Philippians 2

People can rob us of our joy. Paul was facing his problems with people at Rome (Phil. 1:15–18) as well as with people in Philippi, and it was the latter who concerned him the most. When Epaphroditus brought a generous gift from the church in Philippi, and good news of the church’s concern for Paul, he also brought the bad news of a possible division in the church family. Apparently there was a double threat to the unity of the church; false teachers coming in from without (Phil. 3:1–3) and disagreeing members within (Phil. 4:1–3). What Euodia (“fragrance”) and Syntyche (“fortunate”) were debating about, Paul did not state. Perhaps they both wanted to be president of the missionary guild or the choir!

Paul knew what some church workers today do not know: that there is a difference between unity and uniformity. True spiritual unity comes from within; it is a matter of the heart. Uniformity is the result of pressure from without. This is why Paul opened this section appealing to the highest possible spiritual motives (Phil. 2:1–4). Since the believers at Philippi were “in Christ,” this ought to have encouraged them to work toward unity and love, not division and rivalry. In a gracious way, Paul was saying to the church, “Your disagreements reveal that there is a spiritual problem in your fellowship. It isn’t going to be solved by rules or threats; it’s going to be solved when your hearts are right with Christ and with each other.” Paul wanted them to see that the basic cause was selfishness, and the cause of selfishness is pride. There can be no joy in the life of the Christian who puts himself above others.

The secret of joy in spite of circumstances is the single mind. The secret of joy in spite of people is the submissive mind. The key verse is “Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better [more important] than themselves” (Phil. 2:3). In Philippians 1, it is “Christ first” and in Philippians 2 it is “others next.” Paul the soulwinner in Philippians 1 becomes Paul the servant in Philippians 2.

It is important that we understand what the Bible means by “humility.” The humble person is not one who thinks meanly of himself; he simply does not think of himself at all! (I think Andrew Murray said that.) Humility is that grace that, when you know you have it, you have lost it. The truly humble person knows himself and accepts himself (Rom. 12:3). He yields himself to Christ to be a servant, to use what he is and has for the glory of God and the good of others. “Others” is the key idea in this chapter (Phil. 2:3–4); the believer’s eyes are turned away from himself and focused on the needs of others.

The “submissive mind” does not mean that the believer is at the beck and call of everybody else or that he is a “religious doormat” for everybody to use! Some people try to purchase friends and maintain church unity by “giving in” to everybody else’s whims and wishes. This is not what Paul is suggesting at all. The Scripture puts it perfectly: “ourselves your servants for Jesus’ sake” (2 Cor. 4:5). If we have the single mind of Philippians 1, then we will have no problem with the submissive mind of Philippians 2.

Paul gave us four examples of the submissive mind: Jesus Christ (Phil. 2:1–11), Paul himself (Phil. 2:12–18), Timothy (Phil. 2:19–24), and Epaphroditus (Phil. 2:25–30). Of course, the great example is Jesus, and Paul began with Him. Jesus Christ illustrates the four characteristics of the person with the submissive mind.

The “mind” of Christ means the “attitude” Christ exhibited. “Your attitude should be the same as that of Christ Jesus” (Phil. 2: niv). After all, outlook determines outcome. If the outlook is selfish, the actions will be divisive and destructive. James said the same thing (see James 4:1–10).

These verses in Philippians take us to eternity past. “Form of God” has nothing to do with shape or size. God is Spirit (John 4:24), and as such is not to be thought of in human terms. When the Bible refers to “the eyes of the Lord” or “the hand of the Lord,” it is not claiming that God has a human shape. Rather, it is using human terms to describe divine attributes (the characteristics of God) and activities. The word form means “the outward expression of the inward nature.” This means that in eternity past, Jesus Christ was God. In fact, Paul stated that Jesus was “equal with God.” Other verses such as John 1:1–4; Colossians 1:15; and Hebrews 1:1–3 also state that Jesus Christ is God.

Certainly as God, Jesus Christ did not need anything! He had all the glory and praise of heaven. With the Father and the Spirit, He reigned over the universe. But Philippians 2: states an amazing fact: He did not consider His equality with God as “something selfishly to be held on to.” Jesus did not think of Himself; He thought of others. His outlook (or attitude) was that of unselfish concern for others. This is “the mind of Christ,” an attitude that says, “I cannot keep my privileges for myself, I must use them for others; and to do this, I will gladly lay them aside and pay whatever price is necessary.”

A reporter was interviewing a successful job counselor who had placed hundreds of workers in their vocations quite happily. When asked the secret of his success, the man replied, “If you want to find out what a worker is really like, don’t give him responsibilities— give him privileges. Most people can handle responsibilities if you pay them enough, but it takes a real leader to handle privileges. A leader will use his privileges to help others and build the organization; a lesser man will use privileges to promote himself.” Jesus used His heavenly privileges for the sake of others—for our sake.

