111 lines
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111 lines
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Title = 'The Epistle of Paul the Apostle to the Philippians';
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<p id="Chapter2" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 2
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<p id="Php2_1"><a onclick="return mV('Phl',2,'1-30');">Phl 2:1-30</a>. CONTINUED EXHORTATION: TO UNITY: TO HUMILITY AFTER CHRIST'S EXAMPLE, WHOSE GLORY FOLLOWED HIS HUMILIATION: TO EARNESTNESS IN SEEKING PERFECTION, THAT THEY MAY BE HIS JOY IN THE DAY OF CHRIST: HIS JOYFUL READINESS TO BE OFFERED NOW BY DEATH, SO AS TO PROMOTE THEIR FAITH. HIS INTENTION TO SEND TIMOTHY: HIS SENDING EPAPHRODITUS MEANTIME.
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<p><b>1.</b> The "therefore" implies that he is here expanding on the exhortation (<a onclick="return mV('Phl',1,27);">Phl 1:27</a>), "In one Spirit, with one mind (<i>soul</i>)." He urges <i>four influencing motives</i> in this verse, to inculcate the four Christian duties corresponding respectively to them (<a onclick="return mV('Phl',2,2);">Phl 2:2</a>). "That ye be <i>like-minded,</i> having the same <i>love,</i> of <i>one accord,</i> of one mind"; (1) "If there be (with you) <i>any consolation in Christ,</i>" that is, any <i>consolation of which Christ is the source,</i> leading you to wish <i>to console me</i> in my afflictions borne for Christ's sake, ye owe it to me to grant my request "that ye be like-minded" [CHRYSOSTOM and ESTIUS]: (2) "If there be any comfort of (that is, flowing from) love," the adjunct of "consolation in Christ"; (3) "If any fellowship of (communion together as Christians, flowing from joint participation in) the Spirit" (<a onclick="return mV('2Cr',13,14);">2Cr 13:14</a>). As <i>Pagans</i> meant literally those who were of one village, and <i>drank of one fountain,</i> how much greater is the union which conjoins those who drink of the same Spirit! (<a onclick="return mV('1Cr',12,4,13);">1Cr 12:4, 13</a>) [GROTIUS]: (4) "If any bowels (tender emotions) and mercies (compassions)," the adjuncts of "fellowship of the Spirit." The opposites of the two pairs, into which the four fall, are reprobated, <a onclick="return mV('Phl',2,3,4);">Phl 2:3-4</a>.
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<p id="Php2_2"><b>2. Fulfil</b>—that is, Make full. I have joy in you, <i>complete</i> it by that which is still wanting, namely, <i>unity</i> (<a onclick="return mV('Phl',1,9);">Phl 1:9</a>).
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<br><br><b>likeminded</b>—literally, "that ye be of the same mind"; more general than the following "of one mind."
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<br><br><b>having the same love</b>—equally disposed to love and be loved.
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<br><br><b>being of one accord</b>—literally, "with united <i>souls.</i>" This pairs with the following clause, thus, "With united souls, being of one mind"; as the former two also pair together, "That ye be likeminded, having the same love."
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<p id="Php2_3"><b>3. <i>Let</i> nothing <i>be done</i></b>—The italicized words are not in the <i>Greek.</i> Perhaps the ellipsis had better be supplied from the <i>Greek</i> (<a onclick="return mV('Phl',2,2);">Phl 2:2</a>), "<i>Thinking</i> nothing in the way of strife" (or rather, "factious intrigue," "self-seeking," see on JFB for <a href="./Comm/jfb/Phl/Phl001.html#Php1_16">Php 1:16</a>). It is the <i>thought</i> which characterizes the action as good or bad before God.
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<br><br><b>lowliness of mind</b>—The <i>direct</i> relation of this grace is to God alone; it is the sense of dependence of the creature on the Creator as such, and it places all created beings in this respect on a level. The man "lowly of mind" as to his spiritual life is independent of men, and free from all slavish feeling, while sensible of his continual dependence on God. Still it INDIRECTLY affects his behavior toward his fellow men; for, conscious of his entire dependence on God for all his abilities, even as they are dependent on God for theirs, he will not pride himself on his abilities, or exalt self in his conduct toward others (<a onclick="return mV('Eph',4,2);">Eph 4:2</a>; <a onclick="return mV('Col',3,12);">Col 3:12</a>) [NEANDER].
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<br><br><b>let each esteem</b>—Translate as <i>Greek,</i> "esteeming each other superior to <i>yourselves.</i>" Instead of fixing your eyes on those points in which you excel, fix them on those in which your neighbor excels you: this is true "humility."
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<p id="Php2_4"><b>4.</b> The oldest manuscripts read, "Not <i>looking each of you</i> (plural, <i>Greek</i>) on his own things (that is, not <i>having regard</i> solely to them), but <i>each of you</i> on the things of others" also. Compare <a onclick="return mV('Phl',2,21);">Phl 2:21</a>; also Paul's own example (<a onclick="return mV('Phl',1,24);">Phl 1:24</a>).
