Philippians 2

Commentary by David Lipscomb On Philippians 2Php 2:1 If there is—[This implies no doubt of the existence of the following motives, but is simply a tender form of appeal to what is well known to exist.]therefore—[This is generally connected with: “ Only let your manner of life be worthy of the gospel of Christ” (Philippians 1:27), so that the notes of steadfastness and unity there are here ex­panded and based more definitely upon humility and abnega­tion of self.]any exhortation in Christ,—[Paul opens this weighty sec­tion with an impassioned appeal to the deepest Christian ex­periences of his readers, and it was calculated to prompt to action and endurance.]if any consolation of love,—Comfort springs from love and its source. The followers of Christ by giving proofs of their ardent love to each other in cases of distress alleviated the sufferings of the persecuted. Of this the apostle says: “ Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort; who comforteth us in all our affliction, that we may be able to comfort them that are in any affliction, through the comfort wherewith we ourselves are com­forted of God. For as the sufferings of Christ abound unto us, even so our comfort also aboundeth through Christ. But whether we are afflicted, it is for your comfort and salvation; or whether we are comforted, it is for your comfort, which worketh in the patient enduring of the same sufferings which we also suffer: and our hope for you is steadfast; knowing that, as ye are partakers of the sufferings, so also are ye of the comfort.” (2 Corinthians 1:3-7).if any fellowship of the Spirit,—People are said to be in fellowship when they are so united that what belongs to one belongs to the other, or what is true of the one is true of the other. Incongruous elements cannot be united.

The human heart is said to be full of the Spirit when its inward state, its affections, and its acts are directed and controlled by him so as to be a constant manifestation of his presence. Christians are par­takers in common of the same mind as God, Christ, and the Holy Spirit and of the blessings arising therefrom. If they have any partnership in the life and blessings, then they are ready to listen to Paul’ s plea for unity, for he “ spake from God, being moved by the Holy Spirit.” (2 Peter 1:21). [The Holy Spirit is the unifying personality in the church. (1 Corinthians 12:4-11). He alone can bring order out of chaos and preserve harmony in the body of Christ. Unless the Holy Spirit rules, there is excitement and confusion.]if any tender mercies and compassions,—This is an appeal to their knowledge that God had tender sympathy for them and abounds in service toward them and that the same tender spirit of affection and mercy for one another should be excited in them. [“ Mercies and compassions” serve to emphasize the thought. The appeal is to their hearts. He sought their sympathy in his condition and in his aims. Very naturally he felt that he had a right to their sympathy. To withhold it under the circumstances would have been unkind and cruel. If they had such feelings as are wont to spring up in the soul through the love of Christ, then they would move forward in the way pointed out.]Philippians 2:2make full my joy, that ye be of the same mind,—It was Paul’ s highest joy to see them like-minded with Jesus and the Holy Spirit.

He beseeches them by the consideration given in verse 1, that as persecuted Christians they should make his joy complete by being moved by the same love, being in perfect agreement one with another. He had suffered so much lor them, and they had shown such unremitting regard for him by following with their prayers and contributions that he felt impelled to make this appeal unto them.having the same love,—It is a unity resting on the love of Christ which engenders the love of Christ.being of one accord, of one mind;—In every letter that Paul wrote to the churches, he pled with them for the unity of the faith, oneness of mind and purpose, perfect accord in the work they should do!

For division and strife are themselves sinful, and bring ruin and destruction as their fruits. To the Corinthians he said: “ Now I beseech you, brethren, through the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfected together in the same mind and in the same judgment.” (1 Corinthians 1:10). Such was the plea for harmony and unity among the children of God at all places. It is just as essential today that unity be preserved as it was then. Christians do not often divide over what God, Jesus Christ, and the Holy Spirit have said. Divisions come almost always in reference to things not taught in the word of God. Theories, practices, and methods unknown to his word are introduced, and over these men divide and strive. The way to prevent this is given by Paul: “If ye died with Christ from the rudiments of the world, why, as though living in the world, do ye subject yourselves to ordinances, Handle not, nor taste, nor touch (all which things are to perish with the using), after the precepts and doctrines of men?” (Colossians 2:20-22). The divisions into parties among Christians have arisen chiefly over questions not taught in the scriptures over the doctrines and commandments of men, introduced into the church. Paul says these are all to perish with the using, or as some translate, “ for the destruction of those using them,” and asks, “ why be subject to them, why use them, when they bring evil and no good?” The principle everywhere taught is, union among the people of God and with God is to be main­tained by walking in the ordinances and appointments of God, rejecting all inventions of men. “ Thou shalt add nothing to, diminish nothing from the appointments of God” has been the watchword of acceptable service to him from the beginning. Paul in saying, “ if any fellowship,” did not imply a doubt as to its existence, but it expresses a strong assurance that it did exist, to which the Philippians’ own experience would attest It was an appeal to their knowledge.Philippians 2:3doing nothing through faction—[A factious man is one who seeks by unscrupulous and subversive methods to gain his own ends. He is active in promoting factions and dissensions. There is no greater foe to unity than this spirit It causes men to take sides on any question and mars their oneness of aim.

The moment a man falls into a factious temper and thinks so much of promoting his own selfish ends, and makes it his chief business to object and find fault, he becomes an dement of discord to every one with whom he may be identified. If there is to be any real unity of mind and heart, the factious spirit must be crucified.]or through vainglory,—This is the desire to triumph one over another. Men sometimes become excited one against another, so that one opposes a thing because the other favors it. They form parties, and act from party feeling. Such a state of mind is condemned here, and in every letter written by the Spirit of God to the churches.but in lowliness of mind each counting other better than himself;—So far from pursuing this course, let each cultivate a meek and lowly mind as to himself and learn to esteem the virtues and good qualities of others. [The Greek word here translated lowliness of mind is also translated humility (Colossians 3:12), and lowliness (Ephesians 4:2). In the two cases, just men­tioned, where the word occurs it comes before meekness and long-suffering, showing that it is only by a wise and lowly estimate of ourselves that we come to know what is due to others. Humil­ity, then, describes the spirit of one who has come to the knowl­edge of himself in relation to God, and it is, therefore, primarily a Christian grace and not a social virtue. There is no trace in it of the weakness associated with the term in pagan literature. On the contrary, it is the badge of the strong, the first test of a truly great man. For it was the one specific virtue and quality which above all others explains the work and character of Christ, our Savior, who “ humbled himself, becoming obedient even unto death.” It was the special creation of Christ himself; it was he who brought the new spirit into the world and illustrated it in his own person because he was “ meek and lowly in heart.” (Matthew 11:29).]Philippians 2:4not looking each of you to his own things, but each of you also to the things of others.—This means more than to look to the material good of others as well as yourselves.