It would be worthwhile to contrast Christ’s attitude with that of Lucifer (Isa. 14:12–15) and Adam (Gen. 3:1–7). Many Bible students believe that the fall of Lucifer is a description of the fall of Satan. He once was the highest of the angelic beings, close to the throne of God (Ezek. 28:11–19), but he desired to be on the throne of God! Lucifer said, “I will!” but Jesus said, “Thy will.” Lucifer was not satisfied to be a creature; he wanted to be the Creator! Jesus was the Creator, yet He willingly became man. Christ’s humility is a rebuke to Satan’s pride.

Lucifer was not satisfied to be a rebel himself; he invaded Eden and tempted man to be a rebel. Adam had all that he needed; he was actually the “king” of God’s creation (“let them have dominion,” Gen. 1:26). But Satan said, “You will be like God!” Man deliberately grasped after something that was beyond his reach, and as a result plunged the whole human race into sin and death. Adam and Eve thought only of themselves; Jesus Christ thought of others.

We expect unsaved people to be selfish and grasping, but we do not expect this of Christians, who have experienced the love of Christ and the fellowship of the Spirit (Phil. 2:1–2). More than twenty times in the New Testament, God instructs us how to live with “one another.” We are to prefer one another (Rom. 12:10), edify one another (1 Thess. 5:11), and bear each other’s burdens (Gal. 6:2). We should not judge one another (Rom. 14:13) but rather admonish one another (Rom. 15:14). Others is the key word in the vocabulary of the Christian who exercises the submissive mind.

Thinking of “others” in an abstract sense only is insufficient; we must get down to the nitty-gritty of true service. A famous philosopher wrote glowing words about educating children but abandoned his own. It was easy for him to love children in the abstract, but when it came down to practice, that was something else. Jesus thought of others and became a servant! Paul traced the steps in the humiliation of Christ: (1) He emptied Himself, laying aside the independent use of His own attributes as God; (2) He permanently became a human, in a sinless physical body; (3) He used that body to be a servant; (4) He took that body to the cross and willingly died.

What grace! From heaven to earth, from glory to shame, from Master to servant, from life to death, “even the death of the cross!” In the Old Testament age, Christ had visited earth on occasion for some special ministry (Gen. 18 is a case in point), but these visits were temporary. When Christ was born at Bethlehem, He entered into a permanent union with humanity from which there could be no escape. He willingly humbled Himself that He might lift us up! Note that Paul used the word form again in Philippians 2:7, “the outward expression of the inward nature.” Jesus did not pretend to be a servant; He was not an actor playing a role. He actually was a servant! This was the true expression of His innermost nature. He was the God-Man, Deity and humanity united in one, and He came as a servant.

Have you noticed as you read the four gospels that it is Jesus who serves others, not others who serve Jesus? He is at the beck and call of all kinds of people—fishermen, harlots, tax collectors, the sick, the sorrowing. “Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many” (Matt. 20:28). In the upper room, when His disciples apparently refused to minister, Jesus arose, laid aside His outer garments, put on the long linen towel, and washed their feet (John 13)! He took the place of a menial slave! This was the submissive mind in action—and no wonder Jesus experienced such joy!

During the American Civil War, General George B. McClellan was put in charge of the great army of the Potomac, mainly because public opinion was on his side. He fancied himself to be a great military leader and enjoyed hearing the people call him “a young Napoleon.” However, his performance was less than sensational. President Lincoln commissioned him General-in-Chief, hoping this would get some action, but still he procrastinated. One evening, Lincoln and two of his staff members went to visit McClellan, only to learn that he was at a wedding. The three men sat down to wait, and an hour later the general arrived home. Without paying any attention to the president, McClellan went upstairs and did not return. Half an hour later, Lincoln sent the servant to tell McClellan that the men were waiting. The servant came back to report McClellan had gone to bed!

His associates angry, Lincoln merely got up and led the way home. “This is no time to be making points of etiquette and personal dignity,” the president explained. “I would hold McClellan’s horse if he will only bring us success.” This attitude of humility was what helped to make Lincoln a great man and a great president. He was not thinking of himself; he was thinking of serving others. Service is the second mark of the submissive mind.

Many people are willing to serve others if it does not cost them anything. But if there is a price to pay, they suddenly lose interest. Jesus “became obedient unto death, even the death of the cross” (Phil. 2:8). His was not the death of a martyr but the death of a Savior. He willingly laid down His life for the sins of the world.

Dr. J. H. Jowett said, “Ministry that costs nothing accomplishes nothing.” If there is to be any blessing, there must be some “bleeding.” At a religious festival in Brazil, a missionary was going from booth to booth, examining the wares. He saw a sign above one booth: “Cheap Crosses.” He thought, “That’s what many Christians are looking for these days—cheap crosses. My Lord’s cross was not cheap. Why should mine be?”

