Sermon Series: Philippians, Part 15
We Can Do
Without!
Philippians 2:14-18
[Audio file on Internet Archive at https://archive.org/details/Philippians214-18]
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.
Introduction:
Read 2:1-4, and then skipping 2:5-13,
read 2:14.
Read 2:12, and then skipping 2:13, read
2:14.
Transition:
When you are in a combat zone you learn
to do without.
When you are on the Appalachian Trail
you learn in short order how much you can do without! If you can’t carry it on
your back it gets left behind.
There are things that we really could
do without.
And then there are things that we must
do without.
Outline:
I. The Simple Command (2:14)
II. Why? The Philippian Reason (2:15-16a)
III. Why? The Pauline Reason (2:16b-d)
IV. The Worst Case Scenario (2:17-18)
I. The Simple Command (2:14)
14 Do
all things
without murmurings and disputings:
“…for
the vast majority of Scripture, the conscious human author’s meaning and the
divinely intended meaning are indistinguishable.” Plummer then cites this verse
as an example where “…one cannot imagine a difference between divine and human
authorial intent.”
— Robert L. Plummer, 40
Questions About Interpreting the Bible, series ed. Benjamin L. Merkle
(Grand Rapids: Kregel Academic & Professional, 2010), pg. 131.
1. What is different about this command?
Connect this command to: 1) the previous two verses, 2) verses
5-11, and 3) verses 1-4.
We already have had a command to “work out” our salvation with
something, i.e., “fear and trembling.” Now two verses later we are confronted
with another command, but this time concerning the doing of everything that we
do without something.
2. What ground is covered by this command?
What is the difference between “murmuring” and “disputing”?
Compare translations:
murmurings = “grumbling” (NASB, ESV, HCSB, NIV),
“complaining” (NKJV, NLT)
disputings = “arguing” (HCSB, NIV, NLT)
Ex. 15:24 — And the
people murmured against Moses, saying, What shall we drink?
Ex. 16:7-9 — 7
And in the morning, then ye shall see the glory of the LORD; for that he
heareth your murmurings against the LORD: and what are we, that ye murmur
against us? 8 And Moses said, This shall be, when the LORD shall
give you in the evening flesh to eat, and in the morning bread to the full; for
that the LORD heareth your murmurings which ye murmur against him: and what are
we? your murmurings are not against us,
but against the LORD. 9 And Moses spake unto Aaron, Say unto all the
congregation of the children of Israel, Come near before the LORD: for he hath
heard your murmurings.
“A few verses later, Paul
addresses the problem of grumbling and complaining (2:14), a theme reminiscent
of the experience of the Israelites in the wilderness. That comment leads him
in 2:15 to speak of the Philippians as “blameless children of God in the midst
of a crooked and depraved generation” (tekna
theou amōma meson geneas skolias kai destrammenēs), a phrase that largely
reproduces the last part of Deut. 32:5 LXX (tekna
mōmēta genea skolia kai destrammenē), but with a provocative twist. Since
the OT passage speaks of the Israelites themselves as a crooked people and thus
not God’s children (although some question this reading of the Hebrew), Paul
here seems to suggest that it is the Gentile Christians of Philippi, not the
unbelieving Jews, who may be regarded as God’s children (for a different view,
see Bockmuehl 1998: 156–57). Thus the Philippians need not be intimidated by
the Jewish-based opposition that they are experiencing (see 3:1–3). (In the
light of this use of Deut. 32, it is also possible that Paul’s earlier
reference to his being present/absent [2:12] was influenced by Moses’ language
in Deut. 31:27 [so Michael 1928: 101].)”
— Moises
Silva, “Philippians,” in Commentary on the New Testament use of the
Old Testament (Grand Rapids: Baker Academic, 2007), pg. 838. This allusion is documented also by E. Earle Ellis, Paul’s Use of the Old Testament, Twin
Brooks series (Grand Rapids: Baker Book House, 1957; 1981 reprint), pg. 154.
Understanding sometimes is enhance by considering something’s
opposite. [1]
What are the opposites of “murmuring” and “disputing”?
From “fear and
trembling” (2:12) to personal and corporate rejoicing (2:17-18)
3. What is the problem with this verse?
“…we are convinced that the single most serious problem people
have with the Bible is not with a lack of understanding but with the fact that
they understand many things too well! For example, with such a text as “Do
everything without grumbling or arguing” (Phil. 2:14), the problem is not
understanding but obeying it — putting it into practice.”
— Gordon D. Fee and Douglas
Stuart, How To Read The Bible For All Its
Worth, 4th ed. (Grand Rapids: Zondervan, 1981, 1993, 2003, 2014), pg. 21.
