Philippians · Chapter 2

V. 1. If there be therefore any consolation-In the grace of Christ. If any comfort-In the love of God.

If any fellowship of the Holy Ghost; if any bowels of mercies-Resulting therefrom; any tender affection towards each other.

Verse 1. If there be therefore any consolation] The ei, 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, &c.

The word paraklhsiv, 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, &c. 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.

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;

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;

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;

Verse 1. The apostle, in the latter part of the preceding chapter, having exhorted the Philippians to walk worthy of their Christian profession, by having their conversation according to the gospel; and, as nothing is more required by it, or can be more suitable to it, than mutual love among the followers of Christ, he here beseeches them, by every thing most affecting in Christianity, to fulfil his joy, by exercising that love. If there be therefore any consolation in Christ — And his grace, in his person and offices, in his humiliation and sufferings for you, or in his exaltation and glory. This is not an expression of doubt, but the strongest affirmation that there is the greatest consolation in him, 2 Corinthians 1:4. If any comfort of love — In the love of God to you, or in your love to him in return; if any fellowship of the Spirit — Any communion with the Father and the Son, through the Holy Spirit dwelling in you; if any bowels and mercies — Resulting therefrom; any tender affection toward each other, or any compassion for me, now a prisoner for Christ, fulfil ye my joy — To all the other causes of joy which I have concerning you, add this also, and make my joy complete; that ye be like-minded — That ye be alike disposed; that ye esteem, desire, and pursue the same thing, even your high and holy calling, as to auto fronhte seems here to signify, it being explained in the following clauses as implying having the same love, being of one accord; sumyucoi, united in soul, or animated with the same affections and intentions; to en fronountev, minding; that is, delighting in and aiming at one thing, namely, the glory of God, or the honour of Christ, in their salvation. It is justly observed by Macknight here, that the word fronein, rendered to mind, has different meanings in the New Testament. Sometimes it denotes an act of the understanding, Acts 28:22: We desire to hear of thee, a froneiv, what thou thinkest, Galatians 5:10; That, ouden allo fronhsete, ye will think nothing differently. Sometimes it denotes an act of the will, Philippians 2:5; touto froneisqw, Let this disposition be in you which was even in Christ. It signifies also to set one’s affections on an object so as to use every means in one’s power to obtain it, as Colossians 3:2; ta anw froneite, Set your affections on things above, and endeavour to obtain them. Philippians 4:10, I rejoiced that now at length, aneqallete to uper emou fronein, you have made your care of me to flourish again.”

Verse 1, 2. If there be therefore any consolation in Christ. Brethren who are joined in the Lord, professing the same faith, and despised of the world, are expected to comfort and encourage one another. If there be any comfort of brotherly love, in the common warfare and hope of salvation; if there be any fellowship of the Spirit, in the tender sympathies of the heart, in all the afflictions of the saints, who live and die in the same faith; if any bowels and mercies, towards me, bound with a chain, and in daily suspense between life and death; fulfil ye my joy, to see you all of one mind, of one accord, having the same love one towards another that you had in the days of your first conversion. Unity is the character of Deity, and concord is the glory of the church.

1. Therefore—Resumes the “standing fast in one spirit” of Philippians 1:27. Four distinct motives to perfect harmony are now urged, namely, the consolation found in union with Christ, the power of love in prevention of strife, the fellowship of the Holy Spirit as a basis of unity, and tenderness of feeling for brethren and compassion for them who err, all which the apostle assumes to exist among them, and in their individual hearts.

Ver. 1.-2. Another exhortation arising out of, and in part repeating and developing, the exhortation in Philippians 1:27-30. If there be then: an appeal based on the conflict just mentioned. Encouragement: speech calculated to prompt to action or endurance: same word as exhort in Romans 12:1, where see note. In Christ: if in the spiritual life, of which Christ is Himself the surrounding and lifegiving element, there is anything to move you. Cp. 1 Corinthians 1:10; 2 Corinthians 10:1. Consolation: kind words to one in sadness, thus distinguished from the word rendered encouragement. Such kind words Christian love ever prompts. ‘If love prompts words of comfort to those in sorrow, remember me in prison at Rome and yield to my request.’

Fellowship of the Spirit: either a sharing with others the gift of the Holy Spirit, or brotherliness prompted by the Spirit. The latter would give to the word fellowship the same sense as in Philippians 1:5, and is suggested by the Christian harmony so earnestly desired in the words following. It is therefore the more likely interpretation. A close parallel in Romans 15:30, where an appeal is supported by reference both to Christ and to the love of the Spirit, i.e. the love with which the Holy Spirit fills the hearts of those in whom He dwells.

Tender-mercies: as in Philippians 1:8. To this word, the word compassions adds the idea of pity towards one in distress, viz. Paul at Rome. Thus the 4th plea is related to the 2nd, which recalls the idea of distress: the 3rd is related to the 1st, giving the divine source of the disposition Paul desires. If there is anything in Christ moving you to yield to my request, if my sufferings claim the consolation which love is ever ready to give, if the Holy Spirit whom ye have received as the animating principle of a new life is a spirit of brotherhood, if in your hearts sufferings can evoke tenderness and pity, etc. The earnestness of this fourfold appeal prepares us for a request of the highest importance. To the word any before tender-mercies all uncials and many cursive MSS. agree to give a form utterly ungrammatical and unintelligible, a manifest error. The error extends only to one or two letters, and makes no appreciable difference in the meaning of the passage. That an error so evident has passed uncorrected in all the older and many of the later Greek MSS. is certainly remarkable, and proves that even the agreement of the best copies is no absolute guarantee against error. But one trifling slip does nothing whatever to shake our confidence in the general accuracy of our copies. Moreover it reveals the accuracy of the transcribers, an accuracy not less valuable because it is sometimes unthinking.

V. 2. Think the same thing-Seeing Christ is your common Head. Having the same love-To God, your common Father. Being of one soul-Animated with the same affections and tempers, as ye have all drank into one spirit.

Of one mind-Tenderly rejoicing and grieving together.

Verse 2. 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.

Being of one accord] Being perfectly agreed in labouring to promote the honour 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.

Verse 1, 2. If there be therefore any consolation in Christ. Brethren who are joined in the Lord, professing the same faith, and despised of the world, are expected to comfort and encourage one another. If there be any comfort of brotherly love, in the common warfare and hope of salvation; if there be any fellowship of the Spirit, in the tender sympathies of the heart, in all the afflictions of the saints, who live and die in the same faith; if any bowels and mercies, towards me, bound with a chain, and in daily suspense between life and death; fulfil ye my joy, to see you all of one mind, of one accord, having the same love one towards another that you had in the days of your first conversion. Unity is the character of Deity, and concord is the glory of the church.

2. Fulfil… my joy—Paul’s joy in them he has shown, Philippians 1:4: he now would have it made perfect by the reign among them of a spirit of unity. That ye be likeminded—Rather, think the same thing, not in external matters, but in all the affairs of the Church on which they were called to form or express an opinion. This is not difficult to them who are moved by a mutual love.

Ver. 2. An earnest request, for which the foregoing pleas have prepared the way.

Fill up my joy: implying that if the readers will yield to Paul’s request nothing will be wanting to make him full of joy. Cp. 1 Thessalonians 3:8, 9. We have here again (cp. Philippians 1:4) the golden thread of joy which runs through and illumines this Epistle. Notice that, although grammatically fulfil my joy is the matter of Paul’s request, it is really another plea, the actual request being added, in the form of a purpose, in the words following. This first request is an appeal to fill with gladness the heart of the prisoner awaiting his trial at Rome.

That ye may etc.: the real request, put in rather furtively as the aim the readers are to have in view. They must resolve to mind the same thing. By so doing they will fill Paul with joy.

Mind: as in Romans 8:5. The same thing actuated by a like aim; as in Philippians 4:2; Romans 12:5; 2 Corinthians 13:11. This purpose is expounded and developed in two participial clauses. The same thing, which Paul desires in his readers, is love one to another, the same love in each breast.

The one thing: stronger than the same thing, stating that the readers are not only to agree in thought and aim but to agree in one definite aim. That this aim is to be Christ and His Kingdom, Paul leaves them to infer. With-united-souls: similar words in Philippians 1:27. It is best to connect this word closely with those following, as describing the manner in which they are to mind the one thing, thus giving to this clause the chief weight. The harmony is to pervade not only the intelligence but the emotions. Cp. from the soul in Ephesians 6:6; Colossians 3:23. The earnestness of these repeated pleas reveals the infinite importance of Christian unity: and this is confirmed by similar language in Romans 15:5; 1 Corinthians 1:10; Ephesians 4:3-6, and by the Saviour’s prayer in John 17:21-23.

V. 3. Do nothing through contention-Which is inconsistent with your thinking the same thing.

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

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."

Verse 3. 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 labour 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, honour, and advantage of all. 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.

Verses 3, 4. Let nothing be done among you through strife — A spirit of contradiction or contention, which is inconsistent with your being like-minded; or vain glory — Desire of praise; wishing to draw the eyes of others upon you, and to make yourselves the subjects of discourse and admiration which is directly opposite to the love of God: but in lowliness of mind — In unaffected simplicity and humility; let each esteem other better than themselves — Which, on one account or another, you may know almost every one to be; being better acquainted with your own sins, weaknesses, and defects, than you are with those of any others. “The apostle does not mean that we should reckon every person, without distinction, superior to ourselves in natural talents, acquired gifts, or even in goodness; but that we should, by an humble behaviour, acknowledge the superiority of those who are above us in station or office; or who, we are sensible, excel us in gifts and graces. For general expressions are always to be limited by the nature of the subject to which they are applied. Besides, we cannot suppose that the apostle requires us to judge falsely, either of ourselves or others.” — Macknight. Look not every man on his own things — Only, so as to regard merely his own convenience and interest; but every man also on the things of others — Being concerned for their welfare, both temporal and spiritual.

Ver. 3. Let nothing be done through strife or vain glory. Any measure which divides the church in opinion is a doubtful measure; and any disputed points which wound the affections, cost more than the value of dry opinions. Any parties that may strive for the preëminence, often connected with private interests, had better consider that they may wrangle and dispute till there be no church, and till their own souls be in imminent danger of damnation.

3. Exhortation to self-forgetting love, 3-18.

3. Strife… vainglory—Here appears the real evil at which the apostle strikes, though this and the following verses are a continued expansion of the like-minded of the preceding verse. Heretical doctrines have made no inroad upon them, as in Galatia, nor is the Church torn by internal factions, as at Corinth; but certain opinionated, conceited, self-seeking individuals, confident of their own comparative excellences, and inconsiderate of others, were pushing themselves forward into prominence and high positions for selfish ends. They were bound to be first against all odds. Two or three such men in a Church of as many hundreds are often enough to destroy its power. Strife—Party spirit. Vainglory—Empty pride. A better spirit is lowliness, that true humility which, reversing the too common practice, is severe toward one’s own failings and lenient toward those of others, discovering their excellences and covering their defects.

Ver. 3.-4. Two other participial clauses, each warning against a disposition fatal to Christian unity and commending the opposite virtue. Faction: as in Philippians 1:17.

Vainglory, or empty glory: an appearance without reality. By way of faction and vainglory: two distinct paths, along neither of which would Paul have his readers go. He warns them both against a mercenary spirit and against a desire for empty show. In this clause we have no verb. Since the repeated word by-way-of suggests actions along a mental line marked out, it is better to supply the word doing. It was needless to insert it: for action was clearly implied.

Lowliness-of-mind: see under Colossians 3:12. It is suggested by the word mind in Philippians 2:2. [The Greek article indicates the well-known virtue of humility.] This virtue must be in active exercise when Christians compare themselves with others.

Looking-at: not making his own interest the goal of his forethought. See under 2 Corinthians 4:18.

But also; rather softens the foregoing absolute prohibition. Paul now requires, not that the interest of others be the only object of our thought, but that it have a place along with our own interest. Similar teaching in 1 Corinthians 10:24, 33; 13:5. It is therefore another note of common authorship. Whether the above warning against selfishness was prompted by something special at Philippi, we have no means of knowing. The universality of selfishness, imperilling everywhere Christian unity, forbids us to infer from these words such special occasion.

V. 4. Aim not every one at his own things-Only. If so, ye have not bowels of mercies.

Verse 4. 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. Labour for this, and every one shall receive the honour 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.

Verses 3, 4. Let nothing be done among you through strife — A spirit of contradiction or contention, which is inconsistent with your being like-minded; or vain glory — Desire of praise; wishing to draw the eyes of others upon you, and to make yourselves the subjects of discourse and admiration which is directly opposite to the love of God: but in lowliness of mind — In unaffected simplicity and humility; let each esteem other better than themselves — Which, on one account or another, you may know almost every one to be; being better acquainted with your own sins, weaknesses, and defects, than you are with those of any others. “The apostle does not mean that we should reckon every person, without distinction, superior to ourselves in natural talents, acquired gifts, or even in goodness; but that we should, by an humble behaviour, acknowledge the superiority of those who are above us in station or office; or who, we are sensible, excel us in gifts and graces. For general expressions are always to be limited by the nature of the subject to which they are applied. Besides, we cannot suppose that the apostle requires us to judge falsely, either of ourselves or others.” — Macknight. Look not every man on his own things — Only, so as to regard merely his own convenience and interest; but every man also on the things of others — Being concerned for their welfare, both temporal and spiritual.

Ver. 4. Look not every man on his own things, his own humour, or his private interest; but let him, as a steward, a minister, or deacon, look at the glory of God, and seek the common good of all the church. If otherwise, the sophisms of argument, like tinsels, will wear off, and then the baser metals will appear.

4. Look not—A self-denying love of the brethren will consider their rights, opinions, claims, wishes, interests, as well as one’s own, and only where it prevails can true unity exist.

4. Illustration in the self-denial of Christ, 5-11.

a. His voluntary self-humiliation, 5-8.

Ver. 3.-4. Two other participial clauses, each warning against a disposition fatal to Christian unity and commending the opposite virtue. Faction: as in Philippians 1:17.

Vainglory, or empty glory: an appearance without reality. By way of faction and vainglory: two distinct paths, along neither of which would Paul have his readers go. He warns them both against a mercenary spirit and against a desire for empty show. In this clause we have no verb. Since the repeated word by-way-of suggests actions along a mental line marked out, it is better to supply the word doing. It was needless to insert it: for action was clearly implied.

Lowliness-of-mind: see under Colossians 3:12. It is suggested by the word mind in Philippians 2:2. [The Greek article indicates the well-known virtue of humility.] This virtue must be in active exercise when Christians compare themselves with others.

Looking-at: not making his own interest the goal of his forethought. See under 2 Corinthians 4:18.

But also; rather softens the foregoing absolute prohibition. Paul now requires, not that the interest of others be the only object of our thought, but that it have a place along with our own interest. Similar teaching in 1 Corinthians 10:24, 33; 13:5. It is therefore another note of common authorship. Whether the above warning against selfishness was prompted by something special at Philippi, we have no means of knowing. The universality of selfishness, imperilling everywhere Christian unity, forbids us to infer from these words such special occasion.

Verse 5. Let this mind be in you, which was also in Christ Jesus] Christ laboured 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.

Verses 5, 6. Let this mind — The same humble, condescending, benevolent, disinterested, self-denying disposition; be in you which was also in Christ Jesus — The original expression, touto froneisqw en umin o kai en Cristw Ihsou, is, literally, Be ye minded, or disposed, as Jesus was. The word includes both the mind and heart, the understanding, will, and affections. Let your judgment and estimation of things, your choice, desire, intention, determination, and subsequent practice, be like those in him; who being — Uparcwn, subsisting; in the form of God — As having been from eternity possessed of divine perfections and glories; thought it not robbery — Greek, ouk arpagmon hghsato; literally, did not consider it an act of robbery, einai isa Qew, to be equal things with God — He and his Father being one, John 10:30; and all things belonging to the Father being his, John 16:15; the Father also being in him, and he in the Father. Accordingly, the highest divine names, titles, attributes, and works, are inscribed to him by the inspired writers: and the same honours and adorations are represented as being due to him, and are actually paid to him, which are given to the Father, and to the Holy Spirit. “As the apostle,” says Macknight, “is here speaking of what Christ was before he took the form of a servant, the form of God, in which he is said to have subsisted, and of which he is said (verse 7) to have divested himself when he became man, cannot be any thing which he possessed during his incarnation, or in his divested state; consequently, neither Erasmus’s opinion, 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.” The opinion of Whitby, Doddridge, and others, “seems better founded, who, by the form of God, understand that visible glorious light in which the Deity is said to dwell, 1 Timothy 6:16; and by which he manifested himself to the patriarchs of old, Deuteronomy 5:22, 24; and which was commonly accompanied with a numerous retinue of angels, Psalm 68:17; and which in Scripture is called the similitude, Numbers 12:8; the face, Psalm 31:10; the presence, Exodus 33:15; and the shape (John 5:37) of God. This interpretation is supported by the term morfh, form, here used, which signifies a person’s external shape or appearance. Thus we are told (Mark 16:12) that Jesus appeared to his disciples in another morfh, shape, or form: and Matthew 17:2, Metamorfwqh, He was transfigured before them; his outward appearance or form was changed. Further, this interpretation agrees with the fact. The form of God, that is, the visible glory, and the attendance of angels above described, the Son of God enjoyed with his Father before the world was, John 17:5; and on that, as on other accounts, he is the brightness of the Father’s glory, Hebrews 1:3. But he divested himself thereof when he became flesh. However, having resumed it after his ascension, he will come with it in the human nature to judge the world. So he told his disciples, Matthew 16:27. Lastly, this sense of morfh Qeou, is confirmed by the meaning of morfhn doulou, (verse 7,) which evidently denotes the appearance and behaviour of a servant.”

Ver. 5. Let this mind be in you, which was also in Christ Jesus, who pleased not himself to be a highpriest, but in all things did the active and the suffering pleasure of the Father. Endeavour to imbibe all the excellencies of his temper, while you read his words, and the words of his inspired servants. Matthew 11:29.

5. This mind—Identity in disposition between them and Christ, especially in his self-denying sacrifice for others. This is the point for the illustration and enforcement of which the example of Christ is adduced. We may observe, (1) That the incarnate Christ alone is here spoken of ought to be beyond all question. He existed in the form of God before he took the form of a servant. His becoming man was preceded by a self-divestiture, and this again by thinking a certain thing no robbery. It is, then, the pre-existent Christ whose action in self-humiliation is here described; and we have before us, in succession, his ante-mundane glory, his voluntary abasement, and his subsequent exaltation. (2) The form of God cannot mean his divine nature or essence, although its possession is implied, because in taking humanity he did not put off his Godhead; nor his extraordinarily miraculous powers, for he retained them in his incarnate state; nor yet again his attributes of omnipotence and omniscience, for he did not divest himself of them. It is rather the majesty and glory in which God dwells and appears to the eyes of the angels, manifesting his infinite perfections, the splendour and visible “light which no man can approach;” (1 Timothy 6:16;) the glory which Christ had with the Father “before the world was,” (John 17:5,) with the myriads of attending angels, the worship and honour paid him, and his whole state of heavenly royalty. (3) That Christ is equal with God is here an asserted fact. He who has the form of God must be on an equality with him in every respect, and especially in the possession of this form, which is the particular thing in contrast with the form of a servant which he chose instead. (4) Thought it not robbery, etc.—This clause is better translated, he deemed not his being on an equality with God a thing to be grasped at, that is, grasped and exclusively retained for himself. Christ had a clear right both to his Godhead, and the glorious mode of manifesting himself in which the inhabitants of heaven were wont to see him. Equally clear was his right to retain that glory and to appear the God forever. Had he been moved by selfishness instead of love—had he looked only on his own things and not also on the things of others—he would have held fast his glorious state, and appeared on earth in all his majesty. This is just what he did not do. Conceive him as deciding whether he will retain his glory or become man, and we see him thinking the glory a thing not to be seized and firmly held, if by laying it aside he can better save men. His self-denying motive is thus apparent. (5) Instead of an eager clinging to his right of his majestic glory in an appearance among men, he, on the contrary, made himself of no reputation, or, better translated, he emptied himself. But of what did he empty himself? Not his divine nature—not his essential equality with God—not his attributes—not his absolute right to his glory: of these he could not divest himself. He did not cease to be God, but he laid aside, phenomenally, the form of God, vailing his ineffable glory, hiding his awful majesty, and foregoing the exhibition of himself to men as God. (6) The mode and extent of this self-divestiture appear in the contrast of his assumed with his previous condition. He had the form of God, he took the form of a servant of God instead. His appearance before men was as a servant who obeys, and not the Infinite King who commands. Still further, he was made in the likeness of men. Jesus of Nazareth was true man, but the eternal Logos took that humanity upon him. (7) The description thus far is of the condescension of our Lord from his pre-mundane glory to his self-emptying in his incarnation. It is now of his self-humiliation after having taken humanity and vailed his glory, that is, as the incarnate Logos. In this state, with all the outward semblance of a man, he humbled himself yet further, by becoming obedient to the will of God unto the suffering of death; and, as if this were not going sufficiently low, even to the death of the cross, the severest in pain and the most revolting in its shame. Higher than he was he could not be; to a lower depth of humiliation he could not go. A more powerful argument against “strife,” “vainglory,” and all self-seeking could not be framed.

b. The exaltation given because of this humiliation, 9-11.

Ver. 5.-11. A new sentence bringing suddenly before us the supreme example of Christ. A close coincidence with Romans 15:3; 2 Corinthians 8:9. Since the example of Christ does not bear directly on Christian unity, but is the absolute opposite of every kind of selfishness, which is a universal hindrance to unity, it is best to understand the example of Christ as adduced simply to give the strongest possible support to the words immediately preceding.

