Teks -- Philippians 2:1-30 (NET)

Christian Unity and Christ’s Humility

2:1 Therefore, if there is any encouragement in Christ, any comfort provided by love, any fellowship in the Spirit, any affection or mercy, 2:2 complete my joy and be of the same mind, by having the same love, being united in spirit, and having one purpose. 2:3 Instead of being motivated by selfish ambition or vanity, each of you should, in humility, be moved to treat one another as more important than yourself. 2:4 Each of you should be concerned not only about your own interests, but about the interests of others as well. 2:5 You should have the same attitude toward one another that Christ Jesus had, 2:6 who though he existed in the form of God did not regard equality with God as something to be grasped, 2:7 but emptied himself by taking on the form of a slave, by looking like other men, and by sharing in human nature. 2:8 He humbled himself, by becoming obedient to the point of death –even death on a cross! 2:9 As a result God exalted him and gave him the name that is above every name, 2:10 so that at the name of Jesus every knee will bow –in heaven and on earth and under the earth– 2:11 and every tongue confess that Jesus Christ is Lord to the glory of God the Father.

Lights in the World

2:12 So then, my dear friends, just as you have always obeyed, not only in my presence but even more in my absence, continue working out your salvation with awe and reverence, 2:13 for the one bringing forth in you both the desire and the effort– for the sake of his good pleasure– is God. 2:14 Do everything without grumbling or arguing, 2:15 so that you may be blameless and pure, children of God without blemish though you live in a crooked and perverse society, in which you shine as lights in the world 2:16 by holding on to the word of life so that on the day of Christ I will have a reason to boast that I did not run in vain nor labor in vain. 2:17 But even if I am being poured out like a drink offering on the sacrifice and service of your faith, I am glad and rejoice together with all of you. 2:18 And in the same way you also should be glad and rejoice together with me.

Models for Ministry

2:19 Now I hope in the Lord Jesus to send Timothy to you soon, so that I too may be encouraged by hearing news about you. 2:20 For there is no one here like him who will readily demonstrate his deep concern for you. 2:21 Others are busy with their own concerns, not those of Jesus Christ. 2:22 But you know his qualifications, that like a son working with his father, he served with me in advancing the gospel. 2:23 So I hope to send him as soon as I know more about my situation, 2:24 though I am confident in the Lord that I too will be coming to see you soon. 2:25 But for now I have considered it necessary to send Epaphroditus to you. For he is my brother, coworker and fellow soldier, and your messenger and minister to me in my need. 2:26 Indeed, he greatly missed all of you and was distressed because you heard that he had been ill. 2:27 In fact he became so ill that he nearly died. But God showed mercy to him– and not to him only, but also to me– so that I would not have grief on top of grief. 2:28 Therefore I am all the more eager to send him, so that when you see him again you can rejoice and I can be free from anxiety. 2:29 So welcome him in the Lord with great joy, and honor people like him, 2:30 since it was because of the work of Christ that he almost died. He risked his life so that he could make up for your inability to serve me.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: Phi 2:1 - If

If ( ei ).

Paul uses four conditions in this verse, all of the first class, assuming the condition to be true.

Robertson: Phi 2:1 - Comfort

Comfort ( paraklēsis ).

Rather, "ground of appeal to you in Christ."See note on 1Co 1:10; Eph 4:1.

Robertson: Phi 2:1 - Consolation

Consolation ( paramuthion ).

Old word from paramutheomai , persuasive address, incentive.

Robertson: Phi 2:1 - Of love

Of love ( agapēs ).

Objective genitive, "in love"(undefined as in 1Co 13:1-13).

Robertson: Phi 2:1 - Fellowship

Fellowship ( Koinéōnia ).

Partnership in the Holy Spirit "whose first fruit is love"(Gal 5:22).

Robertson: Phi 2:1 - Any tender mercies

Any tender mercies ( tis splagchna ).

Common use of this word for the nobler viscera and so for the higher emotions. But tis is masculine singular and splagchna is neuter plural. Lightfoot suggests an error of an early transcriber or even of the amanuensis in writing ei tis instead of ei tina .

Robertson: Phi 2:2 - Fulfil

Fulfil ( plērōsate ).

Better here, "fill full."Paul’ s cup of joy will be full if the Philippians will only keep on having unity of thought and feeling (to auto phronēte , present active subjunctive, keep on thinking the same thing).

Robertson: Phi 2:2 - Being of one accord

Being of one accord ( sunpsuchoi ).

Late word here for the first time, from sun and psuchē , harmonious in soul, souls that beat together, in tune with Christ and with each other.

Robertson: Phi 2:2 - Of one mind

Of one mind ( to hen phronountes ).

"Thinking the one thing."Like clocks that strike at the same moment. Perfect intellectual telepathy. Identity of ideas and harmony of feelings.

Robertson: Phi 2:3 - Through vainglory

Through vainglory ( kata kenodoxian ).

Late word, only here in N.T., from kenodoxos (kenos , doxa , Gal 5:26, only here in N.T.), empty pride.

Robertson: Phi 2:3 - In lowliness of mind

In lowliness of mind ( tēi tapeinophrosunēi ).

Late and rare word. Not in O.T. or early Greek writers. In Josephus and Epictetus in bad sense (pusillanimity). For ostentatious humility in Corinthians Phi 2:18, Phi 2:23. One of the words, like tapeinos (Mat 11:29) and tapeinophrōn (1Pe 3:8, here alone in N.T.) that Christianity has ennobled and dignified (Act 20:19).

Robertson: Phi 2:3 - Better than himself

Better than himself ( huperechontas heautōn ).

Present active participle of huperechō in intransitive sense to excel or surpass with the ablative, "excelling themselves."See Rom 12:10.

Robertson: Phi 2:4 - Looking

Looking ( skopountes ).

Present active participle of skopeō from skopos (aim, goal). Not keeping an eye on the main chance for number one, but for the good of others.

Robertson: Phi 2:5 - Have this mind in you

Have this mind in you ( touto phroneite en humin ).

"Keep on thinking this in you which was also in Christ Jesus"(ho kai en Christōi Iēsou ). What is that? Humility. Paul presents Jesus as the supreme example of humility. He urges humility on the Philippians as the only way to secure unity.

Robertson: Phi 2:6 - Being

Being ( huparchōn ).

Rather, "existing,"present active participle of huparchō . In the form of God (en morphēi theou ). Morphē means the essential attributes as shown in the form. In his preincarnate state Christ possessed the attributes of God and so appeared to those in heaven who saw him. Here is a clear statement by Paul of the deity of Christ.

Robertson: Phi 2:6 - A prize

A prize ( harpagmon ).

Predicate accusative with hēgēsato . Originally words in ̇mos signified the act, not the result (̇ma ). The few examples of harpagmos (Plutarch, etc.) allow it to be understood as equivalent to harpagma , like baptismos and baptisma . That is to say Paul means a prize to be held on to rather than something to be won ("robbery").

Robertson: Phi 2:6 - To be on an equality with God

To be on an equality with God ( to einai isa theoi ).

Accusative articular infinitive object of hēgēsato , "the being equal with God"(associative instrumental case theōi after isa ). Isa is adverbial use of neuter plural with einai as in Rev 21:16.

Robertson: Phi 2:6 - Emptied himself

Emptied himself ( heauton ekenōse ).

First aorist active indicative of kenoō , old verb from kenos , empty. Of what did Christ empty himself? Not of his divine nature. That was impossible. He continued to be the Son of God. There has arisen a great controversy on this word, a Kenosis doctrine. Undoubtedly Christ gave up his environment of glory. He took upon himself limitations of place (space) and of knowledge and of power, though still on earth retaining more of these than any mere man. It is here that men should show restraint and modesty, though it is hard to believe that Jesus limited himself by error of knowledge and certainly not by error of conduct. He was without sin, though tempted as we are. "He stripped himself of the insignia of majesty"(Lightfoot).

Robertson: Phi 2:7 - The form of a servant

The form of a servant ( morphēn doulou ).

He took the characteristic attributes (morphēn as in Phi 2:6) of a slave. His humanity was as real as his deity.

Robertson: Phi 2:7 - In the likeness of men

In the likeness of men ( en homoiōmati anthrōpōn ).

It was a likeness, but a real likeness (Kennedy), no mere phantom humanity as the Docetic Gnostics held. Note the difference in tense between huparchōn (eternal existence in the morphē of God) and genomenos (second aorist middle participle of ginomai , becoming, definite entrance in time upon his humanity).

Robertson: Phi 2:8 - In fashion

In fashion ( schēmati ).

Locative case of schēma , from echō , to have, to hold. Bengel explains morphē by forma , homoiōma by similitudo , schēma by habitus . Here with schēma the contrast "is between what He is in Himself, and what He appeared in the eyes of men"(Lightfoot).

Robertson: Phi 2:8 - He humbled himself

He humbled himself ( etapeinōsen heauton ).

First aorist active of tapeinoō , old verb from tapeinos . It is a voluntary humiliation on the part of Christ and for this reason Paul is pressing the example of Christ upon the Philippians, this supreme example of renunciation. See Bruce’ s masterpiece, The Humiliation of Christ.

Robertson: Phi 2:8 - Obedient

Obedient ( hupēkoos ).

Old adjective, giving ear to. See note on Act 7:39; 2Co 2:9.

Robertson: Phi 2:8 - Unto death

Unto death ( mechri thanatou ).

"Until death."See "until blood"(mechris haimatos , Heb 12:4).

Robertson: Phi 2:8 - Yea, the death of the cross

Yea, the death of the cross ( thanatou de staurou ).

The bottom rung in the ladder from the Throne of God. Jesus came all the way down to the most despised death of all, a condemned criminal on the accursed cross.

Robertson: Phi 2:9 - Wherefore

Wherefore ( dio ).

Because of which act of voluntary and supreme humility.

Robertson: Phi 2:9 - Highly exalted

Highly exalted ( huperupsōse ).

First aorist indicative of huperupsoō (huper and hupsos ) late and rare word (lxx and Byzantine). Here only in N.T. Because of Christ’ s voluntary humiliation God lifted him above or beyond (huper ) the state of glory which he enjoyed before the Incarnation. What glory did Christ have after the Ascension that he did not have before in heaven? What did he take back to heaven that he did not bring? Clearly his humanity. He returned to heaven the Son of Man as well as the Son of God.

Robertson: Phi 2:9 - The name which is above every name

The name which is above every name ( to onoma to huper pan onoma ).

What name is that? Apparently and naturally the name

Robertson: Phi 2:9 - Jesus

Jesus

, which is given in Phi 2:10. Some think it is "Jesus Christ,"some "Lord,"some the ineffable name Jehovah, some merely dignity and honour.

Robertson: Phi 2:10 - That in the name of Jesus every knee should bow

That in the name of Jesus every knee should bow ( hina en tōi onomati Iēsou pan gonu kampsēi ).

First aorist active subjunctive of kamptō , old verb, to bend, to bow, in purpose clause with hina . Not perfunctory genuflections whenever the name of Jesus is mentioned, but universal acknowledgment of the majesty and power of Jesus who carries his human name and nature to heaven. This universal homage to Jesus is seen in Rom 8:22; Eph 1:20-22 and in particular Rev 5:13.

Robertson: Phi 2:10 - Under the earth

Under the earth ( katachthoniōn ).

Homeric adjective for departed souls, subterranean, simply the dead. Here only in the N.T.

Robertson: Phi 2:11 - Should confess

Should confess ( exomologēsētai ).

First aorist middle subjunctive of exomologeomai with hina for purpose.

Robertson: Phi 2:11 - Lord

Lord ( Kurios ).

Peter (Act 2:36) claimed that God made Christ "Lord."See also 1Co 8:6; 1Co 12:3; Rom 10:9. Kennedy laments that the term Lord has become one of the most lifeless in the Christian vocabulary, whereas it really declares the true character and dignity of Jesus Christ and "is the basis and the object of worship."

Robertson: Phi 2:12 - Not as in my presence only

Not as in my presence only ( mē hōs en tēi parousiāi monon ).

B and a few other MSS. omit hōs . The negative mē goes with the imperative katergazesthe (work out), not with hupēkousate (obeyed) which would call for ouch .

Robertson: Phi 2:12 - Much more

Much more ( pollōi mallon ).

They are not to render eye-service only when Paul is there, but much more when he is away.

Robertson: Phi 2:12 - Work out

Work out ( katergazesthe ).

Perfective use of kata (down) in composition, work on to the finish. This exhortation assumes human free agency in the carrying on the work of one’ s salvation.

Robertson: Phi 2:12 - With fear and trembling

With fear and trembling ( meta phobou kai tromou ).

"Not slavish terror, but wholesome, serious caution"(Vincent). "A nervous and trembling anxiety to do right"(Lightfoot). Paul has no sympathy with a cold and dead orthodoxy or formalism that knows nothing of struggle and growth. He exhorts as if he were an Arminian in addressing men. He prays as if he were a Calvinist in addressing God and feels no inconsistency in the two attitudes. Paul makes no attempt to reconcile divine sovereignty and human free agency, but boldly proclaims both.

Robertson: Phi 2:13 - Which worketh in you

Which worketh in you ( ho energōn en humin ).

Articular present active participle of energeō from energos (en , ergon ) one at work, common verb from Aristotle on, to be at work, to energize. God is the Energy and the Energizer of the universe. Modern scientists, like Eddington, Jeans, and Whitney, are not afraid to agree with Paul and to put God back of all activity in nature.

Robertson: Phi 2:13 - Both to will and to work

Both to will and to work ( kai to thelein kai to energein ).

"Both the willing and the working (the energizing)."God does it all, then. Yes, but he puts us to work also and our part is essential, as he has shown in Phi 2:12, though secondary to that of God.

Robertson: Phi 2:13 - For his good-pleasure

For his good-pleasure ( huper tēs eudokias ).

So Whitney puts "the will of God"behind gravitation and all the laws of nature.

Robertson: Phi 2:14 - Without murmurings

Without murmurings ( chōris goggusmōn ).

See note on Act 6:1 for this late onomatopoetic word from gogguzō , to mutter, to grumble.

Robertson: Phi 2:14 - Disputings

Disputings ( dialogismōn ).

Or questionings as in Luk 24:38. The grumblings led to disputes.

Robertson: Phi 2:15 - That ye may be

That ye may be ( hina genēsthe ).

Rather, "that ye may become"(second aorist middle subjunctive of ginomai , to become).

Robertson: Phi 2:15 - Blameless

Blameless ( amemptoi ).

Free from censure (memphomai , to blame).

Robertson: Phi 2:15 - Harmless

Harmless ( akeraioi ).

Unmixed, unadulterated as in Rom 16:19.

Robertson: Phi 2:15 - Without blemish

Without blemish ( amōma ).

Without spot, "unblemished in reputation and in reality"(Vincent).

Robertson: Phi 2:15 - In the midst of

In the midst of ( meson ).

Preposition with genitive.

Robertson: Phi 2:15 - Crooked

Crooked ( skolias ).

Old word, curved as opposed to orthos , straight. See note on Act 2:40.

Robertson: Phi 2:15 - Perverse

Perverse ( diestrammenēs ).

Perfect passive participle of diastrephō , to distort, to twist, to turn to one side (dia , in two). Old word. See note on Mat 17:17 and note on Act 13:10.

Robertson: Phi 2:16 - As lights in the world

As lights in the world ( hōs phōstēres en kosmōi ).

As luminaries like the heavenly bodies. Christians are the light of the world (Mat 5:14) as they reflect the light from Christ (Joh 1:4; Joh 8:12), but here the word is not phōs (light), but phōstēres (luminaries, stars). The place for light is the darkness where it is needed.

Robertson: Phi 2:16 - Holding forth

Holding forth ( epechontes ).

Present active participle of epechō . Probably not connected with the preceding metaphor in phōstēres . The old meaning of the verb epechō is to hold forth or to hold out (the word of life as here). The context seems to call for "holding fast."It occurs also with the sense of attending to (Act 3:5).

Robertson: Phi 2:16 - That I may have

That I may have ( emoi ).

Ethical dative, "to me as a ground of boasting."

Robertson: Phi 2:17 - And if I am offered

And if I am offered ( ei kai spendomai ).

Though I am poured out as a libation. Old word. In N.T. only here and 2Ti 4:6. Paul pictures his life-blood as being poured upon (uncertain whether heathen or Jewish offerings meant and not important) the sacrifice and service of the faith of the Philippians in mutual service and joy (both chairō and sunchairō twice in the sentence). Joy is mutual when the service is mutual. Young missionaries offer their lives as a challenge to other Christians to match their money with their blood.

Robertson: Phi 2:19 - That I also may be of good comfort

That I also may be of good comfort ( hina kagō eupsuchō ).

Present subjunctive with hina in purpose clause of the late and rare verb eupsucheō , from eupsuchos (cheerful, of good spirit). In papyri and eupsuchei (be of good cheer) common in sepulchral inscriptions.

Robertson: Phi 2:19 - When I know

When I know ( gnous ).

Second aorist active participle of ginōskō .

Robertson: Phi 2:20 - Likeminded

Likeminded ( isopsuchon ).

Old, but very rare adjective (isos , psuchē ), like isotimos in 2Pe 1:1. Only here in N.T. Likeminded with Timothy, not with Paul.

Robertson: Phi 2:20 - Truly

Truly ( gnēsiōs ).

"Genuinely."Old adverb, only here in N.T., from gnēsios (Phi 4:3), legitimate birth, not spurious.

Robertson: Phi 2:21 - They all

They all ( hoi pantes ).

"The whole of them."Surely Luke was away from Rome at this juncture.

Robertson: Phi 2:22 - The proof

The proof ( tēn dokimēn ).

"The test"as of metals (2Co 2:9; 2Co 9:13). Three times they had seen Timothy (Act 16:13; Act 19:22; Act 20:3.).

Robertson: Phi 2:22 - With me

With me ( sun emoi ).

Paul’ s delicacy of feeling made him use sun rather than emoi alone. Timothy did not serve Paul.

Robertson: Phi 2:22 - In furtherance of

In furtherance of ( eis ).

See note on Phi 1:5 for this use of eis .

Robertson: Phi 2:23 - So soon as I shall see

So soon as I shall see ( hōs an aphidō ).

Indefinite temporal clause with hōs an and the second aorist active subjunctive of aphoraō . The oldest MSS. (Aleph A B D) have aphidō (old aspirated form) rather than apidō .

Robertson: Phi 2:23 - How it will go with me

How it will go with me ( ta peri eme ).

On the force of apo with horaō (look away) see note on Heb 12:2. "The things concerning me,"the outcome of the trial. Cf. 1Co 4:17, 1Co 4:19.

Robertson: Phi 2:24 - In the Lord

In the Lord ( en Kuriōi ).

Not a perfunctory use of this phrase. Paul’ s whole life is centred in Christ (Gal 2:20).

Robertson: Phi 2:25 - I counted it

I counted it ( hēgēsamēn ).

Epistolary aorist from the point of view of the readers.

Robertson: Phi 2:25 - Epaphroditus

Epaphroditus ( Epaphroditon ).

Common name, though only in Philippians in N.T., contracted into Epaphras, though not the same man as Epaphras in Col 1:7. Note one article ton (the) with the three epithets given in an ascending scale (Lightfoot), brother (adelphon , common sympathy), fellow-worker (sunergon , common work), fellow-soldier (sunstratiōtēn , common danger as in Phm 1:2). Mou (my) and humōn (your) come together in sharp contrast.

Robertson: Phi 2:25 - Messenger

Messenger ( apostolon ).

See note on 2Co 8:23 for this use of apostolos as messenger (missionary).

Robertson: Phi 2:25 - Minister

Minister ( leitourgon ).

See note on Rom 13:6; Rom 15:16 for this ritualistic term.

Robertson: Phi 2:26 - He longed after

He longed after ( epipothōn ēn ).

Periphrastic imperfect of epipotheō (Phi 1:8), "he was yearning after."

Robertson: Phi 2:26 - You all

You all ( pantas humas ).

So again (Phi 1:5, Phi 1:7, Phi 1:8).

Robertson: Phi 2:26 - Was sore troubled

Was sore troubled ( adēmonōn ).

Periphrastic imperfect again (repeat ēn ) of the old word adēmoneō either from an unused adēmōn (a privative and dēmos , away from home, homesick) or from adēmōn , adēsai (discontent, bewilderment). The Vocabulary of Moulton and Milligan gives one papyrus example in line with the latter etymology. See already Mat 26:37; Mar 14:33. In any case the distress of Epaphroditus was greatly increased when he knew that the Philippians (the home-folks) had learned of his illness, "because ye had heard that he was sick"(dioti ēkousate hoti ēsthenēse ), "because ye heard that he fell sick"(ingressive aorist).

Robertson: Phi 2:26 - He was sick

He was sick ( ēsthenēse ).

Ingressive aorist, "he did become sick."

Robertson: Phi 2:26 - Nigh unto death

Nigh unto death ( paraplēsion thanatōi ).

Only example in N.T. of this compound adverbial preposition (from the adjective paraplēsios ) with the dative case.

Robertson: Phi 2:28 - Ye may rejoice

Ye may rejoice ( charēte ).

Second aorist passive subjunctive with hina in final clause of chairō , to rejoice.

Robertson: Phi 2:28 - That I may be the less sorrowful

That I may be the less sorrowful ( kagō alupoteros ō ).

Present subjunctive with hina and comparative of old compound adjective alupos (a privative and lupē , more free from grief). Beautiful expression of Paul’ s feelings for the Philippians and for Epaphroditus.

Robertson: Phi 2:29 - In honour

In honour ( entimous ).

Old compound adjective (en , timē ), prized, precious (Luk 7:2; Luk 14:8; 1Pe 2:4, 1Pe 2:6). Predicate accusative. Noble plea in behalf of Christ’ s minister.

Robertson: Phi 2:30 - Hazarding his life

Hazarding his life ( paraboleusamenos tēi psuchēi ).

First aorist middle participle of paraboleuō (from the adjective parabolos ), to place beside. The old Greek writers used paraballomai , to expose oneself to danger. But Deissmann ( Light from the Ancient East , p. 88) cites an example of paraboleusamenos from an inscription at Olbia or the Black Sea of the second century a.d. where it plainly means "exposing himself to danger"as here. Lightfoot renders it here "having gambled with his life."The word parabolani (riskers) was applied to the Christians who risked their lives for the dying and the dead.

Vincent: Phi 2:1 - Therefore

Therefore

Paul has spoken, in Phi 1:26, of the Philippians' joy in his presence. Their joy is to find expression in duty - in the fulfillment of their obligations as members of the christian commonwealth, by fighting the good fight of faith and cheerfully appropriating the gift of suffering (Phi 1:27-29). Phi 2:30, alluding to his own conflicts, marks the transition from the thought of their joy to that of his joy. Therefore , since such is your duty and privilege, fulfill my joy, and show yourselves to be true citizens of God's kingdom by your humility and unity of spirit.

Vincent: Phi 2:1 - Consolation

Consolation ( παράκλησις )

Rev., comfort . Better, exhortation . See on Luk 6:24. If Christ, by His example, sufferings, and conflicts, exhorts you.

Vincent: Phi 2:1 - Comfort of love

Comfort of love ( παραμύθιον )

Rev., consolation . Only here in the New Testament. From παρά beside , and μῦθος speech or word . Παρὰ has the same force as in παράκλησις exhortation (see on Luk 6:24); a word which comes to the side of one to stimulate or comfort him; hence an exhortation , an encouragement . So Plato: " Let this, then, be our exhortation concerning marriage" (" Laws," 773). A motive of persuasion or dissuasion. Plato, speaking of the fear of disgrace, or of ill-repute, says. " The obedient nature will readily yield to such incentives " (" Laws," 880). Also an assuagement or abatement . So Sophocles: " Offspring of the noble, ye are come as the assuagement of my woes" (" Electra," 130). Plato: " They say that to the rich are many consolations " (" Republic," 329). Plato also calls certain fruits stimulants (παραμυθία ) of a sated appetite (" Critias," 115). Here in the sense of incentive . As related to exhortation , exhortation uses incentive as a ground of appeal. Christ exhorts, appealing to love. Compare Phi 1:9 sqq. See Rom 5:8; 1Co 13:4; 2Co 5:14; Gal 5:13; Eph 5:2; 1Jo 4:16, etc. The two verbs kindred to exhortation and incentive occur together at 1Th 2:11. See on 1Co 14:3. Render here, if any incentive of love .

Vincent: Phi 2:1 - Fellowship of the Spirit

Fellowship of the Spirit

Communion with the Holy Spirit, whose first fruit is love. Gal 5:22. Participation in His gifts and influences. Compare 2Pe 1:4, and 2Co 13:13.

Vincent: Phi 2:1 - Bowels and mercies

Bowels and mercies ( σπλάγχνα καὶ οἰκτιρμοί )

For mercies , see on 2Co 1:3, and compare Col 3:12.

Vincent: Phi 2:2 - Fulfill

Fulfill ( πληρώσατε )

Or complete . Compare Joh 3:29.

Vincent: Phi 2:2 - Be like-minded

Be like-minded ( τὸ αὐτὸ φρονῆτε )

Lit., think the same thing . The expression is a general one for concord, and is defined in the two following clauses: unity of affection , the same love ; unity of sentiment , of one accord . The general expression is then repeated in a stronger form, thinking the one thing . A.V. and Rev., of one mind .

Vincent: Phi 2:3 - Let nothing be done

Let nothing be done ( μηδὲν )

Rev., doing nothing . The Greek is simply nothing , depending either, as A.V. and Rev., on the verb to do understood, or on thinking (φρονουντες ) of the preceding verse: thinking nothing . The latter is preferable, since the previous and the following exhortations relate to thinking or feeling rather than to doing.

Vincent: Phi 2:3 - Through strife

Through strife ( κατὰ ἐριθείαν )

Rev., correctly, faction . Lit., according to faction . See on Jam 3:14; and Phi 1:16. According to indicates faction as the regulative state of mind.

Vincent: Phi 2:3 - Vain glory

Vain glory ( κενοδοξίαν )

Only here in the New Testament. The kindred adjective κενόδοξοι desirous of vain glory , occurs only at Gal 5:26. In the Septuagint the word is used to describe the worship of idols as folly (see Wis. 14:14), and in 4 Macc. 5:9, the verb κενοδοξέω is used of following vain conceits about the truth. The word is compounded of κενός empty , vain , and, δόξα opinion (but not in the New Testament), which, through the intermediate sense of good or favorable opinion , runs into the meaning of glory . See on Rev 1:6.

Vincent: Phi 2:3 - Lowliness of mind

Lowliness of mind ( ταπεινοφροσύνῃ )

See on Mat 11:29.

Vincent: Phi 2:4 - Look

Look ( σκοποῦντες )

Attentively: fixing the attention upon, with desire for or interest in. So Rom 16:17; Phi 3:17; 2Co 4:18. Hence often to aim at ; compare σκοπός the mark , Phi 3:14. The participles esteeming and looking are used with the force of imperatives. See on Col 3:16.

Vincent: Phi 2:5 - Let this mind be in you

Let this mind be in you ( τοῦτο φρονείσθω ἐν ὑμιν )

Lit., let this be thought in you . The correct reading, however, is φρονεῖτε , lit., " think this in yourselves." Rev., have this mind in you .

Vincent: Phi 2:6 - Being in the form of God

Being in the form of God ( ἐν μορφῇ Θεοῦ ὑπάρχων )

Being . Not the simple είναι to be , but stronger, denoting being which is from the beginning. See on Jam 2:15. It has a backward look into an antecedent condition, which has been protracted into the present. Here appropriate to the preincarnate being of Christ, to which the sentence refers. In itself it does not imply eternal , but only prior existence. Form (μορφή ). We must here dismiss from our minds the idea of shape . The word is used in its philosophic sense, to denote that expression of being which carries in itself the distinctive nature and character of the being to whom it pertains, and is thus permanently identified with that nature and character. Thus it is distinguished from σχῆμα fashion , comprising that which appeals to the senses and which is changeable. Μορφή form is identified with the essence of a person or thing: σχῆμα fashion is an accident which may change without affecting the form . For the manner in which this difference is developed in the kindred verbs, see on Mat 17:2.

As applied here to God, the word is intended to describe that mode in which the essential being of God expresses itself. We have no word which can convey this meaning, nor is it possible for us to formulate the reality. Form inevitably carries with it to us the idea of shape . It is conceivable that the essential personality of God may express itself in a mode apprehensible by the perception of pure spiritual intelligences; but the mode itself is neither apprehensible nor conceivable by human minds.

This mode of expression, this setting of the divine essence, is not identical with the essence itself, but is identified with it , as its natural and appropriate expression, answering to it in every particular. It is the perfect expression of a perfect essence. It is not something imposed from without, but something which proceeds from the very depth of the perfect being, and into which that being perfectly unfolds, as light from fire. To say, then, that Christ was in the form of God , is to say that He existed as essentially one with God. The expression of deity through human nature (Phi 2:7) thus has its background in the expression of deity as deity in the eternal ages of God's being. Whatever the mode of this expression, it marked the being of Christ in the eternity before creation. As the form of God was identified with the being of God, so Christ, being in the form of God, was identified with the being, nature, and personality of God.

This form , not being identical with the divine essence, but dependent upon it, and necessarily implying it, can be parted with or laid aside. Since Christ is one with God, and therefore pure being, absolute existence, He can exist without the form. This form of God Christ laid aside in His incarnation.

Vincent: Phi 2:6 - Thought it not robbery to be equal with God

Thought it not robbery to be equal with God ( οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα Θεῷ )

Robbery is explained in three ways. 1. A robbing , the act. 2. The thing robbed , a piece of plunder. 3. A prize , a thing to be grasped. Here in the last sense.

Paul does not then say, as A.V., that Christ did not think it robbery to be equal with God : for, 1, that fact goes without. saying in the previous expression, being in the form of God . 2. On this explanation the statement is very awkward. Christ, being in the form of God, did not think it robbery to be equal with God; but , after which we should naturally expect, on the other hand , claimed and asserted equality: whereas the statement is: Christ was in the form of God and did not think it robbery to be equal with God , but (instead) emptied Himself . Christ held fast His assertion of divine dignity, but relinquished it. The antithesis is thus entirely destroyed.

Taking the word ἁρπαγμὸν (A.V., robbery ) to mean a highly prized possession , we understand Paul to say that Christ, being, before His incarnation, in the form of God, did not regard His divine equality as a prize which was to be grasped at and retained at all hazards, but, on the contrary, laid aside the form of God, and took upon Himself the nature of man. The emphasis in the passage is upon Christ's humiliation . The fact of His equality with God is stated as a background, in order to throw the circumstances of His incarnation into stronger relief. Hence the peculiar form of Paul's statement Christ's great object was to identify Himself with humanity; not to appear to men as divine but as human . Had He come into the world emphasizing His equality with God, the world would have been amazed, but not saved He did not grasp at this. The rather He counted humanity His prize, and so laid aside the conditions of His preexistent state, and became man.

Vincent: Phi 2:7 - Made Himself of no reputation

Made Himself of no reputation ( ἑαυτὸν ἐκένωσεν ).

Lit., emptied Himself . The general sense is that He divested Himself of that peculiar mode of existence which was proper and peculiar to Him as one with God. He laid aside the form of God. In so doing, He did not divest Himself of His divine nature . The change was a change of state : the form of a servant for the form of God. His personality continued the same. His self-emptying was not self-extinction , nor was the divine Being changed into a mere man. In His humanity He retained the consciousness of deity, and in His incarnate state carried out the mind which animated Him before His incarnation. He was not unable to assert equality with God. He was able not to assert it .

Vincent: Phi 2:7 - Form of a servant

Form of a servant ( μορφὴν δούλου )

The same word for form as in the phrase form of God , and with the same sense. The mode of expression of a slave's being is indeed apprehensible, and is associated with human shape, but it is not this side of the fact which Paul is developing. It is that Christ assumed that mode of being which answered to, and was the complete and characteristic expression of, the slave's being. The mode itself is not defined. This is appropriately inserted here as bringing out the contrast with counted not equality with God , etc. What Christ grasped at in His incarnation was not divine sovereignty, but service .

Vincent: Phi 2:7 - Was made in the likeness of men

Was made in the likeness of men ( ἐν ὁμοιώματι ἀνθρώπων γενόμενος )

Lit., becoming in , etc. Notice the choice of the verb, not was , but became : entered into a new state. Likeness . The word does not imply the reality of our Lord's humanity, μορφή form implied the reality of His deity. That fact is stated in the form of a servant . Neither is εἰκών image employed, which, for our purposes, implies substantially the same as μορφή . See on Col 1:15. As form of a servant exhibits the inmost reality of Christ's condition as a servant - that He became really and essentially the servant of men (Luk 22:27) - so likeness of men expresses the fact that His mode of manifestation resembled what men are. This leaves room for the assumption of another side of His nature - the divine - in the likeness of which He did not appear. As He appealed to men, He was like themselves, with a real likeness; but this likeness to men did not express His whole self . The totality of His being could not appear to men, for that involved the form of God . Hence the apostle views Him solely as He could appear to men. All that was possible was a real and complete likeness to humanity. What He was essentially and eternally could not enter into His human mode of existence. Humanly He was like men, but regarded with reference to His whole self, He was not identical with man, because there was an element of His personality which did not dwell in them - equality with God. Hence the statement of His human manifestation is necessarily limited by this fact, and is confined to likeness and does not extend to identity . " To affirm likeness is at once to assert similarity and to deny sameness " (Dickson). See on Rom 8:3.

Vincent: Phi 2:8 - Being found in fashion as a man

Being found in fashion as a man ( σχήματι εὑρεθεὶς ὡς ἄνθρωπος )

Some expositors connect these words with the preceding clause, thus: being made in the likeness of men and being found in fashion as a man ; a new sentence beginning with He humbled Himself . The general sense is not altered by this change, and there is great force in Meyer's remark that the preceding thought, in the likeness of men , is thus " emphatically exhausted." On the other hand, it breaks the connection with the following sentence, which thus enters very abruptly. Notice being found . After He had assumed the conditions of humanity, and men's attention was drawn to Him, they found Him like a man. Compare Isa 53:2. " If we looked at Him, there was no sightliness that we should delight in Him."

Fashion (σχήματι ). That which is purely outward and appeals to the senses. The form of a servant is concerned with the fact that the manifestation as a servant corresponded with the real fact that Christ came as the servant of mankind. In the phrase in the likeness of men the thought is still linked with that of His essential nature which rendered possible a likeness to men, but not an absolute identity with men. In being found in fashion as a man the thought is confined to the outward guise as it appealed to the sense of mankind. Likeness states the fact of real resemblance to men in mode of existence: fashion defines the outward mode and form . As a man . Not being found a man not what He was recognized to be, but as a man, keeping up the idea of semblance expressed in likeness .

Vincent: Phi 2:8 - He humbled Himself

He humbled Himself ( ἐταπείνωσεν ἑαυτόν )

Not the same as emptied Himself , Phi 2:7. It defines that word, showing how the self-emptying manifests itself.

Vincent: Phi 2:8 - Became obedient unto death

Became obedient unto death ( γενόμενος - μέχρι )

Became, compare Rev 1:18. Unto . The Rev. very judiciously inserts even ; for the A.V. is open to the interpretation that Christ rendered obedience to death. Unto is up to the point of . Christ's obedience to God was rendered to the extent of laying down His life.

Vincent: Phi 2:8 - Of the cross

Of the cross

Forming a climax of humiliation. He submitted not only to death , but to the death of a malefactor . The Mosaic law had uttered a curse against it, Deu 21:23, and the Gentiles reserved it for malefactors and slaves. Hence the shame associated with the cross, Heb 12:2. This was the offense or stumbling-block of the cross, which was so often urged by the Jews against the Christians. See on Gal 3:13. To a Greek, accustomed to clothe his divinities with every outward attribute of grace and beauty, the summons to worship a crucified malefactor appealed as foolishness , 1Co 1:23.

Vincent: Phi 2:9 - Wherefore

Wherefore ( διό )

In consequence of this humiliation.

Vincent: Phi 2:9 - Hath highly exalted

Hath highly exalted ( ὑπερύψωσεν )

Lit., exalted above . Compare Mat 23:12.

Vincent: Phi 2:9 - Hath given

Hath given ( ἐχαρίσατο )

Freely bestowed, even as Jesus freely offered Himself to humiliation:

Vincent: Phi 2:9 - A name

A name

Rev., correctly, the name. This expression is differently explained: either the particular name given to Christ, as Jesus or Lord ; or name is taken in the sense of dignity or glory , which is a common Old-Testament usage, and occurs in Eph 1:21; Heb 1:4. Under the former explanation a variety of names are proposed, as Son of God , Lord , God , Christ Jesus . The sense of the personal name Jesus seems to meet all the conditions, and the personal sense is the simpler, since Jesus occurs immediately after with the word name , and again Jesus Christ in Phi 2:11. The name Jesus was bestowed on Christ at the beginning of His humiliation, but prophetically as the One who should save His people from their sins, Mat 1:21. It was the personal name of others besides; but if that is an objection here, it is equally an objection in Phi 2:10. The dignity is expressed by above every name . He bears the name in His glory. See Act 9:5. See on Mat 1:21.

Vincent: Phi 2:10 - At the name of Jesus

At the name of Jesus ( ἐν τῷ ὀνόματι )

Rev., better, in the name. The name means here the personal name; but as including all that is involved in the name. See on Mat 28:19. Hence the salutation is not at the name of Jesus, as by bowing when the name is uttered, but, as Ellicott rightly says: " the spiritual sphere, the holy element as it were, in which every prayer is to be offered and every knee to bow." Compare Eph 5:20.

Vincent: Phi 2:10 - Things in heaven, etc

Things in heaven, etc.

Compare Rev 5:13; Eph 1:20, Eph 1:22. The words may apply either to all intelligent beings or to all things. The latter is in accord with Paul's treatment of the creation collectively in Rom 8:19-22, and with the Old-Testament passages, in which all nature is represented as praising God, as Psa 148:1-14; Psa 65:13.

Vincent: Phi 2:11 - Confess

Confess ( ἐξομολογήσεται )

See on Mat 3:6; see on thank , Mat 11:25; see on Rom 14:11. The verb may also be rendered thank , as Mat 11:25; Luk 10:21, that meaning growing out of the sense of open , joyful acknowledgment. The sense here is that of frank, open confession.

Vincent: Phi 2:11 - To the glory, etc

To the glory, etc.

Connect with confess .

Vincent: Phi 2:12 - Not as in my presence only

Not as in my presence only

Connect with work out , not with obeyed . Do not work out your salvation as though impelled to action by my presence merely.

Vincent: Phi 2:12 - Much more

Much more

Than if I were present; for in my absence even greater zeal and care are necessary.

Vincent: Phi 2:12 - Work out your own salvation

Work out your own salvation ( τὴν ἑαυτῶν σωτηρίαν κατεργάζασθε ).

Carry out " to the goal" (Bengel). Complete. See on Rom 7:8. Your own salvation. There is a saving work which God only can do for you; but there is also a work which you must do for yourselves. The work of your salvation is not completed in God's work in you. God's work must be carried out by yourselves. " Whatever rest is provided by Christianity for the children of God, it is certainly never contemplated that it should supersede personal effort. And any rest which ministers to indifference is immoral and unreal - it makes parasites and not men. Just because God worketh in him, as the evidence and triumph of it, the true child of God works out his own salvation - works it out having really received it - not as a light thing, a superfluous labor, but with fear and trembling as a reasonable and indispensable service" (Drummond, " Natural Law in the Spiritual World," p. 335). Human agency is included in God's completed work. In the saving work of grace God imparts a new moral power to work. Compare Rom 6:8-13; 2Co 6:1. Believe as if you had no power. Work as if you had no God.

Vincent: Phi 2:12 - Fear and trembling

Fear and trembling

Compare 2Co 7:15; Eph 6:5. Not slavish terror, but wholesome, serious caution. " This fear is self-distrust; it is tenderness of conscience; it is vigilance against temptation; it is the fear which inspiration opposes to high-mindedness in the admonition 'be not highminded but fear.' It is taking heed lest we fall; it is a constant apprehension of the deceitfulness of the heart, and of the insidiousness and power of inward corruption. It is the caution and circumspection which timidly shrinks from whatever would offend and dishonor God and the Savior. And these the child of God will feel and exercise the more he rises above the enfeebling, disheartening, distressing influence of the fear which hath torment. Well might Solomon say of such fear, 'happy is the man that feareth alway'" (Wardlaw " On Proverbs," xxviii., 14). Compare 1Pe 1:17.

Vincent: Phi 2:13 - For it is God which worketh in you

For it is God which worketh in you

Completing and guarding the previous statement. In you , not among you . Worketh (ἐνεργῶν ). See on Mar 6:14; see on Jam 5:16. The verb means effectual working. In the active voice, to be at work . In the middle voice, as here (used only by James and Paul, and only of things), to display one's activity ; show one's self-operative . Compare Eph 3:20.

Vincent: Phi 2:13 - To will and to do

To will and to do ( τὸ θέλειν καὶ τὸ ἐνεργεῖν )

Lit., the willing and the doing . Both are from God, and are of one piece, so that he who wills inevitably does . The willing which is wrought by God, by its own nature and pressure, works out into action. " We will, but God works the will in us. We work, therefore, but God works the working in us" (Augustine). For to do , Rev. substitutes to work , thus preserving the harmony in the Greek between " God which worketh" and " to work."

Vincent: Phi 2:13 - Of His good pleasure

Of His good pleasure ( ὑπὲρ τῆς εὐδοκίας )

Rev., better, for His, etc. Lit., for the sake of ; in order to subserve. See 1Ti 2:4.

Vincent: Phi 2:14 - Murmurings

Murmurings ( γογγυσμῶν )

See on Jud 1:16; see on Joh 6:41. Compare 1Co 10:10.

Vincent: Phi 2:14 - Disputings

Disputings ( διαλογισμῶν )

See on Mar 7:21. It is doubtful whether disputings is a legitimate meaning. The kindred verb διαλογίζομαι is invariably used in the sense of to reason or discuss , either with another or in one's own mind, Mat 16:7; Mat 21:25; Mar 2:6; Luk 12:17. The noun is sometimes rendered thoughts , as Mat 15:19; Mar 7:21; but with the same idea underlying it, of a suspicion or doubt, causing inward discussion. See 1Ti 2:8. Better here questionings or doubtings . See on Rom 14:1. The murmuring is the moral , the doubting the intellectual rebellion against God.

Vincent: Phi 2:15 - May be - harmless

May be - harmless ( γένησθε - ἀκέραιοι )

May be is rather may prove or show yourselves to be . Harmless , lit., unmixed . See on Mat 10:16. Better, guileless . Blameless in the sight of others, guileless in your own hearts.

Vincent: Phi 2:15 - Sons of God

Sons of God ( τέκνα )

Rev., better, children . See on Joh 1:12. Compare Deu 32:5.

Vincent: Phi 2:15 - Without rebuke

Without rebuke ( ἄμωμα )

Rev., correctly, without blemish . See on Col 1:22. The word is epexegetical of the two preceding epithets, unblemished in reputation and in reality.

Vincent: Phi 2:15 - Crooked and perverse

Crooked and perverse ( σκολίας - διεστραμμένης )

Crooked , see on untoward , Act 2:40; see on froward , 1Pe 2:18. Perverse , lit., warped , twisted . See on Mat 17:17; see on Luk 23:14.

Vincent: Phi 2:15 - Ye shine

Ye shine ( φαίνεσθε )

Rev., more correctly, ye are seen . Compare Mat 24:27; Rev 18:23, A.V., where the same error occurs. Shine would require the verb in the active voice, as Joh 1:5; Joh 5:35.

Vincent: Phi 2:15 - Lights

Lights ( φωστῆρες )

Only here and Rev 21:11, see note. Properly, luminaries . So Rev., in margin. Generally of the heavenly bodies. See Gen 1:14, Gen 1:16, Sept.

Vincent: Phi 2:15 - In the world

In the world

Connect with ye are seen , not with luminaries . The world , not only material, but moral. For the moral sense of κόσμος world , see on Joh 1:9.

Vincent: Phi 2:16 - Holding forth

Holding forth ( ἐπέχοντες )

The verb means literally to hold upon or apply . Hence to fix attention upon , as Luk 14:7; Act 3:5; 1Ti 4:16. In Act 19:22, stayed: where the idea at bottom is the same - kept to . So in Sept., Job 27:8, of setting the heart on gain. Job 30:26, " fixed my mind on good." In Gen 8:10, of Noah waiting . In classical Greek, to hold out , present , as to offer wine to a guest or the breast to an infant. Also to stop , keep down , confine , cease . Here in the sense of presenting or offering , as A.V. and Rev. holding forth .

Vincent: Phi 2:16 - That I may rejoice

That I may rejoice ( εἰς καύχημα ἐμοὶ )

Lit., for a cause of glorying unto me .

Vincent: Phi 2:16 - In the day of Christ

In the day of Christ ( εἰς ἡμέραν Χριστοῦ )

Lit., against the day, as Phi 1:10. The phrase day of Christ is peculiar to this epistle. The usual expression is day of the Lord .

Vincent: Phi 2:16 - Have not run

Have not run ( οὐκ ἔδραμον )

Rev., better, did not run . Aorist tense. Ignatius writes to Polycarp to ordain some one " beloved and unwearied, who may be styled God's courier " (θεοδρόμος . To Polycarp, 7).

Vincent: Phi 2:17 - I am offered

I am offered ( σπένδομαι )

Lit., I am poured out as a libation . The figure is that of a sacrifice, in which the Philippians are the priests, offering their faith to God, and Paul's life is the libation poured out at this offering. Compare 2Co 12:15; 2Ti 4:6. Ignatius: " Brethren, I am lavishly poured out in love for you" (Philadelphia, 5).

Vincent: Phi 2:17 - Upon the sacrifice, etc

Upon the sacrifice, etc. ( ἐπί )

The image is probably drawn from heathen rather than from Jewish sacrifices, since Paul was writing to converted heathen. According to Josephus, the Jewish libation was poured round and not upon the altar; but the preposition ἐπί used here, was also used to describe it. At all events, ἐπί may be rendered at , which would suit either.

Vincent: Phi 2:17 - Sacrifice and service

Sacrifice and service ( θυσίᾳ καὶ λειτουργίᾳ )

Sacrifice , as uniformly in the New Testament, the thing sacrificed . Service , see on ministration , Luk 1:23, and see on ministered , Act 13:2. In the Old Testament, used habitually of the ministry of priests and Levites; also of Samuel's service to God; 1Sa 2:18; 1Sa 3:1. Of service to men, 1Ki 1:4, 1Ki 1:15. In the apostolic writings this and its kindred words are used of services to both God and man. See Rom 13:6; Rom 15:16; Luk 1:23; Rom 15:27; 2Co 9:12; Phi 2:25.

Vincent: Phi 2:17 - Of your faith

Of your faith

Offered by you as a sacrifice to God.

Vincent: Phi 2:17 - Rejoice with

Rejoice with ( συγχαίρω )

There seems to be no sufficient reason for rendering congratulate .

Vincent: Phi 2:20 - Like minded

Like minded ( ἰσόψυχον )

Only here in the New Testament. With Paul himself, not Timothy.

Vincent: Phi 2:20 - Who

Who ( ὅστις )

Double relative, classifying: such that he .

Vincent: Phi 2:20 - Naturally

Naturally ( ψνησίως )

Rev., truly . The adverb only here in the New Testament. The kindred adjective γνήσιος true , own , occurs 1Ti 1:2; Tit 1:4; 2Co 8:8 (see note).

Vincent: Phi 2:21 - All

All ( οἰ πάντες )

The all; that is, one and all . The expression, however, must have limitations, since it cannot include those spoken of in Phi 1:14, Phi 1:17. It probably means, all except Timothy, that he has at his disposal of those who would naturally be selected for such an office.

Vincent: Phi 2:22 - In the Gospel

In the Gospel ( εἰς τὸ εὐαγγέλιον )

In furtherance of, as Phi 1:5. So Rev.

Vincent: Phi 2:23 - I shall see

I shall see ( ἀφίδω )

The compounded preposition ἀπό gives the sense of looking away from the present condition of affairs to what is going to turn out.

Vincent: Phi 2:25 - Epaphroditus

Epaphroditus

Mentioned only in this epistle. See on Epaphras , Phm 1:23. The name is derived from Aphrodite (Venus), and means charming .

Vincent: Phi 2:25 - Messenger

Messenger ( ἀπόστολον )

The same word as apostle , one sent with a commission .

Vincent: Phi 2:25 - He that ministered

He that ministered ( λειτουργὸν )

Kindred with λειτουργία service , in Phi 2:17. Rev., minister .

Vincent: Phi 2:26 - Was full of heaviness

Was full of heaviness ( ἦν ἀδημονῶν )

Rev., was sore troubled . Used of Christ in Gethsemane, Mat 26:27.

Vincent: Phi 2:27 - Sorrow upon sorrow

Sorrow upon sorrow ( λύπην ἐπὶ λύπην )

The accusative implies motion. Sorrow coming upon sorrow, as wave after wave.

Vincent: Phi 2:30 - The work of Christ

The work of Christ

The text varies: some reading work of the Lord , and others the work absolutely. If the latter, the meaning is labor for the Gospel ; compare Act 15:38. If the Lord or Christ , the reference may be to the special service of Epaphroditus in bringing the contribution of the Philippians.

Vincent: Phi 2:30 - Not regarding his life

Not regarding his life ( παραβουλευσάμενος τῇ ψυχῇ )

The correct reading is παραβολευσάμενος , meaning to venture , to expose one's self . It was also a gambler's word, to throw down a stake . Hence Paul says that Epaphroditus recklessly exposed his life. Rev., hazarding . The brotherhoods of the ancient Church, who cared for the sick at the risk of their lives, were called parabolani , or reckless persons .

Vincent: Phi 2:30 - Your lack of service

Your lack of service ( τὸ ὑμῶν ὑστέρημα λειτουργίας )

An unfortunate rendering, since it might be taken to imply some neglect on the Philippians' part. Rev., that which was lacking in your service . The expression is complimentary and affectionate, to the effect that all that was wanting in the matter of their service was their ministration in person , which was supplied by Epaphroditus.

Wesley: Phi 2:1 - If there be therefore any consolation

In the grace of Christ.

Wesley: Phi 2:1 - If any comfort

In the love of God.

Wesley: Phi 2:1 - If any fellowship of the Holy Ghost; if any bowels of mercies

Resulting therefrom; any tender affection towards each other.

Wesley: Phi 2:2 - Think the same thing

Seeing Christ is your common Head.

Wesley: Phi 2:2 - Having the same love

To God, your common Father.

Wesley: Phi 2:2 - Being of one soul

Animated with the same affections and tempers, as ye have all drank ill to one spirit.

Wesley: Phi 2:2 - Of one mind

Tenderly rejoicing and grieving together.

Wesley: Phi 2:3 - Do nothing through contention

Which is inconsistent with your thinking the same thing.

Wesley: Phi 2:3 - Or vainglory

Desire of praise, which is directly opposite to the love of God.

Wesley: Phi 2:3 - But esteem each the others better than themselves

(For every one knows more evil of himself than he can of another:) Which is a glorious fruit of the Spirit, and an admirable help to your continuing "of one soul."

Wesley: Phi 2:4 - Aim not every one at his own things

Only. If so, ye have not bowels of mercies.

Wesley: Phi 2:6 - Who being in the essential form

The incommunicable nature.

Wesley: Phi 2:6 - Of God

From eternity, as he was afterward in the form of man; real God, as real man.

Wesley: Phi 2:6 - Counted it no act of robbery

That is the precise meaning of the words, - no invasion of another's prerogative, but his own strict and unquestionable right.

Wesley: Phi 2:6 - To be equal with God

the word here translated equal, occurs in the adjective form five or six times in the New Testament, Mat 20:12; Luk 6:34; Joh 5:18; Act 11:17; Re 21:16. In all which places it expresses not a bare resemblance, but a real and proper equalitg. It here implies both the fulness and the supreme height of the Godhead; to which are opposed, he emptied and he humbled himself.

Wesley: Phi 2:7 - Yet

He was so far from tenaciously insisting upon, that he willingly relinquished, his claim. He was content to forego the glories of the Creator, and to appear in the form of a creature; nay, to he made in the likeness of the fallen creatures; and not only to share the disgrace, but to suffer the punishment, due to the meanest and vilest among them all.

Wesley: Phi 2:7 - He emptied himself

Of that divine fulness, which he received again at his exaltation. Though he remained full, Joh 1:14, yet he appeared as if he had been empty; for he veiled his fulness from the sight of men and angels. Yea, he not only veiled, but, in some sense, renounced, the glory which he had before the world began.

Wesley: Phi 2:7 - Taking

And by that very act emptying himself.

Wesley: Phi 2:7 - The form of a servant

The form, the likeness, the fashion, though not exactly the same, are yet nearly related to each other. The form expresses something absolute; the likeness refers to other things of the same kind; the fashion respects what appears to sight and sense.

Wesley: Phi 2:7 - Being made in the likeness of men

A real man, like other men. Hereby he took the form of a servant.

Wesley: Phi 2:8 - And being found in fashion as a man

A common man, without any peculiar excellence or comeliness.

Wesley: Phi 2:8 - He humbled himself

To a still greater depth.

Wesley: Phi 2:8 - Becoming obedient

To God, though equal with him.

Wesley: Phi 2:8 - Even unto death

The greatest instance both of humiliation and obedience. Yea, the death of the cross - Inflicted on few but servants or slaves.

Wesley: Phi 2:9 - Wherefore

Because of his voluntary humiliation and obedience.

Wesley: Phi 2:9 - He humbled himself; but God hath exalted him

So recompensing his humiliation.

Wesley: Phi 2:9 - And hath given him

So recompensing his emptying himself.

Wesley: Phi 2:9 - A name which is above every name

Dignity and majesty superior to every creature.

Wesley: Phi 2:10 - That every knee

That divine honour might be paid in every possible manner by every creature.

Wesley: Phi 2:10 - Might bow

Either with love or trembling. Of those in heaven, earth, under the earth - That is, through the whole universe.

Wesley: Phi 2:11 - And every tongue

Even of his enemies.

Wesley: Phi 2:11 - Confess that Jesus Christ is Lord

Jehovah; not now "in the form of a servant," but enthroned in the glory of God the Father.

Wesley: Phi 2:12 - Wherefore

Having proposed Christ's example, he exhorts them to secure the salvation which Christ has purchased.

Wesley: Phi 2:12 - As ye have always

Hitherto.

Wesley: Phi 2:12 - Obeyed

Both God, and me his minister.

Wesley: Phi 2:12 - Now in my absence

When ye have not me to instruct, assist, and direct you.

Wesley: Phi 2:12 - Work out your own salvation

Herein let every man aim at his own things.

Wesley: Phi 2:12 - With fear and trembling

With the utmost care and diligence.

Wesley: Phi 2:13 - For it is God

God alone, who is with you, though I am not.

Wesley: Phi 2:13 - That worketh in you according to his good pleasure

Not for any merit of yours. Yet his influences are not to supersede, but to encourage, our own efforts.

Wesley: Phi 2:13 - Work out your own salvation

Here is our duty.

Wesley: Phi 2:13 - For it is God that worketh in you

Here is our encouragement. And O, what a glorious encouragement, to have the arm of Omnipotence stretched out for our support and our succour!

Wesley: Phi 2:14 - Do all things

Not only without contention, Phi 2:3, but even without murmurings and disputings - Which are real, though smaller, hinderances of love.

Wesley: Phi 2:15 - That ye may be blameless

Before men.

Wesley: Phi 2:15 - And simple

Before God, aiming at him alone.

Wesley: Phi 2:15 - As the sons of God

The God of love; acting up to your high character.

Wesley: Phi 2:15 - Unrebukable in the midst of a crooked

Guileful, serpentine, and perverse generation - Such as the bulk of mankind always were.

Wesley: Phi 2:15 - Crooked

By a corrupt nature, and yet more perverse by custom and practice.

Wesley: Phi 2:17

Here he begins to treat of the latter clause of Phi 1:22. Yea, and if I be offered - Literally, If I be poured out.

Wesley: Phi 2:17 - Upon the sacrifice of your faith

The Philippians, as the other converted heathens, were a sacrifice to God through St. Paul's ministry, Rom 15:16. And as in sacrificing, wine was poured at the foot of the altar, so he was willing that his blood should be poured out. The expression well agrees with that kind of martyrdom by which he was afterwards offered up to God.

Wesley: Phi 2:18 - Congratulate me

When I am offered up.

Wesley: Phi 2:19 - When I know

Upon my return, that ye stand steadfast.

Wesley: Phi 2:20 - I have none

Of those who are now with me.

Wesley: Phi 2:21 - For all

But Timotheus.

Wesley: Phi 2:21 - Seek their own

Ease, safety, pleasure, or profit. Amazing! In that golden age of the church, could St. Paul throughly approve of one only, among all the labourers that were with him? Phi 1:14, Phi 1:17.

Wesley: Phi 2:21 - And how many do we think can now approve themselves to God? Not the things of Jesus Christ

They who seek these alone, will sadly experience this. They will find few helpers likeminded with themselves, willing naked to follow a naked Master.

Wesley: Phi 2:22 - As a son with his father

He uses an elegant peculiarity of phrase, speaking partly as of a son, partly as of a fellowlabourer.

Wesley: Phi 2:25 - To send Epaphroditus

Back immediately.

Wesley: Phi 2:25 - Your messenger

The Philippians had sent him to St. Paul with their liberal contribution.

Wesley: Phi 2:26 - He was full of heaviness

Because he supposed you would be afflicted at hearing that he was sick.

Wesley: Phi 2:27 - God had compassion on him

Restoring him to health.

Wesley: Phi 2:28 - That I may be the less sorrowful

When I know you are rejoicing.

Wesley: Phi 2:30 - To supply your deficiency of service

To do what you could not do in person.

JFB: Phi 2:2 - Fulfil

That is, Make full. I have joy in you, complete it by that which is still wanting, namely, unity (Phi 1:9).

JFB: Phi 2:2 - likeminded

Literally, "that ye be of the same mind"; more general than the following "of one mind."

JFB: Phi 2:2 - having the same love

Equally disposed to love and be loved.

JFB: Phi 2:2 - being of one accord

Literally, "with united souls." This pairs with the following clause, thus, "With united souls, being of one mind"; as the former two also pair together, "That ye be likeminded, having the same love."

JFB: Phi 2:3 - Let nothing be done

The italicized words are not in the Greek. Perhaps the ellipsis had better be supplied from the Greek (Phi 2:2), "Thinking nothing in the way of strife" (or rather, "factious intrigue," "self-seeking," see on Phi 1:16). It is the thought which characterizes the action as good or bad before God.

JFB: Phi 2:3 - lowliness of mind

The direct relation of this grace is to God alone; it is the sense of dependence of the creature on the Creator as such, and it places all created beings in this respect on a level. The man "lowly of mind" as to his spiritual life is independent of men, and free from all slavish feeling, while sensible of his continual dependence on God. Still it INDIRECTLY affects his behavior toward his fellow men; for, conscious of his entire dependence on God for all his abilities, even as they are dependent on God for theirs, he will not pride himself on his abilities, or exalt self in his conduct toward others (Eph 4:2; Col 3:12) [NEANDER].

JFB: Phi 2:3 - let each esteem

Translate as Greek, "esteeming each other superior to yourselves." Instead of fixing your eyes on those points in which you excel, fix them on those in which your neighbor excels you: this is true "humility."

JFB: Phi 2:4

The oldest manuscripts read, "Not looking each of you (plural, Greek) on his own things (that is, not having regard solely to them), but each of you on the things of others" also. Compare Phi 2:21; also Paul's own example (Phi 1:24).

JFB: Phi 2:5

The oldest manuscripts read, "Have this mind in you," &c. He does not put forward himself (see on Phi 2:4, and Phi 1:24) as an example, but Christ, THE ONE pre-eminently who sought not His own, but "humbled Himself" (Phi 2:8), first in taking on Him our nature, secondly, in humbling Himself further in that nature (Rom 15:3).

JFB: Phi 2:6

Translate, "Who subsisting (or existing, namely, originally: the Greek is not the simple substantive verb, 'to be') in the form of God (the divine essence is not meant: but the external self-manifesting characteristics of God, the form shining forth from His glorious essence). The divine nature had infinite BEAUTY in itself, even without any creature contemplating that beauty: that beauty was 'the form of God'; as 'the form of a servant' (Phi 2:7), which is in contrasted opposition to it, takes for granted the existence of His human nature, so 'the form of God' takes for granted His divine nature [BENGEL], Compare Joh 5:37; Joh 17:5; Col 1:15, 'Who is the IMAGE of the invisible God' at a time before 'every creature,' 2Co 4:4, esteemed (the same Greek verb as in Phi 2:3) His being on an equality with God no (act of) robbery" or self-arrogation; claiming to one's self what does not belong to him. ELLICOTT, WAHL, and others have translated, "A thing to be grasped at," which would require the Greek to be harpagma, whereas harpagmos means the act of seizing. So harpagmos means in the only other passage where it occurs, PLUTARCH [On the Education of Children, 120]. The same insuperable objection lies against ALFORD'S translation, "He regarded not as self-enrichment (that is, an opportunity for self-exaltation) His equality with God." His argument is that the antithesis (Phi 2:7) requires it, "He used His equality with God as an opportunity, not for self-exaltation, but for self-abasement, or emptying Himself." But the antithesis is not between His being on an equality with God, and His emptying Himself; for He never emptied Himself of the fulness of His Godhead, or His "BEING on an equality with God"; but between His being "in the FORM (that is, the outward glorious self-manifestation) of God," and His "taking on Him the form of a servant," whereby He in a great measure emptied Himself of His precedent "form," or outward self-manifesting glory as God. Not "looking on His own things" (Phi 2:4), He, though existing in the form of God, He esteemed it no robbery to be on an equality with God, yet made Himself of no reputation. "Being on an equality with God, is not identical with subsisting in the form of God"; the latter expresses the external characteristics, majesty, and beauty of the Deity, which "He emptied Himself of," to assume "the form of a servant"; the former, "HIS BEING," or NATURE, His already existing STATE OF EQUALITY with God, both the Father and the Son having the same ESSENCE. A glimpse of Him "in the form of God," previous to His incarnation, was given to Moses (Exo 24:10-11), Aaron, &c.

JFB: Phi 2:7 - made himself of no reputation, and . . . and

Rather as the Greek, "emptied Himself, taking upon him the form of a servant, being made in the likeness of men." The two latter clauses (there being no conjunctions, "and . . . and," in the Greek) expresses in what Christ's "emptying of Himself" consists, namely, in "taking the form of a servant" (see on Heb 10:5; compare Exo 21:5-6, and Psa 40:6, proving that it was at the time when He assumed a body, He took "the form of a servant"), and in order to explain how He took "the form of a servant," there is added, by "being made in the likeness of men." His subjection to the law (Luk 2:21; Gal 4:4) and to His parents (Luk 2:51), His low state as a carpenter, and carpenter's reputed son (Mat 13:55; Mar 6:3), His betrayal for the price of a bond-servant (Exo 21:32), and slave-like death to relieve us from the slavery of sin and death, finally and chiefly, His servant-like dependence as man on God, while His divinity was not outwardly manifested (Isa 49:3, Isa 49:7), are all marks of His "form as a servant." This proves: (1) He was in the form of a servant as soon as He was made man. (2) He was "in the form of God" before He was "in the form of a servant." (3) He did as really subsist in the divine nature, as in the form of a servant, or in the nature of man. For He was as much "in the form of God" as "in the form of a servant"; and was so in the form of God as "to be on an equality with God"; He therefore could have been none other than God; for God saith, "To whom will ye liken Me and make Me equal?" (Isa 46:5), [BISHOP PEARSON]. His emptying Himself presupposes His previous plenitude of Godhead (Joh 1:14; Col 1:19; Col 2:9). He remained full of this; yet He bore Himself as if He were empty.

JFB: Phi 2:8 - being found in fashion as a man

Being already, by His "emptying Himself," in the form of a servant, or likeness of man (Rom 8:3), "He humbled Himself (still further by) becoming obedient even unto death (not as English Version, 'He humbled Himself and became,'&c.; the Greek has no 'and,' and has the participle, not the verb), and that the death of the cross." "Fashion" expresses that He had the outward guise, speech, and look. In Phi 2:7, in the Greek, the emphasis is on Himself (which stands before the Greek verb), "He emptied Himself," His divine self, viewed in respect to what He had heretofore been; in Phi 2:8 the emphasis is on "humbled" (which stands before the Greek "Himself"); He not only "emptied Himself" of His previous "form of God," but submitted to positive HUMILIATION. He "became obedient," namely, to God, as His "servant" (Rom 5:19; Heb 5:8). Therefore "God" is said to "exalt" Him (Phi 2:9), even as it was God to whom He became voluntarily "obedient." "Even unto death" expresses the climax of His obedience (Joh 10:18).

JFB: Phi 2:9 - Wherefore

As the just consequence of His self-humiliation and obedience (Psa 8:5-6; Psa 110:1, Psa 110:7; Mat 28:18; Luk 24:26; Joh 5:27; Joh 10:17; Rom 14:9; Eph 1:20-22; Heb 2:9). An intimation, that if we would hereafter be exalted, we too must, after His example, now humble ourselves (Phi 2:3, Phi 2:5; Phi 3:21; 1Pe 5:5-6). Christ emptied Christ; God exalted Christ as man to equality with God [BENGEL].

JFB: Phi 2:9 - highly exalted

Greek, "super-eminently exalted" (Eph 4:10).

JFB: Phi 2:9 - given him

Greek, "bestowed on Him."

JFB: Phi 2:9 - a name

Along with the corresponding reality, glory and majesty.

JFB: Phi 2:9 - which

Translate, namely, "that which is above every name." The name "JESUS" (Phi 2:10), which is even now in glory His name of honor (Act 9:5). "Above" not only men, but angels (Eph 1:21).

JFB: Phi 2:10 - at the name

Rather as Greek, "in the name."

JFB: Phi 2:10 - bow

Rather, "bend," in token of worship. Referring to Isa 45:23; quoted also in Rom 14:11. To worship "in the name of Jesus," is to worship Jesus Himself (compare Phi 2:11; Pro 18:10), or God in Christ (Joh 16:23; Eph 3:14). Compare "Whosoever shall call upon the name of the Lord (that is, whosoever shall call on the Lord in His revealed character) shall be saved" (Rom 10:13; 1Co 1:2); "all that call upon the name of Jesus Christ our Lord" (compare 2Ti 2:22); "call on the Lord"; Act 7:59, "calling upon . . . and saying, Lord Jesus" (Act 9:14, Act 9:21; Act 22:16).

JFB: Phi 2:10 - of things in heaven

Angels. They worship Him not only as God, but as the ascended God-man, "Jesus" (Eph 1:21; Heb 1:6; 1Pe 3:22).

JFB: Phi 2:10 - in earth

Men; among whom He tabernacled for a time.

JFB: Phi 2:10 - under the earth

The dead; among whom He was numbered once (Rom 14:9, Rom 14:11; Eph 4:9-10; Rev 5:13). The demons and the lost may be included indirectly, as even they give homage, though one of fear, not love, to Jesus (Mar 3:11; Luk 8:31; Jam 2:19, see on Phi 2:11).

JFB: Phi 2:11 - every tongue

Compare "every knee" (Phi 2:10). In every way He shall be acknowledged as Lord (no longer as "servant," Phi 2:7). As none can fully do so "but by the Holy Ghost" (1Co 12:3), the spirits of good men who are dead, must be the class directly meant, Phi 2:10, "under the earth."

JFB: Phi 2:11 - to the glory of God the Father

The grand end of Christ's mediatorial office and kingdom, which shall cease when this end shall have been fully realized (Joh 5:19-23, Joh 5:30; Joh 17:1, Joh 17:4-7; 1Co 15:24-28).

JFB: Phi 2:12 - Wherefore

Seeing that we have in Christ such a specimen of glory resulting from "obedience" (Phi 2:8) and humiliation, see that ye also be "obedient," and so "your salvation" shall follow your obedience.

JFB: Phi 2:12 - as ye have . . . obeyed

"even as ye have been obedient," namely, to God, as Jesus was "obedient" unto God (see on Phi 2:8).

JFB: Phi 2:12 - not as, &c.

"not as if" it were a matter to be done "in my presence only, but now (as things are) much more (with more earnestness) in my absence (because my help is withdrawn from you)" [ALFORD].

JFB: Phi 2:12 - work out

Carry out to its full perfection. "Salvation" is "worked in" (Phi 2:13; Eph 1:11) believers by the Spirit, who enables them through faith to be justified once for all; but it needs, as a progressive work, to be "worked out" by obedience, through the help of the same Spirit, unto perfection (2Pe 1:5-8). The sound Christian neither, like the formalist, rests in the means, without looking to the end, and to the Holy Spirit who alone can make the means effectual; nor, like the fanatic, hopes to attain the end without the means.

JFB: Phi 2:12 - your own

The emphasis is on this. Now that I am not present to further the work of your salvation, "work out your own salvation" yourselves the more carefully. Do not think this work cannot go on because I am absent; "for (Phi 2:13) it is God that worketh in you," &c. In this case adopt a rule different from the former (Phi 2:4), but resting on the same principle of "lowliness of mind" (Phi 2:3), namely, "look each on his own things," instead of "disputings" with others (Phi 2:14).

JFB: Phi 2:12 - salvation

Which is in "Jesus" (Phi 2:10), as His name (meaning God-Saviour) implies.

JFB: Phi 2:12 - with fear and trembling

The very feeling enjoined on "servants," as to what ought to accompany their "obedience" (Eph 6:5). So here: See that, as "servants" to God, after the example of Christ, ye be so "with the fear and trembling" which becomes servants; not slavish fear, but trembling anxiety not to fall short of the goal (1Co 9:26-27; Heb 4:1, "Let us fear, lest a promise being left us of entering into His rest, any should come short of it"), resulting from a sense of our human insufficiency, and from the consciousness that all depends on the power of God, "who worketh both to will and to do" (Rom 11:20). "Paul, though joyous, writes seriously" [J. J. WOLF].

JFB: Phi 2:13 - For

Encouragement to work: "For it is God who worketh in you," always present with you, though I be absent. It is not said, "Work out your own salvation, though it is God," &c., but, "because it is God who," &c. The will, and the power to work, being first instalments of His grace, encourage us to make full proof of, and carry out to the end, the "salvation" which He has first "worked," and is still "working in" us, enabling us to "work it out." "Our will does nothing thereunto without grace; but grace is inactive without our will" [ST. BERNARD]. Man is, in different senses, entirely active, and entirely passive: God producing all, and we acting all. What He produced is our own acts. It is not that God does some, and we the rest. God does all, and we do all. God is the only proper author, we the only proper actors. Thus the same things in Scripture are represented as from God, and from us. God makes a new heart, and we are commanded to make us a new heart; not merely because we must use the means in order to the effect, but the effect itself is our act and our duty (Eze 11:19; Eze 18:31; Eze 36:26) [EDWARDS].

JFB: Phi 2:13 - worketh

Rather as Greek, "worketh effectually." We cannot of ourselves embrace the Gospel of grace: "the will" (Psa 110:3; 2Co 3:5) comes solely of God's gift to whom He will (Joh 6:44, Joh 6:65); so also the power "to do" (rather, "to work effectually," as the Greek is the same as that for "worketh in"), that is, effectual perseverance to the end, is wholly of God's gift (Phi 1:6; Heb 13:21).

JFB: Phi 2:13 - of his good pleasure

Rather as Greek, "FOR His good pleasure"; in order to carry out His sovereign gracious purpose towards you (Eph 1:5, Eph 1:9).

JFB: Phi 2:14 - murmurings

Secret murmurings and complaints against your fellow men arising from selfishness: opposed to the example of Jesus just mentioned (compare the use of the word, Joh 7:12-13; Act 6:1; 1Pe 4:9; Jud 1:16).

JFB: Phi 2:14 - disputings

The Greek is translated "doubting" in 1Ti 2:8. But here referring to profitless "disputings" with our fellow men, in relation to whom we are called on to be "blameless and harmless" (Phi 2:15): so the Greek is translated, Mar 9:33-34. These disputings flow from "vain glory" reprobated (Phi 2:3); and abounded among the Aristotelian philosophers in Macedon, where Philippi was.

JFB: Phi 2:15 - blameless and harmless

Without either the repute of mischief, or the inclination to do it [ALFORD].

JFB: Phi 2:15 - sons

Rather as Greek, "the children of God" (Rom 8:14-16). Imitation of our heavenly Father is the instinctive guide to our duty as His children, more than any external law (Mat 5:44-45, Mat 5:48).

JFB: Phi 2:15 - without rebuke

"without (giving handle for) reproach." The whole verse tacitly refers by contrast to Deu 32:5, "Their spot . . . not . . . of His children . . . a perverse and crooked generation" (compare 1Pe 2:12).

JFB: Phi 2:15 - ye shine

Literally, "appear" [TRENCH]. "Show yourselves" (compare Mat 5:14-16; Eph 5:8-13).

JFB: Phi 2:15 - as lights in the world

The Greek expresses "as luminaries in the world," as the sun and moon, "the lights," or "great lights," in the material world or in the firmament. The Septuagint uses the very same Greek word in the passage, Gen 1:14, Gen 1:16; compare Note,, see on Rev 21:11.

JFB: Phi 2:16 - Holding forth

To them, and so applying it (the common meaning of the Greek; perhaps here including also the other meaning, "holding fast"). The image of light-bearers or luminaries is carried on from Phi 2:15. As the heavenly luminaries' light is closely connected with the life of animals, so ye hold forth the light of Christ's "word" (received from me) which is the "life" of the Gentiles (Joh 1:4; 1Jo 1:1, 1Jo 1:5-7). Christ is "the Light of the world" (Joh 8:12); believers are only "light-bearers" reflecting His light.

JFB: Phi 2:16 - that I may rejoice in

Literally, "with a view to (your being) a subject of rejoicing to me against the day of Christ" (Phi 4:1; 2Co 1:14; 1Th 2:19).

JFB: Phi 2:16 - that I have not run in vain

That it was not in vain that I labored for your spiritual good.

JFB: Phi 2:17 - Yea, and if

Rather as Greek, "Yea, if even"; implying that he regarded the contingency as not unlikely: He had assumed the possibility of his being found alive at Christ's coming (for in every age Christ designed Christians to stand in preparedness for His coming as at hand): he here puts a supposition which he regards as more likely, namely, his own death before Christ's coming.

JFB: Phi 2:17 - I be offered

Rather as Greek, "I am poured out." "I am made a libation." Present, not future, as the danger is threatening him now. As in sacrifices libations of wine were "poured upon" the offerings, so he represents his Philippian converts, offered through faith (or else their faith itself), as the sacrifice, and his blood as the libation "poured upon" it (compare Rom 15:16; 2Ti 4:6).

JFB: Phi 2:17 - service

Greek, "priest's ministration"; carrying out the image of a sacrifice.

JFB: Phi 2:17 - I joy

For myself (Phi 1:21, Phi 1:23). His expectation of release from prison is much fainter, than in the Epistles to Ephesians, Colossians, and Philemon, written somewhat earlier from Rome. The appointment of Tigellinus to be Prætorian Prefect was probably the cause of this change. See Introduction.

JFB: Phi 2:17 - rejoice with you all

ALFORD translates, "I congratulate you all," namely on the honor occurring to you by my blood being poured out on the sacrifice of your faith. If they rejoiced already (as English Version represents), what need of his urging them, "Do ye also joy."

JFB: Phi 2:18

"Do ye also rejoice" at this honor to you, "and congratulate me" on my blessed "gain" (Phi 1:21).

JFB: Phi 2:19

Phi 2:22, "ye know the proof of him . . . that . . . he hath served with me," implies that Timothy had been long with Paul at Philippi; Accordingly, in the history (Act 16:1-4; Act 17:10, Act 17:14), we find them setting out together from Derbe in Lycaonia, and together again at Berea in Macedonia, near the conclusion of Paul's missionary journey: an undesigned coincidence between the Epistle and history, a mark of genuineness [PALEY]. From Phi 2:19-30, it appears Epaphroditus was to set out at once to allay the anxiety of the Philippians on his account, and at the same time bearing the Epistle; Timothy was to follow after the apostle's liberation was decided, when they could arrange their plans more definitely as to where Timothy should, on his return with tidings from Philippi, meet Paul, who was designing by a wider circuit, and slower progress, to reach that city. Paul's reason for sending Timothy so soon after having heard of the Philippians from Epaphroditus was that they were now suffering persecutions (Phi 1:28-30); and besides, Epaphroditus' delay through sickness on his journey to Rome from Philippi, made the tidings he brought to be of less recent date than Paul desired. Paul himself also hoped to visit them shortly.

JFB: Phi 2:19 - But I trust

Yet my death is by no means certain; yea, "I hope (Greek) in the Lord (that is, by the Lord's help)"

JFB: Phi 2:19 - unto you

Literally, "for you," that is, to your satisfaction, not merely motion, to you.

JFB: Phi 2:19 - I also

That not only you "may be of good courage" (so Greek) on hearing of me (Phi 2:23), but "I also, when I know your state."

JFB: Phi 2:20

His reason for sending Timothy above all others: I have none so "like-minded," literally, "like-souled," with myself as is Timothy. Compare Deu 13:6, "Thy friend which is as thine own soul" (Psa 55:14). Paul's second self.

JFB: Phi 2:20 - naturally

Greek, "genuinely"; "with sincere solicitude." A case wherein the Spirit of God so changed man's nature, that to be natural was with him to be spiritual: the great point to be aimed at.

JFB: Phi 2:21

Translate as Greek, "They all" (namely, who are now with me, Phi 1:14, Phi 1:17; Phi 4:21 : such Demas, then with him, proved to be, Col 4:14; compare 2Ti 4:10; Phm 1:24).

JFB: Phi 2:21 - seek their own

Opposed to Paul's precept (Phi 2:4; 1Co 10:24, 1Co 10:33; 1Co 13:5). This is spoken, by comparison with Timothy; for Phi 1:16-17 implies that some of those with Paul at Rome were genuine Christians, though not so self-sacrificing as Timothy. Few come to the help of the Lord's cause, where ease, fame, and gain have to be sacrificed. Most help only when Christ's gain is compatible with their own (Jdg 5:17, Jdg 5:23).

JFB: Phi 2:22

Rare praise (Neh 7:2).

JFB: Phi 2:22 - as a son with the father

Translate, "as a child (serveth) a father."

