Philippians 2

Php 2:1-30.

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.

1. The "therefore" implies that he is here expanding on the

exhortation

(Php 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

(Php 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, 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,

Php 2:3, 4.

2. Fulfil--that is, Make full. I have joy in you, complete it by

that which is still wanting, namely, unity

(Php 1:9).

likeminded--literally, "that ye be of the same mind"; more general

than the following "of one mind."

having the same love--equally disposed to love and be loved.

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."

3. Let nothing be done--The italicized words are not in the

Greek. Perhaps the ellipsis had better be supplied from the Greek

(Php 2:2),

"Thinking nothing in the way of strife" (or rather, "factious

intrigue," "self-seeking," see on

Php 1:16).

It is the thought which characterizes the action as good or bad

before God.

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].

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."

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

Php 2:21;

also Paul's own example

(Php 1:24).

5. The oldest manuscripts read, "Have this mind in you," &c. He

does not put forward himself (see on

Php 2:4,

and

Php 1:24)

as an example, but Christ, THE ONE pre-eminently

who sought not His own, but "humbled Himself"

(Php 2:8),

first in taking on Him our nature, secondly, in humbling Himself

further in that nature

(Ro 15:3).

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'

(Php 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; 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

Php 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

(Php 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"

(Php 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

(Ex 24:10, 11),

Aaron, &c.

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

Ex 21:5, 6,

and Ps 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

(Lu 2:21;

Ga 4:4)

and to His parents

(Lu 2:51),

His low state as a carpenter, and carpenter's reputed son

(Mt 13:55;

Mr 6:3),

His betrayal for the price of a bond-servant

(Ex 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, 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; 2:9).

He remained full of this; yet He bore Himself as if He were

empty.

8. being found in fashion as a man--being already, by His

"emptying Himself," in the form of a servant, or likeness

of man

(Ro 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

Php 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

Php 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"

(Ro 5:19;

Heb 5:8).

Therefore "God" is said to "exalt" Him

(Php 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).

9. Wherefore--as the just consequence of His self-humiliation and

obedience

(Ps 8:5, 6; 110:1, 7;

Mt 28:18;

Lu 24:26;

Joh 5:27; 10:17;

Ro 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

(Php 2:3, 5;

Php 3:21;

1Pe 5:5, 6).

Christ emptied Christ; God exalted Christ as man to equality with God

[BENGEL].

highly exalted--Greek, "super-eminently exalted"

(Eph 4:10).

given him--Greek, "bestowed on Him."

a name--along with the corresponding reality, glory and majesty.

which--Translate, namely, "that which is above every name." The name

"JESUS"

(Php 2:10),

which is even now in glory His name of honor

(Ac 9:5).

"Above" not only men, but angels

(Eph 1:21).

10. at the name--rather as Greek, "in the name."

bow--rather, "bend," in token of worship. Referring to

Isa 45:23;

quoted also in

Ro 14:11.

To worship "in the name of Jesus," is to worship Jesus Himself

(compare

Php 2:11;

Pr 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"

(Ro 10:13;

1Co 1:2);

"all that call upon the name of Jesus Christ our Lord" (compare

2Ti 2:22);

"call on the Lord";

Ac 7:59,

"calling upon . . . and saying, Lord Jesus"

(Ac 9:14, 21; 22:16).

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).

in earth--men; among whom He tabernacled for a time.

under the earth--the dead; among whom He was numbered once

(Ro 14:9, 11;

Eph 4:9, 10;

Re 5:13).

The demons and the lost may be included indirectly, as even they

give homage, though one of fear, not love, to Jesus

(Mr 3:11;

Lu 8:31;

Jas 2:19,

see on

Php 2:11).

11. every tongue--Compare "every knee"

(Php 2:10).

In every way He shall be acknowledged as Lord (no longer as

"servant,"

Php 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,

Php 2:10,

"under the earth."

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, 30; 17:1, 4-7;

1Co 15:24-28).

12. Wherefore--Seeing that we have in Christ such a specimen of

glory resulting from "obedience"

(Php 2:8)

and humiliation, see that ye also be "obedient," and so "your

salvation" shall follow your obedience.

as ye have . . . obeyed--"even as ye have

been obedient," namely, to God, as Jesus was "obedient" unto God

(see on

Php 2:8).

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].

work out--carry out to its full perfection. "Salvation" is "worked

in"

(Php 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.

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

(Php 2:13)

it is God that worketh in you," &c. In this case adopt a rule different

from the former

(Php 2:4),

but resting on the same principle of "lowliness of mind"

(Php 2:3),

namely, "look each on his own things," instead of "disputings"

with others

(Php 2:14).

salvation--which is in "Jesus"

(Php 2:10),

as His name (meaning God-Saviour) implies.

