Philippians 2:1
Verse
Context
Sermons
David Wilkerson
Stephen Kaung
Mack Tomlinson
Nigel Lee
Mike Bickle
Jane Lead
St. John ChrysostomSummary
Commentary
- Adam Clarke
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
If there be therefore any consolation - The ει, if, does not express any doubt here, but on the contrary is to be considered as a strong affirmation; as there is consolation in Christ, as there is comfort of love, etc. The word παρακλησις, translated here consolation, is in other places rendered exhortation, and is by several critics understood so here; as if he had said: If exhorting you in the name of Christ have any influence with you, etc. It is extremely difficult to give the force of these expressions; they contain a torrent of most affecting eloquence, the apostle pouring out his whole heart to a people whom with all his heart he loved, and who were worthy of the love even of an apostle. 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;
John Gill Bible Commentary
If there be therefore any consolation in Christ,.... Or "exhortation", as the word is sometimes rendered; that is, either if there is any exhortation of Christ to love and unity, as there is in Joh 13:34, and this is of any weight and value; or if an exhortation hereunto made in the name of Christ, by any of his ministers, messengers, and ambassadors, will be regarded, as it ought to be, then fulfil ye my joy, &c. Phi 2:2, but as the word is frequently translated "consolation", as it is here in the Vulgate Latin, Syriac, and Arabic versions; the sense may be either, if there is any comfort to be given to them that are in Christ Jesus, as every converted man is, and as the apostle was, and especially to them that are afflicted and persecuted for the sake of Christ, are prisoners in him, and on his account, which was the apostle's case, then he desired they would attend to his following request: or if there was any consolation for them, and they had had any comfort in and from Christ; as all true, solid, strong, and everlasting consolation is only in Christ, and is founded on the greatness of his person, as God our Saviour, on the fulness of his grace, the efficacy of his blood, the perfection of his righteousness and sacrifice, and on the great salvation he is the author of: agreeably the Syriac version renders it, "if therefore ye have any consolation in Christ"; and the Arabic version, "if therefore ye enjoy any consolation from the grace of Christ"; which is displayed in the Gospel, as undoubtedly they did; and since then all this comfort was enjoyed by them, through the Gospel the apostle preached to them, the argument from hence must be strong upon them, to attend to what he desired of them: if any comfort of love; in it, or from it; as from the love of God the Father, which is everlasting and unchangeable, and must be comforting, when shed abroad in the heart by the Spirit; and from the love of the Son, which is the same, and equally immovable and lasting, and which passeth knowledge; and from the love of the Spirit, in applying the grace of the Father, and of the Son, whereby he becomes a glorifier of them, and a comforter of his people; and from the love of the saints to one another, which renders their communion with each other comfortable, pleasant, and delightful: or the apostle's sense is, if they had so much love for him, as to wish and desire he might be comforted in his present situation, and that they would be willing to make use of any methods to comfort him, then he desires this; and this is all he desires, mutual love, peace, harmony, and agreement among themselves: if any fellowship of the spirit: of the spirit of one saint with another; if there is such a thing as an union of spirits, an oneness of souls, a tasting of each other's spirits, and a communion with one another, then care should be taken to keep this unity of the Spirit, in the bond of peace, Eph 4:3, or if there is any fellowship of the Holy Spirit of God, any communion with him, any such thing as a witnessing of him to, and with our spirits, or as fellowship with the Father and the Son by him, and saints are baptized into one body by one Spirit, and have been made to drink of the same Spirit, Co1 12:13, then it becomes them to be of one mind, and to stand fast in one Spirit, Phi 1:27, if any bowels and mercies; as there are in God, and in the Lord Jesus Christ, moving towards the saints; or such as become Christians, who, as the elect of God, holy and beloved, ought to put on bowels of mercies to one another; express the most hearty, inward, tender, and compassionate concern for each other's welfare, temporal and spiritual. Thus the apostle premises the most moving and pathetic arguments, leading on to the exhortations and advice, to love, harmony, and unity, given in Phi 2:2.