Look to their conditions, surroundings, and the influences brought to bear upon them, and endeavor to see things as they see them, and it will enable you to sympathize more with them in their trials and troubles, and you will come to esteem them the more highly. This is what Paul meant by saying: “ I am become all things to all men, that I may by all means save some.” (1 Corinthians 9:22). Seek to promote the well-being of others in all things. In doing this one gains his own truest good.Philippians 2:5 Have this mind in you, which was also in Christ Jesus:—The exhortation to them is to cherish the spirit of Christian fellowship among themselves which corresponds to the fellow­ship they enjoyed in Christ Jesus. [It was not an appeal to Christ as the outstanding example of humility that was in question here, although that is implied all through the passage that follows. It is not the Jesus that walked on earth but the Christ incarnate and exalted that is in Paul’s mind, and the unity that he pressed upon the Philippian church was to be achieved by the growth of that spirit of fellowship which it had already experienced in its rela­tion to Christ himself. The foundation truth of the exhortation is that Christians must become like Christ in character; apply the same rule to themselves that they see and approve in Jesus. It is not always that Christians put Christ into their business and social relations, or feel the same call for consecration that they love to note in him. The keenest zeal may be displayed in re­ligious work, accompanied by singular laxity in common concerns of daily business and social intercourse. Some people are piously humble on the Lord’ s day, but follow the ways of the world during the week.]Philippians 2:6who, existing—This relates to the existence of Christ before his manifestation in the flesh as he appeared to those in heaven who saw him. [The word existing calls attention to the essential being of Christ, corresponding to the idea embodied in the name of Jehovah, and thus implying what is more fully ex­pressed in the following words: “ In the beginning was the Word, and the Word was with God.” (John 1:1).]in the form of God,—Christ was “ the effulgence of his glory, and the very image of his substance.” (Hebrews 1:3). [The word form is to be carefully distinguished from fashion (which de­notes the mere outward appearance which we frequently desig­nate as form); in this there is no notion of a body or form for God, but simply the character of God in his real essence. Christ is described as “ the image of the invisible God, the firstborn of all creation.” (Colossians 1:15). John 1:1 applies Word as the ex­pression of God. Christ had the essential attributes of God’ s nature, actual deity.]counted not the being on an equality with God—This refers only to relations which describe our Lord’ s essential and there­fore eternal being in the true nature of God. Jesus could not give up his essential character of Sonship. He was the Son of God in the preincarnate state.

He was the Son of God after he became the Son of man. Of him it is said: “ And the Word became flesh, and dwelt among us (and we beheld his glory, glory as of the only begotten from the Father), full of grace and truth.” (John 1:14).a thing to be grasped,—[He did not consider this state of equality with God, his glory at the right hand of his Father, a thing to be held on to at any cost when, by giving up the glory and holding on to the nature of God, he could enter upon his redemptive work for mankind.] Philippians 2:7but emptied himself.—He emptied himself of all glories, laid aside the honors of his Father’ s throne, took upon himself the form of man— the nature of the seed of Abraham, took part of flesh and blood, lived among the lowliest of men, and served in the humble walks of lifetaking the form of a servant,—He was not only made in the likeness of men, but partook of their nature, bore their infirmities, took on himself the form and filled the office of a servant.

He was servant of all.being made in the likeness of men;—He was made in the likeness of men in general, men as they actually are. [Hence the key to the meaning is to be found in the following passages: “ For what the law could not do, in that it was weak through the flesh, God, sending his own Son in the likeness of sinful flesh and for sin, condemned sin in the flesh” (Romans 8:3); “ Where­fore it behooved him in all things to be made like unto his breth­ren, that he might become a merciful and faithful high priest in things pertaining to God, to make propitiation for the sins of the people” (Hebrews 2:17), and “ For we have not a high priest that cannot be touched with the feeling of our infirmities; but one that hath been in all points tempted like as we are, yet without sin” (Hebrews 4:15). It would have been an infinite humiliation to have assumed humanity, even in unique and visible glory; but Christ went beyond this, by deigning to seem like other men in all things, one only of the multitude, and that too in the station which con­fused him with the commoner type of mankind. The truth of his humanity is expressed in the phrase “ form of a servant” ; its unique and ideal character is glanced at when it is said, “in fashion as a man.” ]Philippians 2:8and being found in fashion as a man,—He still further humbled himself and became subject to death, even the most shameful of all deaths, the death of the cross. [Fashion here refers to the outward appearance of Christ, the appeal that he made to the senses, to human observation— his outward appear­ance was altogether human.]he humbled himself,—[This expresses plainly and simply the fact of the humiliation of Christ. In outward fashion he became as one of us, though he ceased not to be on an equality with God. His whole humiliation from the incarnation to the cross was his own voluntary act: “ I lay down my life, that I may take it again. No one taketh it away from me, but I lay it down of myself.

I have power to lay it down, and I have power to take it again.” (John 10:17-18). That stupendous act of self­sacrifice wholly transcends the reach of human thought.

The difference between the greatest king and the meanest slave is absolutely nothing compared with the abyss that separates hu­manity from deity. That abyss beyond measure is the measure of the love of Christ which passeth knowledge. He despised not the carpenter’ s shop of Nazareth; he shed a new dignity on labor by his own example; he gave a new glory to humility which had no glory hitherto; he was content to obey. His obedience extended through every detail of his most holy life.]becoming obedient even unto death,—He still further hum­bled himself and became subject to death, even the most shameful death of all deaths, the death of the cross. He tasted the depth of human weakness, shame, ignominy, and woe, that he might “ be touched with the feeling of our infirmities.” (Hebrews 4:15). He “ can bear gently with the ignorant and erring, for that he himself also is compassed with infirmity.” (Hebrews 5:2).

Jesus partook of our nature, clothed himself with flesh and blood, be­came subject to death, “ that through death he might bring to nought him that had the power of death, that is, the devil; and might deliver all them who through fear of death were all their lifetime subject to bondage.” (Hebrews 2:14-15). All the humilia­tion and suffering were endured to rescue man from the conse­quences of sin, death, and destruction from the presence of God forever.yea, the death of the cross.—Jesus humbled himself to the end and met death as a condemned criminal with all the shame of the cross.

He went down to the bottom of darkness, the very depth of humiliation and shame. The body of one that hung on a tree was accursed according to the Mosaic law (Deuteronomy 21:23), and Paul knew this well (Galatians 3:13). The Jews stumbled at the cross of Christ, the Greeks thought it foolishness, but Paul came to see in it the wisdom of God. (1 Corinthians 1:23-25). Jesus saw the shame of the cross and felt it keenly, but he endured it for the sake of “ the joy that was set before him” when he reached the goal and finished his atoning death. (Hebrews 12:2). There­fore Jesus despised the shame. The cross has come to be his crown of glory.Philippians 2:9 Wherefore also God highly exalted him,—Because he thus humbled himself to lift man up, God was highly pleased with him and exalted him beyond the state of glory which he enjoyed before the incarnation.and gave unto him the name which is above every name;—Gave unto him the name of more honor and glory than any other name of heaven or of earth.

He had descended into the grave to lift man up. God exalted him much more highly than he had ever been.

Jesus as he approached the sufferings that awaited him prayed: “ And now, Father, glorify thou me with thine own self with the glory which I had with thee before the world was.” (John 17:5). But God exalted him higher than he had been before. To give him a name was to give him authority and honor and glory above every name in heaven or on earth. Philippians 2:10that in the name of Jesus every knee should bow,—God so highly exalted Jesus above every other being that all things in heaven and on earth and under the earth bow the knee to him. To bow the knee is to worship and implore a divine being.of things in heaven and things on earth and things under the earth,—Beings in heaven, or angels and spirits of just men made perfect, all the human beings on earth, and the fallen spirits of the universe will do homage to him as Lord of all.Philippians 2:11and that every tongue should confess that Jesus Christ is Lord,—For the tongue to confess is to acknowledge that Jesus is Lord, is to acknowledge his supremacy. I do not understand that all who thus own him do it for their own salvation. [The Lordship of Jesus came to be the test of loyalty. The password in the dark days of persecution came to be “ Jesus is Lord.” This was the Shibboleth of the faithful. It is even so yet. Vain is the praise of those who refuse to bow the knee to Jesus and to con­fess him as Lord. “ No man can say, Jesus is Lord, but in the Holy Spirit.” (1 Corinthians 12:3). To confess Jesus as Lord was the mark of a true believer.]to the glory of God the Father.—The spirits from the lower regions who confess that Jesus Christ is Lord do it to the glory of God and to their own shame and ruin— they pay the penalty of their sin in everlasting ruin. And in that ruin they confess Christ as Lord, and themselves as sinners lost and undone by their rebellion.