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"

(Ro 11:20).

"Paul, though joyous, writes seriously" [J. J. WOLF].

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; 18:31; 36:26)

[EDWARDS].

worketh--rather as Greek, "worketh effectually." We cannot of

ourselves embrace the Gospel of grace: "the will"

(Ps 110:3;

2Co 3:5)

comes solely of God's gift to whom He will

(Joh 6:44, 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

(Php 1:6;

Heb 13:21).

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, 9).

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;

Ac 6:1;

1Pe 4:9;

Jude 16).

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"

(Php 2:15):

so the Greek is translated,

Mr 9:33, 34.

These disputings flow from "vain glory" reprobated

(Php 2:3);

and abounded among the Aristotelian philosophers in Macedon, where

Philippi was.

15. blameless and harmless--without either the repute of mischief, or

the inclination to do it [ALFORD].

sons--rather as Greek, "the children of God"

(Ro 8:14-16).

Imitation of our heavenly Father is the instinctive guide to our duty

as His children, more than any external law

(Mt 5:44, 45, 48).

without rebuke--"without (giving handle for) reproach." The whole

verse tacitly refers by contrast to

De 32:5,

"Their spot . . . not . . . of His

children . . . a perverse and crooked

generation" (compare

1Pe 2:12).

ye shine--literally, "appear" [TRENCH]. "Show yourselves"

(compare

Mt 5:14-16;

Eph 5:8-13).

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,

Ge 1:14, 16;

compare Note,, see on

Re 21:11.

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

Php 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, 5-7).

Christ is "the Light of the world"

(Joh 8:12);

believers are only "light-bearers" reflecting His light.

that I may rejoice in--literally, "with a view to (your being)

a subject of rejoicing to me against the day of Christ"

(Php 4:1;

2Co 1:14;

1Th 2:19).

that I have not run in vain--that it was not in vain that I labored

for your spiritual good.

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.

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

Ro 15:16;

2Ti 4:6).

service--Greek, "priest's ministration"; carrying out the image

of a sacrifice.

I joy--for myself

(Php 1:21, 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.

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."

18. "Do ye also rejoice" at this honor to you, "and congratulate me"

on my blessed "gain"

(Php 1:21).

19.

Php 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

(Ac 16:1-4; 17:10, 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

Php 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

(Php 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.

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)"

unto you--literally, "for you," that is, to your satisfaction,

not merely motion, to you.

I also--that not only you "may be of good courage" (so

Greek) on hearing of me

(Php 2:23),

but "I also, when I know your state."

20. His reason for sending Timothy above all others: I have none so

"like-minded," literally, "like-souled," with myself as is Timothy.

Compare

De 13:6,

"Thy friend which is as thine own soul"

(Ps 55:14).

Paul's second self.

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.

21. Translate as Greek, "They all" (namely, who are now with

me,

Php 1:14, 17;

Php 4:21:

such Demas, then with him, proved to be,

Col 4:14;

compare

2Ti 4:10;

Phm 24).

seek their own--opposed to Paul's precept

(Php 2:4;

1Co 10:24, 33; 13:5).

This is spoken, by comparison with Timothy; for

Php 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

(Jud 5:17, 23).

22. Rare praise

(Ne 7:2).

as a son with the father--Translate, "as a

child (serveth) a father."

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

Php 3:17).

in the gospel--Greek, "unto," or "for the Gospel."

23. so soon as I shall see--that is, so soon

as I shall have known for certain.

24. also myself--as well as Timothy.

25. I supposed--"I thought it necessary."

to send--It was properly a sending Epaphroditus back

(Php 4:18).

But as he had come intending to stay some time with Paul, the latter

uses the word "send" (compare

Php 2:30).

fellow soldier--in the "good fight" of faith

(Php 1:27, 30;

2Ti 2:3; 4:7).

your messenger--literally, "apostle." The "apostles" or "messengers

of the churches"

(Ro 16:7;

2Co 8:23),

were distinct from the "apostles" specially commissioned by

Christ, as the Twelve and Paul.

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.

26. For--reason for thinking it "necessary to send" "Epaphroditus.

Translate as Greek, "Inasmuch as he was longing after you

all."

full of heaviness--The Greek expresses the being

worn out and overpowered with heavy grief.

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.

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.

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.

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].

in reputation--"in honor."

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.

not regarding his life--Most of the oldest manuscripts read,

"hazarding," &c.

to supply your lack of service--Not that Paul would imply, they

lacked the will: what they "lacked" was the "opportunity"

(Php 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].