Have this mind etc.: ‘cherish in yourselves as an object of your thought the thought and disposition which was in Christ.’

Also in Christ Jesus: the mind which was actually in Christ and that which Paul desires in his readers being placed side by side. Notice that although the words which follow refer to the not yet Incarnate Son, (see under Philippians 2:7,) He is here called Christ Jesus. So 2 Corinthians 8:9; 1 John 4:2. This reveals Paul’s intense conviction of the continuous and undivided personality of the Eternal Son and the God-Man. This made it easy to give to the Pre-incarnate Son the name He bore as Man among men; the more so because only through His appearance in human form is the Eternal Son known to men. It is specially easy here because Paul is really adducing the example of the Incarnate Son, tracing however the example of Christ on earth to the purpose of the not yet Incarnate Son contemplating His approaching life on earth. See below.

V. 6. Who being in the essential form-The incommunicable nature. Of God-From eternity, as he was afterward in the form of man; real God, as real man.

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.

To be equal with God-the word here translated equal, occurs in the adjective form five or six times in the New Testament, Matthew 20:12; Luke 6:34; John 5:18; Acts 11:17; Revelation 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.

Verse 6. 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, Hebrews 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, 1 Timothy 6:16, and by which he manifested himself to the patriarchs of old, Deuteronomy 5:22, 24; which was commonly accompanied with a numerous retinue of angels, Psalm 68:17, and which in Scripture is called The Similitude, Numbers 12:8; The Face, Psalm 31:16: The Presence, Exodus 33:15; and The Shape of God, John 5:37. This interpretation is supported by the term morfh, form, here used, which signifies a person’s external shape or appearance, and not his nature or essence. Thus we are told, Mark 16:12, that Jesus appeared to his disciples in another morfh, shape, or form. And, Matthew 17:2, metemorfwqh, 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, John 17:5; and on that as on other accounts he is the brightness of the Father’s glory, Hebrews 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, Matthew 16:27: The Son of man will come in the glory of his Father, with his angels, &c,. Lastly, this sense of morfh qeou, is confirmed by the meaning of morqh doulou, Philippians 2:7; which evidently denotes the appearance and behaviour of a servant or bondman, and not the essence of such a person.” See Whitby and Macknight.

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 arpagmon, 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, &c. 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 arpagmon 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 Æthiopics, lib. vii. cap. 19, &c., 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.

Verses 5, 6. Let this mind — The same humble, condescending, benevolent, disinterested, self-denying disposition; be in you which was also in Christ Jesus — The original expression, touto froneisqw en umin o kai en Cristw Ihsou, is, literally, Be ye minded, or disposed, as Jesus was. The word includes both the mind and heart, the understanding, will, and affections. Let your judgment and estimation of things, your choice, desire, intention, determination, and subsequent practice, be like those in him; who being — Uparcwn, subsisting; in the form of God — As having been from eternity possessed of divine perfections and glories; thought it not robbery — Greek, ouk arpagmon hghsato; literally, did not consider it an act of robbery, einai isa Qew, to be equal things with God — He and his Father being one, John 10:30; and all things belonging to the Father being his, John 16:15; the Father also being in him, and he in the Father. Accordingly, the highest divine names, titles, attributes, and works, are inscribed to him by the inspired writers: and the same honours and adorations are represented as being due to him, and are actually paid to him, which are given to the Father, and to the Holy Spirit. “As the apostle,” says Macknight, “is here speaking of what Christ was before he took the form of a servant, the form of God, in which he is said to have subsisted, and of which he is said (verse 7) to have divested himself when he became man, cannot be any thing which he possessed during his incarnation, or in his divested state; consequently, neither Erasmus’s opinion, 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.” The opinion of Whitby, Doddridge, and others, “seems better founded, who, by the form of God, understand that visible glorious light in which the Deity is said to dwell, 1 Timothy 6:16; and by which he manifested himself to the patriarchs of old, Deuteronomy 5:22, 24; and which was commonly accompanied with a numerous retinue of angels, Psalm 68:17; and which in Scripture is called the similitude, Numbers 12:8; the face, Psalm 31:10; the presence, Exodus 33:15; and the shape (John 5:37) of God. This interpretation is supported by the term morfh, form, here used, which signifies a person’s external shape or appearance. Thus we are told (Mark 16:12) that Jesus appeared to his disciples in another morfh, shape, or form: and Matthew 17:2, Metamorfwqh, He was transfigured before them; his outward appearance or form was changed. Further, this interpretation agrees with the fact. The form of God, that is, the visible glory, and the attendance of angels above described, the Son of God enjoyed with his Father before the world was, John 17:5; and on that, as on other accounts, he is the brightness of the Father’s glory, Hebrews 1:3. But he divested himself thereof when he became flesh. However, having resumed it after his ascension, he will come with it in the human nature to judge the world. So he told his disciples, Matthew 16:27. Lastly, this sense of morfh Qeou, is confirmed by the meaning of morfhn doulou, (verse 7,) which evidently denotes the appearance and behaviour of a servant.”

Ver. 6. Who, being in the form of God, Ov en morfh Qeou, thought it not robbery to be equal with God: esse instar Dei, to be the like of God. On the grand points of faith, the apostles speak as the prophets, for all their words were weighed and examined by the jews. “Awake, oh sword, against my shepherd, and against the man — my fellow.” Paul might have Zechariah 13:7, and other places in his eye, for tm[ ummath designates equality of perfections; of position, as the right and left hand man on the bench, or in war. Also a quality of duty, as in 1 Chronicles 25:8, where the courses of the priests and levites kept watch and ward in the temple. Equality of perfections; “As the Father knoweth me, even so know I the Father.” John 10:15. The Saviour also said to Philip, who had seen his perfections displayed in miracles, “He that hath seen me hath seen the Father.” John 14:9. Zechariah repeats the same sentiment in Zechariah 12:8. “The house of David,” the shepherd and prince, “shall be as God,” the Elohim, “as the angel of the Lord before them.” As Jehovah, the angel in the desert, marched at the head of the Hebrews, so in the latter day he shall be µyhla k ke-Elohim, as God, and head over all things to his church, and fill all things. Erasmus, the first of our modern critics, reads to the same effect. Ut esset æqualiter Deo, that he might be equally God with the Father, as is the faith of all the catholic church.

Verse 6.-8. The voluntary descent of Christ, in its two successive stages. Philippians 2:6, 7 describe His original condition, and His surrender of it at His Incarnation: Philippians 2:8 describes the condition then assumed, and His action to the moment of death. We thus find the Son in three positions, in His original glory, as man on earth, and dead upon the cross.

Form: that in which essence manifests itself; the sum total of that by which an object is distinguished from other objects and thus made known. Whatever, we can see, hear, or touch is the form of a material object: whatever we can grasp with the mind is the form of a mental object. It is to the essence what the outside is to the inside, what the manifestation is to the underlying and unseen reality. It is “the utterance of the inner life” (Trench) of whatever exists. Same word in the N.T. only Mark 16:12; also Daniel 5:6, 9, 10; 7:28; 4:33; Isaiah 44:13; Job 4:16. Cognate words in Romans 2:20; 2 Timothy 3:5; also Galatians 4:19; Matthew 17:2; Mark 9:2; Romans 12:2; 2 Corinthians 3:18; Romans 8:29; Philippians 3:10, 21. It is closely related in sense to image, which however suggests the idea of comparison and similarity.

Existing: a more emphatic word than being, yet common. It recalls the condition and surroundings of existence.

These words refer evidently to the not yet incarnate Son. For they describe His state when He emptied Himself by becoming in the likeness of men, i.e. by His birth as a human child. To this, as we have seen, the words Christ Jesus are no objection. Nor is it an objection that this is an example for men on earth. For the action even of the Father is made in Matthew 5:45-48 an example for men. Moreover the entire action of Christ on earth is an outflow in human form of His divine nature. See under Philippians 2:11. These words therefore describe the Eternal Son before, and apart from, His incarnation. He was then in the form of God. And since, without an intelligent mind to grasp it, form would lose its real significance, we must conceive the Son contemplated by the Father and by the bright ones of heaven. They saw in Him an expression corresponding to the essence of God. This implies that the Son was, before His Incarnation, a Person distinct from the Father. And, if so, a divine Person. Other wise His self-manifestation would be (cp. 2 Timothy 3:5) a deception, which is inconceivable. Consequently, these words imply equality with God. And this is explicitly assumed in the words following. See Dissertation iii.

The phrase in the form of God was chosen doubtless for contrast to form of a servant. This contrast reveals the supreme unselfishness of Christ. On the Mount the Incarnate Son assumed, in the presence of the chosen Apostles, as He did after His resurrection to the disciples going to Emmaus, a form, or mode of self-manifestation, different from that in which they were accustomed to see Him: Mark 9:2; 16:12. And our bodies, having laid aside their present transitory shape, will share, as their mode of self-presentation, the glorious form in which Christ Himself will appear: Philippians 3:21.

His equality with God: literally the existing in a manner equal to God. The Greek article points to a definite thought already before us. And this is found, and found only, in the words existing in the form of God. For He who thus existed must have also existed in a manner equal to God. These last words tell us the inner reality underlying the form of God. And, as we have seen, He whose existence can be thus described must be divine. In these words Paul’s teaching about the nature of the Son finds its culmination. Throughout his Epistles the Son occupies a place infinitely above that of the loftiest creatures. He is here explicitly assumed to be equal to God.

This equality Christ did not count a means of high-handed self enrichment: or, more literally, no high-handed self enriching did He deem the being equal to God. [The verb underlying the substantive I have rendered high-handed self-enrichment means to snatch, to take hold of quickly with a strong hand. With such strong-handed taking, very frequently injustice is associated, yet not always: for the word is used of a man grasping his own sword; and in John 6:15; Acts 8:39; 2 Corinthians 12:2 the same word is used without any thought of injustice. But it always denotes taking hold of, or snatching, something not yet in our hands. This is made quite certain by an argument in Chrysostom’s Homily (vi. 2) on this passage. The precise word here used is found in non-Christian Greek only, I believe, in Plutarch’s Morals p. 12a for a violent act of seizure, according to the usual active sense of the termination. For the booty seized, the passive form arpagma is common in later Greek. Lightfoot quotes three passages from early Christian writers in which apparently this meaning is given to the word arpagmov which is used in the passage before us. It is so understood here by him and Ellicott and several early Greek writers. But these two modern commentators suggest no reason why Paul passes by the common phrase arpagma hgeisqai and uses instead the rare word arpagmov. The natural explanation is that the word chosen expresses a sense not conveyed by the word passed over. And, if so, the difference of sense must be sought in the different termination. Moreover, Lightfoot’s exposition gives to arpazw the sense of refusing to let go that which one already securely holds, a sense which it never has. The real meaning of the verb is illustrated by one of Lightfoot’s own quotations, Eusebius, Church History bk. viii. 12, where we have ton qanaton arpagma qemenoi written about men who, casting themselves from high roofs, laid violent hands on death and made it their own. Evidently death was not theirs until they threw themselves down. Lightfoot compares the words eurhma and ermaion. But, like arpagma, these words denote always an acquisition, not an ancient possession. And equality with God was to the Eternal Son no acquisition. Consequently it could not be an object to be snatched hold of. Again if, as Lightfoot interprets, the Son did not clutch His equality with God, we must suppose that he allowed it to go from His grasp, that He gave it up. Surely this is inconceivable. The Son gave up the form of God, i.e. the utterance of the inner reality of the divine existence, in order to assume the form of a servant: but, even when He had emptied Himself, He was in very truth essentially equal to God.

The force of this combined objection seems to me irresistible. The exposition before us makes Paul use a rare word which suggests a meaning he did not intend instead of a common word expressing exactly his intended meaning; gives to the root of the word here used a sense it never has, viz. to hold fast something already in one’s hand; and implies that the Son of God did not refuse to give up His equality with God. Meyer and Hofmann, expositors unsurpassed for grammatical accuracy and exegetical tact, give to the word arpagmov its natural sense, and interpret the passage to mean that the Son did not look upon His divine powers as a means of self-enrichment. They understand this passage to describe the Son contemplating His own divine powers in view of His approaching entrance into the world. He did not look upon his equality with God as a means of laying hold for Himself, after becoming man, of the good things of earth, wealth, enjoyment, power; but, instead of this, laid aside the form of God, i.e. the assertion of His divine powers, and took His lot merely as a man among men. Christ thus presents an infinite contrast to the gods of Homer, who ever used their superhuman powers for their own enjoyment. This exposition seems to me altogether satisfactory. It accepts the natural grammatical meaning both of the root and the termination of the uncommon Greek word here used. Meyer appropriately compares a similar word used in 1 Timothy 6:5 to describe persons who looked upon piety as a means of gain. In their thought piety and gain were coincident: to have the one was to have the other. And it agrees most fully with the context. For Christ’s refusal to use His divine powers to take for Himself as man material good was the highest conceivable example of seeking not His own things, but the things of others.

The Latin writers generally, Tertullian, Ambrosiaster, Ambrose, Augustine, led astray by the Latin rendering rapina, a word denoting plunder, explain this passage to mean that Christ did not look upon His equality with God as an act of robbery, in other words, that He deemed Himself to be justly equal to God. This exposition is quite consistent with the following word alla: see my Corinthians p. 124. But it gives to the words equality with God the meaning of assumption of equality with God, a meaning in no way suggested by the context; and makes injustice to be the most conspicuous idea of arpagmov, an idea not belonging to the word. Moreover, it reduces this passage to an exposition of in the form of God with no direct bearing upon Christ’s self-humiliation as an example of unselfishness, thus leaving unexplained its emphatic position in the sentence. This exposition is based on the Latin versions, and is almost confined to the Western Church. It thus came into the English Versions, Protestant and Roman Catholic. But it is rejected by almost all modern expositors. Of Greek commentators, Origen (On Romans bk. v. 2, p. 553) expounds the passage to mean did not reckon it a great thing for Himself that He was equal to God: and he is followed by Theodore of Mopsuestia and by Theodoret. But the connection between this exposition and Paul’s Greek words is not evident. Chrysostom expounds it to mean that Christ did not look upon His own equality with God as something which He had taken by force, and which since it was acquired by force might be lost by force and must therefore be carefully guarded. Instead of doing this, and conscious that His equality with God was securely His own, Christ emptied Himself, thus laying aside for a time the manifestation of His equality with God. This exposition gives to the word arpagmov the sense of arpagma, and thus fails to explain Paul’s substitution of a rare and less suitable word for one common and altogether suitable. And it makes the connection between Philippians 2:6 and Philippians 2:7 so distant as to be unrecognisable, On the other hand, it holds fast the true sense of arpazw, viz. to take hold of something not yet in our grasp. A somewhat similar exposition is found in other Greek writers. Others again quote the words of Paul as an example of the condescension of Christ, without expounding their exact meaning.

Lightfoot says that his own exposition “is the common and indeed almost universal interpretation of the Greek Fathers, who would have the most lively sense of the requirements of the language,” and gives a long list of quotations. These quotations support him in rejecting the exposition of the Latin Fathers. But not one of them confirms his own exposition. So far as I know it is not supported by any ancient writer. And inasmuch as the writers he quotes evidently understood arpagmov in the sense of acquirement or something acquired, and Chrysostom speaks of this as implied in the word, they really contradict the exposition they are quoted to support. On the other hand, I do not know of any ancient writer who holds Meyer’s view. We are therefore left, in the interpretation of this difficult passage, without any help from the early Christian writers. See farther in the Expositor, 3rd series, vol. v. p. 115.

V. 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 be 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. He emptied himself-Of that divine fulness, which he received again at his exaltation. Though he remained full, John 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.

Taking-And by that very act emptying himself.

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.

Being made in the likeness of men-A real man, like other men. Hereby he took the form of a servant.

Verse 7. But made himself of no reputation] eauJton ekenwse. 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.

Verse 7. But — Or, nevertheless, as alla frequently signifies, and is rendered in our version, particularly Mark 14:36; John 11:15; 1 Corinthians 9:12; Galatians 4:30; 2 Timothy 1:12. This is mentioned, because the critics, who would render the last clause, he did not covet, or catch at, a likeness to, or equality with God, build much of their argument on the opposition of the two clauses, and the force of this particle alla; as if the sense were, He did not affect this equality, but humbled himself; an interpretation which, as Bishop Burnet well observes, “is extremely cold and insipid, as if it were a mighty argument of humility, that though Christ wrought miracles, which they strangely think to be signified by the phrase of being in the form of God, yet he did not set up for Supreme Deity!” But the truth is, the power of working miracles is never, in Scripture, styled the form of God; and, indeed, were this all that was intended by that phrase, both Moses and Elias, and our Lord’s apostles, might, upon that account, be said to have been in the form of God; seeing both Moses and Elias wrought many miracles on earth; and Christ declared concerning his disciples, that they should work greater miracles than he had wrought. Made himself of no reputation — Greek, eauton ekenwse, literally, he emptied himself; divested himself both of the form of God, and of the worship due to him as God, when he was made in the likeness of men. In other words, 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 be made in the likeness of the fallen creatures; and not only to share in the disgrace, but to suffer the punishment due to the meanest and vilest of them all. He emptied himself: for though in a sense he remained full, (John. 1:14,) yet he appeared as if he had been empty; for he veiled his fulness, at least from the sight of men; yea, he not only veiled, but in some sense renounced the glory which he had before the world was: taking, and by that very act emptying himself, the form of a servant — To his Father and to his Father’s creatures; yea, to men, even to poor and mean men, being among his disciples as one that served. And was made — Or born, as genomenov may be properly rendered; in the likeness of men — Subject to all our wants and infirmities, and resembling us in all things but sin. And hereby he took the form of a servant; and his doing this would have been astonishing humiliation, even if he had appeared possessed of the wealth, power, and glory of the greatest monarch; but it was much more so, as he assumed human nature in a state of poverty, reproach, and suffering. This expression, it must be observed, born in the likeness of men, does not imply that Christ had only the appearance of a man: for the word omoiwma, rendered likeness, often denotes sameness of nature. Thus Adam is said, (Genesis 5:3,) to beget a son in his own likeness, after his image; and Christ, omoiwqhnai, to be made like his brethren in all things, by partaking of flesh and blood, Hebrews 2:14-17. Or, In the likeness of men, may mean in the likeness of sinful men, as it is expressed Romans 8:3; made subject to all those pains, diseases, and evils which sinful men endure. The antithesis in this passage is elegant. Formerly, Christ was in the form of God; but, when born into the world, he appeared in the form of a servant, and in the likeness of men.

Ver. 7. But made himself of no reputation. Declining all the regal and the priestly pomp, he was made flesh, in the likeness of men; and wore the form of a servant, that he might do the will of the Father, as the prophets had foretold. Isaiah 42:1. 52:13. He suffered privations in common with men, hunger and thirst, weariness and pain.

Ver. 7. Exact opposite of counting His equality with God a means of self-enrichment.

Himself: emphatic. A grasping hand frequently empties those on whom it is laid. So did the hand of the Eternal Son: but it was upon Himself that the violent hand was laid. The two participial clauses following specify with increasing clearness the way in which the Son’s self-emptying was manifested.

The likeness of men: close coincidence with Romans 8:3, in the likeness of the flesh of sin. It suggests that Christ was not in every respect a man. And this is fully consistent with Paul’s frequent description of Him as Man: e.g. Romans 5:15, 18; 1 Corinthians 15:21, 47; 1 Timothy 2:5. Since the human race is older than sin, we may think of the essential attributes of manhood without thought of sin, and, using the word in this correct sense, speak of Christ as truly man. On the other hand, the universality of sin justifies our including it now in our conception of mankind. In this sense, Christ was not man, but in the likeness of men. For in outward form He was exactly similar to the race which inherited Adam’s sin. In all things He was made like to His brethren: Hebrews 2:17. These two modes of viewing our race forbid us to infer from this verse that Christ was not actually man.

Being-made: literally having-become: same word in Romans 1:3; Galatians 4:5. By clothing Himself in a humanity like that of other men, the Eternal Son entered a mode of existence new to Him. These words are Paul’s counterpart to John 1:14, The Word became flesh. By entering a mode of existence like that of Adam’s children, the Son took the form of a servant, or slave. For creatures are essentially the property of the Creator, bound to use all creaturely powers to work out His will. This simple exposition forbids us to infer from these words that Christ was ever servant to an earthly master. The Son assumed the obligations of a creature. He who had been recognised by angels as bearing the form of God presented Himself on earth to the eyes of men as one doing the work of another.

In connection with His entrance into human life, and with His assumption of a creature’s form, the Son emptied Himself. These words involve the whole mystery of the Incarnation. They therefore demand in their exposition the utmost caution and reverence.

The words emptied Himself assert that the Son exerted upon Himself an influence which deprived Him, while on earth, of some fulness which He previously had, and made Him in some sense empty. And this suggests that this self-emptying was the negative condition of His assumption of a servant’s form.

It will help us to understand these words if we first note a broad distinction between certain elements which go to make up, so far as we can understand it, the nature of God.

Love is the essence of God: 1 John 4:8, 16. Consequently, to lay aside His love, even for a moment, would be not to empty, but to deny and mutilate Himself. For an empty vessel still retains all its essential parts. Nor could the Son (cp. 2 Timothy 2:13) interrupt the full exercise of His infinite love. Indeed of that love His entire life on earth was a ceaseless outflow. Moreover all the moral attributes of God are involved in His unique attribute of love. To be untrue or unjust would be unloving. Consequently, the essential truth and justice of the Son could not even for a moment become inoperative. These therefore were not in any way laid aside at the Incarnation.

On the other hand, the natural attributes of God stand in a different relation to Him. His power is not necessarily, like His love, always in full exercise. It is active only so far and in such manner as His love and wisdom determine. To refrain from its full exercise is therefore not inconsistent with the nature of God. A limitation even of knowledge does not necessarily contradict infinite love. Yet both power and knowledge increase immensely the practical value of love.