Matthew Henry Bible Commentary
The apostle proceeds in this chapter where he left off in the last, with further exhortations to Christian duties. He presses them largely to like-mindedness and lowly-mindedness, in conformity to the example of the Lord Jesus, the great pattern of humility and love. Here we may observe, I. The great gospel precept passed upon us; that is, to love one another. This is the law of Christ's kingdom, the lesson of his school, the livery of his family. This he represents (Phi 2:2) by being like-minded, having the same love, being of one accord, of one mind. We are of a like mind when we have the same love. Christians should be one in affection, whether they can be one in apprehension or no. This is always in their power, and always their duty, and is the likeliest way to bring them nearer in judgment. Having the same love. Observe, The same love that we are required to express to others, others are bound to express to us. Christian love ought to be mutual love. Love, and you shall be loved. Being of one accord, and of one mind; not crossing and thwarting, or driving on separate interests, but unanimously agreeing in the great things of God and keeping the unity of the Spirit in other differences. Here observe, 1. The pathetic pressing of the duty. He is very importunate with them, knowing what an evidence it is of our sincerity, and what a means of the preservation and edification of the body of Christ. The inducements to brotherly love are these: - (1.) "If there is any consolation in Christ. Have you experienced consolation in Christ? Evidence that experience by loving one another." The sweetness we have found in the doctrine of Christ should sweeten our spirits. Do we expect consolation in Christ? If we would not be disappointed, we must love one another. If we have not consolation in Christ, where else can we expect it? Those who have an interest in Christ have consolation in him, strong and everlasting consolation (Heb 6:18; Th2 2:16), and therefore ought to love one another. (2.) "Comfort of love. If there is any comfort in Christian love, in God's love to you, in your love to God, or in your brethren's love to us, in consideration of all this, be you like-minded. If you have ever found that comfort, if you would find it, if you indeed believe that the grace of love is a comfortable grace, abound in it." (3.) "Fellowship of the Spirit. If there is such a thing as communion with God and Christ by the Spirit, such a thing as the communion of saints, by virtue of their being animated and actuated by one and the same Spirit, be you like-minded; for Christian love and like-mindedness will preserve to us our communion with God and with one another." (4.) "Any bowels and mercies, in God and Christ, towards you. If you expect the benefit of God's compassions to yourselves, be you compassionate one to another. If there is such a thing as mercy to be found among the followers of Christ, if all who are sanctified have a disposition to holy pity, make it appear this way." How cogent are these arguments! One would think them enough to tame the most fierce, and mollify the hardest, heart. (5.) Another argument he insinuates is the comfort it would be to him: Fulfil you my joy. It is the joy of ministers to see people like-minded and living in love. He had been instrumental in bringing them to the grace of Christ and the love of God. "Now," says he, "if you have found any benefit by your participation of the gospel of Christ, if you have any comfort in it, or advantage by it, fulfil the joy of your poor minister, who preached the gospel to you." 2. He proposes some means to promote it. (1.) Do nothing through strife and vain glory, Phi 2:3. There is no greater enemy to Christian love than pride and passion. If we do things in contradiction to our brethren, this is doing them through strife; if we do them through ostentation of ourselves, this is doing them through vain-glory: both are destructive of Christian love and kindle unchristian heats. Christ came to slay all enmities; therefore let there not be among Christians a spirit of opposition. Christ came to humble us, and therefore let there not be among us a spirit of pride. (2.) We must esteem others in lowliness of mind better than ourselves, be severe upon our own faults and charitable in our judgments of others, be quick in observing our own defects and infirmities, but ready to overlook and make favourable allowances for the defects of others. We must esteem the good which is in others above that which is in ourselves; for we best know our own unworthiness and imperfections. (3.) We must interest ourselves in the concerns of others, not in a way of curiosity and censoriousness, or as busy-bodies in other men's matters, but in Christian love and sympathy: Look not every man on his own things, but every man also on the things of others, Phi 2:4. A selfish spirit is destructive of Christian love. We must be concerned not only for our own credit, and ease, and safety, but for those of others also; and rejoice in the prosperity of others as truly as in our own. We must love our neighbour as ourselves, and make his case our own. II. Here is a gospel pattern proposed to our imitation, and that is the example of our Lord Jesus Christ: Let this mind be in you which was also in Christ Jesus, Phi 2:5. Observe, Christians must be of Christ's mind. We must bear a resemblance to his life, if we would have the benefit of his death. If we have not the Spirit of Christ, we are none of his, Rom 8:9. Now what was the mind of Christ? He was eminently humble, and this is what we are peculiarly to learn of him. Learn of me, for I am meek and lowly in heart, Mat 11:29. If we were lowly-minded, we should be like-minded; and, if we were like Christ, we should be lowly-minded. We must walk in the same spirit and in the same steps with the Lord Jesus, who humbled himself to sufferings and death for us; not only to satisfy God's justice, and pay the price of our redemption, but to set us an example, and that we might follow his steps. Now here we have the two natures and the two states of our Lord Jesus. It is observable that the apostle, having occasion to mention the Lord Jesus, and the mind which was in him, takes the hint to enlarge upon his person, and to give a particular description of him. It is a pleasing subject, and a gospel minister needs not think himself out of the way when he is upon it; any fit occasion should be readily taken. 