Those who willingly confess him on earth will receive the reward. They and the spirits of the heavenly world confess him to the glory of God, and are blessed in the confession and service they render.

After the humiliation of Christ, he was exalted to the throne of God and crowned with glory and honor in heaven and on earth forever.Philippians 2:12 So then, my beloved, even as ye have always obeyed,—[This is the secret of all the joy in this epistle. In the church there, his words as spoken in Christ’ s name had aroused them to a diligent effort to put them into practice. He had no cause for grief of any kind over them.]not as in my presence only,—[Of their early zeal he had been a witness, he now pleads that he may not learn that his presence among them was necessary to sustain their zeal, but that they will prove it to have been of a true nature, a zeal for Christ by their steadfastness while he was away from them.]but now much more in my absence,—He exhorts them to be more faithful and earnest in their obedience, because they are now deprived of his presence and help and there is need of greater diligence on their part. This certainly was a wonderful church which so lived as to enable Paul to say: “ Even as ye have always obeyed,” “ from the first day until now.” (Philippians 1:5).work out your own salvation—To work out one’ s salvation is to comply with the conditions on which God has promised to save. To so live in accordance with God’ s word that he will be fitted to be saved. The thing for man to do is to fit himself for salvation, then God will save him.

He can be fitted for salvation only by complying with the law God has given to discipline and fit him.with fear and trembling;—To work out salvation with fear and trembling is to fear God with such reverence and awe that they seek to do his will and tremble lest they should fail to un­derstand that they may do it. Jehovah says: “ To this man will I look, even to him that is poor and of a contrite spirit, and that trembleth at my word.” (Isaiah 66:2). [These words occur only three times more in Paul’ s epistles, and always in reference to obedience. (1 Corinthians 2:3; 2 Corinthians 7:15; Ephesians 6:5).

The fear is not exactly the fear of God, but of the greatness of the task and of the possibility of failure. We are to exhibit the utmost solici­tude lest we fail to heed the instruction: “ Wherefore let him that thinketh he standeth take heed lest he fall” (1 Corinthians 10:12), and “ Therefore we ought to give the more earnest heed to the things that were heard, lest haply we drift away from them. For if the word spoken through angels proved steadfast, and every transgression and disobedience received a just recompense of reward; how shall we escape, if we neglect so great a salvation?” (Hebrews 2:1-3).]Philippians 2:13for it is God who worketh in you both to will and to work, for his good pleasure.—When a man with reverence and awe does the will of God, it is God in and through him working to will and to do after his good pleasure. Just as when the son follows implicitly the directions of the father in doing the work the father commits to him, it is really the father through the son doing his own work according to his own will; the father is working through the son. When man gives himself up to God to walk as God directs, God works through him to do his own good pleasure. If man refuses the obedience, God may overrule his rebellion to accomplish his purposes; but he does not work in or through him or bless him.Baptism as an act of faith is a declaration of distrust of self and of trust in God.

It is an act in which the believer declares distrust in self and commits himself— heart, soul, and body— to God. It is not a work of man.

So far from it, it is a solemn declaration that he is dead and not able to work or do anything of himself; he henceforth commits himself to God. He will let God work through him. To follow the law of faith is for man to do nothing of his own, but to submit through faith, with fear and trembling, to the will of God— to walk in the works of God. To do God’ s work allows no room for boasting. It is to seek blessing in walking in the word of God; it is to receive blessing and strength from God in God’ s appointed way.Philippians 2:14 Do all things without murmurings and questionings:—Men are inclined to murmur and complain at duties which God has laid on them. But God requires them to put away murmurings and questionings; he does not accept grudging or unwilling service.

Even if the service is to suffer like Christ, while the flesh may draw back from the service, the spirit should be willing to do the will of God, should be willing to suffer for his sake. What God requires should be done as he requires it, without questioning upon the part of any. [Both words are used gen­erally and they need not be limited to opposition to God’ s will alone.

They equally applied to the daily lives of the Philippians, and to their intercourse with one another (1 Peter 4:9; Acts 6:1), they were to live blamelessly and irreproachably before the world. Such murmurings and questionings would mar their love toward Christ and their brethren. They must avoid these sins if they would have the mind of Christ. (Philippians 2:5).]Philippians 2:15that ye may become blameless—To do these things cheerfully, gladly, without questioning the requirements, dispensa­tions of God alone enable us to be blameless before him. [To be blameless is to be without fault or stain. To be correct in the externals of life. It is said of Elisabeth and Zacharias that “ they were both righteous before God, walking in all the com­mandments and ordinances of the Lord blameless.” (Luke 1:6). And so it was the desire that these brethren should meet all their duties and discharge all their obligations and in all their inter­course with their fellow men be irreproachable.]and harmless,—[This refers to the internal purity, simplic­ity, and sincerity which ought to characterize all followers of Christ.

To be harmless is to have the innocence of character which has no admixture of evil thought or desire in it. Thus these Philippian Christians were to be outwardly and inwardly correct that they might be no hindrance nor scandal to the name of Jesus Christ; and inwardly correct because no mere outward correct­ness can long be maintained without inward correctness.

These traits are distinguishing marks of the children of God, and they should be cultivated and honored. If the followers of Christ would only see to it that their lives are all blameless and harmless, the cause of Christ would make greater progress.]children of God without blemish in the midst of a crooked and perverse generation,—The children of God can be without blemish while they are living in the midst of the people who are perverse in their disposition, rebellious in their spirit, and who walk not according to the straight rule laid down by the Master. [It is of very great importance always and everywhere to be without blemish; but when surrounded by people whose views of truth, whose ideas of life, and whose general course of conduct are always wrong, it is of importance beyond estimate to be right- minded and straightforward and clean.]among whom ye are seen as lights in the world,—They were to shine as lights in the world by holding forth in their lives and in their teaching the word of God. The law of God is a lamp to our feet. [Jesus said to his disciples: “ Ye are the light of the world.” (Matthew 5:14). So Paul says here. In both instances, of course, the idea is of a reflected light. In the highest sense of the words light belongs only to Christ. (John 1:4; John 8:12). The two figures are blended here. Christians are the lesser lights of the spiritual world— always dim in comparison with the shining of the Sun of Righteousness, but they are still lights. Though they can give only borrowed radiance; they are yet the clearest luminaries which not a few behold. More people have no other conception of Christianity than that they actually see in the lives and doings of professed Christians.

