HONEYCOMB 2/2 (April2001): 64-76

The Key to Joy

Russell H. BOWERS. Jr.

Who does not enjoy joy? If offered the choice of joy or grief, delight or disgust, enjoyment or ennui, we automatically opt for the former. The question is not,

"Do we want joy?" but rather "How do we find it?" Joy is often said to be the theme of Paul's letter to the

Philippians. 1 Certainly the vocabulary of this emotion peppers the epistle.2 But perhaps a more central theme-and one more helpful to its readers than a general rhapsody on joy-is an explanation of how to find it. What we need is not someone's parading how elated he is, but his explanation of how he got that way and how we can follow. Philippians does that-it shares the key to joy. The key is selflessness.

That selflessness should be the key to joy sounds like folly to many. Standard wisdom advises to look out for Number One; to acquire wealth and title; to make our "self' our god and yield to no one. Joy comes, many would argue, by exalting and pampering ourselves-by selfishness not selflessness. But Philippians teaches the contrary.

1"0f all the themes that can be detected in Philippians, joy is the most obvious." Gerald F. Hawthorne, Philippians-Word Biblical Themes (Waco: Word Books, 1987), 107. See also Dwight Pentecost's The Joy of Living-A Study of Philippians and Chuck Swindoll's Laugh Again.

2See ')oy" and "rejoice" in 1:4, 18bis, 25, 26; 2:2, 17, 18, 29; 3:1; 4:1, 4bis, 10.

The Key to Joy 6!

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Philippians was written to a church founded during Paul's second missionary journey. Even at this early stage of the relations between the apostle and Philippi, the ideas of selflessness and its resulting joy may be discovered. The journey itself was prompted by selfless concern for others-"Let us go back and visit the brothers in all the towns where we preached the word of the Lord and see how they are doing. "3 Paul evangelized the city not for his own benefit but because its people called for help.4 When the apostles were beaten and imprisoned, rather than lament their own misfortune they sang praise to God, and when freed by the earthquake restrained their jailer from suicide rather than running for personal freedom.~ Paul's work in Philippi was rooted in selflessness.

But rather than dwell on the historic account in Acts, this article will consider how this theme develops in the letter itself. We will survey its text under the following headings:

1. Selflessness should be practiced despite adversity, 1:1-30 2. Selflessness is the key to success, 2:1-30 3. Selflessness means looking beyond ourselves, 3:1-11 4. Selflessness means working for the future rather than

indulgence in the present, 3:12-4:1 5. Selflessness is expressed in practical ways, 4:2-23

Selflessness Should be Practiced Despite Adversi~y, 1:1-30

Altruism may be in order when things are going smoothly for us. But when times are hard we need to circle the wagons, forget about others, and look out for ourselves. Or so many would say. But not the Apostle Paul.

He opens the letter by referring to himself as a slave-not exactly a title of overweening self-importance. In verses 3-11 Paul

3Acts 15:36. 4Acts 16:9. 5Acts 16:23-25, 27-28.

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shows how he thinks of others before himself. His kind of active, practical concern for others-not passive Buddhist "no-self'-is the true antithesis of selfishness. Paul gives thanks for them (3). He is glad for their partnership in the gospel (4-5). Why? Not because of any benefit he will receive, but because of the credit that will accrue to them (see 4: 17). The apostle who has accomplished and suffered much for Christ does not rehearse his own exploits but celebrates what they have done. They occupy a prominent place in his heart (7-8). . He prays for their perfection (9-11).

Not only is he concerned more for others than for himself, Paul cares more about the progress of the gospel than his own comfort (12-14). With one small phrase-"what has happened to me"-he dismisses all the hubris and injustice he suffered in Acts 21-28. How contrary to some missionary letters today, which focus on the missionary and the hardships of service far from home! Paul is glad that unbelievers hear the gospel (13); he is glad that believers are emboldened to take on ministry (14), even if it takes his own mistreatment to spark these advances.