JFB: Phi 2:22 - served with me

When we might expect the sentence to run thus. "As a child serveth a father, so he served me"; he changes it to "served with me" in modesty; as Christians are not servants TO one another," but servants of God WITH one another (compare Phi 3:17).

JFB: Phi 2:22 - in the gospel

Greek, "unto," or "for the Gospel."

JFB: Phi 2:23 - so soon as I shall see

That is, so soon as I shall have known for certain.

JFB: Phi 2:24 - also myself

As well as Timothy.

JFB: Phi 2:25 - I supposed

"I thought it necessary."

JFB: Phi 2:25 - to send

It was properly a sending Epaphroditus back (Phi 4:18). But as he had come intending to stay some time with Paul, the latter uses the word "send" (compare Phi 2:30).

JFB: Phi 2:25 - fellow soldier

In the "good fight" of faith (Phi 1:27, Phi 1:30; 2Ti 2:3; 2Ti 4:7).

JFB: Phi 2:25 - your messenger

Literally, "apostle." The "apostles" or "messengers of the churches" (Rom 16:7; 2Co 8:23), were distinct from the "apostles" specially commissioned by Christ, as the Twelve and Paul.

JFB: Phi 2:25 - ministered to my wants

By conveying the contributions from Philippi. The Greek "leitourgon," literally, implies ministering in the ministerial office. Probably Epaphroditus was a presbyter or else a deacon.

JFB: Phi 2:26 - For

Reason for thinking it "necessary to send" "Epaphroditus. Translate as Greek, "Inasmuch as he was longing after you all."

JFB: Phi 2:26 - full of heaviness

The Greek expresses the being worn out and overpowered with heavy grief.

JFB: Phi 2:26 - because that ye had heard that he had been sick

Rather, "that he was sick." He felt how exceedingly saddened you would be in hearing it; and he now is hastening to relieve your minds of the anxiety.

JFB: Phi 2:27

Epaphroditus' sickness proves that the apostles had not ordinarily the permanent gift of miracles, any more than of inspiration: both were vouchsafed to them only for each particular occasion, as the Spirit thought fit.

JFB: Phi 2:27 - lest I should have sorrow upon sorrow

Namely, the sorrow of losing him by death, in addition to the sorrow of my imprisonment. Here only occurs anything of a sorrowful tone in this Epistle, which generally is most joyous.

JFB: Phi 2:29 - Receive him

There seems to be something behind respecting him. If extreme affection had been the sole ground of his "heaviness," no such exhortation would have been needed [ALFORD].

JFB: Phi 2:29 - in reputation

"in honor."

JFB: Phi 2:30 - for the work of Christ

Namely, the bringing of a supply to me, the minister of Christ. He was probably in a delicate state of health in setting out from Philippi; but at all hazards he undertook this service of Christian love, which cost him a serious sickness.

JFB: Phi 2:30 - not regarding his life

Most of the oldest manuscripts read, "hazarding," &c.

JFB: Phi 2:30 - to supply your lack of service

Not that Paul would imply, they lacked the will: what they "lacked" was the "opportunity" by which to send their accustomed bounty (Phi 4:10). "That which ye would have done if you could (but which you could not through absence), he did for you; therefore receive him with all joy" [ALFORD].

Clarke: Phi 2:1 - If there be therefore any consolation

If there be therefore any consolation - The ει, if, does not express any doubt here, but on the contrary is to be considered as a strong affirmation; as there is consolation in Christ, as there is comfort of love, etc

The word παρακλησις, translated here consolation, is in other places rendered exhortation, and is by several critics understood so here; as if he had said: If exhorting you in the name of Christ have any influence with you, etc. It is extremely difficult to give the force of these expressions; they contain a torrent of most affecting eloquence, the apostle pouring out his whole heart to a people whom with all his heart he loved, and who were worthy of the love even of an apostle

Clarke: Phi 2:1 - If any comfort of love

If any comfort of love - If the followers of Christ, by giving proofs of their ardent love to each other in cases of distress, alleviate the sufferings of the persecuted

Clarke: Phi 2:1 - If any fellowship of the Spirit

If any fellowship of the Spirit - If there be an intimate relation established among all Christians, by their being made mutual partakers of the holy Ghost

Clarke: Phi 2:1 - If any bowels and mercies

If any bowels and mercies - If you, as persons whom I have brought to God at the hazard of my life, feel sympathetic tenderness for me now, in a farther state of suffering;

Clarke: Phi 2:2 - Fulfil ye my joy

Fulfil ye my joy - Ye ought to complete my joy, who have suffered so much to bring you into the possession of these blessings, by being like-minded with myself, having the same love to God, his cause, and me, as I have to him, his cause, and you

Clarke: Phi 2:2 - Being of one accord

Being of one accord - Being perfectly agreed in labouring to promote the honor of your Master; and of one mind, being constantly intent upon this great subject; keeping your eye fixed upon it in all you say, do, or intend.

Clarke: Phi 2:3 - Let nothing be done through strife

Let nothing be done through strife - Never be opposed to each other; never act from separate interests; ye are all brethren, and of one body; therefore let every member feel and labor for the welfare of the whole. And, in the exercise of your different functions, and in the use of your various gifts, do nothing so as to promote your own reputation, separately considered from the comfort, honor, and advantage of all

Clarke: Phi 2:3 - But in lowliness of mind

But in lowliness of mind - Have always an humbling view of yourselves, and this will lead you to prefer others to yourselves; for, as you know your own secret defects, charity will lead you to suppose that your brethren are more holy, and more devoted to God than you are; and they will think the same of you, their secret defects also being known only to themselves.

Clarke: Phi 2:4 - Look not every man on his own things

Look not every man on his own things - Do nothing through self-interest in the things of God; nor arrogate to yourselves gifts, graces, and fruits, which belong to others; ye are all called to promote God’ s glory and the salvation of men. Labor for this, and every one shall receive the honor that comes from God; and let each rejoice to see another, whom God may be pleased to use in a special way, acquiring much reputation by the successful application of his talents to the great work.

Clarke: Phi 2:5 - Let this mind be in you, which was also in Christ Jesus

Let this mind be in you, which was also in Christ Jesus - Christ labored to promote no separate interest; as man he studied to promote the glory of God, and the welfare and salvation of the human race. See then that ye have the same disposition that was in Jesus: he was ever humble, loving, patient, and laborious; his meat and drink was to do the will of his Father, and to finish his work.

Clarke: Phi 2:6 - Who, being in the form of God

Who, being in the form of God - This verse has been the subject of much criticism, and some controversy. Dr. Whitby has, perhaps, on the whole, spoken best on this point; but his arguments are too diffuse to be admitted here. Dr. Macknight has abridged the words of Dr. Whitby, and properly observes that, "As the apostle is speaking of what Christ was before he took the form of a servant, the form of God, of which he divested himself when he became man, cannot be any thing which he possessed during his incarnation or in his divested state; consequently neither the opinion of Erasmus, that the form of God consisted in those sparks of divinity by which Christ, during his incarnation, manifested his Godhead, nor the opinion of the Socinians, that it consisted in the power of working miracles, is well founded; for Christ did not divest himself either of one or the other, but possessed both all the time of his public ministry. In like manner, the opinion of those who, by the form of God understand the Divine nature and the government of the world, cannot be admitted; since Christ, when he became man, could not divest himself of the nature of God; and with respect to the government of the world, we are led, by what the apostle tells, Heb 1:3, to believe that he did not part with even that; but, in his divested state, still continued to uphold all things by the word of his power. By the form of God we are rather to understand that visible, glorious light in which the Deity is said to dwell, 1Ti 6:16, and by which he manifested himself to the patriarchs of old, Deu 5:22, Deu 5:24; which was commonly accompanied with a numerous retinue of angels, Psa 68:17, and which in Scripture is called The Similitude, Num 12:8; The Face, Psa 31:16 : The Presence, Exo 33:15; and The Shape of God, Joh 5:37. This interpretation is supported by the term μορφη, form, here used, which signifies a person’ s external shape or appearance, and not his nature or essence. Thus we are told, Mar 16:12, that Jesus appeared to his disciples in another μορφη, shape, or form. And, Mat 17:2, μετεμορφωθη, he was transfigured before them - his outward appearance or form was changed. Farther this interpretation agrees with the fact: the form of God, that is, his visible glory, and the attendance of angels, as above described, the Son of God enjoyed with his Father before the world was, Joh 17:5; and on that as on other accounts he is the brightness of the Father’ s glory, Heb 1:3. Of this he divested himself when he became flesh; but, having resumed it after his ascension, he will come with it in the human nature to judge the world; so he told his disciples, Mat 16:27 : The Son of man will come in the glory of his Father, with his angels, etc,. Lastly, this sense of μορφη Θεου, is confirmed by the meaning of μορθη δουλου, Phi 2:7; which evidently denotes the appearance and behavior of a servant or bondman, and not the essence of such a person."See Whitby and Macknight

Clarke: Phi 2:6 - Thought it not robbery to be equal with God

Thought it not robbery to be equal with God - If we take these words as they stand here, their meaning is, that, as he was from the beginning in the same infinite glory with the Father, to appear in time - during his humiliation, as God and equal with the Father, was no encroachment on the Divine prerogative; for, as he had an equality of nature, he had an equality of rights

But the word ἁρπαγμον, which we translate robbery, has been supposed to imply a thing eagerly to be seized, coveted, or desired; and on this interpretation the passage has been translated: Who, being in the form of God, did not think it a matter to be earnestly desired to appear equal to God; but made himself of no reputation, etc. However the word be translated, it does not affect the eternal Deity of our Lord. Though he was from eternity in the form of God - possessed of the same glory, yet he thought it right to veil this glory, and not to appear with it among the children of men; and therefore he was made in the likeness of men, and took upon him the form or appearance of a servant: and, had he retained the appearance of this ineffable glory, it would, in many respects, have prevented him from accomplishing the work which God gave him to do; and his humiliation, as necessary to the salvation of men, could not have been complete. On this account I prefer this sense of the word ἁρπαγμον before that given in our text, which does not agree so well with the other expressions in the context. In this sense the word is used by Heliodorus, in his Ethiopics, lib. vii. cap. 19, etc., which passage Whitby has produced, and on which he has given a considerable paraphrase. The reader who wishes to examine this subject more particularly, may have recourse to Heliodorus as above, or to the notes of Dr. Whitby on the passage.

Clarke: Phi 2:7 - But made himself of no reputation

But made himself of no reputation - Ἑαυτον εκενωσε· He emptied himself - did not appear in his glory, for he assumed the form of a servant, being made in the likeness of man. And his being made in the likeness of man, and assuming the form of a servant, was a proof that he had emptied himself - laid aside the effulgence of his glory.

Clarke: Phi 2:8 - And being found in fashion as a man

And being found in fashion as a man - Και σχηματι εὑρεθεις ὡς ανθρωπος . This clause should be joined to the preceding, and thus translated: Being made in the likeness of man, and was found in fashion as a man

Clarke: Phi 2:8 - He humbled himself

He humbled himself - Laid himself as low as possible

1.    In emptying himself - laying aside the effulgence of his glory

2.    In being incarnate - taking upon him the human form

3.    In becoming a servant - assuming the lowest innocent character, that of being the servant of all

4.    In condescending to die, to which he was not naturally liable, as having never sinned, and therefore had a right in his human nature to immortality, without passing under the empire of death

5.    In condescending, not only to death, but to the lowest and most ignominious kind of death, the death of the cross; the punishment of the meanest of slaves and worst of felons

What must sin have been in the sight of God, when it required such abasement in Jesus Christ to make an atonement for it, and undo its influence and malignity!

Clarke: Phi 2:9 - Wherefore God also hath highly exalted him

Wherefore God also hath highly exalted him - If by his humiliation he has merited pardon and final salvation for the whole world, is it to be wondered that the human body, in which this fullness of the Godhead dwelt, and in which the punishment due to our sins was borne upon the tree, should be exalted above all human and all created beings? And this is the fact; for he hath given him a name, το ονομα, the name, which is above every name: το is prefixed to ονομα here by ABC, 17, Origen, Dionysius Alexandrinus, Eusebius, Cyril, and Procopius. This makes it much more emphatic. According to Eph 1:20, Eph 1:21, the man Christ Jesus is exalted to the right hand of God, far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come. From which it appears that no creature of God is so far exalted and so glorious as the man Christ Jesus, human nature being in him dignified infinitely beyond the angelic nature; and that this nature has an authority and pre-eminence which no being, either in heaven or earth, enjoys. In a word, as man was in the beginning at the head of all the creatures of God, Jesus Christ, by assuming human nature, suffering and dying in it, has raised it to its pristine state. And this is probably what is here meant by this high exaltation of Christ, and giving him a name which is above every name. But if we refer to any particular epithet, then the name Jesus or Savior must be that which is intended; as no being either in heaven or earth can possess this name as he who is the Redeemer of the world does, for he is the only Savior; none has or could redeem us to God but he; and throughout eternity he will ever appear as the sole Savior of the human race. Hence, before his birth, Gabriel stated that his name should be called Jesus; giving for reason, he shall Save his people from their sins. The qualifications of the Savior of the world were so extraordinary, the redeeming acts so stupendous, and the result of all so glorious both to God and man, that it is impossible to conceive a higher name or title than that of Jesus, or Savior of the world.

Clarke: Phi 2:10 - That at the name of Jesus every knee should how

That at the name of Jesus every knee should how - That all human beings should consider themselves redeemed unto God by his blood, and look for an application of this redemption price; and that all who are saved from their sin should acknowledge him the author of their salvation. In a word, that παν επουρανιων, all the spirits of just men made perfect, now in a state of blessedness; και επιγειων, all human beings still in their state of probation on earth; και καταχθονιων, and all that are in the shades below, who have, through their own fault, died without having received his salvation; should acknowledge him.

Clarke: Phi 2:11 - And that every tongue should confess

And that every tongue should confess - That all those before mentioned should acknowledge that Jesus Christ is Lord, or absolute governor, and thus glorify God the Father, who has exalted this human nature to this state of ineffable glory, in virtue of its passion, death, resurrection, and the atonement which it has made, by which so many attributes of the Divine nature have become illustrated, the Divine law magnified and made honorable, and an eternal glory provided for man

Others by things in heaven understand the holy angels; by things on earth, human beings generally; and by things under the earth, fallen spirits of every description. Perhaps the three expressions are designed to comprehend all beings of all kinds, all creatures; as it is usual with the Hebrews, and indeed with all ancient nations, to express, by things in heaven, things on earth, and things under the earth, all beings of all kinds; universal nature. See similar forms of speech, Exo 20:4; Deu 4:17, Deu 4:18; Psa 96:11; and Eze 38:20. But intelligent beings seem to be those which are chiefly intended by the words of the apostle; for it appears that nothing less than absolute rule over angels, men, and devils, can be designed in these extraordinary words, and by confessing him to be Lord we may understand that worship which all intelligent creatures are called to pay to God manifested in the flesh; for all should honor the Son even as they honor the Father. And the worship thus offered is to the glory of God; so that far from being idolatrous, as some have rashly asserted, it is to the honor of the Divine Being. We may add, that the tongue which does not confess thus, is a tongue that dishonors the Almighty.

Clarke: Phi 2:12 - As ye have always obeyed

As ye have always obeyed - Continue to act on the same principles and from the same motives; having the same disposition which was in Christ; laboring so as to promote his glory

Clarke: Phi 2:12 - Work out your own salvation

Work out your own salvation - Go on, walking by the same rule, and minding the same thing, till your salvation be completed: till, filled with love to God and man, ye walk unblamably in all his testimonies, having your fruit unto holiness, and your end everlasting life

Clarke: Phi 2:12 - With fear and trembling

With fear and trembling - Considering the difficulty of the work, and the danger of miscarriage. If you do not watch, pray and continually depend on God, your enemies will surprise you, and your light and life will become extinct; and then consider what an awful account you must give to Him whose Spirit ye have grieved, and of whose glory ye have come short.

Clarke: Phi 2:13 - For it is God which worketh in you

For it is God which worketh in you - Every holy purpose, pious resolution, good word, and good work, must come from him; ye must be workers together with him, that ye receive not his grace in vain; because he worketh in you, therefore work with him, and work out your own salvation

Clarke: Phi 2:13 - To will and to do

To will and to do - Το θελειν και το ενεργειν . The power to will and the power to act must necessarily come from God, who is the author both of the soul and body, and of all their powers and energies, but the act of volition and the act of working come from the man. God gives power to will, man wills through that power; God gives power to act, and man acts through that power. Without the power to will, man can will nothing; without the power to work, man can do nothing. God neither wills for man, nor works in man’ s stead, but he furnishes him with power to do both; he is therefore accountable to God for these powers

Because God works in them the power to will and the power to do, therefore the apostle exhorts them to work out their own salvation; most manifestly showing that the use of the powers of volition and action belongs to themselves. They cannot do God’ s work, they cannot produce in themselves a power to will and to do; and God will not do their work, he will not work out their salvation with fear and trembling

Though men have grievously puzzled themselves with questions relative to the will and power of the human being; yet no case can be plainer than that which the apostle lays down here: the power to will and do comes from God; the use of that power belongs to man. He that has not got this power can neither will nor work; he that has this power can do both. But it does not necessarily follow that he who has these powers will use them; the possession of the powers does not necessarily imply the use of those powers, because a man might have them, and not use or abuse them; therefore the apostle exhorts: Work out your own salvation

This is a general exhortation; it may be applied to all men, for to all it is applicable, there not being a rational being on the face of the earth, who has not from God both power to will and act in the things which concern his salvation. Hence the accountableness of man

Clarke: Phi 2:13 - Of his good pleasure

Of his good pleasure - Every good is freely given of God; no man deserves any thing from him; and as it pleaseth him, so he deals out to men those measures of mental and corporeal energy which he sees to be necessary; giving to some more, to others less, but to all what is sufficient for their salvation.

Clarke: Phi 2:14 - Do all things without murmurings

Do all things without murmurings - Γογγυσμων, και διαλογισμων· Without grumblings and altercations. Be patient in, and contented with, your work; and see that ye fall not out by the way.

Clarke: Phi 2:15 - That ye may be blameless

That ye may be blameless - In yourselves, and harmless to others

Clarke: Phi 2:15 - The sons of God

The sons of God - Showing by your holy conduct that ye are partakers of the Divine nature

Clarke: Phi 2:15 - Without rebuke

Without rebuke - Persons against whom no charge of transgression can justly be laid

Clarke: Phi 2:15 - A crooked and perverse

A crooked and perverse - Probably referring to the Jews, who were the chief opponents and the most virulent enemies which the Christian Church had

Clarke: Phi 2:15 - Among whom ye shine

Among whom ye shine - Be like the sun and moon; bless even the perverse and disobedient by your light and splendor. Let your light shine before men; some will walk in that light, and by its shining God will be glorified. It is evident that the apostle, by φωστῃρες εν κοσμῳ, lights in the world, refers to the sun and moon particularly, and perhaps to the heavenly bodies in general.

Clarke: Phi 2:16 - Holding forth the word of life

Holding forth the word of life - An allusion, some think, to those towers which were built at the entrance of harbours, on which fires were kept during the night to direct ships into the port. Genuine Christians, by their holy lives and conversation, are the means of directing others, not only how to escape those dangers to which they are exposed on the tempestuous ocean of human life, but also of leading them into the haven of eternal safety and rest

Clarke: Phi 2:16 - That I have not run in vain

That I have not run in vain - This appears to be a part of the same metaphor; and alludes to the case of a weather-beaten mariner who has been long tossed on a tempestuous sea, in hazy weather and dark nights, who has been obliged to run on different tacks, and labor intensely to keep his ship from foundering, but is at last, by the assistance of the luminous fire on the top of the tower, directed safely into port. Live so to glorify God and do good to men, that it shall appear that I have not run and labored in vain for your salvation.

Clarke: Phi 2:17 - Yea, and if I be offered upon the sacrifice and service

Yea, and if I be offered upon the sacrifice and service - The metaphor appears to be still carried on. As it was customary for the weather-beaten mariner, when he had gained his port, to offer a sacrifice, θυσια, to God, of some particular animal which he had vowed while in his state of danger, and this was considered to be a religious service, λειτουργια· the apostle, pursuing the idea, states himself to be willing to become the libation, (for so much the word σπενδομαι imports), that was to be poured upon the sacrifice. Parkhurst observes that the apostle compares the faith of the Philippians to the sacrificial victim, and his own blood shed in martyrdom to the libation, i.e. the wine poured out on occasion of the sacrifice. Raphelius observes that Arrian uses the phrase σπενδειν επι τῃ θυσιᾳ for pouring out the libation after the sacrifice. The apostle had guided them safely into port; their faith in the atoning death of Christ was their sacrifice; and he was willing that his blood in martyrdom should be poured out as a libation on that sacrificial offering.

Clarke: Phi 2:18 - For the same cause also do ye joy

For the same cause also do ye joy - Should I be thus offered, as I shall rejoice in it, do ye also rejoice that I am counted worthy of this high honor.

Clarke: Phi 2:19 - But I trust in the Lord Jesus

But I trust in the Lord Jesus - He is governor and disposer of all events, being above all principality and power; and I humbly confide in his power and goodness that I shall be a little longer spared to visit you again, Phi 2:24, and to be able to send Timothy shortly to you

Clarke: Phi 2:19 - When I know your state

When I know your state - By the correct information which I shall receive from Timothy.

Clarke: Phi 2:20 - For I have no man like-minded

For I have no man like-minded - None of all my fellow helpers in the Gospel have the same zeal and affectionate concern for your prosperity in every respect as he has. He is ισοψυχος· of the same soul; a man after my own heart.

Clarke: Phi 2:21 - For all seek their own

For all seek their own - This must relate to the persons who preached Christ even of envy and strife, Phi 1:15; these must be very careless whether souls were saved or not by such preaching; and even those who preached the Gospel out of good will might not be fit for such an embassy as this, which required many sacrifices, and consequently much love and zeal to be able to make them.

Clarke: Phi 2:22 - Ye know the proof of him, that, as a son with the father, he hath served with me

Ye know the proof of him, that, as a son with the father, he hath served with me - The Philippians had full proof of the affectionate attachment of Timothy to Paul, for he had labored with him there, as we learn from Act 16:1-3; Act 17:14; and we find from what is said here that Timothy was not a servant to the apostle, but that he had served with him. They both labored together in the word and doctrine; for apostles and Christian bishops, in those times, labored as hard as their deacons. There were no sinecures; every one was a laborer, every laborer had his work, and every workman had his wages.

Clarke: Phi 2:23 - How it will go with me

How it will go with me - The apostle was now in captivity; his trial appears to have been approaching, and of its issue he was doubtful; though he seems to have had a general persuasion that he should be spared, see Phi 2:19, Phi 2:24.

Clarke: Phi 2:25 - Epaphroditus, my brother, etc

Epaphroditus, my brother, etc - Here is a very high character of this minister of Christ; he was

1.    A brother - one of the Christian family; a thorough convert to God, without which he could not have been a preacher of the Gospel

2.    He was a companion in labor; he labored, and labored in union with the apostle in this great work

3.    He was a fellow soldier; the work was a work of difficulty and danger, they were obliged to maintain a continual warfare, fighting against the world, the devil, and the flesh

4.    He was their apostle - a man whom God had honored with apostolical gifts, apostolical graces, and apostolical fruits; and

5.    He was an affectionate friend to the apostle; knew his soul in adversity, acknowledged him in prison, and contributed to his comfort and support.

Clarke: Phi 2:26 - Ye had heard that he had been sick

Ye had heard that he had been sick - "In this passage,"says Dr. Paley, "no intimation is given that the recovery of Epaphroditus was miraculous, it is plainly spoken of as a natural event. This instance, together with that in the Second Epistle to Timothy, Trophimus have I left at Miletum sick, affords a proof that the power of performing cures, and, by parity of reason, of working other miracles, was a power which only visited the apostles occasionally, and did not at all depend upon their own will. Paul undoubtedly would have healed Epaphroditus if he could; nor would he have left Trophimus at Miletum sick, had the power of working cures awaited his disposal. Had this epistle been a forgery, forgery on this occasion would not have spared a miracle; much less would it have introduced St. Paul professing the utmost anxiety for the safety of his friend, yet acknowledging himself unable to help him, which he does almost expressly in the case of Trophimus, Him have I left sick; and virtually in the passage before us, in which he felicitates himself on the recovery of Epaphroditus in terms which almost exclude the supposition of any supernatural means being used to effect it. This is a reverse which nothing but truth would have imposed."Horae Paulinae, page 234.

Clarke: Phi 2:27 - Lest I should have sorrow upon sorrow

Lest I should have sorrow upon sorrow - The sorrows of his death, added to the sorrow he endured on account of his sickness; or he may refer to his own state of affliction, being imprisoned and maltreated.

Clarke: Phi 2:28 - The more carefully

The more carefully - Σπουδαιοτερως· With the more haste or despatch; because, having suffered so much on account of his apprehended death, they could not be too soon comforted by seeing him alive and restored.

Clarke: Phi 2:29 - Receive him therefore in the Lord

Receive him therefore in the Lord - For the Lord’ s sake receive him, and as the Lord’ s servant; and hold such zealous, disinterested, and holy preachers in reputation - honor those whom ye perceive God hath honored.

Clarke: Phi 2:30 - For the work of Christ

For the work of Christ - Preaching the Gospel, and ministering to the distressed

Clarke: Phi 2:30 - He was nigh unto death

He was nigh unto death - Having labored far beyond his strength

Clarke: Phi 2:30 - Not regarding his life

Not regarding his life - Instead of παραβουλευσαμενος τῃ ψυχῃ, not regarding his life, παραβολευσαμενος, risking his life, is the reading of ABDEFG, and is received by Griesbach into the text. His frequent and intense preaching, and labouring to supply the apostle’ s wants, appear to have brought him nigh to the gates of death

The humiliation and exaltation of Christ are subjects which we cannot contemplate too frequently, and in which we cannot be too deeply instructed

1.    God destroys opposites by opposites: through pride and self-confidence man fell, and it required the humiliation of Christ to destroy that pride and self-confidence, and to raise him from his fall. There must be an indescribable malignity in sin, when it required the deepest abasement of the highest Being to remove and destroy it. The humiliation and passion of Christ were not accidental, they were absolutely necessary; and had they not been necessary, they had not taken place. Sinner, behold what it cost the Son of God to save thee! And wilt thou, after considering this, imagine that sin is a small thing? Without the humiliation and sacrifice of Christ, even thy soul could not be saved. Slight not, therefore, the mercies of thy God, by underrating the guilt of thy transgressions and the malignity of thy sin

2.    As we cannot contemplate the humiliation and death of Christ without considering it a sufficient sacrifice, oblation, and atonement for sin, and for the sin of the whole world; so we cannot contemplate his unlimited power and glory, in his state of exaltation, without being convinced that he is able to save them to the uttermost that come unto God through him. What can withstand the merit of his blood? What can resist the energy of his omnipotence? Can the power of sin? - its infection? -its malignity? No! He can as easily say to an impure heart, Be thou clean, and it shall be clean; as he could to the leper, Be thou clean, and immediately his leprosy was cleansed. Reader, have faith in Him; for all things are possible to him that believeth

3.    There are many ungodly men in the world who deny the inspiration of God’ s Holy Spirit, and affect to ridicule those who profess to have received what they know Christ has purchased and God has promised, and which, in virtue of this, they have claimed by faith; because, say these mockers, "If you had the Spirit of God, you could work miracles: show us a miracle, and we will believe you to be inspired."Will these persons assert that St. Paul had not God’ s Spirit when he could neither heal himself, nor restore his friends and fellow helpers from apparent death? What then doth their arguing prove? Silly men, of shallow minds!

Calvin: Phi 2:1 - If there is therefore any consolation

1.If there is therefore any consolation. There is an extraordinary tenderness in this exhortation, ⁹³ in which he entreats by all means the Philippians mutually to cherish harmony among themselves, lest, in the event of their being torn asunder by intestine contentions, they should expose themselves to the impostures of the false apostles. For when there are disagreements, there is invariably a door opened for Satan to disseminate impious doctrines, while agreement is the best bulwark for repelling them.

As the term παρακλήσεως is often taken to mean exhortation, the commencement of the passage might be explained in this manner: “If an exhortation which is delivered in the name and by the authority of Christ, has any weight with you.” The other meaning, however, corresponds better with the context: “If there is among you any consolation of Christ, ” by means of which you may alleviate my griefs, and if you would afford me any consolation and relief, which you assuredly owe me in the exercise of love; if you take into view that fellowship of the Spirit, which ought to make us all one; if any feeling of humanity and mercy resides in you, which might stir you up to alleviate my miseries, fulfill ye my joy, etc. From this we may infer, how great a blessing unity in the Church is, and with what eagerness pastors should endeavor to secure it. ⁹⁴ We must also at the same time take notice, how he humbles himself by beseechingly imploring their pity, while he might have availed himself of his paternal authority, so as to demand respect from them as his sons. ⁹⁵ He knew how to exercise authority when it was necessary, but at present he prefers to use entreaties, because he knew that these would be better fitted to gain an entrance into their affections, ⁹⁶ and because he was aware that he had to do with persons who were docile and compliant. In this manner the pastor must have no hesitation to assume different aspects for the sake of the Church. ⁹⁷

Calvin: Phi 2:2 - Fulfil ye my joy // That ye think the same thing

2.Fulfil ye my joy. Here again we may see how little anxiety he had as to himself, provided only it went well with the Church of Christ. He was kept shut up in prison, and bound with chains; he was reckoned worthy of capital punishment — before his view were tortures — near at hand was the executioner; yet all these things do not prevent his experiencing unmingled joy, provided he sees that the Churches are in a good condition. Now what he reckons the chief indication of a prosperous condition of the Church is — when mutual agreement prevails in it, and brotherly harmony. Thus the 137^th Psalm teaches us in like manner, that our crowning joy is the remembrance of Jerusalem. (Psa 137:6.) But if this were the completion of Paul’s joy, the Philippians would have been worse than cruel if they had tortured the mind of this holy man with a twofold anguish by disagreement among themselves.

That ye think the same thing. The sum is this — that they be joined together in views and inclinations. For he makes mention of agreement in doctrine and mutual love; and afterwards, repeating the same thing, (in my opinion,) he exhorts them to be of one mind, and to have the same views. The expression τὸ αὐτὸ, ( the same thing,) implies that they must accommodate themselves to each other. Hence the beginning of love is harmony of views, but that is not sufficient, unless men’s hearts are at the same time joined together in mutual affection. At the same time there were no inconsistency in rendering it thus: — “that ye may be of the same mind — so as to have mutual love, to be one in mind and one in views;” for participles are not unfrequently made use of instead of infinitives. I have adopted, however, the view which seemed to me less forced.

Calvin: Phi 2:3 - Nothing through strife or vain-glory // But by humility

3.Nothing through strife or vain-glory. These are two most dangerous pests for disturbing the peace of the Church. Strife is awakened when every one is prepared to maintain pertinaciously his own opinion; and when it has once begun to rage it rushes headlong ⁹⁸ in the direction from which it has entered. Vain-glory ⁹⁹ tickles men’s minds, so that every one is delighted with his own inventions. Hence the only way of guarding against dissensions is — when we avoid strifes by deliberating and acting peacefully, especially if we are not actuated by ambition. For ambition is a means of fanning all strifes. ¹⁰⁰ Vain-glory means any glorying in the flesh; for what ground of glorying have men in themselves that is not vanity?

But by humility For both diseases he brings forward one remedy — humility, and with good reason, for it is the mother of moderation, the effect of which is that, yielding up our own right, we give the preference to others, and are not easily thrown into agitation. He gives a definition of true humility — when every one esteems himself less than others. Now, if anything in our whole life is difficult, this above everything else is so. Hence it is not to be wondered if humility is so rare a virtue. For, as one says, ¹⁰¹ “Every one has in himself the mind of a king, by claiming everything for himself.” See! here is pride. Afterwards from a foolish admiration of ourselves arises contempt of the brethren. And so far are we from what Paul here enjoins, that one can hardly endure that others should be on a level with him, for there is no one that is not eager to have superiority.

But it is asked, how it is possible that one who is in reality distinguished above others can reckon those to be superior to him who he knows are greatly beneath him? I answer, that this altogether depends on a right estimate of God’s gifts, and our own infirmities. For however any one may be distinguished by illustrious endowments, he ought to consider with himself that they have not been conferred upon him that he might be self-complacent, that he might exalt himself, or even that he might hold himself in esteem. Let him, instead of this, employ himself in correcting and detecting his faults, and he will have abundant occasion for humility. In others, on the other hand, he will regard with honor whatever there is of excellences, and will by means of love bury their faults. The man who will observe this rule, will feel no difficulty in preferring others before himself. And this, too, Paul meant when he added, that they ought not to have every one a regard to themselves, but to their neighbors, or that they ought not to be devoted to themselves. Hence it is quite possible that a pious man, even though he should be aware that he is superior, may nevertheless hold others in greater esteem.

Calvin: Phi 2:5 - NO PHRASE

5. He now recommends, from the example of Christ, the exercise of humility, to which he had exhorted them in words. There are, however, two departments, in the first of which he invites us to imitate Christ, because this is the rule of life: ¹⁰² in the second, he allures us to it, because this is the road by which we attain true glory. Hence he exhorts every one to have the same disposition that was in Christ. He afterwards shews what a pattern of humility has been presented before us in Christ. I have retained the passive form of the verb, though I do not disapprove of the rendering given it by others, because there is no difference as to meaning. I merely wished that the reader should be in possession of the very form of expression which Paul has employed.

Calvin: Phi 2:6 - Inasmuch as he was in the form of God // The === form of God means here his majesty. For as a man is known by the appearance of his form, so the majesty, which shines forth in God, is his figure. ¹⁰³ Or if you would prefer a more apt similitude, the form of a king is his equipage and magnificence, shewing him to be a king — his scepter, his crown, his mantle, ¹⁰⁴ his attendants, ¹⁰⁵ his judgment-throne, and other emblems of royalty; the form of a consul was — his long robe, bordered with purple, his ivory seat, his lictors with rods and hatchets. Christ, then, before the creation of the world, was in the form of God, because from the beginning he had his glory with the Father, as he says in Joh 17:5. For in the wisdom of God, prior to his assuming our flesh, there was nothing mean or contemptible, but on the contrary a magnificence worth of God. Being such as he was, he could, without doing wrong to any one, shew himself equal with God; but he did not manifest himself to be what he really was, nor did he openly assume in the view of men what belonged to him by right.

===Thought it not robbery

6.Inasmuch as he was in the form of God This is not a comparison between things similar, but in the way of greater and less. Christ’s humility consisted in his abasing himself from the highest pinnacle of glory to the lowest ignominy: our humility consists in refraining from exalting ourselves by a false estimation. He gave up his right: all that is required of us is, that we do not assume to ourselves more than we ought. Hence he sets out with this — that, inasmuch as he was in the form of God, he reckoned it not an unlawful thing for him to shew himself in that form; yet he emptied himself. Since, then, the Son of God descended from so great a height, how unreasonable that we, who are nothing, should be lifted up with pride!

The === form of God means here his majesty. For as a man is known by the appearance of his form, so the majesty, which shines forth in God, is his figure. ¹⁰³ Or if you would prefer a more apt similitude, the form of a king is his equipage and magnificence, shewing him to be a king — his scepter, his crown, his mantle, ¹⁰⁴ his attendants, ¹⁰⁵ his judgment-throne, and other emblems of royalty; the form of a consul was — his long robe, bordered with purple, his ivory seat, his lictors with rods and hatchets. Christ, then, before the creation of the world, was in the form of God, because from the beginning he had his glory with the Father, as he says in Joh 17:5. For in the wisdom of God, prior to his assuming our flesh, there was nothing mean or contemptible, but on the contrary a magnificence worth of God. Being such as he was, he could, without doing wrong to any one, shew himself equal with God; but he did not manifest himself to be what he really was, nor did he openly assume in the view of men what belonged to him by right.

===Thought it not robbery There would have been no wrong done though he had shewn himself to be equal with God. For when he says, he would not have thought, it is as though he had said, “He knew, indeed, that this was lawful and right for him,” that we might know that his abasement was voluntary, not of necessity. Hitherto it has been rendered in the indicative — he thought, but the connection requires the subjunctive. It is also quite a customary thing for Paul to employ the past indicative in the place of the subjunctive, by leaving the potential particle ἄν, as it is called, to be supplied — as, for example, in Rom 9:3, ηὐχόμην, for I would have wished; and in 1Co 2:8; εἰ γὰρ ἔγνωσαν, if they had known. Every one, however, must perceive that Paul treats hitherto of Christ’s glory, which tends to enhance his abasement. Accordingly he mentions, not what Christ did, but what it was allowable for him to do.

Farther, that man is utterly blind who does not perceive that his eternal divinity is clearly set forth in these words. Nor does Erasmus act with sufficient modesty in attempting, by his cavils, to explain away this passage, as well as other similar passages. ¹⁰⁶ He acknowledges, indeed, everywhere that Christ is God; but what am I the better for his orthodox confession, if my faith is not supported by any Scripture authority? I acknowledge, certainly, that Paul does not make mention here of Christ’s divine essence; but it does not follow from this, that the passage is not sufficient for repelling the impiety of the Arians, who pretended that Christ was a created God, and inferior to the Father, and denied that he was consubstantial. ¹⁰⁷ For where can there be equality with God without robbery, excepting only where there is the essence of God; for God always remains the same, who cries by Isaiah, I live; I will not give my glory to another. (Isa 48:11.) Form means figure or appearance, as they commonly speak. This, too, I readily grant; but will there be found, apart from God, such a form, so as to be neither false nor forged? As, then, God is known by means of his excellences, and his works are evidences of his eternal Godhead, (Rom 1:20,) so Christ’s divine essence is rightly proved from Christ’s majesty, which he possessed equally with the Father before he humbled himself. As to myself, at least, not even all devils would wrest this passage from me — inasmuch as there is in God a most solid argument, from his glory to his essence, which are two things that are inseparable.

Calvin: Phi 2:7 - Emptied himself // In the likeness of men // Found

7.Emptied himself This emptying is the same as the abasement, as to which we shall see afterwards. The expression, however, is used, ευμφατικωτέρως, ( more emphatically,) to mean, — being brought to nothing. Christ, indeed, could not divest himself of Godhead; but he kept it concealed for a time, that it might not be seen, under the weakness of the flesh. Hence he laid aside his glory in the view of men, not by lessening it, but by concealing it.

It is asked, whether he did this as man? Erasmus answers in the affirmative. But where was the form of God before he became man? Hence we must reply, that Paul speaks of Christ wholly, as he was God manifested in the flesh, (1Ti 3:16;) but, nevertheless, this emptying is applicable exclusive to his humanity, as if I should say of man, “Man being mortal, he is exceedingly senseless if he thinks of nothing but the world,” I refer indeed to man wholly; but at the same time I ascribe mortality only to a part of him, namely, to the body. As, then, Christ has one person, consisting of two natures, it is with propriety that Paul says, that he who was the Son of God, — in reality equal to God, did nevertheless lay aside his glory, when he in the flesh manifested himself in the appearance of a servant.

It is also asked, secondly, how he can be said to be emptied, while he, nevertheless, invariably proved himself, by miracles and excellences, to be the Son of God, and in whom, as John testifies, there was always to be seen a glory worthy of the Son of God? (Joh 1:14.) I answer, that the abasement of the flesh was, notwithstanding, like a vail, by which his divine majesty was concealed. On this account he did not wish that his transfiguration should be made public until after his resurrection; and when he perceives that the hour of his death is approaching, he then says, Father, glorify thy Son. (Joh 17:1.) Hence, too, Paul teaches elsewhere, that he was declared to be the Son of God by means of his resurrection. (Rom 1:4.) He also declares in another place, (2Co 13:4,) that he suffered through the weakness of the flesh. In fine, the image of God shone forth in Christ in such a manner, that he was, at the same time, abased in his outward appearance, and brought down to nothing in the estimation of men; for he carried about with him the form of a servant, and had assumed our nature, expressly with the view of his being a servant of the Father, nay, even of men. Paul, too, calls him the Minister of the Circumcision, (Rom 15:8;) and he himself testifies of himself, that he came to minister, (Mat 20:28;) and that same thing had long before been foretold by Isaiah — Behold my servant, etc. ¹⁰⁸

In the likeness of men Γενόμενος is equivalent here to constitutus — ( having been appointed.) For Paul means that he had been brought down to the level of mankind, so that there was in appearance nothing that differed from the common condition of mankind. The Marcionites perverted this declaration for the purpose of establishing the phantasm of which they dreamed. They can, however, be refuted without any great difficulty, inasmuch as Paul is treating here simply of the manner in which Christ manifested himself, and the condition with which he was conversant when in the world. Let one be truly man, he will nevertheless be reckoned unlike others, if he conducts himself as if he were exempt from the condition of others. Paul declares that it was not so as to Christ, but that he lived in such a manner, that he seemed as though he were on a level with mankind, and yet he was very different from a mere man, although he was truly man. The Marcionites therefore shewed excessive childishness, in drawing an argument from similarity of condition for the purpose of denying reality of nature. ¹⁰⁹

Found means here, known or seen. For he treats, as has been observed, of estimation. In other words, as he had affirmed previously that he was truly God, the equal of the Father, so he here states, that he was reckoned, as it were, abject, and in the common condition of mankind. We must always keep in view what I said a little ago, that such abasement was voluntary.

Calvin: Phi 2:8 - He became obedient

8.He became obedient. Even this was great humility — that from being Lord he became a servant; but he says that he went farther than this, because, while he was not only immortal, but the Lord of life and death, he nevertheless became obedient to his Father, even so far as to endure death. This was extreme abasement, especially when we take into view the kind of death, which he immediately adds, with the view of enhancing it. ¹¹⁰ For by dying in this manner he was not only covered with ignominy in the sight of God, but was also accursed in the sight of God. It is assuredly such a pattern of humility as ought to absorb the attention of all mankind; so far is it from being possible to unfold it in words in a manner suitable to its dignity.

Calvin: Phi 2:9 - Therefore God hath highly exalted

9.Therefore God hath highly exalted. By adding consolation, he shews that abasement, to which the human mind is averse, is in the highest degree desirable. There is no one, it is true, but will acknowledge that it is a reasonable thing that is required from us, when we are exhorted to imitate Christ. This consideration, however, stirs us up to imitate him the more cheerfully, when we learn that nothing is more advantageous for us than to be conformed to his image. Now, that all are happy who, along with Christ, voluntarily abase themselves, he shews by his example; for from the most abject condition he was exalted to the highest elevation. Every one therefore that humbles himself will in like manner be exalted. Who would now be reluctant to exercise humility, by means of which the glory of the heavenly kingdom is attained?

This passage has given occasion to sophists, or rather they have seized hold of it, to allege that Christ merited first for himself, and afterwards for others. Now, in the first place, even though there were nothing false alleged, it would nevertheless be proper to avoid such profane speculations as obscure the grace of Christ — in imagining that he came for any other reason than with a view to our salvation. Who does not see that this is a suggestion of Satan — that Christ suffered upon the cross, that he might acquire for himself, by the merit of his work, what he did not possess? For it is the design of the Holy Spirit, that we should, in the death of Christ, see, and taste, and ponder, and feel, and recognize nothing but God’s unmixed goodness, and the love of Christ toward us, which was great and inestimable, that, regardless of himself, he devoted himself and his life for our sakes. In every instance in which the Scriptures speak of the death of Christ, they assign to us its advantage and price; — that by means of it we are redeemed — reconciled to God — restored to righteousness — cleansed from our pollutions — life is procured for us, and the gate of life opened. Who, then, would deny that it is at the instigation of Satan that the persons referred to maintain, on the other hand, that the chief part of the advantage is in Christ himself — that a regard to himself had the precedence of that which he had to us — that he merited glory for himself before he merited salvation for us?

Farther, I deny the truth of what they allege, and I maintain that Paul’s words are impiously perverted to the establishment of their falsehood; for that the expression, for this cause, denotes here a consequence rather than a reason, is manifest from this, that it would otherwise follow, that a man could merit Divine honors, and acquire the very throne of God — which is not merely absurd, but even dreadful to make mention of. For of what exaltation of Christ does the Apostle here speak? It is, that everything may be accomplished in him that God, by the prophet Isaiah, exclusively claims to himself. Hence the glory of God, and the majesty, which is so peculiar to him, that it cannot be transferred to any other, will be the reward of man’s work!

Again, if they should urge the mode of expression, without any regard to the absurdity that will follow, the reply will be easy — that he has been given us by the Father in such a manner, that his whole life is as a mirror that is set before us. As, then, a mirror, though it has splendor, has it not for itself, but with the view of its being advantageous and profitable to others, so Christ did not seek or receive anything for himself, but everything for us. For what need, I ask, had he, who was the equal of the Father, of a new exaltation? Let, then, pious readers learn to detest the Sorbonnic sophists with their perverted speculations.

===Hath given him a name === Name here is employed to mean dignity — a manner of expression which is abundantly common in all languages — “ Jacet sine nomine truncus; He lies a headless nameless carcass.” ¹¹¹ The mode of expression, however, is more especially common in Scripture. The meaning therefore is, that supreme power was given to Christ, and that he was placed in the highest rank of honor, so that there is no dignity found either in heaven or in earth that is equal to his. Hence it follows that it is a Divine name. ¹¹² This, too, he explains by quoting the words of Isaiah, where the Prophet, when treating of the propagation of the worship of God throughout the whole world, introduces God as speaking thus: —

“I live: every knee will bow to me, and every tongue will swear to me,” etc. (Isa 45:23.)

Now, it is certain that adoration is here meant, which belongs peculiarly to God alone. I am aware that some philosophise with subtlety as to the name Jesus, as though it were derived from the ineffable name Jehovah. ¹¹³ In the reason, however, which they advance, I find no solidity. As for me, I feel no pleasure in empty subtleties; ¹¹⁴ and it is dangerous to trifle in a matter of such importance. Besides, who does not see that it is a forced, and anything rather than a genuine, exposition, when Paul speaks of Christ’s whole dignity, to restrict his meaning to two syllables, as if any one were to examine attentively the letters of the word Alexander, in order to find in them the greatness of the name that Alexander acquired for himself. Their subtlety, therefore, is not solid, and the contrivance is foreign to Paul’s intention. But worse than ridiculous is the conduct of the Sorbonnic sophists, who infer from the passage before us that we ought to bow the knee whenever the name of Jesus is pronounced, as though it were a magic word which had all virtue included in the sound of it. ¹¹⁵ Paul, on the other hand, speaks of the honor that is to be rendered to the Son of God—not to mere syllables.

Calvin: Phi 2:10 - Every knee might bow // Things in heaven, things on earth, things under the earth

10.Every knee might bow. Though respect is shewn to men also be means of this rite, there can nevertheless be no doubt that what is here meant is that adoration which belongs exclusively to God, of which the bending of the knee is a token. ¹¹⁶ As to this, it is proper to notice, that God is to be worshipped, not merely with the inward affection of the heart, but also by outward profession, if we would render to him what is his due. Hence, on the other hand, when he would describe his genuine worshippers, he says that they

have not bowed the knee to the image of Baal.
(1Kg 19:18.)

But here a question arises — whether this relates to the divinity of Christ or to his humanity, for either of the two is not without some inconsistency, inasmuch as nothing new could be given to his divinity; and his humanity in itself, viewed separately, has by no means such exaltation belonging to it that it should be adored as God? I answer, that this, like many things else, is affirmed in reference to Christ’s entire person, viewed as God manifested in the flesh. (1Ti 3:16.) For he did not abase himself either as to his humanity alone, or as to his divinity alone, but inasmuch as, clothed in our flesh, he concealed himself under its infirmity. So again God exalted his own Son in the same flesh, in which he had lived in the world abject and despised, to the highest rank of honor, that he may sit at his right hand.

Paul, however, appears to be inconsistent with himself; for in Rom 14:11, he quotes this same passage, when he has it in view to prove that Christ will one day be the judge of the living and the dead. Now, it would not be applicable to that subject, if it were already accomplished, as he here declares. I answer, that the kingdom of Christ is on such a footing, that it is every day growing and making improvement, while at the same time perfection is not yet attained, nor will be until the final day of reckoning. Thus both things hold true — that all things are now subject to Christ, and that this subjection will, nevertheless, not be complete until the day of the resurrection, because that which is now only begun will then be completed. Hence, it is not without reason that this prophecy is applied in different ways at different times, as also all the other prophecies, which speak of the reign of Christ, do not restrict it to one particular time, but describe it in its entire course. From this, however, we infer that Christ is that eternal God who spoke by Isaiah.

Things in heaven, things on earth, things under the earth. Since Paul represents all things from heaven to hell as subject to Christ, Papists trifle childishly when they draw purgatory from his words. Their reasoning, however, is this — that devils are so far from bowing the knee to Christ, that they are in every way rebellious against him, and stir up others to rebellion, as if it were not at the same time written that they tremble at the simple mention of God. (Jas 2:19.) How will it be, then, when they shall come before the tribunal of Christ? I confess, indeed, that they are not, and never will be, subject of their own accord and by cheerful submission; but Paul is not speaking here of voluntary obedience; nay more, we may, on the contrary, turn back upon them an argument, by way of retortion, (αντιστρέφον,) in this manner: — “The fire of purgatory, according to them, is temporary, and will be done away at the day of judgment: hence this passage cannot be understood as to purgatory, because Paul elsewhere declares that this prophecy will not be fulfilled until Christ shall manifest himself for judgment.” Who does not see that they are twice children in respect of these disgusting frivolities? ¹¹⁷

Calvin: Phi 2:11 - Is Lord, to the glory of God the Father

11.Is Lord, to the glory of God the Father It might also be read, In the glory, because the particle εἰς (to) is often used in place of ἐν ( in.) I prefer, however, to retain its proper signification, as meaning, that as the majesty of God has been manifested to men through Christ, so it shines forth in Christ, and the Father is glorified in the Son. See Joh 5:17, and you will find an exposition of this passage.

Calvin: Phi 2:12 - Therefore // As ye have always obeyed // With fear and trembling

12.Therefore, etc. He concludes the whole of the preceding exhortation with a general statement — that they should humble themselves under the Lord’s hand, for that will very readily secure, that, laying aside all arrogance, they will be gentle and indulgent to each other. This is the only befitting way in which the mind of man may learn gentleness, when one who, while viewing himself apart, pleased himself in his hiding-places, comes to examine himself as compared with God.

As ye have always obeyed. He commends their previous obedience, that he may encourage them the more to persevere. As, however, it is the part of hypocrites to approve themselves before others, but so soon as they have withdrawn from public view, to indulge themselves more freely, as if every occasion of reverence and fear were removed, he admonishes them not to shew themselves obedient in his presence merely, but also, and even much more, in his absence. For if he were present, he could stimulate and urge them on by continued admonitions. Now, therefore, when their monitor is at a distance from them, ¹¹⁸ there is need that they should stir up themselves.

With fear and trembling. In this way he would have the Philippians testify and approve their obedience — by being submissive and humble. Now the source of humility is this — acknowledging how miserable we are, and devoid of all good. To this he calls them in this statement. For whence comes pride, but from the assurance which blind confidence produces, when we please ourselves, and are more puffed up with confidence in our own virtue, than prepared to rest upon the grace of God. In contrast with this vice is that fear to which he exhorts. Now, although exhortation comes before doctrine, in the connection of the passage, it is in reality after it, in point of arrangement, inasmuch as it is derived from it. I shall begin, accordingly, with doctrine.

Calvin: Phi 2:13 - It is God that worketh // According to his good pleasure // With fear and trembling // Work out your own salvation

13.It is God that worketh. This is the true engine for bringing down all haughtiness — this the sword for putting an end to all pride, when we are taught that we are utterly nothing, and can do nothing, except through the grace of God alone. I mean supernatural grace, which comes forth from the spirit of regeneration. For, considered as men, we already are, and live and move in God. (Act 17:28.) But Paul reasons here as to a kind of movement different from that universal one. Let us now observe how much he ascribes to God, and how much he leaves to us.

There are, in any action, two principal departments — the inclination, and the power to carry it into effect. Both of these he ascribes wholly to God; what more remains to us as a ground of glorying? Nor is there any reason to doubt that this division has the same force as if Paul had expressed the whole in a single word; for the inclination is the groundwork; the accomplishment of it is the summit of the building brought to a completion. He has also expressed much more than if he had said that God is the Author of the beginning and of the end. For in that case sophists would have alleged, by way of cavil, that something between the two was left to men. But as it is, what will they find that is in any degree peculiar to us? They toil hard in their schools to reconcile with the grace of God free-will — of such a nature, I mean, as they conceive of — which might be capable of turning itself by its own movement, and might have a peculiar and separate power, by which it might co-operate with the grace of God. I do not dispute as to the name, but as to the thing itself. In order, therefore, that free-will may harmonize with grace, they divide in such a manner, that God restores in us a free choice, that we may have it in our power to will aright. Thus they acknowledge to have received from God the power of willing aright, but assign to man a good inclination. Paul, however, declares this to be a work of God, without any reservation. For he does not say that our hearts are simply turned or stirred up, or that the infirmity of a good will is helped, but that a good inclination is wholly the work of God. ¹¹⁹

Now, in the calumny brought forward by them against us — that we make men to be like stones, when we teach that they have nothing good, except from pure grace, they act a shameless part. For we acknowledge that we have from nature an inclination, but as it is depraved through the corruption of sin, it begins to be good only when it has been renewed by God. Nor do we say that a man does anything good without willing it, but that it is only when his inclination is regulated by the Spirit of God. Hence, in so far as concerns this department, we see that the entire praise is ascribed to God, and that what sophists teach us is frivolous — that grace is offered to us, and placed, as it were, in the midst of us, that we may embrace it if we choose; for if God did not work in us efficaciously, he could not be said to produce in us a good inclination. As to the second department, we must entertain the same view. “God,” says he, “is ̔Ο ἐνεργῶν το ἐνεργεῖν he that worketh in us to do. ” He brings, therefore, to perfection those pious dispositions which he has implanted in us, that they may not be unproductive, as he promises by Ezekiel, —

“I will cause them to walk in my commandments.”
(Eze 11:20.)

From this we infer that perseverance, also, is his free gift.

According to his good pleasure Some explain this to mean — the good intention of the mind. ¹²⁰ I, on the other hand, take it rather as referring to God, and understand by it his benevolent disposition, which they commonly call beneplacitum , ( good pleasure.) For the Greek word εὐδοκία is very frequently employed in this sense; and the context requires it. For Paul has it in view to ascribe everything to God, and to take everything from us. Accordingly, not satisfied with having assigned to God the production both of willing and of doing aright, he ascribes both to his unmerited mercy. By this means he shuts out the contrivance of the sophists as to subsequent grace, which they imagine to be the reward of merit. Hence he teaches, that the whole course of our life, if we live aright, is regulated by God, and that, too, from his unmerited goodness.

With fear and trembling. From this Paul deduces an exhortation — that they must with fear work out their own salvation. He conjoins, as he is accustomed, fear and trembling, for the sake of greater intensity, to denote — serious and anxious fear. He, accordingly, represses drowsiness as well as confidence. By the term work he reproves our indolence, which is always ingenious in seeking advantages. ¹²¹ Now it seems as if it had in the grace of God a sweet occasion of repose; for if He worketh in us, why should we not indulge ourselves at our ease? The Holy Spirit, however, calls us to consider, that he wishes to work upon living organs, but he immediately represses arrogance by recommending fear and trembling

The inference, also, is to be carefully observed: “You have,” says he, “all things from God; therefore be solicitous and humble.” For there is nothing that ought to train us more to modesty and fear, than our being taught, that it is by the grace of God alone that we stand, and will instantly fall down, if he even in the slightest degree withdraw his hand. Confidence in ourselves produces carelessness and arrogance. We know from experience, that all who confide in their own strength, grow insolent through presumption, and at the same time, devoid of care, resign themselves to sleep. The remedy for both evils is, when, distrusting ourselves, we depend entirely on God alone. And assuredly, that man has made decided progress in the knowledge, both of the grace of God, and of his own weakness, who, aroused from carelessness, diligently seeks ¹²² God’s help; while those that are puffed up with confidence in their own strength, must necessarily be at the same time in a state of intoxicated security. Hence it is a shameless calumny that Papists bring against us, — that in extolling the grace of God, and putting down free-will, we make men indolent, shake off the fear of God, and destroy all feeling of concern. It is obvious, however, to every reader, that Paul finds matter of exhortation here — not in the doctrine of Papists, but in what is held by us. “God,” says he, “ works all things in us; therefore submit to him with fear. ” I do not, indeed, deny that there are many who, on being told that there is in us nothing that is good, indulge themselves the more freely in their vices; but I deny that this is the fault of the doctrine, which, on the contrary, when received as it ought to be, produces in our hearts a feeling of concern.

Papists, however, pervert this passage so as to shake the assurance of faith, for the man that trembles ¹²³ is in uncertainty. They, accordingly, understand Paul’s words as if they meant that we ought, during our whole life, to waver as to assurance of salvation. If, however, we would not have Paul contradict himself, he does not by any means exhort us to hesitation, inasmuch as he everywhere recommends confidence and (πληροφορίαν) full assurance. The solution, however, is easy, if any one is desirous of attaining the true meaning without any spirit of contention. There are two kinds of fear; the one produces anxiety along with humility; the other hesitation. The former is opposed to fleshly confidence and carelessness, equally as to arrogance; the latter, to assurance of faith. Farther, we must take notice, that, as believers repose with assurance upon the grace of God, so, when they direct their views to their own frailty, they do not by any means resign themselves carelessly to sleep, but are by fear of dangers stirred up to prayer. Yet, so far is this fear from disturbing tranquillity of conscience, and shaking confidence, that it rather confirms it. For distrust of ourselves leads us to lean more confidently upon the mercy of God. And this is what Paul’s words import, for he requires nothing from the Philippians, but that they submit themselves to God with true self-renunciation.

Work out your own salvation. As Pelagians of old, so Papists at this day make a proud boast of this passage, with the view of extolling man’s excellence. Nay more, when the preceding statement is mentioned to them by way of objection, It is God that worketh in us, etc., they immediately by this shield ward it off (so to speak) — Work out your own salvation. Inasmuch, then, as the work is ascribed to God and man in common, they assign the half to each. In short, from the word work they derive free-will; from the term salvation they derive the merit of eternal life. I answer, that salvation is taken to mean the entire course of our calling, and that this term includes all things, by which God accomplishes that perfection, to which he has predestinated us by his gracious choice. This no one will deny, that is not obstinate and impudent. We are said to perfect it, when, under the regulation of the Spirit, we aspire after a life of blessedness. It is God that calls us, and offers to us salvation; it is our part to embrace by faith what he gives, and by obedience act suitably to his calling; but we have neither from ourselves. Hence we act only when he has prepared us for acting.

The word which he employs properly signifies — to continue until the end; but we must keep in mind what I have said, that Paul does not reason here as to how far our ability extends, but simply teaches that God acts in us in such a manner, that he, at the same time, does not allow us to be inactive, ¹²⁴ but exercises us diligently, after having stirred us up by a secret influence. ¹²⁵

Calvin: Phi 2:14 - Without murmurings

14.Without murmurings. These are fruits of that humility to which he had exhorted them. For every man that has learned carefully to submit himself to God, without claiming anything for himself, will also conduct himself agreeably among men. When every one makes it his care to please himself, two faults prevail: First, they calumniate one another; and secondly, they strive against one another in contentions. In the first place, accordingly, he forbids malignity and secret enmities; and then, secondly, open contentions. He adds, thirdly, that they give no occasion to others to complain of them — a thing which is wont to arise from excessive moroseness. It is true that hatred is not in all cases to be dreaded; but care must be taken, that we do not make ourselves odious through our own fault, so that the saying should be fulfilled in us, They hated me without a cause. (Psa 35:19.) If, however, any one wishes to extend it farther, I do not object to it. For murmurings and disputations spring up, whenever any one, aiming beyond measure at his own advantage, ¹²⁶ gives to others occasion of complaint. ¹²⁷ Nay, even this expression may be taken in an active sense, so as to mean — not troublesome or querulous. And this signification will not accord ill with the context, for a querulous temper (μεμψιμοιρία) ¹²⁸ is the seed of almost all quarrels and slanderings. He adds sincere, because these pollutions will never come forth from minds that have been purified.

Calvin: Phi 2:15 - The sons of God, unreprovable // In the midst of a wicked generation // Among whom shine ye

15.The sons of God, unreprovable. It ought to be rendered — unreprovable, because ye are the sons of God. For God’s adoption of us ought to be a motive to a blameless life, that we may in some degree resemble our Father. Now, although there never has been such perfection in the world as to have nothing worthy of reproof, those are, nevertheless, said to be unreprovable who aim at this with the whole bent of their mind, as has been observed elsewhere. ¹²⁹

In the midst of a wicked generation Believers, it is true, live on earth, intermingled with the wicked; ¹³⁰ they breathe the same air, they enjoy the same soil, and at that time ¹³¹ they were even more intermingled, inasmuch as there could scarcely be found a single pious family that was not surrounded on all sides by unbelievers. So much the more does Paul stir up the Philippians to guard carefully against all corruptions. The meaning therefore is this: “You are, it is true, inclosed in the midst of the wicked; but, in the mean time, bear in mind that you are, by God’s adoption, separated from them: let there be, therefore, in your manner of life, conspicuous marks by which you may be distinguished. Nay more, this consideration ought to stir you up the more to aim at a pious and holy life, that we may not also be a part of the crooked generation, ¹³² entangled by their vices and contagion.”

As to his calling them a wicked and crooked generation, this corresponds with the connection of the passage. For he teaches us that we must so much the more carefully take heed on this account — that many occasions of offense are stirred up by unbelievers, which disturb their right course; and the whole life of unbelievers is, as it were, a labyrinth of various windings, that draw us off from the right way. They are, however, notwithstanding, epithets of perpetual application, that are descriptive of unbelievers of all nations and in all ages. For if the heart of man is wicked and unsearchable, (Jer 17:9,) what will be the fruits springing from such a root? Hence we are taught in these words, that in the life of man there is nothing pure, nothing right, until he has been renewed by the Spirit of God.

Among whom shine ye. The termination of the Greek word is doubtful, for it might be taken as the indicative — ye shine; but the imperative suits better with the exhortation. He would have believers be as lamps, which shine amidst the darkness of the world, as though he had said, “Believers, it is true, are children of the night, and there is in the world nothing but darkness; but God has enlightened you for this end, that the purity of your life may shine forth amidst that darkness, that his grace may appear the more illustrious.” Thus, also, it is said by the Prophet,

“The Lord will arise upon thee,
and his glory will be seen upon thee.”(Isa 60:2.)

He adds immediately afterwards, “The Gentiles shall walk in thy light, and kings in the brightness of thy countenance.” Though Isaiah speaks there rather of doctrine, while Paul speaks here of an exemplary life, yet, even in relation to doctrine, Christ in another passage specially designates the Apostles the light of the world. (Mat 5:14.)

Calvin: Phi 2:16 - Holding forth the word of life // That I may have glory

16.Holding forth the word of life The reason why they ought to be luminaries is, that they carry the word of life, by which they are enlightened, that they may give light also to others. Now he alludes to lamps, in which wicks are placed that they may burn, and he makes us resemble the lamps; while he compares the word of God to the wick, from which the light comes. If you prefer another figure — we are candlesticks: the doctrine of the gospel is the candle, which, being placed in us, diffuses light on all sides. Now he intimates, that we do injustice to the word of God, if it does not shine forth in us in respect of purity of life. This is the import of Christ’s saying,

“No man lighteth a candle,
and putteth it under a bushel,” etc. (Mat 5:15.)

We are said, however, to carry the word of life in such a way as to be, in the mean time, carried by it, ¹³³ inasmuch as we are founded upon it. The manner, however, of carrying it, of which Paul speaks, is, that God has intrusted his doctrine with us on condition, not that we should keep the light of it under restraint, as it were, and inactive, but that we should hold it forth to others. The sum is this: that all that are enlightened with heavenly doctrine carry about with them a light, which detects and discovers their crimes, ¹³⁴ if they do not walk in holiness and chastity; but that this light has been kindled up, not merely that they may themselves be guided in the right way, but that they may also shew it to others.

That I may have glory. That he may encourage them the more, he declares that it will turn out to his glory, if he has not labored among them in vain. Not as if those who labored faithfully, but unsuccessfully, lost their pains, and had no reward of their labor. As, however, success in our ministry is a singular blessing from God, let us not feel surprised, if God, among his other gifts, makes this the crowning one. Hence, as Paul’s Apostleship is now rendered illustrious by so many Churches, gained over to Christ through his instrumentality, so there can be no question that such trophies ¹³⁵ will have a place in Christ’s kingdom, as we will find him saying a little afterwards, You are my crown. (Phi 4:1.) Nor can it be doubted, that the greater the exploits, the triumph will be the more splendid. ¹³⁶

Should any one inquire how it is that Paul now glories in his labors, while he elsewhere forbids us to glory in any but in the Lord, (1Co 1:31; 2Co 10:17,) the answer is easy — that, when we have prostrated ourselves, and all that we have before God, and have placed in Christ all our ground of glorying, it is, at the same time, allowable for us to glory through Christ in God’s benefits, as we have seen in the First Epistle to the Corinthians. ¹³⁷ The expression, at the day of the Lord, is intended to stimulate the Philippians to perseverance, while the tribunal of Christ is set before their view, from which the reward of faith is to be expected.

Calvin: Phi 2:17 - If I should be offered // I rejoice with you,

17.If I should be offered ¹³⁸ The Greek word is σπένδομαι, and accordingly there appears to be an allusion to those animals, by the slaughter of which agreements and treaties were confirmed among the ancients. For the Greeks specially employ the term σπονδὰς to denote the victims by which treaties are confirmed. In this way, he calls his death the confirmation of their faith, which it certainly would be. That, however, the whole passage may be more clearly understood, he says that he offered sacrifice to God, when he consecrated them by the gospel. There is a similar expression in Rom 15:16; for in that passage he represents himself as a priest, who offers up the Gentiles to God by the gospel. Now, as the gospel is a spiritual sword for slaying victims, ¹³⁹ so faith is, as it were, the oblation; for there is no faith without mortification, by means of which we are consecrated to God.

He makes use of the terms, καὶ λειτουργίαν — sacrifice and service, the former of which refers to the Philippians, who had been offered up to God; and the latter to Paul, for it is the very act of sacrificing. The term, it is true, is equivalent to administration, and thus it includes functions and offices of every kind; but here it relates properly to the service of God — corresponding to the phrase made use of by the Latins — operari sacris — (to be employed in sacred rites ¹⁴⁰) Now Paul says that he will rejoice, if he shall be offered up upon a sacrifice of this nature — that it may be the more ratified and confirmed. This is to teach the gospel from the heart — when we are prepared to confirm with our own blood what we teach.

From this, however, a useful lesson is to be gathered as to the nature of faith — that it is not a vain thing, but of such a nature as to consecrate man to God. The ministers of the gospel have, also, here a singular consolation in being called priests of God, to present victims to him; ¹⁴¹ for with what ardor ought that man to apply himself to the pursuit of preaching, who knows that this is an acceptable sacrifice to God! The wretched Papists, having no knowledge of this kind of sacrifice, contrive another, which is utter sacrilege.

I rejoice with you, says he — so that if it should happen that he died, they would know that this took place for their profit, and would receive advantage from his death.

Calvin: Phi 2:18 - Rejoice ye

18.Rejoice ye. By the alacrity which he thus discovers, he encourages the Philippians, and enkindles in them a desire to meet death with firmness, ¹⁴² inasmuch as believers suffer no harm from it. For he has formerly taught them that death would be gain to himself, (Phi 1:21;) here, on the other hand, he is chiefly concerned that his death may not disconcert the Philippians. ¹⁴³ He, accordingly, declares that it is no ground of sorrow; nay, that they have occasion of joy, inasmuch as they will find it to be productive of advantage. For, although it was in itself a serious loss to be deprived of such a teacher, it was no slight compensation that the gospel was confirmed by his blood. In the mean time, he lets them know that to himself personally death would be matter of joy. The rendering of Erasmus, taking it in the present tense, Ye rejoice, is altogether unsuitable.

Calvin: Phi 2:19 - But I hope

19.But I hope. He promises them the coming of Timothy, that, from their expecting him, they may bear up more courageously, and not give way to impostors. For as in war an expectation of help animates soldiers, so as to keep them from giving way, so this consideration, too, was fitted to encourage greatly the Philippians: “There will one come very shortly, who will set himself in opposition to the contrivances of our enemies.” But if the mere expectation of him had so much influence, his presence would exert a much more powerful effect. We must take notice of the condition ¹⁴⁴ — in respect of which he submits himself to the providence of God, forming no purpose, but with that leading the way, as assuredly it is not allowable to determine anything as to the future, except, so to speak, under the Lord’s hand. When he adds, that I may be in tranquillity, he declares his affection towards them, inasmuch as he was so much concerned as to their dangers, that he was not at ease until he received accounts of their prosperity.

Calvin: Phi 2:20 - I have no man like-minded

20.I have no man like-minded. While some draw another meaning from the passage, I interpret it thus: “I have no one equally well-affected for attending to your interests.” For Paul, in my opinion, compares Timothy with others, rather than with himself, and he pronounces this eulogium upon him, with the express design that he may be the more highly esteemed by them for his rare excellence.

Calvin: Phi 2:21 - For all seek their own things

21.For all seek their own things. He does not speak of those who had openly abandoned the pursuit of piety, but of those very persons whom he reckoned brethren, nay, even those whom he admitted to familiar intercourse with him. These persons, he nevertheless says, were so warm in the pursuit of their own interests, that they were unbecomingly cold in the work of the Lord. It may seem at first view as if it were no great fault to seek one’s own profit; but how insufferable it is in the servants of Christ, appears from this, that it renders those that give way to it utterly useless. For it is impossible that the man who is devoted to self, should apply himself to the interests of the Church. Did then, you will say, Paul cultivate the society of men that were worthless and mere pretenders? I answer, that it is not to be understood, as if they had been intent exclusively on their own interests, and bestowed no care whatever upon the Church, but that, taken up with their own individual interests, they were to some extent negligent to the promotion of the public advantage of the Church. For it must necessarily be, that one or other of two dispositions prevails over us — either that, overlooking ourselves, we are devoted to Christ, and those things that are Christ’s, or that, unduly intent on our own advantage, we serve Christ in a superficial manner.

From this it appears, how great a hinderance it is to Christ’s ministers to seek their own interests. Nor is there any force in these excuses: “I do harm to no one“ — “I must have a regard, also, to my own advantage” — “I am not so devoid of feeling as not to be prompted by a regard to my own advantage.” For you must give up your own right if you would discharge your duty: a regard to your own interests must not be put in preference to Christ’s glory, or even placed upon a level with it. Whithersoever Christ calls you, you must go promptly, leaving off all other things. Your calling ought to be regarded by you in such a way, that you shall turn away all your powers of perception from everything that would impede you. It might be in your power to live elsewhere in greater opulence, but God has bound you to the Church, which affords you but a very moderate sustenance: you might elsewhere have more honor, but God has assigned you a situation, in which you live in a humble style: ¹⁴⁵ you might have elsewhere a more salubrious sky, or a more delightful region, but it is here that your station is appointed. You might wish to have to do with a more humane people: you feel offended with their ingratitude, or barbarity, or pride; in short, you have no sympathy with the disposition or the manners of the nation in which you are, but you must struggle with yourself, and do violence in a manner to opposing inclinations, that you may ¹⁴⁶ keep by the trade you have got; ¹⁴⁷ for you are not free, or at your own disposal. In fine, forget yourself, if you would serve God.

If, however, Paul reproves so severely those who were influenced by a greater concern for themselves than for the Church, what judgment may be looked for by those who, while altogether devoted to their own affairs, make no account of the edification of the Church? However they may now flatter themselves, God will not spare them. An allowance must be given to the ministers of the Church to seek their own interests, so as not to be prevented from seeking the kingdom of Christ; but in that case they will not be represented as seeking their own interests, as a man’s life is estimated according to its chief aim. When he says all, we are not to understand the term denoting universality, as though it implied that there was no exception, for there were others also, such as Epaphroditus, ¹⁴⁸ but there were few of these, and he ascribes to all what was very generally prevalent.

When, however, we hear Paul complaining, that in that golden age, in which all excellences flourished, that there were so few that were rightly affected, ¹⁴⁹ let us not be disheartened, if such is our condition in the present day: only let every one take heed to himself, that he be not justly reckoned to belong to that catalogue. I should wish, however, that Papists would answer me one question — where Peter was at that time, for he must have been at Rome, if what they say is true. O the sad and vile description that Paul gave of him! They utter, therefore, mere fables, when they pretend that he at that time presided over the Church of Rome. Observe, that the edification of the Church is termed the things of Christ, because we are truly engaged in his work, when we labor in the cultivation of his vineyard.

Calvin: Phi 2:22 - But the proof

22.But the proof. It is literally, ye know the proof of him, unless you prefer to understand it in the imperative mood, know ye; (for there had scarcely been opportunity during that short time to make trial,) but this is not of great moment. What is chiefly to be noticed is, that he furnishes Timothy with an attestation of fidelity and modesty. In evidence of his fidelity, he declares, that he had served with him in the gospel, for such a connection was a token of true sincerity. In evidence of his modesty, he states, that he had submitted to him as to a father. It is not to be wondered, that this virtue is expressly commended by Paul, for it has in all ages been rare. At the present day, where will you find one among the young that will give way to his seniors, even in the smallest thing? to such an extent does impertinence triumph and prevail in the present age! In this passage, as in many others, we see how diligently Paul makes it his aim to put honor upon pious ministers, and that not so much for their own sakes, as on the ground of its being for the advantage of the whole Church, that such persons should be loved and honored, and possess the highest authority.

Calvin: Phi 2:23 - I trust that I myself

24.I trust that I myself. He adds this, too, lest they should imagine that anything had happened to change his intention as to the journey of which he had previously made mention. At the same time, he always speaks conditionally — If it shall please the Lord. For although he expected deliverance from the Lord, yet there having been, as we have observed, no express promise, this expectation was by no means settled, but was, as it were, suspended upon the secret purpose of God.

Calvin: Phi 2:25 - I thought it necessary to send to you Epaphroditus

25.I thought it necessary to send to you Epaphroditus. After having encouraged them by the promise of his own coming and that of Timothy, he fortifies them also for the present, by sending previously Epaphroditus, that in the mean time, while he waited the issue of his own affairs, (for this was the cause of his delay,) they might not be in want of a pastor who should take care that matters were properly managed. Now, he recommends Epaphroditus by many distinctions — that he is his brother, and helper in the affairs of the gospel — that he is his fellow-soldier, by which term he intimates what is the condition of the ministers of the gospel; that they are engaged in an incessant warfare, for Satan will not allow them to promote the gospel without maintaining a conflict. Let those, then, who prepare themselves for edifying the Church, know that war is denounced against them, and prepared. This, indeed, is common to all Christians — to be soldiers in the camp of Christ, ¹⁵⁰ for Satan is the enemy of all. It is, however, more particularly applicable to the ministers of the word, who go before the army and bear the standard. Paul, however, more especially might boast of his military service, ¹⁵¹ inasmuch as he was exercised to a very miracle in every kind of contest. He accordingly commends Epaphroditus, because he had been a companion to him in his conflicts.

The term Apostle here, as in many other passages, is taken generally to mean any evangelist, ¹⁵² unless any one prefers to understand it as meaning an ambassador sent by the Philippians, so that it may be understood as conjoining these two things — an ambassador to afford service to Paul. ¹⁵³ The former signification, however, is in my opinion more suitable. He mentions also, among other things, to his praise, that he had ministered to him in prison — a matter which will be treated of more fully ere long.

Calvin: Phi 2:26 - He longed after you

26.He longed after you. It is a sign of a true pastor, that while he was at a great distance, and was willingly detained by a pious engagement, he was nevertheless affected with concern for his flock, and a longing after them; and on learning that his sheep were distressed on his account, ¹⁵⁴ he was concerned as to their grief. On the other hand, the anxiety of the Philippians for their pastor is here discovered.

Calvin: Phi 2:27 - But God had mercy on him // But on me also, lest I should have sorrow // Two

27.But God had mercy on him. He had expressed the severity of the disease — that Epaphroditus had been sick, so that life was despaired of, in order that the goodness of God might shine forth more clearly in his restored health. It is, however, surprising that he should ascribe it to the mercy of God that Epaphroditus had had his period of life prolonged, while he had previously declared that he desired death in preference to life. (Phi 1:23.) And what were better for us than that we should remove hence to the kingdom of God, delivered from the many miseries of this world, and more especially, rescued from that bondage of sin in which he elsewhere exclaims that he is wretched, (Rom 7:24,) to attain the full enjoyment of that liberty of the Spirit, by which we become connected with the Son of God? ¹⁵⁵ It were tedious to enumerate all the things which tend to make death better than life to believers, and more to be desired. Where, then, is there any token of the mercy of God, when it does nothing but lengthen out our miseries? I answer, that all these things do not prevent this life from being, nevertheless, considered in itself, an excellent gift of God. More especially those who live to Christ are happily exercised here in hope of heavenly glory; and accordingly, as we have had occasion to see a little ago, life is gain to them. ¹⁵⁶ Besides, there is another thing, too, that is to be considered — that it is no small honor that is conferred upon us, when God glorifies himself in us; for it becomes us to look not so much to life itself, as to the end for which we live.