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<p id="Php2_5"><b>5.</b> The oldest manuscripts read, "Have this mind in you," etc. He does not put forward himself (see on JFB for <a href="./Comm/jfb/Phl/Phl002.html#Php2_4">Php 2:4</a>, and <a onclick="return mV('Phl',1,24);">Phl 1:24</a>) as an example, but Christ, THE ONE pre-eminently who sought not His own, but "humbled Himself" (<a onclick="return mV('Phl',2,8);">Phl 2:8</a>), first in taking on Him our nature, secondly, in humbling Himself further in that nature (<a onclick="return mV('Rom',15,3);">Rom 15:3</a>).
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<p id="Php2_6"><b>6.</b> Translate, "Who <i>subsisting</i> (or <i>existing,</i> namely, originally: the <i>Greek</i> is not the simple substantive verb, '<i>to be</i>') in the form of God (the divine <i>essence</i> is not meant: but the <i>external self-manifesting characteristics of God,</i> the <i>form</i> shining forth from His glorious essence). The divine nature had infinite BEAUTY in itself, even without any creature contemplating that beauty: that beauty was 'the form of God'; as 'the <i>form</i> of a servant' (<a onclick="return mV('Phl',2,7);">Phl 2:7</a>), which is in contrasted opposition to it, takes for granted the <i>existence</i> of His human nature, so 'the form of God' takes for granted His divine nature [BENGEL], Compare <a onclick="return mV('Jhn',5,37);">Jhn 5:37</a>; <a onclick="return mV('Jhn',17,5);">17:5</a>; <a onclick="return mV('Col',1,15);">Col 1:15</a>, 'Who is the IMAGE of the invisible God' at a time <i>before</i> 'every creature,' <a onclick="return mV('2Cr',4,4);">2Cr 4:4</a>, <i>esteemed</i> (the same <i>Greek</i> verb as in <a onclick="return mV('Phl',2,3);">Phl 2:3</a>) His being <i>on an equality</i> with God no (act of) robbery" or <i>self-arrogation;</i> claiming to one's self what does not belong to him. ELLICOTT, WAHL, and others have translated, "<i>A thing</i> to be grasped at," which would require the <i>Greek</i> to be <i>harpagma,</i> whereas <i>harpagmos</i> means the <i>act</i> of seizing. So <i>harpagmos</i> means in the only other passage where it occurs, PLUTARCH [<i>On the Education of Children,</i> 120]. The same insuperable objection lies against ALFORD'S translation, "He regarded not as <i>self-enrichment</i> (that is, an <i>opportunity for self-exaltation</i>) His equality with God." His argument is that the antithesis (<a onclick="return mV('Phl',2,7);">Phl 2:7</a>) requires it, "He used His equality with God as <i>an opportunity, not for self-exaltation,</i> but for self-abasement, or <i>emptying Himself.</i>" But the antithesis is not between His <i>being on an equality with God,</i> and His <i>emptying Himself;</i> for He never emptied Himself of the fulness of His Godhead, or His "BEING <i>on an equality with God</i>"; but between His being "in the FORM (that is, the outward glorious self-manifestation) of God," and His "taking on Him <i>the form of a servant,</i>" whereby He in a great measure emptied Himself of His precedent "form," or outward self-manifesting glory as God. Not "looking on His own things" (<a onclick="return mV('Phl',2,4);">Phl 2:4</a>), He, though existing in the form of God, He esteemed it no robbery to be on an equality with God, yet made Himself of no reputation. "Being on an equality with God, is not identical with subsisting in the form of God"; the latter expresses the <i>external characteristics,</i> majesty, and beauty of the Deity, which "He emptied Himself of," to assume "the <i>form</i> of a servant"; the former, "HIS BEING," or NATURE, His already existing STATE OF EQUALITY with God, both the Father and the Son having the same ESSENCE. A glimpse of Him "in the form of God," previous to His incarnation, was given to Moses (<a onclick="return mV('Exd',24,10,11);">Exd 24:10-11</a>), Aaron, etc.