II. Why? The Philippian Reason (2:15-16a)
15 That
ye may be blameless and harmless,
the sons of God, without rebuke, [2]
in the midst [3] of a crooked and perverse nation,
among whom ye shine as lights in the world;
16 Holding forth the word of life;
1. Connecting the Negatives
Connecting a negative to a negative is advisable when connecting
jumper cables. That is what is done spiritually in the beginning of this verse
with what was commanded in the previous verse.
Contrast the negative “doing” (2:14) to the positive “being” here
in verse 15.
Connect the negatives — two “withouts,” and two “-less” words.
“without
murmurings and disputings — blameless — harmless — without rebuke”
1) Blameless
2) Harmless
3) Without rebuke
2. Connecting the Positives
That
ye may be…the sons of God….ye shine as lights in the world
Connect “the sons of God” to “shine as lights in the world,” etc.
3. Take a Look Around
in
the midst of a crooked and perverse nation, among whom
Where? In what context?
“…in the midst…among whom…”
What is the difference between “crooked” and “perverse”?
Not a straight
line, off of the straight and narrow, and then, worse, twisted.
What is intended by “a crooked and perverse nation”?
Connect “shine as lights in the world” to “holding forth the word
of life.”
There is a translation issue with the participle concerning
whether it should be translated as “holding fast” or “holding forth.” Either is
legitimate, but context must drive the decision, and here, while not an easy decision,
a good case exists for retaining “holding forth” in the face of what most
modern translations have decided: “holding fast” (NASB, ESV), and “hold firmly”
(HCSB, NIV, NLT). While the crookedness and perversity of the surrounding world
may provide a basis for the caution to maintain a good grip on the Word of
life, the immediate connection to shining “as lights” in a dark world would
seem to move beyond a defensive fortress mentality here. Even in what follows
where Paul refers to “the sacrifice and service of their faith” the shift from
the negatives to a positive mind set in the flow of the context seems apparent.
The idea of just “holding your ground,” or maintaining your position does not
seem to fit the context as well as “letting our light shine,” or bearing God’s
testimony.
“We’re surrounded. That simplifies
the problem.”
– Quote Attributed to Chesty
Puller, USMC [4]
“(I have found three versions of
this one)
The quotes may not be Chesty
Pullers, but may instead have been said by General O.P. Smith
“All right, they’re on our left,
they’re on our right, they’re in front of us, they’re behind us…they can’t get
away this time”
– Lewis B. Chesty Puller, USMC
“They are in front of us, behind
us, and we are flanked on both sides by an enemy that outnumbers us 29:1. They
can’t get away from us now!”
– Lewis B. “Chesty” Puller, USMC
When the Marines were cut off
behind enemy lines and the Army had written the 1st Marine Division off as
being lost because they were surrounded by 22 enemy divisions. The Marines made
it out inflicting the highest casualty ratio on an enemy in history and
destroying 7 entire enemy divisions in the process. An enemy division is 16500+
men while a Marine division is 12500 men.” [5]
One connection that should not be missed in this consideration is
that of “light” and “life.” The Philippians are spoken of by Paul as lights,
and then the Word is described as “life” that they are holding. This connection
of light and life is something seen elsewhere in Scripture, especially in John’s
writings. The shining of the Philippians as lights, and their holding the Word
of life should be seen as coordinate. Many places in Scripture the Word of God is presented as a lamp or a
light. The internalization of the Word by the Philippians through the ministry
of the Spirit of
God is what has made them lights in a dark world.
God is what has made them lights in a dark world.
Methods of displaying the chiastic movement in Philippians 2:15b-e: [6]
|
A
the sons of God
|
B
without rebuke
|
|
|
|
B'
in the midst
of a crooked
and perverse nation
|
A'
among whom ye shine
as lights in the world
|
|
A
the sons of God
|
|
|
A'
among whom ye shine
as lights in the world
|
|
|
B
without rebuke
|
B'
in the midst
of a crooked
and perverse nation
|
|
A — the sons of God
B — without
rebuke
B' — in the midst
of a crooked and perverse nation, among whom
A' — ye shine as lights in the
world;
Bringing verse 14, and the beginnings of verses 15 and
16 into the picture may modify the chiasm as follows (to give a more complete
contextual picture):
A1 — Do all things
B1 — without
murmurings and disputings
A2 — That ye may be
B2
—blameless and harmless
A3 — the sons of God
B3 — without
rebuke
C1
— in the midst
D1
— of a crooked and perverse nation
C2
— among
D2
— whom
A4 — ye shine as lights
C3
— in
D3
— the world
A5 — Holding forth the
word of life
III. Why? The Pauline Reason (2:16b-d)
that
I may rejoice in the
day of Christ,
that I have not run in vain,
neither laboured in
vain.