The person with the submissive mind does not avoid sacrifice. He lives for the glory of God and the good of others, and if paying a price will honor Christ and help others, he is willing to do it. This was Paul’s attitude (Phil. 2:17), Timothy’s (Phil. 2:20), and also Epaphroditus’s (Phil. 2:30). Sacrifice and service go together if service is to be true Christian ministry.

In his book Dedication and Leadership, Douglas Hyde explained how the Communists succeeded in their program. A member of the Communist Party himself for twenty years, Hyde understands their philosophy. He pointed out that the Communists never ask a man to do a “mean, little job.” They always ask him boldly to undertake something that will cost him. They make big demands, and they get a ready response. Mr. Hyde called “the willingness to sacrifice” one of the most important factors in the success of the Communist program. Even the youths in the movement are expected to study, serve, give, and obey, and this is what attracts and holds them.

A church council was planning the annual “Youth Sunday” program, and one of the members suggested that the teenagers serve as ushers, lead in prayer, bring special music. One of the teens stood up and said, “Quite frankly, we’re tired of being asked to do little things. We’d like to do something difficult this year, and maybe keep it going all year long. The kids have talked and prayed about this, and we’d like to work with our trustees in remodeling that basement room so it can be used for a classroom. And we’d like to start visiting our elderly members each week and taking them cassettes of the services. And, if it’s OK, we’d like to have a weekly witness on Sunday afternoons in the park. We hope this is OK with you.”

He sat down, and the new youth pastor smiled to himself. He had privately challenged the teens to do something that would cost them—and they enthusiastically responded to the challenge. He knew that sacrifice is necessary if there is going to be true growth and ministry.

The test of the submissive mind is not just how much we are willing to take in terms of suffering, but how much we are willing to give in terms of sacrifice. One pastor complained that his men were changing the words of the hymn from “Take my life and let it be” to “Take my wife and let me be!” They were willing for others to make the sacrifices, but they were unwilling to sacrifice for others.

It is one of the paradoxes of the Christian life that the more we give, the more we receive; the more we sacrifice, the more God blesses. This is why the submissive mind leads to joy; it makes us more like Christ. This means sharing His joy as we also share in His sufferings. Of course, when love is the motive (Phil. 2:1), sacrifice is never measured or mentioned. The person who constantly talks about his sacrifices does not have the submissive mind.

Is it costing you anything to be a Christian?

This, of course, is the great goal of all that we do—to glorify God. Paul warns us against “vainglory” in Philippians 2:3. The kind of rivalry that pits Christian against Christian and ministry against ministry is not spiritual, nor is it satisfying. It is vain, empty. Jesus humbled Himself for others, and God highly exalted Him; and the result of this exaltation is glory to God.

Our Lord’s exaltation began with His resurrection. When men buried the body of Jesus, that was the last thing any human hands did to Him. From that point on, it was God who worked. Men had done their worst to the Savior, but God exalted Him and honored Him. Men gave Him names of ridicule and slander, but the Father gave Him a glorious name! Just as in His humiliation He was given the name “Jesus” (Matt. 1:21), so in His exaltation He was given the name “Lord” (Phil. 2:11; see Acts 2:32–36). He arose from the dead and then returned in victory to heaven, ascending to the Father’s throne.

His exaltation included sovereign authority over all creatures in heaven, on earth, and under the earth. All will bow to Him (see Isa. 45:23). It is likely that “under the earth” refers to the lost, since God’s family is either in heaven or on earth (Eph. 3:14–15). One day all will bow before Him and confess that He is Lord. Of course, it is possible for people to bow and confess today, and receive His gift of salvation (Rom. 10:9–10). To bow before Him now means salvation; to bow before Him at the judgment means condemnation.

The whole purpose of Christ’s humiliation and exaltation is the glory of God (Phil. 2:11). As Jesus faced the cross, the glory of the Father was uppermost in His mind: “Father, the hour is come; glorify thy Son, that thy Son also may glorify thee” (John 17:1). In fact. He has given this glory to us (John 17:22), and one day we shall share it with Him in heaven (John 17:24; see Rom. 8:28–30). The work of salvation is much greater and grander than simply the salvation of a lost soul, as wonderful as that is. Our salvation has as its ultimate purpose the glory of God (Eph. 1:6, 12, 14).

The person with the submissive mind, as he lives for others, must expect sacrifice and service; but in the end, it is going to lead to glory. “Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time” (1 Peter 5:6). Joseph suffered and served for thirteen years, but then God exalted him and made him the second ruler of Egypt. David was anointed king when he was but a youth. He experienced years of hardship and suffering, but at the right time, God exalted him as king of Israel.

The joy of the submissive mind comes not only from helping others and sharing in the fellowship of Christ’s sufferings (Phil. 3:10), but primarily from the knowledge that we are glorifying God. We are letting our light shine through our good works, and this glorifies the Father in heaven (Matt. 5:16). We may not see the glory today, but we shall see it when Jesus comes and rewards His faithful servants.