Paul would rather that people know Christ than that they know him (15-18a). He cannot tolerate the preaching of a false gospel (see Gal I :6-9), because skewed content will keep people lost and detract from the glory that should go to Christ. But skewed motives-such as ill-will against himself--concern him less so long as Christ is preached. This is the attitude of a selfless, godly Christian worker, reminiscent of that of John the Baptist.6

How much more could be done in Christian ministry if all its ministers rejected the drive to promote themselves and recalled that they were "jars of clay ... only servants, through whom [others] came to believe."7

6John 3:30-"He must become greater; I must become less." 72 Cor 4:7; 1 Cor 3:5. Elsewhere Paul warned of church leaders

who would "distort the truth in order to draw away disciples after them" (Acts 20:30). See, by contrast, the attitude ofDiotrephes in 3 John 9-10.

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Finally, the apostle was willing to forego ease so that others could grow (verses 18b-25). His overriding desire is not for personal gain or comfort, but for Christ's glory (21). He knows that dying would mean gain by releasing him from "this mortal coil" for the glories of heaven. But at the same time he knows that continued ministry on earth would prove more encouraging to younger Christians, and so stands convinced that God will allow him to stay with them. It would mark a major advance in the faith of many Christians were they able to honestly affirm, "I would prefer heaven and Christ to continued life on earth." But Paul has surpassed that stage to the point where he can say, "Though heaven is better for me, my staying here on earth is better for you. Therefore I trust God will keep me here for now."

So in the opening verses of this chapter we hear of Paul's joy and begin to see how this joy sprang from his selflessness. He practiced that selflessness even when times were hard. Then in verses 27-30 he beckoned his readers to a similar lifestyle.

First he urged them to live selflessly in their character by conducting themselves "in a manner worthy of the gospel of Christ" (27). When we fall into greed, lust, or laziness, it is because we are thinking of ourselves, not of Christ, others, or our responsibilities. Second he urged them to live selflessly in their unity by standing firm "in one spirit" and contending "as one man" (27). When we promote division and a party spirit it is because we value our own status above that of Christ or his whole church. Third he urged them to live selflessly in their boldness in the face of suffering. When we cower in the face of opposition or capitulate to it, it is because we are thinking of our own immediate comfort rather than the truth of God. If we will do these three,. we will share the apostle's joy as we practice selflessness despite adversity.

Selflessness is the Key to Success, 2:1-30

Five centuries ago Columbus defied conventional logic and sailed west in an attempt to reach the Far East. Because Columbus's cosmology envisioned a spherical rather than a flat

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earth, his plan made sense. Had the Americas not intervened, it would have succeeded.

Counterintuitive visions of reality frequently reward those willing to step back from immediate sensory input to contemplate the larger picture. These more comprehensive visions often end up more truly grasping reality, whether they entail a spherical rather than a flat earth, Einsteinian rather than Newtownian physics, or selflessness rather than selfishness as the key to joy.

Certainly immediate and unr~flective perception suggests that the way for any self to achieve success and the joy it brings is for that self to seek without apology or deviation its own recognition, advancement, prosperity, and security. What happens to others is at best of secondary importance. But those willing to step back from immediate and popular perception and envision a more comprehensive view of reality-one that includes biblical input~find the opposite approach truer. The way to succeed is to put others first.

Philippians 2 teaches this truth by first introducing the theme of selflessness (negatively stated) or putting others first (positively stated) in verses 1-4 (particularly 3-4). The middle section of verses 12-18 explicates the theme by urging obedience (rather than self will) and the rejection of complaining (about wrongs committed against the self) and arguing (for one's own way). Paul's own example of joy stemming from his being poured out for others concludes this small section. The remainder of the chapter consists of three counterintuitive paths to success illustrated in the lives of three individuals.

The first of these individuals is Christ, and the unexpected aspect of selflessness Paul highlights in his life is that a selfless person goes down so that in time God can lift him up.

The Bibles of many theologians naturally open to Philip­pians 2:5-9, as they seek to understand the kenosis or emptying of Christ whereby he "made himself nothing" (v. 7). But this ancient hymn (6-11) was cited by Paul not to spark abstract theological speculation, but to provide a practical pattern for all Christians to follow. Our attitude, says the apostle, should be that of Christ.