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<p id="Php2_7"><b>7. made himself of no reputation, and...and</b>—rather as the <i>Greek,</i> "<i>emptied</i> Himself, <i>taking</i> upon him the form of a servant, <i>being</i> made in the likeness of men." The two latter clauses (there being no conjunctions, "and...and," in the <i>Greek</i>) expresses <i>in what</i> Christ's "emptying of Himself" consists, namely, in "taking the form of a servant" (see on JFB for <a href="./Comm/jfb/Hbr/Hbr010.html#Heb10_5">Heb 10:5</a>; compare <a onclick="return mV('Exd',21,5,6);">Exd 21:5-6</a>, and <a onclick="return mV('Psa',40,6);">Psa 40:6</a>, proving that it was at the time when He assumed a <i>body,</i> He took "the form of a <i>servant</i>"), and in order to explain <i>how</i> He took "the form of a servant," there is added, by "being made in the likeness of men." His subjection to the law (<a onclick="return mV('Luk',2,21);">Luk 2:21</a>; <a onclick="return mV('Gal',4,4);">Gal 4:4</a>) and to His parents (<a onclick="return mV('Luk',2,51);">Luk 2:51</a>), His low state as a carpenter, and carpenter's reputed son (<a onclick="return mV('Mat',13,55);">Mat 13:55</a>; <a onclick="return mV('Mar',6,3);">Mar 6:3</a>), His betrayal for the price of a bond-servant (<a onclick="return mV('Exd',21,32);">Exd 21:32</a> ), and slave-like death to relieve us from the slavery of sin and death, finally and chiefly, <i>His servant-like dependence as man on God,</i> while His divinity was not outwardly manifested (<a onclick="return mV('Isa',49,3,7);">Isa 49:3,7</a>), are all marks of His "form as a servant." This proves: (1) He was in the form of a servant as soon as He was made man. (2) He was "in the form of God" <i>before</i> He was "in the form of a servant." (3) He did as really subsist in the divine nature, as in the form of a servant, or in the nature of man. For He was as much "in the form of God" as "in the form of a servant"; and was so in the form of God as "to be on an equality with God"; He therefore could have been none other than God; for God saith, "To whom will ye liken Me and make Me equal?" (<a onclick="return mV('Isa',46,5);">Isa 46:5</a>), [BISHOP PEARSON]. His <i>emptying Himself</i> presupposes His previous <i>plenitude of Godhead</i> (<a onclick="return mV('Jhn',1,14);">Jhn 1:14</a>; <a onclick="return mV('Col',1,19);">Col 1:19</a>; <a onclick="return mV('Col',1,9);">2:9</a>). He remained full of this; yet He bore Himself as if He were <i>empty.</i>
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<p id="Php2_8"><b>8. being found in fashion as a man</b>—<i>being already, by His</i> "<i>emptying Himself,</i>" <i>in the form of a servant,</i> or likeness of man (<a onclick="return mV('Rom',8,3);">Rom 8:3</a>), "He humbled Himself (still further by) <i>becoming</i> obedient <i>even</i> unto death (not as <i>English Version,</i> 'He humbled Himself <i>and became,</i>'etc.; the <i>Greek</i> has no 'and,' and has the <i>participle,</i> not the verb), and that the death of the cross." "Fashion" expresses that He had the <i>outward guise, speech,</i> and <i>look.</i> In <a onclick="return mV('Phl',2,7);">Phl 2:7</a>, in the <i>Greek,</i> the emphasis is on Himself (which stands before the <i>Greek</i> verb), "He emptied <i>Himself,</i>" <i>His divine self,</i> viewed in respect to what He had heretofore been; in <a onclick="return mV('Phl',2,8);">Phl 2:8</a> the emphasis is on "<i>humbled</i>" (which stands before the <i>Greek</i> "Himself"); He not only "emptied Himself" of His previous "form of God," but submitted to <i>positive</i> HUMILIATION. He "became obedient," namely, to God, as His "servant" (<a onclick="return mV('Rom',5,19);">Rom 5:19</a>; <a onclick="return mV('Hbr',5,8);">Hbr 5:8</a>). Therefore "<i>God</i>" is said to "exalt" Him (<a onclick="return mV('Phl',2,9);">Phl 2:9</a>), even as it was God to whom He became voluntarily "obedient." "Even unto death" expresses the climax of His obedience (<a onclick="return mV('Jhn',10,18);">Jhn 10:18</a>).
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<p id="Php2_9"><b>9. Wherefore</b>—as the just consequence of His self-humiliation and obedience (<a onclick="return mV('Psa',8,5,6);">Psa 8:5-6</a> <a onclick="return mV('Psa',110,1,7);">110:1, 7</a>; <a onclick="return mV('Mat',28,18);">Mat 28:18</a>; <a onclick="return mV('Luk',24,26);">Luk 24:26</a>; <a onclick="return mV('Jhn',5,27);">Jhn 5:27</a>; <a onclick="return mV('Jhn',10,17);">10:17</a>; <a onclick="return mV('Rom',14,9);">Rom 14:9</a>; <a onclick="return mV('Eph',1,'20-22');">Eph 1:20-22</a>; <a onclick="return mV('Hbr',2,9);">Hbr 2:9</a>). An intimation, that if we would hereafter be exalted, we too must, after His example, now humble ourselves (<a onclick="return mV('Phl',2,3);">Phl 2:3, 5</a>; <a onclick="return mV('Phl',3,21);">Phl 3:21</a>; <a onclick="return mV('1Pe',5,5,6);">1Pe 5:5-6</a>,). Christ emptied Christ; God exalted Christ as man to equality with God [BENGEL].
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<br><br><b>highly exalted</b>—<i>Greek,</i> "<i>super-eminently</i> exalted" (<a onclick="return mV('Eph',4,10);">Eph 4:10</a> ).