But on me also, lest I should have sorrow Paul acknowledges that the death of Epaphroditus would have been bitterly painful to him, and he recognises it as an instance of God’s sparing mercy toward himself, that he had been restored to health. He does not, therefore, make it his boast that he has the apathy (ἀπάθειαν) of the Stoics, as if he were a man of iron, and exempt from human affections. ¹⁵⁷ “What then!” some one will say, “where is that unconquerable magnanimity?—where is that indefatigable perseverance?” I answer, that Christian patience differs widely from philosophical obstinacy, and still more from the stubborn and fierce sterness of the Stoics. For what excellence were there in patiently enduring the cross, if there were in it no feeling of pain and bitterness? But when the consolation of God overcomes that feeling, so that we do not resist, but, on the contrary, give our back to the endurance of the rod, (Isa 50:5,) we in that case present to God a sacrifice of obedience that is acceptable to him. Thus Paul acknowledges that he felt some uneasiness and pain from his bonds, but that he nevertheless cheerfully endured these same bonds for the sake of Christ. ¹⁵⁸ He acknowledges that he would have felt the death of Epaphroditus an event hard to be endured, but he would at length have brought his temper of mind into accordance with the will of God, although all reluctance was not yet fully removed; for we give proof of our obedience, only when we bridle our depraved affections, and do not give way to the infirmity of the flesh. ¹⁵⁹

Two things, therefore, are to be observed: in the first place, that the dispositions which God originally implanted in our nature are not evil in themselves, because they do not arise from the fault of corrupt nature, but come forth from God as their Author; of this nature is the grief that is felt on occasion of the death of friends: in the second place, that Paul had many other reasons for regret in connection with the death of Epaphroditus, and that these were not merely excusable, but altogether necessary. This, in the first place, is invariable in the case of all believers, that, on occasion of the death of any one, they are reminded of the anger of God against sin; but Paul was the more affected with the loss sustained by the Church, which he saw would be deprived of a singularly good pastor at a time when the good were so few in number. Those who would have dispositions of this kind altogether subdued and eradicated, do not picture to themselves merely men of flint, but men that are fierce and savage. In the depravity of our nature, however, everything in us is so perverted, that in whatever direction our minds are bent, they always go beyond bounds. Hence it is that there is nothing that is so pure or right in itself, as not to bring with it some contagion. Nay more, Paul, as being a man, would, I do not deny, have experienced in his grief something of human error, ¹⁶⁰ for he was subject to infirmity, and required to be tried with temptations, in order that he might have occasion of victory by striving and resisting.

Calvin: Phi 2:28 - I have sent him the more carefully

28.I have sent him the more carefully. The presence of Epaphroditus was no small consolation to him; yet to such a degree did he prefer the welfare of the Philippians to his own advantage, that he says that he rejoices on occasion of his departure, because it grieved him that, on his account, he was taken away from the flock that was intrusted to him, and was reluctant to avail himself of his services, though otherwise agreeable to him, when it was at the expense of loss to them. Hence he says, that he will feel more happiness in the joy of the Philippians.

Calvin: Phi 2:29 - Receive him with all joy

29.Receive him with all joy. He employs the word all to mean sincere and abundant. He also recommends him again to the Philippians; so intent is he upon this, that all that approve themselves as good and faithful pastors may be held in the highest estimation: for he does not speak merely of one, but exhorts that all such should be held in estimation; for they are precious pearls from God’s treasuries, and the rarer they are, they are so much the more worthy of esteem. Nor can it be doubted that God often punishes our ingratitude and proud disdain, by depriving us of good pastors, when he sees that the most eminent that are given by him are ordinarily despised. Let every one, then, who is desirous that the Church should be fortified against the stratagems and assaults of wolves, make it his care, after the example of Paul, that the authority of good pastors be established; ¹⁶¹ as, on the other hand, there is nothing upon which the instruments of the devil are more intent, than on undermining it by every means in their power.

Calvin: Phi 2:30 - Because for the work of Christ

30.Because for the work of Christ. I consider this as referring to that infirmity, which he had drawn down upon himself by incessant assiduity. Hence he reckons the distemper of Epaphroditus among his excellences, as it certainly was a signal token of his ardent zeal. Sickness, indeed, is not an excellence, but it is an excellence not to spare yourself that you may serve Christ. Epaphroditus felt that his health would be in danger if he applied himself beyond measure; yet he would rather be negligent as to health than be deficient in duty; and that he may commend this conduct the more to the Philippians, he says that it was a filling up of their deficiency, ¹⁶² because, being situated at a distance, they could not furnish aid to Paul at Rome. Hence Epaphroditus, having been sent for this purpose, acted in their stead. ¹⁶³ He speaks of the services rendered to him as the work of the Lord, as assuredly there is nothing in which we can better serve God, than when we help his servants who labor for the truth of the gospel.

Defender: Phi 2:1 - bowels

The Greek word translated "bowels" actually was the word for intestines, but it was commonly also used figuratively for the deep inner affections of the heart (Col 3:12)."

Defender: Phi 2:3 - esteem other

A modern psychological ploy is to attribute many personal and social problems to individual lack of self-esteem. The Scriptures, however, urge each of us to have other-esteem, not self-esteem. Our real problem is self-centeredness and too much self-esteem. However, Paul urges us to be lowly-minded, not high-minded, seeking the good of others, not concerned with ourselves."

Defender: Phi 2:5 - this mind

As followers of Christ, we should try to think as He would think, walk as He walked (1Jo 2:6) and love as He loved. With renewed minds (Rom 12:2), we can and should have "the mind of Christ" (1Co 2:16)."

Defender: Phi 2:6 - form of God

Jesus Christ was God from eternity (Joh 1:1-3), the Creator of all things.

Defender: Phi 2:6 - not robbery

He was not fearful of losing His deity when He exchanged the outward form of God for the outward form of man; that is, He did not have to cling to His deity as a robber would his plunder. He could not cease being God. The word for robbery is used only this one time in the New Testament."

Defender: Phi 2:7 - no reputation

That is, He "emptied Himself." The Greek word is kenoo, and this self-emptying of Christ has been called the kenosis doctrine. Certain liberals have suggested that He became human in the sense that He was fallible, possibly even sinful, but such thinking is wrong and dangerous. He not only "came down from heaven," He was still "in heaven" (Joh 3:13). He was not sent down from heaven in sinful flesh but only in "the likeness of sinful flesh" (Rom 8:3). He was "made in the likeness of men" with a miraculously created human body that inherited nothing of Adam's sinful nature. Even though He exchanged the outward form of God for that of a human slave, He never stopped being "very God of very God," as the old creed expressed it."

Defender: Phi 2:8 - humbled himself

He not only stooped from the glory of heaven's throne to become a true, yet sinless, human being, but He also became like a bondservant and a guilty criminal, condemned to die in what has been said to be the most excruciatingly painful death conceivable, that of crucifixion. His obedience all through His life culminated in this ultimate act (Heb 5:8) He performed for us."

Defender: Phi 2:9 - highly exalted him

Following His death and triumphant visit to Hades ("the things under the earth" - see notes on 1Pe 3:19, 1Pe 3:20), He rose from the dead, ascended to heaven and assumed "all power in heaven and in earth" (Mat 28:18).

Defender: Phi 2:9 - a name

Literally, "the name.""

Defender: Phi 2:10 - name of Jesus

Not the name "Jesus" in and of itself, but the name given to Him, that of "Lord" (Phi 2:11). "God hath made that same Jesus ... both Lord and Christ" (Act 2:36). He is now the Lord Jesus Christ."

Defender: Phi 2:11 - confess

Those who make this confession now will be saved (Rom 10:9, Rom 10:10; Act 16:31), but all created beings, men and angels, must make it eventually, for He is Lord of all (Eph 1:20, Eph 1:21; 1Pe 3:22)."

Defender: Phi 2:12 - work out your own salvation

We are not told to work for our salvation, but to work it out in practice in our lives. Our salvation is received entirely by grace through faith, not of works (Eph 2:8, Eph 2:9). Works can no more retain salvation for us than they can achieve it in the first place, but they are the visible evidence of salvation. We have been "created" to do good works (Eph 2:10) if we are truly saved. The very next verse, in fact, assures us that God is now working in us, through His indwelling Holy Spirit."

Defender: Phi 2:14 - murmurings

To "murmur" means to "complain or grumble" (1Co 10:10). "Disputing" means "arguing." The Christian, in working out his inward salvation, is thus commanded never to complain or argue, but rather to accept the difficulties in life willingly, confident that the Lord is allowing them for good reason, as He is preparing him or her for the age to come."

Defender: Phi 2:16 - word of life

The Scriptures constitute "the word of life" in written form (Joh 6:63, Joh 6:68). Jesus Christ is "the Word of life" in human form (1Jo 1:1). The Scriptures are also called "the word of His grace" (Act 20:32), "the word of the kingdom" (Mat 13:19), "the word of promise" (Rom 9:9), "the word of faith" (Rom 10:8), "the word of reconciliation" (2Co 5:19), "the word of truth" (Eph 1:13), "the word of exhortation" (Heb 13:22), and other such marvelous titles.

Defender: Phi 2:16 - day of Christ

On "the day of Christ," see Phi 1:6."

Defender: Phi 2:21 - seek their own

This attitude, unfortunately, is characteristic of most people. In contrast, the Biblical standard is that expressed in the testimony of the Apostle Paul: "For me to live is Christ" (Phi 1:21)."

Defender: Phi 2:25 - messenger

"Messenger" here is apostolos, usually translated "apostle" (compare 2Co 8:23, where the same word is also translated "messengers"). Thus, Epaphroditus had been an "apostle" or "messenger" of the church at Philippi to Paul. Churches could send out their own "apostles" for various ministries, but to be an "apostle of Jesus Christ," one must be specifically chosen and sent directly and in person by Christ Himself, after His resurrection (see note on 1Co 9:1)."

TSK: Phi 2:1 - any consolation // if any comfort // if any fellowship // if any bowels

any consolation : Phi 3:3; Luk 2:10,Luk 2:11, Luk 2:25; Joh 14:18, Joh 14:27, Joh 15:11, Joh 16:22-24, Joh 17:13; Rom 5:1, Rom 5:2; Rom 15:12, Rom 15:13; 1Co 15:31; 2Co 1:5, 2Co 1:6, 2Co 2:14; 2Th 2:16, 2Th 2:17; Heb 6:18; 1Pe 1:6-8

if any comfort : Psa 133:1; Joh 15:10-12; Act 2:46, Act 4:32; Gal 5:22; Eph 4:30-32; Col 2:2; 1Jo 4:7, 1Jo 4:8, 1Jo 4:12, 1Jo 4:16

if any fellowship : Rom 5:5, Rom 8:9-16, Rom 8:26; 1Co 3:16, 1Co 6:19, 1Co 6:20, 1Co 12:13; 2Co 13:14; Gal 4:6; Eph 1:13, Eph 1:14, Eph 2:18-22, Eph 4:4; 1Pe 1:2, 1Pe 1:22, 1Pe 1:23; 1Jo 3:24

if any bowels : Phi 1:8; Col 3:12

TSK: Phi 2:2 - Fulfil // that // one accord

Fulfil : Phi 2:16, Phi 1:4, Phi 1:26, Phi 1:27; Joh 3:29; 2Co 2:3, 2Co 7:7; Col 2:5; 1Th 2:19, 1Th 2:20, 1Th 3:6-10; 2Th 2:13; 2Ti 1:4; Phm 1:20; 1Jo 1:3, 1Jo 1:4; 2Jo 1:4; 3Jo 1:4

that : Phi 1:27, like minded, Phi 2:20, Phi 3:15, Phi 3:16, Phi 4:2; Rom 12:16, Rom 15:5, Rom 15:6; 1Co 1:10; 2Co 13:11; 1Pe 3:8, 1Pe 3:9

one accord : Act 1:14, Act 2:1, Act 2:46, Act 5:12

TSK: Phi 2:3 - nothing // but

nothing : Phi 2:14, Phi 1:15, Phi 1:16; Pro 13:10; Rom 13:13; 1Co 3:3; 2Co 12:20; Gal 5:15, Gal 5:20,Gal 5:21, Gal 5:26; Col 3:8; 1Ti 6:4; Jam 3:14-16, Jam 4:5, Jam 4:6; 1Pe 2:1, 1Pe 2:2

but : Luk 14:7-11, Luk 18:14; Rom 12:10; 1Co 15:9; Eph 4:2, Eph 5:21; 1Pe 5:5

TSK: Phi 2:4

Mat 18:6; Rom 12:15, Rom 14:19-22, Rom 15:1; 1Co 8:9-13, 1Co 10:24, 1Co 10:32, 1Co 10:33, 1Co 12:22-26; 1Co 13:4, 1Co 13:5; 2Co 6:3, 2Co 11:29; Jam 2:8

TSK: Phi 2:5

Mat 11:29, Mat 20:26-28; Luk 22:27; Joh 13:14, Joh 13:15; Act 10:38, Act 20:35; Rom 14:15, Rom 15:3, Rom 15:5; 1Co 10:33, 1Co 11:1; Eph 5:2; 1Pe 2:21, 1Pe 4:1; 1Jo 2:6

TSK: Phi 2:6 - in // thought

in : Isa 7:14, Isa 8:8, Isa 9:6; Jer 23:6; Mic 5:2; Mat 1:23; Joh 1:1, Joh 1:2, Joh 1:18, Joh 17:5; Rom 9:5; 2Co 4:4; Col 1:15, Col 1:16; 1Ti 1:17, 1Ti 3:16; Tit 2:13; Heb 1:3, Heb 1:6, Heb 1:8; Heb 13:8

thought : Gen 32:24-30, Gen 48:15, Gen 48:16; Eze 8:2-6; Jos 5:13-15; Hos 12:3-5; Zec 13:7; Joh 5:18, Joh 5:23, Joh 8:58, Joh 8:59, Joh 10:30,Joh 10:33, Joh 10:38, Joh 14:9, Joh 20:28; Rev 1:17, Rev 1:18, Rev 21:6

TSK: Phi 2:7 - made // the form // in the // likeness

made : Psa 22:6; Isa 49:7, Isa 50:5, Isa 50:6, Isa 52:14, Isa 53:2, Isa 53:3; Dan 9:26; Zec 9:9; Mar 9:12; Rom 15:3; 2Co 8:9; Heb 2:9-18, Heb 12:2, Heb 13:3

the form : Isa 42:1, Isa 49:3, Isa 49:6, Isa 52:13, Isa 53:11; Eze 34:23, Eze 34:24; Zec 3:8; Mat 12:18; Mat 20:28; Mar 10:44, Mar 10:45; Luk 22:27; Joh 13:3-14; Rom 15:8

in the : Phi 2:6; Joh 1:14; Rom 1:3, Rom 8:3; Gal 4:4; Heb 2:14-17, Heb 4:15

likeness : or, habit

TSK: Phi 2:8 - in // he // and became // the death

in : Mat 17:2; Mar 9:2, Mar 9:3; Luk 9:29

he : Pro 15:33; Act 8:33; Heb 5:5-7, Heb 12:2

and became : Psa 40:6-8; Isa 50:5, Isa 50:6; Mat 26:39, Mat 26:42; Joh 4:34, Joh 15:10; Heb 5:8, Heb 5:9; Heb 10:7-9

the death : Deu 21:23; Psa 22:16; Joh 10:18, Joh 12:28-32, Joh 14:31; Gal 3:13; Tit 2:14; Heb 12:2; 1Pe 2:24, 1Pe 3:18

TSK: Phi 2:9 - God // given

God : Gen 3:15; Psa 2:6-12, Psa 8:5-8, Psa 45:6, Psa 45:7, Psa 69:29, Psa 69:30, Psa 72:17-19, Psa 91:14, Psa 110:1, Psa 110:5; Isa 9:7, Isa 49:6-8, Isa 52:13, Isa 53:12; Dan 2:44, Dan 2:45, Dan 7:14; Mat 11:27, Mat 28:18; Luk 10:22; Joh 3:35, Joh 3:36, Joh 5:22-27, Joh 13:3, Joh 17:1-3, Joh 17:5; Act 2:32-36, Act 5:31; Rom 14:9-11; 1Co 15:24-27; Heb 2:9, Heb 12:2; 2Pe 1:17; Rev 1:5, Rev 3:21, Rev 5:12; Rev 11:15, Rev 19:16

given : Psa 89:27; Eph 1:20-23; Col 1:18; Heb 1:4; 1Pe 3:22

TSK: Phi 2:10 - every // under

every : Gen 41:43; Isa 45:23-25; Mat 27:29, Mat 28:18; Rom 11:4, Rom 14:10,Rom 14:11; Eph 3:14; Heb 1:6; Rev 4:10, Rev 5:13, Rev 5:14

under : Mat 12:40; Joh 5:28, Joh 5:29; Eph 4:9; Rev 20:13

TSK: Phi 2:11 - every // is Lord // to the

every : Psa 18:49 *marg. Mat 10:32; Joh 9:22, Joh 12:42; Rom 10:9, Rom 15:9; 1Jo 4:2, 1Jo 4:15; 2Jo 1:7; Rev 3:5

is Lord : Psa 110:1; Jer 23:6; Luk 2:11; Joh 13:13, Joh 20:28; Act 2:36, Act 10:36; Rom 10:9-12, Rom 14:9, Rom 14:11; 1Co 8:6, 1Co 12:3, 1Co 15:47

to the : Joh 5:23, Joh 13:31, Joh 13:32, Joh 14:13, Joh 14:23, Joh 16:14, Joh 16:15, Joh 17:1; 1Pe 1:21

TSK: Phi 2:12 - my beloved // as ye // work // own // with

my beloved : Phi 4:1; 1Co 4:14; 1Pe 2:11

as ye : Phi 1:5, Phi 1:27, Phi 1:29

work : Phi 3:13, Phi 3:14; Pro 10:16, Pro 13:4; Mat 11:12, Mat 11:29; Luk 13:23, Luk 13:24; Joh 6:27-29; Rom 2:7; 1Co 9:24-27, 1Co 15:58; Gal 6:7-9; 1Th 1:3; Heb 4:11, Heb 6:10,Heb 6:11; Heb 12:1; 2Pe 1:5-10, 2Pe 3:18

own : Phi 2:19; Rom 13:11-14; 1Co 9:20-23; 2Ti 2:10

with : Ezr 10:3; Psa 2:11, Psa 119:120; Isa 66:2, Isa 66:5; Act 9:6, Act 16:29; 1Co 2:3; 2Co 7:15; Eph 6:5; Heb 4:1, Heb 12:28, Heb 12:29

TSK: Phi 2:13 - God // to will // good

God : 2Ch 30:12; Isa 26:12; Jer 31:33, Jer 32:38; Joh 3:27; Act 11:21; 2Co 3:5; Heb 13:21; Jam 1:16-18

to will : 1Ki 8:58; 1Ch 29:14-18; Ezr 1:1, Ezr 1:5, Ezr 7:27; Neh 2:4; Psa 110:3, Psa 119:36; Psa 141:4; Pro 21:1; Joh 6:45, Joh 6:65; Eph 2:4, Eph 2:5; 2Th 2:13, 2Th 2:14; Tit 3:4, Tit 3:5; 1Pe 1:3

good : Luk 12:32; Rom 9:11, Rom 9:16; Eph 1:5, Eph 1:9, Eph 1:11, Eph 2:8; 2Th 1:11; 2Ti 1:9

TSK: Phi 2:14 - without // disputings

without : Phi 2:3; Exo 16:7, Exo 16:8; Num 14:27; Psa 106:25; Mat 20:11; Mar 14:5; Act 6:1; 1Co 10:10; Jam 5:9; 1Pe 4:9; Jud 1:16

disputings : Pro 13:10, Pro 15:17, Pro 15:18; Mar 9:33, Mar 9:34; Act 15:2, Act 15:7, Act 15:39; Rom 12:18, Rom 14:1, Rom 16:17; 1Co 1:10-12, 1Co 3:3-5; 2Co 12:20; Gal 5:15, Gal 5:26; Eph 4:31, Eph 4:32; 1Th 5:13, 1Th 5:15; 1Ti 6:3-5; Heb 12:14; Jam 1:20, Jam 3:14-18, Jam 4:1; 1Pe 3:11

TSK: Phi 2:15 - blameless // and // harmless // sons // rebuke // a crooked // ye shine

blameless : Luk 1:6; 1Co 1:8; Eph 5:27; 1Th 5:23; 1Ti 3:2, 1Ti 3:10, 1Ti 5:7; Tit 1:6; 2Pe 3:14

and : Mat 10:16; Rom 16:19; Heb 7:26

harmless : or, sincere, Phi 1:10

sons : Mat 5:45, Mat 5:48; Luk 6:35; 2Co 6:17; Eph 5:1, Eph 5:2, Eph 5:7; 1Pe 1:14-17, 1Pe 2:9; 1Jo 3:1-3

rebuke : 1Ti 5:14, 1Ti 5:20; Tit 2:10,Tit 2:15; Rev 3:9

a crooked : Deu 32:5; Psa 122:5; Mat 17:17; Act 20:30; 1Pe 2:12

ye shine : or, shine ye, Isa 60:1; Mat 5:14-16; Joh 5:35; Eph 5:8

TSK: Phi 2:16 - Holding // the word // that I may // that I have

Holding : Phi 1:27; Psa 40:9, Psa 71:17; Mat 10:27; Luk 12:8; Rom 10:8-16; Rev 22:17

the word : Joh 6:63, Joh 6:68; Act 13:26; 2Ti 2:15-17; Heb 4:12; 1Pe 1:23; 1Jo 1:1

that I may : Phi 1:26; 2Co 1:14; 1Th 2:19

that I have : Isa 49:4; 1Co 9:26; Gal 2:2, Gal 4:11; 1Th 3:5

TSK: Phi 2:17 - and if // offered // the sacrifice // I joy

and if : Phi 2:30, Phi 1:20; Act 20:24, Act 21:13; 2Co 12:15; 1Th 2:8; 2Ti 4:6; 1Jo 3:16

offered : Gr. poured forth

the sacrifice : Phi 4:18; Rom 12:1, Rom 15:16; Heb 13:15, Heb 13:16; 1Pe 2:5

I joy : 2Co 7:4; Col 1:24; 1Th 3:7-9

TSK: Phi 2:18 - do

do : Phi 3:1, Phi 4:4; Eph 3:13; Jam 1:2-4

TSK: Phi 2:19 - But // to send // that I

But : or, Moreover, Phi 2:24; Jer 17:5; Mat 12:21; Rom 15:12; Eph 1:13; 2Ti 1:12 *marg. Jam 4:15; 1Pe 1:21

to send : Phi 2:23, Phi 2:25, Phi 1:1; Rom 16:21; 1Co 4:17; Eph 6:21, Eph 6:22; Col 4:8, Col 4:9; 1Th 3:2, 1Th 3:6

that I : Phi 2:28; 1Th 3:6-8; 2Th 1:3; Phm 1:5-7; 3Jo 1:3, 3Jo 1:4

TSK: Phi 2:20 - I have // likeminded

I have : Phi 2:2, Phi 2:22; Psa 55:13; Pro 31:29; Joh 10:13, Joh 12:6; 1Co 1:10,1Co 1:11; Col 4:11; 1Ti 1:2; 2Ti 1:5

likeminded : or, so dear unto me, 1Sa 18:1, 1Sa 18:3

TSK: Phi 2:21 - all // the

all : Phi 2:4; Isa 56:11; Mal 1:10; Mat 16:24; Luk 9:57-62, Luk 14:26; Act 13:13, Act 15:38; 1Co 10:24, 1Co 10:33, 1Co 13:5; 2Ti 1:15, 2Ti 3:2, 2Ti 4:10,2Ti 4:16

the : Phi 1:20,Phi 1:21; 2Co 1:5, 2Co 5:14, 2Co 5:15

TSK: Phi 2:22 - ye // as

ye : Act 16:3-12; 2Co 2:9, 2Co 8:8, 2Co 8:22, 2Co 8:24

as : Phi 2:20; 1Co 4:17; 1Ti 1:2, 1Ti 1:18; 2Ti 1:2; Tit 1:4

TSK: Phi 2:23 - so

so : 1Sa 22:3

TSK: Phi 2:24

Phi 2:19, Phi 1:25, Phi 1:26; Rom 15:28, Rom 15:29; Phm 1:22; 2Jo 1:12; 3Jo 1:14

TSK: Phi 2:25 - Epaphroditus // my brother // companion // fellowsoldier // but // and he

Epaphroditus : Phi 4:18

my brother : 2Co 2:13, 2Co 8:22; Phm 1:1

companion : Phi 4:3; 1Co 3:9; 2Co 8:23; Col 1:7, Col 4:11; 1Th 3:2; Phm 1:1, Phm 1:24

fellowsoldier : 2Ti 2:3, 2Ti 2:4; Phm 1:2

but : Pro 25:13; Joh 17:18; 2Co 8:23; Heb 3:1 *Gr.

and he : Phi 4:18; 2Co 11:7-9

TSK: Phi 2:26 - he longed // full // ye had

he longed : Phi 1:3, Phi 1:8, Phi 4:1; 2Sa 13:39; Rom 1:11; 2Co 9:14

full : Job 9:27; Psa 69:20; Pro 12:25; Isa 61:3; Mat 11:28, Mat 26:37; Rom 9:2; 1Pe 1:6

ye had : 2Sa 24:17; Joh 11:35, Joh 11:36; Act 21:13; Rom 12:15; 1Co 12:26; Gal 6:2; Eph 3:13

TSK: Phi 2:27 - nigh // but God // but on

nigh : Phi 2:30; 2Ki 20:1; Psa 107:18; Ecc 9:1, Ecc 9:2; Joh 11:3, Joh 11:4; Act 9:37

but God : Job 5:19; Psa 30:1-3, Psa 30:10,Psa 30:11, Psa 34:19, Psa 103:3, Psa 103:4, Psa 107:19-22; Isa 38:17; Isa 43:2; Act 9:39-41

but on : Isa 27:8; Jer 8:18, Jer 10:24, Jer 45:3; Hab 3:2; 1Co 10:13; 2Co 2:7

TSK: Phi 2:28 - ye see // and that

ye see : Phi 2:26; Gen 45:27, Gen 45:28, Gen 46:29, Gen 46:30, Gen 48:11; Joh 16:22; Act 20:38; 2Ti 1:4

and that : Phi 2:27; 2Co 2:3; 1Jo 1:3, 1Jo 1:4

TSK: Phi 2:29 - Receive // with // and // hold such in reputation

Receive : Mat 10:40,Mat 10:41; Luk 9:5; Joh 13:20; Rom 16:2; 1Co 16:10; 2Co 7:2; Col 4:10; 3Jo 1:10

with : Isa 52:7; Luk 2:10,Luk 2:11; Act 2:46, Act 8:8; Rom 10:15; Eph 4:9-12

and : 2Co 10:18; 1Th 5:12; Heb 13:17

hold such in reputation : or, honour such, Act 28:10; 1Co 16:18; 1Ti 5:17

TSK: Phi 2:30 - the work // nigh // unto

the work : 1Co 15:53, 1Co 16:10

nigh : Phi 2:17, Phi 2:27, Phi 1:19, Phi 1:20; Mat 25:36-40; Act 20:24; Rom 16:4; 2Co 12:15; Rev 12:11

unto : Phi 4:10,Phi 4:18; 1Co 16:17; Phm 1:13

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Phi 2:1 - Phi 2:1,2 // Phi 2:3 // Phi 2:4-8 // Phi 2:9-11 // Phi 2:12,13 // Phi 2:14,15 // Phi 2:16-18 // Phi 2:19,20 // Phi 2:21-30 // If there be therefore any consolation in Christ // consolation in Christ // If any comfort of love // If any fellowship of the Spirit // If any bowels and mercies

Phi 2:1,2 Paul earnestly recommends to the Philippians mutual

love and union,

Phi 2:3 lowliness of mind,

Phi 2:4-8 and that charitable condescension for the good of

others, exemplified in the life and death of Christ,

Phi 2:9-11 for which God had exalted him to be Lord of all.

Phi 2:12,13 He exhorteth them to carefulness in working out their

own salvation,

Phi 2:14,15 to obey the will of God cheerfully and universally,

that so they might distinguish themselves from the

rest of the world by a bright example of virtue,

Phi 2:16-18 and by their steadiness give him, cause to rejoice in

the success of his labours, who would gladly lay down

his life to serve them.

Phi 2:19,20 He hopeth to send Timothy to them shortly, whom he

greatly commendeth,

Phi 2:21-30 as he doth the affection and zeal of Epaphroditus,

whom he sendeth, with this Epistle.

The apostle, reassuming his exhortation in the former chapter to unanimity, Phi 1:27 , doth here, by way of inference from what went immediately before, press them in a very affectionate manner, with a kind of rhetorical relation, and obtestation, as it were, adjure them.

If there be therefore any consolation in Christ if any such exhortation, (as the word is rendered, Act 13:15 1Th 2:3 1Ti 4:13 ), in the name of Christ, might avail with them to cheer him and one another by their loving concord and being unanimous. Or as we, rendering it consolation; ; so Rom 15:4 2Co 1:4 If, which he may well suppose, and strongly affirm that he took it for granted, the main body of them had in some measure found by his ministry, what he here moves them to complete, compare Phi 1:6,7,27in expectation to find more of what they had experimented, whatever indisposition might have crept upon some by the insinuations of the false apostles; yet, this

consolation in Christ may be considered either:

1. Actively: q.d. If ye would comfort me afflicted, in the concerns of Christ, or if ye have any Christian comfort which doth only proceed from those that are in Christ, (not from moral philosophy), or which is wont to be in those who worship the same Christ, let me his apostle be a partaker thereof. Or:

2. Passively, 2Co 7:4,6 Phm 1:7 : If you, being in Christ, find any consolation against your afflictions, forasmuch as you have receivcd it by my ministry, we, being both in suffering circumstances, should be further comforted by a sweet agreement.

If any comfort of love the Syriac renders it, any speaking to the heart, any solace from good and comfortable words did reach your hearts, Joh 11:19,31 1Co 14:3 1Th 2:11 5:14 , cheered with the love of God or Christ, or the brethren: or refreshed with my love to you, Phi 1:8,9 ; or would that I should be conforted with your love to me, (as he himself and others were with the gracious affections of the Corinthians, 2Co 7:7 ), which ye ought unfeignedly.

If any fellowship of the Spirit if ye have any communion with me in the graces of the Spirit, and stand fast in one spirit, Phi 1:27 , and would show that you do persevere in the same Spirit, 1Co 12:4 , which acts in all the members of the mystical body of Christ, that do in him their Head partake of it.

If any bowels and mercies if ye are duly affected with any real sympathy and commiseration towards me in my bonds for Christ, such inward affections as were moving in him towards them; Phi 1:8 , with Luk 1:78 2Co 7:15 Col 3:12 ; the latter word emphatically expressing the sense of the metaphor in the former. Then he, having thus pathetically urged these arguments, and closely followed them to embrace the matter proposed, puts them upon.

Poole: Phi 2:2 - Fulfil ye my joy // That ye be like-minded // Having the same love // Being of one accord // Of one mind

Fulfil ye my joy viz. the exercise of those graces he had been joyful for, which would be an addition to that joy he had for them, and the making of it much more abundant, contributing as much as the friends of the Bridegroom here can to the completing of it, Joh 3:29 .

That ye be like-minded which is when they believe and affect the same things, agreeable to the mind of God, Phi 3:15 Act 4:32 Rom 12:16 2Co 13:11 .

Having the same love having the same mutual sincere charity, Eph 4:2 Col 3:14 .

Being of one accord being unanimous in their honest designs, Joh 17:22 1Pe 3:8 .

Of one mind agreeing as to the main in the same judgment and opinion, to promote the interest of Christ, 1Co 1:10 Gal 5:7,10 .

Poole: Phi 2:3 - Let nothing be done through strife or vain-glory // But in lowliness of mind let each esteem other better than themselves // Question

Here, the better to engage them to embrace what he had so pathetically exhorted them to, he doth dissuade them from animosity, an affectation of applause, and self-seeking; and direct them to modesty and self-denial.

Let nothing be done through strife or vain-glory intitnating, they should by no means indulge all inordinate affection to strive and quarrel with one another, provoking each other by an ambitious emulation to cross or excel others; this arguing a carnal temper, opposite to true Christianity, Phi 2:14 Rom 2:8 Gal 5:16,24,26 , being the very bane of true Christian concord, Rom 13:13 Jam 3:16 , and destructive to faith, Joh 5:44 2Co 12:20 .

But in lowliness of mind let each esteem other better than themselves but cherish and exercise true Christian modesty and meekness, (which is of another kind than that the heathen philosophers did prescribe), in a due preference of each other, Mat 11:29 Rom 12:10 Eph 4:2 5:21 1Pe 5:5 ; as the apostle himself gave example, 1Co 15:8,9 .

Question. If any say: How is this consistent with what the apostle writes to them to think of praise and good report, Phi 4:8 , and of himself, not a whit, and nothing, behind the very chiefest apostles? 2Co 11:5 12:11 ; and further, how can some think others better than themselves in truth, unless they reckon good evil and evil good? I answer,

1. Be sure Christian modesty and real humility, with prudence and mildness, are very commendable graces, and in the sight of God of great price, 1Pe 3:4 . And therefore what he doth afterwards exhort to in this Epistle, doth very well agree with what he doth write here; where:

2. He is treating of grace and godliness, whereas in those places to the Corinthians he writes of some certain gifts, which, by reason of the insinuations of false apostles against him, he was necessitated, in magnifying of his apostolical office and authority, 2Co 10:8 , to mention, being as it were compelled to it by the ingratitude of some of them at Corinth who had been influenced by the false apostles, 2Co 12:5,6 ; yet you may see there, he doth not glory of himself, or his person, but acknowledges his infirmities, 2Co 11:30 , and that unfeignedly, speaking the truth every where, 2Co 12:6 , which he makes evident to them from the nature of the thing itself, 2Co 10:12,13,15,16 12:12 ; appealing to God, as witness in the case, 2Co 11:31 , referring all the glorying the, put him upon, to the grace of God through Christ, 1Co 15:10 2Co 11:31 , when they had cast contempt on his ministry, 2Co 10:10-13,18 . So that in respect of gifts and external privileges, wherein are distinctions of superiors and inferiors, Phi 3:4 , he doth not urge that every Christian should prefer every other to himself, wherein it is evident there is a real difference; but in respect of the persons, the honesty and piety of others in God’ s sight, (lest a man, by thinking himself something when he is nothing, should deceive himself; Gal 6:3 ), since in his judgment they may be endowed with some hidden quality we know not of, and be accepted with him. Hence:

3. Our estimation and preference of others to ourselves, who as Christian brethren are obliged to serve one another, Gal 5:13 , is not taken simply, and with an absolute judgment, as if it were necessary to give them the pre-eminence in all things: but, as to this, that a man may think there is some defect in himself, which it may be is not in another; or with a suspense; Perhaps he is not better in truth, but considering my heart is deceitful, and possibly he may be more without guile, I judge it not meet to prefer myself to him God-ward; but seeing mine own black legs, and being bound in love to confess mine own and cover the infirmities of my brother, who labours to walk answerably to his profession, it is safe for me to prefer him, who may have some good latent which I have not, and whereupon he is to be esteemed by me. Wherefore:

4. The right management of the duty which the apostle calls for to preserve unanimity, depends upon a right and due estimation of God’ s divers gifts and graces which flow from the same Spirit, 1Co 12:4 , and a humble sense of our own infirmities: so that however one Christian may excel with some singular endowments, yet he ought to think they were not bestowed upon him that he should be puffed up, or value himself above what is meet upon that account before God, being he hath received them of God, 1Co 4:7 , but judge himself for his own defectiveness and faultiness, which will afford himself matter of abasement and humility; when yet with respect to others, whose hearts he knows not, he in charity thinketh the best, 1Co 13:4,5 ; and if in this case he should be mistaken, his modest apprehensions would be acceptable to God (designing to approve that which he doth) and profitable to himself. To engage theln further unto Christian concord, he here directs them as to their aim and scope, (according to the import of the word), that it should not be their own private interest, but the common good of Christianity, becoming those who have true Christian love, 1Co 10:24 13:5 ; not as if he did disallow providing for their own, 1Ti 5:8 , or studying to be quiet, and doing their own business, 1Th 4:11 ; but that every member of Christ, while he considers his own gifts, graces, honour, and advantage, would remember that he is not born only to serve himself or Pharisaically to conceit well of himself in the contempt of others, Luk 18:11 ; but also, and that much rather, he should consider his relation to the Head, and every other member of the body, and so consult the gifts, graces, honour, and edification of others, especially when more eminently useful, knowing that members should have the same care one for another, 1Co 12:24-28 .

Poole: Phi 2:4-5

Ver. 4,5. Let most translations do express the causal or rather illative Greek particle, which ours doth here omit as an expletive. However, the apostle doth urge them to the exercise of self-denial, mutual love, and a hearty condescension to one another, from the great example of Jesus Christ, 2Co 8:9 : that so the mind which was in Christ may be perceived in us, who, if spiritual, judge all things and have the mind of Christ; being enlightened by the same Spirit, we do judge as he coming in the flesh did: or: Let the same affection be found in you that was really in him, Mat 11:28 Joh 13:15 .

Poole: Phi 2:5 - See Poole on "Phi 2:5"

See Poole on "Phi 2:5"

Poole: Phi 2:6 - Who // Being // In the form of God // being // in the form of God // thought it not // Thought it not robbery // To be equal with God

Who i.e. relative to Christ Jesus, the eternal Son of God by nature, very God extant with his Father before the beginning, Joh 1:1 Gal 4:4 1Ti 3:16 6:14-16 Tit 2:13 ; the express image and character of his Father’ s person, which implies a peculiar subsistence distinct from the subsistence of his Father, Joh 8:42 2Co 4:4 Col 1:15 Heb 1:3 ; concerning whom, every word that follows, by reason of the Socinians, and some Lutherans, is to be well weighed.

Being i.e. subsisting, in opposition to taking or assuming, Phi 2:7 ; and therefore doth firmly prove Christ pro-existing in another nature to his so doing, namely, his actual existing of himself in the same essence and glory he had from eternity with the Father, Joh 1:1,2 17:5 2Co 8:9 Rev 1:4,8,11 .

In the form of God to understand which clearly:

1. The word

form though it may sometimes note somewhat outward, and so infer the glory of Christ’ s miracles, yet we do not find it any where so used in Scripture: it is true it is once used there for the outward visage, Mar 16:12 , which had excelling splendour and beauty, giving occasion to conceive majesty in the person, Mat 27:2 2Pe 1:16 , (however, his resplendent garments could not be accounted the form of God, ) yet being, Luke saith, Luk 24:16 , the eyes of the persons which saw were holden, that for a time they could not acknowledge him, it argues that the appearance Mark speaks of noted only an accidental form.

2. Whereas the

being or subsisting Paul here speaks of, respects (what the best philosophers in their most usual way of speaking do) the essential form, with the glory of it, since the verbs, in other scriptures of the same origin, signify somewhat inward and not conspicuous, Rom 12:2 2Co 3:18 Gal 4:19 ; especially when there is a cogent reason for it here, considering the form of God, in opposition to the form of a servant afterward, and in conjunction with equality to God, which implies the same essence and nature, Isa 40:25 46:5 , it being impossible there should be any proportion or equality between infinite and finite, eternal and temporal, uncreate and create, by nature God and by nature not God, Gal 4:4,8 , unto which the only living and true God will not suffer his glory to be given. Neither indeed can he deny himself who is one, and besides whom there is no other true God, or God by nature, Deu 4:35 6:4 2Ti 2:13 ; who only doeth wondrous things, Psa 72:18 : for to all Divine operations a Divine power is requisite, which is inseparable from the most simple essence and its properties.

Being or subsisting,

in the form of God imports not Christ’ s appearance in exerting of God’ s power, but his real and actual existence in the Divine essence, not in accidents, wherein nothing doth subsist: neither the vulgar nor learned do use to say any one doth subsist, but appear, in an outward habit; why then should any conceit the apostle means so? The Gentiles might speak of their gods appearing; but then, even they thought the Deity was one thing, and the habit or figure under which, or in which, it appeared was another Act 14:11 : so that subsisting in the form intimates in the nature and essence of God, not barely, but as it were clothed with properties and glory. For the apostle here treats of Christ’ s condescension, proceeding from his actual existence, as the term wherein he is co-eternal and co-equal to God the Father, before he abated himself with respect unto us. For he says not the form of God was in Christ, (however that might be truly said), that the adversaries might not have occasion to say only there was somewhat in Christ like unto God; but he speaks of that wherein Christ was, viz. in the form of God, and so that form is predicated of God, as his essence and nature, and can be no other thing. None can rationally imagine that God was an external figure, wherein Christ was subsisting. For subsistence implies some peculiarity relating to the substance of a certain thing, whence we may conclude the Son to be of the same (not only of like) substance with the Father, considering what significantly follows. He

thought it not esteemed, counted, held (so the word is used, Phi 2:3 3:7,8 1Th 5:13 2Th 3:15 1Ti 1:12 1Ti 6:1 Heb 10:29 11:26 ), it not

robbery it being his right by eternal generation; i.e. he did not judge it any wrong or usurpation, on that account of his being in the form of God, to be equal to his Father, being a subsistent in the same nature and essence with him. From openly showing equal majesty with whom he did not for a time abstain, in that he could reckon this robbery, as if such majesty were that which did not agree to his nature, ever presupposing this inherent right, to his great condescension, or abasing himself, which follows as the term to which: or, he resolved for a time not to show himself in that glory which was his own right, but freely condescended to the veiling of it. He did not really forego (neither was it possible he should) any thing of his Divine glory, being the Son of God still, without any robbery or rapine, equal to his Father in power and glory, Joh 10:33 1Jo 5:7,20 .

Thought it not robbery Paul doth not say, (as the Arians of old would pervert his sense), he robbed not, or snatched not, held not fast equality with God; or, (as the Socinians since), Christ thought not to do this robbery to God, or commit this rape upon God, so as that he should be equal to him, but acknowledged he had it of the free gift of God, chopping in the adversative particle, but, where it really is not: whereas we read not in the sacred text, he thought not to do this robbery, but, he thought it not robbery to be equal to God; which two are vastly different, even as much as to have the Godhead by usurpation, and to have it by nature. In the former it is, q.d. Christ did not rob or snatch away the equality; in the latter, the equality which Christ had with God, he thought it no robbery; he reputed not the empire he might have always continued in the exercise of, equal with the Father, as a thing usurped, or taken by force (as one doth hold that he hath taken by spoil, making show of it). For when he had said he had subsisted in the form of God, he could (before he condescended) say also, he was equal to God, i.e. the Father, without any robbery, rapine, or usurpation. And if Socinus urge that it is absurd and false in any sense to say, God thought he had robbed, or taken by robbery, the Divine essence; then this contradictory, God thought not he took by robbery the Divine essence, is rational and true; as when it is said, God cannot lie, or God changeth not, as 1Sa 15:29 Isa 55:8 Mal 3:6 . What things are denied of God, do not imply the opposites are affirmed of him. The particle but, which follows in its proper place before made himself of no reputation, may be fairly joined with this sense. For if Christ should know that by rapine and unjust usurpation he was equal to God, (as likely the attempt to be so was the sin of our first parents, which robbery of theirs Christ came to expiate), he had not emptied himself, nor vouchsafed to abase himself.

To be equal with God neither is Christ said to be equal to God only in respect of his works, (which yet argue the same cause and principle, Joh 5:19,21,23,26,27 10:37 ), but absolutely, he thought it not robbery to be altogether equal with God, as subsisting in the same nature and essence, the original phrase connoting an exact parity. All the things of Christ (though he chose to have some of them veiled for a time) are equal to God; so some expound the neuter plural emphatically, (as usual amongst the Greeks), to answer the masculine singular foregoing, to express the ineffable sameness of the nature and essence of the Divine subsistents. It may be read: He counted it no robbery that those things which are his own should be equal to God, i.e. the Father; or rather, that he himself should in all things be equal or peer to God. For had Christ been only equal by a delegated power from God, why should the Jews have consulted to kill him, for making himself equal with God? Which with them was all one as to make himself God, Joh 5:18 10:33 . But that he spake of his eternal generation, as owning him for his own Father, with whom he did work miracles, even as the Father did in his own name, by his own power, of himself, for his own glory: neither will the evangelist’ s saying: The Son can do nothing of himself, Joh 5:19 , infer an inequality with the Father, when what he doth is equally perfect in power and glory with the Father’ s, whence, as son, he hath it by nature. For (looking lower) though every son receives from his father human nature, yet he is not less a man than his father, or his father more a man than he; the son having a being of the same perfection which is naturally in both. However the Father, to whom Christ is in subordination as the Son, and in office a servant, undertaking the work of mediation, may be said to be greater than the Son, that can only be understood with respect to the order of their working, if we compare texts, Joh 14:28 16:13-15 . Neither, when Christ accounted it not robbery to be equal with God, is he said (as the adversaries urge) to be equal to himself, but to another person, viz. God the Father. Things may be equal which are so diverse, that yet they may be one in some common respect wherein they agree: wherefore when Christ is said to be equal with the Father, he is distinguished from him in person and subsistence, yet not in essence, wherein it is his due to be his equal, and therefore one.

Poole: Phi 2:7 - But // Made himself of no reputation // the form of a servant // And took upon him the form of a servant // in the likeness of sinful flesh

But some expound this particle as a discretive, others an adversative, or redditive.

Made himself of no reputation i.e. most wittingly emptied himself, or abated himself, of the all fulness of glory he had equally with God the Father, that, considering the disproportion between the creature and the Creator, he, in the eyes of those amongst whom he tabernacled, appeared to have nothing of reputation left him, Dan 9:26 . It is not said the form of God was cut off, or did empty itself; but he who did suffer in the form of God, made himself of no account, did empty, abate, or abase himself, (so the apostle elsewhere actively and passively useth the word, 1Co 11:15 , with 2Co 9:3 ), and that indeed while subsisting in the form of God, (according to agreement, Zec 6:15 13:7 ), not by laying aside the nature of God, but in some other way, i.e. his own way, kept secret till he was pleased to manifest it, Rom 16:25 Col 1:26 ; by freely coming in the flesh, 1Ti 3:16 Heb 10:7 ; which is such an astonishing wonder, and mysterious abasement, as gains the greatest veneration from his saints. Thus for a little time laying aside, at his own pleasure withdrawing, and going aside from his glorious majesty, he lessened himself for the salvation of his people. He had a liberty not to show his majesty, fulness, and glory during his pleasure, so that he could (as to our eyes) contract and shadow it, Joh 1:14 Col 2:9 . His condescension was free, and unconstrained with the consent of his Father, Joh 3:13 ; so that thongh the Scripture saith: The Most High dwelleth not in temples made with hands, 1Ki 8:27 Isa 66:1 Mar 5:7 Act 7:48 , yet the Son of the Highest can, at his own pleasure, show or eclipse his own glorious brightness, abate or let out his fulness, exalt or abase himself in respect of us. However, in his own simple and absolute nature, he be without variableness or shadow of turning, Jam 1:17 being his Father’ s equal, and so abides most simple and immutable; yet respectively to his state, and what he had to manage for the redemption of lost man, with regard to the discovery he made of himself in the revelation of his Divine properties, the acknowledgment and celebration of them by the creatures, he emptied himself, not by ceasing to be what he was before, equal with his Father, or laying down the essential form of God, according to which he was equal to God; but by taking

the form of a servant wherein he was like to men, i.e. assuming something to himself he had not before, viz. the human nature; veiling himself, as the sun is said to be veiled, not in itself but in regard of the intervening cloud, Mat 27:39-45 ; what could hinder that he should not manifest his excellency now more, then less clearly; men one while acknowledging and praising it, another while neither acknowledging nor praising of it, then again praising of it, yet more sparingly? He, by taking the form of a mean man, might so obscure the dignity of his person, as to the acknowledgment of him to be the Son of God, equal with his Father, that in vouching himself to be so he might be accounted a blasphemer; Joh 10:36 ; and, during that appearance, not seem to be the Most High; even as a king, by laying aside the tokens of his royalty, and putting on the habit of a merchant, when all the while he ceaseth not to be king, or the highest in his own dominions. Hence the Most High may be considered, either in regard of his nature, wherein he holdeth the highest degree of perfection, or in regard of those personal acts he performs in the business of our salvation. In the former, Christ is the Most High; in the latter, our Mediator. So the form of God was the term from which, and the form of a servant the term to which, he moved in his demission, or abasement; which did not simply lie in an assumption or union of the human nature to the Divine, for this doth abide still in Christ highly exalted, but in taking the form of a servant, which with the human nature he took, by being sent forth, made of a woman, under the law, Gal 4:4 , but by his resurrection and glorification, lest that relation or habit of a servant, (being such a one who was also a Son, and a Lord, Heb 1:2 , with Heb 3:6 ), when yet he retains the human nature still. As therefore he was of the seed of David according to the flesh, Rom 1:3 , though before he had not flesh; so he took the form of a servant in the likeness of man, according to his human nature, although before he took that form he could not have human nature: he did not annihilate any thing he was before, only, of his own accord, bowed down himself, and veiled his own glory, in taking our nature, therein to be a servant unto death.

And took upon him the form of a servant taking, (in the Greek, without any copulative and before it), in opposition to being, or subsisting; he was in the form of God, which he had before, and took this, which he had not then, into the unity of his subsistence, by a personal union, Heb 2:16 . He was the servant of God, Isa 42:1 Mat 20:28 , in the whole work of his condescension, which was gradual, else the apostle’ s art to engage the Philippians to condescension had not been cogent from Christ’ s example. For:

1. He being increate, did assume to himself a created (not angelical, but) human nature with no reputation, in that regard taking the form of a servant, wherein he was like a man, as the next clause explains this. It was an infinite, inconceivable condescension of the Son of God, to take our nature into union with himself, whereby he who was very God, in all things like unto his Father, became like unto us in all things, sin only excepted, Rom 8:3 Heb 2:17 . Hence:

2. He did not immediately advance the nature he took into glory, but became a servant in it to his Father, to perform the most difficult service that ever God had to do in the world; he was not only

in the likeness of sinful flesh as soon as a man, Rom 8:3 , of the seed of Abraham, Heb 2:11-16 ; but subject to the law, Luk 2:42,51 Ga 4:4 , in a mean condition from his birth, despicable in the judgment of the world, his mother poor, &c., Isa 53:2,3 Mt 2:14 8:20 13:55 Mar 6:3 Luk 2:7,22,24 22:27 ; so that in finishing his work he was exposed to scorn, Psa 22:6,7 Isa 53:1,2 ; however, all the relation of his service was to God the Father, as his antecedent correlate.

To the further clearing of what went before, the apostle adds, in the likeness, or habit, of men, without any copulative particle, by apposition for fuller explication, (compare forecited parallel places), connoting his employment, (rather than condition), having a true body and a reasonable soul for this purpose, according to the prophecy, to be servant to his Father, Isa 42:1 . And if the adversaries say: He only took on him the form of a servant, when he suffered himself to be beaten, &c.; it is easily answered: These were only consequents upon the form of a servant; one may be a servant, and yet not beaten; and when they so treated our Saviour, he acconnted it dealing with him as a malefactor, Luk 22:52 . Christ obeyed not men, but God the Father, to whom alone he was servant, when made man, Psa 40:6-8 . It is the nature of lord and servant, to relate to each other. Every servant is a man (brutes are not servants). Labouring in service accompanies the human nature, which is common to Christ with other men, on whom it crept by the fall: Christ regards none others’ will but the will of his Father, how hard soever it was, even to the laying down of his life for the reconciling of his church to him. And be sure he died as a man, and not only in the habit of a servant. Only in human nature could he (as it follows without a particle in the Greek) be made like unto men, or in the likeness and habit of men. The Hellenists do use words of similitude, when they design sameness, or the thing itself, and that indeed essentially. For however it be urged, that likeness be opposed to the same, and that which is true, Joh 9:9 , yet not always; as one egg is like to another, there is convenience in quality, and that in substance is included. Christ is like to other men in human properties, and an afflicted state, so that sameness of nature cannot be denied, Rom 8:3 Heb 2:16,17 ; or rather sameness of kind, though not of number, it being by a synecdoche to be understood generally, Gen 1:3 Mat 1:16 Joh 1:14 Heb 4:15 1Jo 1:1 1Jo 4:2,3 . The properties of human nature are of the essence he took, who was found in habit as a man, when yet he was separate from sinners, 2Co 5:21 , with Heb 7:26 ; yet the apostle’ s business here, is not of Christ’ s sinlessness in that condition, but of his condescending love, in taking on him that condition, being sent in the likeness of sinful flesh, yet without sin. It is a likeness of nature to all men, and not a likeness of innocency only to the first, Gen 5:1 , that Paul here speaks of: And as it is said, Joh 1:14 : The Word was made flesh; so here, Christ is made in the likeness of men, that we may understand it is the same numerical person, who was in the form of God, that was made man; the abasement of God-man being so great, that he was made like to man, i.e. to mere and bare man, though he was more. Nor only did he appear in many forms, (as might be under the Old Testament), or was joined to man, but personally assumed a true body and a reasonable soul, and so was very man, as well as very God. For when it is not said simply made man, but with that addition, in the likeness, it is done to a notable limitation of his station on each part; on God’ s part it imports, Christ did not lay aside the Divine nature, but only (veiled) his majesty and power; on man’ s, to exclude sin, viz. that he was true man, yet only like to all other men. But what is now the natural affection of all men from the fall of Adam, and is an infirmity and abatement, as to that, he was without sin, and only in the likeness of sinful flesh.

Poole: Phi 2:8 - Man // He humbled himself // And became obedient unto death // unto death

To be found is a mere Hebraism, not unusual in the New Testament, not importing auy question of the thing, but only the thing certainly happening beyond expectation. It notes here, not his being apprehended of the soldiers when betrayed by Judas, being before his humble obedience, but his being, and really appearing to be, (as the Greek word is elsewhere used, Phi 3:9 Gen 5:24 2Co 5:3 Gal 2:17 Heb 11:5 , with 1Pe 1:7 ), as a man, simply considered, among men, which was before his being scourged, &c. consequent upon his apprehension. Now being made man, not reserved for a time, like the angels, for heaven itself and the view of angels; neither, from the privilege of the first man, (which Adam could not keep), did he reserve himself for the inhabiting of Paradise only: but, after the manner of men, he stayed in this earth amongst and conversed with them, and therefore is said to be in the fashion of men, or as a man; whereby his habit and deportment is more especially expressed, as his essence in the foregoing phrase.

Man here, is considered according to what is proper unto human nature, not having the article prefixed, as if it connoted the first man, Adam, only man as man; the particle as, here, not intimating only likeness, without reality of nature, (as the Marcionites conceited), but as a confirming and assuring particle, noting certainty, Joh 1:14 . Some indeed take fashion more strictly, as noting only the external figure of Christ’ s body; others, more largely and commodiously, for the whole outward species of human nature: whence the truth of the human nature shined out, not only in the figure and matter of the body, with true flesh and bones, the habit of his members, mouth, eyes, &c., that he might be seen and touched, 1Jo 1:1 , as he himself allegeth, Luk 24:39 Joh 20:20,27 , growing in wisdom and stature, Luk 2:52 ; but his labouring with hunger, thirst, and weariness, eating, drinking, sleeping, watching, speaking, gestures, being moved with pity, sorrow, joy, weeping, in all which his human nature was evidenced of God, and easily found of men who conversed with him, Joh 4:29 9:11 18:22 . What the Socinians urge, that this gainsays his being incarnate, from Samson’ s saying, I shall be weak, and be as another man, Jud 16:7,11 ; there is no strength in the allegation, that Samson, of Dan’ s tribe, Jud 13:2 , should be compared with Christ coming from heaven, (as they themselves do not deny), found in fashion as a man: because Samson, being stronger than a hundred men, if he were dealt so and so withal would become as other men, (for that is the import of the words), no stronger than any other man, Jud 16:17 ; whereas here, it is not said as one, any, or every, but simply as a man: and from those in power dying as other men, Psa 82:7 . When they scoffingly ask: Doth it evidence these to be incarnate? It is answered: Though he who was strong as many became weak as any one man; they who live in power die in weakness, as other men do, and are not said to be incarnate: yet he who, being equal with God, took on him the form of a servant, and was in this world a very man, may very well be said to be incarnate, 1Ti 3:16 .

He humbled himself he doth not say he was humbled or depressed by the just judgment of God, but of himself, voluntarily, on his own accord, without any constraint. He did really submit himself to the will of his Father, unto whom he was a servant, both in regard of the Divine nature, which he veiled, and also the human in his whole life, Luk 1:48 , both outwardly and inwardly, Phi 2:5 , in thoughts and affections, as well as actions and passions: wholly yielding his own will and appetite to God, by a patient subjection to affliction, not in showing humility only, but really undergoing it. For we find this low degree of his humiliation opposed to his superexaltation, in the following verse, and agreeing with what Isaiah prophesied of him, Isa 53:7 , expounded by Philip, Act 8:32 .

And became obedient unto death without the copulative in the Greek, and expressing the manner of his humiliation, being of his own free will, and not by any force; made obedient, i.e. to God, ( Not my will, but thine be done ), to others, parents and magistrates, for God, according to the prescript of his law and will, in his life-time

unto death and in death; unto being taken here, not exclusively, but inclusively, for the further amplification of the obedience, Mat 26:42 Joh 4:34 8:29,46 Heb 10:9 . Had he staid in his life for degrees of obedience, his condescension had been admirable, but that he should submit to a penal and painful death, (taking in his burial, and abiding in a separate state till the third day), this is stupendous: aggravated by the shame of dying on the cross, willingly and meekly yielding himself, though a Son, to that ignominious, cursed death, Deu 21:23 Act 5:30 Gal 3:10,13 Heb 12:2 ; far more reproachful than beheading, hanging, or burning; out of unspeakable love, to bring us nigh unto God, Rom 5:19 Col 2:14 1Pe 2:24 3:18 . Upon these considerations, how should Christians in mutual love condescend to each other!

Poole: Phi 2:9 - Wherefore // God also hath highly exalted him // And given him a name

Wherefore some take this particle illatively, connoting the consequent of Christ’ s exaltation, upon his antecedent humiliation, as elsewhere, Joh 10:17 Act 20:26 Heb 3:7 2Pe 1:10 ; the apostle showing the sequel of his sufferings to be glory, according to that of Luk 24:26 . This the Ethiopic version favours. Christ respecting not himself, but us, and our good, the glory that he had eternally, but veiled for a time, emerging (as the sun out of a cloud) upon his finishing the work his Father gave him to do, Joh 17:5 Rom 9:5 . Others take the particle causally, intimating Christ’ s meriting his own exaltation and our salvation, and his accepting of superexcellent glory as a reward of his unparalleled obedience, though he might have challenged it by virtue of the personal union, Heb 13:20 , with Heb 12:2 : obedience superior to angels’ required a recompence superior to their glory, and Christ might, upon his exquisite obedience, demand his own mediatory glory, as being our Head, and that being the beginning and cause of ours. However, whether the particle of order note that of consequence, or causality, or both, there is no need of controversy, (because of the communication of properties), since the person of Christ, as God-man, was glorified.

God also hath highly exalted him the Greek elegancy imports superexalted, or exalted with all exaltation, answering to his gradual humiliation; above the grave in his resurrection, the earth in his ascension, and above the heavens, at his Father’ s right hand, upon the throne of his glory, to judge the world, Eph 1:20-22 4:10 .

And given him a name: some take name literally, restraining it to Jesus, but those letters and syllables are not above every name, it being common to others, Ezr 2:2 10:18 Hag 1:1 Act 7:45 Col 4:11 Heb 4:8 , though upon a different account it was to Christ, even before his incarnation, Luk 1:31 . Others, for the name of the only begotten Son of God the Father, Joh 1:14 , (with Heb 1:4 , and Heb 5:8 ), who was more eminently manifested in his exaltation, to angels and to men, than before. Others, not for any title, but the thing consequent upon his humiliation, surpassing that of all creatures, potentates on earth, and angels in heaven, Eph 1:20,21 . Name imports power, Act 3:6 4:7 Rev 5:12 ; of the Christ, the Saviour, Mat 12:21 Joh 4:42 Act 4:11,12 10:43 , at God’ s right hand, where he living to intercede, makes all comfortable to us, who in his name alone do believe, pray, praise, and do all that shall find acceptance, Mat 18:20 28:19 Joh 1:12 3:18 14:13 Rom 10:13,14 Col 3:17 . Power to confer all for the good of his church being given him upon his death, when with respect to the creatures he received a glory, not in regard of himself, and in itself, but in regard of its patefaction to others; from which glory, during the time of his humiliation, he had by a voluntary dispensation abstained; and the exercise of that authority conferred upon him as Mediator in that human nature, he had so obediently subjected himself to the cross. Though as God there was a manifestation, yet there was no intrinsical addition of glory; he did as man receive the name, or glory, he had from all eternity as God. So that the name or glory given relates to him according to both natures, as Mediator, God-man: not as God, so he could not be exalted at all, being the Most High; not as mere man, so a creature is not capable of Divine worship, which in what follows is expressly required to be given to him, who is superexalted by God’ s right hand, above every name, and every thing known by any name, Act 2:24,33,36 5:31 1Co 15:25 Rev 17:14 , with Rev 19:16 .

Poole: Phi 2:10 - At the name of Jesus // Jesus // Every knee should bow // Of things in heaven // And things in earth // And things under the earth

At the name of Jesus in the old translation by bishops in Queen Elizabeth’ s time, (and some say in the manuscripts of this), it is in the name. However, in ours now, it is not appositively, at the name Jesus; but constructively, of Jesus, intimating, that the power, glory, and majesty of him who hath that name, unto which every knee is bowed, is that name which is above every name; which would not hold true, if the name were taken for the very word

Jesus that (as before) being common to others in Hebrew, Greek, and Latin, yea, and English. Besides, neither in letters, nor syllables, nor sound, nor time, hath that word any thing above other words.

Every knee should bow: bowing of the knee is meant metonymically, and metaphorically, because some of those hereafter named, from whom the homage is due, have neither knees nor tongues, yet must, either willingly or by constraint, yield subjection and obedience to the sovereign authority of Christ, here and hereafter, Mat 11:27 28:18 Joh 5:22,23 Ac 3:15 ; all creatures being made subject to him, Heb 2:8 . Some of the papists, searching for their subterraneous, fictitious purgatory, would restrain it to men, but that would straiten and diminish the august glory of Christ, exalted above every name, who had, even here in his humiliation, homage from unclean spirits, Mar 5:6,7,10,12 Lu 8:31 Jam 2:19 ; how much more when at his tribunal his consummate glory shall be manifest to all! Which the apostle hath ultimately a reference to, according to the evangelist, Mat 16:27 24:30 . Then shall his equality with his Father, and his superlative glory as Mediator, be manifested to all, good and bad, angels as well as men, who shall be subjected to his sovereign Majesty, as the Lord God omnipotent; the good willingly, and the bad by constraint, Isa 45:23 Act 17:31 Rom 2:16 14:10,11 2Co 5:10 .

Of things in heaven good angels, from whom he had homage and service here, Psa 97:7 Mat 2:13 4:11 Luk 1:30,31 2:13 Heb 1:6 at his resurrection, and ascension, Mat 28:6 Act 1:11 much more in his glory, Mat 24:31 25:31 Eph 1:21,22 Col 1:16 2:10 2Th 1:7 and the spirits of just men made perfect, Heb 12:22,23 Re 4:6 , &c.; Rev 5:9,10 .

And things in earth good men willingly, Psa 110:3 Act 10:33 1Jo 5:3 ; and bad by force, Psa 2:9 Luk 19:27 Heb 2:14 .

And things under the earth either the dead, who are hid in the earth, and shall be raised by the power of Christ, in, or upon them, Act 24:15 : or, devils, and wicked souls; for though devils move in the air by God’ s permission, Eph 2:2 ; yet hell is the place prepared for them, and the wicked, Mat 7:23 25:41 Luk 8:31 2Pe 2:4 Jud 1:6 . Upon Christ’ s exaltation, all things above, and in the world, are subjected to his dominion. If it be said: On the earth, and under it, they rebel; I answer: They are bound to obey, Mat 4:9,10 , and will be forced to submit to the penalty for disobedience. Christ doth at present exercise a sovereignty over bad men and devils, in limiting and punishing them as he pleaseth, Job 1:11,12 Lu 4:34,35 Lu 8:32 19:27 2Pe 2:6 Rev 2:10 .

Poole: Phi 2:11 - confess // To the glory of God the Father

By tongue not only every language, people, and nation is meant; because it is to be understood, as before particularized, of angels as well as men, for though angels properly, and by nature, want tongues, (as well as knees, which are both here joined, and must not be severed, in the worship given to Christ), yet in their manner of speaking to men, under an extraordinary dispensation, they may use them, (or that which is equivalent), 1Co 13:1 ; and, in a way proper to them, can

confess or express, their adoration of Christ, Rev 7:9-12 , either with delight, or by a forced subjection, Rev 6:16 , and acknowledge that he is Lord, i.e. of glory, Rom 11:36 1Co 2:8 8:6 , the Son of God, 2Co 4:5 Heb 1:2,4 , having only power to command the soul and conscience, Jam 4:12 , and to save, Heb 7:27 , being Lord both of the dead and of the living, Rom 14:9 .

To the glory of God the Father some render, in the glory of the Father. Either in that the honour of Christ redoundeth to the honour of the Father, Pro 10:1 , with Joh 5:23 Eph 1:6 : or the Father doth most glorify the Son in his exaltation, who had most glorified him in his humiliation, Joh 12:28 , with Joh 17:5,6 .

Poole: Phi 2:12 - Wherefore, my beloved, as ye have always obeyed // Not as in my presence only, but now much more in my absence // Work out your own salvation // With fear and trembling

Wherefore, my beloved, as ye have always obeyed: having confirmed the example of Christ’ s admirable condescension and affection from the glorious issue of it, he doth here reassume his exhortation, with a friendly compellation, commending their former sincere endeavours to obey the gospel (so Phi 1:5 , and Phi 2:15 ) in following Christ, Mat 11:28 , and moving them to persevere in obedience and love to God and man.

Not as in my presence only, but now much more in my absence that it might be evident, whether the eye of their pastor were upon them or not, a prevailing love to Christ, and their own souls’ welfare, was prevalent with them; but especially, being he was now detained from them, and might be jealous of some defects in them, Jam 3:2 1Jo 1:8 , did engage them more than any thing to embrace his exhortation, which he enlargeth in other words.

Work out your own salvation: he moves them as saints, Phi 1:1 , in whom God would perfect his work begun, Phi 2:6 , having given them to believe and suffer, Phi 2:29 , that they would seriously and earnestly busy themselves in those things, which on their parts are necessary to salvation, as Joh 6:27 Heb 6:9 , and without which it cannot be had, as Phi 1:10 Mat 24:13 Col 3:10,12 , &c.; 1Ti 1:18,19 6:19 2Ti 2:5 4:7,8 2Pe 3:17 ; yea, press on in the way to their own salvation, as he moved, 1Ti 4:16 , not that they should not be solicitous about others, for that mutual care is implied, as elsewhere required, Heb 3:13 10:24 ; but that every one should strenuously go on towards the mark with a special regard to himself, and the temptations he may meet with, knowing he must bear his own burden, Gal 6:1,5 , and therefore should take heed lest he fall. The papists’ arguings hence that our actions are sufficient and meritorious causes of salvation, are altogether inconsequent. For the apostle doth not say our actions work out salvation, but:

Work out your own salvation which is much different. It were absurd to say, because the Jews were enjoined to eat the passover with loins girt, that loins girt were eating of the passover. Indeed, what the papists urge is contrary to this doctrine of Paul, who doth elsewhere place blessedness in remission of sins, and shows eternal life is the gift of God, Rom 4:6,7 6:23 ; and we are saved by grace, not of works, Rom 3:20,24,25 4:16 Eph 2:8 Tit 3:5 and contrary to the main scope of the apostle, which is to beat down pride and conceit of deserving, and persuade to humility. He drives at this, that we should not be idle or lazy in the business of salvation, but work together with God, (yet as instruments, in whom there is no strength which is not derived from him), that we may evidence we do not receive his grace in vain, 2Co 6:1,2 . But this co-operation doth not respect the acquiring or meriting of salvation, which is proper to Christ alone, and incommunicable to any others, Act 4:12 , who cannot be said to be their own saviours: this co-operation, or working out, respects only the application, not the performing of the payment, which Christ hath abundantly perfected: but the embracing of the perfect payment, is not that which can be the cause and foundation of right for which it is deservedly conferred; but only the way and means by which we come to partake of salvation.

With fear and trembling i.e. with a holy care to do all acceptably: he doth by these two words mean not any servile fear and slavish despondency, arising from doubting, Phi 4:4 , but only a serious, filial fear, implying a deep humility and submissiveness of mind, with a reverential awe of the Divine Majesty, and a solicitude to avoid that evil which is offensive to him and separates from him. We find these words used to the like import, Psa 2:11 Dan 5:19 Dan 6:26 Rom 11:20 with 1Co 2:3 2Co 7:5 Eph 6:5 ; connoting that, after the example of Christ, we should be humble, and though we distrust ourselves, yet we are to trust solely to God, (as an infant may be afraid, and yet cling fast to and depend upon, begging help of, the parent, going over a dangerous precipice), for the accomplishment of our salvation.

Poole: Phi 2:13 - For it is God which worketh in you // Both to will // And to do // both to will and to do // Of his good pleasure

That they might not be negligent in working out their salvation with humility, from any conceit or carnal confidence any might have that they could believe and repent when they pleased, imagining their wills to be as pliable to good as evil; the apostle urgeth the effectual grace of God, as a powerful inducement and encouragement to embrace his exhortation.

For it is God which worketh in you: they should not despond of any attaining salvation, or think they did labour in vain in the diligent use of means, and should altogether fall under the dominion of sin, considering, though they were free agents, yet the efficiency and sufficiency was of God, Rom 6:13,14 1Co 4:7 2Co 3:5 ; who worketh within them powerfully and effectually, carrying on the work through all difficulties and obstacles, with victorious efficacy, till it be wrought, Phi 1:6 Isa 41:4 Heb 13:20,21 : God worketh not only by suasion to gain assent, but by a special energy effecting what he would have us to do.

Both to will: and not only in a general way, Act 17:28 , but in a special way, making us willing, Psa 110:3 , remotely in regard of the principle, nextly in regard of the act: circumcising the heart, Deu 30:6 ; taking away the heart of stone, and giving a heart of flesh, Eze 11:19 36:26,27 ; causing light to shine out of darkness, 2Co 4:6 ; and so renewing the will, to choose that which is savingly good, the natural bent of which, before the influence of this insuperable grace, stands another way, Joh 8:44 , viz. to will and do contrary: yet he doth not necessitate by any compulsion, but powerfully, yet sweetly, and suitably to man’ s free faculty, incline the will to that which is good, Joh 6:37,44 , i.e. to a certain effect. For the will influenced to will that it doth perform, it undoubtedly wills somewhat that is certain, and so is determined by God.

And to do to do that which is savingly good. Whereupon being made willing, it hath not only an inclination, and doth not only exert a woulding, but, being moved by God’ s insuperable grace, 1Co 3:7 , that will is effectual, and is the very deed, where the command of the will is executed to the glory of God, as the author. As in alms, not only doth God incline the will to relieve the poor, but further contributes special gracious aids to perform what was deliberated, which evinceth that it is from another principle than ourselves. It is not, that ye may be able to will, and may be able to do; but he worketh

both to will and to do: which connotes the very act itself; that ye will to believe, obey, pray, persevere, and that ye do believe, obey, pray, persevere: of unwilling, he makes willing; and further, to will and to do. It is true, to will, as it is an act of the will, is ours by creation; and to will well is so far ours, we being made effectually willing by God’ s grace: yet not ours, as though of ourselves we begin to will, or go on, but it is of him who worketh in us. Not that we cannot will well, but that of ourselves we cannot will well. The precept therefore requiring our obedience does not show what we can or will of ourselves, but what we ought to will and to do by God’ s special help. But though God work in us obedience, yet we obey, we ourselves act, being acted of God.

Of his good pleasure not for any previous disposition in any of us, but of, or according to, his own good pleasure, Luk 10:21 Eph 1:5,9,11 2:8 2Th 1:11 , with 2Ti 1:9 . In working out our own salvation, the very beginning in the will, as well as the perfection, is ascribed to the efficacy of God; his good pleasure is the procreating and helping cause of this work on the will, and not the will’ s good pleasure.

Poole: Phi 2:14 - Do all things without murmurings

Do all things without murmurings the apostle here subjoins to his exhortation to condescension and humility, a dissuasive from the opposite vices, moving them to do all that was incumbent on them as Christians without private mutterings, secret whisperings, and complainings, which might argue their impatience under the yoke of Christ, while put upon doing or suffering such things; either reflecting on God’ s providence, as the Israelites of old, Num 11:1 , &c.; 1Co 10:10 ; reckoning they had hard measure: or rather, (here considering the context), grudging at others, as the Greeks and Jews had done, Luk 5:30 Joh 6:41,42 Ac 6:1 ; yea, and some of the disciples were found guilty of this ill temper against their Master, Joh 6:61 . Christian charity disallows grudgings, 1Pe 4:9 Jud 1:10 ; and also disputings; hot and eager contests and quarrellings about those things wherein the life and main business of religion is not concerned, but the unity of the Spirit of holiness is opposed, Mat 18:1 Mar 9:33 Luk 9:46 Rom 14:1 2Co 12:20 , with 1Ti 1:6 2:8 .

Poole: Phi 2:15 - That ye may be blameless and harmless // The sons of God, without rebuke // In the midst of a crooked and perverse nation // Among whom ye shine as lights in the world

That ye may be blameless and harmless that ye behave yourselves so that none can justly reproach you, Luk 1:6 and though you cannot altogether put to silence foolish men, Joh 15:25 1Pe 2:15 , yet they cannot have any just cause to stain your reputation; but you may be found sincere, simple, void of guile, Mat 10:16 Joh 1:47 Rom 16:19 1Pe 2:1 , with 1Pe 1:14 .

The sons of God, without rebuke without such spots and blemishes as are inconsistent with your adoption, or sonship, Eph 5:27 . Sons of God, in regard of their relation, should be careful, as much as may be, that they do not expose themselves to the biting reproofs of those carping neighbours who are not of their Father’ s family, Son 4:7 Mat 5:48 Eph 1:4 Jud 1:24 .

In the midst of a crooked and perverse nation who show by their lying in wickedness, 1Jo 5:19 , and the uncured spots, yea, even plague sores, upon them who have notoriously corrupted themselves, that they are a perverse, crooked, untoward, and adulterous generation, Deu 32:5 Psa 125:5 Mat 12:39 Act 13:8,10 .

Among whom ye shine as lights in the world in conversing with such a sort of men, ye either do, or ought, unanimously to show yourselves to be light in the Lord, Mat 5:14,16 Eph 5:8,15 ; enlightened by the Sun of righteousness, Mal 4:2 , to give a more clear light, that however the uncivil wicked would bespatter you, and cast reproach upon you in the necessary exercises of religion; yet, you not suffering as murderers, thieves, busybodies, &c., 1Pe 4:4,15,16 , you will then, especially if Christ’ s faithful ambassadors, show yourselves to be not such lantern or torchbearers as accompanied treacherous Judas, Joh 18:3 , (however the ill men you live among may reckon you no better), but such light-bearers under Christ, (the Seventy use the word for stars, Gen 1:16 Dan 12:3 Rev 1:16,20 ), as irradiate the world; not a house, as a candle doth, but the world, as stars do, Rev 12:1 .

Poole: Phi 2:16 - 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

Holding forth the word of life carefully bearing before you, and stedfastly showing, not only by your profession, but conversation, the Lord Jesus Christ, 1Jo 1:1 , whose gospel is the word of life, in that it is the power of God to salvation, Act 13:26 Rom 1:16 . He doth not say, holding forth carnal institutions, nor human traditions; but that word, wherein is to be had eternal life, Joh 5:39 6:68 .

That I may rejoice in the day of Christ: he quickens them from the consideration of the glorious joy he should have in their salvation, at the day of Christ, see Phi 1:6when he and they should, of God’ s free grace, receive an abundant reward, viz. of his ministry and exhortation, and of their embracing it, and working out their salvation by God’ s special assistance.

That I have not run in vain, neither laboured in vain for it would be evident to his, as well as their, everlasting comfort, when he should see them, that his laborious ministry amongst them had not been frustrate, or fruitless in the Lord, Mat 25:21 1Co 3:8,9 15:58 . Then, in a more glorious way they would be his joy and crown, than they were at present, Phi 4:1 .

Poole: Phi 2:17 - Yea, and if I be offered // Upon the sacrifice // And service of your faith // I joy // And rejoice with you all

Yea, and if I be offered: that he might further confirm and encourage them in their duty, he doth not here conclude the certainty of his death, at his first imprisonment, having expressed before some confidence of his surviving it, Phi 1:19,25 ; but, in imitation of Christ, the good Shepherd, Joh 10:11 , to demonstrate his constant affection to them, (as he doth to others, 2Co 12:15 1Th 2:8 ), he argues upon supposition of his own death, which might afterwards happen, 2Ti 4:6 ; using an elegant allegory, borrowed from legal offerings, Lev 2:6 Num 15:5,7 Nu 23:4 Jud 11:13 ; to show that he could cheerfully lay down his life for their salvation; not for reconciling them to God, for that was done before by Christ’ s own offering up himself, Heb 7:27 , a sacrifice of a sweet smell unto God, Eph 5:2 ; but whereby they might be confirmed in the faith sealed with his blood, for bearing witness to Christ, precious to God, Psa 116:15 . The Greek word he hath here, is borrowed from the usage in sacrificing, of pouring wine or oil upon the victim, Exo 30:9 2Ki 16:13 Jer 19:13 , when that which was poured forth was called the drink-offering, to the confirming of covenants.

Upon the sacrifice by sacrifice, he means either specially their alms, prepared by them, and presented by Epaphroditus, for supporting him in his sufferings, and in the person of the apostle offered up unto God, Phi 4:18 2Co 9:12 ; or, more generally, the Philippians’ conversion, because sanctified by a principle of faith, and so made a sacrifice. For he doth more than once write of believers being offered, and resigned to God, under the notion of a sacrifice, Rom 12:1 15:16 ; and so doth another, 1Pe 2:5 .

And service of your faith to bring them unto which by his ministration, was a very pleasing service to him, who by pouring out his blood in this martyrdom, would confirm the doctrine of the gospel, or new covenant, and fix it more strongly in the hearts of them and others of God’ s chosen people.

I joy whereupon he expresseth his joy and delight in that, which, upon this supposition, would in the issue be so much to their honour and advantage, when it should seem good to the Lord. They would reckon it no small honour, to have him, the apostle that planted the gospel amongst them, satisfied in their vouching of the truth, which therefore could not but be profitable to the establishing of them in it, who had cordially embraced it.

And rejoice with you all whereupon he doth heartily congratulate with each of them, the meanest as well as the greatest of them, who would be so privileged.

Poole: Phi 2:18 - For the same cause also do ye joy // And rejoice with me

For the same cause also do ye joy he expects the like affection and sympathy in every one of them, that upon the account of his sufferings they would the more readily, cheerfully, and courageously believe in and suffer for Christ: considering the difference between death threatened by man, for our sticking close to God, Mat 10:28 , and denounced for slipping aside from God, in whole or in part, 2Th 1:5 .

And rejoice with me and that would be a congratulation of him, who should account their being established in the faith with mutual love and unity, a fulfilling of his faith, as before, Phi 2:2 .