They do not go to Jesus Christ, and look at the truth as he speaks it out and lives it out; they do not yield up their minds and hearts to his teaching and come under his guidance, and let him take them forward into the knowledge and fellowship of “ the law of the Spirit of life,” as revealed in the scriptures, but they watch Christians, and draw their inferences and reach their conclusions from the type of character which they illustrate—“ they are the Bible the world reads and studies.” If Christians exemplify a new life, if they bring forth the fruits of the life in Christ, they are the luminaries in whose light the multitude will sometimes come to rejoice.]Philippians 2:16holding forth the word of life;—The word of life is the message of salvation set forth in Christ, and goodness and blessed­ness by him. It is that teaching given by those who spoke as the Holy Spirit moved them. It was for Christians to hold by it, or to hold it out— the expression may have either meaning; and both senses are here. In order to give light there must be life. And the Christian life depends on having in it the word, quick and powerful, which is to dwell in us richly in all wisdom and spiritual understanding. [This is the secret of the blameless life; and so those who have this character will give light, as holding forth the word of life. For while the word and message of life is to be owned, professed, and proclaimed, yet the embodiment of it in the Christian is the main point here, the character being formed and the practice determined by the word believed.]that I may have whereof to glory in the day of Christ,—The day when they shall meet Christ when he comes again and give account for the deeds done in the body. [The frequent use of the words—“ the day of Christ”— shows how definite and im­portant in the mind of the early Christians was the coming of the Lord.

For in that day and not till then will the good work which God is now doing in his people’ s heart be completed and mani­fested. For the day of the Lord’ s return his servants wait when he will present to himself the spotless church.

And towards that consummation tends our present growth in the spiritual life.]that I did not run in vain neither labor in vain.—[Paul de­sired proof in the light given by his readers to the wicked and sinful world that his own strenuous efforts and frequent weariness for them had not been in vain. Such proof would be to him a ground of triumphant confidence in God. And this exultation would 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.]Philippians 2:17 Yea, and if I am offered upon the sacrifice and service of your faith,—He adds this to show the spirit he had imbibed from Christ. If the sacrifice of his life was needed to make their faith and service acceptable to God, he would rejoice.I joy, and rejoice with you all:—[He was glad to make the offering of his life, if this supreme sacrifice was demanded. He would not shrink back, but would meet it gladly, if this, and all the more readily since he could have his joy with them. He was glad on his own account that he had been the instrument in their conversion.]Philippians 2:18and in the same manner do ye also joy, and rejoice with me.—[There were two offerings in Paul’ s contemplation— his own, as he was poured out on the sacrifice; the offering of the faithful lives of the Philippian Christians which they themselves would make.

He did not intimate whether the power of Rome or his own continued toils should be the agency employed to pour his life forth. Both offerings were subjects for joy.

He could not restrain his triumph at the one, and in like manner he bade his brethren feel equal joy at the offering which he was making and being strengthened to make unto his Master.]Philippians 2:19 But I hope—[He had just spoken of the possibility of his own death, which his language suggests as possible; but that con­viction now, as elsewhere in this epistle, seems to yield at once to the opposite expectation of a speedy release, or at least of such an improvement in his affairs that he could dispense with the presence and service of Timothy for a season.]in the Lord Jesus—[This is equivalent to through the Lord Jesus. It was to the Lord Jesus he looked in all his need. He realized that he could not even hope for anything except in com­plete subjection to the Lord’ s will. It was in him he hoped, as in the Lord his whole life moved. The Christian is a part of Christ, a member of his body— the church. His every thought and word and deed proceeded from him, as the center of volition.

Thus he loved the Lord and hoped in him. He had one guiding principle in acting and forbearing to act, “ only in the Lord.” (1 Corinthians 7:39).]to send Timothy shortly unto you, that I also may be of good comfort, when I know your state.—The proposed visit of Timothy to Philippi had a double motive.

First of all the thought of the encouragement that the coming of Timothy would produce among the Philippians, an encouragement that was all the more needed perhaps because he had just touched upon the pos­sibility of his own death. But he himself was also to be cheered and comforted by the news that Timothy would be able to send him on his arrival at Philippi. His beloved son in the gospel was to be his representative among them and was to give them that guidance and help which his own enforced absence prevented him from giving. [Also and if the worst happened and death came to himself Timothy was to comfort them in their sorrow concerning his fate. It was not the first time that he had under­taken on Paul’ s behalf a mission of this character. He had been sent from Athens to encourage the church at Thessalonica in the face of persecution (1 Thessalonians 3:2; 1 Thessalonians 3:6), and later on from Ephesus to Macedonia and thence to Corinth when Paul himself was unable to pay these churches a promised visit (1 Corinthians 16:10).]Philippians 2:20 For I have no man like-minded, who will care truly for your state.—He meant, of course, like-minded with Timothy. This is a high tribute to the fidelity of Timothy, but he richly deserved it. He was such a friend that he was generally anxious about the Philippian church. He was with Paul when the church was established there, and would naturally have a great interest in its prosperity.Philippians 2:21 For they all seek their own, not the things of Jesus Christ.—The most of the teachers near Paul at the time of writing this epistle looked after their own interests, not feeling the interest of the disciples at heart.

He contrasts them with Timothy. It is a sad state of affairs that at the present time the majority of the preachers are more anxious for their personal aggrandizement than for honoring Christ and saving men. [It seems that when this epistle was written Paul was separated from most of his intimate friends and fellow workers, and that only two of these are mentioned— Timothy and Epaphroditus.

But we learn from other epistles written from Rome that there were several other brethren with him during this portion of his im­prisonment. It is almost certain that Luke and Aristarchus were in his company, and that they remained with him until after the epistles to the Colossians and Philemon had been written, and they show that Mark, Aristarchus, Justus, Epaphras, Demas, and Tychicus had been added to their number. (Colossians 4:10-14; Philemon 1:23-24). It is probable that before this epistle was written most, if not all, of these had left Rome on different missions assigned to them by Paul. Tychicus had been sent to Colossae (Colossians 4:7-8), and it is likely that he was accompanied by Epaphras and Mark who was at that time contemplating a visit to that district (Colossians 4:10). So if these were away from Rome, engaged in the Lord’ s work they were not included in the number who “ seek their own, not the things of Jesus Christ.” ]Philippians 2:22 But ye know the proof of him, that, as a child serveth a father, so he served with me in furtherance of the gospel.—Timothy in their midst had proven his worthiness as a minister of Christ, by laboring with Paul as a child would labor with his father. He partook of the same spirit of self-denial and fidelity in Christ and for the salvation of men that Paul showed.

His loyalty was impeachable He stood ready to serve Christ any­where.Philippians 2:23 Him therefore I hope to send forthwith, so soon as I shall see how it will go with me:—At the time this epistle was written, Paul was awaiting the outcome of his trial, which he hoped would result in his acquittal. Just as soon as the verdict was rendered he would send Timothy with that information.

If he should be condemned to death, he would of course have no further occasion for Timothy’ s services, and if he should be acquitted, he could then spare Timothy’ s services for a season to visit them and give them full information and encouragement.Philippians 2:24but I trust in the Lord—[With Paul this expression was far more than a mere form. It was a recognition both of the providential and spiritual government of the Lord. He recog­nized that the accomplishment of any purpose depended on his will and felt that his life was in his hands. Still he was in danger and the issue of the trial was doubtful, but he was confident it would end in his release. Yet that confidence was conditional and was centered “ in the Lord” as was all else in his life. He believed that the Lord’ s will and his purposes were to be fulfilled in his life, and with that thought in mind he rested his case]that I myself also shall come shortly.—[We do not know certainly what he meant by the term shortly.

The uncertainty as to what whim might strike Nero was an uncertain thing to count upon. It is not likely that he now contemplates going on to Spain as he had once planned. (Romans 15:28).

His heart now turns to his old field of labor. (Philemon 1:22). His long imprison­ment in Caesarea and Rome had made it very necessary for him to set things in order there. Those grievous wolves of which Paul warned the Ephesian elders (Acts 20:29-30) had taken advantage of his absence and were causing much trouble and confusion among the churches in Asia. Philippi also makes a strong appeal for his presence and assistance. It is now ad­mitted by nearly all those who are competent to decide on such questions that Paul’ s appeal to Caesar terminated successfully; that he was acquitted of the charge laid against him; and that he spent some years in freedom before he was again imprisoned and condemned to death. But farther, we must admit not only that he was liberated, but also that he continued his apostolic labor for some years afterward.