1. Here are the two natures of Christ: his divine nature and his human nature. (1.) Here is his divine nature: Who being in the form of God (Phi 2:6), partaking of the divine nature, as the eternal and only begotten Son of God. This agrees with Joh 1:1, In the beginning was the Word, and the Word was with God: it is of the same import with being the image of the invisible God (Col 1:15), and the brightness of his glory, and express image of his person, Heb 1:3. He thought it no robbery to be equal with God; did not think himself guilty of any invasion of what did not belong to him, or assuming another's right. He said, I and my Father are one, Joh 10:30. It is the highest degree of robbery for any mere man or mere creature to pretend to be equal with God, or profess himself one with the Father. This is for a man to rob God, not in tithes and offerings, but of the rights of his Godhead, Mal 3:8. Some understand being in the form of God - en morphē Theou huparchōn, of his appearance in a divine majestic glory to the patriarchs, and the Jews, under the Old Testament, which was often called the glory, and the Shechinah. The word is used in such a sense by the Septuagint and in the New Testament. He appeared to the two disciples, en hetera morphē - In another form, Mar 16:12. Metemorphōthē - he was transfigured before them, Mat 17:2. And he thought it no robbery to be equal with God; he did not greedily catch at, nor covet and affect to appear in that glory; he laid aside the majesty of his former appearance while he was here on earth, which is supposed to be the sense of the peculiar expression, ouk harpagmon hēgēsato. Vid. Bishop Bull's Def. cap. 2 sect. 4 et alibi, and Whitby in loc. (2.) His human nature: He was made in the likeness of men, and found in fashion as a man. He was really and truly man, took part of our flesh and blood, appeared in the nature and habit of man. And he voluntarily assumed human nature; it was his own act, and by his own consent. We cannot say that our participation of the human nature is so. Herein he emptied himself, divested himself of the honours and glories of the upper world, and of his former appearance, to clothe himself with the rags of human nature. He was in all things like to us, Heb 2:17. 2. Here are his two estates, of humiliation and exaltation. (1.) His estate of humiliation. He not only took upon him the likeness and fashion of a man, but the form of a servant, that is, a man of mean estate. He was not only God's servant whom he had chosen, but he came to minister to men, and was among them as one who serveth in a mean and servile state. One would think that the Lord Jesus, if he would be a man, should have been a prince, and appeared in splendour. But quite the contrary: He took upon him the form of a servant. He was brought up meanly, probably working with his supposed father at his trade. His whole life was a life of humiliation, meanness, poverty, and disgrace; he had nowhere to lay his head, lived upon alms, was a man of sorrows and acquainted with grief, did not appear with external pomp, or any marks of distinction from other men. This was the humiliation of his life. But the lowest step of his humiliation was his dying the death of the cross. He became obedient to death, even the death of the cross. He not only suffered, but was actually and voluntarily obedient; he obeyed the law which he brought himself under as Mediator, and by which he was obliged to die. I have power to lay down my life, and I have power to take it again: this commandment have I received of my Father, Joh 10:18. And he was made under the law, Gal 4:4. There is an emphasis laid upon the manner of his dying, which had in it all the circumstances possible which are humbling: Even the death of the cross, a cursed, painful, and shameful death, - a death accursed by the law (Cursed is he that hangeth on a tree) - full of pain, the body nailed through the nervous parts (the hands and feet) and hanging with all its weight upon the cross, - and the death of a malefactor and a slave, not of a free-man, - exposed as a public spectacle. Such was the condescension of the blessed Jesus. (2.) His exaltation: Wherefore God also hath highly exalted him. His exaltation was the reward of his humiliation. Because he humbled himself, God exalted him; and he highly exalted him, huperupsōse, raised him to an exceeding height. He exalted his whole person, the human nature as well as the divine; for he is spoken of as being in the form of God as well as in the fashion of man. As it respects the divine nature, it could only be the recognizing of his rights, or the display and appearance of the glory he had with the Father before the world was (Joh 17:5), not any new acquisition of glory; and so the Father himself is said to be exalted. But the proper exaltation was of his human nature, which alone seems to be capable of it, though in conjunction with the divine. His exaltation here is made to consist in honour and power. In honour; so he had a name above every name, a title of dignity above all the creatures, men and angels. And in power: Every knee must bow to him. The whole creation must be in subjection to him: things in heaven, and things in earth, and things under the earth, the inhabitants of heaven and earth, the living and the dead. At the name of Jesus; not at the sound of the word, but the authority of Jesus; all should pay a solemn homage. And that every tongue should confess that Jesus Christ is Lord - every nation and language should publicly own the universal empire of the exalted Redeemer, and that all power in heaven and earth is given to him, Mat 28:18. Observe the vast extent of the kingdom of Christ; it reaches to heaven and earth, and to all the creatures in each, to angels as well as men, and to the dead as well as the living. - To the glory of God the Father. Observe, It is to the glory of God the Father to confess that Jesus Christ is Lord; for it is his will that all men should honour the Son as they honour the Father, Joh 5:23. Whatever respect is paid to Christ redounds to the honour of the Father. He who receiveth me receiveth him who sent me, Mat 10:40.
Tyndale Open Study Notes
2:1-11 In the midst of their persecution, Paul encourages the Philippians to be united and to live a humble life like Christ. 2:1-2 Is there . . . ? These rhetorical questions expect positive answers. Those who have a real experience of Christ should live together in harmony and love.
Philippians 2:1
One in Christ
1Therefore if you have any encouragement in Christ, if any comfort from His love, if any fellowship with the Spirit, if any affection and compassion,2then make my joy complete by being like-minded, having the same love, being united in spirit and purpose.
- Scripture
- Sermons
- Commentary
The Mind of Christ
By David Wilkerson3.9K50:41PHP 2:1In this sermon, the speaker reflects on their personal journey of seeking God and being called to work with gangs and drug addicts. They express a deep desire to live a life that aligns with the teachings of the Bible and to be filled with the Holy Spirit. The speaker emphasizes the urgency of the current state of the world, with millions of people living in fear and the rise of religious control. They call for a revival in the church, with pastors and believers humbling themselves before God and seeking His power and authority.
Fundamentals: The Headship of Christ
By Stephen Kaung2.3K1:04:48HeadshipEPH 1:9EPH 1:22EPH 4:15PHP 2:1COL 2:19COL 3:12COL 3:14In this sermon, the speaker emphasizes the importance of the corporate life or the body life in the church. They highlight that the key principle for living this body life is the headship of Christ. The redemptive work of Jesus is not just about individual salvation, but about recovering God's full purpose for humanity. Through His life, Jesus unites believers into one body, the body of Christ. The speaker encourages believers to walk worthy of this high and holy calling, striving to fulfill God's purpose and be a glorious church without spot or wrinkle.