With this distinction in view we turn to the recorded life of the Incarnate Son. We find Him (Luke 2:52) growing in knowledge, and yet acknowledging at the close of His life (Mark 13:32) that He did not know the day of His return. Yet strangely mingled with this human ignorance we find in Him divine omniscience: John 2:25. The Son was guided (Luke 4:1) by the Holy Spirit; and in the strength of the Spirit (Luke 4:14; Matthew 12:28) were wrought His miracles. This limited knowledge reveals the presence in the God-Man of a human Spirit capable of limitation and increase. And that the indivisible personality of the Eternal Son accepted the limitations of a pure human spirit, and was anointed for work (Acts 10:38) by the power of the Holy Spirit, implies a renunciation for a time and for man’s salvation of the full exercise of His divine powers. See under 2 Corinthians 8:9. To this renunciation indisputably refer the words before us. How He who from all eternity knows all things, and by the word of His power upholds all things, could in any sense accept the limitation of human knowledge and become a medium of the operation of the power of the Holy Spirit, is beyond our thought. It is to us inscrutable, because divine. But it is the mystery of divine love.

Notice that although in one sense, as here stated, the Incarnate Son was empty, in another sense even upon earth He was (John 1:14) full of truth and grace. The difference is only verbal. The words of John look upon grace and truth as contents of the Son’s divine personality: the words before us assume that they are part of His nature and therefore remain with Him even when He had emptied Himself.

We may therefore reverently believe that, in order to save man, the Eternal Son entered a life subject to human limitations; and that in order to do this, while retaining in full exercise the infinite love which is the essence of God and which could not be even for a moment inoperative, the Son deliberately laid aside, by an influence upon Himself which no creature can exert, the full exercise of His divine powers, thus permitting them to become for a time latent. Guided by infinite wisdom and prompted by infinite love, the Eye Omniscient was for a moment closed, and the power which made the world became latent. The possibility of this self-emptying lies deep in the mystery of the Divine Trinity. But it is the most wonderful outshining conceivable of the infinite splendour of divine love. Every attempt to understand the Great Renunciation must hold fast the real Manhood, the unchangeable Divinity, and the undivided Personality, of the God-Man.

Since the exercise of the Son’s divine powers were the utterance of His inner essence, of His equality with God, that which He laid aside was the form of God. But this is not expressly asserted here. On the other hand, we have no hint, and no reason to believe, that He laid down His equality with God. We are merely told that He did not look upon it as a means of seizing for Himself the good things of earth.

V. 8. And being found in fashion as a man-A common man, without any peculiar excellence or comeliness.

He humbled himself-To a still greater depth.

Becoming obedient-To God, though equal with him.

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

Verse 8. And being found in fashion as a man] kai schmati eureqeiv wv anqrwpov. 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.

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!

Verse 8. And being found in fashion as a man — A common man, without any peculiar excellence or comeliness. The word schma, rendered fashion, includes all the particulars of a person’s outward appearance; such as his figure, air, looks, clothing, and gait. The word is also applied to things inanimate, as, (1 Corinthians 7:31,) the fashion of this world passeth away. He humbled himself — To a still greater depth: for his condescension to the rank of low life among sinful mortals, wonderful as it was, did not content him; but he became obedient — To his Father; even unto death — The greatest instance both of humiliation and obedience: and to no common form of dissolution, but to the ignominious, as well as painful death of the cross, inflicted on few but slaves, or the vilest malefactors. “The reasoning in this passage is beautiful. The Son of God did not proudly continue in his high station, but descended from it for a while, and placed himself in the lowest condition among men, serving every one with the humility and assiduity of a servant, or bondman, as doulov signifies. Then, in obedience to his Father, (John 6:38,) he finished his services by suffering the painful and ignominious death of the cross as a malefactor, for the salvation of the world. Having this great example of humility and benevolence set before them by their Master, his disciples, who are above their brethren in station, should not on every occasion behave as their superiors; but, laying aside their dignity, they should cheerfully perform in person to their inferiors those offices of kindness and humanity which their distress requires; especially when the assistance wanted by their inferiors is of such an urgent nature that it admits of no delay.” — Macknight.

Ver. 8. And being found in fashion as a man, he did more; he stooped to fulfil all the pleasure of the Father in the death of the cross. It was great humility to bear the form of a servant, but to despise the shame of the cross was the consummation of obedience.

Ver. 8. Further and final descent of the Son, in graphic delineation. Some ancient versions and the Rheims Roman Catholic version punctuate, being made in the likeness of men and found in fashion as a man: He humbled Himself. But this extension of the last clause of Philippians 2:7 is rather tautological, and gives to the words He humbled Himself an unaccountable abruptness: whereas the punctuation of the A.V. and R.V. gives to the whole sentence a more harmonious and majestic flow and to each clause due weight. Paul describes first the not yet incarnate Son, then His descent into humanity, then depicts His condition as a man among men, and His further descent, until He reaches its lowest point and hangs dead upon the cross.

Fashion (in N.T. only 1 Corinthians 7:31) differs from form as any occasional appearance or visible clothing differs from an expression which corresponds to actual inner reality. The form of God is the appropriate self-manifestation of the Son’s essence, of His equality with God. The fashion as a man was the outward guise of humanity, a visible clothing bearing only a distant relation to the actual nature of the Son. It is practically the same as in the likeness of men, except perhaps that it recalls more conspicuously the outward aspect of Christ as an individual man. In this outward guise, by those who sought Him, the Incarnate Son was found. This last word keeps before us, as does the conspicuous repetition of the word form, the self-presentation of the Son both as God and as man. Humbled Himself: chose for Himself a lowly path. Such was Christ’s every step from the manger to the grave.

Becoming obedient: mode of Christ’s self-humiliation. It is related to He humbled Himself as is taking the form of a servant to He emptied Himself. Having laid aside the manifestation of His divine powers and become Man, the Son entered also the path of obedience, the normal moral state of man. He thus manifested in the human form of obedience His essential and absolute devotion to the Father.

As far as to death: the extent of Christ’s obedience. [Cp. 2 Timothy 2:9; Hebrews 12:4.] In the path of obedience He went on till He reached the grave.

Death upon a cross: a graphic detail marking the extreme limit of the downward path which God marked out for His Son on earth, and which He obediently trod. He refused not to die a criminal’s death. This was the lowest step of the lowly path entered when He emptied Himself. Such is the example by which Paul supports his exhortation that his readers seek not their own things, but also the things of others. It is found in the visible human life of the Son of God, of whom therefore Paul speaks as Christ Jesus. The thoughts which manifested themselves in the Incarnate Son he bids us think in ourselves. And, since these thoughts were earlier than the incarnation, he lays open to us the mind of the pre-existent Son. Contemplating His approaching life on earth, He did not look upon His divine powers as a means of grasping the good things which are to so many men objects of highest ambition and desire; but gave up, for the term of His life on earth, the exercise of these powers, thus leaving His divine personality in a sense empty, accepted the distinctive features of service, and became like men. Nor was this all. A further descent begins where the first ended. We go to seek the self-emptied Son, and we find Him clothed in a guise such as men wear. He treads a lowly path marked out for Him by divine command, until it leads Him to death in its most shameful form. As we gaze at Christ dead upon the cross, and remember the splendour from which He came and the earthly possibilities which were within His reach, and remember also that He left that glory and endured that shame of His own free will and in order to save the lost and to make them sharers of His glory, we see in Him an example of unselfishness the most sublime we can conceive.

V. 9. Wherefore-Because of his voluntary humiliation and obedience. He humbled himself; but

God hath exalted him-So recompensing his humiliation. And hath given him-So recompensing his emptying himself. A name which is above every name-Dignity and majesty superior to every creature.

Verse 9. 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 fulness 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, to onoma, the name, which is above every name: to is prefixed to onoma here by ABC, 17, Origen, Dionysius Alexandrinus, Eusebius, Cyril, and Procopius. This makes it much more emphatic. According to Ephesians 1:20, 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 Saviour 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 Saviour; none has or could redeem us to God but he; and throughout eternity he will ever appear as the sole Saviour 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 Saviour 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 Saviour of the world.

Verses 9-11. Wherefore — Because of his voluntary humiliation and obedience, and in reward thereof; God hath highly exalted him — In that manhood in which he suffered and died. Greek, uperuywse, super-exalted him, or exalted him to a dignity higher than that which he possessed before his humiliation. By becoming man, therefore, or by consenting to be united to the human nature for ever, “the Son of God lost nothing in the issue. Nor is this all; besides restoring him to the visible glory and dignity which he formerly possessed, (verse 11,) God conferred on him a dignity entirely new, the dignity of being the Saviour of the human race; and hath obliged all the different orders of intelligent beings throughout the universe, both good and bad, to acknowledge his dignity as Saviour, as well as Lord.” For it follows, and given him a name above every name — Namely, the name of Jesus, mentioned in the beginning of the next verse. “This name is above all the names of dignity possessed by angels and men, because of the power and authority which are annexed to it. Thou shalt call his name Jesus, because he shall save his people from their sins. Even the name of Creator is inferior to this name; inasmuch as it was a greater exertion of goodness in the Son of God to save men by his humiliation and death, than to create them.” Some contend that the name above every name, which was bestowed on Christ at his exaltation, was the name of God’s Son. “But seeing, by inheriting that name, as the apostle tells us, he was originally better than the angels, (Hebrews 1:4,) he must have always possessed it by virtue of his relation to the Father. Whereas the name Jesus, being the name of an office executed by the Son, after he became man, it implies a dignity not natural to him, but acquired. And therefore having, in the execution of that office, done on earth and in heaven all that was necessary for the salvation of mankind, the name of Jesus or Saviour which his parents, by the divine direction, gave him at his birth, was confirmed to him in a solemn manner by God, who, after his ascension, ordered angels and men to honour him from that time forth as Saviour and Lord, Hebrews 1:6. Thus understood, the names prince, emperor, monarch, government, power, throne, dominion, and every other name of dignity possessed by angels or men, is inferior to the name Jesus, which God bestowed on his Son, on account of his having accomplished the salvation of the world by his humiliation.” — Macknight. That at the name of Jesus every knee should bow — That all creatures, whether men, angels, or devils, should, either with love or trembling, be subject to him; of things in heaven, earth, under the earth — That is, through the whole universe. There can be no doubt that the first of the expressions here used, epouraniwn, rendered things in heaven, signifies angelical beings, over whom Christ is made sovereign, Ephesians 1:10, 21; but whether the latter terms, epigeiwn kai katacqoniwn, rendered things upon earth, and under the earth, may not, as Doddridge observes, relate to the living and the dead, rather than to men and devils, has been queried. Inasmuch, however, as the latter term answers to Homer’s upenerqe, Iliad, 3. line 278, which signifies the shades below, it seems probable that by it the apostle both denotes the souls of those who are in the state of the dead, over whom Christ reigns, (Romans 14:9,) and also the evil angels in Tartarus, (2 Peter 2:4,) who shall be constrained to acknowledge Jesus as Lord, Governor, and Judge of the universe. And every tongue — Even of his enemies; should confess that Jesus Christ is Lord — Of all creatures, as well as a Saviour of men; to the glory of God the Father — Who hath constituted him, in the human nature, Governor and Judge of all. Thus all the powers exercised by Christ, and all the honours paid to him, are ultimately referred to the Father. In these two last clauses there seems evidently to be an allusion to Isaiah 45:23, Unto me every knee shall bow, every tongue shall swear.

Ver. 9. Wherefore God also hath highly exalted him, as he had said, “Sit thou on my right hand, until I make thine enemies thy footstool.” Psalm 110:1. The beauty of the argument lies in the contrast between the humiliation and the exaltation of the Saviour. He had made himself of no reputation; now he is above all reputation, having a name above every name. His holy name had been covered with obloquy and reproach of the foulest kind; now, at his name the gentiles bow, the heavens rejoice, and hell trembles. The Arians here are driven to great straits. Grotius, in several places, makes one throne for the Father, and a minor throne for the Son. We have no reply but one; the notion is novel in the church, and those who know the Lord will not receive it.

Dr. Doddridge also has translated the text to mean, that Christ was exalted to “the most eminent dignity,” a gloss which gratifies the Arian, while it seems not to offend the orthodox. Erasmus, who certainly understood Greek much better, says that most commentators “explain the word hyperupsosen (hyperupsoo) vehementer exaltavit. Hence Ambrose, wishing fully to express the Greek term, reads, superexaltavit.” This agrees with the name of Christ, as being above every name. — Pagninus, Beza, Piscator, and Vorstuis all read, In summam extulit sublimatem. Dr. Doddridge therefore cannot be commended for his obvious lukewarmness and circumspection, especially as his reading is not supported by any authority. If the Lord Jesus be allowed to sit at the right hand of Gabriel, as his construction would imply, he would then be exalted to “the most eminent dignity” any creature could enjoy. But who with this Arian notion would say with the dying Stephen, Lord Jesus receive my spirit.

9. Wherefore—In compensation for this self-emptying and self humiliation, God the Father highly exalted him in his ascension after his resurrection, and enthronement as universal King. It is the Son incarnate, the God-man, that is thus exalted, the humanity entering with the eternal Logos, from whom it is henceforth forever inseparable, into the glory once laid aside but now resumed. Name—Simply Jesus. This name of his humiliation is now the name of his glory. The name that was once the jest of the scoffer is made the highest in the universe.

Ver. 9.-11. The matchless exaltation which followed the matchless self-humiliation of Christ.

For which cause also God: the divine recompense for the foregoing. Him: emphatic; the divine Author and divine object of this exaltation placed side by side.

Highly exalted: literally exalted-beyond measure.

Graciously-given: same word in Philippians 1:29. The name given was a mark of the Father’s favour to the Son.

Beyond every name: corresponding to exalted-beyond measure. This name comes up to, and goes beyond, every other. Same thought in Hebrews 1:4. As a definite object of thought, it is the name. Not necessarily the name Jesus, which is merely that by which He was actually known among men; nor any special articulate sound; but the name which belongs to, and denotes, in heaven and earth, the personality of Him that was born at Bethlehem. For this, not an articulate sound, is the one essential point. The exaltation and name of Christ are a gift of the Father, as in Ephesians 1:20-22; Colossians 2:12; 1 Corinthians 15:15, 27.

V. 10. That every knee-That divine honour might be paid in every possible manner by every creature.

Might bow-Either with love or trembling.

Of those in heaven, earth, under the earth-That is, through the whole universe.

Verse 10. 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 pan epouraniwn, all the spirits of just men made perfect, now in a state of blessedness; kai epigeiwn, all human beings still in their state of probation on earth; kai katacqoniwn, and all that are in the shades below, who have, through their own fault, died without having received his salvation; should acknowledge him.

Verses 9-11. Wherefore — Because of his voluntary humiliation and obedience, and in reward thereof; God hath highly exalted him — In that manhood in which he suffered and died. Greek, uperuywse, super-exalted him, or exalted him to a dignity higher than that which he possessed before his humiliation. By becoming man, therefore, or by consenting to be united to the human nature for ever, “the Son of God lost nothing in the issue. Nor is this all; besides restoring him to the visible glory and dignity which he formerly possessed, (verse 11,) God conferred on him a dignity entirely new, the dignity of being the Saviour of the human race; and hath obliged all the different orders of intelligent beings throughout the universe, both good and bad, to acknowledge his dignity as Saviour, as well as Lord.” For it follows, and given him a name above every name — Namely, the name of Jesus, mentioned in the beginning of the next verse. “This name is above all the names of dignity possessed by angels and men, because of the power and authority which are annexed to it. Thou shalt call his name Jesus, because he shall save his people from their sins. Even the name of Creator is inferior to this name; inasmuch as it was a greater exertion of goodness in the Son of God to save men by his humiliation and death, than to create them.” Some contend that the name above every name, which was bestowed on Christ at his exaltation, was the name of God’s Son. “But seeing, by inheriting that name, as the apostle tells us, he was originally better than the angels, (Hebrews 1:4,) he must have always possessed it by virtue of his relation to the Father. Whereas the name Jesus, being the name of an office executed by the Son, after he became man, it implies a dignity not natural to him, but acquired. And therefore having, in the execution of that office, done on earth and in heaven all that was necessary for the salvation of mankind, the name of Jesus or Saviour which his parents, by the divine direction, gave him at his birth, was confirmed to him in a solemn manner by God, who, after his ascension, ordered angels and men to honour him from that time forth as Saviour and Lord, Hebrews 1:6. Thus understood, the names prince, emperor, monarch, government, power, throne, dominion, and every other name of dignity possessed by angels or men, is inferior to the name Jesus, which God bestowed on his Son, on account of his having accomplished the salvation of the world by his humiliation.” — Macknight. That at the name of Jesus every knee should bow — That all creatures, whether men, angels, or devils, should, either with love or trembling, be subject to him; of things in heaven, earth, under the earth — That is, through the whole universe. There can be no doubt that the first of the expressions here used, epouraniwn, rendered things in heaven, signifies angelical beings, over whom Christ is made sovereign, Ephesians 1:10, 21; but whether the latter terms, epigeiwn kai katacqoniwn, rendered things upon earth, and under the earth, may not, as Doddridge observes, relate to the living and the dead, rather than to men and devils, has been queried. Inasmuch, however, as the latter term answers to Homer’s upenerqe, Iliad, 3. line 278, which signifies the shades below, it seems probable that by it the apostle both denotes the souls of those who are in the state of the dead, over whom Christ reigns, (Romans 14:9,) and also the evil angels in Tartarus, (2 Peter 2:4,) who shall be constrained to acknowledge Jesus as Lord, Governor, and Judge of the universe. And every tongue — Even of his enemies; should confess that Jesus Christ is Lord — Of all creatures, as well as a Saviour of men; to the glory of God the Father — Who hath constituted him, in the human nature, Governor and Judge of all. Thus all the powers exercised by Christ, and all the honours paid to him, are ultimately referred to the Father. In these two last clauses there seems evidently to be an allusion to Isaiah 45:23, Unto me every knee shall bow, every tongue shall swear.

10. Should bow—The object of this exaltation is, that universal homage should be rendered the God-man, every knee bowing at his name in submission to his authority. Angels in heaven, men on earth, and demons under the earth, are expected soon or late, willingly or unwillingly, to recognise his high position.

Ver. 10.-11. A purpose of God in exalting Christ.

In the name of Jesus: so 1 Corinthians 6:11; Ephesians 5:20; Colossians 3:17; 1 Peter 4:14; James 5:14. A name is personality as known and recognised among men, and as distinguished from others. In the recognised personality of Jesus abides the Majesty before which God designs all to bow.

Every knee bow: graphic delineation of the act of worship. So Ephesians 3:14; Romans 11:4; 14:11.

Those-in-heaven: its angelic in habitants. Same word in Ephesians 1:3, 20; 2:6; 3:10; 6:12; 1 Corinthians 15:40, 48, 49. Those-on-earth: living men. Same word in Philippians 3:19; 1 Corinthians 15:40; 2 Corinthians 5:1.

Those-under-the-earth: the dead, in contrast to the living. So Homer (Iliad bk. ix. 457) speaks of Pluto as “Zeus under the earth.” It is unsafe to infer from this term that Paul thinks of universal worship earlier than the resurrection. His threefold division includes angels and men at the moment of writing: and he divides the latter into those now living and those already dead. Without thought of time, looking only at the persons belonging to these three all-inclusive classes, Paul says that God exalted Christ in order that every one of them should bow to Him. Nor is it safe to infer from every knee that angels and departed human spirits have bodily form. For these words were naturally prompted by Paul’s thoughts about living men: and with these he easily associated angels and the dead.

Acknowledge: see under Romans 14:11.

Every tongue acknowledge; completes the picture of worship. The words every knee bow, every tongue confess are appropriately taken from Isaiah 45:23 (quoted in Romans 14:11), where God solemnly announces His purpose of salvation for the Gentiles. And inasmuch as that ancient purpose will be fulfilled in homage paid to Christ, and only thus, the submission to God foretold by Isaiah is legitimately stated here in the form of submission to Christ.

Jesus Christ is Lord: confessed submission to the rule of Christ; so 1 Corinthians 12:3.

For the glory of God the Father: manifestation of the Father’s greatness, evoking His creatures’ admiration, this being here represented as the ultimate purpose for which God exalted Christ. As ever, Paul rises from the Son to the Father. Close coincidence in 1 Corinthians 15:28: cp. Ephesians 1:12, 14.

We cannot conceive this worship and praise to be other than genuine. Consequently, all men are embraced in the purpose of salvation which raised Christ from the grave to the throne. But this by no means implies that all men will actually be saved. And, as we shall see under Philippians 3:19, Paul did not expect that all men will eventually be saved. The harmony of the two passages is found in the truth that God has made the fulfilment of His own purpose of mercy contingent on man’s submission and faith. Nor can we, from the word those-under-the-earth, infer a probation in Hades, even for those who did not on earth hear the Gospel. For it is quite possible that the fate of these will be determined by their acceptance or rejection of such light as they had on earth. And, if so, their eternal song will be a designed result of Christ’s victory over death. The whole passage is so easily explained by Paul’s teaching elsewhere that we cannot fairly infer from it any further teaching about the position or prospects of the dead.