For the historical facts men­tioned in the epistles to Timothy and Titus cannot be placed in any portion of Paul’ s life prior to or during his first imprison­ment in Rome; and that the style in which those epistles are written and the condition of the church described in them forbid the supposition of such a date. Consequently we must acknowl­edge that after his Roman imprisonment he was at liberty at Ephesus (1 Timothy 1:3), Crete (Titus 1:5), Macedonia (1 Timothy 1:3), Miletus (2 Timothy 4:20), Nicopolis (Titus 3:12), and that he was afterwards a second time a prisoner in Rome (2 Timothy 1:16-17).]Philippians 2:25 But I counted it necessary to send to you Epaphroditus,—Epaphroditus was a messenger of the church at Philippi to Paul during his imprisonment at Rome, who was entrusted with their contribution for his support.

He had been very ill, and it was very necessary that he should be sent, for he would hardly recover thoroughly, while longing to return to his home, nor could the Philippians be happy till they saw again their messenger, whose work in their stead had cost him a severe illness, and nearly his life. He must return at once.my brother—He is called a brother as a member of the body of Christ.and fellow-worker—He labored with Paul to spread the gospel among those who knew not the Lord. The term is used of Aquila and Priscilla (Romans 16:3), of Timothy (Romans 16:21), and of Titus (2 Corinthians 8:23).and fellow-soldier,—[This shows how full of danger the work of the gospel was at that time to those who executed it faithfully; and that the sincere preachers of the gospel, together with the martyrs who sealed it with their blood, bring before us a noble army commanded by Christ, which was successfully warring against infidelity and other powers of darkness which were in opposition to God.]and your messenger and minister to my need;—As Timothy was intended to be a special messenger from Paul to the Philip­pian church, so Epaphroditus had come as a special messenger from Philippi to Paul in prison in Rome. He was undoubtedly, personally, in sympathy with the special object of his mission— ministering to Paul’ s needs. As the love of Christ, as it takes possession, opens the heart to the needs of all men, so it certainly opened the heart of Epaphroditus to the need of his brother in bonds, of the founder of the Philippian church, of the truest and bravest of Christ’ s servants. For his sake he was willing to leave beloved brethren and sisters in Christ, and brave the dangers of the voyage.

And it would be with peculiar tenderness and interest that he would deliver to Paul the loving messages of the beloved church and their fellowship in his need.Philippians 2:26since he longed after you all,—In his sickness he longed for the friends and brethren at home, especially so since they had heard of his sickness, and doubtless manifested great interest in him.and was sore troubled,—The strength of sore troubled will be recognized from its being used of Christ’ s agony in the garden (Matthew 26:37; Mark 14:33), and nowhere else in the New Testament, The strong character of the expression is not unsuited to the feelings of one who has been very ill at a distance from all his friends, and during convalescence feels that home is the only place in which he can thoroughly recover.because ye had heard that he was sick:—[There can be no question that a considerable time had elapsed since Paul’ s arrival at Rome before these words were written. The Philippians first had to learn of his need, to make their collection and send it.

After the arrival of Epaphroditus in Rome he fell sick, for Paul implies that he had exerted himself and so brought on his illness. This becomes known in Philippi, and the anxiety of his friends in Philippi had been reported to Paul.]Philippians 2:27for indeed he was sick nigh unto death:—[Such an ill­ness must also have continued over an extended period of time. The words here used indicate that the report which reached the Philippians had come short of the reality.]but God had mercy on him; and not on him only, but on me also, that I might not have sorrow upon sorrow.—God was merciful to spare the life of Epaphroditus, and it was likewise a mercy to Paul lest the sorrow for the loss of so worthy a friend should be added to the sorrow of his imprisonment and trial. The passage, over and above its interest as an example of the strong personal affection which belonged to Paul’ s nature, and harmonized with his deep Christian love, is noticeable in showing clearly that his power of miracle, great as it was, was not his own, to use at his own will. When it was needed to be “ the signs of an apostle” (2 Corinthians 12:12), it was given; and at special times, as at Ephesus (Acts 19:11), it was given in special fullness. [But this instance, together with the case of Trophimus, of whom Paul says: “ Trophimus I left at Miletus sick” (2 Timothy 4:20), is clear proof that the power of performing cures, and of working miracles, was a power which only was given to the apostles occasionally, and did not at all depend upon their own will. He would undoubtedly have healed Epaphroditus if he could.

Nor, if the power of working cures had awaited his disposal, would he have left Trophimus at Miletus sick.]Philippians 2:28I have sent him therefore the more diligently, that, when ye see him again, ye may rejoice, and that I may be the less sorrowful.—He was the more careful, more delighted, to send him at once to them, that when they saw him, they might rejoice at his recovery, and it would lessen the sorrow of him­self to know that they were relieved of anxiety for him.Philippians 2:29 Receive him therefore in the Lord with all joy;—Paul exhorts them because he had been zealous in sending him to them so soon as he was able to travel to receive him with joy. It would be joy of the whole church for the restoration to health and to them of the member whom they regarded so highly.

It would be a joy with thanksgiving because they had in mind how gracious the Lord had been in saving his life.and hold such in honor:—As there were not many such faithful brethren to be found, he exhorted them to set high store by Epaphroditus when he arrived.Philippians 2:30because for the work of Christ—“The work” is a New Testa­ment phrase for the preaching of the gospel. (Acts 15:38).he came nigh unto death, hazarding his life—This bears testimony to his worth and to the truth that he came nigh to death because he risked his life to supply needed help to Paul, and in proclaiming the word.to supply that which was lacking in your service toward me.—[This represents him as encountering the labor and danger which attended on Paul’ s circumstances with full free will, and an entire disregard of consequences to himself, such as only true devotion could supply.] This would naturally endear him much to one of Paul’ s temperament, and who showed such gratitude for all favors shown him.[The bonds by which men are held together in Christ are strong because they are bonds in truth, righteousness, and in aspiration which take souls forward into the light and glory of God. When men are held to each other by the ties of selfishness, or some fierce hate which is cherished in common, or by vices and crimes which are cherished in common, they are liable to fly asunder at any moment Faith and love and purity are cementing energies. Faces set alike toward heaven, and hearts set alike on the things of Christ, always insure an increasing fellowship and sympathy. If Christian men ever divide, as they sometimes do, and become alienated from each other, it is not because there is any natural tendency in “ the law of the Spirit of life in Christ Jesus” to work separation of heart from heart and life from life, but for the reason that, in these instances, selfishness or prejudice or passion or inability to see clearly has been too much for the measure of Christian character that has been attained. It is not because they are Christians; it is because they are so imperfect in their character— so feebly developed, and so far from what they ought to be, that the disciples of Jesus are ever led to entertain ill feelings toward each other, and mutually to say hard things. Christ is love, and love is a bond of union. Paul and Timothy and Epaphroditus and the faithful hearts who were behind them had their oneness and sympathy in Christ.]“THE EPISTLE TO THE "

Chapter Two

IN THIS CHAPTER

1. To appreciate the importance of unity, and how it can be maintained by following Jesus’ example of humility

2. To understand what is involved in “shining as lights in the world”

SUMMARY The first chapter included an exhortation to stand fast in one spirit, with one mind striving together for the faith of the gospel (Philippians 1:27). Paul continues with the call for unity, providing reasons why we should desire unity, the nature of our unity, and attitudes necessary to maintain unity (Philippians 2:1-4). Stressing the need for humility and sacrificial service towards others, Paul appeals to the example of Christ and expounds upon how far Christ was willing to go to save us (Philippians 2:5-11).