Maintaining Unity in Your Church by Mack Tomlison
By Mack Tomlinson58449:02PHP 2:1
This sermon emphasizes the critical importance of maintaining unity and love within the church body, highlighting the dangers of division, gossip, and selfish ambition. The speaker urges every church member to proactively preserve unity, avoid divisive behaviors, and prioritize the welfare of the entire church over personal preferences or disagreements. The message underscores the biblical command to maintain a spirit of humility, forgiveness, and love, following the example of Christ's mindset and sacrificial love for the church.
Bible Ministry
By Nigel Lee14844:22Overcoming DepressionUnity in ChristMinistryPHP 2:1Nigel Lee emphasizes the importance of unity and the mind of Christ in the context of world missions, addressing a gathering of 600 Bible college students. He draws from Philippians 2, urging attendees to adopt a mindset of humility and service, reflecting on the challenges of Christian leadership and the need for mutual support among believers. Lee highlights the significance of remembering God's faithfulness and the necessity of honest communication with God, especially during times of personal struggle and depression. He encourages the students to draw strength from Scripture and to maintain hope in their ministry efforts. The sermon concludes with a call to serve one another and to trust in God's guidance.
Fellowshipping With the Holy Spirit
By Mike Bickle2547:54Intimacy With GodFellowship with the Holy SpiritISA 30:21JHN 4:14JHN 7:38ROM 8:261CO 6:172CO 13:14GAL 5:16EPH 4:30PHP 2:11TH 5:19Mike Bickle emphasizes the significance of fellowshipping with the Holy Spirit, presenting Him as a dynamic person rather than merely a power source. He encourages believers to cultivate a personal relationship with the Holy Spirit through intentional conversation, which leads to a deeper experience of God's presence. Bickle highlights that our greatest destiny is to grow in intimacy with God through the Holy Spirit, who guides us into the fullness of the Trinity's love. He stresses that a vibrant walk with the Holy Spirit is essential for overcoming sinful desires and experiencing more of God. Ultimately, Bickle calls for believers to engage in regular, heartfelt communication with the Holy Spirit to enrich their spiritual lives.
The Epistle to the Reader
By Jane Lead0PSA 2:101CO 2:41CO 12:7EPH 4:11PHP 2:1Jane Lead preaches about the imminent manifestation of the Holy Ghost's powers, ushering in the glorious reign of Christ's kingdom. She calls upon kings, queens, nobles, and all in authority to prepare for this prophesied time by becoming supporters and encouragers of the church. To the ecclesiastical order and pastors, she emphasizes the need to move away from mere historical knowledge and embrace the ministry empowered by the Holy Spirit. Lastly, she addresses those who have already experienced the Holy Ghost's powers, encouraging them to continue seeking deeper revelations and unity in spirit.
On the Priesthood - Part 7
By St. John Chrysostom0EZK 33:6MAT 5:13MAT 18:6MAT 22:131CO 8:122CO 8:20GAL 2:20PHP 2:1HEB 13:17John Chrysostom delivers a sermon emphasizing the weight of responsibility and accountability that comes with being entrusted with the care of souls. He warns about the severe penalties awaiting those who fail in their duty, using biblical references to highlight the consequences of causing others to stumble and the importance of purity and discretion in the Priesthood. Chrysostom reflects on the challenges and temptations faced by Priests, urging them to maintain spiritual purity and vigilance amidst the dangers of vainglory, pride, envy, and worldly influences. He acknowledges the intense spiritual warfare faced by Priests, comparing it to a fierce battle against the devil's deceit and attacks on the soul. Despite the struggles and fears, Chrysostom encourages perseverance, reliance on God's grace, and mutual support among Priests to fulfill their sacred calling.
The Love of Christ
By Arno Clemens Gaebelein0JHN 17:24ROM 5:6ROM 8:38EPH 3:19EPH 5:25PHP 2:1HEB 4:161JN 4:19REV 22:20Arno Clemens Gaebelein preaches about the incomprehensible Love of Christ, which surpasses all knowledge and understanding. He emphasizes that Christ's Love is eternal, predating the foundation of the world, and manifested in His sacrificial death for our sins. Gaebelein highlights how Christ's Love remains constant and unchanging, despite our failures and shortcomings, and encourages believers to fully embrace and experience this Love in their lives, leading to self-sacrifice, unity among believers, and a fervent longing for Christ's return.
The Moravian Mission Machine
By Dean Taylor0MAT 9:37MRK 8:34ACT 2:1ACT 4:32PHP 2:1Dean Taylor preaches about the historical significance of revival, using the example of the Moravian mission community in Bethlehem, Pennsylvania, from the 1700s. He emphasizes the importance of total surrender to God's cause, unity in purpose, and dedication to spreading the Gospel. Taylor reflects on the radical commitment of the Moravians to prayer, evangelism, communal living, and sacrifice for the Kingdom of God, highlighting their impact on local American Indians and global missions. He challenges listeners to consider the level of dedication and faith needed to see revival and transformation in today's churches and communities.
Choose the Low Road
By K.P. Yohannan0Unity in the Body of ChristHumilityPHP 2:1K.P. Yohannan emphasizes the vital connection between humility and unity in the Body of Christ, drawing from Philippians 2:1-4. He shares personal experiences of overcoming pride and the importance of submitting to one another in love, illustrating that true love and service stem from humility. Yohannan highlights that without humility, unity cannot exist, and he encourages believers to actively seek opportunities to serve and honor others. He reflects on the transformative power of humility in relationships and the necessity of addressing conflicts with love and grace. Ultimately, he calls for a community of believers willing to bend and submit to one another to experience God's blessings.