1. What is the essence of Paul’s hope?
that
I may rejoice
Connect “rejoice” to the doubled “joy, and rejoice” in the next
two verses.
Connect the negatives posited as opposites to “rejoice” here for
Paul, to the negatives for the Philippians mentioned in 14-15a.
2. When does Paul expect this hope to be realized?
in
the day of Christ
What is meant here by “the day of Christ”? Is this a technical
term, or might it mean different things in different contexts?
Phil. 1:6 — Being confident of this very thing, that he which hath
begun a good work in you will perform it until the day of Jesus Christ:
Phil. 1:10 — That ye may approve things that are excellent; that
ye may be sincere and without offence till the day of Christ;
1 Cor. 1:7-8 — 7 So that ye come behind in no gift;
waiting for the coming of our Lord Jesus Christ: 8 Who shall also
confirm you unto the end, that ye may be blameless in the day of our Lord Jesus
Christ.
2 Cor. 1:14 — As also ye have acknowledged us in part, that we are
your rejoicing, even as ye also are ours in the day of the Lord Jesus.
1 Th. 2:19 — For what is our hope, or joy, or crown of rejoicing?
Are not even ye in the presence of our Lord Jesus Christ at his coming?
Distinguish “the day of Christ” from “the day of the Lord.”
Acts 2:20; 5:20; 1 Th. 5:2-11; 2 Pet. 3:10-13; Rev. 20:11-21:8.
Contrast “in the day of Christ” to “in the midst of a crooked and
perverse nation” in verse 15.
3. What would it mean for Paul’s hope not to be realized?
that
I have not run in vain, neither laboured in vain
What is the significance of running “in vain,” and labouring “in
vain”?
Is.
49:4 — Then I said, I have laboured in vain, I have spent my strength
for nought, and in vain: yet surely my judgment is with the LORD, and my work
with my God.
Is.
65:23 (LXX) — They shall not labour in vain, nor bring forth for trouble; for
they are the seed of the blessed of the LORD, and their offspring with them.
On the allusions to these verses from Isaiah see E. Earle Ellis, Paul’s Use of the Old Testament, Twin Brooks
series (Grand Rapids: Baker Book House, 1957; 1981 reprint), pg. 154.
IV. The Worst Case Scenario (2:17-18)
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.
1. The Realistic Alternative
Yea,
and if
What may be intended by the apparent emphasis
(climactic?) of “yea”?
There is an “if” that is very much on the Philippians
mind. Paul has already dealt with it in part in the first chapter. Now he comes
back to it again, and speaks of it in a more connected or corporate way than he
did previously.
What class of conditional clause is expressed in this
“if…then…” expression?
2. The Meaningful Metaphor
I be offered upon the sacrifice and service of your faith
What might Paul have in mind in the verb “offered”?
Num. 28:6-7 — 6
It is a continual burnt offering, which was ordained in mount Sinai for a sweet
savour, a sacrifice made by fire unto the LORD. 7 And the drink
offering thereof shall be the fourth part of an hin for the one lamb: in the
holy place shalt thou cause the strong wine to be poured unto the LORD for a
drink offering.
What is meant by “the sacrifice and service of your
faith”?
How could Paul speak of his being “offered” on their
“sacrifice and service”?
“They should be ready to
welcome even death itself, if it may be considered subservient to the spiritual
welfare of their brethren (Philippians 2:17, 18).”
— Charles Simeon, Evangelical
Preaching: An Anthology of Sermons by Charles Simeon, Classics of Faith and
Devotion (Portland, OR: Multnomah Press, 1986), pg. 138, s.v. Sermon 2240: “The
Spirit of Vital Christianity,” II.3. “Ministers
must also more especially have a spirit of love.”
See on the terms of this
metaphor Robert Baker Girdlestone, Synonyms of the Old Testament: Their
Bearing on Christian Doctrine, 2nd ed. (Grand Rapids: Wm. B. Eerdmans
Publishing Co., n.d., 1976 reprint of 1897 ed.), pp. 194, 202, 247.
2 Tim. 4:6 — For I am now
ready to be offered, and the time of my departure is at hand.
3. The Mutual Rejoicing
I joy, and rejoice with you all. For the same cause also do ye
joy, and rejoice with me.
Notice that their joy and rejoicing has a common basis.
