it will be their rejoicing in the day of Christ, when their converts will be their crown. What is our hope, or joy, or crown of rejoicing? Are not even you in the presence of our Lord Jesus Christ at his coming? For you are our glory and joy,1 Thessalonians 2:19; 1 Thessalonians 2:20. The apostle not only ran and laboured for them with satisfaction, but shows that he was ready to suffer for their good (Philippians 2:17; Philippians 2:17): Yea, and if I be offered upon the sacrifice and service of your faith, I joy and rejoice with you all. He could reckon himself happy if he could promote the honour of Christ, the edification of the church, and the welfare of the souls of men; though it were not only by hazarding, but by laying down, his life: he could willingly be a sacrifice at their altars, to serve the faith of God's elect. Could Paul think it worth while to shed his blood for the service of the church, and shall we think it much to take a little pains? Is not that worth our labour which he thought worth his life? If I be offered, or poured out as the wine of the drink-offerings, spendomai.2 Timothy 4:6, I am now ready to be offered. He could rejoice to seal his doctrine with his blood (Philippians 2:18; Philippians 2:18): For the same cause also do you joy and rejoice with me. It is the will of God that good Christians should be much in rejoicing; and those who are happy in good ministers have a great deal of reason to joy and rejoice with them. If the minister loves the people, and is willing to spend and be spent for their welfare, the people have reason to love the minister and to joy and rejoice with him.