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<br><br><b>given him</b>—<i>Greek,</i> "bestowed on Him."
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<br><br><b>a name</b>—along with the corresponding <i>reality,</i> glory and majesty.
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<br><br><b>which</b>—Translate, namely, "that which is above every name." The name "JESUS" (<a onclick="return mV('Phl',2,10);">Phl 2:10</a>), which is even now in glory His name of honor (<a onclick="return mV('Act',9,5);">Act 9:5</a>). "Above" not only men, but angels (<a onclick="return mV('Eph',1,21);">Eph 1:21</a>).
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<p id="Php2_10"><b>10. at the name</b>—rather as <i>Greek,</i> "in the name."
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<br><br><b>bow</b>—rather, "bend," in token of worship. Referring to <a onclick="return mV('Isa',45,23);">Isa 45:23</a>; quoted also in <a onclick="return mV('Rom',14,11);">Rom 14:11</a>. To worship "in the name of Jesus," is to worship Jesus <i>Himself</i> (compare <a onclick="return mV('Phl',2,11);">Phl 2:11</a>; <a onclick="return mV('Pro',18,10);">Pro 18:10</a>), or <i>God in Christ</i> (<a onclick="return mV('Jhn',16,23);">Jhn 16:23</a>; <a onclick="return mV('Eph',3,14);">Eph 3:14</a>). Compare "Whosoever shall call upon <i>the name of the Lord</i> (that is, whosoever shall call on <i>the Lord in His revealed character</i>) shall be saved" (<a onclick="return mV('Rom',10,13);">Rom 10:13</a>; <a onclick="return mV('1Cr',1,2);">1Cr 1:2</a>); "all that call upon <i>the name of Jesus Christ our Lord</i>" (compare <a onclick="return mV('2Ti',2,22);">2Ti 2:22</a>); "call on the Lord"; <a onclick="return mV('Act',7,59);">Act 7:59</a>, "calling upon ...and saying, Lord Jesus" (<a onclick="return mV('Act',9,14,21);">Act 9:14, 21</a>; <a onclick="return mV('Act',22,16);">22:16</a>).
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<br><br><b>of things in heaven</b>—angels. They worship Him not only as God, but as the ascended <i>God-man,</i> "Jesus" (<a onclick="return mV('Eph',1,21);">Eph 1:21</a>; <a onclick="return mV('Hbr',1,6);">Hbr 1:6</a>; <a onclick="return mV('1Pe',3,22);">1Pe 3:22</a>).
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<br><br><b>in earth</b>—men; among whom He tabernacled for a time.
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<br><br><b>under the earth</b>—the dead; among whom He was numbered once (<a onclick="return mV('Rom',14,9, 11);">Rom 14:9, 11</a>; <a onclick="return mV('Eph',4,9,10);">Eph 4:9-10</a>; <a onclick="return mV('Rev',5,13);">Rev 5:13</a>). The demons and the lost may be included <i>indirectly,</i> as even they give homage, though one of fear, not love, to Jesus (<a onclick="return mV('Mar',3,11);">Mar 3:11</a>; <a onclick="return mV('Luk',8,31);">Luk 8:31</a>; <a onclick="return mV('Jam',2,19);">Jam 2:19</a>, see on JFB for <a href="./Comm/jfb/Phl/Phl002.html#Php2_11">Php 2:11</a>).
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<p id="Php2_11"><b>11. every tongue</b>—Compare "every knee" (<a onclick="return mV('Phl',2,10);">Phl 2:10</a>). <i>In every way</i> He shall be acknowledged as Lord (no longer as "servant," <a onclick="return mV('Phl',2,7);">Phl 2:7</a>). As none can fully do so "but by the Holy Ghost" (<a onclick="return mV('1Cr',12,3);">1Cr 12:3</a>), the spirits of good men who are dead, must be the class <i>directly</i> meant, <a onclick="return mV('Phl',2,10);">Phl 2:10</a>, "under the earth."
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<br><br><b>to the glory of God the Father</b>—the grand end of Christ's mediatorial office and kingdom, which shall cease when this end shall have been fully realized (<a onclick="return mV('Jhn',5,'19-23',30);">Jhn 5:19-23, 30</a>; <a onclick="return mV('Jhn',17,1.'4-7');">17:1, 4-7</a>; <a onclick="return mV('1Cr',15,'24-28');">1Cr 15:24-28</a>).
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<p id="Php2_12"><b>12. Wherefore</b>—Seeing that we have in Christ such a specimen of glory resulting from "<i>obedience</i>" (<a onclick="return mV('Phl',2,8);">Phl 2:8</a>) and humiliation, see that ye also be "obedient," and so "<i>your</i> salvation" shall follow your obedience.
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<br><br><b>as ye have...obeyed</b>—"<i>even as</i> ye have <i>been obedient,</i>" namely, to God, as Jesus was "obedient" unto God (see on JFB for <a href="./Comm/jfb/Phl/Phl002.html#Php2_8">Php 2:8</a>).
