Senior Class Notes – May 24, 2020 – Toonigh Baptist Church

Spring 2020 Unit 3 Session 5 – Yield – Philippians 2:1-8, 13-15; PSG p. 142 – 151.

May 24, 2020

The Point: Humbly place the needs of others before your own.

Inspirational verse: “Neither yield ye your members as instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God.” (Romans 6:13)

Philippians 2:1 If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies, Paul continued his list of expectations from the preceding chapter. Before listing his strongest expectations, he had the Philippians consider what Jesus had given them already: consolation (encouragement), comfort, fellowship, and bowels and mercies (tenderness and compassion) (KJVTSB). Four if statements in this verse form the basis of Paul’s appeal in verse 2: “fulfil ye my joy.” His thinking is this: Since these five benefits or virtues exist in Christ, and since you are Christians, then exercise these virtues toward one another as you contend for the gospel and face opposition (KJSB). If…if…if. The conditional clauses in this verse indicates certainties, not “maybes.” Each if here expresses the idea of “since,” and each following clause may be considered to be true (KJVFSB). These phrases express conditions that are assumed for the sake of argument. Both Paul and his readers will be inclined to believe the truth of these conditions. Bowels (Greek splanchnon) are the intestines, thought to be the source of inward affection, tender mercy. Used 39 times in the Bible (KJV). Therefore resumes the thought begun in 1:27, 28, namely, that the Philippians are to be “worthy” and steadfast in unity, striving together for the gospel’s progress. The word if, occurring four times in this verse, denotes fact, not doubt; it might then be translated “since.” Paul is thus affirming that in Christ there exist consolation (encouragement); comfort of love (solace furnished by love); fellowship of the spirit (partaking of the Holy Spirit’s life and sharing in His gifts, ministry, help, values, etc.); bowels (affection); and mercies (sympathy) (KJSB). Bowels, always in the plural, properly denotes “the physical organs of the intestines,” and is once used in this respect when describing Judas falling and his bowels spilling out, “Now this man purchased a field with the reward of iniquity; and falling headlong, he burst asunder in the midst, and all his bowels gushed out” Acts 1:18. This verse (Acts 1:18) needs to be correlated with Matthew 27:3-10. The simplest explanation may be found in the principle that whereas in Acts, Luke records all events (such as the acts of Judas), Matthew distinguishes between what Judas did and what the priest did. Just as the priest were the ones who purchased Potter’s Field with Judas’ money after his death, so Judas may have fallen only in that he was thrown down upon the rocks of that field (KJSB). Matthew 27:5 says Judas hanged himself. Possibly after he did so, his body decayed and fell from the rope, bursting open (KJV). The Greeks regarded the bowels as the seat of the more violent passions, by the Hebrews as the seat of the tender “affections”; hence the word denotes “tender mercies” and is rendered “affections” in 2 Cor. 6:12 (KJV, “bowels”); “inward affection,” 2 Cor. 7:15 (VCED). The bowels were considered the center of a person’s feelings and emotions, expressive of compassion and tenderness (Job 30:27-28) (QNBD).

Philippians 2:2 Fulfil ye my joy, that ye be likeminded, having the same love, being of one accord, of one mind. The phrase fulfil ye my joy not “make Paul happy,” reminded Paul’s readers that their steadfastness completed God’s call on his life. Four actions on the Philippians’ part explain what Paul meant. They were to have the same values (likeminded), same love, same accord (lit. “the same soul”), and the same goal (one mind) (KJV). In this verse the apostle sets forth a fourfold appeal that expresses one major idea – namely, the unity of the church. Paul is strongly emphasizing the unity that should exist between believers and how they must single-mindedly strive together to advance the gospel of Jesus Christ (KJVFSB). Fulfil ye my joy (or, “make my joy complete”): Paul rejoiced over the Philippians (1:3), but his happiness was incomplete, owing to some disunity and lack of total harmony among them. The Greek equates what, to Paul, constitutes “complete joy” with the readers being likeminded. This means “living in harmony” with one another. That is, the Philippians can “fulfill” the writer’s “joy” by living in harmony among themselves. But what does such harmonious living entail? Beginning in verse 2 and continuing through verse 4, six participles spell out and clearly define what it means to “live in harmony”: (KJSB).

Having the same love. The same love toward one believer as shown toward another, without partiality.
Being of one accord. That is, they are to be united in spirit.
Of one mind. That is, the whole church is to have the same values, and goals.
Let nothing be done through strife or vainglory. For selfish ambition or conceit.
Let each esteem other better than themselves. That is, each is to regard his fellow Christian as more important than himself.
Look … every man also on the things of others. That is, each is to be just as concerned for the needs and problems of his brother as he is for his own affairs.