Poole: Phi 2:19 - But I trust in the Lord Jesus // To send Timotheus shortly unto you // That I also may be of good comfort // When I know your state

But I trust in the Lord Jesus diverting from his former exhortation, the more to comfort them, he expresseth his good hope (which in respect of the object we translate trust ) in the Lord Jesus, exalted above every name, that he would be pleased, some way or other, to afford him such liberty, notwithstanding his restraint.

To send Timotheus shortly unto you that he should, within a little while after the arrival of Epaphroditus, now upon his return, despatch Timothy to them.

That I also may be of good comfort not for their further benevolence, but for the composing of their spirits, and settling of their affairs, which to him, solicitous of their souls’ welfare, (as in a like case for others, 1Th 2:19 , with 1Th 3:5 ), would be great satisfaction.

When I know your state when he should be certainly acquainted how things went with them; who might justly expect his sympathy, Rom 12:15 1Co 12:26 2Co 11:28,29 .

Poole: Phi 2:20 - For I have no man likeminded // Who will naturally care for your state

For I have no man likeminded for which purpose I have designed Timothy, who joins with me in this Epistle, and is most of the same mind with myself, endued with the same Spirit, faith, and love; finding none of like soul to him with myself, in desiring your prosperity, and so have pitched upon him.

Who will naturally care for your state who, being cordial to me and you, will, without regard to lucre, ingenuously and sincerely, above all the rest I have here, propagate the kingdom of Christ amongst you, and promote your salvation in watching for your souls, as one that must give an account, that he may do it with joy, Heb 13:17 .

Poole: Phi 2:21 - all // Seek their own // Not the things which are Jesus Christ’ s

He doth here further commend Timothy, compared with the generality of those who with him did attend the ministry of the gospel at Rome, where it seems (whatever the papists pretend) Peter did not then preside as metropolitan. When he saith

all he doth not necessarily imply every individual besides Timothy, (though, as before, he knew not one like-minded as he was), but almost all, (as the universal sign is elsewhere synecdochically taken, Jer 6:3 Mat 10:22 Mar 1:5 ), or the most part of those then employed in the ministry, who were then at liberty, and whose inclinations, probably, he had inquired into.

Seek their own did, though not simply and absolutely, yet after a sort, seek their own profit, ease, safety, pleasure, and satisfaction; called their own, in regard of their civil right, and the world’ s opinion, but yet at God’ s disposal, Hag 2:8 . These they did (as John Mark in another case) prefer to a long and tedious journey, for the service of Christ, unto Philippi.

Not the things which are Jesus Christ’ s so that they did postpone the glory of Christ, the safety and edification of the church there, to their own things. Wherefore he doth not mean it absolutely, that they did not seek the things of Christ, or that they did deny Christ, for it is apparent, even when he penned this Epistle, Phi 1:13,14 , with Act 28:14,15 , and Rom 1:8 , there were many that did seriously seek Christ; but comparatively, and in a sort, they did not seek the things of Christ so intently as they should, 1Co 10:24,33 , but failed as others did in other cases, Mat 26:58 2Ti 4:16 : not as if all minding of their own things were denied to Christ’ s ministers, 1Ti 3:4,5 5:8 ; but they did slip their necks from under the yoke, and did not mind the glory of Christ in the church of Philippi, as he did.

Poole: Phi 2:22 - as a son with the father

However others were found in some respects defective to the service of Christ, yet he appeals to their experience of the integrity and fidelity of Timothy in conjunction with himself, when he preached the gospel amongst them, and afterwards, Act 16:1 17:15 18:5 Act 19:22 20:4 ; which he amplifies and illustrates by a simile, when he saith,

as a son with the father q.d. Just as a genuine and obedient son is wont to retain the spirit of his father that begat him: and Paul doth metaphorically call Timothy his own son, begotten by the gospel, 1Ti 1:2 , his dearly beloved Son, 2Ti 1:2 , and faithful in the Lord, 1Co 4:17 , likeminded with himself, Phi 2:20 ; with whom he had not only preached, but served in the gospel, Phi 1:1 , given himself wholly to the thing. He doth not say, served me, or under me, but with me in the gospel, i.e. to advance the glory of Christ in promoting the gospel, by helping with Paul, and labouring, working the work of the Lord, as Paul also did, and being sometime a sufferer under restraint for that service, as Paul himself, Heb 13:23 , for the gospel, which is not a domination, but ministration, wherein this great apostle owns Timothy as his fellow minister.

Poole: Phi 2:23 - Him therefore I hope to send presently // in the Lord Jesus // So soon as I shall see how it will go with me

Him therefore I hope to send presently seeing the matter was thus, he thought not of any other to employ in the service of their faith, but hoped, i.e.

in the Lord Jesus as Phi 2:19 , in a short time after his present writing, to send this excellent, humble, and approved young man, who would naturally care for their concerns, Phi 2:20 .

So soon as I shall see how it will go with me even without any delay, (though as yet, to accompany Epaphroditus, he could not spare him, who was so useful to him in his bonds, to take care for things necessary to the propagation of the gospel, in the ample city of Rome), from the hour he should come to a certainty what would be the issue of his present imprisonment, which if it should end in his being offered up, he had satisfied them before, as it would be for his own advantage, Phi 1:21 , so, by the providence of God, no disservice to their faith, Phi 2:17,18 ; from which, with ready submission to God’ s will, whatever occurred, it seems he had a greater inclination to conceive a good hope of freedom.

Poole: Phi 2:24 - But I trust in the Lord // In the Lord // That I also myself shall come shortly

But I trust in the Lord so he expresseth his strong persuasion, as the word we translate trust, being seldom used, but when the thing trusted imports the object.

In the Lord i.e. Jesus, whom he doth absolutely and eminently call Lord, being so highly exalted above all others, Phi 2:9 , not only here, but elsewhere, Phi 2:29 3:1 4:1,4,10 ; on whom he doth wholly depend, aud to whom he doth submit for the issue.

That I also myself shall come shortly: before he had suggested his persuasion of abiding with them, Phi 1:25 , and here, that he might satisfy them he had not changed his mind, he adds for their comfort, that they might not be discouraged in their sufferings, what apprehensions he had, after a while, of being set at liberty (if God pleased); and if so, he would have them conceive, soon after he had done what was necessary at Rome, (for him who had care of all the churches), he designed to follow Timothy to them.

Poole: Phi 2:25 - Yet I supposed it necessary to send to you Epaphroditus // My brother and companion in labour // And fellow soldier // But your messenger // And he that ministered to my wants

Yet I supposed it necessary to send to you Epaphroditus in the mean time he gives them an account why he esteemed it needful to send back Epaphroditus (whom some, but without sufficient warrant, would have to be the same with Epaphras, Col 1:7 4:12 Phm 1:23 ) unto them, not as if he had failed in doing what he was intrusted with, but for other weighty reasons.

My brother and companion in labour he would have them to know he had nothing to blame him for, but all in his commendation, whom in the common faith he owned to be his Christian brother, and fellow helper, or fellow worker in the business of the gospel, as he calls others in the like circumstances, Rom 16:3,21 2Co 8:23 Col 4:11 1Th 3:2 Phm 1:24 .

And fellow soldier and a faithful and a constant associate with him in the Christian warfare, 2Co 10:4 1Ti 1:18 Phm 1:2 , under Christ their Captain, against all the assaults of the devil, and the carnal world, which are continually warring to destroy real Christianity.

But your messenger but your apostle, which must be understood largely, as it is sometimes put for any evangelist, deacon, or minister of the gospel, Rom 16:7,9 , well rendered by us in this place messenger, compared with Phi 4:18 2Co 8:22,23 ; not being a special apostle of Christ, Mat 10:2 , but an officer of the church at Philippi, delegated by them to carry relief to Paul.

And he that ministered to my wants unto whom, it seems, he did not only deliver the present for his support according to his trust and commission, wherein he faithfully served the church, but also, as their public minister, greatly help Paul the prisoner in what he stood most in need of, which Paul could not but value, being the Romans were so mild as to permit him, a captive, so good attendance and assistance; yet, to declare his affections to the church at Philippi, he chose rather to deny himself his necessaries, than not to comfort them in remitting their faithful messenger, so greatly desiring their welfare, with this letter to them.

Poole: Phi 2:26 - For he longed after you all // And was full of heaviness // Because that ye had heard that he had been sick

For he longed after you all he gives them the first reason of his present sending, not that Epaphroditus was unwilling to stay longer with him, but because he was greatly concerned for all of them of the church at Philippi, who had his heart, as they had Paul’ s, Phi 1:8 4:1 Rom 1:11 ; solicitous to be with them to do their souls good.

And was full of heaviness especially, considering their great affection to him, whom they had intrusted in this service, he was in such distress for them, that his spirits were even ready to fail him as Mat 26:37from sympathy, 2Co 11:29 .

Because that ye had heard that he had been sick knowing how much the certain report of his dangerous sickness in those circumstances, when they could understand nothing of his recovery, would affect them.

Poole: Phi 2:27 - For indeed he was sick nigh unto death // But God had mercy on him // And not on him only, but on me also // Lest I should have sorrow upon sorrow

For indeed he was sick nigh unto death by reason he was really taken with such a disease, as in its own nature was mortal, and in its tendency brought him even to death’ s door, as Isa 38:1 .

But God had mercy on him but God, who is the great Physician, and unto whom it belongs to show mercy unto those who address to him, (without whom bodily physicians can do nothing), by compassionating of him in his misery, was pleased to restore him to health, as 2Ki 20:5,6 . But if any say: Would it not have been great mercy to have taken him from the miseries of this life, which are here prolonged? Consider Phi 1:21 . It may be answered:

1. Death itself, as it is a privation of life, and opposite to nature, was not desirable by Paul any more than by our Saviour, but might be looked upon as a kind of misery, not to be preferred to life looked upon in itself, but with respect to another, viz. as it is a passage to eternal life; so it is desirable for that life into which it leads the godly, and so is to be preferred to the miserable condition of this life. Paul speaks here of mercy respecting the former, considering that this life itself is a favour of God, for the service of him, and our neighbour. Further:

2. God’ s mercy here respects not only the grievous sickness of Epaphroditus, but the joint affliction that the loss of him would be both to the Philippians and to Paul, in thus juncture, as we may see from what follows.

And not on him only, but on me also what power had Paul for working of miracles, was chiefly to convince infidels, and he could only exert it when God saw good for his own glory. Therefore he magnifies God’ s mercy here in a more ordinary way, as a return to prayer, when he was so afflicted for his colleague’ s illness; being upon an office of kindness and compassion, his loss would be in its tendency a ground of so much sorrow to the church, as well as to himself.

Lest I should have sorrow upon sorrow his Christianity had not extinguished his natural affections, but if the church had then been bereft of Epaphroditus, it would have added the affliction for his loss to his affliction by his suffering for Christ, it would have doubled his affliction, (yet somewhat in a different sense from that, Phi 1:16 ), it being an ill temper not to be grieved for the affliction of the church, Amo 6:6 ; yet all our affections are to be moderated according to the will of God.

Poole: Phi 2:28 - I sent him therefore the more carefully // That, when ye see him again, ye may rejoice // And that I may be the less sorrowful

I sent him therefore the more carefully after his recovery, without delay, denying myself the comfort of his seciety, I have despatched him away to you.

That, when ye see him again, ye may rejoice to the end that he whom you looked upon as dead might seasonably appear among you in person, and cheer you up in your troubles for him and me.

And that I may be the less sorrowful and that I, who, by reason of your kindness to me, have occasioned his absence from you, might upon his safe return to you have somewhat to alleviate my grief, 2Co 6:10 .

Poole: Phi 2:29 - Receive him therefore in the Lord with all gladness // And hold such in reputation

Receive him therefore in the Lord with all gladness: hereupon, having given his due character, he chargeth them all, officers and people, to entertain him as a servant of the Lord, (as Christ would have them receive his servants, Mat 10:40,41 , even with all spiritual joy), as sometimes the Galatians had received him, Gal 4:14 .

And hold such in reputation yea, as it becometh saints, Rom 16:2 , to have such in esteem very highly for their work’ s sake, 1Th 5:13 .

Poole: Phi 2:30 - Because for the work of Christ he was nigh unto death // Not regarding his life // To supply your lack of service toward me

Because for the work of Christ he was nigh unto death by reason he was so zealous about the work of the ministry in the general, or in special to carry on that service, as the church’ s messenger, he was intrusted with, Phi 4:18 , not only in conveying their benevolence on so long and hazardous a journey, for the relief of the Lord’ s prisoner, which Christ would own and reward as his work, Mat 25:39,40 , but in attending him (whom he was sent to visit) in his confinement, both within doors and abroad, as occasion required, (for it seems the Romans were so generous as to give free egress and regress to his visitants, Act 28:30 ), whereby he contracted that forementioned disease that hazarded his life.

Not regarding his life the preservation of which with respect to the work he was about, he did not consult, Joh 12:25,26but made little account of it, as Est 4:16yea, did even despise it in the service of Christ, as the original word doth import, being borrowed from those whose lives are hazarded in being cast to be devoured by beasts in the theatre, which he himself, by sad experience, sometime knew the meaning of, 1Co 15:32 .

To supply your lack of service toward me so faithful was he to his trust for the honour of his Lord, that to the very utmost of his strength, yea, and beyond it, that which he reckoned those who sent would have done themselves had they been present, (considering what the gospel requires, Gal 6:2 Heb 13:3 ), that he, Onisephorus-like, 2Ti 1:16 , according to his measure made supply of in their absence.

PBC: Phi 2:1 - fellowship // bowels

" fellowship" -sharing of the Spirit

" bowels" -deep senses and commitments to mercy and compassion- probably an expression of the realization that at that point in time you realize that you did not live up to all the marks you should have lived up to and you need mercy. That’s when the deep compassion of mercy is most appreciated.

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PBC: Phi 2:2

likeminded -that means your mind and my mind are alike.

same love -the love of God. What you do -not how you feel.

being of one accord, of one mind -there’s emphasis going on here. Over and over, he is hitting the same nail with the same hammer- common faith, common attitudes, common beliefs, common actions towards the issues of God.

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PBC: Phi 2:3 - but in lowliness of mind let each esteem other better than themselves.

When you and someone else in the church have a difference of opinion on an issue -I’m not talking about a core issue where the bible is so clear and so concise that all Christians should hold the same exact view of it, but those shady gray areas. How do you deal with it? You have a difference. It’s not an essential. " Boy, I’m going to do everything I can and twist your arm and make sure you go along with my idea -I’m not about to change in one bit." Or do you say, " You know, I really respect your judgment, I value your bible study and your mind -maybe I need to take another look at that." Which do we do? What does Paul say that you should do? You esteem the other person as better than yourself. Look not every man on his own things, his own interests but this so confronts and rebukes western twenty-first century American culture it’s frightening. The reason it’s so important and the reason I believe Paul does what he does in 1st Corinthians is that it’s common to human nature and it will correct the sin problem in all of us. It’s global. It’s that important. He doesn’t say you should show no interest whatever toward your life and your things but also don’t make your interests exclusive of the other person’s interests and needs.

through strife -I’m going to have it my way

or vain glory -I want to get the credit for what I did on work day, I want to get the credit for that new project the church completed, I want to get the credit for that new preacher we called as pastor. Let nothing be done with that sense of vain, personal glory. We can criticize other folks for bragging that by their good works they’ll gain stars in their crown in heaven but my friends if we live our Christian faith today trying to get stars in our crown today, we are just as biblically corrupt as they. Christianity is not about my personal ego and what I can get out of church or out of my faith.  

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Whatever we do, let us do it without striving with one another. To strive with a brother is to debase the love of God which should be shining forth from every child of God. While no two people think exactly alike, we should be endeavoring to come as close as possible to a unity of thought.

It is vain for us to glory in ourself because we have nothing of which to boast. We have all sinned and come short of the glory of God. Wherewith can we boast? Instead of taking undue glory to ourself, we ought to be giving all the glory to God who saved us and called us with an holy calling.

" but in lowliness of mind let each esteem other better than themselves."

Lowliness of mind, meekness, humbleness- the innate characteristics of a child of God who is following his Lord and Saviour in humble obedience while here on the earth. When we are thus engaged in our thinking and demeanor, so shall we be esteeming others better than we esteem ourself.

When we put others first in our thoughts then we have reached the point at which we are obeying the teaching of this verse.

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PBC: Phi 2:4

Look not every man on his own things,

·        his own interests. But this so confronts and rebukes western twenty-first century American culture it’s frightening. The reason it’s so important and the reason I believe Paul does what he does in 1st Corinthians is that it’s common to human nature and it will correct the sin problem in all of us. It’s global. It’s that important. He doesn’t say you should show no interest whatever toward your life and your things but also don’t make your interests exclusive of the other person’s interests and needs.

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PBC: Phi 2:5

Christ is now set forth as the example for our faith. Herein is the issue of truth in Philippians and the issue of truth in 1st Corinthians.

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PBC: Phi 2:6

What does he affirm? The eternality, the absolute equality between Jesus Christ and God the Father. He was very God of very God. He was in no way inferior to the Father. What’s the point Paul? He thought it not robbery to be equal with God. It wasn’t something to be grasped at, something in the ego to be seized. It was something that was inheritently fact. He and the Father were equal. What does it say in Joh 10:1-42 -I and the Father, We are One. {Joh 10:30}

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PBC: Phi 2:7

Look at the language in Joh 8:1-59 when Jesus is reasoning with the Jewish leadership and He’s asserting His deity, somewhat subtly but He is asserting it. And, this is in the context of the passage that says " you’re not Abraham’s children, you’re of your father the devil" {Joh 8:44} " Abraham rejoiced to see My day." {Joh 8:56} " 2000 years ago he saw it and rejoiced. I’m Abraham’s line of the faithful- you’re not." And, what do they say to Him? " We know who our father is, do you?" They’re remembering Mary’s virgin birth before the formal marriage and accusing Him of being illegitimately born which was a stigma in the Jewish culture. They’re not respecting Him at all. This is God they’re talking to. That’s the challenging, frightening issue.  

But what did He do? But He made of Himself no reputation and took upon Him the form of a servant and was made in the likeness of men. He’s God. He created this universe and when He chose to enter this universe, how did He choose to enter it? A little peasant girl, still in her teens, not in Jerusalem, the center of learning and religion for the Jews, but up in hay seed Nazareth and of all things, He made the revelation to her and she became pregnant before she was married -a disgrace to the culture of that time. She didn’t ride Joseph’s donkey down to Bethlehem. Probably based on the culture of the day they both walked and took their supplies on the back of the donkey. They stayed probably with friends or relatives next door to the animals. They didn’t have Holiday Inns in the first century so they didn’t rent a hotel room or try to and were put into the stable of the public hotels. There were no public hotels. This is God. This is the One Who created the universe. Did He come into the world, choosing to be born the son of a king or the son of the high priest? Did He come to be born with a silver spoon in His mouth, with everything handed to Him on a platter and He could say " I’m God, I deserve this. I have a right to it. You’d better listen to Me because I deserve this?" No, He denied everything to which He was entitled by His diety and rather than coming as Master and Lord, He said He came as servant. 51

PBC: Phi 2:8

fashion -or form or appearance

This is God? Why in the world would God allow such an ignominious event to happen in His incarnation- His visit to humanity. That’s the point Paul’s making? Remember the lesson begins with an urgent plea for humility in the church. Let the mind of humility, the mind of Christ is what is to rule. None of this " I have my rights" -none of this " I deserve better than I am receiving here" but rather the heart of a servant who says " my role here is not to count up how many times I received appreciation and applause- my role is to serve." 51

PBC: Phi 2:12

Only in the strength of the Holy Spirit can any believer be faithful to the Lord Jesus. How does God strengthen the Christian? By " working in" him. God’s work for us is salvation. God’s work through us is service. But God’s work in us is sanctification. What a comfort to know that God is at work in our lives and in our hearts!

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See WebbSr: WORK OUT YOUR OWN SALVATION

Haydock: Phi 2:1 - If there be, therefore, any consolation

If there be, therefore, any consolation. If you have any desire to comfort me in Christ, or for Christ's sake. (Witham)

Haydock: Phi 2:3 - Esteem others better than themselves

Esteem others better than themselves. St. Thomas Aquinas (22. q. 162. a. 3.) puts the question, how an innocent man can with truth think himself worse than the most wicked of men? He answers, that a man who has received very extraordinary gifts from God, cannot think these gifts less than what any other has received; but he may reflect that he has nothing, and is nothing of himself. And a man truly humble considers only his own sins and failings, and is persuaded that any other person would have made better use of the same graces; which agrees with what follows, (ver. 4) not considering the things that are his own. (Witham)

Haydock: Phi 2:4 - The things that are his

The things that are his. Self-love and self-interest are the two great sources of divisions. The Christian religion teaches a contrary doctrine. (Calmet)

Haydock: Phi 2:6 - Who being in the form

Who being in the form [1] of God, (that is truly, properly, and essentially God from eternity, as the ancient Fathers here observed against the Arians) taking the form of a servant, (i.e. taking upon him our human nature) became truly a man, and as man the servant of God, but remaining always God as before, thought it not robbery, no injury to his eternal Father, to be equal, to be esteemed, and to declare himself equal to God, to be one thing with him: as on divers occasions he taught the people, as we have observed in the notes on St. John's gospel, &c. (Witham)

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[BIBLIOGRAPHY]

In forma Dei, Greek: en morphe Theou. See St. John Chrysostom (tom. iv. p. 31. 32. Greek: log. 5.) where he shews how many heresies are confuted by these words: and says, Greek: e morphe tou doulou, e phusis doulou....kai e morphe tou Theou, Theou phusis. See St. Gregory of Nyssa...3. cont. Eunom.; St. Augustine, lib. 1. de Trin. chap. 1. &c.

Haydock: Phi 2:7 - But debased himself // Made to the likeness // In shape

But debased himself: divested himself of all the marks of greatness, for the love of mankind. The Greek text signifies, he made himself void; [2] on which account Dr. Wells, instead of made himself of no reputation, as in the Protestant translation, has changed it into emptied himself; not but that the true Son of God must always remain truly God, as well as by his incarnation truly man, but that in him as man appeared no marks of his divine power and greatness. ---

Made to the likeness [3] of men, not only as to an exterior likeness and appearance, but at the same time truly man by uniting his divine person to the nature of man. ---

In shape [4] (or habit) found as a man: not clothed exteriorly only, as a man is clothed with a garment or coat, but found both as to shape and nature a man; and, as St. John Chrysostom says, with the appearance of a sinful man, if we consider him persecuted by the Jews, and nailed to an infamous cross. (Witham)

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[BIBLIOGRAPHY]

Exinanivit Semetipsum, Greek: ekenose, evacuavit, a kenos, vacuus. See St. John Chrysostom, hom. vii.

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[BIBLIOGRAPHY]

In similitudinem hominum factus, Greek: en omoiomati. St. John Chrysostom, p. 40. Greek: log. x. See Romans viii. in similitudinem carnis peccati.

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[BIBLIOGRAPHY]

Et habitu inventus ut homo, Greek: schemati euretheis os anthropos. St. John Chrysostom, ibid. i.e. habitu factus est.

Haydock: Phi 2:9 - God....hath given him a name

God....hath given him a name, &c. The name or word Jesus represents the dignity of him who is signified by the name, and who is exalted even as man, above all creatures in heaven, earth, and hell; all which creatures either piously reverence him, or are made subject to him against their will, that every tongue may confess our Lord Jesus to be now, and to have been always, in the glory of his Father, equal to him in substance and in all perfections. (Witham)

Haydock: Phi 2:10

If we shew respect when the name of our sovereign is mentioned, may we not express our respect also at the name of Jesus; and if to his name, why not to his cross as well as to the throne of the king?

Haydock: Phi 2:12 - With fear and trembling

With fear and trembling. That is, be equally upon your guard against presumption and despair. St. Paul is anxious to inspire a just confidence in Jesus Christ, but he is not less solicitous to root out all self-confidence arising from our supposed merits or excellence.

Haydock: Phi 2:13 - It is God who worketh in you both to will and to accomplish

It is God who worketh in you both to will and to accomplish. We can neither have a will, nor begin, nor fulfil any thing of ourselves, in order to a reward in heaven. (Witham) ---

Our free-will is not taken away, or we should not be commanded to work; but it is added, with fear and trembling, says St. Augustine, that we might not be proud of our good works. (De grat. et de lib. ab. chap. ix.)

Haydock: Phi 2:16 - To my glory

To my glory, &c. That is, I beseech you to continue in faith, and comply with the word and doctrine of the gospel, that I may have glory, and rejoice together with you in the day of Christ, when he shall come to judgment. (Witham)

Haydock: Phi 2:17 - and if I be made a victim upon the sacrifice

and if I be made a victim upon the sacrifice [5] and service of your faith, I rejoice, &c. The sense of these obscure words seems to be: that I shall rejoice, and you also may rejoice and congratulate with me, if after having first offered up you faith and obedience to the gospel, as an acceptable sacrifice to God, I myself (or my blood, by martyrdom) be also added, and poured out as a second sacrifice upon the other. It is be understood with an allusion to those sacrifices of the old law called libations, consisting of liquid things, as wine, oil, blood, which were poured out, or at least sprinkled, upon other victims and things sacrificed: so that he compares the shedding of his blood to these libations, and their submission to the faith of Christ to the sacrifice before offered to God. (Witham)

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[BIBLIOGRAPHY]

Sed etsi immolor super sacrificium, et obsequium fidei vestræ, Greek: alla ei kai spendoma: epi to thusia, kai leitourgia tes pisteos umon: spendesthai, est libari, eo modo quo sanguis effunditur super sacrificia.

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Haydock: Phi 2:19 - To send Timothy

To send Timothy. It appears that St. Paul could not send Timothy to Philippi till some time after his deliverance from prison, about the year 63 of Jesus Christ [the year A.D. 63]. (Tillemont) ---

In the succeeding verse, we see the high esteem in which Timothy was held by this apostle.

Haydock: Phi 2:21 - All seek the things that are their own

All seek the things that are their own; i.e. many do so. (Witham)

Haydock: Phi 2:24 - That I also

That I also. This did not take place till full two years were expired, in the year 64: (Tillemont) and others are of opinion, that he was in Macedon when he wrote his first epistle to Timothy. (Theo. Atha. Tille.)

Haydock: Phi 2:25 - Epaphroditus....your apostle, and the minister of my wants

Epaphroditus....your apostle, and the minister of my wants. Epaphroditus had also laboured after St. Paul, and is thought to have been the bishop of the Philippians; thus he might be called their apostle; though, as others conjecture, the word apostle may be here applied to him as one sent by the Philippians to St. Paul with contributions to supply his wants. (Witham)

Haydock: Phi 2:28 - And I may be without sorrow

And I may be without sorrow; without the great concern and trouble that I am now in for you. (Witham)

Haydock: Phi 2:30 - Delivering up his life

Delivering up his life to persecutions, and to this danger that he was in by a sickness which was mortal, had not God restored him his health. He came with your charities, to supply that which was wanting on your part, or which I stood in need of; and I am persuaded you desired to do it sooner, if you had met with an opportunity. (Witham)

Gill: Phi 2:1 - If there be therefore any consolation in Christ // if any comfort of love // if any fellowship of the spirit // if any bowels and mercies

If there be therefore any consolation in Christ,.... Or "exhortation", as the word is sometimes rendered; that is, either if there is any exhortation of Christ to love and unity, as there is in Joh 13:34, and this is of any weight and value; or if an exhortation hereunto made in the name of Christ, by any of his ministers, messengers, and ambassadors, will be regarded, as it ought to be, then fulfil ye my joy, &c. Phi 2:2, but as the word is frequently translated "consolation", as it is here in the Vulgate Latin, Syriac, and Arabic versions; the sense may be either, if there is any comfort to be given to them that are in Christ Jesus, as every converted man is, and as the apostle was, and especially to them that are afflicted and persecuted for the sake of Christ, are prisoners in him, and on his account, which was the apostle's case, then he desired they would attend to his following request: or if there was any consolation for them, and they had had any comfort in and from Christ; as all true, solid, strong, and everlasting consolation is only in Christ, and is founded on the greatness of his person, as God our Saviour, on the fulness of his grace, the efficacy of his blood, the perfection of his righteousness and sacrifice, and on the great salvation he is the author of: agreeably the Syriac version renders it, "if therefore ye have any consolation in Christ"; and the Arabic version, "if therefore ye enjoy any consolation from the grace of Christ"; which is displayed in the Gospel, as undoubtedly they did; and since then all this comfort was enjoyed by them, through the Gospel the apostle preached to them, the argument from hence must be strong upon them, to attend to what he desired of them:

if any comfort of love; in it, or from it; as from the love of God the Father, which is everlasting and unchangeable, and must be comforting, when shed abroad in the heart by the Spirit; and from the love of the Son, which is the same, and equally immovable and lasting, and which passeth knowledge; and from the love of the Spirit, in applying the grace of the Father, and of the Son, whereby he becomes a glorifier of them, and a comforter of his people; and from the love of the saints to one another, which renders their communion with each other comfortable, pleasant, and delightful: or the apostle's sense is, if they had so much love for him, as to wish and desire he might be comforted in his present situation, and that they would be willing to make use of any methods to comfort him, then he desires this; and this is all he desires, mutual love, peace, harmony, and agreement among themselves:

if any fellowship of the spirit: of the spirit of one saint with another; if there is such a thing as an union of spirits, an oneness of souls, a tasting of each other's spirits, and a communion with one another, then care should be taken to keep this unity of the Spirit, in the bond of peace, Eph 4:3, or if there is any fellowship of the Holy Spirit of God, any communion with him, any such thing as a witnessing of him to, and with our spirits, or as fellowship with the Father and the Son by him, and saints are baptized into one body by one Spirit, and have been made to drink of the same Spirit, 1Co 12:13, then it becomes them to be of one mind, and to stand fast in one Spirit, Phi 1:27,

if any bowels and mercies; as there are in God, and in the Lord Jesus Christ, moving towards the saints; or such as become Christians, who, as the elect of God, holy and beloved, ought to put on bowels of mercies to one another; express the most hearty, inward, tender, and compassionate concern for each other's welfare, temporal and spiritual. Thus the apostle premises the most moving and pathetic arguments, leading on to the exhortations and advice, to love, harmony, and unity, given in Phi 2:2.

Gill: Phi 2:2 - Fulfil ye my joy // that ye be likeminded // having the same love // being of one accord // of one mind

Fulfil ye my joy,.... The Arabic version adds, "by these things"; meaning not his joy in the Lord Jesus Christ, which arose from views of interest his person, blood, and righteousness; which was had by believing in him, by enjoying communion with him, and living in hope of the glory of God; this in a fruit of the Spirit, Gal 5:22, and is called joy in the Holy Ghost; who, as he was the author, must be the finisher of it, and not the Philippians; much less does he mean that fulness of joy in the presence, and at the right hand of God in heaven, which he expected to have; but that which arose from the state, conduct, and mutual respect of the saints to each other; he had much joy in them, on account of the good work being begun, and carrying on in their souls; and because of their steadfastness in the faith, notwithstanding the persecutions they met with; and on account of their continued love to him, and the late fresh instance of it they had given, in sending their minister with a present to him, and who had given him a particular account of their affairs; but his joy was not yet full, there were some things which damped it; as the unbecoming walk and conversation of some, of whom he spoke with grief of heart, and tears in his eyes; and the inclination of others to listen to the false teachers, those of the concision, or circumcision; and the murmurings, disputings, and divisions of others among them, that were contentious and quarrelsome; wherefore to crown his joy, and fill it brimful, he signifies that their unity in affection, judgment, and practice, would do it, for so he explains it as follows:

that ye be likeminded, or "equally affected to one another"; that since they were but as one man, were one body, and had but one head, and one Spirit, that quickened and comforted them, and had but one faith and one baptism, they ought to be one in affection, practice, and judgment; this is the general, of which the following are the particulars:

having the same love; both for quality, being hearty, sincere, and unfeigned; and for quantity, returning the same that is measured to them; and with respect to objects, loving the same Christ, the same doctrines of Christ, the same ministers of the Gospel, and all the saints, rich and poor, high and low, weak or strong believers, without making any difference, by which means unity is preserved: for if one loves Christ, and another antichrist; one loves one doctrine, and another the opposite to it; one loves a teacher of the law, and another a preacher of the Gospel, one loves one Gospel minister, and one loves another, in distinction from, and opposition to the other; one loves the rich and not the poor, men of great gifts and grace, and neglects the meaner saints; when this is the case, they cannot be said to have the same love, nor can there be harmony, concord, and agreement:

being of one accord, or "being alike in soul"; having the same soul, not in substance and number, as some philosophers have asserted, but having the same affection, judgment, and will, as the first Christians are said to be of one heart and of one soul; or "unanimous" in their sentiments about doctrines and ordinances, being all of a piece in their practices; and agreeing in all their counsels, debates, acts, and votes, in their church meetings:

of one mind; in the doctrines of grace, in the ordinances of the Gospel; and in the discipline of the church: the means of preserving and increasing such affection, unity, and agreement, are next directed to.

Gill: Phi 2:3 - Let nothing be done through strife // or vain glory // but in lowliness of mind, let each esteem other better than themselves

Let nothing be done through strife,.... About words merely; otherwise they were to strive for the faith of the Gospel, the purity of Gospel ordinances, worship and discipline; but the apostle would not have them strive merely to carry a point determined on, without having any regard to reason and truth, or yielding to the infirmities of the weak; which is the case and conduct of contentious persons; than which nothing can be more contrary to the Spirit of the Gospel, or the peace of churches: the apostle adds,

or vain glory; for where this is predominant, persons will always be singular in their sentiments, and never relinquish them, let what reason soever be given against them; nor will they give way to the judgment of others, but right or wrong will have their own wills; Diotrephes like, loving to have the preeminence in all things, 3Jo 1:9; and such persons and conduct are very injurious to the comfort and harmony of the saints:

but in lowliness of mind, let each esteem other better than themselves; not as to the things of the world, in respect of which one man may be a better man than another, and he must know and think himself so; nor with respect to the endowments of the mind, and acquired abilities, which one man may have above another; and the difference being so great in some, it must be easily discerned, that one is more learned and knowing, in this or the other language, art, or science; but with regard to, grace, and to spiritual light, knowledge, and judgment: and where there is lowliness of mind, or true humility, a person will esteem himself in a state of grace, as the great apostle did, the chief of sinners, and less than the least of all saints; one in whom this grace reigns will pay a deference to the judgment of other saints, and will prefer their experience, light, and knowledge, to his own; and will readily give way, when he sees such that are of longer standing, of greater experience, and more solid judgment, as he has reason to think, than himself, are on the other side of the question; and so peace, love, and unity, are preserved. This grace of humility is an excellent ornament to a Christian, and wonderfully useful in Christian societies.

Gill: Phi 2:4 - Look, not every man on his own things // but every man also on the things of others

Look, not every man on his own things,.... Not but that a man should take care of his worldly affairs, and look well unto them, and provide things honest in the sight of all men, for himself and his family, otherwise he would be worse than an infidel; but he is not to seek his own private advantage, and prefer it to a public good; accordingly the Syriac version reads it, "neither let anyone be careful of himself, but also everyone of his neighbour"; and the Arabic version thus, "and let none of you look to that which conduces to himself alone, but let everyone of you look to those things which may conduce to his friend"; but this respects spiritual things, and spiritual gifts: a Christian should not seek his own honour and applause, and to have his own will, and a point in a church carried his own way, but should consult the honour of Christ, the good of others, and the peace of the church; he should not look upon his own gifts, he may look upon them, and ascribe them to the grace of God, and make use of them to his glory, but not to admire them, or himself for them, and pride himself in them, and lift up himself above others, neglecting and taking no notice of the superior abilities of others:

but every man also on the things of others; not on their worldly things, busying himself with other men's matters, and which he has nothing to do with, but on the sentiments and reasons of others; which he should well weigh and consider, and if they outdo and overbalance his own, should yield unto them; he should take notice of the superior gifts of others, and own and acknowledge them; which is the way to submit to one another in the fear of God, and to promote truth, friendship, and love.

Gill: Phi 2:5 - Let this mind be in you // which also was in Christ Jesus

Let this mind be in you,.... The Arabic version renders it, "let that humility be perceived in you". The apostle proposes Christ as the great pattern and exemplar of humility; and instances in his assumption of human nature, and in his subjection to all that meanness, and death itself, even the death of the cross in it; and which he mentions with this view, to engage the saints to lowliness of mind, in imitation of him; to show forth the same temper and disposition of mind in their practice,

which also was in Christ Jesus; or as the Syriac version, "think ye the same thing as Jesus Christ"; let the same condescending spirit and humble deportment appear in you as in him. This mind, affection, and conduct of Christ, may refer both to his early affection to his people, the love he bore to them from everlasting, the resolution and determination of his mind in consequence of it; and his agreement with his Father to take upon him their nature in the fulness of time, and to do his will, by obeying, suffering, and dying in their room and stead; and also the open exhibition and execution of all this in time, when he appeared in human nature, poor, mean, and abject; condescending to the lowest offices, and behaving in the most meek and humble manner, throughout the whole of his life, to the moment of his death.

Gill: Phi 2:6 - Who being in the form of God // thought it no robbery to be equal with God

Who being in the form of God,.... The Father; being the brightness of his glory, and the express image of his person. This form is to be understood, not of any shape or figure of him; for as such is not to be seen, it is not to be supposed of him; or any accidental form, for there are no accidents in God, whatever is in God, is God; he is nothing but nature and essence, he is the το ον, the Jehovah, I am what I am; and so is his Son, which is, and was, and is to come, the fountain of all created beings nor does it intend any outward representation and resemblance of him, such as in kings; who, because of the honour and dignity they are raised unto, the authority and power they have, and because of the glory and majesty they are arrayed with, are called gods: nor does it design the state and condition Christ appeared in here on earth, having a power to work miracles, heal diseases, and dispossess devils, for the manifestation of his glory; and so might be said to be in the form of God, as Moses for doing less miracles is said to be a God unto Pharaoh; since this account does not regard Christ; as he was on earth in human nature, but what he was antecedent to the assumption of it; or otherwise his humility and condescension in becoming man, and so mean, will not appear: but this phrase, "the form of God", is to be understood of the nature and essence of God, and describes Christ as he was from all eternity; just as the form of a servant signifies that he was really a servant, and the fashion of a man in which he was found means that he was truly and really man; so his being in the form of God intends that he was really and truly God; that he partook of the same nature with the Father, and was possessed of the same glory: from whence it appears, that he was in being before his incarnation; that he existed as a distinct person from God his Father, in whose form he was, and that as a divine person, or as truly God, being in the glorious form, nature, and essence of God; and that there is but one form of God, or divine nature and essence, common to the Father and the Son, and also to the Spirit; so that they are not three Gods, but one God: what the form of God is, the Heathens themselves ^g say cannot be comprehended nor seen, and so not to be inquired after; and they use the same word the apostle does here ^h: and now Christ being in this glorious form, or having the same divine nature with the Father, with all the infinite and unspeakable glories of it,

thought it no robbery to be equal with God; the Father; for if he was in the same form, nature, and essence, he must be equal to him, as he is; for he has the same perfections, as eternity, omniscience, omnipotence, omnipresence, immutability, and self-existence: hence he has the same glorious names, as God, the mighty God, the true God, the living God, God over all, Jehovah, the Lord of glory, &c. the same works of creation and providence are ascribed to him, and the same worship, homage, and honour given him: to be "in the form of God", and to be "equal with God", signify the same thing, the one is explanative of the other: and this divine form and equality, or true and proper deity, he did not obtain by force and rapine, by robbery and usurpation, as Satan attempted to do, and as Adam by his instigation also affected; and so the mind of a wicked man, as Philo the Jew says ⁱ, being a lover of itself and impious, οιομενος ισος ειναι θεω, "thinks itself to be equal with God", a like phrase with this here used; but Christ enjoyed this equality by nature; he thought, he accounted, he knew he had it this way; and he held it hereby, and of right, and not by any unlawful means; and he reckoned that by declaring and showing forth his proper deity, and perfect equality with the Father, he robbed him of no perfection; the same being in him as in the Father, and the same in the Father as in him; that he did him no injury, nor deprived him of any glory, or assumed that to himself which did not belong to him: as for the sense which some put upon the words, that he did not "affect", or "greedily catch" at deity; as the phrase will not admit of it, so it is not true in fact; he did affect deity, and asserted it strongly, and took every proper opportunity of declaring it, and in express terms affirmed he was the Son of God; and in terms easy to be understood declared his proper deity, and his unity and equality with the Father; required the same faith in himself as in the Father, and signified that he that saw the one, saw the other, Mar 14:61 Joh 5:17. Others give this as the sense of them, that he did not in an ostentatious way show forth the glory of his divine nature, but rather hid it; it is true, indeed, that Christ did not seek, but carefully shunned vain glory and popular applause; and therefore often after having wrought a miracle, would charge the persons on whom it was wrought, or the company, or his disciples, not to speak of it; this he did at certain times, and for certain reasons; yet at other times we find, that he wrought miracles to manifest forth his glory, and frequently appeals to them as proofs of his deity and Messiahship: and besides, the apostle is speaking not of what he was, or did in his incarnate state, but of what he was and thought himself to be, before he became man; wherefore the above sense is to be preferred as the genuine one,

Gill: Phi 2:7 - But made himself of no reputation // and took upon him the form of a servant // and was made in the likeness of men

But made himself of no reputation,.... Or "nevertheless emptied himself"; not of that fulness of grace which was laid up in him from everlasting, for with this he appeared when he was made flesh, and dwelt among men; nor of the perfections of his divine nature, which were not in the least diminished by his assumption of human nature, for all the fulness of the Godhead dwelt in him bodily; though he took that which he had not before, he lost nothing of what he had; the glory of his divine nature was covered, and out of sight; and though some rays and beams of it broke out through his works and miracles, yet his glory, as the only begotten of the Father, was beheld only by a few; the minds of the far greater part were blinded, and their hearts hardened, and they saw no form nor comeliness in him to desire him; the form of God in which he was, was hid from them; they reputed him as a mere man, yea, as a sinful man, even as a worm, and no man: and to be thus esteemed, and had in such account, he voluntarily subjected himself, though infinitely great and glorious; as he did not assume deity by rapine, he was not thrust down into this low estate by force; as the angels that sinned when they affected to be as God, were drove from their seats of glory, and cast down into hell; and when man, through the instigation of Satan, was desirous of the same, he was turned out of Eden, and became like the beasts that perish; but this was Christ's own act and deed, he willingly assented to it, to lay aside as it were his glory for a while, to have it veiled and hid, and be reckoned anything, a mere man, yea, to have a devil, and not be God: O wondrous humility! astonishing condescension!

and took upon him the form of a servant; this also was voluntary; he "took upon him", was not obliged, or forced to be in the form of a servant; he appeared as one in human nature, and was really such; a servant to his Father, who chose, called, sent, upheld, and regarded him as a servant; and a very prudent, diligent, and faithful one he was unto him: and he was also a servant to his people, and ministered to men; partly by preaching the Gospel to them, and partly by working miracles, healing their diseases, and going about to do good, both to the bodies and souls of men; and chiefly by obtaining eternal redemption for his chosen ones, by being made sin and a curse for them; which though a very toilsome and laborious piece of service, yet as he cheerfully engaged in it, he diligently attended it, until he had finished it: so he was often prophesied of as a servant, in Isa 42:1, in which several places he is called in the Targum, עבדי משיחא, "my servant the Messiah": put these two together, "the form of God", and "the form of a servant", and admire the amazing stoop!

and was made in the likeness of men; not of the first Adam, for though, as he, he was without sin, knew none, nor did any; yet he was rather like to sinful men, and was sent in the likeness of sinful flesh, and was traduced and treated as a sinner, and numbered among transgressors; he was like to men, the most mean and abject, such as were poor, and in lower life, and were of the least esteem and account among men, on any score: or he was like to men in common, and particularly to his brethren the seed of Abraham, and children of God that were given him; he partook of the same flesh and blood, he had a true body, and a reasonable soul, as they; he was subject to the like sorrows and griefs, temptations, reproaches, and persecutions; and was like them in everything, excepting sin: a strange and surprising difference this, that he who was "equal to God", should be "like to sinful men!"

Gill: Phi 2:8 - And being found in fashion as a man // he humbled himself // and became obedient unto death // even the death of the cross

And being found in fashion as a man,.... Not that he had only the show and appearance of a man, but he was really a man; for "as" here, denotes not merely the likeness of a thing, but the thing itself, as in Mat 14:5, ως here, answers to the Hebrew, which is sometimes by the Jews ^k said to be כף הדמיון, and signifies likeness, and sometimes כף האמתות, and designs truth and reality; which is the sense in which the particle is to be taken here: though he was seen and looked upon as a mere man, and therefore charged with blasphemy when he asserted himself to be the Son of God, he was more than a man; and yet found and known by men in common to be no more than a man, than just such a man as other men are; and so far is true, that his scheme, his habit, his fashion, his form, were like that of other men; though he was not begotten as man, but conceived in an extraordinary manner by the power of the Holy Ghost, yet he lay nine months in his mother's womb, as the human foetus ordinarily does; he was born as children are, was wrapped in swaddling bands when born, as an infant is; grew in stature by degrees, as men do; the shape and size of his body were like other men's, and he was subject to the same infirmities, as hunger, thirst, weariness, pain, grief, sorrow, and death itself, as follows:

he humbled himself: by becoming man, and by various outward actions in his life; as subjection to his parents, working at the trade of a carpenter, conversing with the meanest of men, washing his disciples' feet, &c. and the whole of his deportment both to God and man, his compliance with his Father's will, though disagreeable to flesh and blood, his behaviour towards his enemies, and his forbearance of his disciples, showed him to be of a meek and humble spirit; he humbled himself both to God and man:

and became obedient unto death, or "until death"; for he was obedient from the cradle to the cross, to God, to men, to his earthly parents, and to magistrates; he was obedient to the ceremonial law, to circumcision, the passover, &c. to the moral law, to all the precepts of it, which he punctually fulfilled; and to the penalty of it, death, which he voluntarily and cheerfully bore, in the room and stead of his people:

even the death of the cross; which was both painful and shameful; it was an accursed one, and showed that he bore the curse of the law, and was made a curse for us: this was a punishment usually inflicted on servants, and is called a servile punishment ^l; and such was the form which he took, when he was found in fashion as a man: this is now the great instance of humility the apostle gives, as a pattern of it to the saints, and it is a matchless and unparalleled one,

Gill: Phi 2:9 - Wherefore God also hath highly exalted him // and hath given him a name which is above every name

Wherefore God also hath highly exalted him,.... The apostle proceeds to observe the exaltation of Christ, for the encouragement of meek and humble souls; that whereas Christ, who so exceedingly demeaned himself, was afterwards highly exalted by God, so all such who, in imitation of him, behave to one another in lowliness of mind, shall be exalted in God's due time; for whoso humbleth himself, shall be exalted. The first step of Christ's exaltation was his resurrection from the dead, when he had a glory given him as man; his body was raised in incorruption, in glory, in power, and a spiritual one; it became a glorious body, and the pledge and exemplar of the saints at the general resurrection, of which his transfiguration on the mount was an emblem and prelude; and he was also glorified then as Mediator, he was then justified in the Spirit, and acquitted and discharged from all the sins of his people, he took upon him and bore, having satisfied for them; and all God's elect were justified in him, for he rose as a public person, as their head, for their justification; yea, in some sense he was then glorified, as a divine person; not that any new additional glory was, or could be made to him as such; but there was an illustrious manifestation of his natural, essential, and original glory; he was declared to be the Son of God with power, by his resurrection from the dead: the next step of his high exaltation was his ascending on high up to the third heaven, where he is made higher than the heavens; when he was accompanied by an innumerable company of angels, and by those saints whose bodies rose out of their graves after his resurrection; and was received and carried up in a bright glorious cloud; and passing through the air, the seat of the devils, he led captivity captive, and triumphed over principalities and powers, having before spoiled them on his cross; and then entering into heaven, he sat down at the right hand of God, which is another branch of his exaltation; and shows that he had done his work, and that it was approved and accepted of; and had that glory and honour bestowed on him, which never was on any mere creature, angels or men, to sit down on the right hand of the Majesty on high; which as it is the highest pitch of the exaltation of the human nature of Christ, so by it there is a most illustrious display of the glory of his divine person as the Son of God; who was with God, as one brought up with him from all eternity; and was so likewise when here on earth, but not so manifestly; but now he is openly and manifestly glorified with himself, with that glory he had with him before the world began: moreover, Christ's exaltation lies in his having the gifts of the Spirit without measure, to bestow on his ministers and churches, in all succeeding generations, for the carrying on of his interest, and the enlargement of his kingdom; in having all power in heaven and in earth, to complete his work and great designs; in having dominion and authority over all creatures and things, which are made to be subservient to the execution of his mediatorial office; and in having the right and power of judging the world at the last day, when there will still be a more glorious display of his eternal deity and divine sonship; for he will come in his Father's glory, and in his own, and with his holy angels: now the causes of Christ's exaltation are these: the efficient cause is God; though he made himself of no reputation, and humbled himself, these were voluntary acts of his own; yet he did not exalt himself, but God exalted him, even God the Father; with him the covenant of grace and redemption was made, in which glory was promised Christ, in consideration of his obedience, sufferings, and death; and which he prayed to him for, and pleaded for with him, having done his work; and which exaltation of Christ is always ascribed to God, even the Father; see Act 2:33; the impulsive or moving cause, and indeed the meritorious cause, were the humiliation of Christ; because he, though he was originally so great and glorious, yet made himself as it were nothing, humbled himself to become man, and was contented to be accounted a mere man, and went up and down in the form of a servant; and because he became so cheerfully obedient to the whole law, and to death itself, for the sake of his people, and out of love to them, "therefore" God exalted him: the exaltation of Christ was not only a consequence of his obedience and death, and his humiliation merely the way to his glory; but his high and exalted estate were the reward of all this; it was what was promised him in covenant, what was then agreed upon, what he expected and pleaded, and had as a recompense of reward, in consideration of his having glorified God on earth, and finished the work he undertook to do: it follows as an instance of the exaltation of Christ,

and hath given him a name which is above every name. The Syriac version renders it, "which is more excellent than every name"; and the Arabic version translates it, "which is more eminent than every name"; and the Ethiopic version thus, "which is greater than every name": by which is meant, not any particular and peculiar name by which he is called; not the name of God, for though this is his name, the mighty God, and so is even the incommunicable name Jehovah, and which may be truly said to be every name; but neither of these are given him, but what he has by nature; and besides were what he had before his exaltation in human nature: it is true indeed, upon that this name of his became more illustrious and manifest unto men; it is a more clear point, that he is God over all blessed for evermore; and it will still be more manifest at his glorious appearing, that he is the great God, as well as our Saviour: to which may be added, that the name Jehovah in the plate of gold on the high priest's forehead, was set above the other word; so says Maimonides ^m,

"the plate of gold was two fingers broad, and it reached from ear to ear; and there was written upon it two lines, "holiness to the Lord"; קדש, "holiness", was written below, and ליהוה מלמעלה, "to the Lord", or "to Jehovah", above:

whether here may not be an allusion to this, I leave to be considered: nor do I think that the name of the Son of God is meant; this is indeed a name of Christ, and a more excellent one than either angels or men have; for he is in such sense the Son of God, as neither of them are; but this is a name also which he has by nature, and is what he had before his exaltation; and was before this attested by his Father, and confessed by angels, men, and devils; though indeed upon his exaltation, he was declared more manifestly to be the Son of God, as he will be yet more clearly in his kingdom and glory: much less is the name Jesus intended, which was given him by the angel before his conception and birth, and was a name common to men among the Jews; but it seems to design such fame and renown, honour, glory, and dignity, as were never given unto, and bestowed upon creatures; as his rising from the dead as a public person, his ascending on high in the manner he did, his session at the right hand of God, his investiture with all gifts, power, dominion, authority, and with the judgment of the world; and whatever name of greatness there is among men or angels, Christ has that which is superior to it. Was a priest a name of honour and dignity among the Jews? Christ is not only a priest, and an high priest, but a great high priest; a priest not after the order of Aaron, but after the order of Melchizedek, Heb 7:11, and a greater than he himself. Is a king a great name among men? Christ has on his vesture and on his thigh a name written, King of kings, and Lord of lords. Is a deliverer of a nation a title of great honour? Christ is exalted to be a Prince and a Saviour of men of all nations; nor is there any other name but his, that is given among men, whereby we must be saved. Is a mediator between warring princes and kingdoms accounted a name of greatness and glory? Christ is the one only Mediator between God and man, and of a new and better covenant. Are angels, seraphim, cherubim, thrones, dominions, principalities, and powers, great names in the other world? Christ is the Angel of God's presence, an eternal one, the Angel of the covenant, the head of all principality and power. These are all subject to him, and he is set at God's right hand far above them,

Gill: Phi 2:10 - That at the name of Jesus every knee should bow // of things in heaven // and things in earth // and things under the earth

That at the name of Jesus every knee should bow,.... Which is to be understood, not of the outward act of bowing the knee upon hearing the name, and the syllables of the mere name Jesus pronounced; for in the bare name there can be nothing which can command such a peculiar respect; it was a name common with the Jews: Joshua is so called in Heb 4:8; and the name of Elymas the sorcerer was Barjesus: that is, the son of Jesus, Act 13:6; Now, how monstrously ridiculous and stupid would it be, for a man, upon hearing these passages, and upon the pronouncing of this word, to bow the knee? Moreover, the words ought not to be rendered at, but "in the name of Jesus"; that is, in and by reason of the power, authority, and dignity of Jesus, as exalted at God's right hand, every creature is to be subject to him: add to this, that there are several creatures included in the following account, who, in a corporeal sense, have not knees to bow with, as angels, the souls of men departed, and devils; and therefore an external corporeal bowing of the knee cannot be meant. The Jews indeed, upon hearing the name Jehovah pronounced by the high priest, in the holy of holies, used to bow: they say ⁿ,

"that the priests, and the people, that stand in the court, when they hear Shemhamphorash (i.e. the name "Jehovah") pronounced by the high priest, היו כורעים, "bowed", and worshipped, and fell upon their faces, and said, blessed be the name of the glory of his kingdom, for ever and ever:

though it can hardly be thought there is any reference to this here. But inasmuch as this action is a token of reverence, worship; and subjection, it is used for those things themselves; and the sense is, that Christ is exalted as before described, that every creature may give him reverence, worship, and adoration, submit and be subject to him, as all do, and shall, either freely or forcedly. Some really and heartily trust in his name, are baptized in his name, and ascribe honour, and glory, and blessing to him from their whole hearts; and others feignedly, and whether they will or not, are subject to him, and sooner or later shall acknowledge his authority over them: and he shall be owned to be Lord

of things in heaven: the angels there, and the souls of departed saints, with those who are already clothed with their bodies:

and things in earth; both good men, and bad men:

and things under the earth; or "in the abyss", as the Ethiopic version renders it; meaning either the devils in the bottomless pit; or rather the dead bodies of men in the grave, which shall come forth and stand before the judgment seat of Christ,

Gill: Phi 2:11 - And that every tongue should confess // that Jesus Christ is Lord // to the glory of God the Father

And that every tongue should confess,.... Whether of angels or men, or of men of whatsoever nation. Confession is either true and hearty, as when the mouth and heart agree in confessing, and which is made only by true believers; or verbal only, or in mere outward form, and by force, as in hypocrites, wicked men, and devils themselves; who all either have confessed, or will confess,

that Jesus Christ is Lord: the holy angels confess him to be Lord, and their Lord truly, and are unfeignedly subject to him; and true believers heartily own him as their Lord, and cheerfully submit to his commands and ordinances; and the foolish virgins, and the goats on Christ's left hand, will, at the last day, call him Lord, Lord; and the worst of men, yea, even devils, will be obliged to own his lordship and dominion; which will be

to the glory of God the Father. The Syriac reads, "his Father", who has chose and constituted him as the Mediator, invested him with his office, ordained him to be Judge of quick and dead, and given him all power and authority, and exalted him at his own right hand; so he that honoureth the Son, honoureth the Father also. The Vulgate Latin version renders the words, "because the Lord Jesus Christ is in the glory of God the Father": being in the form of God, of the same nature and essence with him, and equal to him; as he will appear to be at his second coming, for then he will come in the glory of his Father.

Gill: Phi 2:12 - Wherefore, my beloved // as ye have always obeyed // Not as in my presence only, but now much more in my absence // work out your own salvation with fear and trembling

Wherefore, my beloved,.... This is an inference from the instance and example of Christ; that since he, who was God over all, blessed for ever, made himself so low in human nature, in which he is now so highly exalted, having done the work and business he came about with such condescension, humility, and meekness; therefore it becomes those who profess to be his followers, to do all their affairs as men and Christians, with, and among one another, in all lowliness of mind. The apostle calls the saints here, "my beloved", he having a strong affection for them, which he frequently expresses in this epistle; and he chooses to make use of such an endearing appellation, that it might be observed, that what he was about to say to them sprung from pure love to them, and a hearty desire for their welfare, and from no other end, and with no other view; and to encourage them to go on in a course of humble duty, he commends them for their former obedience,

as ye have always obeyed; not "me", as the Arabic and Ethiopic versions supply; but either God, acting according to his revealed will, they had knowledge of; or Christ, by receiving him as prophet, priest, and King, by submitting to his righteousness, and the sceptre of his grace; or the Gospel, by embracing the truths of it, professing them, and abiding in them, and by subjecting to the ordinances of it, and doing all things whatsoever Christ has commanded: and this they did "always"; they were always abounding in the works of the Lord, doing his will; they abode by Christ, and continued steadfastly in his doctrines, and kept the ordinances as they were delivered to them, and walked in all the commandments of the Lord blameless,

Not as in my presence only, but now much more in my absence; which clause may either be referred to the foregoing, which expresses their obedience; and so signifies that that was carefully and cheerfully performed, not only while the apostle was with them, but now when he was absent from them, and much more when absent than present:, which shows, that they were not eye servants, and menpleasers, but what they did they did sincerely and heartily, as to the Lord: or to the following exhortation, that they would attend to it; not only as they had done when he was among them, of which he was witness, but that they would much more do so now he was absent from them, namely,

work out your own salvation with fear and trembling; which is to be understood not in such a sense as though men could obtain and procure for themselves spiritual and eternal salvation by their own works and doings; for such a sense is contrary to the Scriptures, which deny any part of salvation, as election, justification, and calling, and the whole of it to be of works, but ascribe it to the free grace of God; and is also repugnant to the perfections of God, as his wisdom, grace, and righteousness; for where are the wisdom and love of God, in forming a scheme of salvation, and sending his Son to effect it, and after all it is left to men to work it out for themselves? and where is the justice of God in admitting of an imperfect righteousness in the room of a perfect one, which must be the case, if salvation is obtained by men's works? for these are imperfect, even the best of them; and is another reason against this sense of the passage; and were they perfect, they could not be meritorious of salvation, for the requisites of merits are wanting in them. Moreover, was salvation to be obtained by the works of men, these consequences would follow; the death of Christ would be in vain, boasting would be encouraged in men, they would have whereof to glory, and their obligations to obedience taken from the love of God, and redemption by Christ, would be weakened and destroyed: add to all this, that the Scriptures assure us, that salvation is alone by Christ; and that it is already finished by him, and not to be wrought out now by him, or any other; and that such is the weakness and impotence of men, even of believers, to whom this exhortation is directed, that it is impossible for them ever to affect it; therefore, whatever sense these words have, we may be sure that this can never possibly be the sense of them. The words may be rendered, "work about your salvation"; employ yourselves in things which accompany salvation, and to be performed by all those that expect it, though not to be expected for the performance of them; such as hearing of the word, submission to Gospel ordinances, and a discharge of every branch of moral, spiritual, and evangelical obedience for which the apostle before commends them, and now exhorts them to continue in; to go on in a course of cheerful obedience to the close of their days, believing in Christ, obeying his Gospel, attending constantly to his word and ordinances, and discharging every duty in faith and fear, until at last they should receive the end of their faith, the salvation of their souls: agreeably the Syriac version renders the words, פלוחו פולחנא דחייכון, "do the work", or "business of your lives"; the work you are to do in your generation, which God has prescribed and directed you to, which the grace of God teaches, and the love of Christ constrains to. Do all that "with fear and trembling"; not with a slavish fear of hell and damnation, or lest they should fall away, or finally miscarry of heaven and happiness; since this would be a distrust of the power and faithfulness of God, and so criminal in them; nor is it reasonable to suppose, that the apostle would exhort to such a fear, when he himself was so confidently assured, that the good work begun in them would be performed; and besides, the exhortation would be very oddly formed, if this was the sense, "work out your salvation with fear" of damnation: but this fear and trembling spoken of, is such as is consistent with the highest acts of faith, trust, confidence, and joy, and is opposed to pride and vain glory; see Psa 2:11; and intends modesty and humility, which is what the apostle is pressing for throughout the whole context; and here urges to a cheerful and constant obedience to Christ, with all humility of soul, without dependence on it, or vain glorying in it, but ascribing it wholly to the grace of God, for the following reason.

Gill: Phi 2:13 - For it is God which worketh in you // both to will and to do of his good pleasure

For it is God which worketh in you,.... Which is both an encouragement to persons conscious of their own weakness to work, as before exhorted to; see Hag 2:4; and a reason and argument for humility and meekness, and against pride and vain glory, since all we have, and do, is from God; and also points out the spring, principle, and foundation of all good works; namely, the grace of God wrought in the heart, which is an internal work, and purely the work of God: by this men become the workmanship of God, created unto good works, Eph 2:10, and are new men, and fitted for the performance of acts of righteousness, and true holiness; and this grace, which God works in them, is wrought in a powerful and efficacious manner, so as not to be frustrated and made void. The word here used signifies an inward, powerful, and efficacious operation; and the "king's manuscript", mentioned by Grotius and Hammond, adds another word to it, which makes the sense still stronger, reading it thus, "which worketh in you", δυναμει, "by power"; not by moral persuasion, but by his own power, the power of his efficacious grace. The Alexandrian copy reads, δυναμεις, "powers", or "mighty works": God works in his people

both to will and to do of his good pleasure; God works in converted men a will to that which is spiritually good; which is to be understood, not of the formation of the natural faculty of the will; or of the preservation of it, and its natural liberty; or of the general motion of it to natural objects; nor of his influence on it in a providential way; but of the making of it good, and causing a willingness in it to that which is spiritually good. Men have no will naturally to come to Christ, or to have him to reign over them; they have no desire, nor hungerings and thirstings after his righteousness and salvation; wherever there are any such inclinations and desires, they are wrought in men by God; who works upon the stubborn and inflexible will, and, without any force to it, makes the soul willing to be saved by Christ, and submit to his righteousness, and do his will; he sweetly and powerfully draws it with the cords of love to himself, and to his Son, and so influences it by his grace and spirit, and which he continues, that it freely wills everything spiritually good, and for the glory of God: and he works in them also to "do"; for there is sometimes in believers a will, when there wants a power of doing. God therefore both implants in them principles of action to work from, as faith and love, and a regard for his glory, and gives them grace and strength to work with, without which they can do nothing, but having these, can do all things: and all this is "of his good pleasure"; the word "his" not being in the original text, some have taken the liberty to ascribe this to the will of man; and so the Syriac version renders it, "both to will and to do that", דצבין אנתון, "which ye will", or according to your good will; but such a sense is both bad and senseless; for if they have a good will of themselves, what occasion is there for God to work one in them? no; these internal operations of divine power and grace are not owing to the will of men, nor to any merits of theirs, or are what God is obliged to do, but what flow from his sovereign will and pleasure; who works when, where, and as he pleases, and that for his own glory; and who continues to do so in the hearts of his people; otherwise, notwithstanding the work of grace in them, they would find very little inclination to, and few and faint desires after spiritual things; and less strength to do what is spiritually good; but God of his good pleasure goes on working what is well pleasing in his sight.

Gill: Phi 2:14 - Do all things // without murmurings // disputings

Do all things,.... Not evil things, these are to be abhorred, shunned, and avoided, even all appearance of them, they are not to be done, even the sake of good; nor all indifferent things at all times, and under all circumstances, when the peace and edification of others are in danger of being hurt by so doing; but all good things, all that are agreeable to the righteous law and good will of God; all those good things which accompany salvation, as hearing the word, and attendance on ordinances: all church affairs relating to public worship, private conference, everything at church meetings, and which concern the discipline and laws of Christ's house; and all things that are civilly, morally, spiritually, and evangelically good; even all things that God would have done, or we would desire should be done to us by fellow creatures and fellow Christians: let all these be done

without murmurings; either against God and Christ, as if anything hard and severe was enjoined, when Christ's yoke is easy, and his burden light, Mat 11:30, and none of his commands grievous; and because their presence is not always enjoyed, and that communion and comfort in ordinances had, which may be desired: or against the ministers of the Gospel, in whose power it is not to give grace, comfort, and spiritual refreshment; any more than it was in Moses and Aaron to give bread and water to the Israelites in the wilderness, for which they murmured against them, and in so doing against God himself, Exo 16:2; or against one another, because of superior enjoyment in nature, providence, and grace; but all things, both of a moral, civil, and religious nature, with respect to God, and one another, should be done readily, freely, cheerfully, and heartily; and also without

disputings; or "without hesitations", as the Vulgate Latin, Arabic, and Ethiopic versions render it. Whatever appears to be agreeable to the will of God, should be done at once without dispute upon it, or hesitation about it, however disagreeable it may be to carnal sense and reason; the will of God is not to be disputed, nor flesh and blood to be consulted, in opposition to it; nor should the saints enter into any carnal reasonings, and contentious disputations, either at their public or private meetings, but do all they do decently, and in order, and in the exercise of brotherly love.

Gill: Phi 2:15 - That ye may be blameless // and harmless // the sons of God // without rebuke // in the midst of a crooked and perverse nation // Among whom ye shine // as lights in the world

That ye may be blameless,.... This, and what follows, show the end to be answered, by observing the above exhortation. This respects not their being blameless in the sight of God, which the saints are not in themselves, being not without sin, though they are, as considered in Christ, clothed with his righteousness, and washed in his blood; but their being blameless before men: and this may be understood both actively and passively; actively, that they might be without blaming others; some are so unhappy in their disposition and conduct, as to be always finding fault with, and blaming all persons they are concerned with, and all things in them, and done by them, right or wrong, without any just reason; and this ought not to be, and may be prevented by doing all things, as before directed: or passively, that they might not be blamed by others justly; for no man can escape the blame and censure of everyone; our Lord himself did not, nor this our apostle; but doing, as before exhorted to, will, in a great measure, preclude any just reason for blame and complaint: it is added,

and harmless; that is, that they might be, and appear to be so; harmless as doves, in imitation of Christ, who was holy in his nature, and harmless in his conversation, as his followers should be; doing no injury to any man's person or property, behaving in an inoffensive manner to all men, to Jew and Gentile, and to the church of God: it follows,

the sons of God; not that they might be sons by so doing; but be "as the sons of God", as the Syriac version renders it, be like them, and behave as such; for they were the sons of God already; not by creation only, as angels, and all men are, not merely by profession of religion, but by adopting grace; they were predestinated to the adoption of children, and were taken into this relation in the covenant of grace, Christ had redeemed them from under the law, that they might receive this blessing, and it was actually bestowed upon them by him in conversion: but the sense is, that they might appear to be the children of God, by acting as becomes such; not that they might appear so to themselves, for they were openly and manifestly to themselves the children of God, by faith in Christ Jesus, and through the testimony of the Spirit, witnessing to their spirits that they were in such a relation to God; but that they might appear so to others, that they were the adopted sons of God, and also begotten again by him, and made partakers of the divine nature; by their being followers of God as dear children, and by their being obedient ones to him in all holiness and godly conversation, yielding a ready and cheerful obedience to his will, without repining at it, or disputing about it; and to be

without rebuke; not without the rebuke of their heavenly Father, for whom he loves he rebukes, and every son that he receives into his family he scourges and chastises, not in wrath and anger, or with rebukes of fury, but of love; but without the rebuke of men, both of the churches and ministers of Christ, whose business it is to reprove and rebuke, publicly and privately, as cases and their circumstances require; and of the men of the world, who when they have any occasion, make use of it to speak reproachfully, as a railing Rabshakeh did, when it is a time of rebuke and blasphemy, and to be shunned and guarded against as much possible: especially since the saints live

in the midst of a crooked and perverse nation: or age and generation, as every age is; saints are like lilies in the valleys, liable to be trampled upon by the foot of every wild beast; like roses among thorns, to be scratched and torn; and like Lots in the midst of Sodom, vexed with the filthy conversation of the wicked: the whole world lies in sin, and the saints are enclosed on every side with wicked men. Philippi, where these saints lived, was a place of wickedness, and so no doubt was the whole region of Macedonia; the inhabitants were evil for the most part; their ways were crooked, and their works perverse, being contrary to the law of God, and Gospel of Christ; and therefore the following exhortation to the saints there was very suitable,

Among whom ye shine; or "shine ye", as it may be rendered,

as lights in the world. This world is, in a moral sense, what the original chaos was in a natural sense, covered with darkness; the darkness of ignorance and unbelief, of impiety and superstition, has spread itself over the far greater part of the world; the men of it are children of the night, and of darkness; their works are works of darkness, and they are going on in darkness, not knowing where they are going. The saints are the lights of the world, they were once darkness itself, but are made light in and by the Lord; they are called into marvellous light, and are filled with light spiritual and evangelical; they are like the moon and stars, that give light to the world in the night; and as they receive their light from the sun, and communicate it to the world, so do the saints receive theirs from Christ, the sun of righteousness, and show it forth to others, both by doctrine and practice: or rather the churches of Christ are as candlesticks, in which the light of the Gospel is put, and held forth to men, as follows, see Mat 5:14.

Gill: Phi 2:16 - Holding forth the word of life // That I may rejoice in the day of Christ // that I have not run in vain, nor laboured in vain

Holding forth the word of life,.... By which may be meant, either Christ the essential Word, in whom life was, and is, and who is called the quick or living Word, Joh 1:1; and here may be styled the Word of life, because he has all life in him; he has a divine life in him, as God, he is the living God; and it is given to him to have life in himself, as Mediator, for all his people; and he ever lives as man to make intercession for them: and because he is the author of life in every sense, of natural life to all men, of spiritual and eternal life to as many as the Father has given him: or else the Gospel is intended, and the doctrines of it; and which are sometimes called the words of eternal life, and of this life, Joh 6:68; and that because they are a means of quickening dead sinners, they are a savour of life unto life, 2Co 2:16, and the Spirit that giveth life, and of enlivening and comforting living saints; they treat of Christ who is the life; by the Gospel, life and immortality are brought to light; that gives an account of everlasting life; points out Christ as the way to it, shows that meetness for it lies in regenerating grace, and a right unto it is in the righteousness of Christ. Now this Word of life is held forth, partly by the preaching of it to a dark world, as by some; and partly by professing it publicly, as it should be by all who are enlightened with it; and also by living lives and conversations becoming and suitable to it,

That I may rejoice in the day of Christ. The apostle having observed the advantages that would accrue to themselves, and the benefit they might be of to the men of the world, by regarding the several exhortations he had given them, and which ends he mentions as reasons and arguments to enforce them, closes with taking notice of the use and service it would be to himself; it would give him joy and pleasure when Christ should come a second time to judge the world; and when dead in Christ would be raised, and set at his right hand, and these among the rest, to whom the apostle had been useful; and who continued to bear an honourable testimony in the world to Christ, and his Gospel, to the end:

that I have not run in vain, nor laboured in vain; being blessed with such converts under his ministry, as were a credit to religion, an honour to the Gospel, and a crown of rejoicing to him. He expresses his ministerial function, and the discharge of it, by running in a race, as the ministry of a person is sometimes called his course, Act 13:25; in allusion to the Olympic games, which the apostle often refers to, when the conqueror obtained a crown; and it was enough for our apostle, and a crown of rejoicing to him, that his spiritual children walked in the truth, and as became it, to the end: and also by labour, and hard service, as the ministerial work is, when faithfully performed; and especially as his was, which was attended with so many difficulties, and yet with such constancy, diligence, and indefatigableness, all which was not in vain; and he could look back upon it with pleasure, when his followers stood fast in the faith, and adorned the doctrine of Christ.

Gill: Phi 2:17 - Yea, and if I be offered // Upon the sacrifice and service of your faith // I joy and rejoice with you all

Yea, and if I be offered,.... Or "poured out", as the drink offerings of wine or oil were; meaning the effusion of his blood, which he compares to a libation, or drink offering, which was poured upon the sacrifice; and the laying down of his life for the sake of Christ, and his Gospel: which he knew not how soon might be, though he was in some hopes of a deliverance for the present, and therefore speaks of it in an hypothetical way: yet he expected it sooner or later; and that whenever it was, it would be as the libation upon the offering,

Upon the sacrifice and service of your faith; he had been the means of bringing them to the faith of Christ, in which they were an offering acceptable to God, being sanctified by the Holy Ghost; see Rom 15:16; and should he suffer and shed his blood in the cause of Christ, it would be as a libation on them, as a sacrifice; it would be for the sake of preaching the doctrine of faith, by which they were brought to believe on Christ; and it would be for the further confirmation of their faith, and as a drink offering acceptable unto God; upon all which accounts it would be matter of joy to him,

I joy and rejoice with you all; meaning at his sufferings and death, and the advantages thereof to Christ, to his churches, and to himself.

Gill: Phi 2:18 - For the same cause also do ye joy and rejoice with me.

For the same cause also do ye joy and rejoice with me. He would not have them be sorrowful, should they hear of his death for the sake of the Gospel, and of his blood being poured out in such a cause, since it was as a libation on their faith, and for the confirmation of it, and would be gain to Christ, and his interest, and to the apostle also: and therefore they should be so far from indulging grief and sorrow on that account, that they should rather joy and rejoice with him, who was ready to be offered up, or poured out; since he had run out his race, and that not in vain, but to so good a purpose, and especially among them.

Gill: Phi 2:19 - But I trust in the Lord Jesus // to send Timotheus shortly unto you // that I also may be of good comfort when I know your state

But I trust in the Lord Jesus,.... Or "hope"; not in himself, his wisdom, will, resolutions, and purposes; nor in an arm of flesh, in any human aid and power; nor in princes, nor in Nero, the Roman emperor, as expecting a release from bonds by him, when he could the more easily part with Timothy; but in the Lord Jesus, in the Lord whom every tongue shall confess to be so; and in that Jesus, in whose name every knee shall bow; who is King of kings, and Lord of lords, and the only Saviour and Deliverer of his people; who has the hearts of all men in his hands, and all power in heaven and in earth: he hoped and trusted, that through the goodness and power of Christ, opening a way for him, he should be able

to send Timotheus shortly unto you; one that had known the Scriptures from his youth, and was very early converted to the Christian faith, was an eminent preacher of the Gospel, and well known to the Philippians. The apostle hoped to send him to them "shortly", in a very little time; this he said in order to encourage them, and thereby suggesting, that he thought his own deliverance was at hand: this hope did not arise from a sure and certain persuasion of the thing, but from love to these saints; he had a very great affection for them; he knew that a Gospel minister, and particularly Timothy, would be of great comfort and service to them; wherefore, from that love which hopes all things, he hoped he should, in a short time, be able to serve them in love that way: the end he proposed in it is next expressed,

that I also may be of good comfort when I know your state; not their worldly estate, their secular affairs, and whether they prospered in their trades and business, and increased in riches; nor their corporeal estate, or state of health, and whether they prospered in their bodies, not but that the knowledge of each of these would be welcome to the apostle; nor everyone's personal spiritual estate, what was the particular case and state of each member; for though it is the business of a pastor of a church to look diligently to the state of his flock, and learn the case of every particular member, the apostle could not be thought to come at such an exact knowledge of things, who had the care of all the churches upon him; but their ecclesiastical state, their church state in general; how the Gospel stood with them, and they in that; whether they held it fast, and strove for it, and what ground the false teachers got among them; how the ordinances of the Gospel were regarded and attended on by them; with what life and light, and liberty and zeal, their ministers preached the word; and what success they had to the conversion of sinners, and comfort of saints; and how they behaved towards them, in honouring, obeying, and submitting to them, and esteeming them highly for their works' sake; what an increase of gifts, grace, and numbers there was among them; and what harmony, love, peace, and concord subsisted between them; and what afflictions and persecutions they endured for the sake of Christ; and with what patience, faith, and cheerfulness they bore them. By the return of Timothy he hoped to have knowledge of these things, that so he might "also be of good comfort"; as they would be by the coming of Timothy to them, by his preaching among them, and relating to them the case and circumstances of the apostle, how cheerful he was under his afflictions, and of what use they were to the cause of Christ. The comfort and pleasure of Gospel ministers lie in the good of the churches of Christ; it puts them in good heart and soul, as the word here used signifies, when they hear of their steadfastness in the faith of Christ, of their love to one another, and all the saints, and of their patience under sufferings.

Gill: Phi 2:20 - For I have no man likeminded // who will naturally care for your state

For I have no man likeminded,.... With myself; as my soul, so the Syriac version renders it. Timothy had a soul like the apostle's, which none that were with him, besides him, had; he was of the same judgment with him in the doctrines of grace; he received and preached the same Gospel as he did; he preached the same Christ, the Son of God, without yea and nay; he had the same affection for the apostle, and the souls of men, as he had; his soul was knit to his, and they had, as it were, but one soul in two bodies; he was engaged in the same work of the Lord, and pursued it with the same zeal and diligence: he was a second Paul in the pulpit; and there was no man likeminded as he, or so well disposed to the Philippians as he was, that had their good and cause at heart, and was willing to take so long a journey to do them service; for he had a particular affection for them, having been among them with the apostle, when he first preached the Gospel to them:

who will naturally care for your state. There were none like him that would; many were like the shepherds of Israel, that fed themselves and not the flock; but he was one that was diligent to know the state of the flock, and looked well to the herd under his care; and had an anxious care and solicitude, as the word signifies, for the good of souls. The work of a faithful Gospel minister is a work of care; one of his characteristics is, that he cares for the church of God; and though anxious care in worldly things is forbidden, yet in the affairs of Christ's house it is highly commendable, and especially when it is natural, or genuine and sincere, as Timothy's was: he had a sincere love, an hearty and real concern for their good; and which he would show by delivering to them the sincere milk of the word, by preaching the Gospel in the power and purity of it, with all sincerity and uprightness, with a single eye to the glory of Christ, and the good of their souls; and which is the apostle's reason for sending him unto them.