Connect this mutual rejoicing to Paul’s rejoicing “in the day of Christ” in
verse 16.
[Sermon preached 26 MAR 2017 by Pastor John T. “Jack” Jeffery at
Wayside Gospel Chapel, Greentown, PA.]
Complete
Outline:
I. The Simple Command (2:14)
II. Why? The Philippian Reason (2:15-16a)
III. Why? The Pauline Reason (2:16b-d)
IV. The Worst Case Scenario (2:17-18)
Works Cited:
E. Earle Ellis, Paul’s Use
of the Old Testament, Twin Brooks series (Grand Rapids: Baker Book House,
1957; 1981 reprint), pg. 154. (2:15f.)
[Allusions to Dt. 32:5 (in 2:15), and to Is. 49:4; and 65:23
(2:16), all from the LXX.]
Gordon D. Fee and Douglas
Stuart, How To Read The Bible For All Its
Worth, 4th ed. (Grand Rapids: Zondervan, 1981, 1993, 2003, 2014), pp. 21, 71.
(2:14-18, 14)
Robert Baker Girdlestone, Synonyms
of the Old Testament: Their Bearing on Christian Doctrine, 2nd ed. (Grand
Rapids: Wm. B. Eerdmans Publishing Co., n.d., 1976 reprint of 1897 ed.), pp. 98-99,
194, 202, 247. (2: 15, 17)
[On “free from blemish,”
and being “offered upon the sacrifice.”]
Nils
W. Lund, Chiasmus in the New Testament: A
Study in the Form and Function of Chiastic Structures (Chapel Hill, NC:
University of North Carolina Press, 1942; reprint, Peabody, MA: Hendrickson,
1992), pp. 220-222. (2:12-18)
John Piper, A Peculiar
Glory: How the Christian Scriptures Reveal Their Complete Truthfulness
(Wheaton: Crossway, 2016), pg. 261n2. (2:14-15)
Robert L. Plummer, 40
Questions About Interpreting the Bible, series ed. Benjamin L. Merkle
(Grand Rapids: Kregel Academic & Professional, 2010), pg. 131. (2:14)
[As an example of no
difference in “authorial intent” between the human and the divine author.]
Charles Simeon, Evangelical
Preaching: An Anthology of Sermons by Charles Simeon, Classics of Faith and
Devotion (Portland, OR: Multnomah Press, 1986), pg. 138. (2:17-18)
[On a ministerial readiness
to welcome death.]
_______________________________
End Notes:
[1] “…Paul’s line of thought in Phil. 2:14-15….when
things go badly, do the opposite of grumbling, namely, rejoice, which is what
Matt. 5:12 says.” John Piper, A Peculiar Glory: How the Christian Scriptures Reveal Their Complete
Truthfulness (Wheaton: Crossway, 2016), pg. 261n2.
[2] On
“without rebuke” see Robert Baker Girdlestone, Synonyms of the Old
Testament: Their Bearing on Christian Doctrine, 2nd ed. (Grand Rapids: Wm.
B. Eerdmans Publishing Co., n.d., 1976 reprint of 1897 ed.), pp. 98-99, on
“free from blemish” (NA/UBS text).
[3] “…neuter
singular of the adjective…appears in many adverbial phrases….It occurs by
itself only once in the NT: Php 2:15….although one textual variant….in Mt
14:24…” Murray J. Harris, Prepositions
and Theology in the Greek New Testament (Grand Rapids: Zondervan, 2012),
pp. 247-248.
[4] “Lewis Burwell "Chesty" Puller (June 26, 1898 – October
11, 1971) was a United States Marine Corps lieutenant
general who fought guerrillas in Haiti and Nicaragua, and
fought in World War II and the Korean War.
Puller is the most decorated Marine in American
history. He is one of two U.S. servicemen to be awarded five Navy
Crosses and, with the Distinguished Service Cross awarded to him
by the U.S. Army, his total of six stands only behind Eddie
Rickenbacker's eight times receiving the nation's second-highest military award
for valor.”
Source: Wikipedia
at https://en.wikipedia.org/wiki/Chesty_Puller
[accessed 26 MAR 2017].
[5] Military Quotes at http://www.military-quotes.com/chesty-puller.htm
[accessed 26 MAR 2017].
[6] For more on the chiastic structure of Phil. 2:12-18 see Nils W. Lund, Chiasmus in the New Testament: A Study in
the Form and Function of Chiastic Structures (Chapel Hill, NC: University
of North Carolina Press, 1942; reprint, Peabody, MA: Hendrickson, 1992), pp.
220-222.
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