Sanctification, Fellowship and Unity in Diversity
By Zac Poonen0PRO 27:17ECC 4:9JHN 17:21ACT 2:42ROM 12:41CO 12:12GAL 6:2PHP 2:1HEB 10:241JN 1:7Zac Poonen preaches on the significance of fellowship in the new covenant, emphasizing that it mirrors the intimate fellowship between Jesus and the Father. He highlights that under the old covenant, despite great holiness, people could not experience true fellowship. The new covenant brings believers into inward sanctification, leading to genuine fellowship with one another, as seen in the unity and partnership among the apostles in the early church.
Will You Also Be His Disciples?
By Phil Beach Jr.0MAT 6:19MAT 10:16LUK 14:7LUK 14:15JHN 9:27JHN 17:21ROM 8:2PHP 2:1JAS 1:192PE 1:3Phil Beach Jr. preaches on the importance of being true disciples of Jesus Christ, emphasizing the need for humility, teachability, and a heart that is transformed to bear the moral likeness of the Master. He highlights the dangers of pride, self-exaltation, and the love for material possessions that hinder one from fully following Christ. Phil Beach Jr. challenges the congregation to forsake all, take the low place, and serve others unconditionally, seeking only the reward that comes from God. He stresses the necessity of living in the love of God, being moved by this love in all words and deeds, and allowing God's grace to transform hearts into the likeness of Christ.
The Ephesians From Smyrna
By Ignatius of Antioch0ROM 15:51CO 12:12GAL 6:2EPH 4:3PHP 2:1Ignatius of Antioch emphasizes the unity and harmony among believers, acknowledging the refreshing support received from the Ephesians in Smyrna and the salutations from Polycarp and other Churches. He encourages the congregation to continue in the inseparable Spirit of Christ Jesus, obtained by the will of God, for the glory of God and in honor of Jesus Christ.
Reason of Writing the Epistle.
By Ignatius of Antioch0JHN 10:141CO 10:13PHP 2:11TI 2:51PE 5:7Ignatius of Antioch emphasizes the importance of communing with God in the faith of Jesus Christ, acknowledging the divine and desirable name believers carry. He urges for unity among the Churches and highlights Jesus Christ as the Savior of all, especially those who believe. Ignatius encourages believers to find refuge in Christ's faithfulness, assuring that they will not be tempted beyond what they can bear.
Being the Followers of the Love of God Towards Man
By Ignatius of Antioch0EPH 4:2PHP 2:11TH 1:31PE 5:1Ignatius of Antioch commends the believers for their faith, righteousness, and love in Christ Jesus, acknowledging their support and prayers as he faces martyrdom for the sake of Christ. He praises their unity and the leadership of their bishop, Onesimus, urging them to love and emulate him. Ignatius expresses gratitude to God for granting them such a remarkable bishop and encourages them to continue in faith and love.
To Be Like Jesus
By Smith Wigglesworth0TransformationPower of the WordPHP 2:1HEB 4:12Smith Wigglesworth emphasizes the transformative power of the Word of God, which penetrates the depths of our being and purifies our souls. He highlights that through Christ's resurrection, we can experience a divine change that dethrones negativity and builds a foundation of holiness and humility. By surrendering to God, we can let go of our weaknesses and embrace the life and power of Christ within us. The sermon calls for a deep desire for God's presence, leading to a life that reflects the character of Jesus. Ultimately, it encourages believers to trust in God's ability to uphold them as they seek transformation.
The Holy Spirit in the Epistle to the Philippians
By Arno Clemens Gaebelein0PHP 1:19PHP 2:1PHP 3:3Arno Clemens Gaebelein emphasizes that the Epistle to the Philippians focuses on true Christian experience, which involves a walk of faith in fellowship with the Lord Jesus Christ. This epistle does not promote the idea of needing supernatural manifestations or a 'second blessing' experience, but rather highlights the believer's life in Christ, the pattern of Christ to follow, the goal of being like Christ in resurrection glory, and the sufficiency of Christ in all circumstances. Gaebelein stresses that true Christian experience is about living Christ, being conformed to His image, and finding Him sufficient in all things, all made possible by the Holy Spirit.
Pastoral Counsels —Excerpts From Philpot's Annual Addresses.
By J.C. Philpot0PSA 85:8ACT 20:281CO 14:262CO 9:10EPH 4:15PHP 2:1COL 3:162TH 3:1HEB 10:241PE 4:10J.C. Philpot emphasizes the importance of feeding the church of God, echoing Paul's words to the Ephesian elders in Acts 20:28. He expresses his desire to be a blessing to the church and to promote spiritual growth and unity among believers. Philpot highlights the responsibility of preachers and writers to speak the truth in love, to edify, comfort, instruct, and lead God's family. He stresses the significance of avoiding contention, striving for peace, and seeking the spiritual profit of the Lord's people above all else.
(Power From on High) 16. the Holy Spirit in Philippians
By A.B. Simpson0The Holy SpiritFellowship in ChristPHP 1:19PHP 2:1A.B. Simpson emphasizes the profound relationship between the Holy Spirit and the believers in Philippians, highlighting the importance of prayer and the supply of the Spirit in achieving a triumphant Christian life. He describes the epistle as a reflection of deep love and communion, where the Holy Spirit acts as a chorus leader, harmonizing the lives of believers and turning trials into triumphs. Simpson encourages the church to engage in prayer for one another, fostering a deeper fellowship in the Spirit that transcends mere affection and leads to a shared mission in Christ. The sermon calls for unity in love and purpose, urging believers to embrace their communal calling and the transformative power of the Holy Spirit.