Gill: Phi 2:21 - For all seek their own // not the things which are Jesus Christ

For all seek their own,.... Meaning not every individual, but the greatest part; and not merely such as were manifestly false teachers, but such as were with the apostle, as ministers of the word; and we may suppose him to be stripped, by one means or another, of the more valuable preachers of the Gospel, and to be in much such a case as he describes himself to be, in 2Ti 4:10. He had none with him, excepting a very few, but such as he speaks of in the preceding chapter, that preached Christ of envy, strife, and contention; and these chiefly sought their own worldly interest and advantage; they sought great things for themselves, and looked every man for his gain from his quarter, Demas like, loving this present world, 2Ti 4:10; they sought for dominion and authority over men, and their faith, to lord it over God's heritage, as Diotrephes, who loved to have the preeminence, 3Jo 1:9; they sought for popular applause, for honour and glory of men, as the Pharisees of old did; and particularly their own ease and health, and did not choose to undertake such a fatiguing journey as from Rome to Philippi:

not the things which are Jesus Christ; they had no true regard to the Gospel of Christ, to the continuance, establishment, and spread of it in the world, or in any particular place; nor any hearty affection for the ordinances of Christ, and the retaining and preserving of them in their purity and simplicity; nor for the churches of Christ, and their spiritual good and welfare, as the Jews formerly, they cared not if the house of God lay waste, provided they dwelt in their ceiled houses; nor had they any concern for the honour and glory of Christ. But Timothy was a man of a quite different spirit and complexion; and which is another reason of the apostle's sending him to this place and people.

Gill: Phi 2:22 - But ye know the proof of him // that as a son with the father, he hath served with me in the Gospel

But ye know the proof of him,.... They had had an experiment of him, a trial of his spirit, and a proof of his gifts and ministry, when he was among them with the apostle at his first preaching the Gospel to them, to the conversion of Lydia, and of the jailer, and their households, which laid the foundation of a Gospel church state among them, see Act 16:3. The Vulgate Latin version reads in the imperative, "know ye the proof of him"; but the former reading is to be preferred:

that as a son with the father, he hath served with me in the Gospel; he served not the apostle, but with him; he served God as the apostle did, in the Gospel of his Son; he served Jesus Christ, whose Gospel he preached, the interest and spread of which he greatly laboured in with him, as a fellow servant or work fellow; see Rom 16:21; which expresses the modesty of the apostle, and the great honour put upon Timothy, and which was not abused by him; for as a son honours, obeys, and imitates his father, so did he honour the apostle, and give him all respect and reverence that was due to him on account of his office, age, and usefulness; and obeyed his orders cheerfully, going wherever he sent him, and doing whatever he bid him; and imitated him in his ministry, in his constancy, diligence, and zeal, having a true filial affection for him.

Gill: Phi 2:23 - Him therefore I hope to send presently // so soon as I shall see how it will go with me

Him therefore I hope to send presently,.... For the reasons now given:

so soon as I shall see how it will go with me; whether he should be released from his bonds or not; whether he should live or die; whether he should be set free, or be called to suffer martyrdom for the sake of Christ; for he expected, that the matter would be determined in a very short time, when, be it at it would, Timothy would be spared.

Gill: Phi 2:24 - But I trust in the Lord // that I also myself shall come shortly

But I trust in the Lord,.... The Syriac version reads, "in my Lord":

that I also myself shall come shortly: this he adds, partly to let them see, that he still retained a secret hope and persuasion in his own mind of a deliverance, though he could not be certain of it, how things would go with him; and partly, that he might not be thought to put them off with sending Timothy to them; for notwithstanding that, his intention still was, should he be released, to pay them a visit himself. The Alexandrian copy adds, "to you": so the Vulgate Latin, Syriac, and Arabic versions.

Gill: Phi 2:25 - Yet I supposed it necessary to send to you Epaphroditus // my brother // and companion in labour // and fellow soldier // but your messenger // and he that ministered to my wants

Yet I supposed it necessary to send to you Epaphroditus,.... In the mean while, before either he or Timothy could come to them. This man was sent by the Philippians to the apostle with a present, and had been detained at Rome for some time, partly through business, and partly through sickness; but now the apostle thought it proper, he being recovered, to send him to them, who was one of their ministers. One of this name lived at Rome about this time, and was one of Nero's freemen ^o, but not the same person here intended. This person has a very high character. The apostle calls him,

my brother; not in a natural relation, or as being his countryman, and so according to a way of speaking with the Jews, and himself, his brother and kinsman according to the flesh; for by his name and country he seems to be a Greek; but in a spiritual relation, being born again of the same Father, belonging to the same household and family, and also a brother in the ministry, as it follows:

and companion in labour; in the laborious work of preaching the Gospel. The ministry of the word is a work; it is called the work of the ministry; and it is a laborious one when diligently and faithfully performed: the apostle was a workman that needed not to be ashamed, a labourer in Christ's vineyard, and one that laboured more abundantly than others; and he was not alone, he had companions in his work, and this good man was one of them: he adds,

and fellow soldier; the life of every believer is a warfare; he is always engaged in a war with sin, and Satan, and the world; and is often called to fight the fight of faith, to contend earnestly against false teachers for the faith once delivered to the saints, to stand up for it, and fast in it; and is provided for with the whole armour of God, with weapons of warfare, which are not carnal, but spiritual and mighty, being enlisted as a volunteer under the great Captain of his salvation, Jesus Christ, under whose banner he fights, and is more than a conqueror through him: but though this is the common case and character of all the saints, it more especially belongs to ministers of the Gospel; who are set for the defence of it, and at the front of the battle, and are called to meet the enemy at the gate, and endure hardness as good soldiers of Jesus Christ; and such an one was the apostle; and he had other fellow soldiers, and this person among the rest, who were engaged in the same common cause with the same enemies, under the same Captain, and would enjoy the same crown:

but your messenger; or "apostle"; meaning either that he was the pastor of them, a preacher to them, a minister among them; for ordinary ministers of the word were sometimes called apostles, as well as extraordinary ones, see Rom 16:7; or rather, that he was their messenger to him, to relieve, comfort, and assist him in his bonds; and such persons were called the messengers of the churches, 2Co 8:23, which sense is strengthened by what follows:

and he that ministered to my wants: to his personal wants in prison, and to the wants of the poor saints, which the apostle reckoned as his own, and which he used to supply; but now not able; and to his ministerial wants, filling up his place in preaching the Gospel to the saints at Rome,

Gill: Phi 2:26 - For he longed after you // and was full of heaviness // because that ye had heard that he had been sick

For he longed after you,.... This verse and Phi 2:28 contain the reasons of the apostle's sending him; and the first is, because he had a very vehement and longing desire after all of them; to see them, as the Syriac and Ethiopic versions add, and as it is read in the Alexandrian and Claromontane copies, and in others: it was not the city of Philippi he longed to see, which might be his native place, nor his natural relations and family, but the church there; and not the officers of it only, the bishops and deacons, but all the members of it, rich and poor, high and low, strong and weak believers:

and was full of heaviness: almost pressed down, quite disheartened and dispirited, ready to sink and die away, not so much with his own disorder and illness, as with sorrow on account of the church at Philippi:

because that ye had heard that he had been sick: he understood that the news of his sickness had reached them, and he knew how distressing it would be to them, that it would cut them to the heart, and press them heavily, fearing they should never see his face, nor hear his voice more. We have here an instance of that mutual love, tender affection and sympathy; which were in the first churches, and what subsisted between ministers and people; see how they loved one another! but, alas! this first love is left.

Gill: Phi 2:27 - For indeed he was sick nigh unto death // but God had mercy on him // and not on him only, but on me also, lest I should have sorrow upon sorrow

For indeed he was sick nigh unto death,.... It was not a mere rumour, or a false alarm, but was real matter of fact; and it was not a light disorder, a slight indisposition, but a very dangerous illness; though the sickness was not unto death, yet near it. Good men, such as Christ loves, as he did Lazarus, are sometimes sick; though their spiritual diseases are healed, and their sins forgiven, so that the inhabitants of Zion have no more reason to say that they are sick, since Christ has took their infirmities, and bore their sickness, yet they are not exempt from bodily disorders; and which are sometimes such as bring them to the brink of the grave, and, as it were, to the gates of death; and such was this good man's case:

but God had mercy on him: his disorder was such as was out of the reach of man; his recovery was not by man, but by God, and owing to his power, mercy, and goodness; and indeed, whenever means are made rise of, and they succeed to the restoration of health, it ought to be ascribed to the divine blessing on them. The raising up of this man is reckoned as an instance of mercy to him; as it was the removing of a grievous affliction, a return of him to his delightful work of the ministry, and the continuation of an useful life for the good of others; and so a mercy to him, and to the churches of Christ, and to the apostle also: who adds,

and not on him only, but on me also, lest I should have sorrow upon sorrow: one affliction added to another; the death of this brother of his to his bonds: moreover the sickness of this companion of his filled him with sorrow: and had he died, it would have greatly increased it, and which would have had a fresh addition by the loss this church would sustain, and the grief and trouble they would be overwhelmed with: grace, and the doctrine of grace, though they regulate the passions, and restrain them from immoderate sorrow, they do not destroy them, nor deny the proper use of them. Christianity does not countenance a stoical apathy, but requires and encourages a Christian sympathy, and directs us to weep with them that weep within due bounds.

Gill: Phi 2:28 - I sent him therefore the more carefully // that when ye see him again ye may rejoice // and that I may be the less sorrowful

I sent him therefore the more carefully,.... Or in greater haste, and as soon as possible:

that when ye see him again ye may rejoice; for this must greatly increase their joy, to see him again after he had been so long from them, and under such a disorder, which had made them to fear they should never see him more. The Syriac version renders it, "that when ye see him ye may rejoice again"; as they had done heretofore in his conversation and ministry, when among them:

and that I may be the less sorrowful; when he should hear of his safe arrival among them, and of their joyful reception of him to their mutual satisfaction, which would be an alleviation of the apostle's sorrow in his present circumstances; for he did not expect to be wholly without sorrow while in this life.

Gill: Phi 2:29 - Receive him therefore // in the Lord // with all gladness // And hold such in reputation

Receive him therefore,.... Not only into their houses, where such as bring the doctrine of Christ should be admitted, and not others; but into their bosoms, into their hearts and affections, as he had reason to believe they would, and into their fellowship and communion, and to the exercise of his office among them, as their minister: and that

in the Lord; or "for the Lord", as the Arabic version renders it; for his sake, because he was one that was put into the ministry by him, was called unto it, and qualified for it, and sent forth to minister in it by him; or in the name of the Lord, as an ambassador of his, as representing him, and as if he himself was present; for he that receives a minister of Christ, receives Christ himself; see Luk 10:16,

with all gladness; with sincere affection, undissembled joy, perfect pleasure, and with all demonstrations of respect unto him, and delight in him at his return to them,

And hold such in reputation: account such as he precious and valuable; highly esteem of them for their works' sake; reckon them worthy of double honour, and give it to them.

Gill: Phi 2:30 - Because for the work of Christ he was nigh unto death // not regarding his life // to supply your lack of service towards me

Because for the work of Christ he was nigh unto death,.... Meaning either the work the church sent him about, and which he cheerfully undertook, and faithfully performed in carrying of a present to, and visiting the apostle in prison; which is called the work of Christ, because taken by Christ as if it was done to himself; and which, what with the long and fatiguing journey from Philippi to Rome, and the frequent visits he made to the apostle, and the much business besides that lay upon his hands, brought upon him a disorder which greatly threatened his life, and had almost issued in his death: or else the work of preaching the Gospel so frequently and constantly, and with so much zeal and vehemency at Rome; and which may be called the work of Christ, because it is what he calls unto, and qualities for, and in which his glory is greatly concerned; and on which this good man was so intent, gladly spending himself, and being spent in it, that he was brought through it to the brink of the grave:

not regarding his life: he was careless of that, and of his health; he loved not his life, nor counted it dear to himself; he rather despised it, and made no account of it, being very willing to deliver it up, and sacrifice it in such a good work and cause:

to supply your lack of service towards me; to do that in their name, room, and stead, which they, through absence, could not do in person; signifying, that what was done to him, and for him, was but a piece of service and duty to him; and which this good man and faithful minister and messenger of theirs having done for them to the hazard of his life, he ought therefore to be received by them with great joy, and to be highly honoured and respected.

Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: Phi 2:1

¹ tn Or “spiritual fellowship” if πνεύματος (pneumato") is an attributive genitive; or “fellowship brought about by the Spirit” if πνεύματος is a genitive of source or production.

² tn Grk “and any affection and mercy.” The Greek idea, however, is best expressed by “or” in English.

NET Notes: Phi 2:2

¹ tn Or “and feel the same way,” “and think the same thoughts.” The ἵνα (Jina) clause has been translated “and be of the same mind” to reflect its epexegetical force to the imperative “complete my joy.”

² tn The Greek word here is σύμψυχοι (sumyucoi, literally “fellow souled”).

NET Notes: Phi 2:3

¹ tn Grk “not according to selfish ambition.” There is no main verb in this verse; the subjunctive φρονῆτε (fronhte, “be of the same mind”) is implied here as well. Thus, although most translations supply the verb “do” at the beginning of v. 3 (e.g., “do nothing from selfish ambition”), the idea is even stronger than that: “Don’t even think any thoughts motivated by selfish ambition.”

NET Notes: Phi 2:4

¹ tn On the meaning “be concerned about” for σκοπέω (skopew), see L&N 27.36.

² tn The word “only” is not in the Greek text, but is implied by the ἀλλὰ καί (alla kai) in the second clause (“but…as well”). The bulk of the Western text dropped the καί, motivated most likely by ascetic concerns.

³ tc The bulk of the Western text (D*^,c F G K it) dropped καί (kai) here, most likely due to ascetic concerns. Strong external attestation for its inclusion from excellent witnesses as well as the majority (Ì⁴⁶ א A B C D² 0278 33 1739 1881 Ï) also marks it as original.

tn Verses 1-4 constitute one long conditional sentence in Greek. The protasis is in verse 1, while vv. 2-4 constitute the apodosis. There is but one verb not in a subordinate clause in vv. 2-4, the imperative “complete” in v. 2. This is followed by a subjunctive after ἵνα (Jina, translated as an epexegetical clause, “and be of the same mind”) and three instrumental participles. Thus the focus of these four verses is to “be of the same mind” and all that follows this instruction is the means for accomplishing that.

NET Notes: Phi 2:5

¹ tn Grk “Have this attitude in/among yourselves which also [was] in Christ Jesus,” or “Have this attitude in/among yourselves which [you] also [have] in Christ Jesus.”

NET Notes: Phi 2:6

¹ sn This passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.

² sn The Greek term translated form indicates a correspondence with reality. Thus the meaning of this phrase is that Christ was truly God.

NET Notes: Phi 2:7

¹ tn See the note on the word “slaves” in 1:1.

² tn Grk “by coming in the likeness of people.”

sn The expression the likeness of men is similar to Paul’s wording in Rom 8:3 (“in the likeness of sinful flesh”). The same word “likeness” is used in both passages. It implies that there is a form that does not necessarily correspond to reality. In Rom 8:3, the meaning is that Christ looked like sinful humanity. Here the meaning is similar: Jesus looked like other men (note anqrwpoi), but was in fact different from them in that he did not have a sin nature.

³ tn Grk “and by being found in form as a man.” The versification of vv. 7 and 8 (so also NRSV) is according to the versification in the NA²⁷ and UBS⁴ editions of the Greek text. Some translations, however, break the verses in front of this phrase (NKJV, NASB, NIV, NLT). The same material has been translated in each case; the only difference is the versification of that material.

sn By sharing in human nature. This last line of v. 7 (line d) stands in tension with the previous line, line c (“by looking like other men”). Both lines have a word indicating form or likeness. Line c, as noted above, implies that Christ only appeared to be like other people. Line d, however, uses a different term that implies a correspondence between form and reality. Further, line c uses the plural “men” while line d uses the singular “man.” The theological point being made is that Christ looked just like other men, but he was not like other men (in that he was not sinful), though he was fully human.

NET Notes: Phi 2:12

¹ tn Grk “with fear and trembling.” The Greek words φόβος and τρόμος both imply fear in a negative sense (L&N 25.251 and 16.6 respectively) while the former can also refer to respect and awe for deity (L&N 53.59). Paul’s use of the terms in other contexts refers to “awe and reverence in the presence of God” (P. T. O’Brien, Philippians [NIGTC], 284; see discussion on 282-84). The translation “awe and reverence” was chosen to portray the attitude the believer should have toward God as they consider their behavior in light of God working through Jesus Christ (2:6-11) and in the believer’s life (2:13) to accomplish their salvation.

NET Notes: Phi 2:15

¹ tn Or “as stars in the universe.”

NET Notes: Phi 2:16

¹ tn Or “holding out, holding forth.”

NET Notes: Phi 2:20

¹ tn Grk “For I have no one who is like-minded who will genuinely be concerned for your welfare.”

NET Notes: Phi 2:24

¹ tn The words “to see you” are not in the Greek text, but are implied, and are supplied in the translation for clarity.

NET Notes: Phi 2:25

¹ tn Grk “But.” The temporal notion (“for now”) is implied in the epistolary aorist (“I have considered”), for Epaphroditus was dispatched with this letter to the Philippians.

² tn Grk “my brother” instead of “For he is my brother.” Verse 25 constitutes one sentence in Greek, with “my brother…” functioning appositionally to “Epaphroditus.”

sn The reason why Paul refers to Epaphroditus as his brother, coworker, fellow soldier, etc., is because he wants to build up Epaphroditus in the eyes of the Philippians, since Paul is sending him back instead of Timothy. This accent on Epaphroditus’ character and service is implied in the translation “For he is…”

³ tn Grk “apostle.”

⁴ tn The Greek word translated “minister” here is λειτουργός (leitourgo").

⁵ tn Grk “servant of my need.”

NET Notes: Phi 2:27

¹ tn Grk “For he became ill to the point of death.”

NET Notes: Phi 2:28

¹ tn Grk “I have sent him to you with earnestness.” But the epistolary aorist needs to be translated as a present tense with this adverb due to English stylistic considerations.

² tn Or “when you see him you can rejoice again.”

NET Notes: Phi 2:30

¹ tn Grk “make up for your lack of service to me.”

Geneva Bible: Phi 2:1

If ^{( 1 )} [there be] therefore any consolation in ^{( a )} Christ, if any comfort of love, if any fellowship of the Spirit, if any ^{( b )} bowels and mercies,

^{( 1 )} A most earnest request to remove all those things, by which that great and special consent and agreement is commonly broken, that is, contention and pride, by which it comes to pass that they separate themselves from one another.

^{( a )} Any Christian comfort.

^{( b )} If any seeking of inward love.

Geneva Bible: Phi 2:2

Fulfil ye my joy, that ye be likeminded, having the ^{( c )} same love, [being] of one accord, of one mind.

^{( c )} Equal love.

Geneva Bible: Phi 2:5

^{( 2 )} Let this mind be in you, which was also in Christ Jesus:

^{( 2 )} He sets before them a most perfect example of all modesty and sweet conduct, Christ Jesus, whom we ought to follow with all our might: who abased himself so much for our sakes, although he is above all, that he took upon himself the form of a servant, that is, our flesh, willingly subject to all weaknesses, even to the death of the cross.

Geneva Bible: Phi 2:6

Who, being in the ^{( d )} form of God, ^{( e )} thought it not robbery to be ^{( f )} equal with God:

^{( d )} Such as God himself is, and therefore God, for there is no one in all parts equal to God but God himself.

^{( e )} Christ, that glorious and everlasting God, knew that he might rightfully and lawfully not appear in the base flesh of man, but remain with majesty fit for God: yet he chose rather to debase himself.

^{( f )} If the Son is equal with the Father, then is there of necessity an equality, which Arrius that heretic denies: and if the Son is compared to the Father, then is there a distinction of persons, which Sabellius that heretic denies.

Geneva Bible: Phi 2:7

But made himself of ^{( g )} no reputation, and took upon him the ^{( h )} form of a servant, and was made in the likeness of men:

^{( g )} He brought himself from all things, as it were to nothing.

^{( h )} By taking our manhood upon him.

Geneva Bible: Phi 2:9

^{( 3 )} Wherefore God also hath highly exalted him, and given him a ^{( i )} name which is above every name:

^{( 3 )} He shows the most glorious even of Christ's submission, to teach us that modesty is the true way to true praise and glory.

^{( i )} Dignity and high distinction, and that which accompanies it.

Geneva Bible: Phi 2:10

That at the name of Jesus ^{( k )} every knee should bow, of [things] in heaven, and [things] in earth, and [things] under the earth;

^{( k )} All creatures will at length be subject to Christ.

Geneva Bible: Phi 2:11

And [that] ^{( l )} every tongue should confess that Jesus Christ [is] Lord, to the glory of God the Father.

^{( l )} Every nation.

Geneva Bible: Phi 2:12

^{( 4 )} Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, ^{( m )} work out your own salvation with fear and trembling.

^{( 4 )} The conclusion: we must go on to salvation with humility and submission by the way of our vocation.

^{( m )} He is said to make an end of his salvation who runs in the race of righteousness.

Geneva Bible: Phi 2:13

^{( 5 )} For it is God which worketh in you both ^{( n )} to will and to do of [his] good pleasure.

^{( 5 )} A most sure and grounded argument against pride, because we have nothing in us praiseworthy, but it comes from the free gift of God, and is outside of us, for we do not have ability or power, so much as to will well (much less to do well), except only by the free mercy of God.

^{( n )} The reason why we are not statues; and yet we do not will well by nature, but only because God has made of our wicked will a good will.

Geneva Bible: Phi 2:14

^{( 6 )} Do all things without murmurings and disputings:

^{( 6 )} He describes modesty by the contrary effects of pride, teaching us that it is far both from all malicious and secret or inward hatred, and also from open contentions and brawlings.

Geneva Bible: Phi 2:15

^{( 7 )} 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;

^{( 7 )} To be short, he requires a life without fault, and pure, so that being enlightened with the word of God, they may shine in the darkness of this world.

Geneva Bible: Phi 2:16

Holding forth the ^{( o )} word of life; ^{( 8 )} that I may rejoice in the day of Christ, that I have not run in vain, neither laboured in vain.

^{( o )} The Gospel is called the word of life, because of the effects which it produces. ^{( 8 )} Again he urges them forward, setting before them his true apostolic care that he had for them: in addition comforting them to the end that they should not be sorry for the greatness of his afflictions, no, not even if he should die to make perfect their sacrifice with his blood, as it were with a drink offering.

Geneva Bible: Phi 2:17

Yea, and if I be offered upon the ^{( p )} sacrifice and service of your faith, I joy, and rejoice with you all.

^{( p )} As if he said, I brought you Philippians to Christ, and my desire is that you present yourselves a living sacrifice to him, and then it will not grieve me to be offered up as a drink offering, to accomplish this your spiritual offering.

Geneva Bible: Phi 2:19

^{( 9 )} But I trust in the Lord Jesus to send Timotheus shortly unto you, that I also may be of ^{( q )} good comfort, when I know your state.

^{( 9 )} Moreover, he strengthens and encourages their minds both by sending back Epaphroditus to them, whose fidelity towards them, and great pains in helping him, he commends: and also promising to send Timothy shortly to them, by whose presence they will receive great benefit. And he hopes also himself to come shortly to them, if God wills.

^{( q )} May be confirmed in the joy of my mind.

Geneva Bible: Phi 2:21

For ^{( r )} all seek their own, not the things which are Jesus Christ's.

^{( r )} The most part.

Geneva Bible: Phi 2:30

Because for the ^{( s )} work of Christ he was nigh unto death, not regarding his life, to supply your lack of service toward me.

^{( s )} He calls here the work of Christ the visiting of Christ, being poor and in bonds in the person of Paul.

Tafsiran/Catatan -- Catatan Rentang Ayat

Maclaren: Phi 2:1-4 - A Libation To Jehovah

A Plea For Unity

If there Is therefore any comfort in Christ, if any consolation of love, if any fellowship of the Spirit, if any tender mercies and compassions, 2. Fulfil ye my joy, that ye be of the same mind, having the same love, being of one accord. of one mind; 3. Doing nothing through faction or through vainglory, but in lowliness of mind each counting Other better, than himself; 4. Not looking each of you to his own things, but each of you also to the things of others.'--Phil. 2:1-4.(R.V.).

THERE was much in the state of the Philippian church which filled Paul's heart with thankfulness, and nothing which drew forth his censures, but these verses, with their extraordinary energy of pleading, seem to hint that there was some defect in the unity of heart and mind of members of the community. It did not amount to discord, but the concord was not as full as it might have been. There is another hint pointing in the same direction in the appeal to Paul's true yokefellow, in chapter iv., to help two good women who, though they had laboured much in the gospel, had not managed to keep of the same mind in the Lord,' and there is perhaps a still further indication that Paul's sensitive heart was conscious of the beginnings of strife in the air, in the remarkable emphasis with which, at the very outset of the letter, he over and over again pours out his confidence and affection on them' all,' as if aware of some incipient rifts in their brotherhood. There are always forces at work which tend to part the most closely knit unities even when these are consecrated by Christian faith. Where there are no dogmatical grounds of discord, nor any open alienation, there may still be the beginnings of separation, and a chill breeze may be felt even when the sun is shining with summer warmth. Wasps are attracted by the ripest fruit.

The words of our text present no special difficulty, and bring before us a well-worn subject, but it has at least this element of interest, that it grips very tightly the deepest things in Christian life, and that none of us can truly say that we do not need to listen to Paul's pleading voice. We may notice the general division of his thoughts in these words, in that he puts first the heart-touching motives for listening to his appeal, next describes with the exuberance of earnestness the fair ideal of unity to which he exhorts, and finally touches on the hindrances to its realisation, and the victorious powers which will overcome these.

I. The Motives And Bonds Of Christian Unity.

It is not a pedantic dissection (and vivisection) of the Apostle's earnest words, if we point out that they fall into four clauses, of which the first and third (any comfort in Christ, any fellowship of the Spirit') urge the objective facts of Christian revelation, and the second and fourth (any consolation of love, any tender mercies and compassions') put emphasis on the subjective emotions of Christian experience. We may lay the warmth of all of these on our own hearts, and shall find that these hearts will be drawn into the blessedness of Christian unity in the precise measure in which they are affected by them.

As to the first of them, it may be suggested that here, as elsewhere in the New Testament, the true idea of the word rendered comfort' is rather exhortation.' The Apostle is probably not so much pointing to the consolations for trouble which come from Jesus, as to the stimulus to unity which flows from Him. It would rather weaken the force of Paul's appeal, if the two former grounds of it were so nearly identical as they are, if the one is based upon comfort' and the other on consolation.' The Apostle is true to his dominant belief, that in Jesus Christ there lies, and from Him flows, the sovereign exhortation that rouses men to whatsoever things are lovely and of good report.' In Him we shall find in the measure in which we are in Him, the most persuasive of all exhortations to unity, and the most omnipotent of all powers to enforce it. Shall we not be glad to be in the flock of the Good Shepherd, and to preserve the oneness which He gave His life to establish? Can we live in Him, and not share His love for His sheep? Surely those who have felt the benediction of His breath on their foreheads when He prayed that they may all be one; even as Thou, Father, art in Me and I in Thee,' cannot but do what is in them to fulfil that prayer, and to bring a little nearer the realisation of their Lord's purpose in it, that the world may believe that Thou didst send Me.' Surely if we lay to heart, and enter into sympathy with, the whole life and death of Jesus Christ, we shall not fail to feel the dynamic power fusing us together, nor fail to catch the exhortation to unity which comes from the lips that said, I am the vine, ye are the branches.'

The Apostle next bases his appeal for unity on the experiences of the Philippian Christians, and on their memories of the comfort which they have tasted in the exercise of mutual love. Our hearts find it hard to answer the question whether they are more blessed when their love passes out from them in a warm stream to others, or when the love of others pours into them. To love and to be loved equally elevate courage, and brace the weakest for calm endurance and high deeds. The man who loves and knows that he is loved will be a hero. It must always seem strange and inexplicable that a heart which has known the enlargement and joy of love given and received, should ever fall so far beneath itself as to be narrowed and troubled by nourishing feelings of separation and alienation from those whom it might have gathered into its embrace, and thereby communicated, and in communicating acquired, courage and strength. We have all known the comfort of love; should it not impel us to live in the unity of the spirit and the bond of peace'? Men around us are meant to be our helpers, and to be helped by us, and the one way to secure both is to walk in love, as Christ also hath loved us.

But Paul has still further heart-melting motives to urge. He turns the Philippians' thoughts to their fellowship in the Spirit. All believers have been made to drink into one spirit, and in that common participation in the same supernatural life they partake of a oneness, which renders any clefts or divisions unnatural, and contradictory of the deepest truths of their experience. The branch can no more shiver itself off from the tree, or keep the life sap enclosed within itself, than one possessor of the common gift of the Spirit can separate himself from the others who share it. We are one in Him; let us be one in heart and mind. The final appeal is connected with the preceding, inasmuch as it lays emphasis on the emotions which flow from the one life common to all believers. That participation in the Spirit naturally leads in each participant to tender mercies and compassions' directed to all sharers in it. The very mark of truly possessing the Spirit's life is a nature full of tenderness and swift to pity, and they who have experienced the heaven on earth of such emotions should need no other motive than the memory of its blessedness, to send them out among their brethren, and even into a hostile world, as the apostles of love, the bearers of tender mercies, and the messengers of pity.

II. The Fair Ideal Which Would Complete The Apostle's Joy.

We may gather from the rich abundance of motives which the Apostle suggests before he comes to present his exhortation, that he suspected the existence of some tendencies in the opposite direction in Philippi, and possibly the same conclusion may be drawn from the exuberance of the exhortation itself, and from its preceding the dehortation which follows. He does not scold, he scarcely even rebukes, but he begins by trying to melt away any light frost that had crept over the warmth of the Philippians' love; and having made that preparation, he sets before them with a fulness which would be tautological but for the earnestness that throbs in it, the ideal of unity, and presses it upon them still more meltingly, by telling them that their realisation of it will be the completion of his joy. The main injunction is that ye be of the same mind,' and that is followed by three clauses which are all but exactly synonymous with it, having the same love, being of one accord, of one mind.' The resemblance of the latter clause to the main exhortation is still more complete, if we read with Revised Version (margin)' of the same mind,' but in any case the exhortations are all practically the same. The unity which Paul would fain see, is far deeper and more vital than mere unanimity of opinion, or identity of polity, or co-operation in practice. The clauses which expand ~t guard us against the mistake of thinking that intellectual or practical oneness is all that. is meant by Christian unity. They are of the same mind,' who have the same wishes, aims, outlooks, the same hopes and fears, and who are one in the depths of their being. They have the same love,' all similarly loving and being loved, the same emotion filling each heart. They are united in soul, or with accordant souls' having, and knowing that they have them, akin, allied to one another, moving to a common end, and aware of their oneness. The unity which Christian people have hitherto reached is at its best but a small are of the groat circle which the Apostle drew, and none of us can read these fervid words without shame. His joy is not yet fulfilled.

That exhortation to be of the same mind,' not only points to a deep and vital unity, but suggests that the ground of the unity is to be found without us, in the common direction of our minds,' which means far more than popular phraseology means by it, to an external object. It is having our hearts directed to Christ that makes us one. He is the bond and centre of unity. We have just said that the object is external, but that has to be taken with a modification, for the true basis of unity is the common possession of Christ in us.' It is when we have this mind in us which was also in Christ Jesus,' that we have the same mind' one with another.

The very keynote of the letter is joy, as may be seen by a glance over it. He joys and rejoices with them all, but his cup is not quite full. One more precious drop is needed to make it run over. Probably the coldness which he had heard of between Euodias and Syntyehe had troubled him, and if he could be sure of the Philippians' mutual love he would rejoice in his prison. We cannot tell whether that loving and careful heart is still aware of the fortunes of the Church, but we know of a more loving and careful heart which is, and we cannot but believe that the alienations and discords of His professed followers bring some shadow over the joy of Christ. Do we not hear His voice again asking, what was it that you disputed among yourselves by the way?' and must we not, like the disciples, hold our peace' when that question is asked? May we not hear a voice sweeter in its cadence, and more melting in its tenderness than Paul's, saying to us Fulfil ye My joy that ye be of the same mind.'

Maclaren: Phi 2:3 - A Libation To Jehovah

III. The Hindrances And Helps To Being Of The Same Mind.

The original has no verb in front of nothing' in Phil. 2:3, and it seems better to supply the one which has been so frequently used in the preceding exhortation than doing,' which carries us too abruptly into the outer region of action. Paul indicates two main hindrances to being of the same mind, namely, faction and vainglory on the one hand, and self-absorption on the other, and opposed to each the tone of mind which is its best conqueror. Faction and vainglory are best defeated by humility and unselfishness. As to the former, the love of making or heading little cliques in religion or politics or society, has oftenest its roots in nothing loftier than vanity or pride. Many a man who poses as guided by staunch adherence to conviction is really impelled only by a wish to make himself notorious as a leader, and loves to talk of those with whom I act.' There is a strong admixture of a too lofty estimate of self in most of the disagreements of Christian people. They expect more deference than they get, or their judgment is not taken as law, or their place is not so high as they think is their due, or in a hundred different ways self-love is wounded, and self-esteem is inflamed. All this is true in reference to the smaller communities of congregations, and with the necessary modifications it is quite as true in reference to the larger aggregations which we call churches or denominations. If all in their work that is directly due to faction and vainglory were struck out there would be great gaps in their activities, and many a flourishing scheme would fall dead.

The cure for all these evils is lowliness of mind. That is a Christian word. Used by Greek thinkers, it meant abjectness; and it is one conspicuous instance of the change effected in morals by Christian teaching that it has become the name of a virtue. We are to dwell not on our gifts but on our imperfections, and if we judge ourselves with constant reference to the standard in Christ's life, we shall need little more to bring us to our knees in true lowliness of mind. The man who has been forgiven so many talents will not be in a hurry to take his brother by the throat and leave the marks of his fingers for tenpence.

Christian unity is further broken by selfishness. To be absorbed in self is of course to have the heart shut to others. Our own interests, inclinations, possessions, when they assert themselves in our lives, build up impassable barriers between us and our fellows. To live to self is the real root of every sin as it is of all loveless life. The Apostle uses careful language: he admits the necessity for attention to our own things,' and only requires that we should look' also on the things of others. His cure for the hindrances to Christian unity is very complete, very practical, and very simple. Each counting other better than himself, and each looking also to the things of others' seem very homely and pedestrian virtues, but homely as they are we shall find that they grip us tight, if we honestly try to practise them in our daily lives, and we shall find also that the ladder which has its foot on earth has its top in the heavens, and that the practice of humility and unselfishness leads straight to having the mind which was also in Christ Jesus.'

Maclaren: Phi 2:5-8 - A Libation To Jehovah

The Descent Of The Word

Have this mind in you which was also in Christ Jesus: 6. Who, being in the form of God. counted it not a prize to be on an equality with God, 7. But emptied Himself, taking the form of a servant, being made in the likeness of men; 8. And being found in fashion as a man, He humbled Himself, becoming obedient even unto death, yea, the death of the cross.'--Phil. 2:5-8 (R.V.).

THE purpose of the Apostle in this great passage must ever be kept clearly in view. Our Lord's example is set forth as the pattern of that unselfish disregard of one's own things, and devotion to the things of others, which has just been urged on the Philippians, and the mind which was in Him is presented as the model on which they are to fashion their minds. This purpose in some measure explains some of the peculiarities of the language here, and may help to guide us through some of the intricacies and doubtful points in the interpretation of the words. It explains why Christ's death is looked at in them only in its bearing upon Himself, as an act of obedience and of condescension, and why even that death in which Jesus stands most inimitable and unique is presented as capable of being imitated by us. The general drift of these verses is clear, but there are few Scripture passages which have evoked more difference of opinion as to the precise meaning of nearly every phrase. To enter on the subtle discussions involved in the adequate exposition of the words would far exceed our limits, and we must perforce content ourselves with a slight treatment of them, and aim chiefly at bringing out their practical side.

The broad truth which stands sun-clear amid all diverse interpretations is--that the Incarnation, Life, and Death are the great examples of living humility and self-sacrifice. To be born was His supreme act of condescension. It was love which made Him assume the vesture of human flesh. To die was the climax of His voluntary obedience, and of His devotion to us.

I. The Height From Which Jesus Descended.

The whole strange conception of birth as being the voluntary act of the Person born, and as being the most stupendous instance of condescension in the world's history, necessarily reposes on the clear conviction that He had a prior existence so lofty that it was an all but infinite descent to become man. Hence Paul begins with the most emphatic assertion that he who bore the name of Jesus lived a divine life before He was born. He uses a very strong word which is given in the margin of the Revised Version, and might well have been in its text. Being originally' as the word accurately means, carries our thoughts back not only to a state which preceded Bethlehem and the cradle, but to that same timeless eternity from which the prologue of the Gospel of John partially draws the veil when it says, In the beginning was the Word,' and to which Jesus Himself more obscurely pointed when He said, Before Abraham was I am.'

Equally emphatic in another direction is Paul's next expression, In the form of God,' for form' means much more than shape.' I would point out the careful selection in this passage of three words to express three ideas which are often by hasty thought regarded as identical, We read of the form of God' (Phil. 2:6),' the likeness of men' (Phil. 2:7), and' in fashion as a man.' Careful investigation of these two words form' and' fashion' has established a broad distinction between them, the former being more fixed, the latter referring to that which is accidental and outward, which may be fleeting and unsubstantial. The possession of the form involves participation in the essence also. Here it implies no corporeal idea as if God had a material form, but it implies also much more than a mere apparent resemblance. He who is in the form of God possesses the essential divine attributes. Only God can be in the form of God': man is made in the likeness of God, but man is not in the form of God.' Light is thrown on this lofty phrase by its antithesis with the succeeding expression in the next verse, the form of a servant,' and as that is immediately explained to refer to Christ's assumption of human nature, there is no room for candid doubt that being originally in the form of God' is a deliberately asserted claim of the divinity of Christ in His pre-existent state.

As we have already pointed out, Paul soars here to the same lofty height to which the prologue of John's Gospel rises, and he echoes our Lord's own words about the glory which I had with Thee before the foundation of the world.' Our thoughts are carried back before creatures were, and we become dimly aware of an eternal distinction in the divine nature which only perfects its eternal oneness. Such an eternal participation in the divine nature before all creation and before time is the necessary pro-supposition of the worth of Christ's life as the pattern of humility and self-sacrifice. That pro-supposition gives all its meaning, its pathos, and its power, to His gentleness, and love, and death. The facts are different in their significance, and different in their power to bless and gladden, to purge and sway the soul, according as we contemplate them with or without the background of His pre-existent divinity. The view which regards Him as simply a man, like all the rest of us, beginning to be when He was born, takes away from His example its mightiest constraining force. Only when we with all our hearts believe that the Word became flesh,' do we discern the overwhelming depths of condescension manifested in the Birth. If it was not the incarnation of God, it has no claim on the hearts of men.

II. The Wondrous Act Of Descent.

The stages in that long descent are marked out with a precision and definiteness which would be intolerable presumption, if Paul were speaking only his own thoughts, or telling what he had seen with his own eyes. They begin with what was in the mind of the eternal Word before He began His descent, and whilst yet He is in the form of God.' He stands on the lofty level before the descent begins, and in spirit makes the surrender, which, stage by stage, is afterwards to be wrought out in act. Before any of these acts there must have been the disposition of mind and will which Paul describes as' counting it not a thing to be grasped to be on an equality with .God.' He did not regard the being equal to God as a prey or treasure to be clutched and retained at all hazards. That sweeps our thoughts into the dim regions far beyond Calvary or Bethlehem, and is a more overwhelming manifestation of love than are the acts of lowly gentleness and patient endurance which followed in time. It included and transcended them all.

It was the supreme example of not looking on one's own things.' And what made Him so count? What but infinite love. To rescue men, and win them to Himself and goodness, and finally to lift them to the place from which He came down for them, seemed to Him to be worth the temporary surrender of that glory and majesty. We can but bow and adore the perfect love. We look more deeply into the depths of Deity than unaided eyes could ever penetrate, and what we see is the movement in that abyss of Godhead of purest surrender which, by beholding, we are to assimilate.

Then comes the wonder of wonders, He emptied Himself.' We cannot enter here on the questions which gather round that phrase, and which give it a factitious importance in regard to present controversies. All that we would point out now is that while the Apostle distinctly treats the Incarnation as being a laying aside of what made the Word to be equal with God, he says nothing, on which an exact determination can be based, of the degree or particulars in which the divine nature of our Lord was limited by His humanity. The fact he asserts, and that is all. The scene in the Upper Chamber was but a feeble picture of what had already been done behind the veil. Unless He had laid aside His garments of divine glory and majesty, He would have had no human flesh from which to strip the robes. Unless He had willed to take the form of a servant,' He would not have had a body to gird with the slave's towel. The Incarnation, which made all His acts of lowly love possible, was a greater act of lowly love than those which flowed from it. Looking at it from earth, men say, Jesus was born.' Looking at it from heaven, Angels say, He emptied Himself.'

But how did He empty Himself? By taking the form of a slave, that is to God. And how did He take the form of a slave? By becoming in the likeness of men.' Here we are specially to note the remarkable language implying that what is true of none other in all the generations of men is true of Him. That just as emptying Himself' was His own act, also the taking the form of a slave by His being born was His own act, and was more truly described as a becoming.' We note, too, the strong contrast between that most remarkable word and the being; originally' which is used to express the mystery of divine pre-existence.

Whilst His becoming in the likeness of men stands in strong contrast with being originally,' and energetically expresses the voluntariness of our Lord's birth, the likeness of men' does not east any doubt on the reality of His manhood, but points to the fact that though certainly perfect man, He was by reason of the divine nature present in Him not simply and merely man.'

Here then the beginning of Christ's manhood is spoken of in terms which are only explicable, if it was a second form of being, preceded by a pre-existent form, and was assumed by His own act. The language, too, demands that that humanity should have been true essential manhood. It was in the form' of man and possessed of all essential attributes. It was in the likeness' of man possessed of all external characteristics, and yet was something more. It summed up human nature, and was its representative.

III. The Obedience Which Attended The Descent.

It was not merely an act of humiliation and condescension to become man, but all His life was one long act of lowliness. Just as He emptied Himself' in the act of becoming in the likeness of men,' so He humbled Himself,' and all along the course of His earthly life He chose constant lowliness and to be despised and rejected of men.' It was the result moment by moment of His own will that to the eyes of men He presented' no form nor comeliness,' and that will was moment by moment steadied in its unmoved humility, because He perpetually looked not on His own things, but on the things of others.' The guise He presented to the eyes of men was the fashion of a man.' That word corresponds exactly to Paul's carefully selected term, and makes emphatic both its superficial and its transitory character.

The lifelong humbling of Himself was further manifested in His becoming obedient.' That obedience was, of course, to God. And here we cannot but pause to ask the question, How comes it that to the man Jesus obedience to God was an act of humiliation? Surely there is but one explanation of such a statement. For all men but this one to be God's slaves is their highest honour, and to speak of obedience as humiliation is a sheer absurdity.

Not only was the life of Jesus so perfect an example of unbroken obedience that He could safely front His adversaries with the question, Which of you convinceth Me of sin?' and with the claim to do always the things that pleased Him,' but the obedience to the Father was perfected in His death. Consider the extraordinary fact that a man's death is the crowning instance of his humility, and ask yourselves the question, Who then is this who chose to be born, and stooped in the act of dying? His death was obedience to God, because by it He carried out the Father's will for the salvation of the world, His death is the greatest instance of unselfish self-sacrifice, and the loftiest example of looking on the things of others' that the world has ever seen. It dwindles in significance, in pathos, and in power to move us to imitation unless we clearly see the divine glory of the eternal Lord as the background of the gentle lowliness of the Man of Sorrows, and the Cross. No theory of Christ's life and death but that He was born for us, and died for us, either explains the facts and the apostolic language concerning them, or leaves them invested with their full power to melt our hearts and mould our lives. There is a possibility of imitating Him in the most transcendent of His acts. The mind may be in us which was in Christ Jesus. That it may, His death must first be the ground of our hope, and then we must make it the pattern of our lives, and draw from it the power to shape them after His blessed Example.

Maclaren: Phi 2:9-11 - A Libation To Jehovah

The Ascent Of Jesus

Wherefore also God highly exalted Him and gave unto Him the name which is above every name; 10. That in the name of Jesus every knee should bow, of things in heaven, and things on earth, and things under the earth; 11. And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.'--Phil. 2:9-11 (R.V.).

HE that humbleth himself shall be exalted,' said Jesus. He is Himself the great example of that law. The Apostle here goes on to complete his picture of the Lord Jesus as our pattern. In previous verses we had the solemn steps of His descent, and the lifelong humility and obedience of the incarnate Son, the man Christ Jesus. Here we have the wondrous ascent which reverses all the former process. Our text describes the reflex motion by which Jesus is borne back to the same level as that from which the descent began.

We have,

I. The Act Of Exaltation Which Forms The Contrast And The Parallel To The Descent.

God highly exalted Him.' The Apostle coins an emphatic word which doubly expresses elevation, and in its grammatical form shows that it indicates a historical fact. That elevation was a thing once accomplished on this green earth; that is to say it came to pass in the fact of our Lord's ascension when from some fold of the Mount of Olives He was borne upwards and, with blessing hands, was received into the Shechinah cloud, the glory of which hid Him from the upward-gazing eyes.

It is plain that the Him' of whom this tremendous assertion is made, must be the same as the He' of whom the previous verses spoke, that is, the Incarnate Jesus. It is the manhood which is exalted. His humiliation consisted in His becoming man, but His exaltation does not consist in His laying aside His humanity. It is not a transient but an eternal union into which in the Incarnation it entered with divinity. Henceforward we have to think of Him in all the glory of His heavenly state as man, and as truly and completely in the likeness of men' as when He walked with bleeding feet on the flinty road of earthly life. He now bears for ever the form of God' and the fashion of a man.'

Here I would pause for a moment to point out that the calm tone of this reference to the ascension indicates that it was part of the recognised Christian beliefs, and implies that it had been familiar long before the date of this Epistle, which itself dates from not more than at the most thirty years from the death of Christ. Surely that lapse of time is far too narrow to allow of such a belief having sprung up, and been universally accepted about a dead man, who all the while was lying in a nameless grave.

The descent is presented as His act, but decorum and truth required that the exaltation should be God's act. He humbled Himself,' but God exalted Him.' True, He sometimes represented Himself as the Agent of His own Resurrection and Ascension, and established a complete parallel between His descent and His ascent, as when He said, I came out from the Father, and am come into the world: again, I leave the world, and go unto the Father.' He was no less obedient to the Father's will when He ascended up on high, than He was when He came down to earth, and whilst, from one point of view, His Resurrection and Ascension were as truly His own acts as were His birth and His death, from another, He had to pray, And now, O Father, glorify Thou Me with Thine own self with the glory which I had with Thee before the world was.' The Titans presumptuously scaled the heavens, according to the old legend, but the Incarnate Lord returned to His own calm home, His habitation from eternity,' was exalted thither by God, in token to the universe that the Father approved the Son's descent, and that the work which the Son had done was indeed, as He declared it to be, finished.' By exalting Him, the Father not merely reinstated the divine Word in its eternal union with God, but received into the cloud of glory the manhood which the Word had assumed.

II. The Glory Of The Name Of Jesus.

What is the name which is above every name'? It is the name Jesus. It is to be noted that Paul scarcely ever uses that simple appellative. There are, roughly speaking, about two hundred instances in which he names our Lord in his Epistles, and there are only four places, besides this, in which he uses this as his own, and two in which he, as it were, puts it into the mouth of an enemy. Probably then, some special reason led to its occurrence here, and it is not difficult, I think, to see what that reason is. The simple personal name was given indeed with reference to His work, but had been borne by many a Jewish child before Mary called her child Jesus, and the fact that it is this common name which is exalted above every name, brings out still more strongly the thought already dwelt upon, that what is thus exalted is the manhood of our Lord. The name which expressed His true humanity, which showed His full identification with us, which was written over His Cross, which perhaps shaped the taunt He saved others, Himself He cannot save,'--that name God has lifted high above all names of council and valour, of wisdom and might, of authority and rule. It is shrined in the hearts of millions who render to it perfect trust, unconditional obedience, absolute loyalty. Its growing power, and the warmth of personal love which it evokes, in centuries and lands so far removed from the theatre of His life, is a unique thing in the world's history. It reigns in heaven.

But Paul is not content with simply asserting the sovereign glory of the name of Jesus. He goes on to set it forth as being what no other name borne by man can be, the ground and object of worship, when he declares, that' in the name of Jesus every knee shall bow.' The words are quoted from the second Isaiah, and occur in one of the most solemn and majestic utterances of the monotheism of the Old Testament. And Paul takes these words, undeterred by the declaration which precede them, I Am God and there is none else,' applies them to Jesus, to the manhood of our Lord. Bowing the knee is of course prayer, and in these great words the issue of the work of Jesus is unmistakably set forth, as not only being that He has declared God to men, who through Him are drawn to worship the Father, but that their emotions of love, reverence, worship, are turned to Him, though as the Apostle is careful immediately to note, they are not thereby intercepted from, but directed to, the glory of God the Father. In the eternities before His descent, there was equality with God, and when He returns, it is to the Father, who in Him has become the object of adoration, and round whose throne gather with bended knees all those who in Jesus see the Father.

The Apostle still further dwells on the glory of the name as that of the acknowledged Lord. And here we have with significant variation in strong contrast to the previous name of Jesus, the full title Jesus Christ Lord.' That is almost as unusual in its completeness as the other in its simplicity, and it comes in here with tremendous energy, reminding us of the great act to which we owe our redemption, and of all the prophecies and hopes which, from of old, had gathered round the persistent hope of the coming Messiah, while the name of Lord proclaims His absolute dominion. The knee is bowed in reverence, the tongue is vocal in confession. That confession is incomplete if either of these three names is falteringly uttered, and still more so, if either of them is wanting. The Jesus whom Christians confess is not merely the man who was born in Bethlehem and known among men as Jesus the carpenter.' In these modern days, His manhood has been so emphasised as to obscure His Messiahship and to obliterate His dominion, and alas! there are many who exalt Him by the name that Mary gave Him, who turn away from the name of Jesus as Hebrew old clothes,' and from the name of Lord as antiquated superstition. But in all the lowliness and gentleness of Jesus there were not wanting lofty claims to be the Christ of whom prophets and righteous men of old spake, and whose coming many a generation desired to see and died without the sight, and still loftier and more absolute claims to be invested with' all power in heaven and earth,' and to sit down with the Father on His throne. It is dangerous work to venture to toss aside two of these three names, and to hope that if we pronounce the third of them, Jesus, with appreciation, it will not matter if we do not name Him either Christ or Lord, if it is true that the manhood of Jesus is thus exalted, how wondrous must be the kindred between the human and the divine, that it should be capable of this, that it should dwell in the everlasting burnings of the Divine Glory and not be consumed! How blessed for us the belief that our Brother wields all the forces of the universe, that the human love which Jesus had when He bent over the sick and comforted the sorrowful, is at the centre. Jesus is Lord, the Lord is Jesus!

The Psalmist was moved to a rapture of thanksgiving when he thought of man as made a little lower than the angels, and crowned with glory and honour,' but when we think of the Man Jesus sitting at the right hand of God,' the Psalmist's words seem pale and poor, and we can repeat them with a deeper meaning and a fuller emphasis, Thou madest Him to have dominion over the works of Thy hands, Thou hast put all things under His feet.'

III. The Universal Glory Of The Name.

By the three classes into which the Apostle divides creation, things in heaven, and things on earth, and things under the earth,' he simply intends to declare, that Jesus is the object of all worship, and the words are not to be pressed as containing dogmatic assertions as to the different classes mentioned. But guided by other words of Scripture, we may permissibly think that the things in heaven' tell us that the angels who do not need His mediation learn more of God by His work and bow before His throne. We cannot be wrong in believing that the glory of His work stretches far beyond the limits of humanity, and that His kingdom numbers other subjects than those who draw human breath. Other lips than ours say with a great voice, Worthy is the Lamb that hath been slain to receive power and riches and wisdom and might and honour and glory and blessing.'

The things on earth are of course men, and the words encourage us to dim hopes about which we cannot dogmatise of a time when all the wayward self-seeking and self-tormenting children of men shall have learned to know and love their best friend, and' there shall be one flock and one shepherd.'

Things under the earth' seems to point to the old thought of Sheol' or Hades' or a separate state of the dead. The words certainly suggest that those who have gone from us are not unconscious nor cut off from the true life, but are capable of adoration and confession. We cannot but remember the old belief that Jesus in His death descended into Hell,' and some of us will not forget Fra Angelico's picture of the open doorway with a demon crushed beneath the fallen portal, and the crowd of eager faces and outstretched hands swarming up the dark passage, to welcome the entering Christ. Whatever we may think of that ancient representation, we may at least be sure that, wherever they are, the dead in Christ praise and reverence and love.

IV. The Glory Of The Father In The Glory Of The Name Of Jesus.

Knees bent and tongues confessing the absolute dominion of Jesus Christ could only be offence and sin if He were not one with the Father. But the experience of all the thousands since Paul wrote, whose hearts have been drawn in reverent and worshipping trust to the Son, has verified the assertion, that to confess that Jesus Christ is Lord diverts no worship from God, but swells and deepens the ocean of praise that breaks round the throne. If it is true, and only if it is true, that in the life and death of Jesus all previous revelations of the Father's heart are surpassed, if it is true and only if it is true, as He Himself said, that I and the Father are one,' can Paul's words here be anything but an incredible paradox. But unless these great words close and crown the Apostle's glowing vision, it is maimed and imperfect, and Jesus interposes between loving hearts and God. One could almost venture to believe that at the back of Paul's mind, when he wrote these words, was some remembrance of the great prayer, I glorified Thee on the earth, having accomplished the work which Thou gavest Me to do.' When the Son is glorified we glorify the Father, and the words of our text may well be remembered and laid to heart by any who will not recognise the deity of the Son, because it seems to them to dishonour the Father. Their honour is inseparable and their glory one.

There is a sense in which Jesus is our example even in His ascent and exaltation, just as He was in His descent and humiliation. The mind which was in Him is for us the pattern for earthly life, though the deeds in which that mind was expressed, and especially His obedience to the death of the Cross,' are so far beyond any self-sacrifice of ours, and are inimitable, unique, and needing no repetition while the world lasts. And as we can imitate His unexampled sacrifice, so we may share His divine glory, and, resting on His own faithful word, may follow the calm motion of His Ascension, assured that where He is there we shall be also, and that the manhood which is exalted in Him is the prophecy that all who love Him will share His glory. The question for us all is, have we in us the mind that was in Christ'? and the other question is, what is that name to us? Can we say, Thy mighty name salvation is'? If in our deepest hearts we grasp that name, and with unfaltering lips can say that there is none other name under heaven given amongst men whereby we must be saved but the name of Jesus,' then we shall know that

To us with Thy dear name are givenPardon, and holiness, and heaven.'

Maclaren: Phi 2:12-13 - A Libation To Jehovah

Work Out Your Own Salvation

Work out your own salvation with fear and trembling, 13. For it is God which worketh in you both to will and to do of His good pleasure.'--Phil. 2:12-13.

WHAT God hath joined together, let no man put asunder!' Here are, joined together, in the compass of one practical exhortation, the truths which, put asunder, have been the war-cries and shibboleths of contending sects ever since. Faith in a finished salvation, and yet work; God working all in me, and yet I able and bound to work likewise; God upholding and sustaining His child to the very end; perfecting that which concerns him,' making his salvation certain and sure, and yet the Christian working with fear and trembling,' lest he should be a castaway and come short of the grace of God;--who does not recognise in these phrases the mottoes that have been written on the opposing banners in many a fierce theological battle, waged with much harm to both sides, and ending in no clear victory for either? Yet here they are blended in the words of one who was no less profound a thinker than any that have come after, and who had the gift of a divine inspiration to boot.

Not less remarkable than the fusion here of apparent antagonisms, the harmonising of apparent opposites, is the intensely practical character of the purpose for which they are adduced at all. Paul has no idea of giving his disciples a lesson in abstract theology, or laying for them a foundation of a philosophy of free will and divine sovereignty; he is not merely communicating to these Philippians truths for their creed, but precepts for their deeds. The Bible knows nothing of an unpractical theology, but, on the other hand, the Bible knows still less of an untheological morality. It digs deep, bottoming the simplest right action upon right thinking, and going down to the mountain bases on which the very pillars of the universe rest, in order to lay there, firm and immovable, the courses of the temple of a holy life. Just as little as Scripture gives countenance to the error that makes religion theology rather than life, just so little does it give countenance to the far more contemptible and shallower error common in our day, which says, Religion is not theology, but life; and means, Therefore, it does not matter what theology you have, you can work a good life out with any creed!' The Bible never teaches unpractical speculations, and the Bible never gives precepts which do not rest on the profoundest truths. Would God, brethren, that we all had souls as wide as would take in the whole of the many-sided scriptural representation of the truths of the Gospel, and so avoid the narrowness of petty, partial views of God's infinite counsel; and that we had as close, direct, and as free communication between head, and heart, and hand, as the Scripture has between precept and practice!

But in reference more especially to my text. Keeping in view these two points I have already suggested, namely,--that it is the reconciling of apparent opposites, and that it is intensely practical, I find in it these three thoughts;--First, a Christian has his whole salvation accomplished for him, and yet he is to work it out. Secondly, a Christian has everything done in him by God, and yet he is to work. Lastly, a Christian has his salvation certainly secured, and yet he is to fear and tremble.

I. In The First Place, A Christian Man Has His Whole Salvation Already Accomplished For Him In Christ, And Yet He Is To Work It Out.

There are two points absolutely necessary to be kept in view in order to a right understanding of the words before us, for the want of noticing which it has become the occasion of terrible mistakes. These are--the persons to whom it is addressed, and the force of the scriptural expression salvation.' As to the first, this exhortation has been misapplied by being addressed to those who have no claim to be Christians, and by having such teaching deduced from it as, You do your part, and God will do His; You work, and God will certainly help you; You co-operate in the great work of your salvation, and you will get grace and pardon through Jesus Christ. Now let us remember the very simple thing, but very important to the right understanding of these words, that none but Christian people have anything to do with them. To all others, to all who are not already resting on the finished salvation of Jesus Christ, this injunction is utterly inapplicable. It is addressed to the beloved, who have always obeyed'; to the saints in Christ Jesus, which are at Philippi.' The whole Epistle is addressed, and this injunction with the rest, to Christian men. That is the first thing to be remembered. If there be any of you, who have thought that these words of Paul's to those who had believed on Christ contained a rule of action for you, though you have not rested your souls on Him, and exhorted you to try to win salvation by your own doings, let me remind you of what Christ said when the Jews came to Him in a similar spirit and asked Him, What shall we do that we may work the works of God?' His answer to them was, and His answer to you, my brother, is, This is the work of God, that ye should believe in Him whom He hath sent.' That is the first lesson: Not work, but faith; unless there be faith, no work. Unless you are a Christian, the passage has nothing to do with you.

But now, if this injunction be addressed to those who are looking for their salvation only to the perfect work of Christ, how can they be exhorted to work it out themselves? Is not the oft-recurring burden of Paul's teaching not by works of righteousness, which we have done, but by His mercy He saved us'? How does this text harmonise with these constantly repeated assertions that Christ has done all for us, and that we have nothing to do, and can do nothing? To answer this question, we have to remember that that scriptural expression, salvation,' is used with considerable width and complexity of signification. It sometimes means the whole of the process, from the beginning to the end, by which we are delivered from sin in all its aspects, and are set safe and stable at the right hand of God. It sometimes means one or other of three different parts of that process--either deliverance from the guilt, punishment, condemnation of sin; or secondly, the gradual process of deliverance from its power in our own hearts; or thirdly, the completion of that process by the final and perfect deliverance from sin and sorrow, from death and the body, from earth and all its weariness and troubles, which is achieved when we are landed on the other side of the river. Salvation, in one aspect, is a thing past to the Christian; in another, it is a thing present; in a third, it is a thing future. But all these three are one; all are elements of the one deliverance--the one mighty and perfect act which includes them all.

These three all come equally from Christ Himself. These three all depend equally on His work and His power. These three are all given to a Christian man in the first act of faith. But the attitude in which he stands in reference to that accomplished salvation which means deliverance from sin as a penalty and a curse, and that in which he stands to the continuing and progressive salvation which means deliverance from the power of evil in his own heart, are somewhat different. In regard to the one, he has only to take the finished blessing. He has to exercise faith and faith alone. He has nothing to do, nothing to add, in order to fit himself for it, but simply to receive the gift of God, and to believe on Him whom He hath sent. But then, though that reception involves what shall come after it, and though every one who has and holds the first thing, the pardon of his transgression, has and holds thereby and therein his growing sanctifying and his final glory, yet the salvation which means our being delivered from the evil that is in our hearts, and having our souls made like unto Christ, is one which--free gift though it be--is not ours on the sole condition of an initial act of faith, but is ours on the condition of continuous faithful reception and daily effort, not in our own strength, but in God's strength, to become like Him, and to make our own that which God has given us, and which Christ is continually bestowing upon us.

The two things, then, are not inconsistent--an accomplished salvation, a full, free, perfect redemption, with which a man has nothing to do at all, but to take it;--and, on the other hand, the injunction to them who have received this divine gift: Work out your own salvation.' Work, as well as believe, and in the daily practice of faithful obedience, in the daily subjugation of your own spirits to His divine power, in the daily crucifixion of your flesh with its affections and lusts, in the daily straining after loftier heights of godliness and purer atmospheres of devotion and love --make more thoroughly your own that which you possess. Work into the substance of your souls that which you have. Apprehend that for which you are apprehended of Christ. Give all diligence to make your calling and election sure'; and remember that not a past act of faith, but a present and continuous life of loving, faithful work in Christ, which is His and yet yours, is the holding fast the beginning of your confidence firm unto the end.'

II. In The Second Place, God Works All In Us, And Yet We Have To Work.

There can be no mistake about the good faith and firm emphasis--as of a man who knows his own mind, and knows that his word is true--with which the Apostle holds up here the two sides of what I venture to call the one truth; Work out your own salvation--for God works in you.' Command implies power. Command and power involve duty. The freedom of the Christian's action, the responsibility of the believer for his Christian growth in grace, the committal to the Christian man's own hands of the means of sanctifying, lie in that injunction, Work out your own salvation.' Is there any faltering, any paring down or cautious guarding of the words, in order that they may not seem to clash with the other side of the truth? No: Paul does not say, Work it out; yet it is God that worketh in you'; not' Work it out although it is God that worketh in you'; not' Work it out, but then it must always be remembered and taken as a caution that it is God that worketh in you I' He blends the two things together in an altogether different connection, and sees--strangely to some people, no contradiction, nor limitation, nor puzzle, but a ground of encouragement to cheerful obedience. Do you work, for it is God that worketh in you both to will and to do of His good pleasure.' And does the Apostle limit the divine operation? Notice how his words seem picked out on purpose to express most emphatically its all-pervading energy. Look how his words seem picked out on purpose to express with the utmost possible emphasis that all which a good man is, and does, is its fruit. It is God that worketh in you. That expresses more than bringing outward means to bear upon heart and will. It speaks of an inward, real, and efficacious operation of the Indwelling Spirit of all energy on the spirit in which He dwells. Worketh in you to will'; this expresses more than the presentation of motives from without, it points to a direct action on the will, by which impulses are originated within. God puts in you the first faint motions of a better will. Worketh in you, doing as well as willing'; this points to all practical obedience, to all external acts as flowing from His grace in us, no less than all inward good thoughts and holy desires.

It is not that God gives men the power, and then leaves them to make the use of it. It is not that the desire and purpose come forth from Him, and that then we are left to ourselves to be faithful or unfaithful stewards in carrying it out. The whole process, from the first sowing of the seed until its last blossoming and fruiting, in the shape of an accomplished act, of which God shall bless the springing--it is all God's together! There is a thorough-going, absolute attribution of every power, every action, all the thoughts, words, and deeds of a Christian soul, to God. No words could be selected which would more thoroughly cut away the ground from every half-and-half system which attempts to deal them out in two portions, part God's and part mine. With all emphasis Paul attributes all to God.

And none the less strongly does he teach, by the implication contained in his earnest injunction, that human responsibility, that human control over the human will, and that reality of human agency which are often thought to be annihilated by these broad views of God as originating all good in the soul and life. The Apostle thought that this doctrine did not absorb all our individuality in one great divine Cause which made men mere tools and puppets. He did not believe that the inference from it was,' Therefore do you sit still, and feel yourselves the cyphers that you are.' His practical conclusion is the very opposite. It is--God does all, therefore do you work. His belief in the power of God's grace was the foundation of the most intense conviction of the reality and indispensableness of his own power, and was the motive which stimulated him to vigorous action. Work, for God works in you.

Each of these truths rests firmly on its own appropriate evidence. My own consciousness tells me that I am free, that I have power, that I am therefore responsible and exposed to punishment for neglect of duty. I know what I mean when I speak of the will of God, because I myself am conscious of a will. The power of God is an object of intelligent thought to me, because I myself am conscious of power. And on the other hand, that belief in a God which is one of the deep and universal beliefs of men contains in it, when it comes to be thought about, the belief in Him as the source of all power, as the great cause of all. If I believe in a God at all, I must believe that He whom I so call, worketh all things after the counsel of His own will. These two convictions are both given to us in the primitive beliefs which belong to us all. The one rests on consciousness, and underlies all our moral judgments. The other rests on an original belief, which belongs to man as such. These two mighty pillars on which all morality and all religion repose have their foundations down deep in our nature, and tower up beyond our sight. They seem to stand opposite to each other, but it is only as the strong piers of some tall arch are opposed. Beneath they repose on one foundation, above they join together in the completing keystone and bear the whole steady structure.

Wise and good men have toiled to harmonise them, in vain. The task transcends the limits of human faculties, as exercised here, at all events. Perhaps the time may come when we shall be lifted high enough to see the binding arch, but here on earth we can only behold the shafts on either side. The history of controversy on the matter surely proves abundantly what a hopeless task they undertake who attempt to reconcile these truths. The attempt has usually consisted in speaking the one loudly and the other in a whisper, and then the opposite side has thundered what had been whispered, and has whispered very softly what had been shouted very loudly. One party lays hold of the one pole of the ark, and the other lays hold of that on the other side. The fancied reconciliation consists in paring down one half of the full-orbed truth to nothing, or in admitting it in words while every principle of the reconciler's system demands its denial. Each antagonist is strong in his assertions, and weak in his denials, victorious when he establishes his half of the whole, easily defeated when he tries to overthrow his opponent's.

This apparent incompatibility is no reason for rejecting truths each commended to our acceptance on its own proper grounds. It may be a reason for not attempting to dogmatise about them. It may be a warning to us that we are on ground where our limited understandings have no firm footing, but it is no ground for suspecting the evidence which certifies the truths. The Bible admits and enforces them both. It never tones down the emphasis of its statement of the one for fear of clashing against the other, but points to us the true path for thought, in a firm grasp of both, in the abandonment of all attempts to reconcile them, and for practical conduct, in the peaceful trust in God who hath wrought all our works in us, and in strenuous working out of our own salvation. Let us, as we look back on that battlefield where much wiser men than we have fought in vain, doing little but raising up a little dust that is lightly laid again,' and building trophies that are soon struck down, learn the lesson it teaches, and be contented to say, The short cord of my plummet does not quite go down to the bottom of the bottomless, and I do not profess either to understand God or to understand man, both of which I should want to do before I understood the mystery of their conjoint action. Enough for me to believe that,

If any force we have, it is to illAnd all the power is God's, to do and eke to will.'

Enough for me to know that I have solemn duties laid upon me, a life's task to be done, my deliverance from mine own evil to work out, and that I shall only accomplish that work when I can say with the Apostle, I live, yet not I, but Christ liveth in me.'

God is all, but thou canst work! My brother, take this belief, that God worketh all in you, for the ground of your confidence, and feel that unless He do all, you can do nothing. Take this conviction, that thou canst work, for the spur and stimulus of thy life, and think, These desires in my soul come from a far deeper source than the little cistern of my own individual life. They are God's gift. Let me cherish them with the awful carefulness which their origin requires, lest I should seem to have received the grace of God in vain. These two streams of truth are like the rain-shower that falls upon the watershed of a country. The one half flows down the one side of the everlasting hills, and the other down the other. Falling into rivers that water different continents, they at length find the sea, separated by the distance of half the globe. But the sea into which they fall is one, in every creek and channel. And so, the truth into which these two apparent opposites converge, is the depth of the wisdom and the knowledge of God,' whose ways are past finding out--the Author of all goodness, who, if we have any holy thought, has given it us; if we have any true desire, has implanted it; has given us the strength to do the right and to live in His fear; and who yet, doing all the willing and the doing, says to us, Because I do everything, therefore let not thy will be paralysed, or thy hand palsied; but because I do everything, therefore will thou according to My will, and do thou according to My commandments?'

III. Lastly: The Christian Has His Salvation Secured, And Yet He Is To Fear And Tremble.

Fear and trembling.' But,' you may say, perfect love casts out fear.' So it does. The fear which has torment it casts out. But there is another fear In which there is no torment, brethren; a fear and trembling which is but another shape of confidence and calm hope! Scripture does tell us that the believing man's salvation is certain. Scripture tells us it is certain since he believes. And your faith can be worth nothing unless it have, bedded deep in it, that trembling distrust of your own power which is the pre-requisite and the companion of all thankful and faithful reception of God's infinite mercy. Your horizon ought to be full of fear, if your gaze be limited to yourself; but oh! above our earthly horizon with its fogs, God's infinite blue stretches untroubled by the mist and cloud which are earthborn. I, as working, have need to tremble and to fear, but I, as wrought upon, have a right to confidence and hope, a hope that is full of immortality, and an assurance which is the pledge of its own fulfilment. The worker is nothing, the Worker in him is all. Fear and trembling, when the thoughts turn to mine own sins and weaknesses, hope and confidence when they turn to the happier vision of God! Not I'--there is the tremulous self-distrust; the grace of God in toe'--there is the calm assurance of victory. Forasmuch, then, as God worketh all things, be you diligent, faithful, prayerful, confident. Forasmuch as Christ has perfected the work for you, do you' go on unto perfection.' Let all fear and trembling be yours, as a man; let all confidence and calm trust be yours as a child of God. Turn your confidence and your fears alike into prayer. Perfect, O Lord, that which concerneth me; forsake not the work of Thine own hands!'--and the prayer will evoke the merciful answer, I will never leave thee, nor forsake thee. God is faithful, who hath called you unto the Gospel of His Son; and will keep you unto His everlasting kingdom of glory.'

Maclaren: Phi 2:14-16 - A Libation To Jehovah

Copies Of Jesus

Do all things without murmurings and disputings; 15. That ye may be blameless and harmless, children of God without blemish in the midst of a crooked and perverse generation, among whom ye are seen as lights in the world, 16. Holding forth the word of life.'--Phil. 2:14-16 (R.V).

WE are told by some superfine modern moralists, that to regard one's own salvation as the great work of our lives is a kind of selfishness, and no doubt there may be a colour of truth in the charge. At least the meaning of the injunction to work out our own salvation may have been sometimes so misunderstood, and there have been types of Christian character, such as the ascetic and monastic, which have made the representation plausible. I do not think that there is much danger of anybody so misunderstanding the precept now. But it is worthy of notice that there stand here side by side two paragraphs, in the former of which the effort to work out one's own salvation is urged in the strongest terms, and in the other of which the regard for others is predominant. We shall see that the connection between these two is not accidental, but that one great reason for working out our salvation is here set forth as being the good we may thereby do to others.

I. We Note The One Great Duty Of Cheerful Yielding To God's Will.

It is clear, I think, that the precept to do all things without murmurings and disputings' stands in the closest connection with what goes before. It is, in fact, the explanation of how salvation is to be wrought out. It presents the human side which corresponds to the divine activity, which has just been so earnestly insisted on. God works in us willing and doing,' let us on our parts do with ready submission all the things which He so inspires to will and to do.

The murmurings' are not against men but against God. The disputings' are not wrangling with others but the division of mind in one's self-questionings, hesitations, and the like. So the one are more moral, the other more intellectual, and together they represent the ways in which Christian men may resist the action on their spirits of God's Spirit, willing,' or the action of God's providence on their circumstances, doing.' Have we never known what it was to have some course manifestly prescribed to us as right, from which we have shrunk with reluctance of will? If some course has all at once struck us as wrong which we had been long accustomed to do without hesitation, has there been no murmuring' before we yielded? A voice has said to us, Give up such and such a habit,' or such and such a pursuit is becoming too engrossing': do we not all know what it is not only to feel obedience an effort, but even to cherish reluctance, and to let it stifle the voice?

There are often disputings' which do not get the length of murmurings.' The old word which tried to weaken the plain imperative of the first command by the subtle suggestion, Yea, hath God said?' still is whispered into our ears. We know what it is to answer God's commands with a But, Lord.' A reluctant will is clever to drape itself with more or less honest excuses, and the only safety is in cheerful obedience and glad submission. The will of God ought not only to receive obedience, but prompt obedience, and such instantaneous and whole-souled submission is indispensable if we are to work out our own salvation,' and to present an attitude of true, receptive correspondence to that of God, who works in us both to will and to do of His own good pleasure.' Our surrender of ourselves into the hands of God, in respect both to inward and outward things, should be complete. As has been profoundly said, that surrender consists in a continual forsaking and losing all self in the will of God, willing only what God from eternity has willed, forgetting what is past, giving up the time present to God, and leaving to His providence that which is to come, making ourselves content in the actual moment seeing it brings along with it the eternal order of God concerning us' (Madame Guyon).

II. The Conscious Aim In All Our Activity

What God works in us for is that for which we too are to yield ourselves to His working,' without murmurings and disputings,' and to co-operate with glad submission and cheerful obedience. We are to have as our distinct aim the building up of a character' blameless and harmless, children of God without rebuke.' The blamelessness is probably in reference to men's judgment rather than to God's, and the difficulty of coming untarnished from contact with the actions and criticisms of a crooked and perverse generation is emphasised by the very fact that such blamelessness is the first requirement for Christian conduct. It was a feather in Daniel's cap that the president and princes were foiled in their attempt to pick holes in his conduct, and had to confess that they would not find any occasion against him, except we find it concerning the laws of his God.' God is working in us in order that our lives should be such that malice is dumb in their presence. Are we co-operating with Him? We are bound to satisfy the world's requirements of Christian character. They are sharp critics and sometimes unreasonable, but on the whole it would not be a bad rule for Christian people, Do what irreligious men expect you to do.' The worst man knows more than the best man practises, and his conscience is quick to decide the course for other people. Our weaknesses and compromises, and love of the world, might receive a salutary rebuke if we would try to meet the expectations which the man in the street' forms of us.

Harmless' is more correctly pure, all of a piece, homogeneous and entire. It expresses what the Christian life should be in itself, whilst the former designation describes it more as it appears. The piece of cloth is to be so evenly and carefully woven that if held up against the light it will show no flaws nor knots. Many a professing Christian life has a veneer of godliness nailed thinly over a solid bulk of selfishness. There are many goods in the market finely dressed so as to hide that the warp is cotton and only the weft silk. No Christian man who has memory and self-knowledge can for a moment claim to have reached the height of his ideal; the best of us, at the best, are like Nebuchadnezzar's image, whose feet were iron and clay, but we ought to strain after it and to remember that a stain shows most on the whitest robe. What made David's sin glaring and memorable was its contradiction of his habitual nobler self. One spot more matters little on a robe already covered with many. The world is fully warranted in pointing gleefully or contemptuously at Christians' inconsistencies, and we have no right to find fault with their most pointed sarcasms, or their severest judgments. It is those that bear the vessels of the Lord' whose burden imposes on them the duty be ye clean,' and makes any uncleanness more foul in them than in any other.

The Apostle sets forth the place and function of Christians in the world, by bringing together in the sharpest contrast the children of God' and a crooked and perverse generation.' He is thinking of the old description in Deuteronomy, where the ancient Israel is charged with forgetting Thy Father that hath bought thee,' and as showing by their corruption that they are a perverse and crooked generation.' The ancient Israel had been the Son of God, and yet had corrupted itself; the Christian Israel are' sons of God' set among a world all deformed, twisted, perverted. Perverse' is a stronger word than crooked,' which latter may be a metaphor for moral obliquity, like our own right and wrong, or perhaps points to personal deformity. Be that as it may, the position which the Apostle takes is plain enough. He regards the two classes as broadly separated in antagonism in the very roots of their being. Because the sons of God' are set in the midst of that crooked and perverse generation' constant watchfulness is needed lest they should conform, constant resort to their Father lest they should lose the sense of sonship, and constant effort that they may witness of Him.

III. The Solemn Reason For This Aim.

That is drawn from a consideration of the office and function of Christian men. Their position in the midst of a crooked and perverse generation' devolves on them a duty in relation to that generation. They are to appear as lights in the world.' The relation between them and it is not merely one of contrast, but on their parts one of witness and example. The metaphor of light needs no explanation. We need only note that the word, are seen' or appear,' is indicative, a statement of fact, not imperative, a command. As the stars lighten the darkness with their myriad lucid points, so in the divine ideal Christian men are to be as twinkling lights in the abyss of darkness. Their light rays forth without effort, being an involuntary efflux. Possibly the old paradox of the Psalmist was in the Apostle's mind, which speaks of the eloquent silence, in which there is no speech nor language, and their voice is not heard,' but yet their line has gone out through all the earth, and their words unto the end of the world.'

Christian men appear as lights by holding forth the word of life.' In themselves they have no brightness but that which comes from raying out the light that is in them. The word of life must live, giving life in us, if we are ever to be seen as lights in the world.' As surely as the electric light dies out of a lamp when the current is switched off, so surely shall we be light only when we are' in the Lord.' There are many so-called Christians in this day who stand tragically unaware that their lamps are gone out.' When the sun rises and smites the mountain tops they burn, when its light falls on Memnon's stony lips they breathe out music, Arise, shine, for thy light has come.'

Undoubtedly one way of holding forth the word of life' must be to speak the word, but silent living blameless and harmless' and leaving the secret of the life very much to tell itself is perhaps the best way for most Christian people to bear witness. Such a witness is constant, diffused wherever the witness-bearer is seen, and free from the difficulties that beset speech, and especially from the assumption of superiority which often gives offence. It was the sight of your good deeds' to which Jesus pointed as the strongest reason for men's glorifying your Father.' If we lived such lives there would be less need for preachers. If any will not hear the word they may without the word be won.' And reasonably so, for Christianity is a life and cannot be all told in words, and the Gospel is the proclamation of freedom from sin, and is best preached and proved by showing that we are free. The Gospel was lived as well as spoken. Christ's life was Christ's mightiest preaching.