Philippians 2:3 Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves. Strife or vainglory recalls the problem Paul condemned (1:15, 17). Lowliness, the antidote for wrong attitudes, results in considering others as more important (KJV). Esteem other better than themselves: This verb indicates a thorough analysis of the facts in order to reach a correct conclusion about the matter. In other words, each Philippian Christian was to properly assess himself or herself. Such an assessment would lead to valuing others (KJVFSB).

Philippians 2:4 Look not every man on his own things, but every man also on the things of others. Additionally, humility considers the interests [things] of others. Proper relationships include the contrast “not only, but also.” Personal responsibilities demand consideration, but the concerns of others are equally important (KJV). The true obstacle to unity of heart and mind is not based on differences of opinion but is due to selfishness and vanity. Shifting attention away from oneself to others – which, of course, is what Jesus Christ did – is the key to Christian unity (KJVCRSB).

Philippians 2:5 Let this mind be in you, which was also in Christ Jesus: The church was encouraged to have the same values as Christ (KJV). The fact that Paul has to tell the Philippians this, and later appeal to some members of the church to get along with one another, is proof that Christian unity does not come without effort and attention. Loving unity is as difficult to fulfil as any other part of sanctification (KJVCRSB). Let this mind be in you means literally, “keep thinking this,” that is constantly maintain this attitude within yourselves. The mind or attitude the Philippians are to maintain is spelled out in verses 2c-4, which constitutes harmonious living. Paul informs his readers that the same attitude of verses 2c-4, which they are to retain within themselves, was also in Christ Jesus (KJSB). All godly action begins with the renewing of the mind. Right thinking produces right actions. Our actions are the fruit of our deepest thoughts. In you: Thinking and being like Christ are requirements not only for an individual but also for the corporate body of believers. Together, we need to think and act like one being, like the Person of Jesus Christ (KJVFSB).

Philippians 2:6 Who, being in the form of God, thought it not robbery to be equal with God: The key thought of this verse is that Jesus did not esteem His own interests, thus allowing them to dominate His actions. Being (lit. “existing originally”) should be “although being” since it presents an apparent obstacle for Jesus to overcome in becoming human. Form (Greek morphâ) suggests His complete deity. Equal with God indicates His coequality with God and separate personality [the second person of the Trinity]. Robbery is capable of two connotations. It can mean “to grasp” (steal), but because of Jesus’ deity it probably means “to clutch” [hang on to at all cost]. Jesus did not selfishly cling to equality with God, but gave up His privileges to become human (v. 7) (KJV). Being in the form of God signifies that Christ has eternally possessed the very nature of God. To own the nature of God is to be God and to be equal with the other personalities of the Godhead (namely, the Father and the Spirit). Thought it not robbery to be equal with God means that Christ decided not to continue enjoying His heavenly existence; He enjoyed the same divine life-style in heaven that God enjoyed. Though the Son could have lawfully maintained this heavenly existence, He did not. Rather He assumed a servant’s position and appeared in the likeness of men (KJSB). In saying that Jesus thought it not robbery to be equal with God, Paul was affirming that Christ did not cling to His divinity with greedy selfishness. He did not need to struggle to be like God, as did the first Adam (Genesis 3). He already was God! (KJVTSB). Because Christ was God, He did not look on sharing God’s nature as “robbery,” as though He did not already possess it, or as “a thing to be retained,” as though He might lose it (KJVFSB).

Philippians 2:7 But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: The phrase “made himself of no reputation” is much debated. Theologians ponder what Jesus gave up. This is one of the most difficult passages in the Bible, prompting various “emptying” (Greek kenosis) theories attempting to describe what Jesus gave up in coming to earth. It is certain that He did not divest Himself of deity or its attributes. Two statements accompany this first verb. First, God the Son became a servant. Form indicates true servanthood. Second, the likeness of men explains both emptying and servanthood. “likeness” from the Greek (homoioma) differs from “form” (vv. 6-7) (KJV). The Greek words translated as Jesus making Himself “of no reputation” have led some to believe that Jesus stopped being divine. However that is not a principle taught elsewhere in the New Testament, and it cannot be the meaning here. Jesus’ deity is affirmed both before and after His incarnation – His taking on of human flesh (John 1:1-2, 14, 18). It is Jesus’ humility and obedience in the face of His true identity that brings such meaning to His actions (KJVCRSB). The expression made himself of no reputation is a startling description of what the incarnation entailed for the Son of God. The literal Greek says that Christ “emptied himself.” Jesus became a man, with all the limitations that that demanded (John 1:14; Romans 8:3) (KJVTSB). Christ did this by taking on the form of a servant. In doing this, He did not empty Himself of any part of His essence as God. Instead, He gave up His privileges as God and took upon Himself existence as a man. While remaining completely God, He became completely human. Form: Jesus added to His divine essence (v. 6) a servant’s essence, that is, the essential characteristics of a human being seeking to fulfill the will of another. Paul does not say that Christ exchanged the form of God for the form of a servant, involving a loss of deity or the attributes of deity. Rather, in the incarnation, Christ continued in the very nature of God but added to Himself the nature of a servant (KJVFSB).

