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BIBLE STUDY NOTES

INSTRUCTOR'S NOTES ON THE BOOK OF PHILIPPIANS

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 CHAPTER 2

Summary: Philippians 2:1-30. The first chapter included an exhortation to stand fast in one spirit, with one mind striving together for the faith of the gospel (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 (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 (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 (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. (19-30)

 

INTRODUCTION TO PHILIPPIANS 2

By John Gill

 

This chapter contains several exhortations to unity, love, and concord, to humility, and lowliness of mind, and to a becoming life and conversation; and concludes with commendations of two eminent ministers of Christ, Timothy and Epaphroditus. The arguments engaging to harmony and mutual affection, are taken from the consolation that is in Christ, the comfort there is in love, the fellowship of the Spirit, and the bowels and mercies which become saints, (Phil. 2:1), as also from the joy this would fill the apostle with; and the things exhorted to are expressed by likeness of mind, sameness of love, and unity of soul, (Phil. 2:2), and the manner directed to for the preservation of such a spirit, is to do nothing in a contentious and vainglorious way, but in an humble and lowly manner, having a better opinion of others than themselves; and observing their superior gifts and graces, and so submit things unto them, (Phil. 2:3), and which humble deportment is further urged, from the instance and example of our Lord Jesus Christ, (Phil. 2:5), which is illustrated by the dignity of his person, the glorious divine form in which he was, and his indisputable equality with his Father, (Phil. 2:6), and yet such was his great condescension, that he became man, appeared in the form of a servant, and was humbled to the lowest degree, even to die the death of the cross, (Phil. 2:7), nevertheless God exalted him as man, and gave him superior honour to all creatures; and will oblige all to be subject to him, and acknowledge his dominion over them, to the glory of his divine Father, (Phil. 2:9), hereby suggesting, that in like manner, though not to the same degree, such who are humble and lowly minded shall be exalted by the Lord; and then with the greatest affection to the Philippians, and with high commendations of them, the apostle renews his exhortation to do all the duties of religion with humility and modesty; knowing that all the grace and strength in which they performed them was owing to the internal operation of divine power in them, (Phil. 2:12), and therefore should be done without murmuring against God, or disputings among themselves, (Phil. 2:14), and next he proceeds to exhort to an unblemished and inoffensive life and conversation, as the end and issue of a modest and humble behaviour; and this he enforces on them, from the consideration of their relation to God, being his children, which would appear hereby; and from the wickedness and perverseness of the people they lived among; and therefore should be careful, lest they be ensnared by them, to the dishonour of God, and the grief of themselves; and from their character as lights in the world, whose business it was to hold forth the word of life; and also from this consideration, that it would be the joy of the apostle in the day of Christ, that his labours among them had not been fruitless, (Phil. 2:15), yea, such was his love to them, that if even he was to die on their account, it would be matter of joy and gladness to him; and he desires they would express the same joy with him, (Phil. 2:17), and though he could not be with them in person, he hoped in a little time to send Timothy, for this end, that he might know how things stood with them; which if well, would be a comfort to him, (Phil. 2:19), the reasons why he picked Timothy as a messenger to them were, because there were none like him, for the sincere regard he had for their spiritual good, (Phil. 2:20), and which is illustrated by the contrary disposition and conduct of others, who sought themselves, and not Jesus Christ, his honour and interest, (Phil. 2:21), and besides, they themselves were witnesses of his filial affection to the apostle, and of his faithful service with him in the Gospel, (Phil. 2:22), and then he repeats his hopes of sending him quickly, as soon as ever he knew how it would go with him, whether he should be released or suffer, (Phil. 2:23), the former of which he had some confidence of, and that he should be able to see them himself in a little time, (Phil. 2:24), however, in the mean while he thought it proper to send Epaphroditus to them, whom he commends as a brother of his, a co-worker, a fellow soldier, a messenger of theirs, and a minister to his wants, (Phil. 2:25), the reasons of sending him were, because he longed to see them, and because he was uneasy that they had heard of his sickness; which was not only true that he had been sick, but his sickness was very dangerous, and threatened with death; however, through the mercy of God to him, he was recovered; and which was a mercy also to the apostle, who otherwise would have had an additional sorrow; wherefore another reason of sending him was, that upon the sight of him they might be filled with joy, and the apostle himself have less sorrow, (Phil. 2:26), and then he exhorts them, that when he was returned to them, they would gladly receive him, and highly esteem of him; and the rather, since the dangerous illness he was attended with was brought upon him through his labours in the service of Christ, and also of the apostle, which he performed in their stead, even to the neglect of his health and life, (Phil. 2:29).