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<br><br><b>not as,</b> etc.—"not <i>as if</i>" it were a matter to be done "in my presence only, but now (as things are) much more (with more earnestness) in my absence (because my help is withdrawn from you)" [ALFORD].
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<br><br><b>work out</b>—carry out to its full perfection. "Salvation" is "worked in" (<a onclick="return mV('Phl',2,13);">Phl 2:13</a> <a onclick="return mV('Eph',1,11);">Eph 1:11</a>) believers by the Spirit, who enables them through faith to be justified <i>once for all;</i> but it needs, as a progressive work, to be "worked <i>out</i>" by obedience, through the help of the same Spirit, unto perfection (<a onclick="return mV('2Pe',1,'5-8');">2Pe 1:5-8</a>). The sound Christian neither, like the formalist, rests in the means, without looking to the end, and to the Holy Spirit who alone can make the means effectual; nor, like the fanatic, hopes to attain the end without the means.
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<br><br><b>your own</b>—The emphasis is on this. Now that <i>I</i> am not present to further the work of your salvation, "work out <i>your own</i> salvation" yourselves the more carefully. Do not think this work cannot go on because I am absent; "for (<a onclick="return mV('Phl',2,13);">Phl 2:13</a>) it is God that worketh in you," etc. In this case adopt a rule different from the former (<a onclick="return mV('Phl',2,4);">Phl 2:4</a>), but resting on the same principle of "lowliness of mind" (<a onclick="return mV('Phl',2,3);">Phl 2:3</a>), namely, "look each on <i>his own</i> things," instead of "disputings" with others (<a onclick="return mV('Phl',2,14);">Phl 2:14</a>).
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<br><br><b>salvation</b>—which is in "Jesus" (<a onclick="return mV('Phl',2,10);">Phl 2:10</a>), as His name (meaning God-Saviour) implies.
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<br><br><b>with fear and trembling</b>—the very feeling enjoined on "servants," as to what ought to accompany their "obedience" (<a onclick="return mV('Eph',6,5);">Eph 6:5</a>). So here: See that, as "servants" to God, after the example of Christ, ye be so "with the fear and trembling" which becomes servants; not slavish fear, but <i>trembling anxiety not to fall short of the goal</i> (<a onclick="return mV('1Cr',9,26);">1Cr 9:26-27</a>; <a onclick="return mV('Hbr',4,1);">Hbr 4:1</a>, "Let us fear, lest a promise being left us of entering into His rest, any should come short of it"), <i>resulting from a sense of our human insufficiency, and from the consciousness that all depends on the power of God,</i> "who worketh both to will and to do" (<a onclick="return mV('Rom',11,20);">Rom 11:20</a>). "Paul, though joyous, writes seriously" [J. J. WOLF].
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<p id="Php2_13"><b>13. For</b>—encouragement to work: "For it is God who worketh in you," always present with you, though I be absent. It is not said, "Work out your own salvation, <i>though</i> it is God," etc., but, "<i>because</i> it is God who," etc. The <i>will,</i> and the power <i>to work,</i> being first instalments of His grace, encourage us to make full proof of, and carry out to the end, the "salvation" which He has first "worked," and is still "working <i>in</i>" us, enabling us to "work it <i>out.</i>" "Our will does nothing thereunto without grace; but grace is inactive without our will" [ST. BERNARD]. Man is, in different senses, entirely active, and entirely passive: <i>God producing all, and we acting all.</i> What He produced is our own acts. It is not that God does some, and we the rest. God does all, and we do all. God is the only proper author, we the only proper actors. Thus the same things in Scripture are represented as from God, and from us. God makes a new heart, and we are commanded to make us a new heart; not merely because we must use the means in order to the effect, but the effect itself is our act and our duty (<a onclick="return mV('Eze',11,19);">Eze 11:19</a>; <a onclick="return mV('Eze',18,31);">18:31</a>; <a onclick="return mV('Eze',36,26);">36:26</a>) [EDWARDS].
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<br><br><b>worketh</b>—rather as <i>Greek,</i> "worketh <i>effectually.</i>" We cannot of ourselves embrace the Gospel of grace: "the will" (<a onclick="return mV('Psa',110,3);">Psa 110:3</a>; <a onclick="return mV('2Cr',3,5);">2Cr 3:5</a>) comes solely of God's gift to whom He will (<a onclick="return mV('Jhn',6,44);">Jhn 6:44, 65</a>); so also the power "to do" (rather, "<i>to work effectually,</i>" as the <i>Greek</i> is the same as that for "worketh in"), that is, effectual perseverance to the end, is wholly of God's gift (<a onclick="return mV('Phl',1,6);">Phl 1:6</a>; <a onclick="return mV('Hbr',13,21);">Hbr 13:21</a>).
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<br><br><b>of his good pleasure</b>—rather as <i>Greek,</i> "FOR His good pleasure"; <i>in order to carry out</i> His sovereign gracious purpose towards you (<a onclick="return mV('Eph',1,5,9);">Eph 1:5, 9</a>).