“Work out your own salvation” (Phil. 2:12) does not suggest, “Work for your own salvation.” To begin with, Paul was writing to people who were already “saints” (Phil. 1:1), which means they had trusted Christ and had been set apart for Him. The verb “work out” carries the meaning of “work to full completion,” such as working out a problem in mathematics. In Paul’s day it was also used for “working a mine,” that is, getting out of the mine all the valuable ore possible; or “working a field” so as to get the greatest harvest possible. The purpose God wants us to achieve is Christlikeness, “to be conformed to the image of his Son” (Rom. 8:29). There are problems in life, but God will help us to “work them out.” Our lives have tremendous potential, like a mine or a field, and He wants to help us fulfill that potential.

Cindy did not seem very happy when she arrived home from college to spend the holiday with her family. Her parents noticed her unusual behavior but were wise enough to wait until she was ready to share her problem with them. It happened after dinner.

“Mother, Dad, I have something to tell you, and I’m afraid it’s going to hurt you.”

“Just tell us what’s on your heart,” her father said, “and we’ll understand. We want to pray with you about it—whatever it is.”

“Well, you know that all during high school I talked about becoming a nurse, mainly because Mom is a nurse, and I guess you expected me to follow in her footsteps. But I can’t go on. The Lord just doesn’t want me to be a nurse!”

Her mother smiled and took Cindy’s hand. “Dear, your father and I want God’s will for your life. If you do anything else, we’ll all be unhappy!”

Cindy had done the courageous thing; she had faced God’s will and decided that she wanted to work out her own salvation—her own Christian life—and not what somebody else wanted her to do. One of the wonderful things about being a Christian is the knowledge that God has a plan for our lives (Eph. 2:10) and will help us to work it out for His glory. Our God is a God of infinite variety! No two flowers are the same, no two snowflakes are the same; why should two Christians be the same? All of us must be like Christ, but we must also be ourselves.

The phrase “work out your own salvation” probably has reference particularly to the special problems in the church at Philippi, but the statement also applies to the individual Christian. We are not to be “cheap imitations” of other people, especially “great Christians.” We are to follow only what we see of Christ in their lives. “Be ye followers of me, even as I also am of Christ” (1 Cor. 11:1). Every “great saint” has feet of clay and ultimately may disappoint you, but Jesus Christ can never fail you.

In Philippians 2:14–15, Paul contrasted the life of the believer with the lives of those who live in the world. Unsaved people complain and find fault, but Christians rejoice. Society around us is “twisted and distorted,” but the Christian stands straight because he measures his life by God’s Word, the perfect standard. The world is dark, but Christians shine as bright lights. The world has nothing to offer, but the Christian holds out the Word of life, the message of salvation through faith in Christ. In other words, as we allow God to achieve this purpose in our lives, we become better witnesses in a world that desperately needs Christ. Apply these characteristics to Jesus and you will see that He lived a perfect life in an imperfect world.

It is important to note that this purpose is achieved “in the midst of a crooked and perverse generation” (Phil. 2:15). Paul did not admonish us to retreat from the world and go into a spiritual isolation ward. It is only as we are confronted with the needs and problems of real life that we can begin to become more like Christ. The Pharisees were so isolated and insulated from reality that they developed an artificial kind of self-righteousness that was totally unlike the righteousness God wanted them to have. Consequently, the Pharisees forced a religion of fear and bondage on the people (read Matt. 23), and they crucified Christ because He dared to oppose that kind of religion. It is not by leaving the world but by ministering to it that we see God’s purpose fulfilled in our lives.

Few things are harder to put up with,” wrote Mark Twain, “than the annoyance of a good example.”

Perhaps the thing most annoying about a good example is its inability to accomplish the same achievements in our own lives. Admiration for a great person can inspire us, but it cannot enable us. Unless the person can enter into our own lives and share his skills, we cannot attain to his heights of accomplishment. It takes more than an example on the outside; it takes power on the inside.

Paul has just presented Jesus Christ as our great Example in the exercise of the submissive mind. We read it, and we agree with it, but how do we go about practicing it? How could any mortal man ever hope to achieve what Jesus Christ achieved? It seems almost presumptuous to even try! Here we are, trying to develop humility, and we are exercising pride by daring to imitate the Lord Jesus Christ!

The problem is really not that difficult. Paul was not asking us to “reach for the stars,” though the higher the goal the more we ought to achieve. Rather, he was setting before us the divine pattern for the submissive mind and the divine power to accomplish what God has commanded. “It is God which worketh in you” (Phil. 2:13). It is not by imitation, but by incarnation—“Christ liveth in me” (Gal. 2:20). The Christian life is not a series of ups and downs. It is rather a process of “ins and outs.” God works in, and we work out. We cultivate the submissive mind by responding to the divine provisions God makes available to us.