The word was flesh and wroughtWith human hands the creed of creeds.'

If we keep near to Him we too shall witness, and if our faces shine like Moses' as he came down from the mountain, or like Stephen's in the council chamber, men will take knowledge of us that we have been with Jesus.'

Maclaren: Phi 2:16-18 - A Libation To Jehovah

A Willing Sacrifice

That I may have whereof to glory in the day of Christ, that I did not run in vain neither labour in vain. 17. Yea, and if I am offered upon the sacrifice and service of your faith, I joy, and rejoice with you all. 18. And in the same manner do ye also joy, and rejoice with me.'--Phil. 2:16-18 (R.V.).

WE come here to another of the passages in which the Apostle pours out all his heart to his beloved Church. Perhaps there never was a Christian teacher (always excepting Christ)who spoke more about himself than Paul. His own experience was always at hand for illustration. His preaching was but the generalisation of his life. He had felt it all first, before he threw it into the form of doctrine. It is very hard to keep such a style from becoming egotism.

This paragraph is remarkable, especially if we consider that this is introduced as a motive to their faithfulness, that thereby they will contribute to his joy at the last great testing. There must have been a very deep love between Paul and the Philippians to make such words as these true and appropriate. They open the very depths of his heart in a way from which a less noble and fervid nature would have shrunk, and express his absolute consecration in his work, and his eager desire for their spiritual good, with such force as would have been exaggeration in most men.

We have here a wonderful picture of the relation between him and the church at Philippi which may well stand as a pattern for us all. I do not mean to parallel our relations with that between him and them, but it is sufficiently analogous to make these words very weighty and solemn for us.

I. The Philippians' Faithfulness Paul's Glory In The Day Of Christ.

The Apostle strikes a solemn note, which was always sounding through his life, when he points to that great Day of Christ as the time when his work was to be tested. The thought of that gave earnestness to all his service, and in conjunction with the joyful thought that, however his work might be marred by failures and flaws, he himself was accepted in the beloved,' was the impulse which carried him on through a life than which none of Christ's servants have dared, and done, and suffered more for Him. Paul believed that, according to the results of that test, his position would in some sort be determined. Of course he does not here contradict the foundation principle of his whole Gospel, that salvation is not the result of our own works, or virtues, but is the free unmerited gift of Christ's grace. But while that is true, it is none the less true, that the degree in which believers receive that gift depends on their Christian character, both in their life on earth and in the day of Christ. One element in that character is faithful work for Jesus. Faithful work indeed is not necessarily successful work, and many who are welcomed by Jesus, the judge, will have the memory of many disappointments and few harvested grains. It was not a reaper, bringing his sheaves with him,' who stayed himself against the experience of failure, by the assurance, Though Israel be not gathered yet shall I be glorious in the eyes of the Lord.' If our want of success, and others' lapse, and apostasy or coldness has not been occasioned by any fault of ours, there will be no diminution of our reward. But we can so seldom be sure of that, and even then there will be an absence of what might have added to gladness.

We need not do more than note that the text plainly implies, that at that testing time men's knowledge of all that they did, and the results of it, will be complete. Marvellous as it seems to us, with our fragmentary memories, and the great tracts of our lives through which we have passed mechanically, and which seem to have left no trace on the mirror of our consciousness, we still, all of us, have experiences which make that all-recovering memory credible. Some passing association, a look, a touch, an odour, a sun-set sky, a chord of music will bring before us some trivial long-forgotten incident or emotion, as the chance thrust of a boat-hook will draw to the surface by its hair, a long-drowned corpse. If we are, as assuredly we are, writing with invisible ink our whole life's history on the pages of our own minds, and if we shall have to read them all over again one day, is it not tragic that most of us scribble the pages so hastily and carelessly, and forget that, what I have written I have written,' and what I have written I must read.

But there is another way of looking at Paul's words as being an indication of his warm love for the Philippians. Even among the glories, he would feel his heart filled with new gladness when he found them there. The hunger for the good of others which cannot bear to think even of heaven without their presence has been a master note of all true Christian teachers, and without it there will be little of the toil, of which Paul speaks in the context, running and labouring.' He that would win men's hearts for any great cause must give his heart to them.

That Paul should have felt warranted in using such a motive with the Philippians tells how surely he reckoned on their true and deep love. He believes that they care enough for him" to feel the power as a motive with them, that their faithfulness will make Paul more blessed amidst the blessings of heaven. Oh! if such love knit together all Christian teachers and their hearers in this time, and if the Day of Christ' burned before them, as it did before him, and if the vision stirred to such running and labouring as his, teachers and taught would oftener have to say, We are your rejoicing, even as ye are also ours in the Day of our Lord Jesus.' The voice of the man who is in the true Apostolic Succession' will dare to make the appeal, knowing that it will call forth an abundant answer, Look to yourselves that we lose not the things which we have wrought, but that we receive a full reward.'

II. Paul's Death An Aid To The Philippians' Faith.

The general meaning of the Apostle's words is, If I have not only to run and labour, but to die in the discharge of my Apostolic Mission, I joy and rejoice, and I bid you rejoice with me.' We need only note that the Apostle here casts his language into the forms consecrated for sacrifice. He will not speak of death by its own ugly and threadbare name, but thinks of himself as a devoted victim, and of his death as making the sacrifice complete. In the figure there is a solemn scorn of death, and at the same time a joyful recognition that it is the means of bringing him more nearly to God, with whom he would fain be. It is interesting, as showing the persistence of these thoughts in the Apostle's mind, that the word rendered in our text offered,' which fully means poured out as a drink offering,' occurs again in the same connection in the great words of the swan song in 2. Timothy, I am already being offered, and the time of my departure is come.' Death looked to him, when he looked it in the eyes, and the block was close by him, as it had done when he spoke of it to his Philippian friends.

It is to be noted, in order to bring out more vividly the force of the figure, that Paul here speaks of the libation being poured on' the sacrifice, as was the practice in heathen ritual. The sacrifice is the victim, service' is the technical word for priestly ministration, and the general meaning is, If my blood is poured out as a drink offering on the sacrifice ministered by you, which is your faith, I joy with you all.' This man had no fear of death, and no shrinking from leaving the warm precincts of the cheerful day.' He was equally ready to live or to die as might best serve the name of Jesus, for to him to live was Christ,' and therefore to him it could be nothing but gain' to die. Here he seems to be treating his death as a possibility, but as a possibility only, for almost immediately afterwards he says, that he trusts in the Lord that I myself will come shortly.' It is interesting to notice the contrast between his mood of mind here and that in the previous chapter (Phil. 1:25) where the desire to depart and to be with Christ' is deliberately suppressed, because his continuous life is regarded as essential for the Philippians' progress and joy in faith.' Here he discerns that perhaps his death would do more for their faith than would his life, and being ready for either alternative he welcomes the possibility. May we not see in the calm heart, which is at leisure to think of death in such a fashion, a pattern for us all? Remember how near and real his danger was. Nero was not in the habit of letting a man, whose head had been in the mouth of the lion, take it out unhurt. Paul is no eloquent writer or poet playing with the idea of death, and trying to say pretty things about it, but a man who did not know when the blow would come, but did know that it would come before long.

We may point here to the two great thoughts in Paul's words, and notice the priesthood and sacrifice of life, and the sacrifice and libation of death. The Philippians offered as their sacrifice their faith, and all the works which flow therefrom. Is that our idea of life? Is it our idea of faith? We have no gifts to bring, we come empty-handed unless we carry in our hands the offering of our faith, which includes the surrender of our will, and the giving away of our hearts, and is essentially laying hold of Christ's sacrifice. When we come empty, needy, sinful, but cleaving wholly to that perfect sacrifice of the Great Priest, we too become priests and our poor gift is accepted.

But another possibility than that of a life of running and labour presented itself to Paul, and it is a revelation of the tranquillity of his heart in the midst of impending danger, all the more pathetic because it is entirely unconscious, that he should be free to cast his anticipations into that calm metaphor of being, offered upon the sacrifice and service of your faith.' His heart beats no faster, nor does the faintest shadow of reluctance cross his will, when he thinks of his death. All the repulsive accompaniments of a Roman execution fade away from his imagination. These are but negligible accidents; the substantial reality which obscures them all is that his blood will be poured out as a libation, and that by it his brethren's faith will be strengthened. To this man death had finally and completely ceased to be a terror, and had become what it should be to all Christians, a voluntary surrender to God, an offering to Him, an act of worship, of trust, and of thankful praise. Seneca, in his death, poured out a libation to Jupiter the Liberator, and if we could only know beforehand what death delivers us from, and admits us to, we should not be so prone to call it the last enemy.' What Paul's death was for himself in the process of his perfecting called forth, and warranted, the joy' with which he anticipated it. It did no more for him than it will do for each of us, and if our vision were as clear, and our faith as firm as his, we should be more ready than, alas! we too often are, to catch up the exulting note with which he hails the possibility of its coming.

But it is not the personal bearing only of his death that gives him joy. He thinks of it mainly as contributing to the furtherance of the faith of others. For that end he was spending the effort and toil of an effortful and toilsome life, and was equally ready to meet a violent and shameful death. He knew that the blood of the martyrs is the seed of the Church,' and rejoiced, and called upon his brethren also to joy and rejoice' with him in his shedding of his martyr's blood.

The Philippians might well have thought, as we all are tempted to think, that the withdrawal of those round whom our hearts desperately cling, and who seem to us to bring love and trust nearer to us, can only be loss, but surely the example in our text may well speak to our hearts of the way in which we should look at death for ourselves, and for our dearest. Their very withdrawal may send us nearer to Christ. The holy memories which linger in the sky, like the radiance of a sunken sun, may clothe familiar truths with unfamiliar power and loveliness. The thought of where the departed have gone may lift our thoughts wistfully thither with a new feeling of home. The path that they have trodden may become less strange to us, and the victory that they have won may prophesy that we too shall be more than conquerors through Him that loveth us.' So the mirror broken may turn us to the sun, and the passing of the dearest that can die may draw us to the Dearer who lives.

Paul, living, rejoiced in the prospect of death. We may be sure that he rejoiced in it no less dead than living. And we may permissibly think of this text as suggesting how The saints on earth and all the dead.

But one communion make,' and are to be united in one joy. They rejoice for their own sakes, but their joy is not self-absorbed, and so putting them farther away from us. They look back upon earth, the runnings and labourings of the un-forgotten life here; and are glad to bear in their hearts the indubitable token that they have not run in vain, neither laboured in vain.' But surely the depth of their own repose will not make them indifferent to those who are still in the midst of struggle and toil, nor the fulness of their own felicity make them forget those whom they loved of old, and love now with the perfect love of Heaven. It is hard for us to rise to complete sympathy with these serenely blessed spirits, but yet we too should rejoice. Not indeed to the exclusion of sorrow, nor to the neglect of the great purpose to be effected in us by the withdrawal, as by the presence of dear ones, the furtherance of our faith, but having made sure that that purpose has been effected in us, we should then give solemn thanksgivings if it has. It is sad and strange to think of how opposite are the feelings about their departure, of those who have gone and of those who are left. Would it not be better that we should try to share theirs and so bring about a true union? We may be sure that their deepest desire is that we should. If some lips that we shall never hear any more, till we come where they are, could speak, would not they bring to us as their message from Heaven, Do ye also joy and rejoice with me'

Maclaren: Phi 2:19-24 - A Libation To Jehovah

Paul And Timothy

But I hope in the Lord Jesus to send Timothy shortly unto you, that I also may be of good comfort, when I know your state. 20. For I have no man likeminded, who will care truly for your state. 21. For they all seek their own, not the things of Jesus Christ. 22. But ye know the proof of him, that, as a child serveth a father, so he served with me in furtherance of the gospel. 23. Him therefore I hope to send forthwith, so soon as I shall see how it will go with me: 24. But I trust in the Lord that I myself also shall come Shortly.'--Phil. 2:19-24 (R.V.).

LIKE all great men Paul had a wonderful power of attaching followers to himself. The mass of the planet draws in small aerolites which catch fire as they pass through its atmosphere. There is no more beautiful page in the history of the early Church than the story of Paul and his companions. They gathered round him with such devotion, and followed him with such love. They were not small men. Luke and Aquila were among them, and they would have been prominent in most companies, but gladly took a place second to Paul. He impressed his own personality and his type of teaching on his followers as Luther did on his, and as many another ,great teacher has done.

Among all these Timothy seems to have held a special place. Paul first found him on his second journey either at Derbe or Lystra. His mother, Eunice, was already a believer, his father a Greek. Timothy seems to have been converted on Paul's first visit, for on his second he was already a disciple well reported of, and Paul more than once calls him his son in the faith.' He seems to have come in to take John Mark's place as the Apostle's' minister,' and from that time to have been usually Paul's trusted attendant. We hear of him as with the Apostle on his first visit to Philippi, and to have gone with him to Thessalonica and Bercea, but then to have been parted until Corinth. Thence Paul went quickly up to Jerusalem and back to Antioch, from which he set out again to visit the churches, and made a special stay in Ephesus. While there he planned a visit to Macedonia and Achaia, in preparation for one to Jerusalem, and finally to Rome. So he sent Timothy and Erastus on ahead to Macedonia, which would of course include Philippi. After that visit to Macedonia and Greece Paul returned to Philippi, from which he sailed with Timothy in his company. He was probably with him all the way to Rome, and we find him mentioned as sharer in the imprisonment both here and in Colossians.

The references made to him point to a very sweet, good, pure and gracious character without much strength, needing to be stayed and stiffened by the stronger character, but full of sympathy, unselfish disregard of self, and consecrated love to Christ. He had been surrounded with a hallowed atmosphere from his youth, and from a child had known the holy Scriptures,' and prophecies' like fluttering doves had gone before on him. He had often infirmities,' and tears.' He needed to be roused to stir up the gift that was in him,' and braced up not to be ashamed,' but to fight against the disabling spirit of fear,' and to be strong in the grace that is in Christ Jesus.'

The bond between these two was evidently very close, and the Apostle felt something of a paternal interest in the very weakness of character which was in such contrast to his own strength, and which obviously dreaded the discouragement which was likely to be produced by his own martyrdom. This favourite companion he will now send to his favourite church. The verses of our text express that intention, and give us a glimpse into the Apostle's thoughts and feelings in his imprisonment.

Maclaren: Phi 2:25 - A Libation To Jehovah

I. The Prisoner's Longing And Hope.

The first point which strikes us in this self-revelation of Paul's is his conscious uncertainty as to his future. In the previous chapter (Phil. 2:25) he is confident that he will live. In the verses immediately preceding our text he faces the possibility of death. Here he recognises the uncertainty but still trusts that he will be liberated, but yet he does not know' how it may go with' him. We think of him in his lodging sometime, hoping and sometimes doubting. He had a tyrant's caprice to depend on, and knew how a moment's whim might end all. Surely his way of bearing that suspense was very noteworthy and noble. It is difficult to keep a calm heart, and still more difficult to keep on steadily at work, when any moment might bring the victor's axe. Suspense almost enforces idleness, but Paul crowded these moments of his prison time with letters, and Ephesians, Philippians, Colossians, and Philemon are the fruits for which we are indebted to a period which would have been to many men a reason for throwing aside all work.

How calmly too he speaks of the uncertain issue! Surely never was the possibility of death more quietly spoken of than in so soon as I shall see how it will go with me.' That means--as soon as my fate is decided, be it what it may, I will send Timothy to tell you.' What a calm pulse he must have had! There is no attitudinising here, all is perfectly simple and natural. Can we look, do we habitually look, into the uncertain future with such a temper--accepting all that may be in its grey mists, and feeling that our task is to fill the present with strenuous loving service, leaving tomorrow with all its alternatives, even that tremendous one of life and death, to Him who will shape it to a perfect end?

We note, further, the purpose of Paul's love. It is beautiful to see how he yearns over these Philippians and feels that his joy will be increased when he hears from them. He is sure, as he believes, to hear good, and news which will be a comfort. Among the souls whom he bore on his heart were many in the Macedonian city, and a word from them would be like cold water to a thirsty soul.'

What a noble suppression of self; how deep and strong the tie that bound him to them must have been! Is there not a lesson here for all Christian workers, for all teachers, preachers, parents, that no good is to be done without loving sympathy? Unless our hearts go out to people we shall never reach their hearts. We may talk to them for ever, but unless we have this loving sympathy we might as well be silent. It is possible to pelt people with the Gospel, and to produce the effect of flinging stones at them. Much Christian work comes to nothing mainly for that reason.

And how deep a love does he show in his depriving himself of Timothy for their sakes, and in his reason for sending him! Those reasons would have been for most of us the strongest reason for keeping him. It is not everybody who will denude himself of the help of one who serves him as a child serveth a father,' and will part with the only like-minded friend he has, because his loving eye will clearly see the state of others.

Paul's expression of his purpose to send Timothy is very much more than a piece of emotional piety, lie hopes in the Lord' to accomplish his design, and that hope so rooted and conditioned is but one instance of the all-comprehending law of his life, that, to him, to live is Christ.' His whole being was so interpenetrated with Christ's that all his thoughts and feelings were in the Lord Jesus.' So should our purposes be. Our hopes should be derived from union with Him. They should not be the play of our own fancy or imagination. They should be held in submission to him, and ever with the limitation, Not as I will, but as Thou wilt.' We should be trusting to Him to fulfil them. If thus we hope, our hopes may lead us nearer to Jesus instead of tempting us away from Him by delusive brightnesses. There is a religious use of hope not only when it is directed to heavenly certainties, and enters within the veil,' but even when occupied about earthly things. Spenser twice paints for us the figure of Hope, one has always something of dread in her blue eyes, the other, and the other only, leans on the anchor, and maketh not ashamed'; and her name is Hope in the Lord.'

II. The Prisoner Solitary Among Self-Seeking Men.

With wonderful self-surrender the Apostle thinks of his lack of like-minded companions as being a reason for depriving himself of the only like-minded one who was left with him. He felt that Timothy's sympathetic soul would truly care for the Philippians' condition, and would minister to it lovingly. He could rely that Timothy would have no selfish by-ends to serve, but would seek the things of Jesus Christ. We know too little of the circumstances of Paul's imprisonment to know how he came to be thus lonely. In the other Epistles of the Captivity we have mention of a considerable group of friends, many of whom would certainly have been included in a list of the' like-minded.' We hear, for example, of Tychicus, Onesimus, Aristarchus, John Mark, Epaphras, and Luke. What had become of them all we do not know. They were evidently away on Christian service, somewhere or other, or some of them perhaps had not yet arrived. At all events for some reason Paul was for the time left alone but for Timothy. Not that there were no Christian men in Rome, but of those who could have been sent on such an errand there were none in whom love to Christ and care for His cause and flock were strong enough to mark them as fit for it.

So then we have to take account of Paul's loneliness in addition to his other sorrows, and we may well mark how calmly and uncomplainingly he bears it. We are perpetually hearing complaints of isolation and the difficulty of finding sympathy, or people who understand me.' That is often the complaint of a morbid nature, or of one which has never given itself the trouble of trying to understand' others, or of showing the sympathy for which it says that it thirsts. And many of these complaining spirits might take a lesson from the lonely Apostle. There never was a man, except Paul's Master and ours, who cared more for human sympathy, had his own heart fuller of it, and received less of it from others than Paul. But he had discovered what it would be blessedness for us all to lay to heart, that a man who has Christ for his companion can do without others, and that a heart in which there whispers, Lo, I am with you always,' can never be utterly solitary.

May we not take the further lesson that the sympathy which we should chiefly desire is sympathy and fellow-service in Christian work? Paul did not want like-minded people in order that he might have the luxury of enjoying their sympathy, but what he wanted was allies in his work for Christ. It was sympathy in his care for the Philippians that he sought for in his messenger. And that is the noblest form of like-mindedness that we can desire--some one to hold the ropes for us.

Note, too, that Paul does not weakly complain because he had no helpers. Good and earnest men are very apt to say much about the half-hearted way in which their brethren take up some cause in which they are eagerly interested, and sometimes to abandon it altogether for that reason. May not such faint hearts learn a lesson from him who had' no man like-minded,' and yet never dreamt of whimpering because of it, or of flinging down his tools because of the indolence of his fellow-workers?

There is another point to be observed in the Apostle's words here. He felt that their attitude to Christ determined his affinities with men. He could have no deep and true fellowship with others, whatever their name to live, who were daily' seeking their own,' and at the same time leaving unsought the things of Jesus Christ.' They who are not alike in their deepest aims can have no real kindred. Must we not say that hosts of so-called Christian people do not seem to feel, if one can judge by the company they affect, that the deepest bond uniting men is that which binds them to Jesus Christ? I would press the question, Do we feel that nothing draws us so close to men as common love to Jesus, and that if we are not alike on that cardinal point there is a deep gulf of separation beneath a deceptive surface of union, an unfathomable gorge marked by a quaking film of earth?

It is a solemn estimate of some professing Christians which the Apostle gives here, if he is including the members of the Roman Church in his judgment that they are not like-minded' with him, and are seeking their own, not the things of Jesus Christ.' We may rather hope that he is speaking of others around him, and that for some reason unknown to us he was at the time secluded from the Roman Christians. He brings out with unflinching precision the choice which determines a life. There is always that terrible either--or.' To live for Christ is the antagonist, and only antagonist of life for self. To live for self is death. To live for Jesus is the only life. There are two centres, heliocentric and geocentric as the scientists say. We can choose round which we shall draw our orbit, and everything depends on the choice which we make. To seek the things of Jesus Christ' is sure to lead to, and is the only basis of, care for men. Religion is the parent of compassion, and if we are looking for a man who will care truly for the state of others, we must do as Paul did, look for him among those who seek the things of Jesus Christ.'

III. The Prisoner's Joy In Loving Co-Operation.

The Apostle's eulogium on Timothy points to his long and intimate association with Paul and to the Philippians' knowledge of him as well as to the Apostle's clinging to him. There is a piece of delicate beauty in the words which we may pause for a moment to point out. Paul writes as a child serveth a father,' and the natural sequence would have been so he served me,' but he remembers that the service was not to him, Paul, but to another, and so he changes the words and says he served with me in furtherance of the Gospel.' We are both servants alike--Christ's servants for the Gospel.

Paul's joy in Timothy's loving co-operation was so deep because Paul's whole heart was set on the furtherance of the Gospel.' Help towards that end was help indeed. We may measure the ardour and intensity of Paul's devotion to his apostolic work by the warmth of gratitude which he shows to his helper. They who contribute to our reaching our chief desire win our warmest love, and the catalogue of our helpers follows the order of the list of our aims. Timothy brought to Paul no assistance to procure any of the common objects of human desires. Wealth, reputation, success in any of the pursuits which attract most men might I have been held out to the Apostle and not been thought worth stooping to take, nor would the offerer have been thanked, but any proffered service that had the smallest bearing on that great work to which Paul's life was given, and which his conscience told him there would be a curse on himself if he did not fulfil, was welcomed as a priceless gift. Do we arrange the lists of our helpers on the same fashion, and count that they serve us best who help us to serve Christ? It should be as much the purpose of every Christian life as it was that of Paul to spread the salvation and glory of the name that is above every name.' If we lived as continually under the influence of that truth as he did, we should construe the circumstances of our lives, whether helpful or hindering, very differently, and we could shake the world.

Christian unity is very good and infinitely to be desired, but the true field on which it should display itself is that of united work for the common Lord. The men who have marched side by side through a campaign are knit together as nothing else would bind them. Even two horses drawing one carriage will have ways and feelings and a common understanding, which they would never have attained in any other way. There is nothing like common work for clearing away mists. Much so-called Christian sympathy and like-mindedness are something like the penal cranks that used to be in jails, which generated immense power on this side of the wall but ground out nothing on the other.

Let us not forget that in the field of Christian service there is room for all manner of workers, and that they are associated, however different their work. Paul often calls Timothy his fellow-labourer,' and once gives him the eulogium, he worketh the work of the Lord as I also do.' Think of the difference between the two men in age, endowment, and sphere! Apparently Timothy at first had very subordinate work taking John Mark's place, and is described as being one of those who' ministered' to Paul. It is the cup of cold water over again. All work done for the same Lord, and with the same motive is the same; he that receiveth a prophet in the name of a prophet shall receive a prophet's reward.' When Paul associates Timothy with himself he is copying from afar off his Lord, who lets us think of even our poor deeds as done by those whom He does not disdain to call His fellow-workers. It would be worth living for if, at the last, He should acknowledge us, and say even of us, he hath served with Me in the Gospel.'

Paul And Epaphroditus

But I counted it necessary to send to you Epaphroditus, my brother and fellow. worker and fellow-soldier, and your messenger and minister to my need. 26. Since he longed after you all, and was sore troubled, because ye had heard that he was sick. 27. For indeed he was sick nigh unto death: but God had mercy on him; and not on him only, but on me also, that I might not have sorrow upon sorrow. 28. I have sent him therefore the more diligently, that, when ye see him again, ye may rejoice, and that I may be the less sorrowful. 29. Receive him therefore in the Lord with all joy; and hold such in honour: 30. Because for the work of Christ he came nigh unto death, hazarding his life to supply that which was lacking in your service toward me.'--Phil. 2:25-30 (R.V.).

EPAPHRODITUS is one of the less known of Paul's friends. All our information about him is contained in this context, and in a brief reference in Chapter iv. His was a singular fate--to cross Paul's path, and for one short period of his life to be known to all the world, and for all the rest before and after to be utterly unknown. The ship sails across the track of the moonlight, and then vanishes ghost-like into darkness. Of all the inhabitants of Philippi at that time we know the names of but three, Euodias, Syntiche, and Epaphroditus, and we owe them all to Paul. The context gives us an interesting miniature of the last, and pathetic glimpses into the private life of the Apostle in his imprisonment, and it is worth our while to try to bring our historic imagination to bear on Epaphroditus, and to make him a living man.

The first fact about him is, that he was one of the Philippian Christians, and sent by them to Rome, with some pecuniary or material help, such as comforts for Paul's prison-house, food, clothing, or money. There was no reliable way of getting these to Paul but to take them, and so Epaphroditus faced the long journey across Greece to Brindisi and Rome, and when arrived there threw himself with ardour into serving Paul. The Apostle's heartfelt eulogium upon him shows two phases of his work. He was in the first place Paul's helper in the Gospel, and his faithfulness there is set forth in a glowing climax, My brother and fellow-worker and fellow-soldier.' He was in the second place the minister to Paul's needs. There would be many ways of serving the captive, looking after his comfort, doing his errands, procuring daily necessaries, managing affairs, perhaps writing his letters, easing his chain, chafing his aching wrists, and ministering in a thousand ways which we cannot and need not specify. At all events he gladly undertook even servile work for love of Paul.

He had an illness which was probably the consequence of his toil. Perhaps over-exertion in travel, or perhaps his Macedonian constitution could not bear the enervating air of Rome, or perhaps Paul's prison was unhealthy. At any rate he worked till he made himself ill. The news reached Philippi in some roundabout way, and, as it appears, the news of his illness only, not of his recovery. The difficulty of communication would sufficiently account for the partial intelligence. Then the report found its way back to Rome, and Epaphroditus got home-sick and was restless, uneasy, sore troubled,' as the Apostle says, because they had heard he had been sick. In his low, nervous state, barely convalescent, the thought of home and of his brethren's anxiety about him was too much for him. It is a pathetic little picture of the Macedonian stranger in the great city--pallid looks, recent illness, and pining for home and a breath of pure mountain air, and for the friends he had left. So Paul with rare abnegation sent him away at once, though Timothy was to follow shortly, and accompanied him with this outpouring of love and praise in his long homeward journey. Let us hope he got safe back to his friends, - and as Paul bade them, they received him in the Lord with all joy, the echoes of which we almost hear as he passes out of our knowledge.

In the remainder of this sermon we shall simply deal with the two figures which the text sets before us, and we may look first at the glimpses of Paul's character which we get here.

We may note the generous heartiness of his praise in his associating Epaphroditus with himself as on full terms of equality, as worker and soldier, and the warm generosity of the recognition of all that he had done for the Apostle's comfort. Paul's first burst of gratitude and praise does not exhaust all that he has to say about Epaphroditus. He comes back to the theme in the last words of the context, where he says that the Philippian messenger had hazarded' his life, or, as we might put it with equal accuracy and more force, had gambled' his life, or staked it on the die' for Paul's sake. No wonder that men were eager to risk their lives for a leader who lavished such praise and such love upon them. A man who never opens his lips but to censure or criticise, who fastens on faults as wasps do on blemished fruit, will never be surrounded by loyal love. Faithful service is most surely bought by hearty praise. A caressing hand on a horse's neck is better than a whip.

We may further note the intensity of Paul's sympathy. He speaks of Epaphroditus' recovery as a mercy to himself lest he should have the sorrow of imprisonment increased by the sorrow of his friend's death.' That attitude of mind stands in striking contrast to the heroism which said, To me, to live is Christ and to die is gain,' but the two are perfectly consistent, and it was a great soul which had room for them both.

We must not leave unnoticed the beautiful self-abnegation which sends off Epaphroditus as soon as he was well enough to travel, as a gift of the Apostle's love, in order to repay them for what they had done for him. He says nothing of his own loss or of how much more lonely he would be when the brother whom he had praised so warmly had left him alone. But he suns himself in the thought of the Philippians' joy, and in the hope that some reflection of it will travel across the seas to him, and make him, if not wholly glad, at any rate the less sorrowful.'

We have also to notice Paul's delicate recognition of all friendly help. He says that Epaphroditus risked his life to supply that which was lacking in your service toward me.' That implies that all which the Philippians' ministration lacked was their personal presence, and that Epaphroditus, in supplying that, made his work in a real sense theirs. All the loving thoughts, and all the material expressions of them which Epaphroditus brought to Paul were fragrant with the perfume of the Philippians' love, an odour of a sweet smell, acceptable' to Paul as to Paul's Lord.

We briefly note some general lessons which may be suggested by the picture of Epaphroditus as he stands by the side of Paul.

The first one suggested is the very familiar one of the great uniting principle which a common faith in Christ brought into action. Think of the profound clefts of separation between the Macedonian and the Jew, the antipathies of race, the differences of language, the dissimilarities of manner, and then think of what an unheard of new thing it must have been that a Macedonian should serve' a Jew! We but feebly echo Paul's rapture when he thought that there was neither Barbarian or Scythian, bond or free, but all were one in Christ Jesus,' and for all our talk about the unity of humanity and the like, we permit the old gulfs of separation to gape as deeply as ever. Dreadnoughts are a peculiar expression of the brotherhood of men after nineteen centuries of so-called Christianity.

The terms in which the work of Epaphroditus is spoken of by Paul are very significant. He has no hesitation in describing the work done for himself as the work of Christ,' nor in using, as the name for it, the word (service'), which properly refers to the service rendered by priestly hands, Work done for Paul was done for Jesus, and that, not because of any special apostolic closeness of relation of Paul to Jesus, but because, like all other Christians, he was one with his Lord. The cup of cold water' given in the name of a disciple' is grateful to the lips of the Master. We have no reason to suppose that Epaphroditus took part with Paul in his more properly apostolic work, and the fact that the purely material help, and pecuniary service which most probably comprised all his ministering,' is honoured by Paul with these lofty designations, carries with it large lessons as to the sanctity of common life. All deeds done from the same motive are the same, however different they may be in regard to the material on which they are wrought. If our hearts are set to hallow all we find,' the most secular duties will be acts of worship. It is possible for us in the ordering of our own lives to fulfil the great prophecy with which Zechariah crowned his vision of the Future, In that day shall there be on the bells of the horses Holiness unto the Lord'; and the pots in the Lord's house shall be like the bowls before the altar.'

May we not further draw from Paul's words here a lesson as to the honour due to Christian workers? It was his brethren who were exhorted to receive their own messenger back again in the Lord with all joy, and to hold him in honour.' Possibly there were in Philippi some sharp tongues and envious spirits, who needed the exhortation. Whether there were so or no, the exhortation itself traces lightly but surely the lines on which Christians should render, and their fellow-Christians can rightly receive, even praise from men. If Epaphroditus were received in the Lord,' there would be no foolish and hurtful adulation of him, nor prostration before him, but he would be recognised as but the instrument through which the true Helper worked, and not he, but the Grace of Christ in him would finally receive the praise. There are very many Christian workers who never get their due of recognition and welcome from their brethren, and there are many who get far more of both than belongs to them, and both they and the crowds who bring them adulation would be freed from dangers, which can scarcely be over-stated, if the spirit of Paul's warm-hearted praise of Epaphroditus were kept in view.

Epaphroditus but passes across the illuminated disc of the lantern for a moment, and we have scarcely time to catch a glimpse of his face before it is lost to us. He and all his brethren are gone, but his name lives for ever, and Paul's praise of him and of his work outshines all else remembered of the city, where conquerors once reigned, and outside whose walls was fought a battle that decided for a time the fate of the world.

MHCC: Phi 2:1-4

Here are further exhortations to Christian duties; to like-mindedness and lowly-mindedness, according to the example of the Lord Jesus. Kindness is the law of Christ's kingdom, the lesson of his school, the livery of his family. Several motives to brotherly love are mentioned. If you expect or experience the benefit of God's compassions to yourselves, be compassionate one to another. It is the joy of ministers to see people like-minded. Christ came to humble us, let there not be among us a spirit of pride. We must be severe upon our own faults, and quick in observing our own defects, but ready to make favourable allowances for others. We must kindly care for others, but not be busy-bodies in other men's matters. Neither inward nor outward peace can be enjoyed, without lowliness of mind.

MHCC: Phi 2:5-11

The example of our Lord Jesus Christ is set before us. We must resemble him in his life, if we would have the benefit of his death. Notice the two natures of Christ; his Divine nature, and human nature. Who being in the form of God, partaking the Divine nature, as the eternal and only-begotten Son of God, Joh 1:1, had not thought it a robbery to be equal with God, and to receive Divine worship from men. His human nature; herein he became like us in all things except sin. Thus low, of his own will, he stooped from the glory he had with the Father before the world was. Christ's two states, of humiliation and exaltation, are noticed. Christ not only took upon him the likeness and fashion, or form of a man, but of one in a low state; not appearing in splendour. His whole life was a life of poverty and suffering. But the lowest step was his dying the death of the cross, the death of a malefactor and a slave; exposed to public hatred and scorn. The exaltation was of Christ's human nature, in union with the Divine. At the name of Jesus, not the mere sound of the word, but the authority of Jesus, all should pay solemn homage. It is to the glory of God the Father, to confess that Jesus Christ is Lord; for it is his will, that all men should honour the Son as they honour the Father, Joh 5:23. Here we see such motives to self-denying love as nothing else can supply. Do we thus love and obey the Son of God?

MHCC: Phi 2:12-18

We must be diligent in the use of all the means which lead to our salvation, persevering therein to the end. With great care, lest, with all our advantages, we should come short. Work out your salvation, for it is God who worketh in you. This encourages us to do our utmost, because our labour shall not be in vain: we must still depend on the grace of God. The working of God's grace in us, is to quicken and engage our endeavours. God's good-will to us, is the cause of his good work in us. Do your duty without murmurings. Do it, and do not find fault with it. Mind your work, and do not quarrel with it. By peaceableness; give no just occasion of offence. The children of God should differ from the sons of men. The more perverse others are, the more careful we should be to keep ourselves blameless and harmless. The doctrine and example of consistent believers will enlighten others, and direct their way to Christ and holiness, even as the light-house warns mariners to avoid rocks, and directs their course into the harbour. Let us try thus to shine. The gospel is the word of life, it makes known to us eternal life through Jesus Christ. Running, denotes earnestness and vigour, continual pressing forward; labouring, denotes constancy, and close application. It is the will of God that believers should be much in rejoicing; and those who are so happy as to have good ministers, have great reason to rejoice with them.

MHCC: Phi 2:19-30

It is best with us, when our duty becomes natural to us. Naturally, that is, sincerely, and not in pretence only; with a willing heart and upright views. We are apt to prefer our own credit, ease, and safety, before truth, holiness, and duty; but Timothy did not so. Paul desired liberty, not that he might take pleasure, but that he might do good. Epaphroditus was willing to go to the Philippians, that he might be comforted with those who had sorrowed for him when he was sick. It seems, his illness was caused by the work of God. The apostle urges them to love him the more on that account. It is doubly pleasant to have our mercies restored by God, after great danger of their removal; and this should make them more valued. What is given in answer to prayer, should be received with great thankfulness and joy.

Matthew Henry: Phi 2:1-11

The apostle proceeds in this chapter where he left off in the last, with further exhortations to Christian duties. He presses them largely to like-mindedness and lowly-mindedness, in conformity to the example of the Lord Jesus, the great pattern of humility and love. Here we may observe,

I. The great gospel precept passed upon us; that is, to love one another. This is the law of Christ's kingdom, the lesson of his school, the livery of his family. This he represents (Phi 2:2) by being like-minded, having the same love, being of one accord, of one mind. We are of a like mind when we have the same love. Christians should be one in affection, whether they can be one in apprehension or no. This is always in their power, and always their duty, and is the likeliest way to bring them nearer in judgment. Having the same love. Observe, The same love that we are required to express to others, others are bound to express to us. Christian love ought to be mutual love. Love, and you shall be loved. Being of one accord, and of one mind; not crossing and thwarting, or driving on separate interests, but unanimously agreeing in the great things of God and keeping the unity of the Spirit in other differences. Here observe,

1. The pathetic pressing of the duty. He is very importunate with them, knowing what an evidence it is of our sincerity, and what a means of the preservation and edification of the body of Christ. The inducements to brotherly love are these: - (1.) "If there is any consolation in Christ. Have you experienced consolation in Christ? Evidence that experience by loving one another."The sweetness we have found in the doctrine of Christ should sweeten our spirits. Do we expect consolation in Christ? If we would not be disappointed, we must love one another. If we have not consolation in Christ, where else can we expect it? Those who have an interest in Christ have consolation in him, strong and everlasting consolation (Heb 6:18; 2Th 2:16), and therefore ought to love one another. (2.) " Comfort of love. If there is any comfort in Christian love, in God's love to you, in your love to God, or in your brethren's love to us, in consideration of all this, be you like-minded. If you have ever found that comfort, if you would find it, if you indeed believe that the grace of love is a comfortable grace, abound in it."(3.) " Fellowship of the Spirit. If there is such a thing as communion with God and Christ by the Spirit, such a thing as the communion of saints, by virtue of their being animated and actuated by one and the same Spirit, be you like-minded; for Christian love and like-mindedness will preserve to us our communion with God and with one another."(4.) " Any bowels and mercies, in God and Christ, towards you. If you expect the benefit of God's compassions to yourselves, be you compassionate one to another. If there is such a thing as mercy to be found among the followers of Christ, if all who are sanctified have a disposition to holy pity, make it appear this way."How cogent are these arguments! One would think them enough to tame the most fierce, and mollify the hardest, heart. (5.) Another argument he insinuates is the comfort it would be to him: Fulfil you my joy. It is the joy of ministers to see people like-minded and living in love. He had been instrumental in bringing them to the grace of Christ and the love of God. "Now,"says he, "if you have found any benefit by your participation of the gospel of Christ, if you have any comfort in it, or advantage by it, fulfil the joy of your poor minister, who preached the gospel to you."

2. He proposes some means to promote it. (1.) Do nothing through strife and vain glory, Phi 2:3. There is no greater enemy to Christian love than pride and passion. If we do things in contradiction to our brethren, this is doing them through strife; if we do them through ostentation of ourselves, this is doing them through vain-glory: both are destructive of Christian love and kindle unchristian heats. Christ came to slay all enmities; therefore let there not be among Christians a spirit of opposition. Christ came to humble us, and therefore let there not be among us a spirit of pride. (2.) We must esteem others in lowliness of mind better than ourselves, be severe upon our own faults and charitable in our judgments of others, be quick in observing our own defects and infirmities, but ready to overlook and make favourable allowances for the defects of others. We must esteem the good which is in others above that which is in ourselves; for we best know our own unworthiness and imperfections. (3.) We must interest ourselves in the concerns of others, not in a way of curiosity and censoriousness, or as busy-bodies in other men's matters, but in Christian love and sympathy: Look not every man on his own things, but every man also on the things of others, Phi 2:4. A selfish spirit is destructive of Christian love. We must be concerned not only for our own credit, and ease, and safety, but for those of others also; and rejoice in the prosperity of others as truly as in our own. We must love our neighbour as ourselves, and make his case our own.

II. Here is a gospel pattern proposed to our imitation, and that is the example of our Lord Jesus Christ: Let this mind be in you which was also in Christ Jesus, Phi 2:5. Observe, Christians must be of Christ's mind. We must bear a resemblance to his life, if we would have the benefit of his death. If we have not the Spirit of Christ, we are none of his, Rom 8:9. Now what was the mind of Christ? He was eminently humble, and this is what we are peculiarly to learn of him. Learn of me, for I am meek and lowly in heart, Mat 11:29. If we were lowly-minded, we should be like-minded; and, if we were like Christ, we should be lowly-minded. We must walk in the same spirit and in the same steps with the Lord Jesus, who humbled himself to sufferings and death for us; not only to satisfy God's justice, and pay the price of our redemption, but to set us an example, and that we might follow his steps. Now here we have the two natures and the two states of our Lord Jesus. It is observable that the apostle, having occasion to mention the Lord Jesus, and the mind which was in him, takes the hint to enlarge upon his person, and to give a particular description of him. It is a pleasing subject, and a gospel minister needs not think himself out of the way when he is upon it; any fit occasion should be readily taken.

1. Here are the two natures of Christ: his divine nature and his human nature. (1.) Here is his divine nature: Who being in the form of God (Phi 2:6), partaking of the divine nature, as the eternal and only begotten Son of God. This agrees with Joh 1:1, In the beginning was the Word, and the Word was with God: it is of the same import with being the image of the invisible God (Col 1:15), and the brightness of his glory, and express image of his person, Heb 1:3. He thought it no robbery to be equal with God; did not think himself guilty of any invasion of what did not belong to him, or assuming another's right. He said, I and my Father are one, Joh 10:30. It is the highest degree of robbery for any mere man or mere creature to pretend to be equal with God, or profess himself one with the Father. This is for a man to rob God, not in tithes and offerings, but of the rights of his Godhead, Mal 3:8. Some understand being in the form of God - en morphē Theou huparchōn , of his appearance in a divine majestic glory to the patriarchs, and the Jews, under the Old Testament, which was often called the glory, and the Shechinah . The word is used in such a sense by the Septuagint and in the New Testament. He appeared to the two disciples, en hetera morphē - In another form, Mar 16:12. Metemorphōthē - he was transfigured before them, Mat 17:2. And he thought it no robbery to be equal with God; he did not greedily catch at, nor covet and affect to appear in that glory; he laid aside the majesty of his former appearance while he was here on earth, which is supposed to be the sense of the peculiar expression, ouk harpagmon hēgēsato . Vid. Bishop Bull's Def. cap. 2 sect. 4 et alibi, and Whitby in loc. (2.) His human nature: He was made in the likeness of men, and found in fashion as a man. He was really and truly man, took part of our flesh and blood, appeared in the nature and habit of man. And he voluntarily assumed human nature; it was his own act, and by his own consent. We cannot say that our participation of the human nature is so. Herein he emptied himself, divested himself of the honours and glories of the upper world, and of his former appearance, to clothe himself with the rags of human nature. He was in all things like to us, Heb 2:17.

2. Here are his two estates, of humiliation and exaltation. (1.) His estate of humiliation. He not only took upon him the likeness and fashion of a man, but the form of a servant, that is, a man of mean estate. He was not only God's servant whom he had chosen, but he came to minister to men, and was among them as one who serveth in a mean and servile state. One would think that the Lord Jesus, if he would be a man, should have been a prince, and appeared in splendour. But quite the contrary: He took upon him the form of a servant. He was brought up meanly, probably working with his supposed father at his trade. His whole life was a life of humiliation, meanness, poverty, and disgrace; he had nowhere to lay his head, lived upon alms, was a man of sorrows and acquainted with grief, did not appear with external pomp, or any marks of distinction from other men. This was the humiliation of his life. But the lowest step of his humiliation was his dying the death of the cross. He became obedient to death, even the death of the cross. He not only suffered, but was actually and voluntarily obedient; he obeyed the law which he brought himself under as Mediator, and by which he was obliged to die. I have power to lay down my life, and I have power to take it again: this commandment have I received of my Father, Joh 10:18. And he was made under the law, Gal 4:4. There is an emphasis laid upon the manner of his dying, which had in it all the circumstances possible which are humbling: Even the death of the cross, a cursed, painful, and shameful death, - a death accursed by the law ( Cursed is he that hangeth on a tree ) - full of pain, the body nailed through the nervous parts (the hands and feet) and hanging with all its weight upon the cross, - and the death of a malefactor and a slave, not of a free-man, - exposed as a public spectacle. Such was the condescension of the blessed Jesus. (2.) His exaltation: Wherefore God also hath highly exalted him. His exaltation was the reward of his humiliation. Because he humbled himself, God exalted him; and he highly exalted him, huperupsōse , raised him to an exceeding height. He exalted his whole person, the human nature as well as the divine; for he is spoken of as being in the form of God as well as in the fashion of man. As it respects the divine nature, it could only be the recognizing of his rights, or the display and appearance of the glory he had with the Father before the world was (Joh 17:5), not any new acquisition of glory; and so the Father himself is said to be exalted. But the proper exaltation was of his human nature, which alone seems to be capable of it, though in conjunction with the divine. His exaltation here is made to consist in honour and power. In honour; so he had a name above every name, a title of dignity above all the creatures, men and angels. And in power: Every knee must bow to him. The whole creation must be in subjection to him: things in heaven, and things in earth, and things under the earth, the inhabitants of heaven and earth, the living and the dead. At the name of Jesus; not at the sound of the word, but the authority of Jesus; all should pay a solemn homage. And that every tongue should confess that Jesus Christ is Lord - every nation and language should publicly own the universal empire of the exalted Redeemer, and that all power in heaven and earth is given to him, Mat 28:18. Observe the vast extent of the kingdom of Christ; it reaches to heaven and earth, and to all the creatures in each, to angels as well as men, and to the dead as well as the living. - To the glory of God the Father. Observe, It is to the glory of God the Father to confess that Jesus Christ is Lord; for it is his will that all men should honour the Son as they honour the Father, Joh 5:23. Whatever respect is paid to Christ redounds to the honour of the Father. He who receiveth me receiveth him who sent me, Mat 10:40.

Matthew Henry: Phi 2:12-13

I. He exhorts them to diligence and seriousness in the Christian course: Work out your own salvation. It is the salvation of our souls (1Pe 1:9), and our eternal salvation (Heb 5:9), and contains deliverance from all the evils sin had brought upon us and exposed us to, and the possession of all good and whatsoever is necessary to our complete and final happiness. Observe, It concerns us above all things to secure the welfare of our souls: whatever becomes of other things, let us take care of our best interests. It is our own salvation, the salvation of our own souls. It is not for us to judge other people; we have enough to do to look to ourselves; and, though we must promote the common salvation (Jud 1:3) as much as we can, yet we must upon no account neglect our own. We are required to work out our salvation, katergazesthe . The word signifies working thoroughly at a thing, and taking true pains. Observe, We must be diligent in the use of all the means which conduce to our salvation. We must not only work at our salvation, by doing something now and then about it; but we must work out our salvation, by doing all that is to be done, and persevering therein to the end. Salvation is the great thing we should mind, and set our hearts upon; and we cannot attain salvation without the utmost care and diligence. He adds, With fear and trembling, that is, with great care and circumspection: "Trembling for fear lest you miscarry and come short. Be careful to do every thing in religion in the best manner, and fear lest under all your advantages you should so much as seem to come short, "Heb 4:1. Fear is a great guard and preservative from evil.

II. He urges this from the consideration of their readiness always to obey the gospel: " As you have always obeyed, not as in my presence only, but now much more in my absence, Phi 2:12. You have been always willing to comply with every discovery of the will of God; and that in my absence as well as presence. You make it to appear that regard to Christ, and care of your souls, sway more with you than any mode of showing respect whatsoever."They were not merely awed by the apostle's presence, but did it even much more in his absence. "And because it is God who worketh in you, do you work out your salvation. Work, for he worketh."It should encourage us to do our utmost, because our labour shall not be in vain. God is ready to concur with his grace, and assist our faithful endeavours. Observe, Though we must use our utmost endeavours in working out our salvation, yet still we must go forth, and go on, in a dependence upon the grace of God. His grace works in us in a way suitable to our natures, and in concurrence with our endeavours; and the operations of God's grace in us are so far from excusing, that they are intended to quicken and engage our endeavours. "And work out our salvation with fear and trembling, for he worketh in you. "All our working depends upon his working in us. "Do not trifle with God by neglects and delays, lest you provoke him to withdraw his help, and all your endeavours prove in vain. Work with fear, for he works of his good pleasure. " - To will and to do: he gives the whole ability. It is the grace of God which inclines the will to that which is good: and then enables us to perform it, and to act according to our principles. Thou hast wrought all our works in us, Isa 26:12. Of his good pleasure. As there is no strength in us, so there is no merit in us. As we cannot act without God's grace, so we cannot claim it, nor pretend to deserve it. God's good will to us is the cause of his good work in us; and he is under no engagements to his creatures, but those of his gracious promise.

Matthew Henry: Phi 2:14-18

The apostle exhorts them in these verses to adorn their Christian profession by a suitable temper and behaviour, in several instances. 1. By a cheerful obedience to the commands of God (Phi 2:14): " Do all things, do your duty in every branch of it, without murmurings. Do it, and do not find fault with it. Mind your work, and do not quarrel with it."God's commands were given to be obeyed, not to be disputed. This greatly adorns our profession, and shows we serve a good Master, whose service is freedom and whose work is its own reward. 2. By peaceableness and love one to another. "Do all things without disputing, wrangling, and debating one another; because the light of truth and the life of religion are often lost in the heats and mists of disputation."3. By a blameless conversation towards all men (Phi 2:15): " That you may be blameless and harmless, the sons of God, without rebuke; that you be not injurious to any in word or deed, and give no just occasion of offence."We should endeavour not only to be harmless, but to be blameless; not only not to do hurt, but not to come under the just suspicion of it. Blameless and sincere; so some read it. Blameless before men, sincere towards God. The sons of God. It becomes those to be blameless and harmless who stand in such a relation, and are favoured with such a privilege. The children of God should differ from the sons of men. Without rebuke - Amōmēta . Momus was a carping deity among the Greeks, mentioned by Hesiod and Lucian, who did nothing himself, and found fault with every body and every thing. From him all carpers at other men, and rigid censurers of their works, were called Momi. The sense of the expression is, "Walk so circumspectly that Momus himself may have no occasion to cavil at you, that the severest censurer may find no fault with you."We should aim and endeavour, not only to get to heaven, but to get thither without a blot; and, like Demetrius, to have a good report of all men, and of the truth, 3Jo 1:12. In the midst of a crooked and perverse generation; that is, among the heathens, and those who are without. Observe, Where there is no true religion, little is to be expected but crookedness and perverseness; and the more crooked and perverse others are among whom we live, and the more apt to cavil, the more careful we should be to keep ourselves blameless and harmless. Abraham and Lot must not strive, because the Canaanite and Perizzite dwelt in the land, Gen 13:7. Among whom you shine as lights in the world. Christ is the light of the world, and good Christians are lights in the world. When God raises up a good man in any place, he sets up a light in that place. Or it may be read imperatively: Among whom shine you as lights: compare Mat 5:16, Let your light so shine before men. Christians should endeavour not only to approve themselves to God, but to recommend themselves to others, that they may also glorify God. They must shine as well as be sincere. - Holding forth the word of life, Phi 2:16. The gospel is called the word of life because it reveals and proposes to us eternal life through Jesus Christ. Life and immortality are brought to light by the gospel, 2Ti 1:10. It is our duty not only to hold fast, but to hold forth the word of life; not only to hold it fast for our own benefit, but to hold it forth for the benefit of others, to hold it forth as the candlestick holds forth the candle, which makes it appear to advantage all around, or as the luminaries of the heavens, which shed their influence far and wide. This Paul tells them would be his joy: " That I may rejoice in the day of Christ; not only rejoice in your stedfastness, but in your usefulness."He would have them think his pains well bestowed, and that he had not run in vain, nor laboured in vain. Observe, (1.) The work of the ministry requires the putting forth of the whole man: all that is within us is little enough to be employed in it; as in running and labouring. Running denotes vehemence and vigour, and continual pressing forward; labour denotes constancy and close application. (2.) It is a great joy to ministers when they perceive that they have not run in vain, nor laboured in vain; and it will be their rejoicing in the day of Christ, when their converts will be their crown. What is our hope, or joy, or crown of rejoicing? Are not even you in the presence of our Lord Jesus Christ at his coming? For you are our glory and joy, 1Th 2:19, 1Th 2:20. The apostle not only ran and laboured for them with satisfaction, but shows that he was ready to suffer for their good (Phi 2:17): Yea, and if I be offered upon the sacrifice and service of your faith, I joy and rejoice with you all. He could reckon himself happy if he could promote the honour of Christ, the edification of the church, and the welfare of the souls of men; though it were not only by hazarding, but by laying down, his life: he could willingly be a sacrifice at their altars, to serve the faith of God's elect. Could Paul think it worth while to shed his blood for the service of the church, and shall we think it much to take a little pains? Is not that worth our labour which he thought worth his life? If I be offered, or poured out as the wine of the drink-offerings, spendomai . 2Ti 4:6, I am now ready to be offered. He could rejoice to seal his doctrine with his blood (Phi 2:18): For the same cause also do you joy and rejoice with me. It is the will of God that good Christians should be much in rejoicing; and those who are happy in good ministers have a great deal of reason to joy and rejoice with them. If the minister loves the people, and is willing to spend and be spent for their welfare, the people have reason to love the minister and to joy and rejoice with him.

Matthew Henry: Phi 2:19-30

Paul takes particular notice of two good ministers; for though he was himself a great apostle, and laboured more abundantly than they all, yet he took all occasions to speak with respect of those who were far his inferiors.

I. He speaks of Timothy, whom he intended to send to the Philippians, that he might have an account of their state. See Paul's care of the churches, and the comfort he had in their well-doing. He was in pain when he had not heard of them for a good while, and therefore would send Timothy to enquire, and bring him an account: For I have no man like-minded, who will naturally care for your state. Timothy was a non-such. There were, no doubt, many good ministers, who were in care for the souls of those for whom they preached; but none comparable to Timothy, a man of an excellent spirit and tender heart. Who will naturally care for your state. Observe, It is best with us when our duty becomes in a manner natural to us. Timothy was a genuine son of blessed Paul, and walked in the same spirit and the same steps. Naturally, that is, sincerely, and not in pretence only: with a willing heart and upright view, so agreeably to the make of his mind. Note, 1. It is the duty of ministers to care for the state of their people and be concerned for their welfare: I seek not yours, but you, 2Co 12:14. 2. It is a rare thing to find one who does it naturally: such a one is remarkable and distinguished among his brethren. All seek their own, not the things which are Jesus Christ's, Phi 2:21. Did Paul say this in haste, as David said, All men are liars? Psa 116:11. Was there so general a corruption among ministers so early that there was not one among them who cared for the state of their people? We must not understand it so: he means the generality; all, that is, either the most, or all in comparison of Timothy. Note, Seeking our own interest to the neglect of Jesus Christ is a very great sin, and very common among Christians and ministers. Many prefer their own credit, ease, and safety, before truth, holiness, and duty, the things of their own pleasure and reputation before the things of Christ's kingdom and his honour and interest in the world: but Timothy was none of these. - You know the proof of him, Phi 2:22. Timothy was a man who had been tried, and had made full proof of his ministry (2Ti 4:5), and was faithful in all that befell him. All the churches with whom he had acquaintance knew the proof of him. He was a man as good as he seemed to be; and served Christ so as to be acceptable to God, and approved of men, Rom 14:18. "You not only know the name of him, and the face of him, but the proof of him, and have experienced his affection and fidelity in your service," that, as a son with a father, he hath served with me in the gospel. He was Paul's assistant in many places where he preached, and served with him in the gospel with all the dutiful respect which a child pays to a father, and with all the love and cheerfulness with which a child is serviceable to his father. Their ministrations together were with great respect on the one side and great tenderness and kindness on the other - an admirable example to elder and younger ministers united in the same service. Paul designed to send him shortly: Him therefore I hope to send presently, as soon as I shall see how it will go with me, Phi 2:23. He was now a prisoner, and did not know what would be the issue; but, according as it turned, he would dispose of Timothy. Nay, he hoped to come himself (Phi 2:24): But I trust in the Lord that I also myself shall come shortly. He hoped he should soon be set at liberty, and be able to pay them a visit. Paul desired his liberty, not that he might take his pleasure, but that he might do good. - I trust in the Lord. He expresses his hope and confidence of seeing them, with a humble dependence and submission to the divine will. See Act 18:21; 1Co 4:19; Jam 4:15; and Heb 6:3.

II. Concerning Epaphroditus, whom he calls his brother, and companion in labour, and fellow-soldier, his Christian brother, to whom he bore a tender affection, - his companion in the work and sufferings of the gospel, who submitted to the same labours and hardships with himself, - and their messenger, one who was sent by them to him, probably to consult him about some affairs relating to their church, or to bring a present from them for his relief for he adds, and who ministered to my wants. He seems to be the same who is called Epaphras, Col 4:12. He had an earnest desire to come to them, and Paul was willing he should. It seems, 1. Epaphroditus had been sick: They had heard that he had been sick, Phi 2:26. And indeed he was sick, nigh unto death, Phi 2:27. Sickness is a calamity common to men, to good men and ministers. But why did not the apostle heal him, who was endued with a power of curing diseases, as well as raising the dead? Act 20:10. Probably because that was intended as a sign to others, and to confirm the truth of the gospel, and therefore needed not be exercised one towards another. These signs shall follow those who believe, they shall lay hands on the sick, and they shall recover, Mar 16:17, Mar 16:18. And perhaps they had not that power at all times, and at their own discretion, but only when some great end was to be served by it, and when God saw fit. It was proper to Christ, who had the Spirit above measure. 2. The Philippians were exceedingly sorry to hear of his sickness. They were full of heaviness, as well as he, upon the tidings of it: for he was one, it seems, for whom they had a particular respect and affection, and thought fit to choose out to send to the apostle. 3. It pleased God to recover and spare him: But God had mercy on him, Phi 2:27. The apostle owns it is a great mercy to himself, as well as to Epaphroditus and others. Though the church was blessed at that time with extraordinary gifts, they could even then ill spare a good minister. He was sensibly touched with the thoughts of so great a loss: Lest I should have sorrow upon sorrow; that is, "Lest, besides the sorrow of my own imprisonment, I should have the sorrow of his death."Or perhaps some other good ministers had died lately, which had been a great affliction to him: and, if this had died now, it would have been a fresh grief to him, and sorrow added to sorrow. 4. Epaphroditus was willing to pay a visit to the Philippians, that he might be comforted with those who had sorrowed for him when he was sick: " That when you see him again you may rejoice (Phi 2:28), that you may yourselves see how well he has recovered, and what reason you have for the thankfulness and joy upon his account."He gave himself the pleasure of comforting them by the sight of so dear a friend. 5. Paul recommends him to their esteem and affection: " Receive him therefore in the Lord with all gladness, and hold such in reputation: account such men valuable, who are zealous and faithful, and let them be highly loved and regarded. Show your joy and respect by all the expressions of hearty affection and good opinion."It seems he had caught his illness in the work of God: It was for the work of Christ that he was nigh to death, and to supply their lack of service to him. The apostle does not blame him for his indiscretion in hazarding his life, but reckons they ought to love him the more upon that account. Observe, (1.) Those who truly love Christ, and are hearty in the interests of his kingdom, will think it very well worth their while to hazard their health and life to do him service, and promote the edification of his church. (2.) They were to receive him with joy, as newly recovered from sickness. It is an endearing consideration to have our mercies restored to us after danger of removal, and should make them the more valued and improved. What is given us in answer to prayer should be received with great thankfulness and joy.

Barclay: Phi 2:1-4 - "THE CAUSES OF DISUNITY"

The one danger which threatened the Philippian church was that of disunity. There is a sense in which that is the danger of every healthy church. It is when people are really in earnest and their beliefs really matter to them, that they are apt to get up against each other. The greater their enthusiasm, the greater the danger that they may collide. It is against that danger Paul wishes to safeguard his friends.

In Phi 2:3-4he gives us the three great causes of disunity.

There is selfish ambition. There is always the danger that people should work not to advance the work but to advance themselves. It is extraordinary how time and again the great princes of the Church almost fled from office in the agony of the sense of their own unworthiness.

Ambrose was one of the great figures of the early Church. A great scholar, he was the Roman governor of the province of Liguria and Aemilia, and he governed with such loving care that the people regarded him as a father. The bishop of the district died and the question of his successor arose. In the midst of the discussion, suddenly a little child's voice arose: "Ambrose--bishop! Ambrose--bishop!" The whole crowd took up the cry. To Ambrose it was unthinkable. He fled by night to avoid the high office the Church was offering him; and it was only the direct intervention and command of the Emperor which made him agree to become bishop of Milan.

When John Rough publicly from the pulpit in St. Andrews summoned him to the ministry, John Knox was appalled. In his own History of the Reformation he writes: "Thereat the said John, abashed, burst forth in most abundant tears, and withdrew himself to his chamber. His countenance and behaviour, from that day until the day that he was compelled to present himself in the public place of preaching, did sufficiently declare the grief and trouble of his heart. No man saw in him any sign of mirth, nor yet had he pleasure to accompany any man, for many days together."

Far from being filled with ambition, the great men were filled with a sense of their own inadequacy for high office.

There is the desire for personal prestige. Prestige is for many people an even greater temptation than wealth. To be admired and respected, to have a platform seat, to have one's opinion sought, to be known by name and appearance, even to be flattered, are for many people most desirable things. But the aim of the Christian ought to be not self-display, but self-obliteration. He should do good deeds, not that men may glorify him, but that they may glorify his Father in heaven. The Christian should desire to focus men's eyes not upon himself but on God.

There is concentration on self. If a man is for ever concerned first and foremost with his own interests, he is bound to collide with others. If for him life is a competition whose prizes he must win, he will always think of other human beings as enemies or at least as opponents who must be pushed out of the way. Concentration on self inevitably means elimination of others; and the object of life becomes not to help others up but to push them down.

Barclay: Phi 2:1-4 - "THE CURE OF DISUNITY"

In face of this danger of disunity Paul sets down five considerations which ought to prevent disharmony.

(i) The fact that we are all in Christ should keep us in unity. No man can walk in disunity with his fellow-men and in unity with Christ. If he has Christ as the companion of his way, he is inevitably the companion of every wayfarer. A man's relationships with his fellow-men are no bad indication of his relationship with Jesus Christ.

(ii) The power of Christian love should keep us in unity. Christian love is that unconquered good-will which never knows bitterness and never seeks anything but the good of others. It is not a mere reaction of the heart, as human love is; it is a victory of the will, achieved by the help of Jesus Christ. It does not mean loving only those who love us; or those whom we like; or those who are lovable. It means an unconquerable good-will even to those who hate us, to those whom we do not like, to those who are unlovely. This is the very essence of the Christian life; and it affects us in time and in eternity. Richard Tatlock in In My Father's House writes: "Hell is the eternal condition of those who have made relationship with God and their fellows an impossibility through lives which have destroyed love.... Heaven, on the other hand, is the eternal condition of those who have found real life in relationships-through-love with God and their fellows."

(iii) The fact that they share in the Holy Spirit should keep Christians from disunity. The Holy Spirit binds man to God and man to man. It is the Spirit who enables us to live that life of love, which is the life of God; if a man lives in disunity with his fellow-men, he thereby shows that the gift of the Spirit is not his.

(iv) The existence of human compassion should keep men from disunity. As Aristotle had it long ago, men were never meant to be snarling wolves but to live in fellowship together. Disunity breaks the very structure of life.

(v) Paul's last appeal is the personal one. There can be no happiness for him so long as he knows that there is disunity in the Church which is dear to him. If they would complete his joy, let them complete their fellowship. It is not with a threat that Paul speaks to the Christians of Philippi but with the appeal of love, which ought ever to be the accent of the pastor, as it was the accent of his Lord.

Barclay: Phi 2:5-11 - "TRUE GODHEAD AND TRUE MANHOOD"

In many ways this is the greatest and most moving passage Paul ever wrote about Jesus. It states a favourite thought of his. The essence of it is in the simple statement Paul made to the Corinthians that, although Jesus was rich, yet for our sakes he became poor (2Co 8:9). Here that simple idea is stated with a fulness which is without parallel. Paul is pleading with the Philippians to live in harmony, to lay aside their discords, to shed their personal ambitions and their pride and their desire for prominence and prestige, and to have in their hearts that humble, selfless desire to serve, which was the essence of the life of Christ. His final and unanswerable appeal is to point to the example of Jesus Christ.

This is a passage which we must try fully to understand, because it has so much in it to awaken our minds to thought and our hearts to wonder. To this end we must look closely at some of its great Greek words.

Greek is a far richer language than English. Where English has one word to express an idea, Greek has often two or three or more. In one sense these words are synonyms, but they never mean entirely the same thing; they always have some special flavour. That is particularly so of this passage. Every word is chosen by Paul with meticulous care to show two things--the reality of the manhood and the reality of the godhead of Jesus Christ. Let us take the phrases one by one. We will set them down both in the King James Version and in our own translation, and then try to penetrate to the essential meaning behind them.

Phi 2:6: Being in the form of God; he was by nature in the very form of God. Two words are most carefully chosen to show the unchangeable godhead of Jesus Christ. The word which the King James Version translates being is from the Greek verb huparchein (5225) which is not the common Greek word for "being." It describes that which a man is in his very essence and which cannot be changed. It describes that part of a man which, in any circumstances, remains the same. So Paul begins by saying that Jesus was essentially and unalterably God.

He goes on to say that Jesus was in the form of God. There are two Greek words for form, morphe (3444) and schema (4976). They must both be translated form, because there is no other English equivalent, but they do not mean the same thing. Morphe (3444) is the essential form which never alters; schema (4976) is the outward form which changes from time to time and from circumstance to circumstance. For instance, the morphe (3444) of any human being is humanity and this never changes; but his schema (4976) is continually changing. A baby, a child, a boy, a youth, a man of middle age, an old man always have the morphe (3444) of humanity, but the outward schema (4976) changes all the time. Roses, daffodils, tulips, chrysanthemums, primroses, dahlias, lupins all have the one morphe (3444) of flowers; but their schema (4976) is different. Aspirin, penicillin, cascara, magnesia all have the one morphe (3444) of drugs; but their schema (4976) is different. The morphe (3444) never alters; the schema (4976) continually does. The word Paul uses for Jesus being in the form of God is morphe (3444); that is to say, his unchangeable being is divine. However his outward schema (4976) might alter, he remained in essence divine.

Jesus did not think it robbery to be equal with God; he did not regard existence in equality with God as something to be snatched at. The word used for robbery, which we have translated a thing to be snatched at, is harpagmos (725) which comes from a verb meaning to snatch, or to clutch. The phrase can mean one of two things, both of which are at heart the same. (a) It can mean that Jesus did not need to snatch at equality with God, because he had it as a right. (b) It can mean that he did not clutch at equality with God, as if to hug it jealously to himself, but laid it willingly down for the sake of men. However we take this, it once again stresses the essential godhead of Jesus.

Phi 2:7: He emptied himself, he made himself of no reputation. The Greek is the verb kenoun (2758) which means literally to empty. It can be used of removing things from a container, until the container is empty; of pouring something out, until there is nothing left. Here Paul uses the most vivid possible word to make clear the sacrifice of the Incarnation. The glory of divinity Jesus gave up willingly in order to become man. He emptied himself of his deity to take upon himself his humanity. It is useless to ask how; we can only stand in awe at the sight of him, who is almighty God, hungry and weary and in tears. Here in the last reach of human language is the great saving truth that he who was rich for our sakes became poor.

He took upon him the form of a servant; he took the very form of a slave. The word used for form is morphe (3444), which we have seen means the essential form. Paul means that when Jesus became man it was no play-acting but reality. He was not like the Greek gods, who sometimes, so the stories ran, became men but kept their divine privileges. Jesus truly became man. But there is something more here. He was made in the likeness of men; he became like men. The word which the King James Version translates made and which we have translated became is a part of the Greek verb ginesthai (1096). This verb describes a state which is not a permanent state. The idea is that of becoming, and it describes a changing phase which is completely real but which passes. That is to say, the manhood of Jesus was not permanent; it was utterly real, but it passed.

Phi 2:8: He was found in fashion as a man; he came in appearance as a man for all to recognise. Paul makes the same point. The word the King James Version has translated fashion and which we have translated appearance is schema (4976), and we have seen that this indicates a form which alters.

Phi 2:6-8form a very short passage; but there is no passage in the New Testament which so movingly sets out the utter reality of the godhead and the manhood of Jesus and makes so vivid the sacrifice that he made when he laid aside his godhead and took manhood upon him. How it happened, we cannot tell, but it is the mystery of a love so great that, although we can never fully understand it, we can blessedly experience it and adore it.

Barclay: Phi 2:5-11 - "HUMILIATION AND EXALTATION"

It is always to be remembered that when Paul thought and spoke about Jesus, his interest and his intention were never primarily intellectual and speculative; they were always practical. To him theology and action were always bound together. Any system of thought must necessarily become a way of life. In many ways this passage is one of the greatest reaches of theological thought in the New Testament, but its aim was to persuade the Philippians to live a life in which disunity, discord, and personal ambition had no place.

So, then, Paul says of Jesus that he humbled himself and became obedient unto death, even the death of a cross. The great characteristics of Jesus' life were humility, obedience, and self-renunciation. He did not desire to dominate men but only to serve them; he did not desire his own way but only God's way; he did not desire to exalt himself but only to renounce all his glory for the sake of men. Again and again the New Testament is sure that only the man who humbles himself will be exalted (Mat 23:12; Luk 14:11; Luk 18:14). If humility, obedience, and self-renunciation were the supreme characteristics of the life of Jesus, they must also be the hall-marks of the Christian. Selfishness, self-seeking and self-display destroy our likeness to Christ and our fellowship with each other.

But the self-renunciation of Jesus Christ brought him the greater glory. It made certain that some day, soon or late, every living creature in all the universe, in heaven, in earth and even in hell, would worship him. It is to be carefully noted whence that worship comes. It comes from love. Jesus won the hearts of men, not by blasting them with power, but by showing them a love they could not resist. At the sight of this person who laid his glory by for men and loved them to the extent of dying for them on a cross, men's hearts are melted and their resistance is broken down. When men worship Jesus Christ, they fall at his feet in wondering love. They do not say "I cannot resist a might like that," but, "Love so amazing, so divine, demands my life, my soul, my all." Worship is founded, not on fear, but on love.

Further, Paul says that, as a consequence of his sacrificial love, God gave Jesus the name which is above every name. One of the common biblical ideas is the giving of a new name to mark a new stage in a man's life. Abram became Abraham when he received the promise of God (Gen 17:5). Jacob became Israel when God entered into the new relationship with him (Gen 32:28). The promise of the Risen Christ to both Pergamos and to Philadelphia is the promise of a new name (Rev 2:17; Rev 3:12).

What then is the new name given to Jesus Christ? We cannot be quite certain what exactly was in Paul's mind, but most likely the new name is Lord.

The great title by which Jesus came to be known in the early Church was kurios (2962), Lord, which has an illuminating history. (i) It began by meaning master or owner. (ii) It became the official title of the Roman Emperors. (iii) It became the title of the heathen gods. (iv) It was the word by which the Hebrew Jehovah was translated in the Greek version of the Hebrew scriptures. So, then, when Jesus was called kurios (2962), Lord, it meant that he was the Master and the Owner of all life; he was the King of kings; he was the Lord in a way in which the heathen gods and the dumb idols could never be; he was nothing less than divine.

Barclay: Phi 2:5-11 - "ALL FOR GOD"

Phi 2:11is one of the most important verses in the New Testament. In it we read that the aim of God, is a day when every tongue will confess that Jesus Christ is Lord. These four words were the first creed that the Christian Church ever had. To be a Christian was to confess that Jesus Christ is Lord (compare Rom 10:9). This was a simple creed, yet all-embracing. Perhaps we would do well to go back to it. Later men tried to define more closely what it meant and argued and quarrelled about it, calling each other heretics and fools. But it is still true that if man can say, "For me Jesus Christ is Lord," he is a Christian. If he can say that, he means that for him Jesus Christ is unique and that he is prepared to give him an obedience he is prepared to give no one else. He may not be able to put into words who and what he believes Jesus to be; but, so long as there is in his heart this wondering love and in his life this unquestioning obedience, he is a Christian, because Christianity consists less in the mind's understanding than it does in the heart's love.

So we come to the end of this passage; and, when we come to its end, we come back to its beginning. The day will come when men will call Jesus Lord, but they will do so to the glory of God the Father. The whole aim of Jesus is not his own glory but God's. Paul is clear about the lonely and ultimate supremacy of God. In the first letter to the Corinthians he writes that in the end the Son himself shall be subject to him who put all things under him (1Co 15:28). Jesus draws men to himself that he may draw them to God. In the Philippian Church there were men whose aim was to gratify a selfish ambition; the aim of Jesus was to serve others, no matter what depths of self-renunciation that service might involve. In the Philippian Church there were those whose aim was to focus men's eyes upon themselves; the aim of Jesus was to focus men's eyes upon God.

So the follower of Christ must think always, not of himself but of others, not of his own glory but of the glory of God.

Barclay: Phi 2:12-18 - "CO-OPERATION IN SALVATION"

Paul's appeal to the Philippians is more than an appeal to live in unity in a given situation; it is an appeal to live a life which will lead to the salvation of God in time and in eternity.

Nowhere in the New Testament is the work of salvation more succinctly stated. As the Revised Standard Version has it in Php 2:12-13: "Work out your own salvation with fear and trembling; for God's at work in you, both to will and to work for his good pleasure." As always with Paul, the words are meticulously chosen.

Work out your own salvation; the word he uses for work out is katergazesthai (2716), which always has the idea of bringing to completion. It is as if Paul says: "Don't stop halfway; go on until the work of salvation is fully wrought out in you." No Christian should be satisfied with anything less than the total benefits of the gospel.

"For God is at work in you both to will and to do of his good pleasure." The word Paul uses for work and do is the same, the verb energein (1754). There are two significant things about it; it is always used of the action of God, and it is always used of effective action. God's action cannot be frustrated, nor can it remain half-finished; it must be fully effective.

As we have said, this passage gives a perfect statement of the work of salvation.

(i) Salvation is of God. (a) It is God that works in us the desire to be saved. It is true that "our hearts are restless till they rest in him," and it is also true that "we could not even begin to seek him unless he had already found us." The desire for the salvation of God is not kindled by any human emotion but by God himself The beginning of the process of salvation is awakened by God. (b) The continuance of that process is dependent on God. Without his help there can be no progress in goodness; without his help no sin can be conquered and no virtue achieved. © The end of the process of salvation is with God, for its end is friendship with God, in which we are his and he is ours. The work of salvation is begun, continued and ended in God.

(ii) There is another side to this. Salvation is of man. "Work out your own salvation," Paul demands. Without man's co-operation, even God is helpless. The fact is that any gift or any benefit has to be received. A man may be ill and the doctor able to prescribe the drugs that will cure him; but the man will not be cured until he takes them and he may stubbornly refuse all persuasion to take them. It is so with salvation. The offer of God is there; without it there can be no such thing as salvation. But no man can ever receive salvation unless he answers God's appeal and takes what he offers.

There can be no salvation without God, but what God offers man must take. It is never God who withholds salvation; it is always man who deprives himself of it.

Barclay: Phi 2:12-18 - "THE SIGNS OF SALVATION"

When we examine the chain of thought in this passage, we see that Paul sets down five signs of salvation, as we may call them.

(i) There is the sign of effective action. The Christian must give continual evidence in his daily life that he is indeed working out his own salvation; day by day it must be more fully accomplished. The great tragedy of so many of us is that we are never really any further on. We continue to be victims of the same habits and slaves of the same temptations, and guilty of the same failures. But the truly Christian life must be a continual progress, for it is a journey towards God.

(ii) There is the sign of fear and trembling. This is not the fear and trembling of the slave cringing before his master; nor fear and trembling at the prospect of punishment. It comes from two things. It comes, first, from a sense of our own creatureliness and our own powerlessness to deal with life triumphantly. That is to say, it is not the fear and trembling which drives us to hide from God, but rather the fear and trembling which drives us to seek God, in the certainty that without his help we cannot effectively face life. It comes, second, from a horror of grieving God. When we really love a person, we are not afraid of what he may do to us; we are afraid of what we may do to him. The Christian's great fear is of crucifying Christ again.

(iii) There is the sign of serenity and certainty. The Christian will do all things without murmurings and questionings. The word which Paul uses for murmurings (goggusmos, 1112) is unusual. In the Greek of the sacred writers it has a special connection. It is the word used of the rebellious murmurings of the children of Israel in their desert journey. The people murmured against Moses (Exo 15:24; Exo 16:2; Num 16:41). Goggusmos (1112)--pronounced gongusomos--is an onomatopoetic word. It describes the low, threatening, discontented muttering of a mob who distrust their leaders and are on the verge of an uprising. The word Paul uses for questionings is dialogismos (1261) which describes useless, and sometimes ill-natured, disputing and doubting. In the Christian life there is the serenity and the certainty of perfect certainty and perfect trust.

(iv) There is the sign of purity. Christians, as the Revised Standard Version has it, are to be blameless and innocent and without blemish. Each of these words makes its contribution to the idea of Christian purity.

(a) The word translated blameless is amemptos (273) and expresses what the Christian is to the world. His life is of such purity that none can find anything in it with which to find fault. It is often said in courts of law that the proceedings must not only be just but must be seen to be just. The Christian must not only be pure, but the purity of his life must be seen by all.

(b) The word translated innocent is akeraios (185), and expresses what the Christian is in himself. Akeraios (185) literally means unmixed, unadulterated. It is used, for instance, of wine or milk which is not mixed with water and of metal which has no alloy in it. When used of people, it implies motives which are unmixed. Christian purity must issue in a complete sincerity of thought and character.

© The word which is translated without blemish is amomos (299) and describes what the Christian is in the sight of God. This word is specially used in connection with sacrifices that are fit to be offered on the altar of God. The Christian life must be such that it can be offered like an unblemished sacrifice to God.