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<p id="Php2_14"><b>14. murmurings</b>—<i>secret murmurings</i> and complaints against your fellow men arising from selfishness: opposed to the example of Jesus just mentioned (compare the use of the word, <a onclick="return mV('Jhn',7,12,13);">Jhn 7:12-13</a>; <a onclick="return mV('Act',6,1);">Act 6:1</a>; <a onclick="return mV('1Pe',4,9);">1Pe 4:9</a>; <a onclick="return mV('Jud',1,16);">Jude 1:16</a>).
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<br><br><b>disputings</b>—The <i>Greek</i> is translated "doubting" in <a onclick="return mV('1Ti',2,8);">1Ti 2:8</a>. But here referring to profitless "disputings" with our fellow men, in relation to whom we are called on to be "blameless and harmless" (<a onclick="return mV('Phl',2,15);">Phl 2:15</a>): so the <i>Greek</i> is translated, <a onclick="return mV('Mar',9,33,34);">Mar 9:33-34</a>. These disputings flow from "vain glory" reprobated (<a onclick="return mV('Phl',2,3);">Phl 2:3</a>); and abounded among the Aristotelian philosophers in Macedon, where Philippi was.
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<p id="Php2_15"><b>15. blameless and harmless</b>—without either the repute of mischief, or the inclination to do it [ALFORD].
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<br><br><b>sons</b>—rather as <i>Greek,</i> "the children of God" (<a onclick="return mV('Rom',8,'14-16');">Rom 8:14-16</a>). Imitation of our heavenly Father is the instinctive guide to our duty as His children, more than any external law (<a onclick="return mV('Mat',5,44,45);">Mat 5:44-45, 48</a>).
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<br><br><b>without rebuke</b>—"without (giving handle for) <i>reproach.</i>" The whole verse tacitly refers by contrast to <a onclick="return mV('Deu',32,5);">Deu 32:5</a>, "Their <i>spot</i>...not ...of His <i>children...a perverse</i> and <i>crooked</i> generation" (compare <a onclick="return mV('1Pe',2,12);">1Pe 2:12</a>).
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<br><br><b>ye shine</b>—literally, "appear" [TRENCH]. "Show yourselves" (compare <a onclick="return mV('Mat',5,'14-16');">Mat 5:14-16</a>; <a onclick="return mV('Eph',5,'8-13');">Eph 5:8-13</a>).
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<br><br><b>as lights in the world</b>—The <i>Greek</i> expresses "as <i>luminaries</i> in the world," as the sun and moon, "the lights," or "great lights," in the <i>material</i> world or in the firmament. The <i>Septuagint</i> uses the very same <i>Greek</i> word in the passage, <a onclick="return mV('Gen',1,14,16);">Gen 1:14-16</a>; compare <i>Note,</i>, see on JFB for <a href="./Comm/jfb/Rev/Rev021.html#Re21_11">Rev 21:11</a>.
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<p id="Php2_16"><b>16. Holding forth</b>—to them, and so <i>applying</i> it (the common meaning of the <i>Greek;</i> perhaps here including also the other meaning, "holding <i>fast</i>"). The image of <i>light-bearers</i> or <i>luminaries</i> is carried on from <a onclick="return mV('Phl',2,15);">Phl 2:15</a>. As the heavenly luminaries' <i>light</i> is closely connected with the <i>life</i> of animals, so ye hold forth the light of Christ's "word" (received from me) which is the "life" of the Gentiles (<a onclick="return mV('Jhn',1,4);">Jhn 1:4</a>; <a onclick="return mV('1Jo',1,1,'5-7');">1Jo 1:1, 5-7</a>). Christ is "the Light of the world" (<a onclick="return mV('Jhn',8,12);">Jhn 8:12</a>); believers are only "light-bearers" reflecting His light.
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<br><br><b>that I may rejoice in</b>—literally, "<i>with a view to</i> (your being) <i>a subject of rejoicing</i> to me <i>against</i> the day of Christ" (<a onclick="return mV('Phl',4,1);">Phl 4:1</a>; <a onclick="return mV('2Cr',1,14);">2Cr 1:14</a>; <a onclick="return mV('1Th',2,19);">1Th 2:19</a>).
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<br><br><b>that I have not run in vain</b>—that it was not in vain that I labored for your spiritual good.
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<p id="Php2_17"><b>17. Yea, and if</b>—rather as <i>Greek,</i> "Yea, if even"; implying that he regarded the contingency as not unlikely: He had assumed the <i>possibility</i> of his being found alive at Christ's coming (for in every age Christ designed Christians to stand in preparedness for His coming as at hand): he here puts a supposition which he regards as more likely, namely, his own death before Christ's coming.