Christianity differs from all other religions in presenting a perfect model of human excellence, suitable alike for all persons in all circumstances, an absolute standard by which every one may and must be measured and judged. To this example appeal is constantly made in the N.T.: 1 Corinthians 11:1; 2 Corinthians 8:9; Romans 15:3; 1 Peter 2:21, 24; 1 John 2:6. This being so, it might be expected that of the human life of Christ we should have a very full record, that we should be told much about Him in whose steps we are bidden to tread. Such is not the case. If from the Gospels we deduct the miracles and teaching of Christ, there remain only scanty memorials of the Saviour. It is well that this is so. Had we more details, we should imitate these, forgetting perhaps the deep underlying principles of the sacred life. As it is, we are directed chiefly, as in the passage before us, to those elements in Christ apparently furthest above reach of imitation, to His incarnation and His death for our sins. The reason is evident. In these supreme events shone forth in its intensest lustre the inmost heart of the Eternal Son. Consequently, Paul bids us, not to do as Christ did, but to have the mind that was in Him. Notice specially, in the example of Christ here set before us, two elements, unsparing self-abnegation for the good of others and unreserved obedience to God. These led the Son from heaven to earth, and from earth to the grave; and from the cross and the grave, in a ruined world, to the splendours of the eternal throne and the ceaseless songs of wondering angels and of a ransomed human race. In that path it is ours to tread.

V. 11. And every tongue-Even of his enemies. Confess that Jesus Christ is Lord-Jehovah; not now "in the form of a servant," but enthroned in the glory of God the Father.

Verse 11. 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 honourable, 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, Exodus 20:4; Deuteronomy 4:17, 18; Psalm 96:11; and Ezekiel 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 honour the Son even as they honour 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 honour of the Divine Being. We may add, that the tongue which does not confess thus, is a tongue that dishonours the Almighty.

Verses 9-11. Wherefore — Because of his voluntary humiliation and obedience, and in reward thereof; God hath highly exalted him — In that manhood in which he suffered and died. Greek, uperuywse, super-exalted him, or exalted him to a dignity higher than that which he possessed before his humiliation. By becoming man, therefore, or by consenting to be united to the human nature for ever, “the Son of God lost nothing in the issue. Nor is this all; besides restoring him to the visible glory and dignity which he formerly possessed, (verse 11,) God conferred on him a dignity entirely new, the dignity of being the Saviour of the human race; and hath obliged all the different orders of intelligent beings throughout the universe, both good and bad, to acknowledge his dignity as Saviour, as well as Lord.” For it follows, and given him a name above every name — Namely, the name of Jesus, mentioned in the beginning of the next verse. “This name is above all the names of dignity possessed by angels and men, because of the power and authority which are annexed to it. Thou shalt call his name Jesus, because he shall save his people from their sins. Even the name of Creator is inferior to this name; inasmuch as it was a greater exertion of goodness in the Son of God to save men by his humiliation and death, than to create them.” Some contend that the name above every name, which was bestowed on Christ at his exaltation, was the name of God’s Son. “But seeing, by inheriting that name, as the apostle tells us, he was originally better than the angels, (Hebrews 1:4,) he must have always possessed it by virtue of his relation to the Father. Whereas the name Jesus, being the name of an office executed by the Son, after he became man, it implies a dignity not natural to him, but acquired. And therefore having, in the execution of that office, done on earth and in heaven all that was necessary for the salvation of mankind, the name of Jesus or Saviour which his parents, by the divine direction, gave him at his birth, was confirmed to him in a solemn manner by God, who, after his ascension, ordered angels and men to honour him from that time forth as Saviour and Lord, Hebrews 1:6. Thus understood, the names prince, emperor, monarch, government, power, throne, dominion, and every other name of dignity possessed by angels or men, is inferior to the name Jesus, which God bestowed on his Son, on account of his having accomplished the salvation of the world by his humiliation.” — Macknight. That at the name of Jesus every knee should bow — That all creatures, whether men, angels, or devils, should, either with love or trembling, be subject to him; of things in heaven, earth, under the earth — That is, through the whole universe. There can be no doubt that the first of the expressions here used, epouraniwn, rendered things in heaven, signifies angelical beings, over whom Christ is made sovereign, Ephesians 1:10, 21; but whether the latter terms, epigeiwn kai katacqoniwn, rendered things upon earth, and under the earth, may not, as Doddridge observes, relate to the living and the dead, rather than to men and devils, has been queried. Inasmuch, however, as the latter term answers to Homer’s upenerqe, Iliad, 3. line 278, which signifies the shades below, it seems probable that by it the apostle both denotes the souls of those who are in the state of the dead, over whom Christ reigns, (Romans 14:9,) and also the evil angels in Tartarus, (2 Peter 2:4,) who shall be constrained to acknowledge Jesus as Lord, Governor, and Judge of the universe. And every tongue — Even of his enemies; should confess that Jesus Christ is Lord — Of all creatures, as well as a Saviour of men; to the glory of God the Father — Who hath constituted him, in the human nature, Governor and Judge of all. Thus all the powers exercised by Christ, and all the honours paid to him, are ultimately referred to the Father. In these two last clauses there seems evidently to be an allusion to Isaiah 45:23, Unto me every knee shall bow, every tongue shall swear.

Ver. 11. That every tongue should confess that Jesus Christ is Lord, to the glory of God the Father, or in the glory of God the Father. A declaration that the whole gentile world should be converted to the christian faith, and call upon the name of the Lord Jesus, conformably to all the ancient predictions and promises made by the prophets. And if this was done to reconcile all things in heaven, and in earth, beware, oh Philippians, of the dread account you, and all others, must give, who make parties and divisions in the happy circles of christian societies, through strife and vain glory.

11. Confess—The thing to be confessed is the universal Lordship of Jesus Christ. Men hated, persecuted, and killed him; and in every age they reject him: Satan tempted and would have destroyed him, and, with his legions of devils, still contests the question of the sovereignty of the earth. But all haters and opposers of him will finally, in love or in fear, confess that the Jesus of the cross is Lord of the universe, and to him the unwilling knee will, in the day of coming judgment, be compelled to bow. Such honour done to Jesus, and such acknowledgment of his Lordship, will redound to the glory of God the Father, whose Son he is, and who has thus exalted him.

5. Exhortation applying Christ’s example, 12-16.

Ver. 10.-11. A purpose of God in exalting Christ.

In the name of Jesus: so 1 Corinthians 6:11; Ephesians 5:20; Colossians 3:17; 1 Peter 4:14; James 5:14. A name is personality as known and recognised among men, and as distinguished from others. In the recognised personality of Jesus abides the Majesty before which God designs all to bow.

Every knee bow: graphic delineation of the act of worship. So Ephesians 3:14; Romans 11:4; 14:11.

Those-in-heaven: its angelic in habitants. Same word in Ephesians 1:3, 20; 2:6; 3:10; 6:12; 1 Corinthians 15:40, 48, 49. Those-on-earth: living men. Same word in Philippians 3:19; 1 Corinthians 15:40; 2 Corinthians 5:1.

Those-under-the-earth: the dead, in contrast to the living. So Homer (Iliad bk. ix. 457) speaks of Pluto as “Zeus under the earth.” It is unsafe to infer from this term that Paul thinks of universal worship earlier than the resurrection. His threefold division includes angels and men at the moment of writing: and he divides the latter into those now living and those already dead. Without thought of time, looking only at the persons belonging to these three all-inclusive classes, Paul says that God exalted Christ in order that every one of them should bow to Him. Nor is it safe to infer from every knee that angels and departed human spirits have bodily form. For these words were naturally prompted by Paul’s thoughts about living men: and with these he easily associated angels and the dead.

Acknowledge: see under Romans 14:11.

Every tongue acknowledge; completes the picture of worship. The words every knee bow, every tongue confess are appropriately taken from Isaiah 45:23 (quoted in Romans 14:11), where God solemnly announces His purpose of salvation for the Gentiles. And inasmuch as that ancient purpose will be fulfilled in homage paid to Christ, and only thus, the submission to God foretold by Isaiah is legitimately stated here in the form of submission to Christ.

Jesus Christ is Lord: confessed submission to the rule of Christ; so 1 Corinthians 12:3.

For the glory of God the Father: manifestation of the Father’s greatness, evoking His creatures’ admiration, this being here represented as the ultimate purpose for which God exalted Christ. As ever, Paul rises from the Son to the Father. Close coincidence in 1 Corinthians 15:28: cp. Ephesians 1:12, 14.

We cannot conceive this worship and praise to be other than genuine. Consequently, all men are embraced in the purpose of salvation which raised Christ from the grave to the throne. But this by no means implies that all men will actually be saved. And, as we shall see under Philippians 3:19, Paul did not expect that all men will eventually be saved. The harmony of the two passages is found in the truth that God has made the fulfilment of His own purpose of mercy contingent on man’s submission and faith. Nor can we, from the word those-under-the-earth, infer a probation in Hades, even for those who did not on earth hear the Gospel. For it is quite possible that the fate of these will be determined by their acceptance or rejection of such light as they had on earth. And, if so, their eternal song will be a designed result of Christ’s victory over death. The whole passage is so easily explained by Paul’s teaching elsewhere that we cannot fairly infer from it any further teaching about the position or prospects of the dead.

Christianity differs from all other religions in presenting a perfect model of human excellence, suitable alike for all persons in all circumstances, an absolute standard by which every one may and must be measured and judged. To this example appeal is constantly made in the N.T.: 1 Corinthians 11:1; 2 Corinthians 8:9; Romans 15:3; 1 Peter 2:21, 24; 1 John 2:6. This being so, it might be expected that of the human life of Christ we should have a very full record, that we should be told much about Him in whose steps we are bidden to tread. Such is not the case. If from the Gospels we deduct the miracles and teaching of Christ, there remain only scanty memorials of the Saviour. It is well that this is so. Had we more details, we should imitate these, forgetting perhaps the deep underlying principles of the sacred life. As it is, we are directed chiefly, as in the passage before us, to those elements in Christ apparently furthest above reach of imitation, to His incarnation and His death for our sins. The reason is evident. In these supreme events shone forth in its intensest lustre the inmost heart of the Eternal Son. Consequently, Paul bids us, not to do as Christ did, but to have the mind that was in Him. Notice specially, in the example of Christ here set before us, two elements, unsparing self-abnegation for the good of others and unreserved obedience to God. These led the Son from heaven to earth, and from earth to the grave; and from the cross and the grave, in a ruined world, to the splendours of the eternal throne and the ceaseless songs of wondering angels and of a ransomed human race. In that path it is ours to tread.

V. 12. Wherefore-Having proposed Christ's example, he exhorts them to secure the salvation which Christ has purchased.

As ye have always-Hitherto.

Obeyed-Both God, and me his minister.

Now in my absence-When ye have not me to instruct, assist, and direct you.

Work out your own salvation-Herein let every man aim at his own things.

With fear and trembling-With the utmost care and diligence.

Verse 12. 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; labouring so as to promote his glory.

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. 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.

Verses 12, 13, Wherefore — Having spoken of Christ’s astonishing humiliation and exaltation, by which he hath procured salvation for us, the apostle proceeds to exhort them to diligence in the use of the means necessary in order to their partaking of that salvation. My beloved, as ye have always hitherto obeyed — Both God, and me, his minister, with respect to all my instructions and exhortations; not in my presence only — When I was at hand to put you in mind of what God requires; but now much more in my absence — When you have not me to instruct, assist, and direct you; which absence, as it is owing to my bonds in your cause, ought to increase the tenderness of your concern for my comfort. Work out your own salvation — Which, though begun, is not finished, and will not be finished unless you be workers together with God. Herein let every man mind his own things: with fear and trembling — That is, with the utmost care and diligence; and in the reverential fear of God, a watchful fear of your enemies, and a jealous fear of yourselves; lest a promise being left you of entering into his rest, any of you should come short of it, Hebrews 4:1. For — You have great encouragement to do this; since it is God — The God of power, love, and faithfulness, who has promised that his grace shall be sufficient for you; yea, the merciful, forgiving, and long-suffering of God, who is with you, though I am not; and worketh in you — By the illuminating, quickening, drawing, renewing, and strengthening influences of his Spirit, in and by the truths, precepts, promises, and threatenings of his word, enforced often by the pleasing or painful dispensations of his providence; both to will and to do of his good pleasure — Not for any merit of yours: or, of his benevolence, as uper eudokiav may be properly rendered. His influences, however, we must remember, are not to supersede, but to encourage our own efforts, and render them persevering and effectual. Observe, reader, 1st, The command, Work out your own salvation; here is our duty: 2d, The motive by which it is enforced; 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 comfort! “According to the Arminians and moderate Calvinists, the word energei, inwardly worketh, does not in this passage signify any irresistible operation of the Deity on the minds of men. but a moral influence only. For of Satan it is said, (Ephesians 2:2,) that energei, he inwardly worketh in the children of disobedience; and, Romans 7:5, we have the effectual working of sinful passions in our members; and 2 Thessalonians 2:11, energeian, the energy, or inward working, of error. These passages, they think, no one understands of a physical, but of a moral working, which leaves men accountable for their actions, and consequently free agents. They likewise observe, that if God inwardly worketh in men by any influence which is irresistible, and to which no co-operation of theirs is necessary, there would be no occasion for exhorting them to work out their own salvation, since the whole is done by God himself.” They observe further, “that notwithstanding the operations of the Spirit of God have a powerful influence in restraining men from sin, and in exciting them to piety and virtue, no violence is thereby done to human liberty. This they infer from what God said concerning the antediluvians, (Genesis 6:3,) My Spirit shall not always strive with men; and from the apostle’s command, not to quench nor grieve the Spirit; for these things, they say, imply that the operations of the Spirit of God may be resisted, consequently that in the affair of their salvation men are free agents, and must themselves co-operate with the Spirit of God; which, they affirm, the apostle’s exhortation in this passage evidently supposeth.” — Macknight.

Ver. 12. Wherefore, my beloved, as ye have always obeyed, not in my presence only, but now much more in my absence, be obedient in all worship, in all brotherly affection, and in all your conflicts to defend the faith, with all carefulness and trembling, as knowing whom you serve. Be progressive in holiness, be valiant in the fight, and confident of victory.

12. Wherefore, my beloved—Reminding them of their habitual obedience to him, the apostle exhorts them, now that he is not present to help them, to great care in working out each one his own salvation until it is complete in heaven. The emphatic words are, with fear and trembling, the opposite of the secure, self-sufficient spirit rebuked in previous verses, and the murmurings and disputings below. Salvation begun is not salvation finished. The work must be carried on to the end, by our own diligent, careful labour, with unfaltering purpose and unremitting zeal. An exaltation to Christ’s right hand is given only to those possessing his unselfish spirit.

Ver. 12.-13. Philippians 2:12 is an exhortation based on the foregoing; Philippians 2:13 is a reason for it. The one main exhortation is prefaced by several preparatory clauses.

So then etc.: a designed moral consequence of the foregoing. Beloved-ones: Philippians 4:1 twice: a mark of the tenderness of this epistle. Cp. Romans 12:19; 1 Corinthians 10:14; 15:58; 2 Corinthians 7:1.

Obeyed: viz. the apostolic authority of Paul. For only thus can we account for the mention of his presence and absence. Such authority he claims over his children in the Gospel in 1 Corinthians 4:14, 15, 21; 5:3. He does so in confidence that his commands are the will of God. This mention of obedience recalls the example of Christ in Philippians 2:8, and the authority (1 Thessalonians 2:6) with which Paul might command. They had always obeyed: close agreement with Philippians 1:5, from the first day until now. This recognition of previous obedience softens somewhat Paul’s silent assumption of authority. He only bids them continue to act according as they had always done. They were not to act as though their action were prompted by Paul’s presence. [The word wv is omitted in the Vatican MS. and some good versions. But its omission is so easily accounted for that we may with some confidence retain it. It gives the readers’ subjective view, in Paul’s wish, of their own conduct.] Now much more: the absence of the teacher’s help making their own care more needful.

With fear and trembling: with anxious care as in a matter serious and difficult: a Pauline phrase; see 1 Corinthians 2:3; 2 Corinthians 7:15; Ephesians 6:5. It suggests the real peril to which Christians are exposed, and especially the great peril of selfishness.

Salvation: as in Philippians 1:19: deliverance from the perils which surround the Christian life. That it is their own salvation is good reason why they should work it out with anxious care, and with even greater care in Paul’s absence than when his watchful eye is on them.

Work-out: literally be working out: same word in Romans 5:3; 2 Corinthians 4:17; 20 times in the Epistles of Paul, 3 times in the rest of the N.T. it is akin to the word in Philippians 2:13. It denotes effective effort, and implies that deliverance day by day is a result of persistent work: cp. Ephesians 6:13. While using all means to strengthen our spiritual life, we are bringing about our present and final deliverance. So sailors have often toiled to save their ship from the rocks and themselves from a watery grave.

V. 13. For it is God-God alone, who is with you, though I am not. 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.

Work out your own salvation-Here is our duty.

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!

Verse 13. 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.

To will and to do] to qelein kai to energein. 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.

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.

Verses 12, 13, Wherefore — Having spoken of Christ’s astonishing humiliation and exaltation, by which he hath procured salvation for us, the apostle proceeds to exhort them to diligence in the use of the means necessary in order to their partaking of that salvation. My beloved, as ye have always hitherto obeyed — Both God, and me, his minister, with respect to all my instructions and exhortations; not in my presence only — When I was at hand to put you in mind of what God requires; but now much more in my absence — When you have not me to instruct, assist, and direct you; which absence, as it is owing to my bonds in your cause, ought to increase the tenderness of your concern for my comfort. Work out your own salvation — Which, though begun, is not finished, and will not be finished unless you be workers together with God. Herein let every man mind his own things: with fear and trembling — That is, with the utmost care and diligence; and in the reverential fear of God, a watchful fear of your enemies, and a jealous fear of yourselves; lest a promise being left you of entering into his rest, any of you should come short of it, Hebrews 4:1. For — You have great encouragement to do this; since it is God — The God of power, love, and faithfulness, who has promised that his grace shall be sufficient for you; yea, the merciful, forgiving, and long-suffering of God, who is with you, though I am not; and worketh in you — By the illuminating, quickening, drawing, renewing, and strengthening influences of his Spirit, in and by the truths, precepts, promises, and threatenings of his word, enforced often by the pleasing or painful dispensations of his providence; both to will and to do of his good pleasure — Not for any merit of yours: or, of his benevolence, as uper eudokiav may be properly rendered. His influences, however, we must remember, are not to supersede, but to encourage our own efforts, and render them persevering and effectual. Observe, reader, 1st, The command, Work out your own salvation; here is our duty: 2d, The motive by which it is enforced; 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 comfort! “According to the Arminians and moderate Calvinists, the word energei, inwardly worketh, does not in this passage signify any irresistible operation of the Deity on the minds of men. but a moral influence only. For of Satan it is said, (Ephesians 2:2,) that energei, he inwardly worketh in the children of disobedience; and, Romans 7:5, we have the effectual working of sinful passions in our members; and 2 Thessalonians 2:11, energeian, the energy, or inward working, of error. These passages, they think, no one understands of a physical, but of a moral working, which leaves men accountable for their actions, and consequently free agents. They likewise observe, that if God inwardly worketh in men by any influence which is irresistible, and to which no co-operation of theirs is necessary, there would be no occasion for exhorting them to work out their own salvation, since the whole is done by God himself.” They observe further, “that notwithstanding the operations of the Spirit of God have a powerful influence in restraining men from sin, and in exciting them to piety and virtue, no violence is thereby done to human liberty. This they infer from what God said concerning the antediluvians, (Genesis 6:3,) My Spirit shall not always strive with men; and from the apostle’s command, not to quench nor grieve the Spirit; for these things, they say, imply that the operations of the Spirit of God may be resisted, consequently that in the affair of their salvation men are free agents, and must themselves co-operate with the Spirit of God; which, they affirm, the apostle’s exhortation in this passage evidently supposeth.” — Macknight.

Ver. 13-15. It is God who worketh in you to will and to do. He endues you with power to delight in doing all his good pleasure. Do all things in concord, let not a murmuring or unkind word escape your lips, that you may stand, as the sons of God, irreproachable at the bar of a perverse generation, and shine as lights in the world. This will be my joy and my glory, as well as yours, that I did not run unsent, nor labour in vain.

13. God… worketh in you—One of the strongest reasons for our working. Both to will… do—Both the willing and working, and the one as truly as the other. The volition and execution of it in action are our own; the working in us, that we may resolve and act, is God’s. Our working does not, on the one hand, proceed from ourselves unassisted and uninfluenced by him; and on the other, his working is not of a nature that precludes the necessity of our working. God, then, does not create in us the volition, or necessitate the acting; for, then, they would be his and not ours, except mechanically and unrewardably, and the exhortation to work out, etc., would be as proper as if a bell were exhorted to ring when it is struck. Underlying the passage is the well-known truth that a gracious ability to repentance and holiness is given to all men through the atonement, and while this is inferable from what is said, it is not here affirmed. The Philippians were using this power and had entered upon the way of salvation. Over and above the power just named, and the added power through their new nature and the indwelling of the Holy Spirit, they are receiving special influences inciting them to fresh resolution and action in pushing through the life they have begun. The statement is more than God works. Emphasize God, and the meaning is, it is God, and nobody less; your God and Father, who is quickening your thoughts, moving your hearts, stirring your consciences, and rousing your wills; and since he is so earnest, be you earnest also. Add to this the divine motive, of his good pleasure; on which see notes, Ephesians 1:9.

Ver. 13. Encouragement to work out our own salvation. Paul assumes that there is One who works in us, speaks of Him as a definite object of thought, and calls Him God. [To this last word he gives great prominence by bringing it to the beginning of the sentence.]

Works: 1 Corinthians 12:6, 11; Romans 7:5; Ephesians 1:20; 2:2, instructive parallels; 17 times with Paul, 3 times in the rest of the N.T. Like the kindred word in Philippians 2:12, it is a note of Pauline authorship. The cognate substantive is used in Philippians 3:21. It is the in-working activity of God.

In you: within your personality, body or spirit: cp. Ephesians 2:2; Colossians 1:29; also Ephesians 1:20. Even to will, the inward determination to act, is a result of God working in us.