He continues with another exhortation to “shine as lights in the world” as they work out their own salvation with fear and trembling. Doing all things without complaining and arguing, while holding fast the word of life, they will prove themselves to be children of God in the midst of a crooked and perverse generation. This will also prove to Paul that his labors have not been in vain, and any persecution he endures is viewed as a sacrifice in the service of their faith and a cause for mutual rejoicing (Philippians 2:12-18).

He then writes of his plans pertaining to Timothy and Epaphroditus. He will send Timothy shortly, that he might know of their condition. But Epaphroditus is coming at once in order to set their hearts at ease about Epaphroditus’ brush with death due to a recent illness. (Philippians 2:19-30)

OUTLINE

I. TO UNITY (Philippians 2:1-11)

A. THE FOR UNITY (Philippians 2:1)

1. The consolation we have in Christ
2. The comfort found in love
3. The fellowship we have in the Spirit
4. The affection and mercy we can enjoy

B. THE NATURE OF UNITY (Philippians 2:2)1. Being of like mind, having the same love 2. Of one accord, of one mind

C. FOR UNITY (Philippians 2:3-5)1. Do nothing through selfish ambition or conceit (3a) 2. With lowliness of mind let each one esteem others better than himself (Philippians 2:3 b) 3. Be concerned for the interest of others (Philippians 2:4) 4. Let the mind that was in Christ be in you (Philippians 2:5)

D. JESUS AS AN EXAMPLE OF (Philippians 2:6-11)1. Though He was Deity, He was willing to come in the likeness of man (Philippians 2:6-7) 2. As a man He humbled Himself in obedience to the point of dying on the cross (Philippians 2:8) 3. Therefore God highly exalted Him so that at His name all should bow and confess Him to be Lord (Philippians 2:9-11)

II. TO SHINE AS LIGHTS IN THE WORLD (Philippians 2:12-18)A. BY WORKING OUT THEIR OWN (Philippians 2:12-13)1. Doing so with fear and trembling (Philippians 2:12) 2. Remembering that God is at work in them (Philippians 2:13)

B. AS OF GOD WITHOUT FAULT (Philippians 2:14-16)1. Doing all things without murmuring and complaining (Philippians 2:14) 2. Blameless and harmless in the midst of a crooked and perverse generation (Philippians 2:15) 3. Holding fast the word of life, so that Paul may rejoice in the day of Christ (Philippians 2:16)

C. VIEWING PAUL’S AS A REASON TO REJOICE (Philippians 2:17-18)1. He views it as a “sacrifice”, offered in the service of their faith (Philippians 2:17 a) 2. For this he is glad, and calls upon them to rejoice with him (Philippians 2:17-18)

III. PLANS TIMOTHY AND (Philippians 2:19-30)

A. TO SEND TIMOTHY SOON (Philippians 2:19-24)1. That Paul might be encouraged when he learns of their condition (Philippians 2:19) 2. His commendation of Timothy, as one who seeks the things of Christ, and who serves with Paul in the gospel as a son with his father (Philippians 2:20-22) 3. He will be sent at once, as soon as Paul knows how things will go with him, and he himself hopes to come shortly (Philippians 2:23-24)

B. TO SEND AT ONCE (Philippians 2:25-30)1. Because of his longing for them and his distress when they heard he was sick (Philippians 2:25-27) 2. So he is coming that they might rejoice, and Paul himself will be less sorrowful (Philippians 2:28) 3. Therefore receive him in the Lord with all gladness, and hold such men in high esteem for their sacrificial service to Christ and others (Philippians 2:29-30)

REVIEW FOR THE CHAPTER

1. What are the main points of this chapter?

• Exhortation to unity (Philippians 2:1-11)
• Exhortation to shine as lights in the world (Philippians 2:12-18)
• Plans involving Timothy and Epaphroditus (Philippians 2:19-30)

2. What four things should serve as a motivation for unity? (Philippians 2:1)

• The consolation we have in Christ
• The comfort found in love
• The fellowship we have in the Spirit
• The affection and mercy we can enjoy

3. What should be the nature of our unity? (Philippians 2:2)

• Being of like mind, having the same love, of one accord, of one mind

4. What four things are necessary to maintain unity? (Philippians 2:3-5)

• Do nothing through selfish ambition or conceit
• With lowliness of mind let each one esteem others better than himself
• Be concerned for the interest of others
• Let the mind that was in Christ be in you

5. What is said about Christ that proves Him to be a prime example of humility? (Philippians 2:5-8)

• Though in the form of God, He did not consider it “robbery” to be equal to God
• Made Himself of no reputation, becoming a servant and coming in the likeness of men
• He humbled Himself and became obedient to the point of dying on the cross

6. Having been highly exalted, what should every person do at the name of Jesus? (Philippians 2:9-11)

• Every knee should bow
• Every tongue should confess that Jesus Christ is Lord, to the glory of God the Father

7. What did Paul want his beloved brethren to do in his absence? (Philippians 2:12)

• To work out their own salvation with fear and trembling

8. What is said about God working in the Christian? (Philippians 2:13)

• He works in us both to will and to do for His good pleasure

9. What two things are necessary if we are to be children of God without fault, harmless and blameless, shining as lights in the world? (Philippians 2:14-16)

• Do all things without murmuring and disputing
• Hold fast the word of life

10. How did Paul view his imprisonment? (Philippians 2:17)

• As being poured out as a drink offering on the sacrifice and service of their faith
• As a reason to be glad and rejoice

11. What two things are said about Timothy? (Philippians 2:20 Philippians 2:22)

• Paul had no one like-minded, who would sincerely care their state
• He had proven character, having served with Paul in the gospel as a son with his father

12. How does Paul describe Epaphroditus? (Philippians 2:23)

• A brother, a fellow worker and fellow soldier, their messenger, and the one who ministered to Paul’s need

Questions by E.M Zerr For Philippians 21. Explain figurative use of bowels. 2. What is fellowship of the Spirit ? 3. What would make Paul’ s joy full with them? 4. On what basis could they accomplish this unity? 5. What sort of strife is condemned ? 6. How could their glory be vain? 7. State the frame of mind desired by Paul for them. 8. Describe the proper estimate for each other. 9. What language describes unselfishness? 10. Whose mind were they to imbibe? 11. State the outstanding characteristic of this mind. 12. In what form was Christ ? 13. How did he think of his equality with God? 14. Was this through contempt of God? 15. How did he make himself? 16. When did this take place ? 17. He took on him what form? 18. Made in what likeness? 19. To what fact does this refer ? 20. Who humbled Jesus? 21. To what event did he remain obedient? 22. What significance in such manner of death ? 23. State what was done for his humiliation. 24. What was given to him as a reward? 25. How many classes shall bow to him? 26. Name the characters referred to. 27. What will be their confession ? 28. Will they receive glory for the confession? 29. Cite some instances of above kind of confessions. 30. What is said of the Philippians’ obedience? 31. Had Paul’ s presence been necessary to it? 32. Whose salvation must each work out? 33. Why fear and tremble? 34. Where does God work in their behalf? 35. To what purpose does he work? 36. For what pleasure is all this ? 37. Things must be done without what? 38. We must not dispute with whom or what ? 39. In what relationship will this make them be ? 40. Describe the generation about them. 41. What influence should they shed on it ? 42. Holding forth what? 43. Whose work will this support? 44. In what could Paul then rejoice? 45. What figure of offering shows Paul’ s humility ? 46. How would such humble service affect him? 47. What does he invite them to share with him? 48. Who was about to be sent to them? 49. For whose inteerst is he to go? 50. State how interested he was in the brethren. 51. Contrast this with most others. 52. Had Timothy been proved? 53. In what manner had he served Paul? 54. On what uncertainty was his leaving hinged? 55. What further hope does Paul have at this time ? 56. Who had already been sent unto them? 57. What had he been to Paul ? 58. In what relation was he to the Philippians? 59. State the cause of his heaviness of heart. 60. Was the report of his sickness true? 61. How serious was it? 62. Through what was he recovered? 63. On what special purpose had he been sent here? 64. What instruction was given on behalf of him? 65. State the reason of his work and sickness. 66. Is this any accusation of Philippian3? See Philippians 4:10