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Simply stated_, Christ started in the highest possible position ("equality with God")8 and descended to the lowest ("death on a cross"). He did not attempt to retain his lofty status, but let it go to become a servant for our good. We, says Paul, should do the same. The result of Christ's willingness to humble himself to the depths was that God exalted him to the heights; That selflessness should be the key to success and joy seems so counterintuitive, but Christ proves it true. A selfless person goes down so that in time God can l(ft him up. Or, as Christ himself.taught, "[W]hoever exalts himself will be humbled, and whoever humbles himself will be exalted. "9

The second individual is Timothy, whose life shows that a se{fle~·s person takes the number two spot so that in time he can enjoy the number one spot. Timothy assumed the number two spot in his relationship with the Philippians-he did not look out for his own interests, as everyone else was doing (20-21). He assumed second place in his relationship with Paul-he served as a son with his father (22). The result was that Timothy would be the one sent on this important mission to Philippi (19, 23). By serving willingly and genuinely as number two, Timothy became the number one man in Paul's eyes (20, "I have no one else like him"). Too many "leaders" throughout church history have insisted that their names and agendas be promoted above all else.

The third individual is Epaphroditus. In him we learn that a selfless person feels others' pain so that in time others will greet him with joy. Often when people become sick they become self­absorbed. They want others to defer to and serve them because, after all, they do not feel well. If the attention they receive falls . below their expectation, such people may grow angry and resentful. But notice the selflessness of this man. First, he had

8This accurately translates the phrase EV llop<l>n eeou un:apxrov. Mop<t>'il denotes an outward manifestation that accurately reflects

something's inner essence, in contrast to crxl111a, which refers to an outward appearance that may only be temporary. This is therefore a strong statement for the deity of Christ.

9Matt 23:12; Lk 14:11; 18:14.

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nearly worn himself out in serving Paul. Second, when he became sick to the point of death, he became distressed because of the grief that others would experience over his illness. Here was a selfless man who felt others' pain-'Tve been sick, and I'm so sorry for your sake!" The result was that Paul commanded the Philippians to "[w]elcome him in the Lord with great joy" (29). Thus by precept and by examples Philippians 2 teaches that the key to success in God's sight-and the joy which results-is selfless exertion for the good of others.

Selflessness Means Looking Beyond Ourselves, 3:1-11

American author Nathaniel Hawthorne penned the short story "The Great Stone Face," in which a young boy spends his life contemplating a rock formation resembling a noble, kindly man's face, high in the neighboring mountain cliffs. A local legend predicts that someday a real man will appear whose visage and character mirror that lofty image. The lad is disappointed as various candidates fail to fulfill the prophecy. Then, one day the community recognizes that Ernest, who has now matured into a wise, kindly leader, bears the image of The Great Stone Face. Hawthorne thus confirms what psychology teaches-we become what we behold.

If that is true, then it would be wise for Christians to look at Christ rather than themselves. There are three ways we can do that.

First, we may fix our eyes on Christ by rejoicing in the Lord (3: 1 ). This is God's general will for us. 10 It is the believing course of action even when life is not going well. 11 A self-centered person constantly contemplates himself-his well-being, his status, his recognition. A selfless person looks beyond himself and his immediate circumstances to Christ, and so by faith rejoices in the Lord.

10E.g., Ps 100 and I Thess 5:16-18. 11 E.g., Hab 3:16-18.

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Second, we may fix our eyes on Christ by rejecting those who rejoice in themselves (3:2-3). The NIV unfortunately misses the threefold repetition of "Watch out!" in 3:2. 12 Those against whom the apostle thus so vigorously warns are religious people who stress circumcision rather than Christ-what they have done rather than what God has done for them. They rejoice in them­selves. This is a serious error. Those who practice it are "dogs," 13

"men who do evil," "mutilators of the flesh." The Bible focuses on Christ-"the testimony of Jesus is the spirit of prophecy"-and so must we. We dare not focus on ourselves. No wonder Paul says, "Rejoice in the Lord! And watch out for those who rejoice in themselves!"

Third, we should fix our eyes on Christ and forget our own attainments (3:4-11). There is nothing wrong with achievement, be it religious, moral, academic, social, or whatever. But there is a great deal wrong with confidence or boastful pride in achievement. Paul had achieved much of what was possible in the Judaism of his day (3 :4-6). But was he confident in or proud of it? What did he consider these human credentials? They were loss; they were

1 ~ BA.bre-re 'touc; Kuva.c;, J3.2bre-re 'touc; Ka.Kouc; Epy<i 'ta.c;, /3.2trce-ce 'tTJV KCX'ta.'to~i]v. This is a figure of speech called "anaphora," which repeats the same word at the beginning of successive clauses for emphasis.