The principle Paul laid down is this: God must work in us before He can work through us. This principle is seen at work throughout the Bible in the lives of men like Moses, David, the apostles, and others. God had a special purpose for each man to fulfill, and each man was unique and not an imitation of somebody else. For example, it took God forty years to bring Moses to the place where He could use him to lead the people of Israel. As Moses tended sheep during those forty years, God was working in him so that one day He might work through him. God is more interested in the workman than in the work. If the workman is what he ought to be, the work will be what it ought to be.

Too many Christians obey God only because of pressure on the outside, and not power on the inside. Paul warned the Philippians that not his presence with them but their desire to obey God and please Him was the important thing (Phil. 1:27; 2:12). They could not build their lives on Paul because he might not be with them very long. It is sad to see the way some ministries in the church weaken or fall apart because of a change in leadership. We have a tendency to please men and to obey God only when others are watching. But when you surrender to the power of God within you, then obedience becomes a delight and not a battle.

The power that works in us is the power of the Holy Spirit of God (John 14:16–17, 26; Acts 1:8; 1 Cor. 6:19–20). Our English word energy comes from the word translated “worketh” in Philippians 2:13. It is God’s divine energy at work in us and through us! The same Holy Spirit who empowered Christ when He was ministering on earth can empower us as well. But we must recognize the fact that the energy of the flesh (Rom. 7:5) and of the devil (Eph. 2:2; 2 Thess. 2:7) are also at work. Because of the death, resurrection, and ascension of Christ, God’s divine energy is available to us (Eph. 1:18–23). The power is here, but how do we use it? What “tools” does God use, by His Spirit, to work in our lives? There are three “tools”: the Word of God, prayer, and suffering.

The Word of God. “For this cause also thank we God without ceasing, because, when ye received the word of God, which ye heard of us, ye received it not as the word of men, but as it is in truth, the word of God, which effectually worketh also in you that believe” (1 Thess. 2:13). God’s divine energy is released in our lives through His inspired Word. The same Word that spoke the universe into being can release divine power in our lives! But we have a responsibility to appreciate the Word, and not treat it the way we treat the words of men. The Word of God is unique: it is inspired, authoritative, and infallible. If we do not appreciate the Word, then God’s power cannot energize our lives.

But we must also appropriate the Word—“receive it.” This means much more than listening to it, or even reading and studying it. To “receive” God’s Word means to welcome it and make it a part of our inner being. God’s truth is to the spiritual man what food is to the physical man.

Finally, we must apply the Word; it works only in those “that believe.” When we trust God’s Word and act on it, then God’s power is released in our lives. The angel’s promise to Mary in Luke 1:37—“For with God nothing shall be impossible”—is translated “For no word from God shall be void of power” in the American Standard Version (1901). God’s Word has the power of accomplishment in it, and faith releases that power.

We see this truth operating in the life of Jesus. He commanded the crippled man to stretch out his hand, and the very command gave him the power to obey and be healed (Matt. 12:13). He commanded Peter to walk to Him on the water, and the command enabled Peter to do so, as long as he exercised faith (Matt. 14:22–33). It is faith in God’s promises that releases God’s power. His commandments are His enablements. The Holy Spirit wrote down the promises for us in the Word, and He gives us the faith to lay hold of these promises. “For no matter how many promises God has made, they are ‘Yes’ in Christ. And so through him the ‘Amen’ is spoken by us to the glory of God” (2 Cor. 1: niv).

Prayer. So, if we want God’s power working in us, we must spend time daily with the Word of God. But we must also pray, because prayer is the second “tool” God uses to work in the lives of His children. “Now unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us” (Eph. 3:20). The Holy Spirit is closely related to the practice of prayer in our lives (Rom. 8:26–27; Zech. 12:10). The book of Acts makes it clear that prayer is a divinely ordained source of spiritual power (Acts 1:14; 4:23–31; 12:5, 12), and the Word of God and prayer go together (Acts 6:4). Unless the Christian takes time for prayer, God cannot work in him and through him. In the Bible and in church history, the people God used were people who prayed.

Suffering. God’s third “tool” is suffering. The Spirit of God works in a special way in the lives of those who suffer for the glory of Christ (1 Peter 4:12–19). The “fiery trial” has a way of burning away the dross and empowering the believer to serve Christ. Paul himself had experienced God’s power in that Philippian jail when he was beaten and thrust into the stocks in the inner prison, for he was able to sing and praise God in spite of his suffering (Acts 16:19–33). His “fiery trial” also enabled him to forgive the jailer. It was not the earthquake that brought conviction to the man; the earthquake almost led him to suicide! It was Paul’s encouraging word, “Don’t do it! We are all here!” (tlb). This kind of love broke the man’s heart, and he fell before Paul asking how to be saved.

