1If therefore there is any exhortation in Christ, if any consolation of love, if any fellowship of the Spirit, if any tender mercies and compassion, 2make my joy full by being like-minded, having the same love, being of one accord, of one mind; 3doing nothing through rivalry or through conceit, but in humility, each counting others better than himself; 4each of you not just looking to his own things, but each of you also to the things of others.
5Have this in your mind, which was also in Christ Jesus, 6who, existing in the form of God, didn’t consider equality with God a thing to be grasped, 7but emptied himself, taking the form of a servant, being made in the likeness of men. 8And being found in human form, he humbled himself, becoming obedient to the point of death, yes, the death of the cross. 9Therefore God also highly exalted him, and gave to him the name which is above every name, 10that at the name of Jesus every knee should bow, of those in heaven, those on earth, and those under the earth, 11and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.
12So then, my beloved, even as you have always obeyed, not only in my presence, but now much more in my absence, work out your own salvation with fear and trembling. 13For it is God who works in you both to will and to work for his good pleasure.
14Do all things without complaining and arguing, 15that you may become blameless and harmless, children of God without defect in the middle of a crooked and perverse generation, among whom you are seen as lights in the world, 16holding up the word of life, that I may have something to boast in the day of Christ that I didn’t run in vain nor labor in vain. 17Yes, and if I am poured out on the sacrifice and service of your faith, I am glad and rejoice with you all. 18In the same way, you also should be glad and rejoice with me.
19But I hope in the Lord Jesus to send Timothy to you soon, that I also may be cheered up when I know how you are doing. 20For I have no one else like-minded, who will truly care about you. 21For they all seek their own, not the things of Jesus Christ. 22But you know that he has proved himself. As a child serves a father, so he served with me in furtherance of the Good News. 23Therefore I hope to send him at once, as soon as I see how it will go with me. 24But I trust in the Lord that I myself also will come shortly.
25But I thought it necessary to send to you Epaphroditus, my brother, fellow worker, fellow soldier, and your apostle and servant of my need, 26since he longed for you all, and was very troubled because you had heard that he was sick. 27For indeed he was sick nearly to death, but God had mercy on him, and not on him only, but on me also, that I might not have sorrow on sorrow. 28I have sent him therefore the more diligently, that when you see him again, you may rejoice, and that I may be the less sorrowful. 29Receive him therefore in the Lord with all joy, and hold such people in honor, 30because for the work of Christ he came near to death, risking his life to supply that which was lacking in your service toward me.
Paul did not demean his call to be a servant of Jesus, he, nonetheless was thankful for his life as a Jew who was reared in the Pharisaic tradition according to Phil 3:5, 6; Gal 1:14; and 2 Cor 11:22. This background was invaluable in causing him to think and express himself in Old Testament categories and images, as well as the knowledge he had of the Hebrew Bible, manifested in approximately ninety references. As well, this Jewish background is seen in his understanding of the unity of God's acts in the Old Testament and the Christian gospel (Rom 1:2) in preparation for Jesus the Messiah.
In agreement with this being part of his life, his influence by Greek literary works was also of much value to him as well. That the apostle knew the Greek language and had Greek training in rhetoric, philosophy, and literature is evident. Though he may not have been a professional rhetor (orator), his mode of expression reveals, at least at times, the influence of Greek rhetoric. There are minor examples of the Cynic-Stoic manner of argument called diatribe, a discourse conducted in a conversational style with a fictitious opponent; sentence structure in a diatribe is short, questions are interjected; antithesis and parallel phrases often punctuate the development (cf Rom 2:1-20 and 1 Cor 9:2). Formerly many scholars considered such terms as "Lord," "Son of God," "flesh and spirit," "mystery," to the Hellenistic background of Paul, and Hellenistic Gnosticism is ascribed his use of "Adam" and "Man," the redeemer myth, pre-existence, etc. However, it is now recognized that these ideas were prevalent in first-century Palestinian Judaism. 3) Since Paul also lived 10 years in a Hellenistic climate, before his first mission, in such centers as Damascus, Tarsus, and Antioch, rather than the agrarian life of Palestine, Paul used images from the city culture, especially the Hellenistic one. He uses Greek political terminology (Phil 1:27; 3:20; Eph 2:19); alludes to Greek games (Phil 2:16; 3:14; 1 Cor 9:24-27; 2 Cor 4:8-9); uses Greek commercial terms (Phlm 18; Col 2:14) and legal terminology. (Gal 3:15; 4:1-2; Rom 7:1-3) and refers to the Hellenistic slave trade (1 Cor 7:22; Rom 7:14) and celebration in honor of the emperor (1 Thess 2:19).