13 Among the Jews in biblical times the dog was "the most despicable, insolent and miserable of creatures" [TDNT, s.v. K'UC.OV, K'UV<iptov]. It was a semi-wild scavenger fulfilling the function of the hyena, living on refuse. For Jezebel to be eaten by dogs was particularly humiliating for her. When David called himself a dead dog he was making himself as low as he could go. When Proverbs compares a fool returning to his folly to a dog returning to his vomit, Solomon is indicating just how base a fool can be. Pet owners often think of dogs as cute, cuddly, and friendly-and they can be. But in biblical times to call a person a dog was about as uncomplimentary as one could be. So it is not surprising that at the end of the Bible we find that outside the New Jerusalem are the dogs. That is what Paul thinks of these people.

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rubbish. 14 A self-centered person fondles and rehearses his pedigree and successes. The selfless Christian prefers to gaze at Christ.

Again, the reason to tum attention away from oneself is not because human success is pointless, but because what one gains in Christ is far greater. Paul anticipated at least these: 1) gain Christ, 2) be found in Christ, 3) have the righteousness found in Christ, 4) know Christ, the power of his resurrection, and the fellowship of sharing in his sufferings, 5) become like Christ, and 6) attain to the resurrection from the dead. 15 Selflessness means looking beyond ourselves to Jesus Christ, in whom we find so much more.. The result of such a selfless gaze is fruitfulness and joy.

SeiOessness Means Working for the Future Rather than Indulgence In the Present, 3:12-4:1

Selfishness is often short-sighted, mortgaging the future for immediate gratification. Tomorrow is uncertain; what we have is now. Therefore carpe diem, quam minimum credula postero; "let us eat and drink, for tomorrow we die." By contrast, the opposite mindset entails sacrificing present gratification to build for the future. Paul urges Christians to live for the future, not the

14LKU~aA.ov means "dung, muck, excrement, fodder or food that has gone bad, etc." It is used to denote pitiful and horrible remains,

such as a corpse half-eaten by fish [see TDNT, s.v. O"KU~aA.ov]. Paul is thus very forceful in his devaluation of his own credentials in comparison with Christ. J. I. Packer trenchantly ob~erves, "When Paul says he counts the things he lost 'dung', he means not merely that he does not think of them as having any value, but also that he does not live with them constantly in his mind: what normal person spends his time nostalgically dreaming of manure?" [Knowing God, 21.]

15This phrase does not mean Paul doubts either that there will be a resurrection or that he will share in it. Rather, he hopes by fixing his gaze on Christ to be empowered to live the resurrection life of Christ here on earth-to experience in his daily life what it means to have been raised with Christ.

The Key to Joy . 73

past (3: 12-16), and to live for the future, not the present (3: 17-21). This is how we should stand firm (4:1).

First, we live for the future, not the past (3:12-16). In our mind's eye our greatest achievements should always lie ahead. By the time Paul wrote this letter he had already accomplished much in the Lord's work-founding churches, writing Scripture, healing the sick, confronting heresy, exorcising demons, training successors. Many people with this kind of resume might think it time to retire and bask in their victories. But Paul has spelled ou1 his life's goals (8b-1 i), and despite all he has done he has neither obtained his goals nor been made perfect (12). So one thing he does-forget the past and strain toward the future. And he calls on all who are mature to do the same.

How often God's people have failed to focus on the future and lived in the past. Lot had lived comfortably in Sodom, but God had new plans for him and the city. He had to be dragged by angels kicking and screaming from his comfortable past into the future. 16 Israel in the wilderness wanted to return to slavery in Egypt rather than inherit the new Promised Land. 17 The church prior to Acts 15 was in danger ofturning back to the Law. 18

In the same way, individuals and churches today sometimes loll in the past rather than march into the future. That is the easier path. The past is familiar-therefore comfortable and "safe." We can rehearse our successes and fear no more failures. But the past is dead and cannot change; life is in the future. Why seek the living among the dead? Of course, such a future orientation does not mean we discard the lessons already learned (16).

Second, we live for the future, not the present ( 17-21 ) .. Many live for the moment--even professing Christians. But to do so is to live as the enemy of Christ's cross. The gods of these persons are their stomachs, that is, their present appetites. Their

16Gen 19:12-20, 26. 17Num 11:5f, 18-20; 14:1--4; Acts 7:39. 18This was also the problem addressed in Galatians and Hebrews.