And to work: the inward effort to accomplish the formed purpose. Both the purpose and the energy with which we work it out are here said to be an inward work of God.

His good-pleasure: that which seems good in the sight of God, as in Matthew 11:26, suggesting possibly that it is for the good of others. Same word as good-will in Philippians 1:15; where however the context makes the idea of benefit to others much more conspicuous than here.

On-behalf-of His good-pleasure: in order to accomplish a purpose pleasing to God. Cp. Ephesians 1:5, 9.

This verse by no means implies that these divine influences are irresistible. And indisputably they are resisted. For God’s good pleasure is (1 Timothy 2:4) that all men be saved; whereas not all men are saved. Even to an impenitent man Paul says (Romans 2:4), God is leading thee to repentance; although evidently the divine influences were completely thwarted. Yet in all cases these influences are real and of infinite worth. For without them there would be no good in man. But their actual effect depends upon our surrender to them.

We have here a plain statement of prevenient grace, a divine influence in man preceding and producing whatever in him is good, from the earliest desire for salvation to final victory over the last temptation. Philippians 2:12, 13 present two opposite and yet completely harmonious sides of the Christian life. The latter is the source and ground and motive of the former. All good in man, from the first good desire, is an outworking of a divine purpose and power. Through the Gospel, and the written and unwritten Law, God is ever exerting an influence leading men to repentance and salvation. He does this in order to gratify His own desire to save and bless. The actual result depends upon man’s self-surrender to these influences. Other influences would lead him in an opposite direction. Man’s only choice is to which of these influences he will yield. On this depends his fate. Consequently, if he rises, he rises entirely by the power of God: if he sinks, it is because he refuses influences which would raise him. These divine influences ever prompt, and are designed to evoke, human effort. Consequently man’s earnest effort is a condition of salvation. But both this effort and its good results are the outworking of the purpose and power of God. A knowledge that our own purposes are from God, and that our efforts are armed with His power, and that our victory will gratify Him, are strong encouragement to put forth all our powers. The exhortation in Philippians 2:12 is to Christian perseverance; and thus takes up and completes that in Philippians 1:27-30. In Philippians 2:27. Christian harmony was mentioned casually as a condition of victory, and in Philippians 2:1, 2 it was made matter of direct exhortation. In Philippians 2:3, 4 we were warned against selfishness, the great enemy of Christian harmony. And in Philippians 2:5-11 this warning and its implied exhortation were supported by the unique example of Christ’s self-humiliation for the good of others and His exaltation by God. This supreme example Paul brings, in Philippians 2:12, 13, to bear upon his readers. But instead of bidding them to imitate Christ, or rather to cherish a disposition like His, which would be merely a repetition of Philippians 2:5, he bids them, by obedience, work out their own salvation. He thus implies that the only way of safety is the path of self-humiliation and obedience trodden by Christ: a lesson we all need to learn. Underneath an apparently abrupt transition we find, as so often with Paul, an important lesson. A similar train of thought occurs in 1 Corinthians 9:22-27, where Paul says that his own salvation depends upon his efforts to save others. Since the Eternal Son, instead of using His divine powers to obtain for Himself the good things of earth for which so many strive, allowed them to remain latent, and trod the path of self-humiliation and obedience, a path which led Him to infinite glory, thus marking it out as the way of safety, walk ye along the same path, remembering the spiritual perils which surround you, and therefore walk as carefully in my absence as in my presence. Do this remembering that in our own moral efforts God is working out His own good pleasure.

V. 14. Do all things-Not only without contention, Philippians 2:3, but even without murmurings and disputings-Which are real, though smaller, hinderances of love.

Verse 14. Do all things without murmurings] goggusmwn, kai dialogismwn. Without grumblings and altercations. Be patient in, and contented with, your work; and see that ye fall not out by the way.

Verses 14-16. Do all things — Especially all good offices to each other, not only without contention, (verse 3,) but even without murmurings — At your duty, or at one another; and disputings — With each other, or altercations, which are real, though smaller, hinderances of love. It seems the apostle had in his eye not so much obedience in general, as those particular instances thereof, recommended verses 3, 4, 5. That ye may be blameless — In yourselves; and harmless — Toward others: the sons of God — The God of love, acting up to your high character; without rebuke — Amwmhta, maintaining an unexceptionable character; in the midst of a crooked — Guileful, serpentine; and perverse — Froward or obstinate generation — Such as the bulk of mankind always have been; crooked by a corrupt nature, and yet more perverse by custom and practice: among whom ye — Who know the truth and walk according to it; shine as lights in the world — Or, as luminaries, as the word fwsthrev signifies, being the name given to the sun and moon by the LXX., Genesis 1:16. Doddridge renders the clause, “Ye shine as elevated lights in the dark world about you;” thinking, with Mons. Saurin, that the expression is used in allusion “to the buildings which we call light-houses, the most illustrious of which was raised in the island of Pharos, where Ptolemy Philadelphus built that celebrated tower, on which a bright flame was always kept burning in the night, that mariners might perfectly see their way, and be in no danger of suffering shipwreck upon the rocks which they were to pass in their entrance into the haven of Alexandria.” Holding forth — To all men, both in word and behaviour; the word of life — The doctrine of eternal life made known to you in the gospel, by which you have been directed to steer safely for the blessed haven of glory and immortality, and whereby they may receive the same benefit. That I may rejoice. — As if he had said, This I desire even on my own account, for it will greatly increase my rejoicing in the day of Christ — The day of final judgment; that I have not run — Or travelled from place to place in the exercise of my apostolic office, declaring the gospel of the grace of God; in vain, neither have laboured in vain — In the work of the ministry, but that the great end of it has been answered, at least in part, to the glory of God, by your salvation and usefulness in the world.

Ver. 13-15. It is God who worketh in you to will and to do. He endues you with power to delight in doing all his good pleasure. Do all things in concord, let not a murmuring or unkind word escape your lips, that you may stand, as the sons of God, irreproachable at the bar of a perverse generation, and shine as lights in the world. This will be my joy and my glory, as well as yours, that I did not run unsent, nor labour in vain.

14. All things—Without exception. Murmurings—Petty faultfindings, and sullen grumblings about what is or is not said and done. Disputings soon follow murmurings, and both are death to love. They live not with the mind which was in Christ. Destroy selfishness and they die.

Ver. 14.-16. After exhortations to courage, unity, unselfishness like that of Christ, and the implied warning that upon obedience depends personal salvation, Paul adds an exhortation touching the manner in which he would have these exhortations obeyed.

All things; covers and goes beyond the matters already mentioned. Murmurings: 1 Corinthians 10:10: talk expressing dissatisfaction, especially clandestine talk as grumbling often is. It is most easily understood here of dissatisfaction with the rough lot referred to above, such dissatisfaction being really murmuring against Him who has allotted our earthly position and surroundings.

Doubtings or reasonings: ideas closely allied, that about which we reason being naturally open to doubt while the reasoning continues. Same word in Romans 1:21; 14:1; 1 Corinthians 3:20; 1 Timothy 2:8; James 2:4; Luke 9:46, 47. Dissatisfaction with our lot arises necessarily from want of faith in Him who with infinite wisdom and love has chosen for us our path and who will soon cover us with the splendour of heaven and fill us with eternal joy. Hence all murmurings are an outward expression of inward doubtings. And both these are utterly unworthy of children of God. Therefore, whatever duties and burdens life lays upon them, Paul bids his readers do all things without murmurings and doubtings.

V. 15. That ye may be blameless-Before men.

And simple-Before God, aiming at him alone.

As the sons of God-The God of love; acting up to your high character. Unrebukable in the midst of a crooked-Guileful, serpentine, and perverse generation-Such as the bulk of mankind always were. Crooked-By a corrupt nature, and yet more perverse by custom and practice.

Verse 15. That ye may be blameless] In yourselves, and harmless to others.

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

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

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

Among whom ye shine] Be like the sun and moon; bless even the perverse and disobedient by your light and splendour. 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 fwsthrev en kosmw, lights in the world, refers to the sun and moon particularly, and perhaps to the heavenly bodies in general.

Verses 14-16. Do all things — Especially all good offices to each other, not only without contention, (verse 3,) but even without murmurings — At your duty, or at one another; and disputings — With each other, or altercations, which are real, though smaller, hinderances of love. It seems the apostle had in his eye not so much obedience in general, as those particular instances thereof, recommended verses 3, 4, 5. That ye may be blameless — In yourselves; and harmless — Toward others: the sons of God — The God of love, acting up to your high character; without rebuke — Amwmhta, maintaining an unexceptionable character; in the midst of a crooked — Guileful, serpentine; and perverse — Froward or obstinate generation — Such as the bulk of mankind always have been; crooked by a corrupt nature, and yet more perverse by custom and practice: among whom ye — Who know the truth and walk according to it; shine as lights in the world — Or, as luminaries, as the word fwsthrev signifies, being the name given to the sun and moon by the LXX., Genesis 1:16. Doddridge renders the clause, “Ye shine as elevated lights in the dark world about you;” thinking, with Mons. Saurin, that the expression is used in allusion “to the buildings which we call light-houses, the most illustrious of which was raised in the island of Pharos, where Ptolemy Philadelphus built that celebrated tower, on which a bright flame was always kept burning in the night, that mariners might perfectly see their way, and be in no danger of suffering shipwreck upon the rocks which they were to pass in their entrance into the haven of Alexandria.” Holding forth — To all men, both in word and behaviour; the word of life — The doctrine of eternal life made known to you in the gospel, by which you have been directed to steer safely for the blessed haven of glory and immortality, and whereby they may receive the same benefit. That I may rejoice. — As if he had said, This I desire even on my own account, for it will greatly increase my rejoicing in the day of Christ — The day of final judgment; that I have not run — Or travelled from place to place in the exercise of my apostolic office, declaring the gospel of the grace of God; in vain, neither have laboured in vain — In the work of the ministry, but that the great end of it has been answered, at least in part, to the glory of God, by your salvation and usefulness in the world.

Ver. 13-15. It is God who worketh in you to will and to do. He endues you with power to delight in doing all his good pleasure. Do all things in concord, let not a murmuring or unkind word escape your lips, that you may stand, as the sons of God, irreproachable at the bar of a perverse generation, and shine as lights in the world. This will be my joy and my glory, as well as yours, that I did not run unsent, nor labour in vain.

15. Blameless and harmless—Better, pure in character. Sons— Recognised by others as true children of God, without rebuke, unblamable in life. Lights—Christians are among wicked, insincere, gainsaying men, as the sun and moon in the world, shedding light by their manner of life upon its deep darkness.

Ver. 15.-16. Aim of the foregoing exhortation: then a statement about the readers’ relation to the world: and lastly a further aim touching Paul and his work.

That ye may-become etc.: a designed result of laying aside murmurings and doubtings.

Blameless: men with whose outward aspect none can find fault. Pure or mixtureless: men in whose inward disposition there is no foreign element. Thus blameless and pure correspond respectively to without murmurings and without doubtings.

Children of God: Romans 8:16, 21; 9:8: a point of connection between Paul and John, John 1:12; 11:52; 1 John 3:1, 2, 10; 5:2. A similar phrase in Romans 8:14, 19; 9:26; 2 Corinthians 6:18; Galatians 3:26; 4:6, Hebrews 2:10; 12:5; Luke 20:36; 6:35; Matthew 5:45. These words here, without any special occasion, reveal the deep root of this thought in the writer’s mind, and are thus a mark of authorship. They note a close relation to God.

Spotless: Ephesians 1:4; 5:27; Colossians 1:22; Hebrews 9:14; 1 Peter 1:19; Jude 1:24; Revelation 14:5: without blemish, or anything to cause reproach. Notice three negatives, blameless, mixtureless, spotless, emphasising absence of all evil inward or outward. That this absence of evil is represented as a result to be attained by avoiding murmurings and doubtings, suggests that these defects are the last to cling to the Christian; that he who avoids them will escape all evil. And rightly so. For absence of doubt is perfect faith: and absence of murmuring reveals profound inward peace. These words reveal also Paul’s high appreciation of the present moral character of his readers. Generation: see under Ephesians 3:5.

Crooked: opposite to straight, as in Luke 3:5.

Crooked generation: Acts 2:40.

Perverse: twisted in different directions, especially of misshapen or mutilated limbs. So Matthew 17:17; Luke 9:41: generation unbelieving and perverted. Instead of being upright, they were crooked in character and conduct: instead of being a normal growth, they were deformed cripples. Among such men and in conspicuous contrast to them, Paul desired his readers to be without blemish, thus revealing their divine lineage: children of God, spotless in the midst etc. Since the stress evidently rests on the words spotless in the midst etc., describing what sort of children of God the Philippians were to be, we cannot infer from these last words that Paul looked upon them as not yet children of God. Consequently, this verse in no way contradicts Galatians 3:26; 4:6. Among whom etc.; keeps up the contrast between Christians and those around them.

Are seen: same word in Matthew 6:5, 16, 18 also rendered appear in Matthew 1:20; 2:7, 13, 19. It is akin to the Greek word for light, and denotes in its simplest form to give light: e.g. John 1:5; 5:35. Similarly, the form here used is found in Matthew 24:27; Revelation 18:23. But in a wider sense it is constantly used for the visible manifestation of an object, whether by its own light or by light cast upon it. The participle is the Greek original of our word phenomenon. Amid a perverse generation the spotless children of God are conspicuously seen: and, since (Ephesians 5:8) their nature is light, they shine. Luminaries: light-givers: same word in Genesis 1:14, 16; Wisdom 13:2; Sirach 43:7, for the sun and moon. In Revelation 21:11. it denotes the brilliance of a precious stone.

Luminaries in the world; keeps up the contrast noted above. Like stars at night, so shine the children of God in a dark world. The foregoing words described what Paul would have his readers be: those now before us say what they actually are. Whatever be their degree of brightness, they are seen. That they are said to be seen as luminaries in the world, is a recognition of their lofty position, and an implied exhortation of the most persuasive kind to walk worthy of it.

Word of life: the Gospel, as a channel through which God bestows eternal life, 1 Corinthians 1:21; 15:1: so words of eternal life in John 6:68; words of this life, Acts 5:20. The singular number here, word of life, looks upon the Gospel as one whole.

Holding forth: as if with outstretched arm: a word not uncommon for one holding to another’s lips food and drink. By proclaiming the Gospel we hold out to the lips of famishing ones the bread of eternal life, and reach out a light revealing perils which otherwise would be certain destruction; and revealing also a way of safety. Thus the Gospel is the light of life. The slight change of metaphor from the heavenly bodies shining by their own brightness to men holding out a light to guide others is easily understood. The former conception represents Christians as shining with superhuman brightness and as raised immeasurably above the world: the latter represents them as actively endeavouring to save others. These two clauses explain how the children of God are seen as luminaries in the world. For a ground-of-exultation for-me: further purpose of the exhortation in Philippians 2:14, viz. joy to Paul himself at his readers’ Christian conduct. Similar thought in Philippians 2:2: cp. Romans 1:13. For the day of Christ: as in Philippians 1:6, 10. This third mention so early in the Epistle shows how definite in Paul’s thought was that day, and how steadily his thoughts about the future went forth to it as their goal.

That not in vain, etc: contents of this ground-of-exultation. Run: 1 Corinthians 9:24, 26; Galatians 5:7. Run in vain: Galatians 2:2, a close coincidence. I-have-run suggests the runner’s intense effort: I-have-laboured suggests the weariness of effort; same word in John 4:6, same root in 2 Corinthians 6:5; 11:27; Galatians 6:17. Paul desires proof, in the light given by his readers to the dark world, that his own strenuous efforts and frequent weariness for them have not been in vain. Such proof will be to him a ground of exultation, i.e. of triumphant confidence in God; just as to his readers will be (Philippians 1:26) Paul’s own deliverance from prison. And this exultation will reach forward to that Day ever present to Paul’s thought when the inward spiritual life began on earth and manifested imperfectly here will receive its full and visible consummation in the light of eternity, and earthly toil receive its abundant recompense.

Verse 16. 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.

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 labour 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 laboured in vain for your salvation.

Verses 14-16. Do all things — Especially all good offices to each other, not only without contention, (verse 3,) but even without murmurings — At your duty, or at one another; and disputings — With each other, or altercations, which are real, though smaller, hinderances of love. It seems the apostle had in his eye not so much obedience in general, as those particular instances thereof, recommended verses 3, 4, 5. That ye may be blameless — In yourselves; and harmless — Toward others: the sons of God — The God of love, acting up to your high character; without rebuke — Amwmhta, maintaining an unexceptionable character; in the midst of a crooked — Guileful, serpentine; and perverse — Froward or obstinate generation — Such as the bulk of mankind always have been; crooked by a corrupt nature, and yet more perverse by custom and practice: among whom ye — Who know the truth and walk according to it; shine as lights in the world — Or, as luminaries, as the word fwsthrev signifies, being the name given to the sun and moon by the LXX., Genesis 1:16. Doddridge renders the clause, “Ye shine as elevated lights in the dark world about you;” thinking, with Mons. Saurin, that the expression is used in allusion “to the buildings which we call light-houses, the most illustrious of which was raised in the island of Pharos, where Ptolemy Philadelphus built that celebrated tower, on which a bright flame was always kept burning in the night, that mariners might perfectly see their way, and be in no danger of suffering shipwreck upon the rocks which they were to pass in their entrance into the haven of Alexandria.” Holding forth — To all men, both in word and behaviour; the word of life — The doctrine of eternal life made known to you in the gospel, by which you have been directed to steer safely for the blessed haven of glory and immortality, and whereby they may receive the same benefit. That I may rejoice. — As if he had said, This I desire even on my own account, for it will greatly increase my rejoicing in the day of Christ — The day of final judgment; that I have not run — Or travelled from place to place in the exercise of my apostolic office, declaring the gospel of the grace of God; in vain, neither have laboured in vain — In the work of the ministry, but that the great end of it has been answered, at least in part, to the glory of God, by your salvation and usefulness in the world.

Ver. 16. Hold forth the word of life to a world dead in trespasses and sins; fight the good fight of faith, that we all may rejoice together in the day of the Lord Jesus.

16. The word of life—The gospel. Not only ministers, but private Christians, teaching its doctrines, pointing to its salvation, living in its purity, and illustrating its power in their conduct, are holding it forth, and diffusing its light. Run in vain—The figure is of the race-course, where the contestant puts forth his best powers, and yet loses the prize. c. Paul’s joy in their fidelity, 17, 18.

Ver. 15.-16. Aim of the foregoing exhortation: then a statement about the readers’ relation to the world: and lastly a further aim touching Paul and his work.

That ye may-become etc.: a designed result of laying aside murmurings and doubtings.

Blameless: men with whose outward aspect none can find fault. Pure or mixtureless: men in whose inward disposition there is no foreign element. Thus blameless and pure correspond respectively to without murmurings and without doubtings.

Children of God: Romans 8:16, 21; 9:8: a point of connection between Paul and John, John 1:12; 11:52; 1 John 3:1, 2, 10; 5:2. A similar phrase in Romans 8:14, 19; 9:26; 2 Corinthians 6:18; Galatians 3:26; 4:6, Hebrews 2:10; 12:5; Luke 20:36; 6:35; Matthew 5:45. These words here, without any special occasion, reveal the deep root of this thought in the writer’s mind, and are thus a mark of authorship. They note a close relation to God.

Spotless: Ephesians 1:4; 5:27; Colossians 1:22; Hebrews 9:14; 1 Peter 1:19; Jude 1:24; Revelation 14:5: without blemish, or anything to cause reproach. Notice three negatives, blameless, mixtureless, spotless, emphasising absence of all evil inward or outward. That this absence of evil is represented as a result to be attained by avoiding murmurings and doubtings, suggests that these defects are the last to cling to the Christian; that he who avoids them will escape all evil. And rightly so. For absence of doubt is perfect faith: and absence of murmuring reveals profound inward peace. These words reveal also Paul’s high appreciation of the present moral character of his readers. Generation: see under Ephesians 3:5.

Crooked: opposite to straight, as in Luke 3:5.

Crooked generation: Acts 2:40.

Perverse: twisted in different directions, especially of misshapen or mutilated limbs. So Matthew 17:17; Luke 9:41: generation unbelieving and perverted. Instead of being upright, they were crooked in character and conduct: instead of being a normal growth, they were deformed cripples. Among such men and in conspicuous contrast to them, Paul desired his readers to be without blemish, thus revealing their divine lineage: children of God, spotless in the midst etc. Since the stress evidently rests on the words spotless in the midst etc., describing what sort of children of God the Philippians were to be, we cannot infer from these last words that Paul looked upon them as not yet children of God. Consequently, this verse in no way contradicts Galatians 3:26; 4:6. Among whom etc.; keeps up the contrast between Christians and those around them.

Are seen: same word in Matthew 6:5, 16, 18 also rendered appear in Matthew 1:20; 2:7, 13, 19. It is akin to the Greek word for light, and denotes in its simplest form to give light: e.g. John 1:5; 5:35. Similarly, the form here used is found in Matthew 24:27; Revelation 18:23. But in a wider sense it is constantly used for the visible manifestation of an object, whether by its own light or by light cast upon it. The participle is the Greek original of our word phenomenon. Amid a perverse generation the spotless children of God are conspicuously seen: and, since (Ephesians 5:8) their nature is light, they shine. Luminaries: light-givers: same word in Genesis 1:14, 16; Wisdom 13:2; Sirach 43:7, for the sun and moon. In Revelation 21:11. it denotes the brilliance of a precious stone.

Luminaries in the world; keeps up the contrast noted above. Like stars at night, so shine the children of God in a dark world. The foregoing words described what Paul would have his readers be: those now before us say what they actually are. Whatever be their degree of brightness, they are seen. That they are said to be seen as luminaries in the world, is a recognition of their lofty position, and an implied exhortation of the most persuasive kind to walk worthy of it.