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<br><br><b>I be offered</b>—rather as <i>Greek,</i> "I am poured out." "I am made a libation." Present, not future, as the danger is threatening him <i>now.</i> As in sacrifices libations of wine were "<i>poured</i> upon" the offerings, so he represents his Philippian converts, offered through faith (or else their <i>faith</i> itself), as the sacrifice, and <i>his blood as the libation</i> "poured upon" it (compare <a onclick="return mV('Rom',15,16);">Rom 15:16</a>; <a onclick="return mV('2Ti',4,6);">2Ti 4:6</a>).
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<br><br><b>service</b>—<i>Greek,</i> "priest's ministration"; carrying out the image of a sacrifice.
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<br><br><b>I joy</b>—for myself (<a onclick="return mV('Phl',1,21,23);">Phl 1:21, 23</a>). His expectation of release from prison is much fainter, than in the Epistles to Ephesians, Colossians, and Philemon, written somewhat earlier from Rome. The appointment of Tigellinus to be Praetorian Prefect was probably the cause of this change. See JFB for <a href="./Comm/jfb/Phl/Phl000.html"><i>Introduction.</i></a>
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<br><br><b>rejoice with you all</b>—ALFORD translates, "<i>I congratulate</i> you all," namely on the honor occurring to you by my blood being poured out on the sacrifice of your faith. If <i>they rejoiced</i> already (as <i>English Version</i> represents), what need of his urging them, "Do <i>ye also</i> joy."
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<p id="Php2_18"><b>18.</b> "Do ye also rejoice" at this honor to you, "and congratulate me" on my blessed "gain" (<a onclick="return mV('Phl',1,21);">Phl 1:21</a>).
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<p id="Php2_19"><b>19.</b> <a onclick="return mV('Phl',2,22);">Phl 2:22</a>, "ye know the proof of him...that...he hath served with me," implies that Timothy had been long with Paul at Philippi; Accordingly, in the history (<a onclick="return mV('Act',16,'1-4');">Act 16:1-4</a>; <a onclick="return mV('Act',17,10,14);">17:10, 14</a>), we find them <i>setting out</i> together from Derbe in Lycaonia, and together again at Berea in Macedonia, near <i>the conclusion</i> of Paul's missionary journey: an <i>undesigned</i> coincidence between the Epistle and history, a mark of genuineness [PALEY]. From <a onclick="return mV('Phl',2,'19-30');">Phl 2:19-30</a>, it appears Epaphroditus was to set out at once to allay the anxiety of the Philippians on his account, and at the same time bearing the Epistle; Timothy was to follow after the apostle's liberation was decided, when they could arrange their plans more definitely as to <i>where</i> Timothy should, on his return with tidings from Philippi, meet Paul, who was designing by a wider circuit, and slower progress, to reach that city. Paul's reason for sending Timothy so soon after having heard of the Philippians from Epaphroditus was that they were now suffering persecutions (<a onclick="return mV('Phl',1,'28-30');">Phl 1:28-30</a>); and besides, Epaphroditus' delay through sickness on his journey to Rome from Philippi, made the tidings he brought to be of less recent date than Paul desired. Paul himself also hoped to visit them shortly.
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<br><br><b>But I trust</b>—Yet my death is by no means certain; yea, "I <i>hope</i> (<i>Greek</i>) in the Lord (that is, by the Lord's help)"
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<br><br><b>unto you</b>—literally, "<i>for</i> you," that is, to your satisfaction, not merely motion, <i>to you.</i>
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<br><br><b>I also</b>—that not only you "may be of good <i>courage</i>" (so <i>Greek</i>) on hearing of me (<a onclick="return mV('Phl',2,23);">Phl 2:23</a>), but "I also, when I know your state."
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<p id="Php2_20"><b>20.</b> His reason for sending Timothy above all others: I have none so "like-minded," literally, "like-<i>souled,</i>" with myself as is Timothy. Compare <a onclick="return mV('Deu',13,6);">Deu 13:6</a>, "Thy friend which is as thine own <i>soul</i>" (<a onclick="return mV('Psa',55,14);">Psa 55:14</a>). Paul's second self.
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<br><br><b>naturally</b>—<i>Greek,</i> "genuinely"; "with <i>sincere</i> solicitude." A case wherein the Spirit of God so changed man's nature, that to be <i>natural</i> was with him to be <i>spiritual:</i> the great point to be aimed at.
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<p id="Php2_21"><b>21.</b> Translate as <i>Greek,</i> "<i>They</i> all" (namely, who are now with me, <a onclick="return mV('Phl',1,14,17);">Phl 1:14, 17</a>; <a onclick="return mV('Phl',4,21);">Phl 4:21</a>: such Demas, then with him, proved to be, <a onclick="return mV('Col',4,14);">Col 4:14</a>; compare <a onclick="return mV('2Ti',4,10);">2Ti 4:10</a>; <a onclick="return mV('Phm',1,24);">Phm 1:24</a>).