The Word of God, prayer, and suffering are the three tools that God uses in our lives. Just as electricity must run through a conductor, so the Holy Spirit must work through the means God has provided. As the Christian reads the Word and prays, he becomes more like Christ, and the more he becomes like Christ, the more the unsaved world opposes him. This daily “fellowship of his sufferings” (Phil. 3:10) drives the believer back to the Word and prayer, so that all three tools work together to provide the spiritual power he needs to glorify Christ.

If we are to have the submissive mind, and the joy that goes with it, we must recognize that there is a purpose to achieve (God’s plan for our lives), a power to receive (the Holy Spirit), and a promise to believe.

What is this promise? That joy comes from submission. The world’s philosophy is that joy comes from aggression: fight everybody to get what you want, and you will get it and be happy. The example of Jesus is proof enough that the world’s philosophy is wrong. He never used a sword or any other weapon, yet He won the greatest battle in history—the battle against sin and death and hell. He defeated hatred by manifesting love; He overcame lies with truth. Because He surrendered He was victorious! And you and I must dare to believe His promise, “For whosoever exalteth himself shall be abased; and he that humbleth himself shall be exalted” (Luke 14:11). “How happy are the humble-minded, for the kingdom of heaven is theirs” (Matt. 5: ph).

There is a twofold joy that comes to the person who possesses and practices the submissive mind: a joy hereafter (Phil. 2:16) and a joy here and now (Phil. 2:17–18). In the day of Christ (see Phil. 1:6, 10), God is going to reward those who have been faithful to Him. “The joy of thy Lord” is going to be a part of that reward (Matt. 25:21). The faithful Christian will discover that his sufferings on earth have been transformed into glory in heaven! He will see that his work was not in vain (1 Cor. 15:58). It was this same kind of promise of future joy that helped our Savior in His sufferings on the cross (Heb. 12:1–2).

But we do not have to wait for the return of Christ to start experiencing the joy of the submissive mind. That joy is a present reality (Phil. 2:17–18), and it comes through sacrifice and service. It is remarkable that in two verses that discuss sacrifice, Paul used the words joy and rejoice—and repeats them! Most people would associate sorrow with suffering, but Paul saw suffering and sacrifice as doorways to a deeper joy in Christ.

In Philippians 2:17, Paul was comparing his experience of sacrifice to that of the priest pouring out the drink offering (Num. 15:1–10). It was possible that Paul’s trial would go against him and he would be executed. But this did not rob Paul of his joy. His death would be a willing sacrifice, a priestly ministry, on behalf of Christ and His church, and this would give him joy. “Sacrifice and service” are marks of the submissive mind (Phil. 2:7–8, 21–22, 30), and the submissive mind experiences joy even in the midst of suffering.

It takes faith to exercise the submissive mind. We must believe that God’s promises are true and that they are going to work in our lives just as they worked in Paul’s life. God works in us through the Word, prayer, and suffering, and we work out in daily living and service. God fulfills His purposes in us as we receive and believe His Word. Life is not a series of disappointing “ups and downs.” Rather, it is a sequence of delightful “ins and outs.” God works in—we work out! The example comes from Christ, the energy comes from the Holy Spirit, and the result is—JOY!

Areporter in San Bernardino, California arranged for a man to lie in the gutter on a busy street.

Hundreds of people passed the man, but not one stopped to help him or even show sympathy!

Newspapers across the country a few years ago told how thirty-eight people watched a man stalk a young lady and finally attack her—and none of the spectators even picked up a phone to call the police!

A couple of teenagers in Detroit discovered a woman in a telephone booth who had suffered a heart attack. They carried her to a nearby house and rang the bell, asking for help. The only reply they received was, “Get off my porch—and take her with you!”

A Kentucky doctor was driving down the highway to visit a patient when he saw an accident take place. He stopped and gave aid to the injured and then made his visit. One of the drivers he helped sued him!

Is it possible to be a “Good Samaritan” today? Must everybody harden his heart in order to protect himself? Perhaps “sacrifice and service” are ancient virtues that somehow do not fit into our so-called modern civilization. It is worth noting that even in Paul’s day mutual concern was not a popular virtue. The Christians at Rome were not too interested in the problems at Philippi; Paul could not find one person among them willing to go to Philippi (Phil. 2:19–21). Times have not changed too much.

In this paragraph, Paul was still discussing the submissive mind. He has given us a description of the submissive mind in the example of Jesus Christ (Phil. 2:1–11). He has explained the dynamics of the submissive mind in his own experience (Phil. 2:12–18). Now he introduced us to two of his helpers in the ministry, Timothy and Epaphroditus, and he did this for a reason. He knew that his readers would be prone to say, “It is impossible for us to follow such examples as Christ and Paul! After all, Jesus is the very Son of God, and Paul is a chosen apostle who has had great spiritual experiences!” For this reason, Paul introduced us to two “ordinary saints,” men who were not apostles or spectacular miracle workers. He wanted us to know that the submissive mind is not a luxury enjoyed by a chosen few; it is a necessity for Christian joy, and an opportunity for all believers.