Christian purity is blameless in the sight of the world, sincere within itself, and fit to stand the scrutiny of God.

(v) There is the sign of missionary endeavour. The Christian offers to all the word of life, that is to say, the word which gives life. This Christian missionary endeavour has two aspects: (a) It is the proclamation of the offer of the gospel in words which are clear and unmistakable. (b) It is the witness of a life that is absolutely straight in a world which is warped and twisted. It is the offer of light in a world which is dark. Christians are to be lights in the world. The word used for lights (phosteres, 5458) is the same as is used in the creation story of the lights (the sun and the moon) which God set in the firmament of the heavens to give light upon the earth (Gen 1:14-18). The Christian offers and demonstrates straightness in a twisted world and light in a dark world.

Barclay: Phi 2:12-18 - "THE PICTURES OF PAUL"

This passage concludes with two vivid pictures, which are typical of Paul's way of thinking.

(i) He longs for the Christian progress of the Philippians so that at the end of the day he may have the joy of knowing that he has not run or laboured in vain. The word he uses for to labour is kopian (2872). There are two possible pictures in it. (a) It may paint a picture of the most exacting toil. Kopian (2872) means to labour to the point of utter exhaustion. (b) It may be that kopian (2872) describes the toil of the athlete's training and that what Paul is saying is that he prays that all the discipline of training that he imposed upon himself may not go for nothing.

One of the features of Paul's writing is his love of pictures from the life of the athlete. And there is little wonder. In every Greek city the gymnasium was far more than a physical training-ground. It was in the gymnasium that Socrates often discussed the eternal problems; it was in the gymnasium that the philosophers and the sophists and the wandering teachers and preachers often found their audience. In any Greek city the gymnasium was not only the physical training-ground but also the intellectual club of the city. In the Greek world there were the great Isthmian Games at Corinth, the great Pan-Ionian Games at Ephesus, and, greatest of all, the Olympic Games, held every four years. The Greek cities were often at variance and frequently at war; but when the Olympic Games came round, no matter what dispute was raging, a month's truce was declared that there might be a contest in fellowship between them. Not only did the athletes come, but the historians and the poets came to give readings of their latest works, and the sculptors, whose names are immortal, came to make statues of the winners.

There can be little doubt that, in Corinth and in Ephesus, Paul had been a spectator of these games. Where there were crowds of men, Paul would be there to seek to win them for Christ. But, apart from the preaching, there was something about these athletic contests which found an answer in the heart of Paul. He knew the contests of the boxers (1Co 9:26). He knew the foot-race, most famous of all the contests. He had seen the herald summoning the racers to the starting-line (1Co 9:27); he had seen the runners press along the course to the goal (Phi 3:14); he had seen the judge awarding the prize at the end of the race (2Ti 4:8); he knew of the victor's laurel crown and of his exultation (1Co 9:24; Phi 4:1). He knew the rigorous discipline of training which the athlete must undertake, and the strict regulations which must be observed (1Ti 4:7-8; 2Ti 2:5).

So his prayer is that he may not be like an athlete whose training and effort have gone for nothing. For him the greatest prize in life was to know that through him others had come to know and to love and to serve Jesus Christ.

(ii) But in Phi 2:17Paul has another picture. He had a special gift for speaking in language that people could understand. Again and again he took his pictures from the ordinary affairs of the people to whom he was speaking. He has already taken a picture from the games; now he takes one from heathen sacrifice. One of the commonest kinds of heathen sacrifice was a libation, which was a cup of wine poured out as an offering to the gods. For instance, every heathen meal began and ended with such a libation, as a kind of grace before and after meat. Paul here looks upon the faith and service of the Philippians as a sacrifice to God. He knows that his death may not be very far away, for he is writing in prison and awaiting trial. So he says, as the Revised Standard Version has it, that he is quite ready "to be poured as a libation upon the sacrificial offering" of their faith. In other words what he is saying to the Philippians is: "Your Christian fidelity and loyalty are already a sacrifice to God; and if death for Christ should come to me, I am willing and glad that my life should be poured out like a libation on the altar on which your sacrifice is being made."

Paul was perfectly willing to make his life a sacrifice to God; and, if that happened, to him it would be all joy, and he calls on them not to mourn at the prospect but rather to rejoice. To him every call to sacrifice and to toil was a call to his love for Christ, and therefore he met it not with regret and complaint but with joy.

Barclay: Phi 2:19-24 - "THE FAITHFUL HENCHMAN"

Since Paul cannot himself come to Philippi, it is his intention to send Timothy as his representative. There was no one so close to him as Timothy was. We know very little detail about Timothy but the record of his service with Paul shows his fidelity.

He was a native either of Derbe or of Lystra. His mother Eunice was a Jewess and his grandmother's name was Lois. His father was a Greek and the fact that he was not circumcised would seem to show that he was educated in Greek ways (Act 16:1; 2Ti 1:5). We cannot tell how or when he was converted to Christianity, but on his second missionary journey Paul met him and saw in him one whom he could clearly use in the service of Jesus Christ.

From that time Paul and Timothy were very close. Paul could speak of him as his child in the Lord (1Co 4:17). He was with Paul in Philippi (Ac 16 ); he was with him in Thessalonica and Berea (Act 17:1-14); he was with him in Corinth and in Ephesus (Act 18:5; Act 19:21-22); and he was with him in prison in Rome (Col 1:1; Phi 1:1). He was associated with Paul in the writing of no fewer than five of his letters--1 and 2 Thessalonians, 2 Corinthians, Colossians and Philippians; and when Paul wrote to Rome Timothy was joined with him in sending greetings (Rom 16:21).

Timothy's great use was that, whenever Paul wished for information from some Church or wished to send advice or encouragement or rebuke and could not go himself, it was he whom he sent. So Timothy was sent to Thessalonica (1Th 3:6); to Corinth (1Co 4:17; 1Co 16:10-11); to Philippi. In the end Timothy, too, was a prisoner for Christ's sake (Heb 13:23).

Timothy's great value was that he was always willing to go anywhere; and in his hands a message was as safe as if Paul had delivered it himself. Others might be consumed with selfish ambition; but Timothy's one desire was to serve Paul and Jesus Christ. He is the patron saint of all those who are quite content with the second place, so long as they can serve.

Barclay: Phi 2:25-30 - "THE COURTESY OF PAUL"

There is a dramatic story behind this. When the Philippians heard that Paul was in prison, their warm hearts were moved to action. They sent a gift to him by the hand of Epaphroditus. What they could not personally do, because distance prevented them, they delegated to Epaphroditus to do for them. Not only did they intend him to be the bearer of their gift; they also intended him to stay in Rome and be Paul's personal servant and attendant. Clearly Epaphroditus was a brave man, for any one who proposed to offer himself as the personal attendant of a man awaiting trial on a capital charge was laying himself open to the very considerable risk of becoming involved in the same charge. In truth, Epaphroditus risked his life to serve Paul.

In Rome Epaphroditus fell ill, perhaps with the notorious Roman fever which sometimes swept the city like a scourge, and was near to death. He knew that news of his illness had filtered back to Philippi, and he was worried because he knew that his friends there would be worried about him. God in his mercy spared the life of Epaphroditus and so spared Paul yet more sorrow. But Paul knew that it was time that Epaphroditus went back home, and in all probability he was the bearer of this letter.

But there was a problem. The Philippian Church had sent Epaphroditus to stay with Paul, and if he came back home, there would not be lacking those who said that he was a quitter. Here Paul gives him a tremendous testimonial, which will silence any possible criticism of his return.

In this testimonial every word is carefully chosen. Epaphroditus was his brother, his fellow-worker, and his fellow-soldier. As Lightfoot puts it, Epaphroditus was one with Paul in sympathy, one with him in work, one with him in danger. He in truth had stood in the firing-line. Then Paul goes on to call him your messenger and the servant of my need. It is impossible to supply the flavour of these words in translation.

The word Paul uses for messenger is apostolos (652). Apostolos literally means anyone who is sent out on an errand, but Christian usage had ennobled it and by using it Paul by implication ranks Epaphroditus with himself and all the apostles of Christ.

The word he uses for servant is leitourgos (3011). In secular Greek this was a magnificent word. In the ancient days in the Greek cities there were men who, because they loved their city so much, at their own expense undertook certain great civic duties. It might be to defray the expenses of an embassy, or the cost of putting on one of the dramas of the great poets, or of training the athletes who would represent the city in the games, or of fitting out a warship and paying a crew to serve in the navy of the state. These men were the supreme benefactors of the state and they were known as leitourgoi (3011).

Paul takes the great Christian word apostolos (652) and the great Greek word leitourgos (3011), and applies them to Epaphroditus. "Give a man like that a welcome home," he says. "Hold him in honour for he hazarded his life for Christ."

Paul is making it easy for Epaphroditus to go home. There is something very wonderful here. It is touching to think of Paul, himself in the very shadow of death, in prison and awaiting judgment, showing such Christian consideration for Epaphroditus. He was facing death, and yet it mattered to him that Epaphroditus should not meet with embarrassment when he went home. Paul was a true Christian in his attitude to others; for he was never so immersed in his own troubles that he had no time to think of the troubles of his friends.

There is a word in this passage which later had a famous usage. The King James Version speaks of Epaphroditus not regarding his life; the Revised Standard Version uses risking his life; we have translated it hazarding his life. The word is the verb paraboleuesthai (3851); it is a gambler's word and means to stake everything on a turn of the dice. Paul is saying that for the sake of Jesus Christ Epaphroditus gambled his life. In the days of the Early Church there was an association of men and women called the parabolani, the gamblers. It was their aim to visit the prisoners and the sick, especially those who were ill with dangerous and infectious diseases. In A.D. 252 plague broke out in Carthage; the heathen threw out the bodies of their dead and fled in terror. Cyprian, the Christian bishop, gathered his congregation together and set them to burying the dead and nursing the sick in that plague-stricken city; and by so doing they saved the city, at the risk of their lives, from destruction and desolation.

There should be in the Christian an almost reckless courage which makes him ready to gamble with his life to serve Christ and men.

Constable: Phi 1:27--4:10

III. Partnership in the gospel 1:27--4:9

Paul had been saying he hoped to be able to revisit Philippi and to minister to his original readers again in person. However, he was not sure that he could do that. This uncertain state of affairs led him to exhort them now that he had the opportunity. Whether he came to them or not, their duty was the same. In the following verses he emphasized the importance of certain qualities essential to conduct worthy of the Lord. He did this so his readers would perceive the importance of these traits and give them proper attention.

Constable: Phi 2:1-30

1. Walking in unity ch. 2

In expounding on the importance of unity and steadfastness as essential for partnership in the work of the gospel, Paul dealt first with the importance of walking in unity.⁵¹ He explained the basis for unity and illustrated this basis with the example of Christ. He then clarified the believers' responsibility and further illustrated with his own example and that of two of his fellow workers.

Constable: Phi 2:1-4

The foundation for unity 2:1-4

Paul advocated humility, namely concern for the needs of others, not just one's own needs, as the basis for unity in the church (cf. 1:22-26; 2:21).

". . . someone well said: Love begins when someone else's needs are more important than my own,' which is precisely what Paul will urge in the elaboration that follows."⁵²

2:1 The apostle introduced his comments on submissiveness by giving his readers four incentives. He stated each one in a conditional clause that he introduced with the word "if." He assumed each one to be true for the sake of his argument (a first class condition in Greek). The translators have supplied the verb that Paul did not state. The NASB has "there is," but the NIV gives a better sense of Paul's meaning with "you have." We could read each of the four clauses, "Since you have . . ."

The first reason Christians can and should be submissive to God and to one another is that Jesus Christ has exhorted (Gr. parakalesis) us to do so. His teachings while on the earth, as well as those that followed through His apostles after He returned to heaven, specifically Paul, encourage us to be humble. His personal example during His earthly ministry also encourages us similarly.

Second, Paul's love for the Philippians, which came as a comforting gift from God, should impel them to respond positively to his request also.

Third, the fellowship that the Holy Spirit creates should also make us submissive (cf. 2 Cor. 13:13; Eph. 4:3). It seems best to take this reference as including both our participation in the Spirit and the common life that He has created for us.⁵³ The former incentives also come from being in Christ and from love. Another option is just our participation in the Spirit.⁵⁴

Fourth, the tenderness (affection) and compassion, or the affectionate sympathy, of God and Christ toward the Philippians would make unity normal and expected for this congregation.

2:2 Paul stated his exhortation to submissiveness in the first part of this verse and then elaborated on it. The apostle wanted his readers to be one in their attitude and purpose so they could fulfill God's purpose for them individually and as a church. To accomplish this they would need to be humble and submissive in these areas of their lives. The result would be that Paul's joy because of this congregation, which was already great, would become complete.

Four participial phrases elaborate on this exhortation. The first is that the readers should maintain love for one another. The second is that they should maintain unity in spirit and purpose.

2:3 Third, they should view other people as more important than themselves (cf. 1:17).

"This is the linchpin that guarantees the success of the Christian community."⁵⁵

The popular idea that we should put ourselves first goes all the way back to the Fall. Unsaved people in Paul's day did not view humility as a virtue any more than most people today do.⁵⁶ Paul was not advocating an unrealistic view of life. He was not saying we should view everyone as better than ourselves in every way. His point was that we should view others as worthy of more consideration than we give ourselves (cf. Rom. 12:10).

2:4 Fourth, the readers should consider the interests and affairs of one another, not just their own. Verse 3 deals with how we view other people, and this one deals with how we relate to them. We have a duty to be responsible and to look out for the needs of our families (1 Tim. 5:8). However the believer's sphere of concern should be broader than this and should include the needs of the members of his or her extended Christian family as well. In a larger sphere this attitude should also encompass unbelievers.

"One must also be careful not to push this clause beyond Paul's own intent, which is not concerned with whether one ever looks out for oneself'--the also' in the final line assumes that one will do that under any circumstances--but with the basic orientation of one's life . . ."⁵⁷

Contrasts between a Helper and a Servant
A Helper	A Servant
A helper helps others when it is convenient.	A servant serves others even when it is inconvenient.
A helper helps people that he or she likes.	A servant serves even people that he or she dislikes.
A helper helps when he or she enjoys the work.	A servant serves even when he or she dislikes the work.
A helper helps when the circumstances are convenient.	A servant serves even when the circumstances are inconvenient.
A helper helps with a view to obtaining personal satisfaction.	A servant serves even when he or she receives no personal satisfaction.
A helper helps with an attitude of assisting another.	A servant serves with an attitude of enabling another.

Constable: Phi 2:5-11

The example of Christ 2:5-11

This paragraph is the most important one in the epistle and the most difficult to interpret.

"By anyone's reckoning, 2:6-11 constitutes the single most significant block of material in Philippians."⁵⁸

2:5 Paul introduced an illustration of what he meant, namely the example of Jesus Christ. He wanted his readers to remember that the very qualities he had been advocating were observable in the Lord Jesus. This verse introduces one of the great Christological passages in the New Testament (vv. 5-11).

". . . the secret of Christian joy is found in the way the believer thinks--his attitudes."⁵⁹

2:6 This verse begins a section of exalted prose that continues through verse 11.⁶⁰ The parallels in thought and action between these verses, which describe Jesus' humility, and John 13:3-17, which records Jesus washing His disciples feet, are striking.

The Son of God's preincarnate state is quite clearly in view here (cf. 2 Cor. 8:9). He existed in the form of God. The word translated "form" (NASB) or "nature" (NIV, Gr. morphe) refers to outward appearance that accurately reveals the inward nature. It does not mean outward appearance that changes as a result of time and circumstances (Gr. schema, v. 7).

"To say that he was existing in the essential metaphysical form of God is tantamount to saying that he possessed the nature of God."⁶¹

The verb translated "existed" (NASB) or "being" (NIV) is in the present tense in the Greek text and points to the Lord's continuing existence with the full nature of God. His full deity is not something Jesus Christ gave up or laid aside when He became a man at the Incarnation.

"This, then, is what it means for Christ to be in the "form" of God'; it means to be equal with God,' not in the sense that the two phrases are identical, but that both point to the same reality. Together, therefore, they are among the strongest expressions of Christ's deity in the NT. This means further that equality with God' is not that which he desired which was not his, but precisely that which was always his."⁶²

The Lord Jesus' equality with God did change in some sense, however. The manner in which He existed as God changed when He became a man. He willingly adopted a manner of existence that was different from His father's, namely that of the God-man.

"Our doctrine of Christ's humiliation will be better understood if we put it midway between two pairs of erroneous views, making it the third of five. The list would be as follows: (1) Gess: The Logos gave up all divine attributes; (2) Thomasius: The Logos gave up relative attributes only [i.e., omniscience, omnipotence, omnipresence]; (3) True View: The Logos gave up the independent exercise of divine attributes; (4) Old Orthodoxy: Christ gave up the use of divine attributes; (5) Anselm: Christ acted as if he did not possess divine attributes."⁶³

". . . while it is not true that Christ in the incarnation surrendered the relative attributes of omnipresence, omnipotence and omniscience, He did embark upon a program where it was necessary to submit to a voluntary nonuse of these attributes in order to obtain His objectives. Christ does not seem to have ever exercised His divine attributes on His own behalf though they had abundant display in His miracles. This is qualified to some extent by the fact that His omniscience is revealed in His prophetic ministry, but He did not use His divine knowledge to make His own path easier. He suffered all the inconveniences of His day even though in His divine omniscience He had full knowledge of every human device ever conceived for human comfort. In His human nature there was growth in knowledge, but this must not be construed as a contradiction of His divine omniscience. Limitations in knowledge as well as limitations in power are related to the human nature and not to the divine. His omnipotence was manifested in many ways and specifically in the many miracles which He did, in some cases by the power of the Holy Spirit and in others on the basis of His own word of authority. Here again He did not use His omnipotence to make His way easy and He knew the fatigue of labor and travelling by walking. Though in His divine nature He was omnipresent, He did not use this attribute to avoid the long journeys on foot nor was He ever seen in His ministry in more than one place at a time. In a word, He restricted the benefits of His attributes as they pertained to His walk on earth and voluntarily chose not to use His powers to lift Himself above ordinary human limitations.

"The act of kenosis as stated in Philippians 2 may therefore be properly understood to mean that Christ surrendered no attribute of Deity, but that He did voluntarily restrict their independent use in keeping with His purpose of living among men and their limitations."⁶⁴

"Voluntarily he chose not to use some of his divine attributes during his earthly pilgrimage (Matt. 24:36)."⁶⁵

"It seems to me that even evangelicals blunt the point of the passage by missing its principal emphasis as suggested above and focusing on trying to delineate what limitations Christ experienced in His earthly state. To be sure, the God-Man experienced limitations; but equally sure the God-Man evidenced the prerogatives of Deity. Therefore, conservatives suggest that the kenosis means the veiling of Christ's preincarnate glory, which is true only in a relative sense (see Matt. 17:1-8; John 1:14; 17:5). Or they suggest it means the voluntary nonuse of some of His attributes of Deity. This was true on occasion but certainly not always throughout His life (see [John] 1:48; 2:24; 16:30). Neither did He only do His miracles always in the power of the Spirit, but sometimes in His own power (Luke 22:51; John 18:6). So if our understanding of kenosis comes from Philippians 2, we should get our definition of the concept there. And that passage does not discuss at all the question of how or how much Christ's glory was veiled. Nor does it say anything about the use or restriction of divine attributes. It does say that the emptying concerned becoming a man to be able to die. Thus the kenosis means leaving His preincarnate position and taking on a servant-humanity."⁶⁶

Jesus Christ did not regard His former manner of existence something that He wanted to hold onto. In view of the context this seems to be the correct interpretation. Another possibility is that He did not need to grasp after equality with God since He already possessed it. A third alternative is that He did not grasp equality with God prematurely as Adam did but waited for the Father to bestow it on Him after His passion.

Jesus was willing to alter His behavior for the welfare of others, and in this He is an example of submissiveness for us.

". . . his true nature is characterized not by selfish grabbing, but by an open-handed giving . . ."⁶⁷

2:7 Instead of maintaining His former manner of existence our Lord "emptied Himself" (NASB), "made himself nothing" (NIV), or "laid aside His privileges" (NASB margin, Gr. ekenosen).⁶⁸ What did He lay aside? It was not His deity. Jesus did not cease to be God when He became a man. This is clear from the context as well as from other Scriptures (e.g., John 10:30; Col. 1:15-20; et al.). He did not lay aside His dependence on the Father either. As the terms "Son" and "Father" reflect, the Son was always dependent on His Father within the administrative order of the Godhead.

Taking humanity imposed certain restrictions on Jesus Christ including those involved in possessing a physical body and a human, though not a sinful, nature. He laid aside the freedom that His former manner of existence afforded Him when He became a man. He became dependent on the Father in a different sense than had been true formerly. However, Paul did not say that Jesus emptied Himself of something. He simply said that He emptied Himself, He poured Himself out.⁶⁹

Paul described Jesus' self-emptying as taking the form of a bond-servant. "Taking" (Gr. labon) does not imply an exchange but adding something. The Lord did not lay aside the form of God. He did not cease to be God. He added the "form" of man. The same Greek word, morphe, occurs in verse 6 where it describes outward appearance that accurately reveals inward nature. Earlier Paul described himself and Timothy as bond-servants (1:1). Bond-servants are not just men. They are servants. The Messianic title "Servant of the Lord" reflects this humility and condescension of our Savior.

Furthermore Jesus Christ became in the likeness of men. "Likeness" (Gr. homoiomati) does not mean exactness (Gr. eikon). Even though Jesus had a fully human nature, that nature was not sinful. Every other human being has a sinful human nature. Moreover Jesus had a divine nature as well as a human nature.

As an example to the readers, this verse is an advance on the previous one. It shows that Jesus Christ was not just willing to change His behavior for others, but He really did so by becoming a man who was a servant.

2:8 Jesus Christ appeared to other people just as any other man. This was another mark of His humility. There were no visual clues in His appearance that He was sinless or divine.

". . . having said that Christ came in the likeness' of human beings (v. 7b), Paul now moves the narrative on to its next point, by saying he appeared' in a way that was clearly recognizable as human. Together the two phrases accent the reality of his humanity, just as the first two phrases in the preceding sentence accent his deity."⁷⁰

He further humbled Himself by becoming obedient to His Father's will to the point of laying down His life in death (cf. Heb. 5:8).

Beyond that He was willing to undergo death by crucifixion, a form of execution that was without equal in its pain and humiliation.

"It is difficult after sixteen centuries and more during which the cross has been a sacred symbol, to realize the unspeakable horror and loathing which the very mention or thought of the cross provoked in Paul's day. The word crux was unmentionable in polite Roman society . . .; even when one was being condemned to death by crucifixion the sentence used an archaic formula which served as a sort of euphemism: arbori infelici suspendito, hang him on the unlucky tree' (Cicero, ibid. 13)."⁷¹

The Phoenicians and Persians practiced crucifixion before the Greeks and Romans adopted it. It was a form of execution from which Roman citizens were exempt. Only the worst criminals among the slaves and foreigners underwent crucifixion.⁷² Hanging on a tree was a sign to the Jews that the person so disgraced was under the curse of God (Deut. 21:23; cf. Gal. 3:13).

The advance on Christ's example in this verse is the extent to which He was willing to go in humble submissiveness in obedience to His Father's will. All believers should be willing to do the same.

"Several years ago, while I was engaged in a study of the Philippian Epistle, a letter come to me bearing news of the death of a friend and former classmate who had laid down his life for Christ in foreign missionary service. He had been a brilliant student, was wealthy in his own right, and at the completion of the seminary course he was married to a beautiful and talented young woman. In this country he might have had everything ordinarily desirable to men--business success, comfort, ease, and luxury. But there was in him the mind of Christ; if I may dare to use the word reverently, he freely emptied himself' of all these prospects, becoming a servant of the cross in Egypt. There, having given what he could in service, he was obedient unto death.'"⁷³

"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."⁷⁴

2:9 In view of the Son's submission to the depths of humiliation, God the Father raised Him to the height of exaltation. He literally super-exalted (Gr. hyperypsosen) Him. This process included Jesus' resurrection, ascension, and glorification in heaven.

The name that the Father has given to Jesus that is above every name is evidently "Lord Jesus," as the following two verses make clear.⁷⁵

2:10 The purpose of the Father's having given the Son great exaltation and a name suitable to such a position is that every person will bow in submission to His authority (cf. Isa. 45:23 where all bow before Yahweh). The beings in heaven that Paul referred to evidently are believers who have died and whose spirits have gone into the Lord's presence. Those on earth are people still alive on the earth. Those under the earth are unbelievers awaiting resurrection. Hades (the same as Sheol, the Old Testament term) is the place where the spirits of the unbelieving dead go until God resurrects them and judges them. The ancients thought of Sheol or Hades as being under the surface of the earth. All angelic beings will acknowledge Jesus' lordship too (1 Cor. 15:27).

Various groups will acknowledge that Jesus is Lord at different times. Christians do so at conversion, and we will do so when we see the Lord following the Rapture (Rev. 4-5). Those living on the earth and Old Testament saints resurrected at the Second Coming will do so then (Rev. 19:11-21). Most of those living on the earth during the millennial reign of Christ will submit to Him then (Ps. 2). At the end of the Millennium everyone on the earth and all resurrected unbelievers will bow the knee to Jesus Christ (Rev. 20:7-15).

2:11 Verbal confession of Jesus' lordship will accompany symbolic physical submission. Every being that has a tongue and can do so will acknowledge Jesus as Lord. The affirmation, "Jesus Christ is Lord," was the earliest confessional formula of the church (cf. Acts 2:36; Rom. 10:9; 1 Cor. 11:23; 12:3; 16:22).⁷⁶ God will by this universal confession receive glory. Jesus Christ's purpose is, always has been, and always will be to glorify the Father (1 Cor. 15:27).⁷⁷

"Verse 11 means, then, that the hope of God is that every intelligent being in his universe might proclaim openly and gladly (Lightfoot) that Jesus Christ alone has the right to reign."⁷⁸

The exaltation of Jesus Christ is as much a motivation for the Christian to live a life of submissive humility as is His incarnation. God will reward a life of self-denial now in the future. That is the obvious implication of Paul's illustration.

Is it not selfish to serve the Lord for a reward? Was it selfish for Jesus to endure what He did because He knew He would receive a reward? Motivation is the key. If we submit to God and to one another for the glory of God rather than for selfish glory, as Jesus did, our motivation is correct.

The power of a positive example is very strong. Paul had previously used himself as an example of steadfastness (1:30) and he would do so again. Here he pointed to Jesus Christ, the greatest example of submissiveness (2:2-11). He would use Timothy and Epaphroditus as examples for his readers later (2:19-23, 25-30).

Constable: Phi 2:12-16

The responsibility of the believer 2:12-16

"The detailed attention just given to the Christ-hymn must not obscure the fact that vv 12-18 are part of a larger parenetic section--1:27-2:18. Exhortation is resumed again through the frequent use of the imperative mood, or through the use of participles with the force of the imperative."⁷⁹

2:12 The Philippian Christians had been obedient to the Lord and to His servant Paul in the past (cf. 1:27). Even though Paul was no longer with them and might be unable to return to them, he wanted them to continue to obey. The Greek word translated "obey" (hypakouein) contains the ideas of hearing, especially the divine word as proclaimed (cf. 2 Thess. 1:8), and submitting to what is heard.⁸⁰ It was even more important that they purpose to obey with Paul absent since his presence among them provided a measure of external motivation for them.

Specifically they were to work out their salvation. Note that Paul did not say "work for your salvation." We obtain salvation by receiving it as a gift (Eph. 2:8), but having received it freely we have a responsibility to perfect it. The apostle had in mind the present aspect of our salvation, sanctification, in which we are laborers together with God (1 Cor. 3:9; cf. Titus 3:8).⁸¹ In justification and glorification, God does all the work (Eph. 2:9; Jude 24). We work out our salvation by keeping in step with the Holy Spirit who leads us in the will of God (Gal. 5:16). In the context the particular aspect of sanctification in view involves achieving unity through humility.

"Paul is not here concerned with the eternal welfare of the soul of the individual. The individual believer is not now being called to self-activity, to the active pursuit of the will of God . . . to a personal application of salvation' (Müller). Rather the context suggests that this command is to be understood in a corporate sense. The entire church, which had grown spiritually ill (2:3-4), is charged now with taking whatever steps are necessary to restore itself to health and wholeness."⁸²

As we work out our own sanctification, we must remember certain things. We serve a holy God, we have a strong and wise adversary, and we are weak and dependent on God for all that we need. Such an awareness will produce the attitude of fear and trembling that Paul advocated. This attitude is not inconsistent with joy and confidence in the Lord.

2:13 In the preceding context Paul had been urging his readers to do right even though he was not in Philippi to motivate and enable them to do so (1:27; 2:12). Here he reminded them that God was at work not just with them but in them to provide motivation and enabling strength (Gr. energein, from which we get the word "energy"). He would enable them to work out their own salvation. God carries out this work through the indwelling Holy Spirit, and His main tool is the Word of God.

"God does not work and has not worked . . . because man has worked. . . . The contrary is true: because God works and has worked, therefore man must and can work."⁸³

This verse is one of the most comforting in the New Testament. Sometimes we want to do right but seem to lack the energy or ability. This verse assures us that God will help us. At other times we cannot even seem to want to do right. Here we learn that God can also provide the desire to do His will when we do not have it. If we find that we do not want to do right, we can ask God to work in us to create a desire to do His will. This verse gives us confidence that God desires both to motivate and to enable us.

2:14 The first word in this verse in the Greek text is "all things" (NASB) or "everything" (NIV), which by its position indicates the writer's emphasis. Most of us can learn to grumble and argue less than we do now, but such activities should be totally absent from our lives.

The first of these words looks at the initial activity and the second what results from the first (cf. 1 Cor. 10:10; Phil. 2:2; 4:2). The great warning of what complaining and disputing can lead to is Israel's 10 instances of complaining in the wilderness. That behavior culminated in the Israelites' refusal to enter and occupy the Promised Land from Kadesh-barnea (Num. 13-14). We frustrate God's work of producing unity, which He does by reproducing the mind of Christ in us (i.e., humility), when we complain and argue (cf. 1:19, 28).

2:15 By working out their own salvation with fear and trembling rather than with grumbling and disputing, the Philippians would show themselves to be blameless and innocent (pure, NIV). "Blameless" (Gr. amemptos) means without blame (cf. 3:6). It does not mean unblemished (Gr. amomos) nor unblameable (Gr. anegkletos and anepileptos).⁸⁴ "Innocent" or "pure" (Gr. akeraioi) means unadulterated, unmixed with anything defiling (cf. Rom. 16:19).

Paul then added the idea of being unblemished (Gr. amomos). The children of God are to be free from defilement and so not chargeable with justifiable criticism even though we live in the midst of a twisted and perverted generation (cf. Deut. 32:5). The word "generation" (Gr. geneas) can refer to a group of people several generations long, not just to one generation of people. Here it probably refers to unbelievers as a whole.

Christians are lights in a dark world (Matt. 5:14; cf. Dan. 12:3). The Light of the World now indwells us (John 8:12). Paul wanted his readers to bear a strong witness rather than having their light shaded by sin or uncleanness (cf. Matt. 5:15-16).

2:16 "There is a break in thought at this point. Paul continues his appeal to the Philippians, to be sure, but he shifts the basis of appeal from the example of Jesus (2:3-15) to himself and to the judgment he must face at the day of Christ. Therefore, he now asks them to do something for his sake."⁸⁵

Believers are also to hold out the word of life, the gospel (John 6:68), as the Statue of Liberty holds out her torch. This is another way in which we are lights in a dark world. In view of the context, however, it seems more likely that Paul was urging his readers to hold fast to the word rather than to hold forth the word. The former interpretation is possible, nonetheless.

Paul wanted the Philippians to continue serving as he explained so when he stood before the judgment seat of Christ (cf. 1:6, 10) he would have legitimate cause for justifiable pride (cf. 1:26). His investments in their lives would not have been in vain. Running pictures all of Paul's energetic activity as a Christian, and toiling highlights the hard labor that he expended.⁸⁶

Constable: Phi 2:17-18

The example of Paul 2:17-18

2:17 The prospect that Paul might receive a death sentence soon arose again in his thinking. He described his present life as the pouring out of a drink offering in Israel's worship (cf. 2 Tim. 4:6; Num. 15:1-10; Num. 28:4-7). After the priest offered a lamb, a ram, or a bull as a burnt offering, he poured wine beside the altar. This was the last act in the sacrificial ceremony all of which symbolized the dedication of the believer to God in worship. The pouring out of the wine pictured the gradual ebbing away of Paul's life that had been a living sacrifice to God since his conversion.

The phrase "sacrifice and service of (or coming from, NIV) your faith" is a figure of speech (hendiadys) meaning the sacrificial service arising from your faith.

Even if Paul would die, he could rejoice that he had made a contribution to the Philippians' sacrificial service to God. He viewed himself and them as priests offering sacrifices to God, namely themselves (cf. Heb. 13:15).

". . . his apostolic sufferings and the Philippians' sacrificial gifts to him because he is an apostle combine to form a perfectly complete sacrifice to God."⁸⁷

2:18 The Philippians would not rejoice over the prospect of Paul's death, of course, but over the knowledge that they as Paul had offered themselves as acceptable sacrifices to God (Rom. 12:1). The apostle urged them not to sorrow over their own trials and his, but to rejoice as they worked out their own salvation adopting his attitude toward their situation in life. They could share their joy with Paul as they communicated with him and assured him of their joy in the Lord.

Constable: Phi 2:19-24

The example of Timothy 2:19-24

The apostle's reference to his present sufferings (vv. 17-18) led him to tell the Philippians about his plans. He wanted to send Timothy and Epaphroditus to Philippi. He said things about those two faithful fellow workers that would assure their warm reception when they arrived. Paul's descriptions of them have lasting value because they were such good examples of men who possessed the mind of Christ. They were, therefore, true partners in the gospel.

"In this epistle every single reference Paul makes to another person is made in connection with that person's koinonia, his partnership in the gospel. Timothy and Epaphroditus, except for Paul himself, stand as the most prominent of these."⁸⁸

2:19 Paul explained that his plan was subject to the will of God when he said that he hoped "in the Lord Jesus" to send Timothy shortly. The apostle alluded to his submission to the lordship of Christ frequently in this epistle (1:8, 26; 2:24, 29; 3:1, 3; 4:1, 10; cf. Rom. 14:14; 1 Cor. 7:39; 16:7; Phile. 22). These references were probably specially numerous in this epistle because of the indefiniteness of Paul's release.

The primary purpose of Timothy's visit was to learn the condition of the Philippian believers and to report that to Paul. This would enable Paul to pray for, minister to, and lay plans to help this church better.

2:20 Paul did not write these words to introduce Timothy to the Philippians. They knew him well.⁸⁹ Probably he wanted this glowing testimonial to give his original readers confidence that Timothy had their best interests at heart. Timothy would represent their situation to Paul accurately.

Probably Paul meant that he had no fellow worker with him then who would do a better job in this assignment than Timothy. Timothy consistently shared Paul's general outlook and specific concern for the welfare of the Philippians.

2:21 This must be a general statement. Paul had many fellow workers whose commitment to Jesus Christ was complete at this time one of whom was Epaphroditus. Paul would commend him shortly (vv. 25-30). Perhaps Paul was thinking of those local Roman Christians who were serving the Lord at least partially to advance their own reputations. He had referred to them previously (1:14-18). A believer who puts the interests of Christ before his or her own is still a rare individual (cf. 1:21).

2:22 In contrast to most believers, Timothy had demonstrated his worthiness as a servant of Christ and of Paul over more than 10 years.⁹⁰ He had served as the apostle's fellow worker and as his protégé. He had established a good reputation not only in Philippi but wherever he had served. Such a fine record stands a young servant of the Lord in good stead when others consider him for another ministry.

2:23 The verse begins "This one" in the Greek text, which draws attention to Timothy's qualifications. Paul hoped, the Lord willing, to send Timothy to Philippi with a report of the apostle's situation and plans as soon as he knew the result of his trial. Evidently Paul expected that a decision in his case would be forthcoming soon. Both for the love of the Philippian church and for the effectiveness of his ministry, Paul wanted his friends to know about his situation. In this he set us a good example.

2:24 Paul believed that he would receive his freedom and would be able to return to Philippi fairly soon (cf. 1:25). However, he qualified his hope with the realization that justice does not always prevail in legal courts. As mentioned previously, there is evidence that Nero did release Paul and that the apostle resumed his missionary work.

"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."⁹¹

Constable: Phi 2:25-30

The example of Epaphroditus 2:25-30

Another messenger would arrive in Philippi before either Paul or Timothy. Epaphroditus would carry this epistle to its destination. Paul wrote this pericope to prepare for a proper reception of its courier and to draw attention to Epaphroditus' humility.

2:25 Rather than waiting, Paul thought it necessary to send Epaphroditus immediately. He would explain shortly why he did this. First, he wanted to commend his messenger.

Epaphroditus' name appears nowhere else in the New Testament other than in Philippians (cf. 4:18). Paul described him here in five relationships. He was Paul's brother in the faith, a sharer in spiritual life by God's grace. Second, he was Paul's fellow worker, more than a brother but one who joined in the service of building the church of Jesus Christ, a partner in the gospel ministry. Third, he was Paul's fellow soldier. He was not just a worker but a worker who had entered into spiritual warfare by standing up for Christ in a hostile environment and boldly proclaiming the gospel.

In relation to the Philippians, Epaphroditus was their messenger to Paul. He had carried their gift to him as their representative. Translators usually render the Greek word translated "messenger" as "apostle" (Gr. apostolos). This word has a general meaning and a specific meaning in the New Testament. Generally it means a messenger and describes such people as Barnabas (Acts 14:14), James, the Lord's brother (Gal. 1:19; 1 Cor. 15:7), probably Silas and Timothy (1 Thess. 2:7; cf. Phil. 1:1), and Epaphroditus here. Technically it refers to the 12 apostles and Paul, those whom Jesus had specially commissioned with the ministry of planting and establishing the church. This second usage is more common in the New Testament. Many men functioned as apostles in the early church, but only 13 were official apostles (i.e., occupied that office).

Finally, Epaphroditus was the Philippians' "minister" to Paul's needs in prison. This word (Gr. leitourgon) sometimes describes the kind of ministry a priest performs (Rom. 15:16; Heb. 8:2). Consequently Paul may have been thinking of Epaphroditus' ministry to him as similar to a priest's. He presented the Philippians' offering to Paul as a sacrifice (4:18).

"Epaphroditus was their envoy to him, their way of telling him that they cared enough to send their very best . . ."⁹²

2:26 Paul decided to send Epaphroditus immediately because word had reached Epaphroditus that his fellow Philippians had learned that he had been ill. This knowledge had created a longing in his heart for his brethren and had distressed him. His feelings were intense. Paul used the word translated "longing" (NASB) or "longs" (NIV, Gr. epipotheo) earlier to describe his own feelings for the Philippians (1:8; cf. James 4:5; 1 Pet. 2:2). "Distressed" (Gr. ademonon) also described Jesus' feelings in Gethsemane (Matt. 26:37; Mark 14:33).

"It describes the confused, restless, half-distracted state, which is produced by physical derangement, or by mental distress, as grief, shame, disappointment, etc."⁹³

Epaphroditus may have been a specially sensitive Christian. On the other hand his concern may reflect a misunderstanding that had put him in a questionable light since he had left Philippi.⁹⁴

2:27 Paul gave God the credit for restoring Epaproditus to health when he had been at death's door. Epaphroditus' death would have increased Paul's sorrow over his brother's illness. Note that Paul did not have the ability to heal everyone whom he wished would be healthy, even his fellow workers.⁹⁵ Divine healing has always been subject to the will of God.

2:28 The concern of Epaphroditus and the Philippians for one another led Paul to send their messenger back to them at once. He may have done so earlier than he would have otherwise. This would lessen Paul's concern about the Philippians knowing that Epaphroditus' return would relieve his readers' anxiety.

2:29 Paul wanted Epaphroditus' homecoming to be a joyous occasion. He had carried out his mission successfully and had ministered to Paul with distinction. He urged the Philippians to regard him highly and to welcome him wholeheartedly.

2:30 Specifically, Epaphroditus had become sick because of his service for Christ, apparently his service of travelling to Rome and ministering to Paul there. He had daringly exposed himself to danger.⁹⁶ It was as he had labored for his absent Philippian brethren, to make up their deficiency in this sense (4:14-18; cf. 1 Cor. 16:17), that he had become ill.

Aphrodite (Venus) was the goddess of gamblers. When a pagan Greek threw the dice he would cry out "epaphroditos!" meaning "favorite of Aphrodite." Epaphroditus' name may have connections with this custom. If so, Paul may have written that Epaphroditus "risked [gambled] his life" as a play on his friend's name.

"He says Epaphroditus gambled with his life, but won, because God was there and had mercy on him.'"⁹⁷

Paul's emphasis in chapter 2 was on the importance of unity and its necessary prerequisite, humility. For there to be true partnership in the work of the gospel there must be unity among the workers. The key to achieving unity is for each believer to adopt the humble mind of Christ.

College: Phi 2:1-30

PHILIPPIANS 2

B. ATTITUDES PRODUCING UNITY (2:1-4)

¹ If you have any encouragement from being united with Christ, if any comfort from his love, if any fellowship with the Spirit, if any tenderness and compassion, ² then make my joy complete by being like-minded, having the same love, being one in spirit and purpose. ³ Do nothing out of selfish ambition or vain conceit, but in humility consider others better than yourselves. ⁴ Each of you should look not only to your own interests, but also to the interests of others.

In verse 1, Paul gives four motivations, followed in verse 2 by the desired result - unity. Verse 3 prohibits acting from selfish ambition or vain conceit, but rather commands humility in placing others above self. The fourth verse counsels concern for the interests of others, in addition to concern for one's own interests.

The exhortations begun in 1:27 continue here. There unity was discussed in relation to facing external difficulties. Here the call is to internal unity within the church. The reader is still not aware of the exact contours of the Philippians' disunity, but we may suppose the addressees had no doubt as to Paul's meaning. A specific case of two women will surface in 4:2, but whether the problem had further dimensions is unknown. It is possible Paul may have counseled these Christians so they would avoid problems he had seen arise in other churches, but which may have been only beginning in Philippi.

2:1 If you have any encouragement from being united with Christ, if any comfort from his love, if any fellowship with the Spirit, if any tenderness and compassion,

A fourfold motivation in verse 1 is balanced by a fourfold result (though some say threefold) in verse 2. The fourfold "if" (eij , ei ) is somewhat ironic. It was not meant to express doubt. Rather the implication was that they possessed the highest sort of motivation. To "if," the appropriate response would be a resounding, "Of course there are such motivations!"

Following Paul's usual procedure, exhortation is preceded by motivation (cf. the schemes of Eph, Col). Following Christ was a relationship in which divine realities existed, not just a rule-keeping religion. The Philippians, examining their own experience, could see the reality of what Paul was saying. Thus they should act in a way which was harmonious with what God had done for them. Paul's words put the matter of their behavior in as serious a light as they could imagine.

The words translated "encouragement" and "comfort" in the NIV carry the ideas of consolation or strengthening. On this reading the idea was that God would supply the strength necessary to acquire the characteristics listed in verse 2. It is also possible to understand both terms as being exhortations, thus implying the idea of command. Consequently, there could be no greater authority than the one calling them to unity. We prefer the first alternative, however.

There is no agreement about a theological progression in the sections of this verse. It is difficult to distinguish shades of difference in the meanings of the words translated "encouragement" (paravklhsi" , paraklçsis ) and "comfort" (paramuvqion , paramythion ).

"United with Christ" is literally "in Christ." But the idea was that people in union with the Lord must surely be united with each other. For this not to be the case would be monstrous.

"The Spirit" (pneu'ma , pneuma ) is generally held to be the Holy Spirit. Since the references to Christ and the Spirit both refer to what God had done, we may assume that "love" ("his" is not in the Greek) refers to God's love, though some would see it as Paul's love for the Philippians.

"Fellowship in the Spirit" could mean the fellowship which the Spirit created, or could refer to the possession of the Spirit by all believers. Possession of the Spirit was used as an argument against salvation by the law in Galatians 3:2, and as a strong reason for unity in Ephesians 4:4. On this view, which we favor, disunity was seen as destroying the unity which God created by his indwelling presence. Certainly the Spirit would not fight itself!

"Tenderness" (splavgcna , splanchna ) and "compassion" (oijktivrmoi , oiktirmoi ) are seen by some as two qualities, and by others as parallel statements of the same quality. Splanchna was rendered "affection" in 1:8. The terms could refer to the qualities in God which made salvation possible, or to the call for the saved to have the like qualities. In Christian terms, however, the Christian qualities are impossible without the divine qualities; and with the divine qualities, the Christian qualities become essential characteristics of redeemed persons.

2:2 then make my joy complete

The cluster of expressions used here leaves no doubt of Paul's desire for unity among the Philippians. In addition to the motivations of verse 1, the apostle also anticipated the completion of his joy by their obedience. Already, in 1:4, he had expressed joy because of them. Note also his references to rejoicing in 1:18 (twice) and see the discussion at 1:4.

by being like-minded, having the same love,

"Like-minded" and "purpose" are from the same Greek root (frovn- , phron ). It was translated "feel" in 1:7, and is found often in the rest of Philippians (see the notes at 1:7). The terms express intent and disposition. More than intellectual agreement, Paul called them to commit to one another, as they were committed to Christ. In verse 5 he will describe this "attitude" as the same as that which was found in Christ Jesus. Certainly there would be disagreements in Philippi, as there will always be when humans interrelate. But their unity on the basis of their relation to Christ was to transcend any differences. Their love for each other was their response to Christ's love for them.

being one in spirit and purpose.

"One in spirit" translates a single Greek word (suvmyucoi , sympsychoi ). "Purpose," as indicated, shows the basic direction of their lives, individually and communally.

2:3 Do nothing out of selfish ambition or vain conceit,

The power of this exhortation is carried by two negative terms ("selfish ambition" [ejriqeiva , eritheia ] and "vain conceit" [kenodoxiva , kenodoxia ]) and one positive one ("humility" [tapeinofrosuvnh , tapeinophrosynç ]). Eritheia was employed previously in 1:17 of those who preached Christ from unworthy motives. His own experience gave Paul ample insight into the dangers of this attitude, and gave an added edge to his exhortation here. Cf. also condemnation of this sin in 2 Corinthians 12:20 (factions) and Galatians 2:20. Kenodoxia is found only here in the New Testament. Both "selfish ambition" and "vain conceit" are stock words found in ancient catalogues of vices. "Vain conceit" has the root idea of "empty opinion, error." Thus it could depict a person who, though conceited, had no reason for it.

but in humility consider others better than yourselves.

In Christ, however, conceit was never appropriate. Though tapeinophrosynç was an uncomplimentary term to the Greek mind, the attitude of Christ had sanctified it and made it one of the most significant of Christian virtues. Humility was not a sense of worthlessness, but rather was manifested in concern for others. The last part of the verse "consider . . . yourselves" defines the term. By adopting this perspective and by drawing from the reality of Christ's deeds, "selfish ambition" and "vain conceit" could be overcome.

2:4 Each of you should look not only to your own interests,

The thought of the last of verse 3 continues here. As the NIV reads, the text does not forbid a measure of self-interest. But it does call for a dedicated concern for others when seen in the light of verse 3. Cf. what Paul says of Timothy in 2:21. The Christ hymn which follows, beginning in verse 6, shows the extremity to which Christ went in his concern for others - for humanity.

but also to the interests of others.

An alternate rendering of this verse omits the word "only," which is not in the Greek, and "also" (kaiΙ , kai ), which is not in some manuscripts. On this reading Paul did not give any legitimacy to one's own interests, but only to those of others. This interpretation argues, therefore, that Paul was calling for an observation and imitation of the good qualities of other Christians. They should not be so self-centered they failed to observe and be motivated by the virtues of others. In the general sense these things are true, but in view of what Paul will say in 2:5-11, it seems better to adopt the translation of the NIV, with the meaning discussed in the previous paragraph. O'Brien has shown that the idea of "only" can be assumed here on the basis of other Greek texts, and that there is adequate manuscript evidence to keep "also."

C. THE EXAMPLE OF CHRIST (THE CHRIST HYMN) (2:5-11)

⁵ Your attitude should be the same as that of Christ Jesus: ⁶ Who, being in very nature ^a God,

did not consider equality with God something to be grasped,

⁷ but made himself nothing, taking the very nature ^b of a servant,

being made in human likeness.

⁸ And being found in appearance as a man,

he humbled himself

and became obedient to death -

even death on a cross!

⁹ Therefore God exalted him to the highest place

and gave him the name that is above every name,

¹⁰ that at the name of Jesus every knee should bow,

in heaven and on earth and under the earth,

¹¹ and every tongue confess that Jesus Christ is Lord,

to the glory of God the Father.

^a 6 Or in the form of ^b 7 Or the form

It is generally agreed that these verses are a Christian hymn, inserted into the text here as a powerful enforcement of the epistle's call to humility (and thus to unity). Though it is more evident in the Greek, the form of these words differs from the surrounding text. There are certain stylistic characteristics which are not typical of the rest of the letter. More importantly, there is a significant heightening of theology here. Several important terms in these verses are not found elsewhere in the letter.

This is a christological statement unparalleled in the New Testament. The breadth of concept has led to reams of discussion by writers who have probed the meaning of various terms in the text. Nowhere else is the self-emptying of Christ described as it is here. Indeed, the theological profundity of the passage far outstripped the needs of Paul as he employed it. Thus it can be assumed that its full significance was in its original hymnic form, and Paul has employed it in a "reduced" usage. Were it composed by Paul only for this occasion, such exalted (and puzzling) concepts would not be necessary. Craddock well notes that the context shows Paul was not having a christological debate. He also observes that the hymn itself has no moral message (although it offers an excellent platform from which to give moral exhortation). Since Paul was advocating morality (humility) these words, if composed just for this letter, would certainly have included such a thrust.

We assume, then, that prior to the writing of Philippians these words stood in another context. Some have suggested they may have been a brief compend of Christian teaching, but the omission of something as basic as even a reference to the resurrection argues against that. Lohmeyer, who was the first scholar to demonstrate these words were a hymn, argued that the early church sang it at the Lord's Supper. Others have considered it a baptismal hymn. Whatever the case, we presume the effectiveness of its use in Philippians indicates it would be familiar to the readers, surely from church usage, and that it was considered to be true.

Where did the hymn originate? A variety of views have been offered. Some argue that it originated outside Christian sources, either from pagan, philosophical, or Jewish quarters. Then the original was "baptized" and made Christian. Others argue it originated entirely within Christian circles, and was ready to hand for use by Paul. Hawthorne, for example, believes the foot washing episode in John 13 formed the conceptual background. He grants that linguistic similarities with John 13 are few, but contends there are numerous contacts in subject matter.

Others believe Paul himself was the author. Objectors to this view point out the absence of certain Pauline themes (e.g. the resurrection) but respondents contend that hymns were not meant to be complete theological statements. Paul's hymn to love in 1 Corinthians 13, if original with him, does demonstrate his talent as a hymn writer. Some advocating Pauline authorship say these words preceded Philippians, while others feel Paul composed the hymn just for this letter. In the latter case, however, it seems strange Paul would go so far beyond the purpose and needs of the epistle. It should be noted, though, that the hymn does connect smoothly with 2:1-4, and it also prepares for the thought of 3:20f.

If, as seems most likely, the hymn preexisted its use here, was there any modification of the original in order to make it fit the present context? Here again many suggestions have been made, dealing largely with the strophic arrangement of the text (two stanzas or three?; where are the divisions?). Special attention has been given to "even death on a cross" (v. 8), since it seems to violate the previous literary structure of the hymn. These analyses are complicated, however, by lack of knowledge of what the form of a hymn should be , as no set form of a hymn has been discovered to which comparison can be made. We are concerned to interpret the text as it stands, whatever may have been its prehistory.

Whatever the truth, once the hymn did not exist, and then it did. The realities described were made known to the church by what God did in Christ and through the inspiration of the Holy Spirit. The descriptive language used, which, as we shall see, poses many perplexing problems, may spring from the fact that such realities can only be expressed in ways that leave considerable latitude for the mystery of divine being and action.

There are certain pitfalls to avoid in interpreting these verses in the context of Philippians . One can easily become intrigued with exploring the meaning of the various statements about Christ ("very nature," "equality," "grasped," "made nothing," etc.) and thus forget the practical use to which Paul was putting these words. Another pitfall is the opposite. Preoccupation with the Pauline application can ignore the lofty theology of the text. A third pitfall is to expend all one's interpretive energy in trying to fathom the place of this hymn in early church life, considered as a text giving insight to early Christian worship. All of these inquiries have their place, but we must remember that we are primarily interpreting Philippians. We will be periodically presented with the problem of the original meaning of an expression in the hymn as compared to Paul's meaning.

Though some would analyze the text in terms of Christ's preexistence, his earthly life and his glorification, a simpler and more obvious division has verses 6-8 as one section, and verses 9-11 as a second.

2:5 Your attitude should be the same as that of Christ Jesus:

These words are not a part of the hymn, but introduce it and form a link with verses 1-4.

"Attitude" is from the same root ( phron ) as "minded" and "purpose" in verse 2 (cf. notes at 1:7). Any uncertainty about Paul's meaning there is now to be marvelously clarified. Further, "humility" of verse 3 is what verses 6-8 describe so powerfully.

The literal translation of these Greek words would be something like "think this among yourselves which also in Christ Jesus." Because this expression is somewhat vague, two distinct views of the verse have emerged. One contends that "in Christ Jesus" means "in union with Christ Jesus" or "in the church" or "as Christians." Paul reminded the Philippians of their conversion, and in his exhortation called them back to that commitment. Thus the focus was a call to reaffirmation of the new life. This view gives more emphasis to the meaning of the hymn as it existed outside Philippians.

A second interpretation, commonly known as the ethical view, considers Christ as a model to be followed. The NIV translation implies this meaning, but we must remind ourselves that any translation of the verse is somewhat interpretive. On this understanding Paul was not simply saying "remember and imitate" Christ, for in verse thirteen he said it was "God who works in you . . . ." Cf. other calls to imitate Christ in Romans 15:1-7; 1 Corinthians 11:1; 2 Corinthians 8:9; and 1 Thessalonians 1:6.

These two possibilities continue to be debated. The first has been more popular in recent years, though not universally accepted. The reader may well ask if, in the long run, there is that much difference between the new life in Christ Jesus and a personal imitation of Christ. The question is well asked, considering the ultimate nature of Paul's appeal.

The form of "your" (ejn uJmi'n , en hymin , "in/among you") indicates Paul was thinking of the attitude of the Philippians to one another. The verb fronevw (phroneô , "think" or "be intent upon") has been rendered by some passively ("let this mind be" - KJV; compare the NIV), and by many more recent translations actively ("think this" [way]). Paul described the actions of humility on Jesus' part, but he was even more concerned with the inner thoughts that produced such actions. Of course no one can truly "get inside the mind" of Jesus, but certain things can be safely assumed, as in the present verses.

2:6 Who, being in very nature God,

On the christological level, the interpretive dilemmas here concern the meaning of "nature" and the meanings of "equality" and "grasped." The sort of subtle analysis demanded in interpreting these words is fascinating, but is probably also considerably more complicated than was Paul's hortatory intent in using them.

Though interpreters generally consider this a picture of the preexistent Jesus, some suggest the earthly Jesus may be in view here as well. "Being" is an indefinite term, so it cannot settle the time of which the text speaks. However the sense of emptying and humiliation seems more powerful if we assume Christ's preexistence is what is considered.

"Nature" translates the Greek morfhv (morphç ). The term is found elsewhere in the New Testament only in 2:7 and in Mark 16:12 (the resurrected Jesus appeared in a different "form"). The scarcity of references means there is no other New Testament evidence on the basis of which to interpret the present text. Numerous meanings for the term have been offered and refuted. They include: (1) the essential nature of God; (2) the glory of God; (3) the image of God, as in Gen 1:27; (4) a mode of being for God; (5) and position or status vis-a-vis God. Without wading through all these conjectures, we believe Paul is saying, however cautiously, that Christ was God! We should remember, too, the parallel with verse 7. Whatever the basic meaning of morphç in the one place, the same should be said of the other. Thus he was God (here) and he was a servant (v. 7).

did not consider equality with God something to be grasped,

Many interpretations (one author has surveyed over 20) have been offered of this text. We assume equality was already the possession of Christ Jesus, not something to which he aspired. "Grasp" (from aJrpavzw , harpazô ) means to snatch or seize, and in the passive sense indicates a prize; i.e., the thing seized. Christ did not use the equality to escape service and humiliation. It might be supposed that divinity would avoid the destiny described in the next two verses. But the idea seems to be the opposite. The servant God, because he was God and because his love and power made it possible, gave/emptied himself. His self-emptying was not a "contradiction" of God's nature, but a demonstration of it. This is surprising and wonderful. Hawthorne suggests the point could be made clearer if the first of the verse were translated "Precisely because he was in the form of God . . . ."

In interpreting this verse we come into deep waters. If these suggestions are not correct, we think something more marvelous is. The more one meditates on the reality expressed by these words, the richer the divine care for man appears. Any reader sensing the power of this exhortation should surely be moved to humility and service.

2:7 but made himself nothing, taking the very nature of a servant, being made in human likeness.

The double level of interpretation certainly forces its attention on the reader here. At the christological level questions arise like "what did he give up when he 'made himself nothing'?"; "to what or whom did he make himself a servant?"; "what is the background of the word 'servant'?"; "is 'servant' the same as 'human likeness' or does it imply more?"; and "does 'likeness' imply full acceptance of and identification with humanity?" These issues lead one into the loftiest realms of human thought. Conjectured solutions must often say "about such mysteries we cannot be sure."

At the practical level, however, we must recall that Paul was making a point about human behavior. It was not his main purpose here to explore loftier issues of exact christological definition. We cannot know the depth of insight of the hymn. But we do know that Philippians is a practical, not a speculative, letter.

We have noted that the self-emptying of Christ showed the love and condescension of the "servant God." It is clear from these words ("made himself") that Christ's action was voluntary, not coerced. We assume this verse describes the incarnation itself, not Christ's actions once he became man. Those are described in verse eight.

The verb translated "made himself nothing" is ejkevnwsen (ekenôsen ). From it we derive the word "kenotic." The kenotic theory maintains that at the incarnation Christ gave up his omnipresence, omniscience, and omnipotence. He retained, however, qualities such as holiness, love, and righteousness. This view, though worthy, is probably asking more of this text than it says. But it does indicate how scholars have labored to understand what it was that Christ gave up when he "made himself nothing." Suggestions include divesting himself of his glory; or of his exercise of authority as God; or of his majesty; or of equality with God. Does it mean he gave up whatever kept him from being subject to the circumstances and vicissitudes of being human? Whatever the ultimate truth, Paul is more concerned with what God became, than with exactly what the specifics of that transition involved. His emptying is more fully defined in verse 8. As O'Brien says, he poured himself out totally for man's sake - whatever that meant! Again, we must marvel at the magnitude of the divine mercy! How can God, who is everything, make himself nothing? If this consideration does not carry one into the regions of awe, what can?

"Nature" is the Greek morfhv (morphç ), the term also used in verse 6 (see notes there). "Servant" is from the Greek dou'lo" ( doulos ), which means "slave" (see 1:1). This is the only place this term is used of Jesus in the New Testament. Other texts describing him as a servant use a different Greek word. One could see "slavery" as standing in opposition to deity, as if Christ went from one situation to its contradictory opposite. But we have argued that doulos defines an aspect of the divine nature, rather than being a contradiction of it (see John 13:3ff).

Two views are taken of the relation of "servant" to "human likeness." One holds them to be parallel. The other sees a progression from the first to the second. We hold to the first view. Servanthood, on this premise, was basic both to the nature of God, and to the human condition. The former was voluntary; the latter involuntary. God chose to serve. Man, though he may not recognize it, can be no other than a servant (including service to death, as the next verse shows). One might say, in paradoxical fashion, that "nothing is less like God than being a slave" and "nothing is more like God than being a slave."

What is the background from which the term "servant" is drawn? Some suggest Isaiah 53, but this view is open to objection for various reasons, including the fact that the word for "servant" there is pai'" ( pais ), not doulos . Another suggestion understands the text against the background of slavery in the society of Jesus' day.

"Being made" implies the conception and birth process. Birth and infancy are themselves risks, so they suggest again the helplessness to which Christ submitted himself. "Likeness" reiterates his complete identification with humanity.

The last line of verse 7, in the Greek, has been transferred to the first of verse 8 in the NIV.

2:8 And being found in appearance as a man, he humbled himself

The first part of the hymn concludes with this verse. To the power of the description "servant" in verse 7 is added the impact of "humbled" and "death on a cross." Paul's appeal to the Philippians was made with one powerful point after another.

Verse 7 described the fact of incarnation, and this verse depicts the nature of the incarnate life. "Now that the impossible has happened, and he is man, what will we see?" The answer is - humility! The very fact of practicing humility, so basic to the Christian lifestyle, and so contrary to the impulses of sinful and ego-centered man, is one men find exceedingly challenging and difficult. But Christ's way of living spoke volumes to the weakness of humans, and to the nature of the new life.

and became obedient to death -

To be human was to be subject to "death." But Paul added another marvel by reference to "death on a cross." From one perspective, how vast the contrast with "being in very nature God" of verse 6 and with "Lord" of verse 11. Jesus knew to be human was to die, but his obedient humanity led to the most disgraceful of deaths, as a despised criminal, intentionally humiliated, and subjected to intense sufferings. Elsewhere Paul, stressing the shame of such a death, identified it with death on a tree, which was done to one accursed by God (Deut 21:23, quoted in Gal 3:13). Of course, Christ was not accursed by God, but it could seem that way because of how he died.

"Obedient" to whom? The text does not say, but we presume the meaning is obedience to God, which led to his terrible fate. Nor does the text indicate the benefit of Christ's deed on the cross for humanity. But the church would know it well, whether it were specifically stated or not.

even death on a cross!

The role of the cross in this context prepares us for 3:18, where Paul speaks of "enemies of the cross of Christ." Whatever their exact identity, this text helps us see the enormity of their sin.

"Even death on a cross" seems to break the metric structure of the hymn. Was it original, or was it added here? Both views have been taken. Our task, however, is to understand the passage as it stands.

2:9 Therefore God exalted him to the highest place

The style of Greek changes in verses 9-11 from that of verses 6-8. One difference is the increased number of Old Testament constructions and allusions.

If the story had ended with "death on a cross" we would wonder at the intent of such voluntary divine humiliation. The dramatic reversal is saluted by the words "Therefore God." To this point Christ was the active party. Now he is passive, and the Father is active. The humiliated one becomes the exalted one. The slave becomes the Lord (vv. 9 and 11 - "name" and "Lord").

The contrast with verses 6-8 makes the reader gasp with amazement. The Greek makes the point as strong as possible with "exalted . . . highest place." The term ujperuyovw (hyperypsoô ), used only here in the New Testament, goes beyond the usual word for exaltation. One author has suggested the meaning "super exalted," or "raised to the loftiest heights." The nature of the exaltation is described in the next two verses. The christological inquiries here have asked what aspect of Christ was exalted (contrast "made nothing" in v. 7) but Paul has not enlightened us on such issues.

The power of the exaltation is also conveyed by the contrast between the decisive totality of this description compared to the stages with which the humiliation was described.

and gave him the name that is above every name,

"Gave" is from a verb (carivzomai , charizomai ) which is cognate to the word for grace. The gracious divine bestowal was a name - and a reality. The name was not Jesus, for that would represent no advance on Christ's earthly status. Rather it was Lord (v. 11). He was named Lord because he was Lord.

So humiliation led in God's economy to exaltation. In the application Paul was not urging humility on the Philippians so they would be exalted. But exaltation would be the result. Jesus taught the same thing often during his ministry (cf. Luke 11:14; 14:11). Obedience to the admonition of 2:3 would lead to exaltation. Where would disobedience lead?

2:10 that at the name of Jesus every knee should bow,

At the pinnacle of all creation Jesus is to receive the homage of all that exists. Made triumphant by God, he receives universal worship. All will know of the great reversal. "The name of Jesus" means Jesus himself. Paul borrowed the language of Isaiah 45:23 in his references to every knee bowing and every tongue confessing. There are two views about this submission. One says that all creatures would gladly make such an acknowledgment in submission to him. The second says some would submit willingly, and others would acknowledge his Lordship without submission. Thus not all who bowed and confessed would be saved (cf. Rev 9:20f; 16:9,11). But no one would escape the mastery of his Lordship. Ultimately he would not be successfully resisted.

in heaven and on earth and under the earth,

There have been numerous attempts to define the nature of "heaven," "earth," and "under the earth." One writer said they were first invisible powers, then those alive now, and then the dead, respectively. Others have suggested angels, humans, and demons; and still others have suggested spirit powers thought to rule these three realms. Whether any of these views is elected, or some other, the point is that nothing is outside the sovereignty of Jesus. As a practical application Paul's readers should beware lest their divisiveness, selfish ambition and vain conceit (in attitude and deed) put them outside the realm of those freely acknowledging Jesus' Lordship.

2:11 and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.

"Jesus is Lord" is held to be the earliest Christian confession (1 Cor 12:3; Rom 10:9; Col 2:6). Paul's words here reminded the church of the powerful realities lying behind that confession, and of the great obligation which making it imposed.

The climax is the "glory of God." This is the result of Christ's Lordship. It would also be the result of the acknowledgment of that Lordship in the "attitude" (v. 5) of the Philippians.

D. EXHORTATION TO OBEDIENCE (2:12-18)

1. Work Out Salvation (2:12-13)

¹² Therefore, my dear friends, as you have always obeyed - not only in my presence, but now much more in my absence - continue to work out your salvation with fear and trembling, ¹³ for it is God who works in you to will and to act according to his good purpose.

Here Paul makes further application to the Christ hymn, calling for an obedient response from the Philippians while he was absent just as they had obeyed when he was present. This continued working out of their salvation, to be done with fear and trembling, would be energized by God. Both their wills and actions would be so empowered according to the divine purpose.

2:12 Therefore, my dear friends,

Paul has described the behavioral needs of the church (1:27f; 2:2-4) and has offered the highest possible motivation. Now, building on this most impressive foundation he urges utmost seriousness and energy in their obedience. It must be kept in mind that these much-discussed verses are to be seen in context. They are part of the hortatory section that began in 1:27, and are the "invitation to action" following the hymn. The call was to humility and service, to unity and unselfishness (vv. 2-4). That was the apostle's focus, so that he is not here simply giving a general statement about the whole of the Christian life.

C.S. Lewis has observed how these verses tie human effort and divine empowering together in one text. The words warn against a view that says "salvation" comes solely by human effort. But they also warn against holding that divine grace is so overwhelming that humans need not exert the greatest effort in God's service. Glorious grace does not excuse from work. If work could earn salvation, the in-working of God would be unnecessary. If grace alone were sufficient, there would be no call for human effort. The mandate of verse 12 would be a frightening one (and has been for many) were it not for the promise of verse 13.

"Dear friends" indicates again the affection already expressed in 1:3-11. The reference to obedience is made more powerful by an understanding of Christ's obedience described in verse 8. How could a disciple of Christ, reminded of the wonder of the Lord's obedience, refuse to obey? And how could a disciple, commended for obedience, not feel the great compliment in view of Christ's obedience? The obedience, of course, would be to the injunctions stated in 1:27-2:5, but would also look forward to further exhortations within the letter.

as you have always obeyed - not only in my presence, but now much more in my absence -

When Paul spoke of his "presence" or "absence," he could have referred to the past or to the future, depending on how the Greek is understood. It is more important to know that they were responding to Christ, and this response did not depend on the presence or absence of any human being, including Paul.

continue to work out your salvation

"Salvation" has been the subject of considerable discussion. There are two views most often advocated. An older view holds that this was individual salvation. Since the work of J.H. Michael in 1924, however, others have maintained that the reference is sociological. Since the word swthriva (sôtçria ) rendered "salvation" can also mean "wholeness" or "health," it is argued that the call was to seek the spiritual well being of the church. Hawthorne takes the latter position. O'Brien, without denying the emphasis on the entire church, argues that individual salvation cannot be excluded. It seems that Paul's call to unity in verses 2-4 must involve the whole community and its health. But how can one separate what the church is from the salvation of its members? Perhaps Melick best states the essence of the matter when he observes that Paul was telling them to act like Christians should! But the primary thrust of Paul, we maintain, was for the welfare of the Christian community.

with fear and trembling,

The word fovbo" ( phobos ) translated "fear" is the root of our "phobia," and that rendered "trembling" (trovmo" , tromos ) of our "trauma." The expression is frightening. But Paul was not speaking of apprehension about the final judgment. His intent was not to produce anxiety, but to promote seriousness and maximum dedication to the task. If we took "fear and trembling" to refer to apprehension of being eternally lost, this would seem to imply that the divine energizing of verse 13 would be of very little help. Hawthorne thinks the expression carries the sense of "obediently work." How could one not practice such exertion, given the great reality described in verses 5-11?

2:13 for it is God

To those who found the task of being Christian seemingly impossible, verse 13 offered glad news. Paul told his readers God had already been at work in them, and would continue to do so. Here the theme of growth, introduced in 1:6, resurfaces. "You can," because "God is." Thus, though maximum effort was demanded, doubt could be cast aside. Salvation does not depend solely on human effort. God calls men to his tasks, but then he works in them to realize the call. Also, they did not need Paul's presence to work, for they had God's presence.

who works in you to will and to act

"Work" in verse 13 (two times) is from the verb (ejnergevw , energço ) which yields our word "energy." Paul used the word eighteen times, of twenty uses in the New Testament. The divine energy provoked the human work. The process was one initiated by God. Human work was responsive to divine energy. God's activity affected both intent (will) and action.

according to his good purpose.

Since "his" is not in the Greek, some have suggested that "good purpose" refers to men, with a meaning such as "good will" or "good understanding." Thus, God works to produce good will in the church. This is linguistically possible, though we prefer to think that God's purpose to save man is the sense here.

2. Become Faultless Children (2:14-18)

¹⁴ Do everything without complaining or arguing, ¹⁵ so that you may become blameless and pure, children of God without fault in a crooked and depraved generation, in which you shine like stars in the universe ¹⁶ as you hold out ^a the word of life - in order that I may boast on the day of Christ that I did not run or labor for nothing. ¹⁷ But even if I am being poured out like a drink offering on the sacrifice and service coming from your faith, I am glad and rejoice with all of you. ¹⁸ So you too should be glad and rejoice with me.

^a 16 Or hold on to

2:14 Do everything without complaining or arguing,

One might suppose that conceit and disunity in the church would produce "complaining" (goggusmov" , gongysmos ) or "arguing" (dialogismov" , dialogismos ). So, as Paul had attacked the spirit of the problem, and had urged great earnestness in meeting it, he now specifies concrete action - which was to cover all circumstances ("everything"). Little (nothing?) is said elsewhere in the book about complaint or argument, but one wonders how this relates to the disaffection between Euodia and Syntyche in 4:2? Since the next verse reflects the language of Deuteronomy 32:5, some turn to the Pentateuch for enlightenment here, suggesting that Paul's readers would think of the complaints of the Israelites in the wilderness. Concrete details about the implications of the these words elude us, but we do presume the complaints and arguments were directed against each other, not against God, since it is unity within the church which Paul addresses throughout Philippians.

2:15 so that you may become blameless and pure, children of God

The words "blameless and pure" (a[mempto" , amemptos , and ajkevraio" , akeraios ) echo Paul's prayer in 1:10. The terms doubtless had primary reference to the problems identified in 1:27-2:4, as well as to the previous verse. Paul had spoken previously of evangelism (1:12-14,15-18,27) and now he attacks the problems within the church that affected their outreach. He describes the world in two ways: as crooked and depraved; and as being in darkness. Children of God, if not blameless in the sense Paul described it, destroy the effectiveness of their main task - holding out the word of life (cf. John 17:20-23).

without fault in a crooked and depraved generation,

Why did Paul adopt the language of Deuteronomy 32:5 ("crooked and depraved" ) to describe the "outside" world? It is possible that the language had no special implications from the Old Testament. Since Deuteronomy describes Israel's transgression, however, and since the language was here applied to the world, perhaps Paul wished to contrast a blameless church with a blameworthy Israel. Was there any implication that Israel's call to impact the world for God had failed? Further, the church now constituted the children of God, and was the true Israel. These suggestions about Israel, however, do not catch up a main theme in the book, though they do bear some relation to what Paul said in 3:2-11.

in which you shine like stars in the universe

"Shine" suggests Jesus' teaching in Matthew 5:14-16 about his followers being the "light of the world." The term for "stars" (fwsth're" , phôstçres ) refers to any light-giving body, and is rendered "lights" and "stars" in different translations. "Stars" is based on usage of the term in the LXX (cf. Dan 12:3). If translated "lights" reference could be to certain literary allusions describing great Israelites as light bearers. Whatever the meaning, the world is to be enlightened by the church, and the church cannot do that if riddled by dissension.

2:16 as you hold out the word of life -

What do God's blameless children do? They "hold out" (or "hold on to") the "word of life." If the translation "hold out" is to be preferred, then the idea of mission and outreach was prominent. But "hold on to" (NIV footnote) is also a possible translation. In that case steadfastness was emphasized (cf. 1:27f). A good case could be made for either meaning, since both steadfastness and evangelism can be documented within the letter. (Cf. the notes on v. 15, as well as 1:6; cf. "stand firm" in 1:27).

in order that I may boast on the day of Christ

Paul returns to a personal reference - the first since 1:6 - in the last of this verse. "Boast" (kauvchma , kauchçma ) was a term Paul used frequently (46 of 50 New Testament references are Pauline). The idea focused more on the reason for boasting than on a boast itself. He had previously given the main motivations that should move them, but he cannot avoid a personal note. He did not intend to gloat, but in his great love for the church he indicated how severe his disappointment should be if that love had been for naught. The "day of Christ" was previously mentioned in 1:6 and 10; and is referred to in different language in 3:20 (see also 2:10f). Paul set their faith in the context of final judgment, which reinforced the seriousness called for in verse 12.

that I did not run or labor for nothing.

Paul used two words for his ministry here. "Run" describes an athlete, an idea picked up in 3:12f. (cf. also Gal 2:2; 1 Cor 9:24-27). "Labor" (kopiavw , kopiaô , "toil, work intensively") may modify "run," indicating the exertion involved, or it may be drawn from his work as a tentmaker. Both show how fully he had exerted himself on the behalf of the Philippians. He had nearly exhausted himself for their sake (cf. Col 1:29; 1 Tim 4:10).

2:17 But even if I am being poured out like a drink offering on the sacrifice and service coming from your faith, I am glad and rejoice with all of you.

If Paul's boast in verse 16 were misunderstood, here he "subordinates" his work to their "sacrifice and service." In so doing he gives another demonstration of his servant role, of which he had spoken in 1:25f, and which further carries the point made by the Christ hymn. His concern for their salvation was so intense that he found joy in whatever he had done to enhance it. He was the "man for them." This was the positive side, set in opposition to "for nothing" in verse 16.

The term for "poured out" (spevndomai , spendomai ) is found as well in 2 Tim 4:6, where Paul contemplated his death. It is commonly believed the same meaning is found here. In verse 24 Paul speaks of hope for release, and in view of that we think the reference to death here describes the intensity of his dedication, not a possible death penalty from prison. He not only ran and labored, but he would die ("but even if"). Were he to be judicially executed that would be no benefit to the Philippians' "sacrifice and service," but his intense dedication would benefit them.

A drink offering would accompany a sacrifice, being poured atop it or at the foot of the altar (cf. 2 Kings 16:13; Jer 7:18; Hos 9:4). So whatever Paul endured for their sake completed their faith, as the libation completed the sacrifice. "Sacrifice and service" compliments the readers. Paul skillfully urged them to greater holiness by alternating compliment and command. "You are good, but you must be better." A libation was not significant if made alone, and Paul's work for them would lose its purpose if they did not continue to grow in obedience.

2:18 So you too should be glad and rejoice with me.

"Rejoice with" indicates either their joy in service, or joy over Paul's concern for them, or both. The first option seems most likely, since verse eighteen may be a call from Paul to rejoice in his work for them.

Some suggest the rejoicing of the Philippians in verse 17 was because of something different from that in which they were bidden to rejoice in verse 18. If so, we can only conjecture what it might have been. Perhaps, as suggested above, they and Paul found joy in their service, and now he called them to rejoice with him in his work as well. It is at points like this, however, that we should beware of being overly subtle in our interpretations.

IV. PAUL'S CO-WORKERS (2:19-30)

A. REGARDING TIMOTHY (2:19-24)

¹⁹ I hope in the Lord Jesus to send Timothy to you soon, that I also may be cheered when I receive news about you. ²⁰ I have no one else like him, who takes a genuine interest in your welfare. ²¹ For everyone looks out for his own interests, not those of Jesus Christ. ²² But you know that Timothy has proved himself, because as a son with his father he has served with me in the work of the gospel. ²³ I hope, therefore, to send him as soon as I see how things go with me. ²⁴ And I am confident in the Lord that I myself will come soon.

Paul has referred to himself in verses 12-18. The next main personal section of this letter begins here and extends through 3:14. These biographical details, valuable to us for the detail about Paul, were not simply informational. Paul also used them for exhortation. In this passage about Timothy the basic information can be derived from verses 19, 23, and 24. Verses 20-22 compliment Timothy, but also further Paul's case for humility and service to others - a case already made in the Christ hymn (2:5-11) and by Paul's example (1:24-26; 2:17f). In the subsequent paragraph, dealing with Epaphroditus, Paul augments the basic information by noting Epaphroditus's humility and service (vv. 25,29f). Thus these two paragraphs, which some dismiss as insignificant personal data, are freighted with considerable hortatory significance.

This is the case, in fact, with all of the "personal" sections in Philippians, and may explain why Paul intersperses such material throughout the letter, rather than saving it to the end, as he sometimes does (cf. Romans, Colossians).

2:19 I hope in the Lord Jesus to send Timothy to you soon,

Paul hopes (ejlpivzw , elpizô ) to send Timothy (cf. 1:1), and in verse 24 he is confident (a different Greek word, pevpoiqa , pepoitha [from peivqw , peithô , "persuade"]) he would come himself. Both statements place the events "in the Lord." The statement was not essential to the information, so why did Paul make it? Perhaps it was an affirmation of his faith that all plans of life are in God's hands, and thus he yielded to the divine purposes ("if the Lord wills"). He may have wished to avoid seeming to plan his plans apart from reliance on Christ. This would be especially true with the more tenuous possibility of his release implied by verse 24.

that I also may be cheered when I receive news about you.