Philippians 2:1

Philippians 2:1. If does not mean Paul had any doubt of the things he is about to mention. It is used in the sense of “seeing there be,” or “inasmuch as there does be,” etc., then he names the things he believed assuredly to exist. All true consolation is to be found only in Christ through the kingdom (Matthew 5:4). All who love Christ and his disciples, will find untold comfort in their fellowship with each other. Fellowship is from a word that means the sharing of something with another.

The Spirit, through the divine law which He has dictated to the inspired writers, creates a partnership in spiritual things not to be found in the world. Bowels is used with reference to the affections, because the people in old times believed that part of the body was the seat of those sentiments. See a detailed definition of the word at chapter 1:8. The primary meaning of the original for mercies is pity or compassion. It will lead us to be considerate of another s misfortunes (1 Corinthians 12:26).

Philippians 2:2

Philippians 2:2. The epistle to the Philippians contains no rebukes nor reproofs, but it has admonitions and exhortations, and much instruction intended to improve their already excellent state of spirituality. The present verse is one passage of this kind. It would make Paul’s joy full for them to be likeminded, which means to be united in mind in their work for the Lord. (See chapter 1:27.) Having the same love denotes their love for each other was to be mutually complete. Of one accord means to work together harmoniously for the “faith of the Gospel.”

Philippians 2:3

Philippians 2:3. Strife is an attempt to put oneself ahead of others for the purpose of being pre-eminent. Vainglory is the same as self esteem, which would cause a man to seek the pre-eminence just mentioned. In contrast to all this, the apostle would have his brethren show lowliness of mind, which is the same as humbleness. Instead of considering oneself worthy of special honor, he should think of his brother as being better than himself. That would cause him to push the other person forward instead of seeking to be prominent for his own gratification. (See Romans 12:10.)

Philippians 2:4

Philippians 2:4. Christians should not be concerned in their own things only, for that would be selfishness. Instead, they should be interested in the welfare of others.

Philippians 2:5

Philippians 2:5. This mind does not mean that the mind of man can be equal to that of Christ. The original word is PHRONEO, and a part of Thayer’s definition at this place is, “to seek one’s interests or advantage; to be of one’s party, side with him.” As Jesus was unmindful of himself and thoughtful of others, we should be likeminded.

Philippians 2:6

Philippians 2:6. Form is from MORPHE which occurs only three times in the Greek New Testament. Robbery is from . I shall give Thayer’s definition and explanations of this word first. “A thing seized or to be seized, booty,” and he explains it to mean, “to deem anything a prize–a thing to be seized upon or to be held fast, retained.” In his definition and explanations of MORPHE, Thayer includes some statements pertaining to verse 7. I shall quote his definition of the Greek word, also his explanations (the parts in parentheses). “The form by which a person or thing strikes the vision; the external appearance . . . (this whole passage is to be explained as follows): who, although (formerly) he bore the form (in which he appeared to the inhabitants of heaven) of God, yet did not think that this equality with God was to be eagerly clung to or retained, but emptied himself of it so as to assume the form of a servant, in that he became like unto men, and was found in fashion as a man.” My comments on the verse, based on the connection and the lexicon definitions of the words, is that Christ was willing to underestimate the great honor of being equal in form with the Father, and condescend to becoming even lower than the angels, so that He could suffer and die as a man.

Philippians 2:7

Philippians 2:7. Made himself of no reputation all comes from two Greek words, and they are rendered “emptied himself” by the Englishman’s Greek New Testament, and four other translations that I have consulted render it the same. Paul means that Christ divested himself of the glorious form He had before he came to the earth. (See the comments on the preceding verse.) Christ became like a servant in form only, because all slaves in the various ranks were men (not angels), in order that He might be capable of death for the sake of mankind.

Philippians 2:8

Philippians 2:8. Being found or appearing on earth in fashion (form and manner of life physically) as a man. Humbled himself means Christ subjected himself to voluntary humiliation, which will be made clear by further comments on this verse. Obedience implies a commander giving law to be obeyed, and Jesus was subject only to his Father. Unto means “as far as, to the extent of,” and it is used here to denote that Jesus obeyed his Father to the extent of submitting to death. Even used in connection with death of the cross is more significant than is generally realized.

Jesus not only submitted to die in obedience to his Father and for the benefit of sinful man. but to die the most horrible and humiliating form of death. Smith’s Bible Dictionary gives a description of this performance, which I shall quote for the information of the reader: “Crucifixion was unanimously considered the most horrible form of death.

Among the Romans [by whom Jesus was crucified] the degradation [disgrace] was also a part of the infliction, and the punishment if applied to freemen was only used in the case of the vilest criminals. The one to be crucified was stripped naked of all his clothes, and then followed the most awful moment of all. He was laid down upon the implement of torture. His arms were stretched along the cross-beams, and at the center of the open palms the point of a huge iron nail was placed, which, by the blow of a mallet, was driven home into the wood. Then through either foot separately, or possibly through both together, as they were placed one over the other, another huge nail tore its way through the quivering flesh.” A. little farther on in the article the author says: “A death by crucifixion seems to include all that pain and death can have of the horrible and ghastly,–dizziness, cramp, thirst, starvation, sleeplessness, traumatic [shock] fever, tetanus [spasm caused by infection], publicity of shame, long continuance of torment, horror of anticipation, mortification of unattended wounds . . . the unnatural position made every movement painful; the lacerated veins and cry shed tendons throbbed with incessant anguish,” etc. Besides this historical description of the physical suffering, we have the statements in the Bible of the shame attached to crucifixion (Deuteronomy 21:22-23; Galatians 3:13; Hebrews 12:2). From all the foregoing information, the reader can realize the reason for Paul’s use of the word even in connection with Christ’s death on the cross.

Philippians 2:9

Philippians 2:9. God rewarded the humility and obedience of his Son by exalting him with a name that denotes authority. Matthew 28:18 states that all power (authority) is given Him in heaven and in earth. Our present verse makes the general statement that His name is above every name. Of course it is to be understood with the exception shown in 1 Corinthians 15:27.

Philippians 2:10

Philippians 2:10. The preceding verse gives a general declaration of the authority vested in the name of Christ; this one names the three regions in whi^h that authority is to be recognized. The three regions include all intelligent creatures that are in existence, namely, heaven, earth and under the earth which means Hades or place of departed spirits and demons. For a full explanation of the last place, see the comments at Matthew 5:30, in first volume of the New Testament Commentary. A foretaste of the recognition of His authority by creatures from these three regions was accorded him when on the earth. Matthew 4:11 shows the angels (things in heaven) paying their respects and serving Him.