Timothy (Phil. 2:19–24) Paul probably met Timothy on his first missionary journey (Acts 14:6ff.), at which time, perhaps, the youth was converted (1 Cor. 4:17). Apparently, Timothy’s mother and grandmother had been converted first (2 Tim. 1:3–5). He was the son of a Jewish mother and Gentile father, but Paul always considered the young man his own “dearly beloved son” in the faith (2 Tim. 1:2). When Paul returned to Derbe and Lystra while on his second journey, he enlisted young Timothy as one of his fellow laborers (Acts 16:1–4). In one sense, Timothy replaced John Mark, whom Paul had refused to take along on the journey because of Mark’s previous abandonment of the cause (Acts 13:13; 15:36–41).

In Timothy’s experience, we learn that the submissive mind is not something that suddenly, automatically appears in the life of the believer. Timothy had to develop and cultivate the “mind of Christ.” It was not natural for him to be a servant; but, as he walked with the Lord and worked with Paul, he became the kind of servant that Paul could trust and God could bless. Notice the characteristics of this young man.

He had a servant’s mind (vv. 19–21). To begin with, Timothy naturally cared for people and was concerned about their needs. He was not interested in “winning friends and influencing people”; he was genuinely interested in their physical and spiritual welfare. Paul was concerned about the church at Philippi and wanted to send someone to convey his concern and get the facts. There were certainly hundreds of Christians in Rome (Paul greeted twenty-six of them by name in Rom. 16); yet not one of them was available to make the trip! “All seek their own, not the things which are Jesus Christ’s” (Phil. 2:21). In a very real sense, all of us live either in Philippians 1: or Philippians 2:21!

But Timothy had a natural concern for the welfare of others; he had a servant’s mind. It is too bad that the believers in Rome were so engrossed in themselves and their own internal wranglings (Phil. 1:15–16) that they had no time for the important work of the Lord. This is one of the tragedies of church problems; they divert time, energy, and concern away from the things that matter most. Timothy was not interested in promoting any party or supporting any divisive cause. He was interested only in the spiritual condition of God’s people, and this concern was natural to him. How did this concern develop? The answer is in the next characteristic of this remarkable young man.

He had a servant’s training (v. 22). Paul did not add Timothy to his “team” the very day the boy was saved. Paul was too wise to make an error like that. He left him behind to become a part of the church fellowship in Derbe and Lystra, and it was in that fellowship that Timothy grew in spiritual matters and learned how to serve the Lord. When Paul returned to that area a few years later, he was happy to discover that young Timothy “was well reported of the brethren” (Acts 16:2). Years later, Paul would write to Timothy about the importance of permitting new converts to grow before thrusting them into important places of ministry (1 Tim. 3:6–7).

A popular local nightclub performer visited a pastor and announced that he had been saved and wanted to serve the Lord. “What should I do next?” he asked.

“Well, I’d suggest you unite with a good church and start growing,” the pastor replied. “Is your wife a Christian?”

“No, she isn’t,” the musician replied. “I hope to win her. But, do I have to wait? I mean, I’d like to do something for God right now.”

“No, you don’t have to wait to witness for the Lord,” explained the pastor. “Get busy in a church, and use your talents for Christ.”

“But you don’t know who I am!” the man protested. “I’m a big performer—everybody knows me. I want to start my own organization, make records, and appear before big crowds!”

“If you go too far too fast,” warned the pastor, “you may hurt yourself and your testimony. And the place to start winning people is right at home. God will open up places of service for you as He sees you are ready. Meanwhile, study the Bible and give yourself a chance to grow.”

The man did not take the pastor’s counsel. Instead, he set up a big organization and started out on his own. His “success” lasted less than a year. Not only did he lose his testimony because he was not strong enough to carry the heavy burdens, but his constant traveling alienated him from his wife and family. He drifted into a “fringe group” and disappeared from public ministry, a broken and bankrupt man.

“His branches went out farther than his roots went deep,” the pastor said. “When that happens, you eventually topple.”

Paul did not make this mistake with Timothy. He gave him time to get his roots down, and then he enlisted the young man to work with him on his missionary tours. He taught Timothy the Word and permitted him to watch the apostle in his ministry (2 Tim. 3:10–17). This was the way Jesus trained His disciples. He gave personal instruction balanced by on-the-job experience. Experience without teaching can lead to discouragement, and teaching without experience can lead to spiritual deadness. It takes both.

He had a servant’s reward (vv. 23–24). Timothy knew the meaning of “sacrifice and service” (Phil. 2:17), but God rewarded him for his faithfulness. To begin with, Timothy had the joy of helping others. To be sure, there were hardships and difficulties, but there were also victories and blessings. Because Timothy was a “good and faithful servant,” faithful over a few things, God rewarded him with “many things,” and he entered into the joy of the submissive mind (Matt. 25:21). He had the joy of serving with the great apostle Paul and assisting him in some of his most difficult assignments (1 Cor. 4:17ff; Timothy is mentioned at least twentyfour times in Paul’s letters).