Word of life: the Gospel, as a channel through which God bestows eternal life, 1 Corinthians 1:21; 15:1: so words of eternal life in John 6:68; words of this life, Acts 5:20. The singular number here, word of life, looks upon the Gospel as one whole.

Holding forth: as if with outstretched arm: a word not uncommon for one holding to another’s lips food and drink. By proclaiming the Gospel we hold out to the lips of famishing ones the bread of eternal life, and reach out a light revealing perils which otherwise would be certain destruction; and revealing also a way of safety. Thus the Gospel is the light of life. The slight change of metaphor from the heavenly bodies shining by their own brightness to men holding out a light to guide others is easily understood. The former conception represents Christians as shining with superhuman brightness and as raised immeasurably above the world: the latter represents them as actively endeavouring to save others. These two clauses explain how the children of God are seen as luminaries in the world. For a ground-of-exultation for-me: further purpose of the exhortation in Philippians 2:14, viz. joy to Paul himself at his readers’ Christian conduct. Similar thought in Philippians 2:2: cp. Romans 1:13. For the day of Christ: as in Philippians 1:6, 10. This third mention so early in the Epistle shows how definite in Paul’s thought was that day, and how steadily his thoughts about the future went forth to it as their goal.

That not in vain, etc: contents of this ground-of-exultation. Run: 1 Corinthians 9:24, 26; Galatians 5:7. Run in vain: Galatians 2:2, a close coincidence. I-have-run suggests the runner’s intense effort: I-have-laboured suggests the weariness of effort; same word in John 4:6, same root in 2 Corinthians 6:5; 11:27; Galatians 6:17. Paul desires proof, in the light given by his readers to the dark world, that his own strenuous efforts and frequent weariness for them have not been in vain. Such proof will be to him a ground of exultation, i.e. of triumphant confidence in God; just as to his readers will be (Philippians 1:26) Paul’s own deliverance from prison. And this exultation will reach forward to that Day ever present to Paul’s thought when the inward spiritual life began on earth and manifested imperfectly here will receive its full and visible consummation in the light of eternity, and earthly toil receive its abundant recompense.

V. 17. Here he begins to treat of the latter clause of Philippians 1:22. Yea, and if I be offered-Literally, If I be poured out.

Upon the sacrifice of your faith-The Philippians, as the other converted heathens, were a sacrifice to God through St. Paul's ministry, Romans 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.

Verse 17. 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, qusia, 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, leitourgia. the apostle, pursuing the idea, states himself to be willing to become the libation, (for so much the word spendomai 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 spendein epi th qusia 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.

Verses 17, 18. Yea, and if I be offered up — Or, poured out, as spendomai properly signifies; upon the sacrifice and service of your faith — Greek, qusia kai leitourgia; the former word properly signifies a sacrifice, and the latter the performance of any public service, especially that pertaining to the worship of God. The apostle alludes to the Jewish sacrifices, which were prepared for the altar on which they were to be offered, by the Levites and priests, and on which, or on the meat-offerings that accompanied them, were poured oil and wine, which was the spondh, or libation, Exodus 29:40, 41. Thus the apostle, representing himself as a priest, and the Philippian believers, and other converted heathen, as sacrifices prepared and offered for God’s acceptance through his ministry, speaks of his blood as a libation, which, costly as it was, he was willing to pour out on these sacrifices, if this might tend, in any degree, to confirm the faith of these Gentiles, establish them in the truth, and thereby render the oblation of them more acceptable to God. I joy and rejoice with you all — Or, I rejoice and congratulate you all; that is, if while I am thus, leitourgwn, ministering as a priest, or employed in preparing and offering this living sacrifice, my blood should be the libation poured out upon it, I should rejoice even thus to die in your service, and for the confirmation of your faith. The apostle’s manner of speaking well agrees with that kind of martyrdom by which he was afterward offered up to God. For the same cause do ye joy and rejoice with me — As I rejoice at the prospect of my sufferings for your good, so do you rejoice, or congratulate me also, on account of them; for, while suffering the last extremities in a cause like this, I am happy, and ought to be regarded as an object of congratulation rather than of condolence. Instead, however, of for the same cause, to de auto may be rendered, after the same manner; and then the sense will be, Rejoice you as I do, when ye suffer for the gospel, and partake with me in the joy arising from fidelity to Christ.

Ver. 17, 18. Yea, and if I be offered up, the sacrifice and service of your faith. Spendomai, that is, “poured out,” or poured on, as wine was poured on the sacrifices. Paul had an idea of decapitation, which ultimately fell to his lot in the course of about five years, when he was beheaded at the command of Nero. He uses two other words, qusia thusia, a sacrifice, oblation, or victim, from viciendo, to bind, the living sacrifices being often bound to the altar. Leitourgia, a ministry, a service. Under those three ideas our blessed apostle regarded his martyrdom. By the Spirit of prophecy he foresaw the manner of his death, that his blood would be poured out; that his martyrdom would be a sacrifice for the truths he had preached, and a seal of the gospel; and that it would be a service done to confirm the faith of the churches. — In those victories, he adds, I joy, and rejoice with you all, to see truth confirmed, and the saints established in their most holy faith.

17. If I be offered—Better, if I am even being poured out. The apostle hoped to live and witness their progress, but remembering the danger in which he stood, and the possibly near termination of his career, he rejoices even in that supposition. He seems to himself to be as a priest ministering at the altar, presenting the faith of the Philippians as a pure sacrifice to God, and, as he is in the act, he is suddenly slain, and his blood pours forth upon the sacrifice. So his death by martyrdom would be an offering poured forth upon their faith.

Ver. 17.-18. Sudden break in Paul’s line of thought, followed by a comment upon the words foregoing. He has just spoken of his strenuous efforts for his readers: he will now speak of his possible death on their behalf.

Poured-out-as-a-libation: technical term for wine poured out upon or beside sacrifices or holy objects: same word in Numbers 28:7; 4:7; Genesis 35:14.

If I am even being poured out: an extreme possibility. Even if Paul’s hopes of release be fallacious, if his present imprisonment be a beginning of the end, if the legal process now going on be God’s way of removing him from earth, he nevertheless rejoices. Same word and tense in 2 Timothy 4:6, a very close parallel, referring to Paul’s last imprisonment previous to his execution.

Service: public and especially sacred ministration. Same word in Philippians 2:30; 2 Corinthians 9:12: cognate word in Romans 13:6, where see note; and in Philippians 2:25. Your faith: object of this ministration. By leading his readers to faith in Christ, Paul was performing a public and sacred work. And, since this service was rendered to God, their faith was a sacrifice presented by Paul. Similar thought in Romans 15:16, where in similar language the believing Gentiles are represented as an offering to God. Another note of common authorship. The Gentiles and their faith may be conceived as the offering and sacrifice laid upon the altar. Similar sacrificial language in Philippians 4:18. Whether the words upon the sacrifice were suggested by the heathen practice (so apparently in Iliad bk. xi. 775) of pouring wine upon the slain victim, or are merely used in the frequent and looser sense of something done in connection with or in addition to the sacrifice as in Acts 4:17; 2 Corinthians 9:6, we cannot now determine. Either thought would explain Paul’s language. The practical meaning is clear. Paul has long been labouring in discharge of a public and sacred duty laid upon him by God, to lead the Gentiles to faith in Christ. He now contemplates the possibility of the sacrifice thus presented to God being consummated by the pouring out of his own life.

I rejoice: not necessarily that Paul’s life is being sacrificed, but that he has been permitted, even at so great a cost, to lead his readers to faith. I rejoice with you all: I share your joy, rejoice that ye are joyful, i.e. with a joy resulting from faith in Christ. This is the most common use of the compound word so rendered, and gives a good sense. It is therefore needless to render it congratulate, as if it meant a verbal expression of sympathy with another’s joy. Paul rejoices to see the result of his own self-sacrifice; and his joy is increased by the joy of those for whom he has laboured and suffered.

You all; recalls the universality so conspicuous in Philippians 1:3, 4. The same thing, rejoice: cherish the same joy that I have. Even if Paul’s imprisonment be the way to death, he still rejoices at his own success and at his readers’ joy. He now bids them to rejoice in Christ, and to rejoice that he is joyful. Thus this important section, like §§ 3 and 4, closes on the key-note of joy sounded in Philippians 1:4. Similar exhortations in Philippians 3:1; 4:1.

REVIEW. Paul’s hope of release from imprisonment is based in part on the needs of his readers. To them, after speaking about himself, he now turns. All he has to say to them is comprised in one exhortation, viz. to act in the City of God in a way worthy of the Gospel of Christ. This worthy action Paul then expounds in detail. His own conflict reminds him that they also have enemies. Against these he bids them stand firmly. To this end he urges harmony and fearlessness, saying that this last will be to them a proof of their own salvation present and future, and that sufferings are a part of God’s good purpose, both for himself and for them. Paul then returns with greater earnestness to the need for unity. The prisoner at Rome pleads for the gratification to himself which his readers’ harmony will bring, and begs them to cherish the one great purpose. He warns them against selfishness and vanity, commending humility and care for the good of others. In this he quotes the supreme example of Christ, who contemplating His approaching life on earth did not look upon His divine prerogatives as a means of obtaining for Himself material good, but on entering the world laid aside the full exercise of His divine powers in order to assume human limitations and thus save men, and who on earth trod the humble path of obedience till it led Him to the grave. The force of this example Paul increases by pointing to the honour conferred by God on the Risen Christ and to the universal homage designed for Him. Armed with this example, Paul reminds his readers that upon their earnest effort to imitate Christ depends their final salvation, and encourages them to such effort by saying that their conflict is no trial of human strength, but that in them God is working out His own good purpose. These exhortations he concludes by urging them to lay aside murmuring and doubt, to aim at a spotless character, and, by holding forth to others the word of life, to become lights in a dark world. He closes the section by looking forward to the Day of Christ and the joy. He hopes then to have in the result of His present labours. So great is the joy thus in prospect that Paul’s present joy of anticipation is not dimmed even by the possibility that his present imprisonment may end in death. Nor does this possibility prevent him from rejoicing in his readers’ joy in Christ. He bids them share his joy.

V. 18. Congratulate me-When I am offered up.

Verse 18. 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 honour.

Verses 17, 18. Yea, and if I be offered up — Or, poured out, as spendomai properly signifies; upon the sacrifice and service of your faith — Greek, qusia kai leitourgia; the former word properly signifies a sacrifice, and the latter the performance of any public service, especially that pertaining to the worship of God. The apostle alludes to the Jewish sacrifices, which were prepared for the altar on which they were to be offered, by the Levites and priests, and on which, or on the meat-offerings that accompanied them, were poured oil and wine, which was the spondh, or libation, Exodus 29:40, 41. Thus the apostle, representing himself as a priest, and the Philippian believers, and other converted heathen, as sacrifices prepared and offered for God’s acceptance through his ministry, speaks of his blood as a libation, which, costly as it was, he was willing to pour out on these sacrifices, if this might tend, in any degree, to confirm the faith of these Gentiles, establish them in the truth, and thereby render the oblation of them more acceptable to God. I joy and rejoice with you all — Or, I rejoice and congratulate you all; that is, if while I am thus, leitourgwn, ministering as a priest, or employed in preparing and offering this living sacrifice, my blood should be the libation poured out upon it, I should rejoice even thus to die in your service, and for the confirmation of your faith. The apostle’s manner of speaking well agrees with that kind of martyrdom by which he was afterward offered up to God. For the same cause do ye joy and rejoice with me — As I rejoice at the prospect of my sufferings for your good, so do you rejoice, or congratulate me also, on account of them; for, while suffering the last extremities in a cause like this, I am happy, and ought to be regarded as an object of congratulation rather than of condolence. Instead, however, of for the same cause, to de auto may be rendered, after the same manner; and then the sense will be, Rejoice you as I do, when ye suffer for the gospel, and partake with me in the joy arising from fidelity to Christ.

Ver. 17, 18. Yea, and if I be offered up, the sacrifice and service of your faith. Spendomai, that is, “poured out,” or poured on, as wine was poured on the sacrifices. Paul had an idea of decapitation, which ultimately fell to his lot in the course of about five years, when he was beheaded at the command of Nero. He uses two other words, qusia thusia, a sacrifice, oblation, or victim, from viciendo, to bind, the living sacrifices being often bound to the altar. Leitourgia, a ministry, a service. Under those three ideas our blessed apostle regarded his martyrdom. By the Spirit of prophecy he foresaw the manner of his death, that his blood would be poured out; that his martyrdom would be a sacrifice for the truths he had preached, and a seal of the gospel; and that it would be a service done to confirm the faith of the churches. — In those victories, he adds, I joy, and rejoice with you all, to see truth confirmed, and the saints established in their most holy faith.

18. Do ye joy—Such a death he anticipates with holy joy, and he would have them look at it for him with a like spirit, even counting it an honour that his blood accompanies the offering of their faith.

Ver. 17.-18. Sudden break in Paul’s line of thought, followed by a comment upon the words foregoing. He has just spoken of his strenuous efforts for his readers: he will now speak of his possible death on their behalf.

Poured-out-as-a-libation: technical term for wine poured out upon or beside sacrifices or holy objects: same word in Numbers 28:7; 4:7; Genesis 35:14.

If I am even being poured out: an extreme possibility. Even if Paul’s hopes of release be fallacious, if his present imprisonment be a beginning of the end, if the legal process now going on be God’s way of removing him from earth, he nevertheless rejoices. Same word and tense in 2 Timothy 4:6, a very close parallel, referring to Paul’s last imprisonment previous to his execution.

Service: public and especially sacred ministration. Same word in Philippians 2:30; 2 Corinthians 9:12: cognate word in Romans 13:6, where see note; and in Philippians 2:25. Your faith: object of this ministration. By leading his readers to faith in Christ, Paul was performing a public and sacred work. And, since this service was rendered to God, their faith was a sacrifice presented by Paul. Similar thought in Romans 15:16, where in similar language the believing Gentiles are represented as an offering to God. Another note of common authorship. The Gentiles and their faith may be conceived as the offering and sacrifice laid upon the altar. Similar sacrificial language in Philippians 4:18. Whether the words upon the sacrifice were suggested by the heathen practice (so apparently in Iliad bk. xi. 775) of pouring wine upon the slain victim, or are merely used in the frequent and looser sense of something done in connection with or in addition to the sacrifice as in Acts 4:17; 2 Corinthians 9:6, we cannot now determine. Either thought would explain Paul’s language. The practical meaning is clear. Paul has long been labouring in discharge of a public and sacred duty laid upon him by God, to lead the Gentiles to faith in Christ. He now contemplates the possibility of the sacrifice thus presented to God being consummated by the pouring out of his own life.

I rejoice: not necessarily that Paul’s life is being sacrificed, but that he has been permitted, even at so great a cost, to lead his readers to faith. I rejoice with you all: I share your joy, rejoice that ye are joyful, i.e. with a joy resulting from faith in Christ. This is the most common use of the compound word so rendered, and gives a good sense. It is therefore needless to render it congratulate, as if it meant a verbal expression of sympathy with another’s joy. Paul rejoices to see the result of his own self-sacrifice; and his joy is increased by the joy of those for whom he has laboured and suffered.

You all; recalls the universality so conspicuous in Philippians 1:3, 4. The same thing, rejoice: cherish the same joy that I have. Even if Paul’s imprisonment be the way to death, he still rejoices at his own success and at his readers’ joy. He now bids them to rejoice in Christ, and to rejoice that he is joyful. Thus this important section, like §§ 3 and 4, closes on the key-note of joy sounded in Philippians 1:4. Similar exhortations in Philippians 3:1; 4:1.

REVIEW. Paul’s hope of release from imprisonment is based in part on the needs of his readers. To them, after speaking about himself, he now turns. All he has to say to them is comprised in one exhortation, viz. to act in the City of God in a way worthy of the Gospel of Christ. This worthy action Paul then expounds in detail. His own conflict reminds him that they also have enemies. Against these he bids them stand firmly. To this end he urges harmony and fearlessness, saying that this last will be to them a proof of their own salvation present and future, and that sufferings are a part of God’s good purpose, both for himself and for them. Paul then returns with greater earnestness to the need for unity. The prisoner at Rome pleads for the gratification to himself which his readers’ harmony will bring, and begs them to cherish the one great purpose. He warns them against selfishness and vanity, commending humility and care for the good of others. In this he quotes the supreme example of Christ, who contemplating His approaching life on earth did not look upon His divine prerogatives as a means of obtaining for Himself material good, but on entering the world laid aside the full exercise of His divine powers in order to assume human limitations and thus save men, and who on earth trod the humble path of obedience till it led Him to the grave. The force of this example Paul increases by pointing to the honour conferred by God on the Risen Christ and to the universal homage designed for Him. Armed with this example, Paul reminds his readers that upon their earnest effort to imitate Christ depends their final salvation, and encourages them to such effort by saying that their conflict is no trial of human strength, but that in them God is working out His own good purpose. These exhortations he concludes by urging them to lay aside murmuring and doubt, to aim at a spotless character, and, by holding forth to others the word of life, to become lights in a dark world. He closes the section by looking forward to the Day of Christ and the joy. He hopes then to have in the result of His present labours. So great is the joy thus in prospect that Paul’s present joy of anticipation is not dimmed even by the possibility that his present imprisonment may end in death. Nor does this possibility prevent him from rejoicing in his readers’ joy in Christ. He bids them share his joy.

V. 19. When I know-Upon my return, that ye stand steadfast.

Verse 19. 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, Philippians 2:24, and to be able to send Timothy shortly to you. When I know your state.] By the correct information which I shall receive from Timothy.

Verses 19-21. But I trust in the Lord, &c. — Though I should not be surprised if my work and testimony as an apostle should end in martyrdom, yet I do not immediately expect such an event, but trust that the Lord will effect such a deliverance for me, as that, not needing Timotheus so much here, I may be able to send him shortly to you, that, whatever my condition may be here, I also, or I yet, may be of good comfort, may be refreshed, when I know from him your state — That is, your steadfastness in the faith, and your love to one another. For I have no man — Namely, none now with me; like-minded — Isoyucon, alike disposed, or equally affectionate, with him in all respects; particularly in love to you; who will naturally care for your state — With such genuine tenderness and concern, even as nature teacheth men to care for their children as themselves. It appears from Acts 27:1, as Macknight observes, that Aristarchus and Luke accompanied the apostle to Rome. And, during his confinement there, other faithful assistants came to him, who, we have reason to think, were equally well disposed with Timothy to take care of the Philippians’ affairs. We must, therefore, suppose that at the time the apostle wrote this, these faithful teachers were not in Rome, having probably left that city for a time on some business. For all but Timotheus seek their own things; namely, their case, safety, pleasure, or profit. Amazing! in that golden age of the church, could St. Paul thoroughly approve of one only among all the labourers that were with him, of which it appears, from Philippians 1:14, 17, there were many? And how many do we think can now approve themselves to God? And not the things which are Jesus Christ’s — Not having his interest so affectionately at heart as not to neglect it in some degree at least, out of regard to their own secular welfare. They who seek the things of Jesus Christ, will sadly experience what the apostle here says: they will find few helpers like-minded with themselves, willing, naked, to follow a naked master.

Ver. 19-23. But I trust — to send Timotheus shortly unto you. Acts 16:1-5. As soon as I see how it will go with me. Paul still speaks of the future with deference and submission.

IV. THE APOSTLE’S PLANS, 19-30.

1. The sending of Timothy, 19-24.

19. But I trust in the Lord—Looking for an escape from the present danger, he hoped, through God’s permission, to soon send Timothy to them, who, from personal observation, would be able on his return to Rome to report their true condition, which would be to him a source of great comfort, as the news of himself in this epistle would be to them.

PHILIPPIANS

SECTION 6. — ABOUT TIMOTHY. CH. 2:19-24.

But I hope in the Lord Jesus to send Timothy to you shortly, in order that I also may be of good cheer; knowing your affairs. For I have no one of equal soul who in a genuine way will be anxious about your affairs. For they all seek their own things, not the things of Jesus Christ. But the proof of him ye know, that, as a son serves a father, with me he has done service in furtherance of the Gospel. Him then I hope to send, whenever I see the issue of my affairs, forthwith. But I trust in the Lord that I myself also will shortly come. After general exhortations to the Christians at Philippi, Paul comes now to speak about two of his fellow-workers, each closely related to them; about Timothy in § 6, and in § 7 about Epaphroditus.

Ver. 19. But I hope: Paul’s actual and cheerful expectation, in contrast to the possibility (Philippians 2:17) that his death is near. For the words, that I also may know, suggest a hope that he will live till Timothy’s return. Probably also the fuller hope expressed in Philippians 2:24 was already present to Paul’s thought and moulding his words. And apparently the mission of Timothy was dependent (see Philippians 2:23) on Paul’s liberation.

Hope in the Lord Jesus: who is able to rescue him from impending death, and whose purpose, as Paul thinks, is so to do.

Also: in addition to the benefit to the Philippians from Timothy’s visit. This purpose reveals Paul’s deep interest in his readers. News about them will be encouragement to him. Close coincidence in 1 Thessalonians 3:6; 2 Thessalonians 1:3.

V. 20. I have none-Of those who are now with me.

Verse 20. 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 isoyucov. of the same soul; a man after my own heart.