Epistle 217
By George Fox0EXO 34:24ISA 11:2ISA 59:8ISA 63:10DAN 4:3JHN 4:24JHN 8:44ROM 8:26ROM 14:13ROM 14:171CO 15:58EPH 4:16EPH 4:30PHP 2:1COL 2:23COL 4:61TH 5:192TI 3:16HEB 2:14HEB 3:5HEB 10:20HEB 12:91JN 5:9REV 3:11George Fox preaches about living in the power of God, which brings unity, peace, and joy, and overcomes strife and the works of the devil. He emphasizes the importance of dwelling in the truth, answering it in every person, and maintaining fellowship in the spirit of God. Fox encourages believers to pray, praise, and glorify God in the spirit of wisdom, avoiding actions that grieve or quench the spirit of God. He urges them to be led by the spirit, keep their fellowship with God, and preserve their meetings in the spirit against worldly influences.
Communion With God--No. 1
By Charles Finney0Spiritual GrowthCommunion with GodGEN 18:331KI 10:2PSA 73:28JHN 15:5ROM 8:62CO 13:14GAL 2:20PHP 2:1JAS 4:81JN 1:3Charles Finney emphasizes the profound nature of communion with God, explaining that it involves a deep, personal relationship with the Holy Spirit, characterized by mutual consultation, love, and understanding. He outlines the implications of this communion, including the necessity of recognizing our dependence on God and the importance of being spiritually minded. Finney also discusses how to discern when we are in communion with God, highlighting the feelings of freedom in prayer, the opening of our hearts, and the deep confidence in Christ that accompanies such experiences. Ultimately, he stresses the value of maintaining this communion as essential for spiritual growth and victory over sin.
- Adam Clarke
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
If there be therefore any consolation - The ει, if, does not express any doubt here, but on the contrary is to be considered as a strong affirmation; as there is consolation in Christ, as there is comfort of love, etc. The word παρακλησις, translated here consolation, is in other places rendered exhortation, and is by several critics understood so here; as if he had said: If exhorting you in the name of Christ have any influence with you, etc. It is extremely difficult to give the force of these expressions; they contain a torrent of most affecting eloquence, the apostle pouring out his whole heart to a people whom with all his heart he loved, and who were worthy of the love even of an apostle. 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;
John Gill Bible Commentary
If there be therefore any consolation in Christ,.... Or "exhortation", as the word is sometimes rendered; that is, either if there is any exhortation of Christ to love and unity, as there is in Joh 13:34, and this is of any weight and value; or if an exhortation hereunto made in the name of Christ, by any of his ministers, messengers, and ambassadors, will be regarded, as it ought to be, then fulfil ye my joy, &c. Phi 2:2, but as the word is frequently translated "consolation", as it is here in the Vulgate Latin, Syriac, and Arabic versions; the sense may be either, if there is any comfort to be given to them that are in Christ Jesus, as every converted man is, and as the apostle was, and especially to them that are afflicted and persecuted for the sake of Christ, are prisoners in him, and on his account, which was the apostle's case, then he desired they would attend to his following request: or if there was any consolation for them, and they had had any comfort in and from Christ; as all true, solid, strong, and everlasting consolation is only in Christ, and is founded on the greatness of his person, as God our Saviour, on the fulness of his grace, the efficacy of his blood, the perfection of his righteousness and sacrifice, and on the great salvation he is the author of: agreeably the Syriac version renders it, "if therefore ye have any consolation in Christ"; and the Arabic version, "if therefore ye enjoy any consolation from the grace of Christ"; which is displayed in the Gospel, as undoubtedly they did; and since then all this comfort was enjoyed by them, through the Gospel the apostle preached to them, the argument from hence must be strong upon them, to attend to what he desired of them: if any comfort of love; in it, or from it; as from the love of God the Father, which is everlasting and unchangeable, and must be comforting, when shed abroad in the heart by the Spirit; and from the love of the Son, which is the same, and equally immovable and lasting, and which passeth knowledge; and from the love of the Spirit, in applying the grace of the Father, and of the Son, whereby he becomes a glorifier of them, and a comforter of his people; and from the love of the saints to one another, which renders their communion with each other comfortable, pleasant, and delightful: or the apostle's sense is, if they had so much love for him, as to wish and desire he might be comforted in his present situation, and that they would be willing to make use of any methods to comfort him, then he desires this; and this is all he desires, mutual love, peace, harmony, and agreement among themselves: if any fellowship of the spirit: of the spirit of one saint with another; if there is such a thing as an union of spirits, an oneness of souls, a tasting of each other's spirits, and a communion with one another, then care should be taken to keep this unity of the Spirit, in the bond of peace, Eph 4:3, or if there is any fellowship of the Holy Spirit of God, any communion with him, any such thing as a witnessing of him to, and with our spirits, or as fellowship with the Father and the Son by him, and saints are baptized into one body by one Spirit, and have been made to drink of the same Spirit, Co1 12:13, then it becomes them to be of one mind, and to stand fast in one Spirit, Phi 1:27, if any bowels and mercies; as there are in God, and in the Lord Jesus Christ, moving towards the saints; or such as become Christians, who, as the elect of God, holy and beloved, ought to put on bowels of mercies to one another; express the most hearty, inward, tender, and compassionate concern for each other's welfare, temporal and spiritual. Thus the apostle premises the most moving and pathetic arguments, leading on to the exhortations and advice, to love, harmony, and unity, given in Phi 2:2.