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<br><br><b>seek their own</b>—opposed to Paul's precept (<a onclick="return mV('Phl',2,4);">Phl 2:4</a>; <a onclick="return mV('1Cr',10,24,33);">1Cr 10:24, 33</a>; <a onclick="return mV('1Cr',13,5);">13:5</a>). This is spoken, by comparison with Timothy; for <a onclick="return mV('Phl',1,16,17);">Phl 1:16-17</a> implies that some of those with Paul at Rome were genuine Christians, though not so self-sacrificing as Timothy. Few come to the help of the Lord's cause, where ease, fame, and gain have to be sacrificed. Most help only when Christ's gain is compatible with their own (<a onclick="return mV('Jdg',5,17,23);">Jdg 5:17, 23</a>).
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<p id="Php2_22"><b>22.</b> Rare praise (<a onclick="return mV('Neh',7,2);">Neh 7:2</a>).
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<br><br><b>as a son with the father</b>—Translate, "as a <i>child (serveth) a father.</i>"
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<br><br><b>served with me</b>—When we might expect the sentence to run thus. "As a child <i>serveth a father,</i> so he <i>served me</i>"; he changes it to "served <i>with</i> me" in modesty; as Christians are not <i>servants</i> TO <i>one another,</i>" but <i>servants of God</i> WITH <i>one another</i> (compare <a onclick="return mV('Phl',3,17);">Phl 3:17</a>).
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<br><br><b>in the gospel</b>—<i>Greek,</i> "<i>unto,</i>" or "<i>for</i> the Gospel."
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<p id="Php2_23"><b>23. so soon as I shall see</b>—that is, so soon <i>as I shall have known for certain.</i>
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<p id="Php2_24"><b>24. also myself</b>—as well as Timothy.
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<p id="Php2_25"><b>25. I supposed</b>—"I thought it necessary."
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<br><br><b>to send</b>—It was properly a <i>sending</i> Epaphroditus <i>back</i> (<a onclick="return mV('Phl',4,18);">Phl 4:18</a>). But as he had come intending to stay some time with Paul, the latter uses the word "send" (compare <a onclick="return mV('Phl',2,30);">Phl 2:30</a>).
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<br><br><b>fellow soldier</b>—in the "good fight" of faith (<a onclick="return mV('Phl',1,27,30);">Phl 1:27, 30</a>; <a onclick="return mV('2Ti',2,3);">2Ti 2:3</a>; <a onclick="return mV('2Ti',4,7);">4:7</a>).
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<br><br><b>your messenger</b>—literally, "apostle." The "apostles" or "messengers <i>of the churches</i>" (<a onclick="return mV('Rom',16,7);">Rom 16:7</a> <a onclick="return mV('2Cr',8,23);">2Cr 8:23</a>), were distinct from the "apostles" specially commissioned <i>by Christ,</i> as the Twelve and Paul.
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<br><br><b>ministered to my wants</b>—by conveying the contributions from Philippi. The <i>Greek</i> "<i>leitourgon,</i>" literally, implies <i>ministering in the ministerial office.</i> Probably Epaphroditus was a presbyter or else a deacon.
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<p id="Php2_26"><b>26. For</b>—reason for thinking it "necessary to send" "Epaphroditus. Translate as <i>Greek,</i> "<i>Inasmuch as</i> he <i>was longing</i> after you all."
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<br><br><b>full of heaviness</b>—The <i>Greek</i> expresses the being <i>worn out and overpowered with heavy grief.</i>
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<br><br><b>because that ye had heard that he had been sick</b>—rather, "that he was sick." He felt how exceedingly saddened you would be in hearing it; and he now is hastening to relieve your minds of the anxiety.
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<p id="Php2_27"><b>27.</b> Epaphroditus' sickness proves that the apostles had not ordinarily the <i>permanent</i> gift of miracles, any more than of inspiration: both were vouchsafed to them only for each particular occasion, as the Spirit thought fit.
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<br><br><b>lest I should have sorrow upon sorrow</b>—namely, the sorrow of losing him by death, in addition to the sorrow of my imprisonment. Here only occurs anything of a sorrowful tone in this Epistle, which generally is most joyous.
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<p id="Php2_28"></a>
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<p id="Php2_29"><b>29. Receive him</b>—There seems to be something behind respecting him. If extreme affection had been the sole ground of his "heaviness," no such exhortation would have been needed [ALFORD].
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<br><br><b>in reputation</b>—"in honor."
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<p id="Php2_30"><b>30. for the work of Christ</b>—namely, the bringing of a supply to me, the minister of Christ. He was probably in a delicate state of health in setting out from Philippi; but at all hazards he undertook this service of Christian love, which cost him a serious sickness.
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<br><br><b>not regarding his life</b>—Most of the oldest manuscripts read, "hazarding," etc.
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<br><br><b>to supply your lack of service</b>—Not that Paul would imply, they lacked the <i>will:</i> what they "lacked" was the "<i>opportunity</i>" by which to send their accustomed bounty (<a onclick="return mV('Phl',4,10);">Phl 4:10</a>). "That which ye would have done if you could (but which you could not through absence), he did for you; therefore receive him with all joy" [ALFORD].
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