Verses 19-21. But I trust in the Lord, &c. — Though I should not be surprised if my work and testimony as an apostle should end in martyrdom, yet I do not immediately expect such an event, but trust that the Lord will effect such a deliverance for me, as that, not needing Timotheus so much here, I may be able to send him shortly to you, that, whatever my condition may be here, I also, or I yet, may be of good comfort, may be refreshed, when I know from him your state — That is, your steadfastness in the faith, and your love to one another. For I have no man — Namely, none now with me; like-minded — Isoyucon, alike disposed, or equally affectionate, with him in all respects; particularly in love to you; who will naturally care for your state — With such genuine tenderness and concern, even as nature teacheth men to care for their children as themselves. It appears from Acts 27:1, as Macknight observes, that Aristarchus and Luke accompanied the apostle to Rome. And, during his confinement there, other faithful assistants came to him, who, we have reason to think, were equally well disposed with Timothy to take care of the Philippians’ affairs. We must, therefore, suppose that at the time the apostle wrote this, these faithful teachers were not in Rome, having probably left that city for a time on some business. For all but Timotheus seek their own things; namely, their case, safety, pleasure, or profit. Amazing! in that golden age of the church, could St. Paul thoroughly approve of one only among all the labourers that were with him, of which it appears, from Philippians 1:14, 17, there were many? And how many do we think can now approve themselves to God? And not the things which are Jesus Christ’s — Not having his interest so affectionately at heart as not to neglect it in some degree at least, out of regard to their own secular welfare. They who seek the things of Jesus Christ, will sadly experience what the apostle here says: they will find few helpers like-minded with themselves, willing, naked, to follow a naked master.

Ver. 19-23. But I trust — to send Timotheus shortly unto you. Acts 16:1-5. As soon as I see how it will go with me. Paul still speaks of the future with deference and submission.

20. No man likeminded—That is, with the apostle, of the sort that would really feel an anxious, self-sacrificing interest in their affairs. A precious compliment to Timothy, but a sad commentary on the rest. Yet more sad is the reason.

Ver. 20.-22. Reason for Paul’s wish to send Timothy, and him specially. Of-equal-soul: see under the word soul in Philippians 1:27. Paul has no one in whom care for the Philippians kindles the same emotions as in Timothy. If he had wished to say that Timothy’s care was equal to his own, he would need to have indicated this by writing no one else. The comparison is between others and Timothy, not between Timothy and Paul.

In-a-genuine-way: as a real, born son naturally cares for his father’s interests: a cognate word in Philippians 4:3; 2 Corinthians 8:8; 1 Timothy 1:2; Titus 1:4.

Be-anxious-about: forethought so intense as to become painful. Same word in Philippians 4:6; 1 Corinthians 7:32, 33, 34; 12:25; Matthew 6:25, 27, 28, 31, 34; 10:19; Luke 10:41. The contradiction with Philippians 4:6 is only apparent. There is a care for the future which implies doubt, and is therefore utterly unworthy of the Christian: and there is a forethought which may be, and often is, painful, and yet a genuine outflow of intelligent Christian love. A cognate word, and a close coincidence, are found in 2 Corinthians 11:28. The sad statement in Philippians 2:20, Philippians 2:21 justifies by a universal description of the men around Paul whom he might conceivably send to Philippi.

Their own things: same words in same sense as in Philippians 2:4: a marked contrast to your affairs.

The things of Jesus Christ: the interests of His kingdom, which include the highest well-being of the Philippian Christians.

The reason here given implies that self-seeking unfits a man to be a reliable witness of the spiritual life of others. And correctly so. For all selfishness dims spiritual vision, and thus veils to us spiritual things good or bad. Therefore selfish men cannot bring to Paul a trustworthy report. To this description of the men surrounding Paul, there is no exception: they all seek etc. A remarkable parallel to 1 Corinthians 1:12; 3:1-3; 5:2; 6:5. As at Corinth, so at Rome, the men referred to were doubtless real though very imperfect Christians. The different language of Colossians 4:10-14 suggests that the men there mentioned were not with Paul when he wrote this Epistle: and this would account for the absence of any greetings to the Philippians from Christians at Rome: an important coincidence. Of men such as those here described, Paul would not wish to speak.

V. 21. For all-But Timotheus.

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? Philippians 1:14, 17. 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.

Verse 21. For all seek their own] This must relate to the persons who preached Christ even of envy and strife, Philippians 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.

Verses 19-21. But I trust in the Lord, &c. — Though I should not be surprised if my work and testimony as an apostle should end in martyrdom, yet I do not immediately expect such an event, but trust that the Lord will effect such a deliverance for me, as that, not needing Timotheus so much here, I may be able to send him shortly to you, that, whatever my condition may be here, I also, or I yet, may be of good comfort, may be refreshed, when I know from him your state — That is, your steadfastness in the faith, and your love to one another. For I have no man — Namely, none now with me; like-minded — Isoyucon, alike disposed, or equally affectionate, with him in all respects; particularly in love to you; who will naturally care for your state — With such genuine tenderness and concern, even as nature teacheth men to care for their children as themselves. It appears from Acts 27:1, as Macknight observes, that Aristarchus and Luke accompanied the apostle to Rome. And, during his confinement there, other faithful assistants came to him, who, we have reason to think, were equally well disposed with Timothy to take care of the Philippians’ affairs. We must, therefore, suppose that at the time the apostle wrote this, these faithful teachers were not in Rome, having probably left that city for a time on some business. For all but Timotheus seek their own things; namely, their case, safety, pleasure, or profit. Amazing! in that golden age of the church, could St. Paul thoroughly approve of one only among all the labourers that were with him, of which it appears, from Philippians 1:14, 17, there were many? And how many do we think can now approve themselves to God? And not the things which are Jesus Christ’s — Not having his interest so affectionately at heart as not to neglect it in some degree at least, out of regard to their own secular welfare. They who seek the things of Jesus Christ, will sadly experience what the apostle here says: they will find few helpers like-minded with themselves, willing, naked, to follow a naked master.

Ver. 19-23. But I trust — to send Timotheus shortly unto you. Acts 16:1-5. As soon as I see how it will go with me. Paul still speaks of the future with deference and submission.

21. All seek their own—Their own things, instead of Christ’s. Who are embraced in this severe censure does not clearly appear. Of the six besides Timothy who were with the apostle a few months previously, (Colossians 4:10-14,) it is fair to believe that they all, as was certainly true of some, were now absent from Rome. Even the love of Demas for “this present world” (2 Timothy 4:10) may have been of a later date. But of all those with him who were at all adapted to a mission of this nature, only one had no selfish interest to plead. Timothy alone sprang eagerly to the front. Verily, if this is a fair picture of the average ministry of the first century, the average ministry of the evangelical Church of to-day is at least its full equal in devotedness, zeal, and entireness of consecration. But the apostle’s standard is the true ideal.

Ver. 20.-22. Reason for Paul’s wish to send Timothy, and him specially. Of-equal-soul: see under the word soul in Philippians 1:27. Paul has no one in whom care for the Philippians kindles the same emotions as in Timothy. If he had wished to say that Timothy’s care was equal to his own, he would need to have indicated this by writing no one else. The comparison is between others and Timothy, not between Timothy and Paul.

In-a-genuine-way: as a real, born son naturally cares for his father’s interests: a cognate word in Philippians 4:3; 2 Corinthians 8:8; 1 Timothy 1:2; Titus 1:4.

Be-anxious-about: forethought so intense as to become painful. Same word in Philippians 4:6; 1 Corinthians 7:32, 33, 34; 12:25; Matthew 6:25, 27, 28, 31, 34; 10:19; Luke 10:41. The contradiction with Philippians 4:6 is only apparent. There is a care for the future which implies doubt, and is therefore utterly unworthy of the Christian: and there is a forethought which may be, and often is, painful, and yet a genuine outflow of intelligent Christian love. A cognate word, and a close coincidence, are found in 2 Corinthians 11:28. The sad statement in Philippians 2:20, Philippians 2:21 justifies by a universal description of the men around Paul whom he might conceivably send to Philippi.

Their own things: same words in same sense as in Philippians 2:4: a marked contrast to your affairs.

The things of Jesus Christ: the interests of His kingdom, which include the highest well-being of the Philippian Christians.

The reason here given implies that self-seeking unfits a man to be a reliable witness of the spiritual life of others. And correctly so. For all selfishness dims spiritual vision, and thus veils to us spiritual things good or bad. Therefore selfish men cannot bring to Paul a trustworthy report. To this description of the men surrounding Paul, there is no exception: they all seek etc. A remarkable parallel to 1 Corinthians 1:12; 3:1-3; 5:2; 6:5. As at Corinth, so at Rome, the men referred to were doubtless real though very imperfect Christians. The different language of Colossians 4:10-14 suggests that the men there mentioned were not with Paul when he wrote this Epistle: and this would account for the absence of any greetings to the Philippians from Christians at Rome: an important coincidence. Of men such as those here described, Paul would not wish to speak.

V. 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.

Verse 22. 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 laboured with him there, as we learn from Acts 16:1-3; 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 laboured together in the word and doctrine; for apostles and Christian bishops, in those times, laboured as hard as their deacons. There were no sinecures; every one was a labourer, every labourer had his work, and every workman had his wages.

Verses 22-24. But ye know the proof of him — You know what experience you and I have had of him, who was with me, as well as Silas, in that memorable visit which I first made you, Acts 16:1-12. You then saw that as a son with the father — He uses an elegant peculiarity of phrase, speaking partly as of a son, partly as of a fellow-labourer; he served with me in the gospel — Neglecting no occasion of doing, in the most affectionate manner, whatever might lighten either my labours or my sufferings. Here, as Doddridge observes, “we learn the kind of intercourse which should subsist between the younger and more aged ministers of the gospel. The young ought to listen to the counsels of the aged, with the respect which is due from a son to a father; and the aged ought to love and patronise the young, and study, by their instruction and example, to qualify them for supplying their places in the church when they are gone.” Him therefore I hope to send — If, as has been supposed on verse 20, Aristarchus, Titus, and Luke were absent at this time from Rome, Timothy’s presence with the apostle was the more necessary. But as he daily looked for their return, he hoped to be able to send him to Philippi, as soon as he should know how it would go with him with respect to his imprisonment, or what issue his appeal to Cesar would have. But I trust in the Lord — That in mercy he will deliver me; and I shall shortly come to you myself — This he seems to have added, lest the Philippians might have been too much afflicted by what he had said concerning his death, verse 17.

Ver. 19-23. But I trust — to send Timotheus shortly unto you. Acts 16:1-5. As soon as I see how it will go with me. Paul still speaks of the future with deference and submission.

22. The proof—Timothy’s conduct under their own eyes during his six years pastorate among them, (Acts xvi,) fully showed them his true character, especially in his joint service with the apostle to the cause of the gospel. As a son… father—Lovingly, devotedly, and as if working for himself, did he give himself to his spiritual father for the work of Christ.

Ver. 22. Description of Timothy, in contrast to the men just referred to. The proof of him: the attestation of his real worth: close parallel in 2 Corinthians 2:9.

Ye know: a coincidence with Acts 16:3; 17:14 where we learn that Timothy was with Paul at the founding of the Church at Philippi; and with Acts 20:4 which says that Timothy accompanied Paul on a journey through Macedonia, in which province Philippi was.

A child: close coincidence with 1 Corinthians 4:17, where Paul when sending Timothy to Corinth speaks of him as his beloved and trustworthy child.

Father: coincidence with 1 Corinthians 4:15, where Paul claims to be the father of the Corinthian Christians.

With me he has done service, or has served: a slight change of metaphor. While saying that Timothy has served Paul as a son serves his father, Paul remembers that, from another point of view, Timothy and himself are alike children and servants of another Master. He therefore now speaks of Timothy as joining with himself in serving One whom it is needless to name.

In furtherance of the Gospel: for its spread and triumph: same words in same sense in Philippians 1:5; more fully in Philippians 2:12, for the progress of the Gospel. This was the aim of the service in which, as the Philippians knew, Timothy joined with Paul.

Verse 23. 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 Philippians 2:19, 24.

Verses 22-24. But ye know the proof of him — You know what experience you and I have had of him, who was with me, as well as Silas, in that memorable visit which I first made you, Acts 16:1-12. You then saw that as a son with the father — He uses an elegant peculiarity of phrase, speaking partly as of a son, partly as of a fellow-labourer; he served with me in the gospel — Neglecting no occasion of doing, in the most affectionate manner, whatever might lighten either my labours or my sufferings. Here, as Doddridge observes, “we learn the kind of intercourse which should subsist between the younger and more aged ministers of the gospel. The young ought to listen to the counsels of the aged, with the respect which is due from a son to a father; and the aged ought to love and patronise the young, and study, by their instruction and example, to qualify them for supplying their places in the church when they are gone.” Him therefore I hope to send — If, as has been supposed on verse 20, Aristarchus, Titus, and Luke were absent at this time from Rome, Timothy’s presence with the apostle was the more necessary. But as he daily looked for their return, he hoped to be able to send him to Philippi, as soon as he should know how it would go with him with respect to his imprisonment, or what issue his appeal to Cesar would have. But I trust in the Lord — That in mercy he will deliver me; and I shall shortly come to you myself — This he seems to have added, lest the Philippians might have been too much afflicted by what he had said concerning his death, verse 17.

Ver. 19-23. But I trust — to send Timotheus shortly unto you. Acts 16:1-5. As soon as I see how it will go with me. Paul still speaks of the future with deference and submission.

23. Presently—Forthwith, after ascertaining Nero’s decision in his case.

Ver. 23.-24. Resumption, from Philippians 2:19, of Paul’s purpose to send Timothy, after a digression about his fitness, unique among others unfit, for this mission; followed (Philippians 2:24) by a hope of himself coming.

Him then etc.: more fully, this man then on the one hand I hope to send… on the other hand I trust in the Lord that myself etc.: a double hope cherished by Paul.

Hope to send: resuming Philippians 2:19.

My affairs: same phrase as your affairs in Philippians 2:19; and practically identical with the matters touching me in Philippians 1:12. It must refer to some great crisis which would determine Paul’s conduct. And this is most easily explained as the issue of the trial before Nero, for which Paul was waiting during his imprisonment at Rome. These words are thus a coincidence with Acts 28:30.

Forthwith: as soon as Paul’s case is decided, he will send Timothy. That he was unwilling to send away his beloved son in the Gospel before the decision, we can well understand.

Trust in the Lord: as in Philippians 1:14. Paul’s hope of coming to Philippi has its root in the Master whom he serves. A fuller exposition of this hope and of its ground is given in Philippians 1:25, 26. REVIEW. After expressing his joy about his readers, a joy which even the possibility of death does not dim, Paul now turns, in hope of prolonged life, to practical matters. He has something to say about two of his helpers. Timothy he hopes soon to send in order that he may bring back news about the Church at Philippi. On such an errand Timothy is the only one he can send: for Paul’s other associates are incapacitated, by their selfishness, for correct spiritual vision and a correct estimate of the spiritual state of others. But Timothy, as a genuine son, shares even Paul’s anxieties for the Churches; and has proved this, as the Philippians know, by service rendered to Paul, and to God in fellowship with Paul. The sending of Timothy is however for the present hindered by Paul’s uncertainty about the issue of his trial. When this is dispelled, he will at once send Timothy. But he cherishes a purpose resting on his Master’s power and purpose that he will himself shortly come.

In this section we again meet Timothy, whom Paul has associated with himself as joint author of the Epistle, and whom we have already met in 1 Corinthians 4:17; 16:10; 2 Corinthians 1:1, 19. And the features of the man are the same. As before he is Paul’s child in the faith; and is in sympathy with him so complete that he is both the eye and the lips of the Apostle, his trusted delegate to a distant Church. Again he is joint author of an apostolic letter. Yet the notice of him here is no repetition. For Timothy’s fitness to bring Paul spiritual intelligence affords valuable insight into his character and into all Christian character. The casual description of Paul’s associates is no small proof of the historic truthfulness of his Epistles.

Verses 22-24. But ye know the proof of him — You know what experience you and I have had of him, who was with me, as well as Silas, in that memorable visit which I first made you, Acts 16:1-12. You then saw that as a son with the father — He uses an elegant peculiarity of phrase, speaking partly as of a son, partly as of a fellow-labourer; he served with me in the gospel — Neglecting no occasion of doing, in the most affectionate manner, whatever might lighten either my labours or my sufferings. Here, as Doddridge observes, “we learn the kind of intercourse which should subsist between the younger and more aged ministers of the gospel. The young ought to listen to the counsels of the aged, with the respect which is due from a son to a father; and the aged ought to love and patronise the young, and study, by their instruction and example, to qualify them for supplying their places in the church when they are gone.” Him therefore I hope to send — If, as has been supposed on verse 20, Aristarchus, Titus, and Luke were absent at this time from Rome, Timothy’s presence with the apostle was the more necessary. But as he daily looked for their return, he hoped to be able to send him to Philippi, as soon as he should know how it would go with him with respect to his imprisonment, or what issue his appeal to Cesar would have. But I trust in the Lord — That in mercy he will deliver me; and I shall shortly come to you myself — This he seems to have added, lest the Philippians might have been too much afflicted by what he had said concerning his death, verse 17.

Ver. 24. I trust in the Lord that I also myself shall come shortly. The words of deference and delicacy which Paul uses respecting his liberation for the present, and his ultimate martyrdom, indicate that he did not now see those events so clearly as he afterwards did, when he wrote the second time to Timothy, saying, “I am now ready to be offered up, and the time of my departure is at hand.” 2 Timothy 4:6. His soul wished to revisit the church, now countless, in proconsular Asia, and in Greece. But St. Clement states to the Corinthians, [see the fragments to Acts 28.] that “he travelled to the utmost boundaries of the west,” and received at Rome the long promised crown, on his return to that city.

24. Shortly—If the decision should be favourable, he would send Timothy at once, and soon afterward come personally. But his confidence as to the matter is in the Lord, and not in Nero.

2. Sending Epaphroditus, 25-30.

Ver. 23.-24. Resumption, from Philippians 2:19, of Paul’s purpose to send Timothy, after a digression about his fitness, unique among others unfit, for this mission; followed (Philippians 2:24) by a hope of himself coming.

Him then etc.: more fully, this man then on the one hand I hope to send… on the other hand I trust in the Lord that myself etc.: a double hope cherished by Paul.

Hope to send: resuming Philippians 2:19.

My affairs: same phrase as your affairs in Philippians 2:19; and practically identical with the matters touching me in Philippians 1:12. It must refer to some great crisis which would determine Paul’s conduct. And this is most easily explained as the issue of the trial before Nero, for which Paul was waiting during his imprisonment at Rome. These words are thus a coincidence with Acts 28:30.

Forthwith: as soon as Paul’s case is decided, he will send Timothy. That he was unwilling to send away his beloved son in the Gospel before the decision, we can well understand.

Trust in the Lord: as in Philippians 1:14. Paul’s hope of coming to Philippi has its root in the Master whom he serves. A fuller exposition of this hope and of its ground is given in Philippians 1:25, 26. REVIEW. After expressing his joy about his readers, a joy which even the possibility of death does not dim, Paul now turns, in hope of prolonged life, to practical matters. He has something to say about two of his helpers. Timothy he hopes soon to send in order that he may bring back news about the Church at Philippi. On such an errand Timothy is the only one he can send: for Paul’s other associates are incapacitated, by their selfishness, for correct spiritual vision and a correct estimate of the spiritual state of others. But Timothy, as a genuine son, shares even Paul’s anxieties for the Churches; and has proved this, as the Philippians know, by service rendered to Paul, and to God in fellowship with Paul. The sending of Timothy is however for the present hindered by Paul’s uncertainty about the issue of his trial. When this is dispelled, he will at once send Timothy. But he cherishes a purpose resting on his Master’s power and purpose that he will himself shortly come.

In this section we again meet Timothy, whom Paul has associated with himself as joint author of the Epistle, and whom we have already met in 1 Corinthians 4:17; 16:10; 2 Corinthians 1:1, 19. And the features of the man are the same. As before he is Paul’s child in the faith; and is in sympathy with him so complete that he is both the eye and the lips of the Apostle, his trusted delegate to a distant Church. Again he is joint author of an apostolic letter. Yet the notice of him here is no repetition. For Timothy’s fitness to bring Paul spiritual intelligence affords valuable insight into his character and into all Christian character. The casual description of Paul’s associates is no small proof of the historic truthfulness of his Epistles.

V. 25. To send Epaphroditus-Back immediately.

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

Verse 25. Epaphroditus, my brother, &c.] 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 labour; he laboured, and laboured 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 honoured 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.

Verses 25-27. Yet I supposed it necessary to send Epaphroditus — Back immediately, who is near and dear to me as a brother and companion in labour — A fellow-labourer in the work of the Lord; and fellow-soldier — “So he seems to call him, to show how full of danger the work of the gospel was in that age, to those who executed it faithfully; and that the sincere preachers of it, together with the martyrs who sealed it with their blood, formed a noble army commanded by Christ, which was successfully warring against idolaters, and the other powers of darkness who were in opposition to God.” But your messenger — The Philippians had sent him to Paul with their liberal contributions. For he longed after you all — Namely, to be with you again, and further useful to your souls; and was full of heaviness, because he supposed you would be afflicted at hearing that he was sick — As he could not but know how affectionately you love him. He was nigh unto death — In all human appearance; but God had mercy on him — Restoring him to health; and on me — To whom his death would have been a great affliction; lest I should have sorrow upon sorrow — Lest the sorrows of my imprisonment and my other troubles should be increased by the addition of my grief for his death. Doubtless the apostle had prayed for his recovery, and probably it was in answer to his prayers that Epaphroditus had been restored. We see, however, in this instance, as we may see in many others recorded in the New Testament, that those who, in the apostolic age, possessed the power of working miracles, could not exercise it according to their own pleasure, but according to the direction of the Holy Ghost: otherwise St. Paul would most certainly have healed Epaphroditus, who, as is insinuated verse 30, had fallen into this dangerous sickness through the fatigue which he underwent in assisting the apostle. Miracles of healing were generally wrought for convincing unbelievers.