Matthew Henry Bible Commentary
The apostle proceeds in this chapter where he left off in the last, with further exhortations to Christian duties. He presses them largely to like-mindedness and lowly-mindedness, in conformity to the example of the Lord Jesus, the great pattern of humility and love. Here we may observe, I. The great gospel precept passed upon us; that is, to love one another. This is the law of Christ's kingdom, the lesson of his school, the livery of his family. This he represents (Phi 2:2) by being like-minded, having the same love, being of one accord, of one mind. We are of a like mind when we have the same love. Christians should be one in affection, whether they can be one in apprehension or no. This is always in their power, and always their duty, and is the likeliest way to bring them nearer in judgment. Having the same love. Observe, The same love that we are required to express to others, others are bound to express to us. Christian love ought to be mutual love. Love, and you shall be loved. Being of one accord, and of one mind; not crossing and thwarting, or driving on separate interests, but unanimously agreeing in the great things of God and keeping the unity of the Spirit in other differences. Here observe, 1. The pathetic pressing of the duty. He is very importunate with them, knowing what an evidence it is of our sincerity, and what a means of the preservation and edification of the body of Christ. The inducements to brotherly love are these: - (1.) "If there is any consolation in Christ. Have you experienced consolation in Christ? Evidence that experience by loving one another." The sweetness we have found in the doctrine of Christ should sweeten our spirits. Do we expect consolation in Christ? If we would not be disappointed, we must love one another. If we have not consolation in Christ, where else can we expect it? Those who have an interest in Christ have consolation in him, strong and everlasting consolation (Heb 6:18; Th2 2:16), and therefore ought to love one another. (2.) "Comfort of love. If there is any comfort in Christian love, in God's love to you, in your love to God, or in your brethren's love to us, in consideration of all this, be you like-minded. If you have ever found that comfort, if you would find it, if you indeed believe that the grace of love is a comfortable grace, abound in it." (3.) "Fellowship of the Spirit. If there is such a thing as communion with God and Christ by the Spirit, such a thing as the communion of saints, by virtue of their being animated and actuated by one and the same Spirit, be you like-minded; for Christian love and like-mindedness will preserve to us our communion with God and with one another." (4.) "Any bowels and mercies, in God and Christ, towards you. If you expect the benefit of God's compassions to yourselves, be you compassionate one to another. If there is such a thing as mercy to be found among the followers of Christ, if all who are sanctified have a disposition to holy pity, make it appear this way." How cogent are these arguments! One would think them enough to tame the most fierce, and mollify the hardest, heart. (5.) Another argument he insinuates is the comfort it would be to him: Fulfil you my joy. It is the joy of ministers to see people like-minded and living in love. He had been instrumental in bringing them to the grace of Christ and the love of God. "Now," says he, "if you have found any benefit by your participation of the gospel of Christ, if you have any comfort in it, or advantage by it, fulfil the joy of your poor minister, who preached the gospel to you." 2. He proposes some means to promote it. (1.) Do nothing through strife and vain glory, Phi 2:3. There is no greater enemy to Christian love than pride and passion. If we do things in contradiction to our brethren, this is doing them through strife; if we do them through ostentation of ourselves, this is doing them through vain-glory: both are destructive of Christian love and kindle unchristian heats. Christ came to slay all enmities; therefore let there not be among Christians a spirit of opposition. Christ came to humble us, and therefore let there not be among us a spirit of pride. (2.) We must esteem others in lowliness of mind better than ourselves, be severe upon our own faults and charitable in our judgments of others, be quick in observing our own defects and infirmities, but ready to overlook and make favourable allowances for the defects of others. We must esteem the good which is in others above that which is in ourselves; for we best know our own unworthiness and imperfections. (3.) We must interest ourselves in the concerns of others, not in a way of curiosity and censoriousness, or as busy-bodies in other men's matters, but in Christian love and sympathy: Look not every man on his own things, but every man also on the things of others, Phi 2:4. A selfish spirit is destructive of Christian love. We must be concerned not only for our own credit, and ease, and safety, but for those of others also; and rejoice in the prosperity of others as truly as in our own. We must love our neighbour as ourselves, and make his case our own. II. Here is a gospel pattern proposed to our imitation, and that is the example of our Lord Jesus Christ: Let this mind be in you which was also in Christ Jesus, Phi 2:5. Observe, Christians must be of Christ's mind. We must bear a resemblance to his life, if we would have the benefit of his death. If we have not the Spirit of Christ, we are none of his, Rom 8:9. Now what was the mind of Christ? He was eminently humble, and this is what we are peculiarly to learn of him. Learn of me, for I am meek and lowly in heart, Mat 11:29. If we were lowly-minded, we should be like-minded; and, if we were like Christ, we should be lowly-minded. We must walk in the same spirit and in the same steps with the Lord Jesus, who humbled himself to sufferings and death for us; not only to satisfy God's justice, and pay the price of our redemption, but to set us an example, and that we might follow his steps. Now here we have the two natures and the two states of our Lord Jesus. It is observable that the apostle, having occasion to mention the Lord Jesus, and the mind which was in him, takes the hint to enlarge upon his person, and to give a particular description of him. It is a pleasing subject, and a gospel minister needs not think himself out of the way when he is upon it; any fit occasion should be readily taken. 