The instances of things in earth (men) are too numerous to need special citation. Things under the earth (demons) acknowledge Him (Mark 5:1-6).

Philippians 2:11

Philippians 2:11. This verse expresses the same recognition of authority by means of the tongue, that the preceding verse does with the bended knee. An added thought is that it is all to be to the glory of God the Father. That will be true, whether the acknowledgement is made willingly by friends of the Lord, or unwillingly by enemies. But if it is by the enemies, they will get no reward for it, while the friends will have themselves confessed in the presence of God (Matthew 10:32).

Philippians 2:12

Philippians 2:13. God works in his children through the inspired word. That word instructs them not only to profess the will to serve the Lord, but also to do His will; such a life will be pleasing to God.

Philippians 2:14

Philippians 2:14. Without murmurings means to do one’s duty cheerfully, not secretly resenting the task required. The original for disputings is defined by Thayer, as “hesitating, doubting.” Disciples should not question the right of the Lord to command them, nor be curious as to why He has given them the duty.

Philippians 2:15

Philippians 2:15. Blameless denotes a life against which no charge can be truthfully made. Harmless is rendered “sincere” in the margin, and the lexicon agrees with it. The fuller definition would be “without mixture” with the evil things of the world. The sons of God should be without rebuke, which they will be if they comply with the forepart of the verse. Crooked and perverse mean virtually the same, and are used for the purpose of emphasis.

It refers to people who will not walk in the straight path of righteousness, but stubbornly persist in doing that which is evil. Christians must live in such a nation while in this world, but they should not live as such a nation lives. Instead, their lives should reflect the light of divine truth by practicing the good works directed by Christ (Matthew 5:14-16).

Philippians 2:16

Philippians 2:16 : Holding forth the word of life means to hold the Gospel up before the world so it will be seen as the truth coming from the apostle. In 1 Timothy 3:15 Pauls says the church is the pillar (or support) of the truth, and the Lord does not permit any other organization to offer His word to mankind. Paul gave the Gospel to the Philippians, now he expects them to continue the good work by holding it up in their lives and teaching. Labored in vain. No preacher’s salvation depends on the faithfulness of his converts if he is himself faithful in teaching them their duty. But if they do not carry out their part of the great plan, their salvation will be a failure.

Such a result would make Paul’s work among them in vain as far as they are concerned. If they are faithful to the end, it will give Paul a cause a rejoicing on their behalf, and such rejoicing would constitute the “reward” such as 2 John 1:8.

Philippians 2:17

Philippians 2:17. This verse contains a very beautiful thought concerning the unselfishness of Paul. Offered is from SPENDO which means literally “to be poured out.” Paul did not know how his present situation would terminate (verse 23), or whether he would have to give up his blood on the executioner’s block (as he finally did after the second arrest according to 2 Timothy 4:6). However that may be, he was willing to make such a sacrifice if called upon to do so. But even such a service was regarded by him as small in comparison with the services of the church at Philippi. The figure of being offered (“poured out”) is drawn from a service under the law of Moses. (See Exodus 29:40-41; Leviticus 2:1 Leviticus 2:6 Leviticus 23:13 Leviticus 23:18 Leviticus 23:37.) These liquid offerings were “poured” upon the main sacrifice to combine a service to God.

They might well be called a minor offering or sacrifice, and that upon which they were poured a major one in comparison. Paul was willing to represent himself as a minor sacrifice, poured upon the major one of the faithful service of the Philippians. Even that humble service would cause him to joy and rejoice with the brethren.

Philippians 2:18

Philippians 2:18. Paul bids the Philippian brethren to share his joy with him, which would constitute one of the finest examples of fellowship in Christ that is possible.

Philippians 2:19

Philippians 2:19. Trust in the Lord is equivalent in thought to “if the Lord will” in James 4:15. Everything Paul expected to do was subject to the will of the Lord. Timothy had been with Paul as a “companion in tribulation,” and the apostle desired to send him to the church at Philippi to get first hand information concerning conditions there. Paul’s general confidence was strong, but he craved the satisfaction that comes from a direct report. That would be especially true when coming from one who would take sincere interest in the welfare of the brethren, as he believed Timothy would.

Philippians 2:20

Philippians 2:20. Likeminded. Paul means he had no other person with him with a mind like that of Timothy, namely, would naturally (sincerely) care about their state.

Philippians 2:21

Philippians 2:21. All is used in the sense of the general rule; there were exceptions, such as Timothy. But most people were self-concerned and not much interested in the things that belong to Jesus Christ. This is an instance that shows that when a man is concerned with the welfare of the church, it is counted as for Christ. (See Matthew 25:45.)

Philippians 2:22

Philippians 2:22. The proof of him. The conduct of Timothy gave the proof of the correctness of Paul’s estimate as just stated, namely he had been as near and attentive to Paul as if he had been his father. And all this service was on behalf of the Gospel for which they both were devoting their lives.

Philippians 2:23

Philippians 2:23. Paul did not plan to send Timothy at once; not until he saw how It went with him. This means the case that was pending before the Roman authorities.

Philippians 2:24

Philippians 2:24. This verse indicates one reason Paul wished to retain Timothy until his case was decided. If he should be released, he might find it possible to make the journey to Philippi with him; at least he hoped to make the trip soon after.

Philippians 2:25

Philippians 2:25. He did not retain Epaphro-ditus for further developments as he did Timothy. That was because he was in Rome as a personal messenger between the church at Philippi and Paul, sent to take him necessary supplies. It was appropriate to send him back home to report on his mission.

Philippians 2:26

Philippians 2:26. Here is an unusual case of worrying; that is, the cause for it. As a rule a person worries over his own situation. But here is man who is very sick (or has been), and yet he is not concerned about himself. Instead, he knows his brethren back home have heard about his sickness, and he is grieved for fear they are overly worried. It is a striking case of unselfishness and suggests 1 Corinthians 12:26.

Philippians 2:27

Philippians 2:27. Sick nigh unto death. The question might arise why Paul did not heal him since he had miraculous power. Such a query overlooks the primary object of miracles, namely, the making of believers (John 20:30-31). Unless some good reason for using miraculous healing existed in a given case, it was the Lord’s will to let it depend on the provisions of nature; hence a miracle was not always resorted to. A similar case of this kind is mentioned in 2 Timothy 4:20.

Philippians 2:28

Philippians 2:28. To relieve the tension was another reason for sending Epaphroditus back to Philippi at this time, besides the one mentioned at verse 25. When the brethren saw their messenger in their midst again, recovered from his serious illness, they would have the load of anxiety lifted and all parties concerned would rejoice together.

Philippians 2:29

Philippians 2:29. Receive him does not imply any doubt about their attitude toward this messenger, but rather it is a friendly recommendation from Paul, induced by his appreciation for the good services that the messenger had rendered to him while in Rome. Hold such in reputation means give him the honor that his faithful services deserved.

Philippians 2:30

Philippians 2:30. This verse tells the cause of the serious sickness of this messenger. After arriving in Rome, he was detained for some time because the supplies from Philippi were not sufficient to care for Paul, and he had to do some kind of secular work to obtain the needed things. Just what caused the situation is not revealed, but we know it was not through any fault of the brethren at Philippi, for chapter 4:10 says they “lacked opportunity.” And we know this has reference to the temporal necessities of life, for several verses following the one just referred to show clearly that Paul was writing on that subject in this part of his epistle.