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minds are on present, earthly things. By contrast, true disciples live in the present with eyes on the future. Our citizenship is in heaven; we wait for a savior from there; our present body and its appetites is not what will last. We reject the course of Esau, who discarded his future inheritance rights for a single meal in the present. 19 Rather, as Moses we choose to be mistreated with the people of God rather than enjoy the pleasures of sin for a short time, because we look ahead to the reward.20 As Christ we eye the joy set before us and endure any present pain.21 Selflessness includes deferring present pleasures and focusing on our eternal future.

Selftessness is Expressed in Practical Ways, 4:2-23

To this point the exposition of selflessness has been somewhat theoretical. Beginning with 4:2 the letter outlines some practical ways a selfless mind expresses itself.

First, selflessness means willingness to work with others (2-3). Good workers can sometimes divide over selfish issues. Both Euodia and Syntyche had "contended at [Paul's] side in the cause of the gospel." Now with warinth and evenhandedness22

Paul urges agreement and cooperation between the two. There are, of course, biblical grounds for separation from other professing Christians-godless doctrine23 and godless· conduct,24 But personality differences, slight wrongs that have been suffered/5

slowness in advancing in Christian maturity/6 and membership in a

19Gen25:29-34; Heb 12:16. 2'1Ieb 11:24-26. 21Heb 12:2. 22Using the same verb with each: "I plead with Euodia and I

plead with Syntyche [Euo81.av napo:KaA.w Kat 1:unuxTJv napa KaA.w J."

23E.g., 2 John 7-1 I; Rom 16:17-18. 24E.g., 2 Thess 3:6; 1 Cor 5:9-11. 25Col3:12-13. 26Mark 8:1-21.

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different clique or denomination27 are not among these. When animosity rises for wrong reasons, outside help is sometimes advisable to effect reconciliation (3).

Second, selflessness is expressed through focusing on the Lord (4-7). Paul revisits the theme of 3:1-3. Focus on the Lord means we will rejoice in him regardless of our circumstances (4). It means we will practice "gentleness," or, better, "restraint"28

toward others, because we know that the Lord who sees and will someday right all wrongs is near (5).29 Further, we will confidently pray rather than worry (6-7).

'I)lird, selflessness is expressed through holy thinking and living (8-9). We will think holy thoughts (8) and live holy lives (9) rather than selfishly indulge in the immediate, temporary pleasures of sin.

Fourth, selflessness is expressed through contentment (1 0~ 14). The self-centered person constantly craves more. The selfless, with Paul, has "learned to be content whatever the circumstances."30 Instructively, the apostle knew how to "have plenty" as well as how to "be in need." Poverty is not in itself a virtue, as monks and their kin have supposed throughout the centuries. Boastful poverty is but a subtle way of taking pride in oneself.

Fifth, selflessness is expressed through giving and receiving (15-20). The Philippians' giving was obviously selfless,

27Mark 9:38-41; 1 Cor 1:10-13. 28The word EJttElKTJ<; and cognates "was used for a considerate,

thoughtful attitude in legal relationships which was prepared to mitigate the rigours of justice, with its laws and claims, in contrast to the attitude which demands that rights, including one's own, should be upheld at all costs" [NIDNIT, 2:256--59, s.v. "Humility, Meekness"]. Its connection with the idea of selflessness should therefore be clear.

29Cp. James 5:1-9; 1 Cor 6:1-8. 3~e NT speaks frequently of contentment despite poverty, e.g.,

Heb 10:32-34; 13:5; Luke 3:14; 9:58; 1 Tim 6:5-8. Nowhere does it urge believers to name and claim wealth as their right.

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but so was Paul's humbling himself to graciously receive, and to be glad for the good that would be credited to his donors' account.

Conclusion

So ends one of the most uplifting New Testament epistles. Paul's gratitude and joy are evident throughout, and stem from his conscious decision not to focus his eyes or the eyes of others on himself. Rather he looks to the Lord and rejoices in him, and then considers others and how he may serve them. His selflessness proved the key to his joy, and he invites us· to follow in his path.

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(S) This accurately translates the phrase ev J..Lop<j>'fi eeou unapxwv. Mop<l>'il denotes an outward manifestation that accurately reflects

something's inner essence, in contrast to crx~J.LCX, which refers to an outward appearance that may only be temporary. This is therefore a strong statement for the deity of Christ.

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