1. Here are the two natures of Christ: his divine nature and his human nature. (1.) Here is his divine nature: Who being in the form of God (Phi 2:6), partaking of the divine nature, as the eternal and only begotten Son of God. This agrees with Joh 1:1, In the beginning was the Word, and the Word was with God: it is of the same import with being the image of the invisible God (Col 1:15), and the brightness of his glory, and express image of his person, Heb 1:3. He thought it no robbery to be equal with God; did not think himself guilty of any invasion of what did not belong to him, or assuming another's right. He said, I and my Father are one, Joh 10:30. It is the highest degree of robbery for any mere man or mere creature to pretend to be equal with God, or profess himself one with the Father. This is for a man to rob God, not in tithes and offerings, but of the rights of his Godhead, Mal 3:8. Some understand being in the form of God - en morphē Theou huparchōn, of his appearance in a divine majestic glory to the patriarchs, and the Jews, under the Old Testament, which was often called the glory, and the Shechinah. The word is used in such a sense by the Septuagint and in the New Testament. He appeared to the two disciples, en hetera morphē - In another form, Mar 16:12. Metemorphōthē - he was transfigured before them, Mat 17:2. And he thought it no robbery to be equal with God; he did not greedily catch at, nor covet and affect to appear in that glory; he laid aside the majesty of his former appearance while he was here on earth, which is supposed to be the sense of the peculiar expression, ouk harpagmon hēgēsato. Vid. Bishop Bull's Def. cap. 2 sect. 4 et alibi, and Whitby in loc. (2.) His human nature: He was made in the likeness of men, and found in fashion as a man. He was really and truly man, took part of our flesh and blood, appeared in the nature and habit of man. And he voluntarily assumed human nature; it was his own act, and by his own consent. We cannot say that our participation of the human nature is so. Herein he emptied himself, divested himself of the honours and glories of the upper world, and of his former appearance, to clothe himself with the rags of human nature. He was in all things like to us, Heb 2:17. 2. Here are his two estates, of humiliation and exaltation. (1.) His estate of humiliation. He not only took upon him the likeness and fashion of a man, but the form of a servant, that is, a man of mean estate. He was not only God's servant whom he had chosen, but he came to minister to men, and was among them as one who serveth in a mean and servile state. One would think that the Lord Jesus, if he would be a man, should have been a prince, and appeared in splendour. But quite the contrary: He took upon him the form of a servant. He was brought up meanly, probably working with his supposed father at his trade. His whole life was a life of humiliation, meanness, poverty, and disgrace; he had nowhere to lay his head, lived upon alms, was a man of sorrows and acquainted with grief, did not appear with external pomp, or any marks of distinction from other men. This was the humiliation of his life. But the lowest step of his humiliation was his dying the death of the cross. He became obedient to death, even the death of the cross. He not only suffered, but was actually and voluntarily obedient; he obeyed the law which he brought himself under as Mediator, and by which he was obliged to die. I have power to lay down my life, and I have power to take it again: this commandment have I received of my Father, Joh 10:18. And he was made under the law, Gal 4:4. There is an emphasis laid upon the manner of his dying, which had in it all the circumstances possible which are humbling: Even the death of the cross, a cursed, painful, and shameful death, - a death accursed by the law (Cursed is he that hangeth on a tree) - full of pain, the body nailed through the nervous parts (the hands and feet) and hanging with all its weight upon the cross, - and the death of a malefactor and a slave, not of a free-man, - exposed as a public spectacle. Such was the condescension of the blessed Jesus. (2.) His exaltation: Wherefore God also hath highly exalted him. His exaltation was the reward of his humiliation. Because he humbled himself, God exalted him; and he highly exalted him, huperupsōse, raised him to an exceeding height. He exalted his whole person, the human nature as well as the divine; for he is spoken of as being in the form of God as well as in the fashion of man. As it respects the divine nature, it could only be the recognizing of his rights, or the display and appearance of the glory he had with the Father before the world was (Joh 17:5), not any new acquisition of glory; and so the Father himself is said to be exalted. But the proper exaltation was of his human nature, which alone seems to be capable of it, though in conjunction with the divine. His exaltation here is made to consist in honour and power. In honour; so he had a name above every name, a title of dignity above all the creatures, men and angels. And in power: Every knee must bow to him. The whole creation must be in subjection to him: things in heaven, and things in earth, and things under the earth, the inhabitants of heaven and earth, the living and the dead. At the name of Jesus; not at the sound of the word, but the authority of Jesus; all should pay a solemn homage. And that every tongue should confess that Jesus Christ is Lord - every nation and language should publicly own the universal empire of the exalted Redeemer, and that all power in heaven and earth is given to him, Mat 28:18. Observe the vast extent of the kingdom of Christ; it reaches to heaven and earth, and to all the creatures in each, to angels as well as men, and to the dead as well as the living. - To the glory of God the Father. Observe, It is to the glory of God the Father to confess that Jesus Christ is Lord; for it is his will that all men should honour the Son as they honour the Father, Joh 5:23. Whatever respect is paid to Christ redounds to the honour of the Father. He who receiveth me receiveth him who sent me, Mat 10:40.
Tyndale Open Study Notes
2:1-11 In the midst of their persecution, Paul encourages the Philippians to be united and to live a humble life like Christ. 2:1-2 Is there . . . ? These rhetorical questions expect positive answers. Those who have a real experience of Christ should live together in harmony and love.