Ver. 25-30. I supposed it necessary to send to you Epaphroditus. The Philippians had sent this beloved minister with money to Paul, while a prisoner at Rome, who was so zealous in serving the cause in which he suffered, that he superinduced so severe an affliction as to occasion a report of his death. Paul sends him back with the highest encomiums, as a brother in the ministry; as a fellow soldier in the noble army of confessors and martyrs, and made him the bearer of this most invaluable epistle; a treasure far surpassing what the Philippians had so seasonably sent to Rome.

25. Necessary—Paul will send Epaphroditus forthwith. Of him we know only what is stated here. He cannot be identified with the Epaphras of Colosse. Paul styles him his brother in the sonship to God, his fellow labourer in the ministry of the gospel, and fellow soldier in the warfare for Christ. He had come to Rome as a messenger sent by this Church, bringing the apostle a gift of money from them, and had remained in personal attendance upon him. He was doubtless a minister in that Church.

PHILIPPIANS

SECTION 7. — ABOUT EPAPHRODITUS.

CH. 2:25-30.

A necessary thing, however, I counted it, to send to you Epaphroditus, my brother and fellow-worker and fellow-soldier, but your apostle and minister of my need: inasmuch as he was longing for you all, and distressed because ye had heard that he had been sick. For indeed he was sick, near to death. Yet God had mercy on him, and not on him only but also on me, lest I should come to have sorrow upon sorrow. The more eagerly therefore I have sent him, that seeing him ye may again rejoice, and I be less sorrowful. Receive him then in the Lord with all joy, and hold in honour such men. Because by reason of the work of Christ he drew near even to death, having hazarded his life in order to supply the lack of your service for me.

From the hoped-for mission of Timothy in the near future, Paul now passes to that of Epaphroditus, who was evidently the bearer of this letter.

Ver. 25. Necessary, however: although Paul hopes himself soon to come. The ground of this necessity is stated in Philippians 2:26. EPAPHRODITUS: only here and Philippians 4:18, yet evidently a tried and valued associate of Paul. We have here five details about him; three giving his relation to Paul, a fourth his relation to the readers, and the fifth a relation both to the readers and to Paul.

Brother: so 2 Corinthians 2:13, Titus my brother. Fellow-worker: as in Romans 16:3, 9; Philippians 4:3. Fellow-soldier: for Paul’s work is also conflict. It suggests peril in which Epaphroditus bravely stood by Paul. But this does not necessarily imply an earlier association with Paul: for they might have been associated at Rome. If so, this title is a courteous recognition of his courage in discharging his commission. Similarly, the word fellow-worker may have been prompted by work done recently at Rome. Paul remembers that Epaphroditus is united to himself as a child of the same divine Father, as a companion in the same great work and in conflict against the same enemies. My, your: in Greek, consecutive words, placing in conspicuous contrast the relation of Epaphroditus to the Philippians and his relation to Paul. Apostle: as in 2 Corinthians 8:23; see under Romans 1:1: one sent on special business. What Paul’s need was, we learn from Philippians 4:14-18, viz. his poverty in prison at Rome and the resulting hardship, a need removed by the contribution brought by Epaphroditus.

Minster: a cognate word in Philippians 2:17, 30; the same word in Romans 13:6; 15:16. Both Paul in fostering the faith of the Philippian Christians and Epaphroditus in bringing to Paul their contribution were performing a sacred and public service, as sacred as the high-priest’s ministrations at the altar. Same thought in Philippians 4:18. Epaphroditus was thus a minister of the Philippian Christians: for he was carrying out their instructions and conveying to Paul their gift. He was also a minister of Paul’s need: for, by discharging the mission entrusted to him by the Church, he removed that need. See under Philippians 4:18.

V. 26. He was full of heaviness-Because he supposed you would be afflicted at hearing that he was sick.

Verse 26. 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.” Horæ Paulinæ, page 234.

Verses 25-27. Yet I supposed it necessary to send Epaphroditus — Back immediately, who is near and dear to me as a brother and companion in labour — A fellow-labourer in the work of the Lord; and fellow-soldier — “So he seems to call him, to show how full of danger the work of the gospel was in that age, to those who executed it faithfully; and that the sincere preachers of it, together with the martyrs who sealed it with their blood, formed a noble army commanded by Christ, which was successfully warring against idolaters, and the other powers of darkness who were in opposition to God.” But your messenger — The Philippians had sent him to Paul with their liberal contributions. For he longed after you all — Namely, to be with you again, and further useful to your souls; and was full of heaviness, because he supposed you would be afflicted at hearing that he was sick — As he could not but know how affectionately you love him. He was nigh unto death — In all human appearance; but God had mercy on him — Restoring him to health; and on me — To whom his death would have been a great affliction; lest I should have sorrow upon sorrow — Lest the sorrows of my imprisonment and my other troubles should be increased by the addition of my grief for his death. Doubtless the apostle had prayed for his recovery, and probably it was in answer to his prayers that Epaphroditus had been restored. We see, however, in this instance, as we may see in many others recorded in the New Testament, that those who, in the apostolic age, possessed the power of working miracles, could not exercise it according to their own pleasure, but according to the direction of the Holy Ghost: otherwise St. Paul would most certainly have healed Epaphroditus, who, as is insinuated verse 30, had fallen into this dangerous sickness through the fatigue which he underwent in assisting the apostle. Miracles of healing were generally wrought for convincing unbelievers.

Ver. 25-30. I supposed it necessary to send to you Epaphroditus. The Philippians had sent this beloved minister with money to Paul, while a prisoner at Rome, who was so zealous in serving the cause in which he suffered, that he superinduced so severe an affliction as to occasion a report of his death. Paul sends him back with the highest encomiums, as a brother in the ministry; as a fellow soldier in the noble army of confessors and martyrs, and made him the bearer of this most invaluable epistle; a treasure far surpassing what the Philippians had so seasonably sent to Rome.

26. For he longed—This was the chief reason for his immediate return. Through overwork (verse 30) in his loving offices to the apostle, and, perhaps, in preaching, he had fallen dangerously sick; the Philippians heard of it, and he knew they had heard of it. This knowledge created in him great mental distress and an intense desire to go home. Whether this was wholly because his great love would relieve them from anxiety, or from some apprehended trouble there, we cannot say. We evidently have not all the facts.

Ver. 26. Ground of the necessity to send Epaphroditus.

Longing-for you all; keeps before us, as do the same words in Philippians 1:8, the universal excellence of the Christians at Philippi. Distressed: literally homeless; a vivid description of a mind in trouble. Epaphroditus earnestly wished to return to the brethren at Philippi in order that their anxiety might be dispelled by seeing him in good health, How they heard of his sickness, and how he knew that they had heard, we do not know. But communication between Rome and the Roman colony of Philippi along the splendid Egnatian road, would be, if not regular, yet frequent.

Notice a genuine trait of excellence. Many are glad for others to know of their sickness or trouble, especially if caused by service done for them. But this good man was sorry that, through their hearing of it, his own trouble had caused trouble to others.

V. 27. God had compassion on him-Restoring him to health.

Verse 27. 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.

Verses 25-27. Yet I supposed it necessary to send Epaphroditus — Back immediately, who is near and dear to me as a brother and companion in labour — A fellow-labourer in the work of the Lord; and fellow-soldier — “So he seems to call him, to show how full of danger the work of the gospel was in that age, to those who executed it faithfully; and that the sincere preachers of it, together with the martyrs who sealed it with their blood, formed a noble army commanded by Christ, which was successfully warring against idolaters, and the other powers of darkness who were in opposition to God.” But your messenger — The Philippians had sent him to Paul with their liberal contributions. For he longed after you all — Namely, to be with you again, and further useful to your souls; and was full of heaviness, because he supposed you would be afflicted at hearing that he was sick — As he could not but know how affectionately you love him. He was nigh unto death — In all human appearance; but God had mercy on him — Restoring him to health; and on me — To whom his death would have been a great affliction; lest I should have sorrow upon sorrow — Lest the sorrows of my imprisonment and my other troubles should be increased by the addition of my grief for his death. Doubtless the apostle had prayed for his recovery, and probably it was in answer to his prayers that Epaphroditus had been restored. We see, however, in this instance, as we may see in many others recorded in the New Testament, that those who, in the apostolic age, possessed the power of working miracles, could not exercise it according to their own pleasure, but according to the direction of the Holy Ghost: otherwise St. Paul would most certainly have healed Epaphroditus, who, as is insinuated verse 30, had fallen into this dangerous sickness through the fatigue which he underwent in assisting the apostle. Miracles of healing were generally wrought for convincing unbelievers.

Ver. 25-30. I supposed it necessary to send to you Epaphroditus. The Philippians had sent this beloved minister with money to Paul, while a prisoner at Rome, who was so zealous in serving the cause in which he suffered, that he superinduced so severe an affliction as to occasion a report of his death. Paul sends him back with the highest encomiums, as a brother in the ministry; as a fellow soldier in the noble army of confessors and martyrs, and made him the bearer of this most invaluable epistle; a treasure far surpassing what the Philippians had so seasonably sent to Rome.

27. Sorrow upon sorrow—His imprisonment brought him grief enough; the death of Epaphroditus, his congenial friend and brother, would have been an additional sorrow to him, the greater because it was in rendering him assistance. In mercy to himself then, as well as to his sick friend, and, doubtless, in answer to his own intercessions, was the restoration to health.

Ver. 27. Paul’s comment on the sickness and recovery of Epaphroditus. Indeed he was sick; adds conspicuously to the report heard by the Philippians an attestation that the report was true.

Near to death: literally, as neighbour side by side of death. God had mercy on him: suggests man’s helplessness in sickness and God’s complete control of sickness and recovery.

Sorrow upon sorrow: a note of sadness, evoked by memory of the illness of Epaphroditus and of the sorrow and apprehension thus caused to Paul, amid the prevailing joy of this Epistle. Cp. 2 Corinthians 6:10. It implies other sorrow besides that occasioned by the illness of Epaphroditus.

Mercy also upon me; reveals Paul’s felt helplessness under the new sorrow then looming before him. In this helplessness he recognises the restoration of his friend as God’s compassion towards himself. Thus one act was, in different ways, kindness to two men equally helpless. Paul’s gratitude also teaches that they who share the sorrows of others have in others’ joy a special joy of their own.

V. 28. That I may be the less sorrowful-When I know you are rejoicing.

Verse 28. The more carefully] spoudaioterwv. 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.

Verses 28-30. I sent him therefore the more carefully — Or, speedily, as spoudaioterwv here signifies; that seeing him again — In a state of health, ye may rejoice — May be comforted after your trouble; and that I may be the less sorrowful — When I know you are rejoicing. Receive him therefore — With affection and gratitude, being assured that his long absence was owing, not to want of love to you, but to bad health; and hold persons of such a character, whatever their station of life may be, in great estimation. Because for the work of Christ he was nigh unto death — It appears from the last clause of this verse, that by the work of Christ here, the apostle partly meant his personal attendance on the apostle in his bonds, and the various services he performed for him, with his sundry journeys by land and sea on his account: but it is probable that he included also his labours in preaching the gospel in Rome, and in the neighbouring cities and villages, with his carrying the apostle’s messages and instructions to the disciples, his watching over them, visiting such of them as were sick, and other similar offices.

Ver. 25-30. I supposed it necessary to send to you Epaphroditus. The Philippians had sent this beloved minister with money to Paul, while a prisoner at Rome, who was so zealous in serving the cause in which he suffered, that he superinduced so severe an affliction as to occasion a report of his death. Paul sends him back with the highest encomiums, as a brother in the ministry; as a fellow soldier in the noble army of confessors and martyrs, and made him the bearer of this most invaluable epistle; a treasure far surpassing what the Philippians had so seasonably sent to Rome.

28. More carefully—More speedily. Whatever would cause them joy, would diminish his own trouble, so deep was his sympathy with them.

Ver. 28. Restatement of the bearing of Epaphroditus’ sickness upon his mission by Paul to Philippi.

More-eagerly therefore: parallel to I counted it necessary in Philippians 2:25. The comparative suggests that the illness and recovery of Epaphroditus did but increase Paul’s eagerness to send him. That in Philippians 2:29 Paul bids his readers welcome Epaphroditus, suggests that he was the bearer of this epistle. Same use of the word I-have-sent in Colossians 4:8; Ephesians 6:22; Acts 23:30. The above reasons for sending him to Philippi suggest that his going there was not matter of course, as one goes back home after discharging a mission, that he may have had other reasons for his journey to Rome, and that possibly he was not a resident at Philippi. But we learn from Philippians 2:30 how eagerly he entered into the Philippians’ purpose to help Paul.

Again rejoice: their usual joy being overshadowed by hearing of Epaphroditus’ illness, a shadow only to be removed by knowing that he is well.

Less-sorrowful: another note of sadness: cp. Philippians 2:27. Even the removal of Paul’s sorrow about Epaphroditus would leave him only less sad. This indicates other and abiding sources of sorrow.

Verse 29. 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-honour those whom ye perceive God hath honoured.

Verses 28-30. I sent him therefore the more carefully — Or, speedily, as spoudaioterwv here signifies; that seeing him again — In a state of health, ye may rejoice — May be comforted after your trouble; and that I may be the less sorrowful — When I know you are rejoicing. Receive him therefore — With affection and gratitude, being assured that his long absence was owing, not to want of love to you, but to bad health; and hold persons of such a character, whatever their station of life may be, in great estimation. Because for the work of Christ he was nigh unto death — It appears from the last clause of this verse, that by the work of Christ here, the apostle partly meant his personal attendance on the apostle in his bonds, and the various services he performed for him, with his sundry journeys by land and sea on his account: but it is probable that he included also his labours in preaching the gospel in Rome, and in the neighbouring cities and villages, with his carrying the apostle’s messages and instructions to the disciples, his watching over them, visiting such of them as were sick, and other similar offices.

Ver. 25-30. I supposed it necessary to send to you Epaphroditus. The Philippians had sent this beloved minister with money to Paul, while a prisoner at Rome, who was so zealous in serving the cause in which he suffered, that he superinduced so severe an affliction as to occasion a report of his death. Paul sends him back with the highest encomiums, as a brother in the ministry; as a fellow soldier in the noble army of confessors and martyrs, and made him the bearer of this most invaluable epistle; a treasure far surpassing what the Philippians had so seasonably sent to Rome.

29. Receive him—Give him a welcome warm with Christian love and manifestations of gladness. Such men as he, full of self-denial and labour, are worthy of the highest esteem of the Church. The apostle had cautioned them against overvaluing self: this is, perhaps, a caution against a tendency to undervalue others.

Ver. 29.-30. Recommendation of Epaphroditus.

Receive in the Lord: same words in Romans 16:2. Their reception of him must be an outflow of their union with the One Master of him and them.

Every joy: as in Romans 15:13; James 1:2. No sort of joy was to be lacking in their reception of Epaphroditus.

Such men: this not being a solitary case but one of a class of which all deserve like honour.

The work of Christ: cp. 1 Corinthians 15:58. What the work was, we learn from the latter part of the verse. Epaphroditus’ discharge of his mission was both a sacrifice (Philippians 4:18) to God and work done for Christ.

Even to death: same words as in Philippians 2:8. Epaphroditus trod in the steps of Christ, even to the edge of the grave.

Hazarded his life: literally gambled with his life, (Ellicott,) making very prominent the apparent recklessness of his conduct and the great risk he ran. The lack of your service for me. The public and sacred service (Philippians 2:25) rendered to Paul fell short in one point, viz. the personal presence of the Philippian Christians who would gladly have themselves ministered to his comfort. This one deficiency Epaphroditus endeavoured, even at the risk of life, to supply. Same thought and words in 1 Corinthians 16:17. He thus did the work of Christ. [Notice two genitives dependent on the word lack. The service was deficient: hence lack of service. It lacked the personal presence of the Christians at Philippi: the lack of you.]

The word death links together Philippians 2:27 and Philippians 2:30 as referring to the same deadly peril. We infer therefore that the sickness which brought Epaphroditus near to death was occasioned by his mission to Rome. He deliberately exposed his life in order to discharge this mission, and thus actually fell into serious illness. This may have been through exposure on the journey or through contagion at Rome. All details are unknown.

We have here a beautiful episode in the story of Paul. The Philippian Christians heard of his imprisonment at Rome, and wished to send him help. But for a time they had no means of doing so. At last Epaphroditus, a Christian whom they well loved, happens to be going to Rome. A contribution is made, and is sent by Epaphroditus. Either on the journey or at Rome, in consequence of exposure needful to bring the money to Paul, and cheerfully endured, the messenger became dangerously ill. And Paul felt deeply that courageous care for him had brought a brother to the gates of death. Epaphroditus recovered. He joined Paul, apparently, not only in peril but in Christian work. But tidings of his illness reached Philippi. This, Epaphroditus knew; and knew that the tidings would fill his brethren with sorrow. He was therefore eager to return, to allay their fears by showing himself well in their midst. This eagerness to return Paul appreciated, and resolved to use his return as an opportunity of sending to his beloved friends at Philippi the letter before us. The joyful reception of Epaphroditus at Philippi, with this precious letter from the imprisoned Apostle, is veiled from our view in the unwritten past.

V. 30. To supply your deficiency of service-To do what you could not do in person.

Verse 30. For the work of Christ] Preaching the Gospel, and ministering to the distressed.

He was nigh unto death] Having laboured far beyond his strength. Not regarding his life] Instead of parabouleusamenov th yuch, not regarding his life, paraboleusamenov, 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!

PHILIPPIANS

Verses 28-30. I sent him therefore the more carefully — Or, speedily, as spoudaioterwv here signifies; that seeing him again — In a state of health, ye may rejoice — May be comforted after your trouble; and that I may be the less sorrowful — When I know you are rejoicing. Receive him therefore — With affection and gratitude, being assured that his long absence was owing, not to want of love to you, but to bad health; and hold persons of such a character, whatever their station of life may be, in great estimation. Because for the work of Christ he was nigh unto death — It appears from the last clause of this verse, that by the work of Christ here, the apostle partly meant his personal attendance on the apostle in his bonds, and the various services he performed for him, with his sundry journeys by land and sea on his account: but it is probable that he included also his labours in preaching the gospel in Rome, and in the neighbouring cities and villages, with his carrying the apostle’s messages and instructions to the disciples, his watching over them, visiting such of them as were sick, and other similar offices.

Ver. 25-30. I supposed it necessary to send to you Epaphroditus. The Philippians had sent this beloved minister with money to Paul, while a prisoner at Rome, who was so zealous in serving the cause in which he suffered, that he superinduced so severe an affliction as to occasion a report of his death. Paul sends him back with the highest encomiums, as a brother in the ministry; as a fellow soldier in the noble army of confessors and martyrs, and made him the bearer of this most invaluable epistle; a treasure far surpassing what the Philippians had so seasonably sent to Rome.

30. For the work of Christ—Such it was, for, done to his apostle, it was done to Christ. The money-gift which he had brought is spoken of as their service, but it had the lack of their personally presenting it. This personal service Epaphroditus rendered in fulfilment of their commission, and in so doing he in some way so exposed his life that it resulted in bringing him to death’s door. Such a reason, by all their love for Paul, entitled him to a hearty welcome on his return.

Ver. 29.-30. Recommendation of Epaphroditus.

Receive in the Lord: same words in Romans 16:2. Their reception of him must be an outflow of their union with the One Master of him and them.

Every joy: as in Romans 15:13; James 1:2. No sort of joy was to be lacking in their reception of Epaphroditus.

Such men: this not being a solitary case but one of a class of which all deserve like honour.

The work of Christ: cp. 1 Corinthians 15:58. What the work was, we learn from the latter part of the verse. Epaphroditus’ discharge of his mission was both a sacrifice (Philippians 4:18) to God and work done for Christ.

Even to death: same words as in Philippians 2:8. Epaphroditus trod in the steps of Christ, even to the edge of the grave.

Hazarded his life: literally gambled with his life, (Ellicott,) making very prominent the apparent recklessness of his conduct and the great risk he ran. The lack of your service for me. The public and sacred service (Philippians 2:25) rendered to Paul fell short in one point, viz. the personal presence of the Philippian Christians who would gladly have themselves ministered to his comfort. This one deficiency Epaphroditus endeavoured, even at the risk of life, to supply. Same thought and words in 1 Corinthians 16:17. He thus did the work of Christ. [Notice two genitives dependent on the word lack. The service was deficient: hence lack of service. It lacked the personal presence of the Christians at Philippi: the lack of you.]

The word death links together Philippians 2:27 and Philippians 2:30 as referring to the same deadly peril. We infer therefore that the sickness which brought Epaphroditus near to death was occasioned by his mission to Rome. He deliberately exposed his life in order to discharge this mission, and thus actually fell into serious illness. This may have been through exposure on the journey or through contagion at Rome. All details are unknown.

We have here a beautiful episode in the story of Paul. The Philippian Christians heard of his imprisonment at Rome, and wished to send him help. But for a time they had no means of doing so. At last Epaphroditus, a Christian whom they well loved, happens to be going to Rome. A contribution is made, and is sent by Epaphroditus. Either on the journey or at Rome, in consequence of exposure needful to bring the money to Paul, and cheerfully endured, the messenger became dangerously ill. And Paul felt deeply that courageous care for him had brought a brother to the gates of death. Epaphroditus recovered. He joined Paul, apparently, not only in peril but in Christian work. But tidings of his illness reached Philippi. This, Epaphroditus knew; and knew that the tidings would fill his brethren with sorrow. He was therefore eager to return, to allay their fears by showing himself well in their midst. This eagerness to return Paul appreciated, and resolved to use his return as an opportunity of sending to his beloved friends at Philippi the letter before us. The joyful reception of Epaphroditus at Philippi, with this precious letter from the imprisoned Apostle, is veiled from our view in the unwritten past.