@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 1:16).
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 1:24).
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" by which to
send their accustomed bounty (@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].