Timothy was to be sent, apparently, to gather news about the Philippians and then return with it to Paul. We presume that in addition to personal information Paul would be greatly concerned that the problems of the church he addressed in the letter had been resolved. Very likely Timothy could be expected to contribute to such resolution, and perhaps to encourage the church in other ways. This seems implied by Paul's reference to Timothy's "genuine interest" in their welfare (v. 20). Further, Timothy could bring news to them of any further developments in Paul's case since they had received his letter. On other missions of Timothy for Paul see 1 Thessalonians 3:1-5; 1 Corinthians 4:17; 16:10; and cf. Acts 17:14f; 19:22.

"Cheered" is from a Greek word (eujyucevw , eupsychço ) that was often found on graves as a final wish for the dead. This is its only use in the New Testament.

2:20 I have no one else like him,

Timothy was with Paul when the church began in Philippi, and paid later visits to the city (Acts 19:21f; 20:3-6). His firsthand knowledge would at least partly account for his "genuine interest." This may be the significance of "no one else like him," i. e., no one else knows the church as he does. Yet we must keep in mind the words of verse 21.

who takes a genuine interest in your welfare.

"Take interest" (merimnavw , merimnaô ) is the same term translated "be anxious" in 4:6. Obviously the meaning can be positive, as here, or negative, depending on context. The word is a strong one, implying that Timothy's concern bore heavily upon him.

2:21 For everyone looks out for his own interests, not those of Jesus Christ.

It is tempting to link these words with 2:3,4, which exhorted concern for the interests of others (cf. also the negative example of 1:15-17). If we make the connection it would seem Paul was criticizing those around him for failing to display the virtues he was urging. The problem was both in his locale and in Philippi.

Paul may have been scoring selfishness here, but a case can be made for a less harsh reading of the text. Some of those around Paul had been complimented for their evangelism (1:14). If Paul were in Rome, we know from Col 4:10,14 and Phlm 24 that he was accompanied by Aristarchus, Luke, Mark and others (unless some had departed by the time Philippians was written). Surely they would not be criticized for selfishness. On the basis of this evidence, it is held by some that of those "qualified" (knowing the church and having a personal concern) to go (a formidable mission) only Timothy was a possibility. Or that others had other work, not necessarily unworthy, that occupied them. We do not have sufficient information to determine the exact force of Paul's words. It may be some could not go for legitimate reasons, and others would not go because of a lack of real concern. We need not assume all of those who looked out for their own interests were of the same stripe. Yet in the final analysis "not those of Jesus Christ" seems decisively uncomplimentary, though the things of Jesus Christ would be primarily the needs of the church in Philippi, not the entire Christian life.

2:22 But you know that Timothy has proved himself,

If verse 21 were meant as a criticism, Paul did not elaborate, but returns to discuss Timothy. Their knowledge of him would be based, at least partly, on his earlier presence with them (cf. Acts 19:21f; 20:3-6). Why did Paul find it necessary to commend Timothy here? Was it just Christian appreciation for a faithful servant? Could the Philippians have previously seen Timothy as "second fiddle" to Paul, and the apostle wished to ensure they would see him as more than a subordinate? We prefer this latter alternative.

because as a son with his father he has served with me in the work of the gospel.

Paul uses two images to indicate Timothy's worth. First, "father" and "son" indicate the family and the closeness of those bonds (see 1 Cor 4:17; 1 Tim 1:2). Second, "served" (from douleuvw , douleuô ) is from the same root as the word for "slave," so Timothy's slavery to God showed his dedication (cf. 1:1). "With me" indicates Paul did not consider Timothy his slave, but God's slave.

2:23 I hope, therefore, to send him as soon as I see how things go with me.

These words modify "soon" of verse 19. But what is implied by "things go with me?" A natural assumption would be that Paul's trial was the issue, though he expresses confidence in verse 24. Others hold that Paul had other things in mind, perhaps personal needs or concerns for the church. We must recall that Paul at this time was probably in his seventh or eighth decade of life, with physical problems, and might need assistance a younger man could forego. Further, he needed someone to do what he in prison was not free to do. Apparently his concerns did not fall in the same category as those of the ones who looked out for their own interests, in verse 21.

Whatever his concern, Paul expected it to be dealt with before long, and Timothy to be sent on his way.

2:24 And I am confident in the Lord that I myself will come soon.

We have previously discussed (1:18b-26) the question of Paul's expectations of release. He has indicated his yearning for them in 1:8, and has referred to the possibility of coming in 1:26f and 2:12. This is his most optimistic statement yet in the letter and is the last statement on the subject. Whatever his case, he placed it in the Lord's hands. But we suspect he had some indication or strong suspicion of good news. But even if he should not come, Timothy would offer the church the ministry Paul wished them to have.

The word tacevw" (tachços ) translated "soon" is literally "immediately," but the term is qualified by the implied situation after Timothy's trip to Philippi and return to Paul. The language may be used to emphasize that they need not wait long for Timothy to arrive.

B. REGARDING EPAPHRODITUS (2:25-30)

²⁵ But I think it is necessary to send back to you Epaphroditus, my brother, fellow worker and fellow soldier, who is also your messenger, whom you sent to take care of my needs. ²⁶ For he longs for all of you and is distressed because you heard he was ill. ²⁷ Indeed he was ill, and almost died. But God had mercy on him, and not on him only but also on me, to spare me sorrow upon sorrow. ²⁸ Therefore I am all the more eager to send him, so that when you see him again you may be glad and I may have less anxiety. ²⁹ Welcome him in the Lord with great joy, and honor men like him, ³⁰ because he almost died for the work of Christ, risking his life to make up for the help you could not give me.

Now Epaphroditus is introduced. All we know of him is drawn from this paragraph and from 4:18. His name, a common one, is similar to Aphrodite, and means "lovely, charming, amicable." Some suggest, because of the similarity with Aphrodite, that he was a Gentile convert from a family which worshiped that goddess.

Paul continues his call to humility and service by presenting another example of such commitment. He compliments Epaphroditus five ways in verse 25, and then speaks further of his dedication in verses 29 and 30. A person who risked his life offered a strong contrast to those who were selfish and conceited, and who selfishly pursued their own interests, heedless of others (cf. 2:3f).

Though it is not stated specifically some scholars have assumed that it was the intent of Epaphroditus and of the Philippian church for him to be Paul's permanent helper. That plan was thwarted, however, by his sickness, and then by his subsequent and severe homesickness. We agree with this conjecture and with the view that Paul here was dealing with a delicate matter. Thus he gave generous commendation and comment on Epaphroditus's situation so that he would be received home with honor, rather than with criticism.

It is generally believed that Epaphroditus bore this letter to the Philippians. It is also possible, although less likely, that the letter was sent first by an unknown messenger, and that Epaphroditus came later. On the first view we see in verses 19-30 a threefold "mission" to Philippi. First Epaphroditus, then Timothy, and finally Paul. This speaks strongly of the apostle's great love and concern for this church.

2:25 But I think it is necessary to send back to you Epaphroditus,

"Send back" is in a form indicating complete action. Paul spoke from the viewpoint of the readers, to whom the return was an accomplished fact. "Back" is not in the Greek, so no assumption should be made from the English text that Paul had previously planned for Epaphroditus to return.

my brother, fellow worker and fellow soldier, who is also your messenger,

Epaphroditus is described in three ways that indicate his relation to Paul (cf. the words about Timothy in 1:22) and in two that indicate his relation to the church. "Fellow worker" (sunergovn , synergon ) is a Pauline expression (12 of 13 New Testament references). The obvious reference was to efforts with Paul in the latter's imprisonment. Perhaps Paul also had in mind previous joint efforts in Philippi itself. "Fellow soldier" (sustratiw'th" , systratiôtçs ) may imply conflict and even suffering. "Messenger" (ajpovstolo" , apostolos ) is literally "one sent" - the same word as "apostle." Compare a similar use of the term in 2 Corinthians 8:23. Though commonly used only of the twelve the term had broader senses and was therefore also used to describe others in the New Testament who were engaged in various missions. "Minister" translates a term the Jews applied to the priesthood. In that sense it may relate to the description of the gift Epaphroditus brought to Paul as a "sacrifice" (4:18).

whom you sent to take care of my needs.

The "needs" will be described more fully in 4:10-18, though if Epaphroditus was sent as a permanent minister/ assistant for Paul, they could be even broader than that text indicates.

2:26 For he longs for all of you and is distressed because you heard he was ill.

Philippians is full of expressions of strong affection of Christians for each other (cf. 1:7f,25f; 4:1) and the relation between Epaphroditus and the Philippian church was a case in point.

The illness of Epaphroditus would be the subject of the following verses. But the present verse could be understood as implying homesickness. If that were true, and since Paul knew of it, it might have been a pressure on him in addition to the anxiety (v. 28) he felt regarding Epaphroditus's physical health. "All of you," as with "all" in 1:1,4, may depict Epaphroditus as a man who was above the Philippian divisions. That may have been a further reason Paul sent him home - to help heal the breaches in the church.

Word of Epaphroditus's illness had reached Philippi, and then word of their concern had come back to Paul and Epaphroditus. This could imply an illness of considerable length, or that it had been some time since Epaphroditus had recovered. "Distressed" (ajdhmonevw , adçmonço ) is the same term used of Jesus' agony in Gethsemane. Epaphroditus was concerned about their concern. As for the illness itself, which was extremely serious (vv. 27,30), it may have been contracted on his journey to Paul, or during his stay with him. Some suggest he became sick on the journey, but pressed on heedless of his condition, which only worsened his state.

2:27 Indeed he was ill, and almost died.

Paul may have mentioned Epaphroditus's brush with death (literally "a near neighbor to death") because the Philippians were not aware of just how serious the case was. These words prepare for the praise of Epaphroditus in verse 30, in which a powerful exhortation to sacrificial service is implied.

But God had mercy on him, and not on him only but also on me, to spare me sorrow upon sorrow.

Epaphroditus's healing is attributed to God's mercy. The exact implications of this (miracle?) cannot be determined, but the text is another example of Paul's remarkable God- and Christ-centeredness (cf. 1:19,24,29). Had Epaphroditus died, which apparently had seemed quite possible, Paul's sorrow at his own incarceration would have borne the additional burden of grief at his friend's death (sorrow upon sorrow).

2:28 Therefore I am all the more eager to send him, so that when you see him again you may be glad and I may have less anxiety.

Because of the mutual feeling of Epaphroditus and the church for one another, and for Paul's own relief, Paul was "more eager." This and the next two verses could easily be understood to conceal some anxiety felt by Paul regarding the reception of Epaphroditus (cf. the discussion prior to v. 25). Thus he made his case as strongly as he did. Epaphroditus's return would produce a joy beyond the news he was well. "Less anxiety" (ajlupovtero" , alypoteros ) is from the same root as "sorrow" in verse 27.

2:29 Welcome him in the Lord with great joy, and honor men like him,

"In the Lord" picks up the words of verses 19 and 24. Paul may mean "welcome him as Christians should," manifesting the spirit of humility and service. "Honor" will be explained in the next verse. We presume there would be a welcome in any event, but Epaphroditus's dedication deserved special consideration. Note the joy language in this and the preceding verse. On joy see the notes at 1:4.

2:30 because he almost died for the work of Christ,

This verse is the climax of the passage, adding the final important details to Paul's praise of Epaphroditus and offering a word of inspiration to the readers. Not only did Epaphroditus do Christ's work as a bringer of the gift of love, but he also demonstrated the self-renouncing spirit so powerfully shown by Christ.

risking his life

No previous usage of the word translated "risked" (paraboleuvw , paraboleuô ) has been discovered in any Greek text. One suggestion is that Paul employed a play on a gambling term. Epaphroditus risked for Christ's work, and won, because God had mercy. He did not let danger or hardship deter him from the task. It is even possible that the term may have implied some difficulties beyond the illness of Epaphroditus.

to make up for the help you could not give me.

Regarding the "help" (leitourgiva , leitourgia , the same Greek term as "take care" in v. 25) which had not been given, see 4:10,14,18. No criticism was implied in Paul's words. One has the sense of a messenger, commissioned with a great responsibility of love, determined to complete his mission, whatever the cost.

-College Press New Testament Commentary: with the NIV

Tafsiran/Catatan -- Lainnya

Evidence: Phi 2:8

The death of the cross . " Oh sinner, why provoke your Maker? Your judgment does not linger and your damnation does not slumber. When the Law was broken and mankind was exposed to its fearful penalty, God offered justice to the universe and mercy for sinners, which He displayed in the atonement. To make this universal offer of pardon without justice would violate His Law. A due regard for public interest forbade the Lawgiver to forgive and set aside the penalty without finding a way to secure obedience to the Law. Therefore, His compassion for mankind and His regard for the Law were so great that He was willing to suffer in the person of His Son, who became a substitute for the penalty of the Law. This was the most stupendous exhibition of self-denial that was ever made: the Father giving His only begotten and beloved Son; the Son veiling the glories of His uncreated Godhead and becoming obedient to death, even the death of the cross, that we may never die." Charles Finney

Evidence: Phi 2:13

" I used to ask God to help me. Then I asked if I might help Him. I ended up by asking Him to do His work through me." Hudson Taylor

Evidence: Phi 2:15

Too often the Church becomes exclusive . We fellowship only with Christians—a monastery without walls. We become salt among salt, light among light. In reality, the Church should be " in the midst...among whom...in the world." Verse 16 tells us what we should be doing " in the midst."

" I would not give much for your religion unless it can be seen. Lamps do not talk, but they do shine." Charles Spurgeon

Evidence: Phi 2:19

Preach Christ or nothing: don’t dispute or discuss except with your eye on the cross. CHARLES SPURGEON

Evidence: Phi 2:30

For the new birth—its necessity for salvation , see Joh 1:13 footnote.

Pendahuluan / Garis Besar

Robertson: Philippians (Pendahuluan Kitab)

The Epistle to the Philippians

From Rome About a.d. 61

By Way of Introduction

There is something to be said for the idea that Paul wrote the Epistle to the Philippians while a prisoner in Ephesus if he ever was a prisoner there. All that can be said for that view has been presented by Professor George S. Duncan in St. Paul’s Ephesian Ministry (1930). But, when all is considered carefully in the light of the facts in the Acts and the Epistles, the best that one can say is that a possible case is made out with many difficulties remaining unexplained. The argument is more ingenious than convincing. It is not possible here to review the arguments pro and con that convince me that Paul was in Rome when he wrote this letter to Philippi. It is not clear whether it was written before the three that went together (Philemon, Colossians, Ephesians) or afterwards. Probably there was no great difference in time, but there was time for Epaphroditus to come to Rome, to fall sick, for the news to reach Philippi and for Epaphroditus to hear of their concern about him. The church in Philippi was Paul’s joy and pride and they had helped him before as they did this time.

The Epistle is a beautiful expression of gratitude for the love and gifts of the Philippian saints. He is a prisoner of hope in Rome with possible death before him, but with the note of joy running through all that Paul says. He hopes to be set free and to see them again.

Meanwhile he tells the Philippians about the difficulties and triumphs in Rome. The Judaizers have followed Paul here and there is an echo in chapters Philippians 1; 3 of their opposition. But Paul rises to full stature in the great Christological passages in chapters Philippians 2; 3 which prepare the way for the controversy with the Gnostics over the Person of Christ in Colossians and Ephesians.

JFB: Philippians (Pendahuluan Kitab)

The INTERNAL EVIDENCE for the authenticity of this Epistle is strong. The style, manner of thought, and doctrine, accord with Paul's. The incidental allusions also establish his authorship. PALEY [Horæ Paulinæ, ch. 7] instances the mention of the object of Epaphroditus' journey to Rome, the Philippian contribution to Paul's wants, Epaphroditus' sickness (Phi 1:7; Phi 2:25-30; Phi 4:10-18), the fact that Timothy had been long with Paul at Philippi (Phi 1:1; Phi 2:19), the reference to his being a prisoner at Rome now for a long time (Phi 1:12-14; Phi 2:17-28), his willingness to die (compare Phi 1:23, with 2Co 5:8), the reference to the Philippians having seen his maltreatment at Philippi (Phi 1:29-30; Phi 2:1-2).

The EXTERNAL EVIDENCE is equally decisive: POLYCARP [Epistle to the Philippians, 3; 11]; IRENÆUS [Against Heresies, 4.18.4]; CLEMENT OF ALEXANDRIA [The Instructor, 1.1, p. 107]; EUSEBIUS [The Epistle of the Churches of Lyons and Vienne, in Ecclesiastical History, 5. 2]; TERTULLIAN [On the Resurrection of the Flesh, 23]; ORIGEN [Against Celsus, 1.3, p. 122]; CYPRIAN [Testimonies against the Jews, 3.39].

Philippi was the first (that is, the farthest from Rome, and first which met Paul in entering Macedonia) Macedonian city of the district, called Macedonia Prima (so called as lying farthest eastward). The Greek (Act 16:12) should not be translated "the chief city," as English Version, but as above [ALFORD]. Not it, but Thessalonica, was the chief city of the province, and Amphipolis, of the district called Macedonia Prima. It was a Roman "colony" (Act 16:12), made so by Augustus, to commemorate his famous victory over Brutus and Cassius. A colony was in fact a portion of Rome itself transplanted to the provinces, an offshoot from Rome, and as it were a portrait of the mother city on a small scale [AULUS GELLIUS, Attic Nights, 16.13]. Its inhabitants were Roman citizens, having the right of voting in the Roman tribes, governed by their own senate and magistrates, and not by the governor of the province, with the Roman law and Latin language.

Paul, with Silas and Timothy, planted the Gospel there (Act 16:12, &c.), in his second missionary journey, A.D. 51. Doubtless he visited it again on his journey from Ephesus into Macedonia (Act 20:1); and Act 20:3, Act 20:6, expressly mentions his third visit on his return from Greece (Corinth) to Syria by way of Macedonia. His sufferings at Philippi (Act 16:19, &c.) strengthened the Christian bond of union between him and his Philippian converts, who also, like him, were exposed to trials for the Gospel's sake (1Th 2:2). They alone sent supplies for his temporal wants, twice shortly after he had left them (Phi 4:15-16), and again a third time shortly before writing this Epistle (Phi 4:10, Phi 4:18; 2Co 11:9). This fervent attachment on their part was, perhaps, also in part due to the fact that few Jews were in Philippi, as in other scenes of his labors, to sow the seeds of distrust and suspicion. There was no synagogue, but merely a Jewish Proseucha, or oratory, by the riverside. So that there only do we read of his meeting no opposition from Jews, but only from the masters of the divining damsel, whose gains had been put an end to by her being dispossessed.

Though the Philippian Church was as yet free from Judaizing influence, yet it needed to be forewarned of that danger which might at any time assail it from without (Phi 3:2); even as such evil influences had crept into the Galatian churches. In Phi 4:2-3 we find a trace of the fact recorded in the history (Act 16:13-14), that female converts were among the first to receive the Gospel at Philippi.

As to the state of the Church, we gather from 2Co 8:1-2 that its members were poor, yet most liberal; and from Phi 1:28-30, that they were undergoing persecution. The only blemish referred to in their character was, on the part of some members, a tendency to dissension. Hence arise his admonitions against disputings (Phi 1:27; Phi 2:1-4, Phi 2:12, Phi 2:14; Phi 4:2).

The OBJECT of the Epistle is general: not only to thank the Philippians for their contribution sent by Epaphroditus, who was now in returning to take back the apostle's letter, but to express his Christian love and sympathy, and to exhort them to a life consonant with that of Christ, and to warn them against existing dissensions and future possible assaults of Judaizers from without. It is remarkable in this Epistle alone, as compared with the others, that, amidst many commendations, there are no express censures of those to whom it is addressed. No doctrinal error, or schism, has as yet sprung up; the only blemish hinted at is, that some of the Philippian Church were somewhat wanting in lowliness of mind, the result of which want was disputation. Two women, Euodias and Syntyche, are mentioned as having erred in this respect (Phi 4:2-3). The Epistle may be divided into three parts: (1) Affectionate address to the Philippians; reference to his own state as a prisoner at Rome, and to theirs, and to his mission of Epaphroditus to them (the first and second chapters). Epaphroditus probably held a leading office in the Philippian Church, perhaps as a presbyter. After Tychicus and Onesimus had departed (A.D. 62), carrying the Epistles to the Ephesians, Colossians, and Philemon, Paul was cheered in his imprisonment by the arrival of Epaphroditus with the Philippian contribution. That faithful "brother, companion in labor, and fellow soldier" (Phi 2:25), had brought on himself by the fatigues of the journey a dangerous sickness (Phi 2:26, Phi 2:30). But now that he was recovered, he "longed" (Phi 2:26) to return to his Philippian flock, and in person to relieve their anxiety on his behalf, in respect to his sickness; and the apostle gladly availed himself of the opportunity of writing to them a letter of grateful acknowledgments and Christian exhortations. (2) Caution against Judaizing teachers, supported by reference to his own former and present feeling towards Jewish legalism (Phi. 3:1-21). (3) Admonitions to individuals, and to the Church in general, thanks for their seasonable aid, and concluding benedictions and salutations (Phi. 4:1-23).

This Epistle was written from Rome during the imprisonment, the beginning of which is related in Act 28:16, Act 28:20, Act 28:30-31. The reference to "Cæsar's household" (Phi 4:22), and to the "palace" (Phi 1:13, Greek, "Prætorium," probably, the barrack of the Prætorian bodyguard, attached to the palace of Nero) confirms this. It must have been during his first imprisonment at Rome, for the mention of the Prætorium agrees with the fact that it was during his first imprisonment he was in the custody of the Prætorian Prefect, and his situation, described in Phi 1:12-14, agrees with his situation in the first two years of his imprisonment (Act 28:30-31). The following reasons show, moreover, that it was written towards the close of that imprisonment: (1) He, in it, expresses his expectation of the immediate decision of his cause (Phi 2:23). (2) Enough time had elapsed for the Philippians to hear of his imprisonment, to send Epaphroditus to him, to hear of Epaphroditus' arrival and sickness, and send back word to Rome of their distress (Phi 2:26). (3) It must have been written after the three other Epistles sent from Rome, namely, Colossians, Ephesians, and Philemon; for Luke is no longer with him (Phi 2:20); otherwise he would have been specified as saluting them, having formerly labored among them, whereas he is mentioned as with him, Col 4:14; Phm 1:24. Again, in Eph 6:19-20, his freedom to preach is implied: but in Phi 1:13-18, his bondage is dwelt on, and it is implied that, not himself, but others, preached, and made his imprisonment known. Again, in Phm 1:22, he confidently anticipates his release, which contrasts with the more depressed anticipations of this Epistle. (4) A considerable time had elapsed since the beginning of his imprisonment, for "his bonds" to have become so widely known, and to have produced such good effects for the Gospel (Phi 1:13). (5) There is evidently an increase in the rigor of his imprisonment implied now, as compared with the early stage of it, as described in Acts 28:1-31; compare Phi 1:29-30; Phi 2:27. History furnishes a probable clue to account for this increase of vigor. In the second year of Paul's imprisonment (A.D. 62), Burrus, the Prætorian Prefect, to whose custody he had been committed (Act 28:16, "the captain of the guard"), died; and Nero the emperor having divorced Octavia, and married Poppoea, a Jewish proselytess (who then caused her rival, Octavia, to be murdered, and gloated over the head of her victim), exalted Tigellinus, the chief promoter of the marriage, a monster of wickedness, to the Prætorian Prefecture. It was then he seems to have been removed from his own house into the Prætorium, or barrack of the Prætorian guards, attached to the palace, for stricter custody; and hence he writes with less hopeful anticipations as to the result of his trial (Phi 2:17; Phi 3:11). Some of the Prætorian guards who had the custody of him before, would then naturally make known his "bonds," in accordance with Phi 1:13; from the smaller Prætorian bodyguard at the palace the report would spread to the general permanent Prætorian camp, which Tiberius had established north of the city, outside of the walls. He had arrived in Rome, February, 61; the "two whole years (Act 20:30) in his own hired house" ended February, 63, so that the date of this Epistle, written shortly after, evidently while the danger was imminent, would be about spring or summer, 63. The providence of God averted the danger. He probably was thought beneath the notice of Tigellinus, who was more intent on court intrigues. The death of Nero's favorite, Pallas, the brother of Felix, this same year, also took out of the way another source of danger.

The STYLE is abrupt and discontinuous, his fervor of affection leading him to pass rapidly from one theme to another (Phi 2:18, Phi 2:19-24, Phi 2:25-30; Phi 3:1, Phi 3:2-3, Phi 3:4-14, Phi 3:15). In no Epistle does he use so warm expressions of love. In Phi 4:1 he seems at a loss for words sufficient to express all the extent and ardor of his affection for the Philippians: "My brethren dearly beloved and longed for, my joy and crown, so stand fast in the Lord, my dearly beloved." The mention of bishops and deacons in Phi 1:1 is due to the late date of the Epistle, at a time when the Church had begun to assume that order which is laid down in the Pastoral Epistles, and which continued the prevalent one in the first and purest age of the Church.

JFB: Philippians (Garis Besar)

• INSCRIPTION. THANKSGIVING AND PRAYERS FOR THE FLOURISHING SPIRITUAL STATE OF THE PHILIPPIANS. HIS OWN STATE AT ROME, AND THE RESULT OF HIS IMPRISONMENT IN SPREADING THE GOSPEL. EXHORTATION TO CHRISTIAN CONSISTENCY. (Phi. 1:1-30)
• CONTINUED EXHORTATION: TO UNITY: TO HUMILITY AFTER CHRIST'S EXAMPLE, WHOSE GLORY FOLLOWED HIS HUMILIATION: TO EARNESTNESS IN SEEKING PERFECTION, THAT THEY MAY BE HIS JOY IN THE DAY OF CHRIST: HIS JOYFUL READINESS TO BE OFFERED NOW BY DEATH, SO AS TO PROMOTE THEIR FAITH. HIS INTENTION TO SEND TIMOTHY: HIS SENDING EPAPHRODITUS MEANTIME. (Phi. 2:1-30) The "therefore" implies that he is here expanding on the exhortation (Phi 1:27), "In one Spirit, with one mind (soul)." He urges four influencing motives in this verse, to inculcate the four Christian duties corresponding respectively to them (Phi 2:2). "That ye be like-minded, having the same love, of one accord, of one mind"; (1) "If there be (with you) any consolation in Christ," that is, any consolation of which Christ is the source, leading you to wish to console me in my afflictions borne for Christ's sake, ye owe it to me to grant my request "that ye be like-minded" [CHRYSOSTOM and ESTIUS]: (2) "If there be any comfort of (that is, flowing from) love," the adjunct of "consolation in Christ"; (3) "If any fellowship of (communion together as Christians, flowing from joint participation in) the Spirit" (2Co 13:14). As Pagans meant literally those who were of one village, and drank of one fountain, how much greater is the union which conjoins those who drink of the same Spirit! (1Co 12:4, 1Co 12:13) [GROTIUS]: (4) "If any bowels (tender emotions) and mercies (compassions)," the adjuncts of "fellowship of the Spirit." The opposites of the two pairs, into which the four fall, are reprobated, Phi 2:3-4.
• WARNING AGAINST JUDAIZERS: HE HAS GREATER CAUSE THAN THEY TO TRUST IN LEGAL RIGHTEOUSNESS, BUT RENOUNCED IT FOR CHRIST'S RIGHTEOUSNESS, IN WHICH HE PRESSES AFTER PERFECTION: WARNING AGAINST CARNAL PERSONS: CONTRAST OF THE BELIEVER'S LIFE AND HOPE. (Phi. 3:1-21)
• EXHORTATIONS: THANKS FOR THE SUPPLY FROM PHILIPPI: GREETING; AND CLOSING BENEDICTION. (Phi. 4:1-23) "Wherefore"; since we have such a glorious hope (Phi 3:20-21).

TSK: Philippians (Pendahuluan Kitab)

The Church at Philippi in Macedonia was planted by the Apostle Paul about ad 53 (Acts 16:9-40); and it appears he visited them again, ad 60, though no particulars are recorded concerning that visit (Act 20:6). The Philippians were greatly attached to St. Paul, and testified their affection by sending him supplies, even when labouring for other churches (Phi 4:15, Phi 4:16; 2Co 11:9); and when they heard that he was under confinement at Rome, they sent Epaphroditus, one of their pastors, to him with a present, lest he should want necessaries during his imprisonment (Phi 2:25; Phi 4:10, Phi 4:14-18). The more immediate occasion of the Epistle was the return of Epaphroditus, by whom the apostle sent it as a grateful acknowledgment of their kindness; which occurred towards the close of his first imprisonment, about the end of ad 62, or the commencement of 63.

TSK: Philippians 2 (Pendahuluan Pasal)

Overview

Phi 2:1, Paul exhorts them to unity, and to all humbleness of mind, by the example of Christ’s humility and exaltation; Phi 2:12, to a careful proceeding in the way of salvation, that they be as lights to the wicked world, Phi 2:16. and comforts to him their apostle, who is now ready to be offered up to God; Phi 2:19, He hopes to send Timothy to them, and Epaphroditus also.

Poole: Philippians 2 (Pendahuluan Pasal)

CHAPTER 2

MHCC: Philippians (Pendahuluan Kitab)

The Philippians felt a very deep interest for the apostle. The scope of the epistle is to confirm them in the faith, to encourage them to walk as becomes the gospel of Christ, to caution them against judaizing teachers, and to express gratitude for their Christian bounty. This epistle is the only one, among those written by St. Paul, in which no censures are implied or expressed. Full commendation and confidence are in every part, and the Philippians are addressed with a peculiar affection, which every serious reader will perceive.

MHCC: Philippians 2 (Pendahuluan Pasal)

(Phi 2:1-4) Exhortations to a kind, humble spirit and behaviour.

(Phi 2:5-11) The example of Christ.

(Phi 2:12-18) Diligence in the affairs of salvation, and to be examples to the world.

(Phi 2:19-30) The apostle's purpose of visiting Philippi.

Matthew Henry: Philippians (Pendahuluan Kitab)

An Exposition, with Practical Observations, of The Epistle of St. Paul to the Philippians

Philippi was a chief city of the western part of Macedonia, prōtē tēs Makedonias polis , Act 16:12. It took its name from Philip, the famous king of Macedon, who repaired and beautified it, and it was afterwards made a Roman colony. Near this place were the Campi Philippici, remarkable for the famous battles between Julius Caesar and Pompey the Great, and that between Augustus and Antony on one side and Cassius and Brutus on the other. But it is most remarkable among Christians for this epistle, which was written when Paul was a prisoner at Rome, a.d. 62. Paul seems to have had a very particular kindness for the church at Philippi, which he himself had been instrumental in planting; and, though he had the care of all the churches, he had, upon that account, a particular fatherly tender care of this. To those to whom God has employed us to do any good we should look upon ourselves both as encouraged and engaged to study to do more good. He looked upon them as his children, and, having begotten them by the gospel, he was desirous by the same gospel to nourish and nurse them up. I. He was called in an extraordinary manner to preach the gospel at Philippi, Act 16:9. A vision appeared to Paul in the night: There stood a man of Macedonia, and prayed him, saying, Come over into Macedonia, and help us. He saw God going before him, and was encouraged to use all means for carrying on the good work which was begun among them, and building upon the foundation which was laid. II. At Philippi he suffered hard things; he was scourged, and put into the stocks (Act 16:23, Act 16:24); yet he had not the less kindness for the place for the hard usage he met with there. We must never love our friends the less for the ill treatment which our enemies give us. III. The beginnings of that church were very small; Lydia was converted there, and the jailer, and a few more: yet that did not discourage him. If good be not done at first, it may be done afterwards, and the last works may be more abundant. We must not be discouraged by small beginnings. IV. It seems, by many passages in this epistle, that this church at Philippi grew into a flourishing church, and particularly that the brethren were very kind to Paul. He had reaped of their temporal things, and he made a return in spiritual things. He acknowledges the receipt of a present they had sent him (Phi 4:18), and this when no other church communicated with him as concerning giving and receiving (Phi 4:15); and he gives them a prophet's, an apostle's reward, in this epistle, which is of more value than thousands of gold and silver.

Matthew Henry: Philippians 2 (Pendahuluan Pasal)

The apostle proceeds to further exhortations to several duties, to be like-minded, and lowly-minded, which he presses from the example of Christ (Phi 2:1-11), to be diligent and serious in the Christian course (Phi 2:12, Phi 2:13), and to adorn their Christian profession by several suitable graces (Phi 2:14-18). He then concludes with particular notice and commendation of two good ministers, Timothy and Epaphroditus, whom he designed to send to them (Phi 2:19-30).

Barclay: Philippians (Pendahuluan Kitab)

A GENERAL INTRODUCTION TO THE LETTERS OF PAUL

The Letters Of Paul

There is no more interesting body of documents in the New Testament than the letters of Paul. That is because of all forms of literature a letter is most personal. Demetrius, one of the old Greek literary critics, once wrote, "Every one reveals his own soul in his letters. In every other form of composition it is possible to discern the writercharacter, but in none so clearly as the epistolary." (Demetrius, On Style, 227). It is just because he left us so many letters that we feel we know Paul so well. In them he opened his mind and heart to the folk he loved so much; and in them, to this day, we can see that great mind grappling with the problems of the early church, and feel that great heart throbbing with love for men, even when they were misguided and mistaken.

The Difficulty Of Letters

At the same time, there is often nothing so difficult to understand as a letter. Demetrius (On Style, 223) quotes a saying of Artemon, who edited the letters of Aristotle. Artemon said that a letter ought to be written in the same manner as a dialogue, because it was one of the two sides of a dialogue. In other words, to read a letter is like listening to one side of a telephone conversation. So when we read the letters of Paul we are often in a difficulty. We do not possess the letter which he was answering; we do not fully know the circumstances with which he was dealing; it is only from the letter itself that we can deduce the situation which prompted it. Before we can hope to understand fully any letter Paul wrote, we must try to reconstruct the situation which produced it.

The Ancient Letters

It is a great pity that Paulletters were ever called epistles. They are in the most literal sense letters. One of the great lights shed on the interpretation of the New Testament has been the discovery and the publication of the papyri. In the ancient world, papyrus was the substance on which most documents were written. It was composed of strips of the pith of a certain bulrush that grew on the banks of the Nile. These strips were laid one on top of the other to form a substance very like brown paper. The sands of the Egyptian desert were ideal for preservation, for papyrus, although very brittle, will last forever so long as moisture does not get at it. As a result, from the Egyptian rubbish heaps, archaeologists have rescued hundreds of documents, marriage contracts, legal agreements, government forms, and, most interesting of all, private letters. When we read these private letters we find that there was a pattern to which nearly all conformed; and we find that Paulletters reproduce exactly that pattern. Here is one of these ancient letters. It is from a soldier, called Apion, to his father Epimachus. He is writing from Misenum to tell his father that he has arrived safely after a stormy passage.

"Apion sends heartiest greetings to his father and lord Epimachus.

I pray above all that you are well and fit; and that things are

going well with you and my sister and her daughter and my brother.

I thank my Lord Serapis [his god] that he kept me safe when I was

in peril on the sea. As soon as I got to Misenum I got my journey

money from Caesar--three gold pieces. And things are going fine

with me. So I beg you, my dear father, send me a line, first to let

me know how you are, and then about my brothers, and thirdly, that

I may kiss your hand, because you brought me up well, and because

of that I hope, God willing, soon to be promoted. Give Capito my

heartiest greetings, and my brothers and Serenilla and my friends.

I sent you a little picture of myself painted by Euctemon. My

military name is Antonius Maximus. I pray for your good health.

Serenus sends good wishes, Agathos Daimonboy, and Turbo,

Galloniuson." (G. Milligan, Selections from the Greek Papyri,

36.)

Little did Apion think that we would be reading his letter to his father 1800 years after he had written it. It shows how little human nature changes. The lad is hoping for promotion quickly. Who would Serenilla be but the girl he left behind him? He sends the ancient equivalent of a photograph to the folk at home. Now that letter falls into certain sections. (i) There is a greeting. (ii) There is a prayer for the health of the recipients. (iii) There is a thanksgiving to the gods. (iv) There are the special contents. (v) Finally, there are the special salutations and the personal greetings. Practically every one of Paulletters shows exactly the same sections, as we now demonstrate.

(i) The Greeting: Rom_1:1 ; 1Co_1:1 ; 2Co_1:1 ; Gal_1:1 ; Eph_1:1 ; Phi_1:1 ; Col_1:1-2 ; 1Th_1:1 ; 2Th_1:1 .

(ii) The Prayer: in every case Paul prays for the grace of God on the people to whom he writes: Rom_1:7 ; 1Co_1:3 ; 2Co_1:2 ; Gal_1:3 ; Eph_1:2 ; Phi_1:3 ; Col_1:2 ; 1Th_1:1 ; 2Th_1:2 .

(iii) The Thanksgiving: Rom_1:8 ; 1Co_1:4 ; 2Co_1:3 ; Eph_1:3 ; Phi_1:3 ; 1Th_1:3 ; 2Th_1:3 .

(iv) The Special Contents: the main body of the letters.

(v) Special Salutations and Personal Greetings: Rom 16 ; 1Co_16:19 ; 2Co_13:13 ; Phi_4:21-22 ; Col_4:12-15 ; 1Th_5:26 .

When Paul wrote letters, he wrote them on the pattern which everyone used. Deissmann says of them, "They differ from the messages of the homely papyrus leaves of Egypt, not as letters but only as the letters of Paul." When we read Paulletters we are not reading things which were meant to be academic exercises and theological treatises, but human documents written by a friend to his friends.

The Immediate Situation

With a very few exceptions, all Paulletters were written to meet an immediate situation and not treatises which he sat down to write in the peace and silence of his study. There was some threatening situation in Corinth, or Galatia, or Philippi, or Thessalonica, and he wrote a letter to meet it. He was not in the least thinking of us when he wrote, but solely of the people to whom he was writing. Deissmann writes, "Paul had no thought of adding a few fresh compositions to the already extant Jewish epistles; still less of enriching the sacred literature of his nation.... He had no presentiment of the place his words would occupy in universal history; not so much that they would be in existence in the next generation, far less that one day people would look at them as Holy Scripture." We must always remember that a thing need not be transient because it was written to meet an immediate situation. All the great love songs of the world were written for one person, but they live on for the whole of mankind. It is just because Paulletters were written to meet a threatening danger or a clamant need that they still throb with life. And it is because human need and the human situation do not change that God speaks to us through them today.

The Spoken Word

One other thing we must note about these letters. Paul did what most people did in his day. He did not normally pen his own letters but dictated them to a secretary, and then added Ws own authenticating signature. (We actually know the name of one of the people who did the writing for him. In Rom_16:22 Tertius, the secretary, slips in his own greeting before the letter draws to an end). In 1Co_16:21 Paul says, "This is my own signature, my autograph, so that you can be sure this letter comes from me." (compare Col_4:18 ; 2Th_3:17 .)

This explains a great deal. Sometimes Paul is hard to understand, because his sentences begin and never finish; his grammar breaks down and the construction becomes involved. We must not think of him sitting quietly at a desk, carefully polishing each sentence as he writes. We must think of him striding up and down some little room, pouring out a torrent of words, while his secretary races to get them down. When Paul composed his letters, he had in his mindeye a vision of the folk to whom he was writing, and he was pouring out his heart to them in words that fell over each other in his eagerness to help.

THE LETTER TO THE PHILIPPIANS

Introduction To The Letter To The Philippians

We are fortunate in one thing in our study of Philippians--there are practically no critical problems involved; for no reputable New Testament critic has ever doubted its genuineness. We can accept Philippians as undoubtedly an authentic letter of Paul.

Philippi

When Paul chose a place wherein to preach the gospel, he always did so with the eye of a strategist. He always chose one which was not only important in itself but was also the key point of a whole area. To this day many of Paulpreaching-centres are still great road centres and railway junctions. Such was Philippi which had at least three great claims to distinction.

(i) In the neighbourhood there were gold and silver mines, which had been worked as far back as the time of the Phoenicians. It is true that by the time of the Christian era they had become exhausted, but they had made Philippi a great commercial centre of the ancient world.

(ii) The city had been founded by Philip, father of Alexander the Great, and it is his name that it bears. It was founded on the site of an ancient city called Krenides, a name which means The Wells or Fountains. Philip had founded Philippi in 368 B.C. because there was no more strategic site in all Europe. There is a range of hills which divides Europe from Asia, east from west and just at Philippi that chain of hills dips into a pass so that the city commanded the road from Europe to Asia, since the road must go through the pass. This was the reason that one of the great battles of history was fought at Philippi; for it was here that Antony defeated Brutus and Cassius, and thereby decided the future of the Roman Empire.

(iii) Not very long after, Philippi attained the dignity of a Roman Colony. The Roman Colonies were amazing institutions. They were not colonies in the sense of being outposts of civilization in unexplored parts of the world. They had begun by having a military significance. It was the custom of Rome to send out parties of veteran soldiers, who had served their time and been granted citizenship, to settle in strategic road centres. Usually these parties consisted of three hundred veterans with their wives and children. These colonies were the focal points of the great Roman road systems which were so engineered that reinforcements could speedily be sent from one colony to another. They were founded to keep the peace and to command the strategic centres in Romefar-flung Empire. At first they had been founded in Italy; but soon they were scattered throughout the whole Empire, as the Empire grew. In later days the title of colony was given by the government to any city which it wished to honour for faithful service.

Wherever they were, these colonies were little fragments of Rome and their pride in their Roman citizenship was their dominating characteristic. The Roman language was spoken; Roman dress was worn; Roman customs were observed; their magistrates had Roman titles, and carried out the am ceremonies as were carried out in Rome itself. They were stubbornly and unalterably Roman and would never have dreamt of becoming assimilated to the people amidst whom they wert set. We can hear the Roman pride breathing through the charge against Paul and Silas in Ac 16:20-21: "These men are Jews, and they are trying to teach and to introduce laws and customs which it is not right for us to observe--for we are Romans."

"You are a colony of heaven" (King James Version), Paul wrote to the Philippian Church (Phi_3:20 ). Just as the Roman colonist never forgot in any environment that he was a Roman, so they must never forget in any society that they were Christians. Nowhere were men prouder of being Roman citizens than in these colonies; and such was Philippi.

Paul And Philippi

It was on the second missionary journey, about the year A.D. 52, that Paul first came to Philippi. Urged on by the vision of the man of Macedonia with his appeal to come over and help us, Paul had sailed from Alexandrian Troas in Asia Minor. He had landed at Neapolis in Europe, and thence made his way to Philippi.

The story of Paulstay in Philippi is told in Ac 16 ; and an interesting story it is. It centres round three people--Lydia, the seller of purple; the demented slave-girl, used by her masters to tell fortunes; and the Roman jailor. It is an extraordinary cross-section of ancient life. These three people were of different nationalities. Lydia was an Asiatic, and her name may well be not a proper name at all but simply "the Lydian lady." The slave-girl was a native Greek. The jailor was a Roman citizen. The whole Empire was being gathered into the Christian Church. But not only were these three of different nationalities; they came from very different grades of society. Lydia was a dealer in purple, one of the most costly substances in the ancient world, and was the equivalent of a merchant prince. The girl was a slave, and, therefore, in the eyes of the law not a person at all, but a living tool. The jailor was a Roman citizen, member of the sturdy Roman middle-class from which the civil service was drawn. In these three the top, the bottom and middle of society are all represented. No chapter in the Bible shows so well the all-embracing faith which Jesus Christ brought to men.

Persecution

Paul had to leave Philippi after a storm of persecution and an illegal imprisonment. That persecution was inherited by the Philippian Church. He tells them that they have shared in his bonds and in his defence of the gospel (Phi_1:7 ). He bids them not to fear their adversaries for they are going through what he himself has gone through and is now enduring (Phi_1:28-30 ).

True Friendship

There had grown up between Paul and the Philippian Church a bond of friendship closer than that which existed between him and any other Church. It was his proud boast that he had never taken help from any man or from any Church, and that, with his own two hands, he had satisfied his needs. It was from the Philippians alone that he had agreed to accept a gift. Soon after he left them and moved on to Thessalonica, they sent him a present (Phi_4:16 ). When he moved on and arrived in Corinth by way of Athens, they alone again remembered him with their gifts (2Co_11:9 ). "My brethren whom I love and long for," he calls them, "my joy and crown in the Lord" (Phi_4:1 ).

The Occasion Of The Writing Of The Letter

When Paul wrote this letter he was in prison in Rome, and he wrote it with certain definite objects.

(i) It is a letter of thanks. The years have passed; it is now A.D. 63 or 64 and once again the Philippians have sent him a gift (Phi_4:10-11 ).

(ii) It has to do with Epaphroditus. It seems that the Philippians had sent him not only as a bearer of their gift, but that he might stay with Paul and be his personal servant. But Epaphroditus had fallen ill. He was sick for home; and he was worried because he knew that the people at home were worried about him. Paul sent him home, but he had the unhappy feeling that the people in Philippi might think Epaphroditus a quilter, so he goes out of his way to give him a testimonial: "Receive him with all joy, and honour such men, for he nearly died for the work of Christ" (Phi_2:29-30 ). There is something very moving in the sight of Paul, himself in prison and awaiting death, seeking to make things easier for Epaphroditus, when he was unexpectedly and unwillingly compelled to go home. Here is the peak of Christian courtesy.

(iii) It is a letter of encouragement to the Philippians in the trials which they are going through (Phi_1:28-30 ).

(iv) It is an appeal for unity. It is from that, that there rises the great passage which speaks of the selfless humility of Jesus Christ (Phi_2:1-11 ). In the Church at Philippi there were two women who had quarrelled and were endangering the peace (Phi_4:2 ); and there were false teachers who were seeking to lure the Philippians from the true path (Phi_3:2 ). This letter is an appeal to maintain the unity of the Church.

The Problem

It is just here that the problem of Philippians arises. At Phi_3:2 there is an extraordinary break in the letter. Up to Phi_3:1 everything is serenity and the letter seems to be drawing gently to its close; then without warning comes the outburst: "Beware of dogs; beware of evil workers; beware of the concision." There is no connection with what goes before. Further, Phi_3:1 looks like the end. "Finally, my brethren," says Paul, "rejoice in the Lord" and having said finally he begins all over again! (That, of course, is not an unknown phenomenon in preaching).

Because of this break many scholars think that Philippians, as we possess it, is not one letter but two letters put together. They regard Phi_3:2-21 and Phi_4:1-3 as a letter of thanks and warning sent quite early after the arrival of Epaphroditus in Rome; and they regard Php 1 - 2; Phi_3:1 and Phi_4:4-23 as a letter written a good deal later, and sent with Epaphroditus when he had to go home. That is perfectly possible. We know that Paul almost certainly did, in fact, write more than one letter to Philippi, for Polycarp, in his letter to the Philippian Church, says of him, "when he was absent he wrote letters to you."

The Explanation

And yet it seems to us that there is no good reason for splitting this letter into two. The sudden break between Phi_3:1 and Phi_3:2 can be otherwise explained in one of two ways.

(i) As Paul was writing, fresh news may have come of trouble at Philippi; and there and then he may have interrupted his line of thought to deal with it.

(ii) The simplest explanation is this. Philippians is a personal letter and a personal letter is never logically ordered like a treatise. In such a letter we put things down as they come into our heads; we chat on paper with our friends; and an association of ideas which may be clear enough to us may not be so obvious to anyone else. The sudden change of subject here is just the kind of thing which might occur in any such letter.

The Lovely Letter

For many of us Philippians is the loveliest letter Paul ever wrote. It has been called by two titles. It has been called The Epistle of excellent Things--and so indeed it is; and it has been called The Epistle of Joy. Again and again the words joy and rejoice recur. "Rejoice," writes Paul, "again I will say rejoice," even in prison directing the hearts of his friends--and ours--to the joy that no man can take from us.

FURTHER READINGS

Philippians

J. B. Lightfoot, Saint PaulEpistle to the Philippians (MmC; G)

R. P. Martin, The Epistle of Paul to the Philippians (TC; E)

J. H. Michael, The Epistle of Paul to the Philippians (MC; E)

M. R. Vincent, Philippians and Philemon (ICC; G)

Abbreviations

CGT: Cambridge Greek Testament

ICC: International Critical Commentary

MC: Moffatt Commentary

MmC: Macmillan Commentary

TC: Tyndale Commentary

E: English Text

G: Greek Text

Barclay: Philippians 2 (Pendahuluan Pasal)

The Causes Of Disunity (Phi_2:1-4)

The Cure Of Disunity (Phi_2:1-4 Continued)

True Godhead And True Manhood (Phi_2:5-11)

Humiliation And Exaltation (Phi_2:5-11 Continued)

All For God (Phi_2:5-11 Continued)

Co-Operation In Salvation (Phi_2:12-18)

The Signs Of Salvation (Phi_2:12-18 Continued)

The Pictures Of Paul (Phi_2:12-18 Continued)

The Faithful Henchman (Phi_2:19-24)

The Courtesy Of Paul (Phi_2:25-30)

Constable: Philippians (Pendahuluan Kitab)

Introduction

Historical background

The name of the city of Philippi was originally Krinides (lit. springs). It stood about 10 miles inland from the Aegean Sea in the Roman province of Macedonia. In 356 B.C. Philip II, king of Macedonia and father of Alexander the Great, renamed the town after himself and enlarged it.

In 42 B.C. the Romans Octavian, Antony, and Lepidus defeated Brutus and Cassius in a battle fought just west of Philippi. After that battle Philippi became a military colony. Subsequent battles in 42 and 31 B.C. resulted in Philippi receiving even higher status. The citizens enjoyed autonomous government, immunity from taxes, and treatment as if they lived in Italy.¹ Some commentators have seen indications of the pride the Philippians took in their city in Acts 16:20-21 and Philippians 1:27 and 3:20. Luke's description of Philippi as a "leading city of the district of Macedonia" (Acts 16:12) probably refers to its colonial status since it was the only colony in the area. Amphipolis was the capital of the district, and Thessalonica was the capital of the province.

The Via Egnatia, the main highway from Rome to the east, ran through Philippi and brought much commerce and many travelers to Philippi. Also the nearby Gangites (modern Angitis) River was another natural advantage since it constituted another ancient thoroughfare (cf. Acts 16:13).

The story of the founding of the church in Philippi appears in Acts 16. Philippi was the first town in which Paul preached after he crossed the Aegean Sea from Troas and entered Europe. Then (50 A.D.) the city had few Jewish residents and the first converts were Lydia, a Gentile businesswoman from Thyatira in the province of Asia Minor, and the Philippian jailer. The church evidently met in Lydia's home at first (Acts 16:15). Paul's companions on his first visit to Philippi included Silas, Timothy, and Luke. Luke may have stayed in Philippi to establish the new converts when the other members of Paul's missionary team moved on to Thessalonica.² The Philippian Christians sent financial support to Paul in Thessalonica more than once (Phil. 4:15-16).

Probably Paul visited Philippi again during his third missionary journey in 57 A.D. He travelled from Ephesus to Corinth by land and then from Corinth back to Miletus mostly by land. From there he took a ship to Jerusalem. The land route he took on both occasions would have led him through Philippi.

No serious question about the Pauline authorship of this epistle arose until the nineteenth century. Paul claimed to have written it (Phil. l:1), and the references to his acquaintances, events in his life, and his way of thinking all point to him as the writer.

The apostle was a prisoner when he penned this letter (Phil. 1:7, 13, 16). References to the palace guard (1:13) and Caesar's household (4:22) have led most interpreters to conclude that Paul wrote from Rome rather than from Caesarea (cf. 1:19-24; 2:24).³ The Marcionite Prologue (c. 170 A.D.) also refers to Paul writing Philippians from Rome. Evidently he did so during his first Roman imprisonment (60-62 A.D.) during which time he also wrote Ephesians, Colossians, and Philemon, the other Prison Epistles.⁴

The primary purpose Paul had in mind in writing this epistle seems to have been to reassure the Philippians. Epaphroditus, whom they had sent with a gift for Paul and to minister to his needs in prison, had recovered from a serious illness and was about to return to Philippi. Paul built up Epaphroditus in the eyes of his readers (2:25-30), which suggests that they may not have appreciated him adequately for some reason. Secondary reasons for sending this letter include expressing thanks for the Philippians' gift to Paul in prison (4:10-14) and announcing Timothy's approaching visit (2:19). Paul also wanted to explain his desire to revisit his readers (2:24) and to deal with the problem of the two women in the church who needed to reconcile (4:2). One commentator identified the genre of this epistle as a letter of friendship and moral exhortation.⁵

Of all Paul's epistles Philippians is the most consistently positive and personal. It reflects a joyful spirit.⁶ Paul did not rebuke this church sharply nor did he refer to any major problems in it. His warnings are of a precautionary nature. His occupation with Jesus Christ also stands out. In 104 verses there are 51 references to the Lord Jesus by name.

". . . what is most noticeable in this letter is the general paucity of Paul's more specialized theological vocabulary and the infrequency of the explanatory for,' which is always a dead giveaway that Paul is involved in heavy argumentation."⁷

Message⁸

The Philippian Christians were special favorites of the apostle Paul. Their response to the gospel and their subsequent progress in the faith were exemplary. However the connections between Paul and Philippi that the New Testament records, both in Acts and in this letter, reveal an interesting paradox.

In both books there is a lot about prison and a lot about rejoicing. Paul ended up in prison when he first evangelized Philippi. Yet in prison Paul and Silas sang praises to God. When Paul wrote Philippians he was in prison, this time in Rome. However the dominant emotion that he projected in this book was rejoicing.

The paradox of a man in prison rejoicing lies at the root of what this book is all about. Such an attitude demonstrates an unusual view of life. It is a uniquely Christian view of life. It demonstrates the mind of Christ, which is the key to this epistle.

The theme of the epistle is participation in the gospel. Everything in this letter deals with that subject in some way, as I have pointed out in the notes. By participation in the gospel I mean the fellowship that Paul and the Philippians shared in the work of disseminating the gospel. This is the work in which all Christians should participate as well. Paul, the Philippians, and we are all partners in the work of the gospel. The key to working together effectively as partners in the gospel is having the mind of Christ. Therefore in this overview of the book I would like to emphasize this fundamental attitude about which Paul had so much to say in this book.

The key revelation in this epistle is that of the Christian attitude, or viewpoint, or consciousness. Note some of the references to the mind or attitude in this epistle: 1:7; 2:2, 3, 5; 3:15, 19; 4:2, 10. This is a key word in this book, and it indicates the emphasis of Philippians.

Paul revealed what the mind of Christ was in the Savior. We find this revelation in 2:5-11, one of the greatest Christological passages in the Bible. The Gospels reveal Jesus' words and works, but this passage unveils His mind.

Notice first the mental attitude of our Savior in 2:6. He did not regard His privileged position as something that He needed to retain. He did not value His position for the sake of the position. He laid it aside and stooped to unbelievable depths to lift those who needed redemption out of ruin.

This attitude resulted in certain activity, which we read of in verses 7 and 8. Jesus Christ selflessly gave up what was in His own best interests for the sake of the betterment of others. He left the heights of heaven for the lowliness of earth. He who was sovereign became a servant. Instead of becoming the highest of servants, an angel, he became a lowly servant, a man. He could have lived a life of ease, but He submitted to shame and death. He might have died in comfort and private surrounded by those who loved Him. Instead He died in agony and shame in public surrounded by those who hated Him. He could have died appreciated, but instead he died hated and misunderstood. This is the mind of Christ, a lowly mind, a loving mind.

This activity resulted in an award: verses 9-11.

Paul also revealed what the mind of the saints who are in Christ should be. We too should have a certain attitude that expresses itself in specific activity, which God will just as surely reward.

Our attitude should be that our love abounds increasingly and that we are sincere and void of offense (1:9-10). Christ's love is to be our love. His attitude is to be our attitude. Regardless of the present privileged position we may occupy we must not retain it as a prize.

Paul had this attitude. We can see it clearly in the statement he made in Romans 9:1-3. Just before he wrote these words, Paul wrote that nothing could separate him for the love of God in Christ Jesus. Yet he did not count that secure position something to retain for his own benefit. He was willing to give it up for the welfare of the Jews. You may remember that Moses voiced a similar sentiment in Exodus 32:32.

What is the activity that should flow out of this attitude?

Look first at 1:27. Our life should be worthy of the gospel. This was one of Paul's favorite ways to describe our conduct responsibility as Christians (cf. Eph. 4:1; Col. 1:10; 1 Thess. 2:12). Worthy conduct is not just morally upright behavior. It is conduct that the gospel drives, conduct that aims at proclaiming the gospel, making it known. It is conduct that responds appropriately to God's gift of grace to us.

Notice also 2:14-15. We are to be blameless in our relationship to God. Moreover we are to be harmless in our relationships with people, not doing them harm but good. Our Lord's example of humble service to the point of death is our model. How much do we know about emptying ourselves, humbling ourselves, becoming obedient to death, even the death of the cross?

What is the award that will follow this attitude and this activity? It is twofold.

There is present victory over circumstances. This whole epistle is a revelation of Paul's triumph over circumstances that would have defeated many people. The pioneer missionary to the regions beyond sat confined in prison. Rather than saying everything was against him, Paul rejoiced that God's program was advancing. In all the Prison Epistles, Paul viewed himself not as the prisoner of Nero but of Jesus Christ. He believed the Lord had placed him where he was for the best purpose. Anyone can sing when he or she escapes from prison, but Paul sang in prison.

Second, there is also future reward. Throughout this epistle Paul had the judgment seat of Christ in view (1:6, 10-11, 20; 2:16; 3:8-9, 14; 4:1, 5). God will reward the mind of Christ in the saints just as He has rewarded the mind of Christ in the Savior. We should strive to gain that prize, not to glorify ourselves in heaven but to have a crown to lay down at Jesus' feet in worship in heaven (cf. Rev. 4:10).

We have seen that the mind of Christ is the key to this epistle. We have also seen that Paul revealed this mind in the Savior and in the saints. What did he say about this mind or attitude? He said, "Have this mind in you" (2:5).

What is the resource for this kind of thinking? Where do we find what it takes to have the mind of Christ in us? We find it in Christ. Specifically we find it when we orient our lives with Him at the center. Paul put it this way: "To me, to live is Christ" (1:21). For some people to live is finances. For others it is fame. For some it is family. For others to live is fun. Life is whatever we put at the center of living. Paul put Christ there. Consequently he viewed God as Christ did. He saw people as Christ did. He viewed his purpose as Christ did. He established his priorities as Christ did. He conducted his daily affairs as Christ did. His life was Christ.

What is our responsibility with this attitude? It is to work out our own salvation in response to God's working in us (2:12-13). We work out what God works in. How do we do this? We do this by forgetting what is past and by pressing on to God's goal for us. Paul used the same Greek word to describe his persecution of Christians (3:6) and his pressing toward his new goal (3:14; dioko). He pursued both goals zealously. He transferred all the passion and fervor that he once expended on tearing down the church into building it up. Our responsibility is absolute dedication and unfailing endeavor to the goal of building the church.

What are the rules we must follow with this attitude? Primarily we must rejoice in the Lord (3:1; 4:4). Rejoicing is not only a privilege, but it is a duty for the Christian. God has commanded us to rejoice. To do this we need to focus our thinking on what God is really doing as He has revealed this in His Word. We must also be forbearing toward all men rather than antagonistic (4:5). We must also give ourselves to prayer rather than to anxiety (4:6). These are the basic rules we need to follow.

By way of application, what does adopting the mind of Christ mean?

For the church the measure of her authority is the measure of her conformity to the mind of Christ. The church, the corporate body of believers, depends on many different things today to give it authority: political power, charismatic leaders, social influence, etc. Yet the church's real authority today is the same as Jesus Christ's authority was when He walked this earth, His humble attitude of submissiveness and obedience to His Father. The essence of the mind of Christ is love. Its consciousness is joy. Its expression is sacrifice. If love, joy, and sacrificial service characterize the church, it will have authority in the world.

For the individual Christian the application is that we should allow Jesus Christ to master us completely. We should view ourselves as His captives, His prisoners (cf. 1:1). It is only by entering into bondage to the Savior that we can find true liberty. His ideal must become our ideal. His power should be what we depend on to fulfill that ideal. Furthermore the certainty of His ultimate victory and ours now and in the future should be the inspiration for our ceaseless song. The present joy of our lives should come from our comradeship with Him day by day. Sharing the mind of Christ will teach us how to love, to serve, and to sing as we live the Christian life.

Constable: Philippians (Garis Besar)

Outline

I. Salutation 1:1-2

II. Prologue 1:3-26

A. Thanksgiving 1:3-8

B. Prayer 1:9-11

C. Progress report 1:12-26

1. Paul's present imprisonment 1:12-18

2. Paul's anticipated deliverance 1:19-26

III. Partnership in the gospel 1:27-4:9

A. A worthy walk 1:27-30

B. Unity and steadfastness 2:1-4:1

1. Walking in unity ch. 2

2. Walking in steadfastness 3:1-4:1

C. Specific duties 4:2-9

1. Restoring unity 4:2-3

2. Maintaining tranquillity 4:4-9

IV. Epilogue 4:10-20

A. The recent gift 4:10-14

B. The previous gifts 4:15-20

V. Greetings and benediction 4:21-23

Constable: Philippians

Philippians

Bibliography

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Copyright 2003 by Thomas L. Constable

Haydock: Philippians (Pendahuluan Kitab)

THE

EPISTLE OF ST. PAUL, THE APOSTLE,

TO THE PHILIPPIANS.

INTRODUCTION.

Philippi, a considerable city in Macedonia, so called from Philip, father of Alexander the Great. St. Paul had preached there. (Acts xvi.) Those people had a great veneration for him, and supplied his wants when he was at Corinth, and again when he was a prisoner at Rome, sending to him by Epaphroditus, who is thought to have been the bishop of Philippi. St. Paul sent this letter by him to the Philippians, (written during his imprisonment) from Rome; but whether during his first or second imprisonment, is uncertain. (Witham) --- It is generally believed that St. Paul wrote it about the year 62, in his first confinement. In it he testifies to the faithful his most tender gratitude and acknowledgement for the assistance they had sent him, and a zeal the most ardent for their salvation. He felicitates them on their courage under sufferings for the cause of Jesus Christ, on their good works also, and forcibly excites them to confidence and joy. --- The Philippians were the first among the Macedonians converted to the faith. St. Paul, in this epistle, recommends charity, unity, and humility; and warns against false teachers, whom he calls dogs, and enemies of the cross of Christ. He also returns thanks for their benefactions. It was written about twenty-nine years after our Lord's ascension. (Challoner)

====================

Gill: Philippians (Pendahuluan Kitab)

INTRODUCTION TO PHILIPPIANS

Philippi was a Roman colony, and the chief city of one part of Macedonia, Act 16:12, it is by Appianus called Datos which was its original name; and by Diodorus Siculus it is called Crenidae ^a, from, the fountains about it; and it took its name Philippi, from Philip king of Macedon, father of Alexander the great, who rebuilt and fortified it; near this place a famous battle was fought, and a victory obtained by Augustus Caesar and Mark Antony, over Brutus and Cassius; it is now called Chrixopolis, properly Chrysopolis, from the plenty of golden mines near it: here the apostle was directed by a vision, to go and preach the Gospel; and which was succeeded, to the conversion of Lydia, and the jailer, and their families; which laid the foundation of a Gospel church in this place, to whom this epistle is written; and which was written by the apostle when he was a prisoner at Rome, as many things in it show; for he more than once makes mention of his bonds, and of these being made manifest in Caesar's palace, and of some of Caesar's household sending their Christian salutations to this church: Dr. Hammond makes the date of this epistle to be the year 59, and Dr. Lightfoot places it in the year 60, and the sixth of Nero; the occasion of it was this, the Philippians, to whom the apostle was very dear, he being the first preacher of the Gospel to them, and the instrument of their conversion, hearing that he was a prisoner at Rome, send their minister and pastor Epaphroditus to him, to visit him, and by him a present to support him under his afflicted circumstances, and who related to him the case of this church; and at his departure he sent by him this letter; the design of which is, to express his love and affection to them; to give them an account of his bonds, and the usefulness of them, and how he was supported under them; to encourage them under all the afflictions and persecutions, they endured for the sake of Christ; to excite them to love, unity, and peace, among themselves; to caution them against false teachers, judaizing Christians, that were for joining Moses and Christ, law and Gospel, works and grace together, in the business of salvation; to exhort them to a holy life and conversation, and to return them thanks for their kind present.

Gill: Philippians 2 (Pendahuluan Pasal)

INTRODUCTION TO PHILIPPIANS 2

This chapter contains several exhortations to unity, love, and concord, to humility, and lowliness of mind, and to a becoming life and conversation; and concludes with commendations of two eminent ministers of Christ, Timothy and Epaphroditus. The arguments engaging to harmony and mutual affection, are taken from the consolation that is in Christ, the comfort there is in love, the fellowship of the Spirit, and the bowels and mercies which become saints, Phi 2:1, as also from the joy this would fill the apostle with; and the things exhorted to are expressed by likeness of mind, sameness of love, and unity of soul, Phi 2:2, and the manner directed to for the preservation of such a spirit, is to do nothing in a contentious and vainglorious way, but in an humble and lowly manner, having a better opinion of others than themselves; and observing their superior gifts and graces, and so submit things unto them, Phi 2:3, and which humble deportment is further urged, from the instance and example of our Lord Jesus Christ, Phi 2:5, which is illustrated by the dignity of his person, the glorious divine form in which he was, and his indisputable equality with his Father, Phi 2:6, and yet such was his great condescension, that he became man, appeared in the form of a servant, and was humbled to the lowest degree, even to die the death of the cross, Phi 2:7, nevertheless God exalted him as man, and gave him superior honour to all creatures; and will oblige all to be subject to him, and acknowledge his dominion over them, to the glory of his divine Father, Phi 2:9, hereby suggesting, that in like manner, though not to the same degree, such who are humble and lowly minded shall be exalted by the Lord; and then with the greatest affection to the Philippians, and with high commendations of them, the apostle renews his exhortation to do all the duties of religion with humility and modesty; knowing that all the grace and strength in which they performed them was owing to the internal operation of divine power in them, Phi 2:12, and therefore should be done without murmuring against God, or disputings among themselves, Phi 2:14, and next he proceeds to exhort to an unblemished and inoffensive life and conversation, as the end and issue of a modest and humble behaviour; and this he enforces on them, from the consideration of their relation to God, being his children, which would appear hereby; and from the wickedness and perverseness of the people they lived among; and therefore should be careful, lest they be ensnared by them, to the dishonour of God, and the grief of themselves; and from their character as lights in the world, whose business it was to hold forth the word of life; and also from this consideration, that it would be the joy of the apostle in the day of Christ, that his labours among them had not been fruitless, Phi 2:15, yea, such was his love to them, that if even he was to die on their account, it would be matter of joy and gladness to him; and he desires they would express the same joy with him, Phi 2:17, and though he could not be with them in person, he hoped in a little time to send Timothy, for this end, that he might know how things stood with them; which if well, would be a comfort to him, Phi 2:19, the reasons why he picked Timothy as a messenger to them were, because there were none like him, for the sincere regard he had for their spiritual good, Phi 2:20, and which is illustrated by the contrary disposition and conduct of others, who sought themselves, and not Jesus Christ, his honour and interest, Phi 2:21, and besides, they themselves were witnesses of his filial affection to the apostle, and of his faithful service with him in the Gospel, Phi 2:22, and then he repeats his hopes of sending him quickly, as soon as ever he knew how it would go with him, whether he should be released or suffer, Phi 2:23, the former of which he had some confidence of, and that he should be able to see them himself in a little time, Phi 2:24, however, in the mean while he thought it proper to send Epaphroditus to them, whom he commends as a brother of his, a co-worker, a fellow soldier, a messenger of theirs, and a minister to his wants, Phi 2:25, the reasons of sending him were, because he longed to see them, and because he was uneasy that they had heard of his sickness; which was not only true that he had been sick, but his sickness was very dangerous, and threatened with death; however, through the mercy of God to him, he was recovered; and which was a mercy also to the apostle, who otherwise would have had an additional sorrow; wherefore another reason of sending him was, that upon the sight of him they might be filled with joy, and the apostle himself have less sorrow, Phi 2:26, and then he exhorts them, that when he was returned to them, they would gladly receive him, and highly esteem of him; and the rather, since the dangerous illness he was attended with was brought upon him through his labours in the service of Christ, and also of the apostle, which he performed in their stead, even to the neglect of his health and life, Phi 2:29.

College: Philippians (Pendahuluan Kitab)

INTRODUCTION

THE CITY

When Paul bypassed the seaport at Neapolis and moved eight miles inland to Philippi, he did so because Philippi, though small, was a city of some importance. The history of the city stretched back several centuries. A small village, known as Krenides, was captured by Philip of Macedon and annexed to his empire in 356 B.C. The area was attractive because of the many springs in the vicinity, and because of the nearby gold mines. Hence Philip named the city after himself, i.e., Philippi.

The city remained insignificant until conquered by the Romans almost two centuries later (168, 167 B.C.). The area was made a Roman province, and included in the first of the four districts into which the Romans divided Macedonia.

The most significant event of the pre-Pauline city took place in 42 B.C. There, on the plain of Philippi, the forces of Brutus and Cassius (Caesar's assassins) clashed with the armies of Antony and Octavian, only to go down in defeat. Thus Philippi was the spot at which the destiny of the Roman empire was set for some time to come.

Later (31 B.C.) Octavian defeated Antony. As a result of the battles of 42 and 31 B.C. a number of military veterans, from both the victors and the vanquished, were settled there. In 31 B.C. the name of the town was enhanced to honor Octavian (Caesar Augustus), its conqueror.

Philippi was made a Roman colony, a high privilege indeed for a provincial city within the empire. Rights of the citizenry included Roman citizenship, the right to own and transfer property, and exemption from certain taxes. The city was in municipal pattern and architecture modeled on Rome, as well as in legal and administrative detail. The citizens wore Roman dress, had coinage with Roman inscriptions, and used (though not exclusively) the Latin language. Roman citizens had certain rights under Roman law, a fact that stood to Paul's advantage when he came to Philippi (Acts 16:37ff).

The city was located on the Via Egnatia, one of the major Roman roads of the time. Some evidence indicates the road in this area was in bad condition during the time of Paul's visit, so that visitors to Philippi may have used the sea route (as Paul did) with greater frequency. However, bad roads, though an inconvenience to travel, did not stop it completely. When Paul left the city it was by road toward the west.

Residents of the city would have included a core of veterans of the Roman wars or their descendants. Also in residence were Greeks, descendants of the native Thracian population, and some Jews. Some read the story of the conversion of Lydia in Acts 16 to indicate there were not enough male Jews in the city to constitute a synagogue. But others argue that there was a synagogue built by the river to which Paul went to preach.

ORIGINS OF THE CHURCH

The origins of this church are recorded in Acts 16:6-40. Compare the commentary by Dennis Gaertner in this series for detailed comments. The following should be noted.

First, it was by divine impulse that the mission to Philippi and Europe was undertaken. A vision, coupled with earlier prohibitions, spurred Paul on his way (Acts 16:6-10). Paul traveled with Silas, Timothy (who had joined the party earlier), and, by assumption, Luke, who is identified by "we" in Acts 16:10. This is based on the view that Acts was written by Luke. When Paul and Silas left the city, Luke was apparently left with the fledgling church, to be picked up by Paul when he passed through Philippi on his third journey (Acts 20:5).

Second, the initial convert in the city was Lydia (Acts 16:13-15), an open-minded God-fearer, whose profession (a dealer in purple cloth) and hospitality lead to the conclusion she was a person of some means. Though she is not mentioned in Philippians, two of the four specific names of Philippian Christians given in the letter are women, and it is generally thought that the women exercised significant roles in the church.

Third, a slave girl was exorcised, and this good deed destroyed her commercial advantage to her owners. In retaliation they inflamed a crowd, with the result that Paul and Silas were beaten and imprisoned in the most miserable of conditions (Acts 16:16-24).

Fourth, this incarceration served to make the faith of Paul and Silas shine more brightly, as they sang praises to God from their cell, rather than uttering the groans of pain that might have been expected. An earthquake so devastated the prison that the prisoner's cells were opened and their bonds loosed. The jailer, contemplating suicide because he thought his prisoners would have escaped, was reassured by Paul and Silas that they were all still there. More importantly, he found Christ, and he and his family became Christians in what is one of the remarkable conversions of the New Testament (Acts 16:23-34).

Finally, the release of Paul and Silas from prison and the embarrassment of the Philippian officials when they learned they had afflicted Roman citizens is told with a touch of humor. Paul and Silas, apparently taking their time, finally left the city, no doubt much to the relief of the city authorities (Acts 16:35-40). But their companion Luke stayed behind, with a group of believers whose ties to Paul through the years were especially affectionate. Though the first convert was a God-fearer, evidence indicates the church was composed predominantly of Gentiles who had not necessarily been sympathetic to Judaism. The date for these events is generally considered to be from A.D. 49-52.

PAUL'S LOCALE

Paul nowhere in this letter names the place of his imprisonment. A long held tradition, dating as early as the second century, identifies Rome as his locale. In recent years two other main options have been advanced: Ephesus and Caesarea. In considering this issue there are basic data to be kept in mind.

(1) Paul was a prisoner (1:7) and did not know the outcome of his trial (1:19f; 2:17).

(2) The place from which Paul wrote was also populated by those of "Caesar's household" (4:22).

(3) Timothy was with Paul (1:1; 2:19ff).

(4) The Christians in Paul's locale were engaged in evangelism (1:14ff).

(5) Paul hoped to visit Philippi if circumstances allowed (2:24).

(6) There was frequent communication between Philippi and Paul. The Philippians had heard Paul was in prison and sent Epaphroditus, who became ill. This news reached Philippi, and their anxiety reached back to Paul. The letter Paul wrote would be sent to Philippi, to be followed by visits from Timothy, and later (if possible) Paul himself (2:19-28).

A theoretical Ephesian imprisonment meets some of these criteria, but founders on others. Most telling is the fact that though Acts says Paul was in Ephesus for some time (Acts 19:8, 10) there is no record of an imprisonment there.

Paul was imprisoned for at least two years at Caesarea (Acts 24:27), but again that imprisonment does not account for all the statements in Philippians. One of the reasons for objection to Rome as the place of origin was that the distance between Rome and Philippi was too great for all the trips indicated by Philippians. But the distance was just as great to Caesarea. Actually the journey from Rome to Philippi took about forty days. Thus a major objection to a Roman imprisonment, and justification for a Caesarean, is removed.

Two major objections to Rome have to do with the amount of time needed for travel, just discussed, and the change in Paul's travel plans from his announced intention to visit Spain (Rom 15:24, 29) to his intent to visit Philippi (Phil 1:25-27; 2:24). Given Paul's unexpected changes in circumstances due to his arrest and imprisonment (Acts 21), a change of intent should not be found too surprising.

Though Rome cannot be proved to be the place from which Paul wrote, it does seem to fit the circumstances better than the alternatives. If from Rome, the date of writing was probably the early 60s. While holding this view, students still should not close themselves to evidence suggesting other possibilities. Despite the details in Acts and his biographical statements in the letters, there is still a great deal we do not know about Paul's activities.

REASONS FOR WRITING

Hawthorne lists a number of reasons Paul wrote this letter. From his list we may select the following as the most obvious.

First, there was the matter of Epaphroditus and the gift sent to Paul by his hand. Paul wished to respond to their generosity (4:10-20). He also wished to allay their apprehensions about Epaphroditus (2:25-30), with whom he doubtless sent the letter.

Second, he took the opportunity to share certain news about himself and his situation. He especially told them of a problem he faced because some brethren hoped to create trouble for him by preaching Christ out of envy and rivalry (1:14-18). At the same time he addressed the issue of his imprisonment and his possible future (1:19-30; 2:24).

Third, he wished to address a serious problem of division within the church. He names two women (4:2), but we suspect the problem was of wider dimension. There are touches throughout the book directed to this need, but it is addressed most powerfully in 2:1-11.

Fourth, Paul wished to warn about those he calls "dogs," "men who do evil," and "mutilators of the flesh" in 3:2. Later in the chapter he laments about "enemies of the cross" ( v. 18).

EMPHASES

In addition to these central purposes there are certain notes sounded throughout the book which can enrich pursuit by the serious student. The joy motif through the book has been often observed (cf. the reference at 1:4). Though some have argued the church was a joyful one, we believe that not to have been the case. Paul's repeated exhortations indicate their lack of joy, and we suppose that a capturing of the "joy of the Lord" would go far to resolving the Philippians' problems.

Another noteworthy emphasis is the repeated use of the forms of the root fron- ( phron ; references at 1:7). From examining these it can be discerned how Paul's call was for a whole approach to life, not just to superficial thought or action. Study of this term makes it clear that Christianity was a deep and total commitment to the Lord and to a way of life.

In addition the reader might examine the texts listed under "all" (1:1), "partnership" (1:5), and "in the Lord" (4:1).

DEVOTIONAL TEXTS

Some of the great devotional New Testament texts are found in Philippians (see 1:21; 2:5-11,12f; 3:7-11; 4:4-7,8f, and 11-13). Often these verses are taken out of context, and are given an independent existence. We note this to stress the fact that Paul did not write Philippians (or any letter) so it could be the subject of a commentary - though commentaries have real value. To follow Christ meant to live a life, not to judiciously make detailed observations about grammar, word meanings, syntax, etc. So if a commentary enhances understanding, that is a noble thing. But understanding may stop short of salvation. As Paul wrote to enhance discipleship, so this author hopes this work will have the same effect! To God be the glory!

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

PHILIPPIANS

Beare, F.W. The Epistle to the Philippians . London: Adam and Charles Black, 1959.

Bruce, F.F. Philippians . Peabody, MA: Hendrickson, 1983.

Craddock, Fred. Philippians . Atlanta: John Knox, 1985.

Harrell, Pat. The Letter of Paul to the Philippians . Austin: Sweet, 1969.

Hawthorne, Gerald. Philippians . Waco: Word Books, 1983.

Martin, Ralph. Philippians . Grand Rapids: Eerdmans, 1987.

Melick, Richard. Philippians, Colossians, Philemon. Nashville: Broadman, 1991.

O'Brien, Peter. Philippians . Grand Rapids: Eerdmans, 1991.

Saunders, Ernest. First Thessalonians, Second Thessalonians, Philippians, Philemon . Atlanta: John Knox, 1981.

-College Press New Testament Commentary: with the NIV