Philippians 2:8 And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. Two statements explain the second verb humbled (cp. V.3). First, being found in fashion as a man provides the time of His humility. “Fashion” (Greek scheyma) contrasts with the form (Greek morphâ) of God (v. 6). Jesus was more than human, though He came to earth in the form of a man. Second, Jesus humility came through becoming obedient. Servants obey; Jesus obeyed God, even to the point of dying on a cross (KJV). He humbled himself: Jesus willingly took the role of a servant; no one forced Him to do it. Obedient: Although He never sinned and did not deserve to die, He chose to die so that the sins of the world could be charged to His account. Subsequently, He could credit His righteousness to the account of all who believe in Him (2 Cor. 5:21; Gal. 1:4). Even the death of the cross: Paul describes the depths of Christ’s humiliation by reminding his readers that Christ died by the cruelest form of capital punishment, crucifixion. The Jews viewed death on a cross as a curse from God (Deut. 21:23; Gal. 3:13) (KJVFSB). Consequently, being judged by His fashion (outward appearance) He was recognized by many people as a mere man. But He was much more than that – He was still the Son of God, who continued to possess the divine nature. Why did Jesus willingly give up His divine existence with all its benefits and advantages? Because He had within Himself the attitude of verses 2c-4: He regarded sinners as more important than Himself (v.3), and was just as concerned with their needs as with His own affairs (v. 4). So the Philippians were to cultivate within themselves this same attitude and express it to one another (KJSB).

Philippians 2:12 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. (verse 2:12 added for clarification). The phrase work out your own salvation does not mean that you should work for salvation in order to obtain it. The Greek phrase “work out” denotes the expression, manifestation, or actualization of something one already possesses. The Philippians are to “work out” the salvation God has already wrought in them (v. 2:13), carrying it to its logical conclusion. God has granted them salvation not just for their own profit, but for the good of others as well. If they work out and manifest the new life divinely worked in them, they will live lives worthy of the gospel (1:27), in harmony with each other (v. 2:2), seeking the progress of the gospel. They will also regard one another as more important than themselves (v. 2:3), be concerned with the needs of their fellows (v. 2:4), and make the appropriate sacrifices in obedience to God, as did Jesus. In doing all this they will work out or express the new life they have through Christ (KJSB). The command to work out your own salvation is not a command to work to earn salvation. Rather, Paul commanded the Philippians to live lives of selfless service as evidence that they have already been saved. We do not serve to be saved; we are saved to serve (KJVTSB). The Greek term – work out – speaks of the present deliverance of the Philippians. The word translated work out is used by a first century author to speak of digging silver out of silver mines. Thus, salvation can be compared to a huge gift that needs to be unwrapped for one’s thorough enjoyment. Note that Paul is encouraging the Philippians to develop and work out their salvation, but not to work for their salvation (KJVFSB).

Philippians 2:13 For it is God which worketh in you both to will and to do of his good pleasure. God … worketh provides the deeper incentive; Christians are recipients of God’s initiatives of motivation and empowerment (KJV). For gives two reasons why Philippians are to work out their salvation (v. 12). First, as a note of encouragement, the working out of their salvation is not so much their work as it is God’s. It is God which worketh in you, so their ministry and service cannot help but succeed. Second, they must work out their salvation “with fear and trembling” (v. 12). For God is producing in them both to will [to desire] and to do [actually accomplish] of his good pleasure. Why should the desiring and doing of God’s will be a matter of “fear and trembling”? Because one may not know all the sacrifices required of him in doing God’s wishes. God’s will for the Philippians involved “conflict” (v. 1:30); for Jesus, death (v. 8); for Paul, imprisonment and possible martyrdom (v. 17); For Timothy, costly sacrificial service (v. 20); and for Epaphroditus, physical illness “nigh unto death” (v. 27) (KJSB).

Philippians 2:14 Do all things without murmurings and disputings: Murmurings and disputings come from selfishness and vainglory (1:15, 17; cp. Deut. 32:5) (KJV). Murmurings – (Greek gongusmos) of displeasure or complaining – more privately than in public. Disputings – (Greek dialogismos) denotes, primarily, “an inward reasoning, an opinion” (VCED). Since God is producing in the Philippians the willing and doing of His good and perfect will (v. 2:13), there can be no legitimate reason for murmurings and disputings. Not only are they forbidden to complain about the difficulties and persecutions that will befall them in carrying out God’s good pleasure, but quarreling among themselves is also prohibited (KJSB). This obedient service must be sincere, not done from guilt or compulsion (2 Corinthians 9:7). It should not be accompanied by muttered grumbling (compare James 5:9) or diminished by infighting. The dedication to service is more than an internal matter for the church. Rather, when the church community is seen as a harmonious, unselfish group of people who esteem each person in the group, outsiders will notice (KJVTSB).