But perhaps the greatest reward God gave to Timothy was to choose him to be Paul’s replacement when the great apostle was called home (see 2 Tim. 4:1–11). Paul himself wanted to go to Philippi, but had had to send Timothy in his place. But, what an honor! Timothy was not only Paul’s son and Paul’s servant, but he became Paul’s substitute! His name is held in high regard by Christians today, something that young Timothy never dreamed of when he was busy serving Christ

The submissive mind is not the product of an hour’s sermon, or a week’s seminar, or even a year’s service. The submissive mind grows in us as, like Timothy, we yield to the Lord and seek to serve others.

Paul was a “Hebrew of the Hebrews”; Timothy was part Jew and part Gentile (Acts 16:1); and Epaphroditus was a full Gentile as far as we know. He was the member of the Philippian church who risked his health and life to carry their missionary offering to the apostle in Rome (Phil. 4:18). His name means “charming,” and a charming Christian he is!

He was a balanced Christian (v. 25). Paul could not say enough about this man—“my brother, and companion in labor, and fellow-soldier.” These three descriptions parallel what Paul wrote about the gospel in the first chapter of this letter: “my brother” the “fellowship in the gospel” (Phil. 1:5) “my companion in “the furtherance of the labor gospel” (Phil. 1:12) “my fellow-soldier “the faith of the gospel” (Phil. 1:27)

Epaphroditus was a balanced Christian!

Balance is important in the Christian life. Some people emphasize “fellowship” so much that they forget the furtherance of the gospel. Others are so involved in defending the “faith of the gospel” that they neglect building fellowship with other believers. Epaphroditus did not fall into either of these traps. He was like Nehemiah, the man who rebuilt the walls of Jerusalem with his sword in one hand and his trowel in the other (Neh. 4:17). You cannot build with a sword nor battle with a trowel! It takes both to get the Lord’s work accomplished.

Dr. H. A. Ironside used to tell about a group of believers who thought only of “fellowship.” They had little concern for reaching the lost or for defending the faith against its enemies. In front of their meeting place they hung a sign: JESUS ONLY. But the wind blew away some of the letters, and the sign read—US ONLY. It was a perfect description of a group of people who were not balanced Christians.

He was a burdened Christian (vv. 26–27, 30). Like Timothy, Epaphroditus was concerned about others. To begin with, he was concerned about Paul. When he heard in Philippi that Paul was a prisoner in Rome, he volunteered to make that long, dangerous trip to Rome to stand at Paul’s side and assist him. He carried the church’s love gift with him, protecting it with his own life.

Our churches today need men and women who are burdened for missions and for those in difficult places of Christian service. “The problem in our churches,” states one missionary leader, “is that we have too many spectators and not enough participants.” Epaphroditus was not content simply to contribute to the offering. He gave himself to help carry the offering!

But this man was also burdened for his own home church. After arriving in Rome, he became very ill. In fact, he almost died. This delayed his return to Philippi, and the people there became concerned about him. But Epaphroditus was not burdened about himself; he was burdened over the people in Philippi because they were worried about him! This man lived in Philippians 1:21, not Philippians 2:21. Like Timothy, he had a natural concern for others. The phrase “full of heaviness” in Philippines 2: is the same description used of Christ in Gethsemane (Matt. 26:37). Like Christ, Epaphroditus knew the meaning of sacrifice and service (Phil. 2:30), which are two of the marks of the submissive mind.

He was a blessed Christian (vv. 28–30). What a tragedy it would be to go through life and not be a blessing to anyone! Epaphroditus was a blessing to Paul. He stood with him in his prison experience and did not permit even his own sickness to hinder his service. What times he and Paul must have had together! But he was also a blessing to his own church. Paul admonished the church to honor him because of his sacrifice and service. (Christ gets the glory, but there is nothing wrong with the servant receiving honor. Read 1 Thess. 5:12–13.) There is no contradiction between Philippians 2: (“made himself of no reputation”) and Philippians 2: (“hold such in reputation”). Christ “emptied Himself” in His gracious act of humiliation, and God exalted Him. Epaphroditus sacrificed himself with no thought of reward, and Paul encouraged the church to hold him in honor to the glory of God.

He was a blessing to Paul and to his own church, and he is also a blessing to us today! He proves to us that the joyful life is the life of sacrifice and service, that the submissive mind really does work. He and Timothy together encourage us to submit ourselves to the Lord, and to one another, in the Spirit of Christ. Christ is the pattern we follow. Paul shows us the power (Phil. 4:12–19); and Timothy and Epaphroditus are the proof that this mind really works.

Will you permit the Spirit to reproduce “the mind of Christ” in you?