Philippians 2:15 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. Blameless – (Greek amemptos) (complete Christian character) and harmless – (Greek akeraios) (inoffensive living; cp. 1:10) introduce metaphors. Believers are to be straight models for lives that are distorted by their failure to understand the word of God. They are to be highly visible examples of integrity (KJV). Crooked and perverse nation: Paul describes the world as being the opposite of Christian. On the one hand, the world is turned away from the truth, while on the other hand, it exerts a corrupting influence that is opposed to the truth (KJVFSB). How can Christians be described as blameless while remaining sinful and still in need of daily confession? Throughout the Bible, terms like blameless are applied to people who, while not sinless and perfect, are faithful. A Christian falls short of perfection, to be sure, but he or she is not content with anything but perfect purity and a faultless life. If the readers obey the commands of verses 12-14, they will be [become] blameless [i.e., no finger of accusation can justly be pointed at them] and harmless (i.e. morally pure). Due to party strife and bickering, this is not now true of them. As the sons of God … in the midst of a crooked and perverse nation (generation), they are to be without rebuke – without incurring spiritual damage. The proper place for God’s people is among the lost. For only in such a position can true Christian witness be borne and influence for the gospel be effectively exerted. Yet believers must remain “without rebuke” in that they suffer no moral damage by contact with the unsaved. Then among unbelievers they will shine as lights in the world. As stars are readily noticeable in a dark sky, so healthy Christian lives stand out in testimony among the lost and give credence to one’s witness (KJSB).

References: Spring 2020

(CWB) – Commentary on the Whole Bible by Matthew Henry Copyright © 1960 by Zondervan Publishing House – Grand Rapids, Michigan.
(ESVSB) The English Standard Version Study Bible, Personal Size. Copyright © 2008 by Crossway. Scripture quotations are from the Holy Bible, English Standard version Copyright © 2001 by Crossway.
(ETB) – Explore The Book by J. Sidlow Baxter. Copyright © 1960 by J. Sidlow Baxter. Published 1960 by Zondervan Publishing House – Grand Rapids, Michigan.
(IMO) – On occasion, with the prayerful guidance of the Holy Spirit, I will make comments of my own, based on my understanding of the events. I will indicate such times with In My Opinion.
(LG) – Bible Studies For Life – KJV Adults Leader Guide Summer 2019 Unit 2 Session 5
(NIVBTSB) – The New International Version Biblical Theology Study Bible © 2018 by The Zondervan Corporation. Text from The Holy Bible, New International Version Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc. previously published as The New International Version Zondervan Study B
(NIVCBSB) – The NIV Cultural Backgrounds Study Bible Copyright © 2016 by The Zondervan Corporation Text from The Holy Bible, New International Version Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc. published by The Zondervan Corporation.
(NIVJSB) – The NIV Jeremiah Study Bible, Copyright © 2016 by David Jeremiah, Inc. Using The Holy Bible, New International Version®, NIV®. Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.™ Used by permission of Zondervan.
(NIVSB) – The New International Version Study Bible Copyright © 1985 by The Zondervan Corporation Text from The Holy Bible, New International Version Copyright © 1973, 1978, 1984 by the New York International Bible Society.
(NIVMEB) – The Ministry Essentials Bible, Copyright © 2014 by Hendrickson Publishers Marketing, LLC. Based on The Holy Bible, New International Version NIV Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.
(NIVZSB) – The New International Version Zondervan Study Bible © 2015 by the Zondervan Corporation. Text from The Holy Bible, New International Version Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.
(NCBD) – Nelson’s Compact Bible Dictionary Copyright © 2004 by Thomas Nelson, Inc. with Scripture Quotations from the New King James Version of the Bible Copyright © 1979, 1980, 1982, 1990 by Thomas Nelson, Inc.
(PSG) – Bible Studies For Life – KJV Adults Personal Study Guide Spring 2019 Vol. 6, No. 3.
(SEC) – Strong’s Exhaustive Concordance of the Bible with Dictionaries of the Hebrew Bible and the Greek Testament words. Copyright © 1890 by James Strong. Based on the King James Version of the Bible
(TDNT) – Theological Dictionary of the New Testament, Grand Rapids: William B. Eerdmans Publishing Co.
(VCED) – Vine’s Complete Expository Dictionary of Old and New Testament Words, © 1984, 1996, by Thomas Nelson, Inc. Nashville, TN

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