 

Philippians 2:1— “If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies,”

The “therefore” implies that he is here expanding on the exhortation found in Philippians 1:27.

•  Philippians 1:27 “Only let your conversation be as it becometh the gospel of Christ: that whether I come and see you, or else be absent, I may hear of your affairs, that ye stand fast in one spirit, with one mind striving together for the faith of the gospel;”

“In one Spirit, with one mind (soul).” He urges four influencing motives in this verse, to inculcate the four Christian duties corresponding respectively to them. “That ye be like-minded, having the same love, of one accord, of one mind;” (Phil. 2:2).

• Philippians 2:2 “Fulfil ye my joy, that ye be likeminded, having the same love, being of one accord, of one mind.”

1) “If there be (with you) any consolation in Christ,” that is, any consolation of which Christ is the source, leading you to wish to console me in my afflictions borne for Christ’s sake, ye owe it to me to grant my request “that ye be like-minded.”

2) “If there be any comfort of (that is, flowing from) love,” the adjunct of “consolation in Christ;” Comfort or consolation for the Christian is a result of being in Christ and this results in the outpouring of love.

3) “If any Christian fellowship was to exist it did so as a result of joint participation in the Spirit.”

• 2 Corinthians 13:14 “The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all. Amen.”

As Pagans meant literally those who were of one village, and drank of one fountain, how much greater is the union which conjoins those who drink of the same Spirit!

• 1 Corinthians 12:4, 13 “Now there are diversities of gifts, but the same Spirit…For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether [we be] bond or free; and have been all made to drink into one Spirit.

4) “If any bowels (tender emotions) and mercies (compassions),” the appendages of “fellowship of the Spirit.” The opposites of the two pairs, into which the four fall, are reprobated.

• Philippians 2:3-4 “Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves. Look not every man on his own things, but every man also on the things of others.”

Synopsis: Christians are not only to be imitators of Christ in conduct, but also in humility. Paul’s “therefore” here indicates a definite connection with his appeal for unity in 1:27-33. Humility is a very important requisite for unity, and without unity God’s people cannot experience the joy of the Lord.

In the Greek grammar “if” here does not question the existence of what he is about to mention. Rather, it carries the meaning “since” or “in view of the fact.” His first statement indicates that encouragement or consolation does exist. Secondly, God’s love brings comfort as it flows among His people. Christians also enjoy fellowship, or joint participation, in the Holy Spirit. Lastly, “bowels and mercies” or tenderness and compassion do exist in God’s church. By using this form of address the apostle not only was affirming the reality of these qualities, but he was also appealing for them to be exercised in the assembly.

Philippians 2:2— “Fulfil ye my joy, that ye be likeminded, having the same love, being of one accord, of one mind.”

·    Fulfil That is, Make full. I have joy in you, complete it by that which is still wanting, namely, unity. Such “unity” results in knowledge and good judgment.

• Philippians 1:9 “And this I pray, that your love may abound yet more and more in knowledge and [in] all judgment;”

·    Likeminded literally, “that ye be of the same mind;” more general than the following “of one mind.”

·    having the same love equally disposed to love and be loved.

·    being of one accord literally, “with united souls.” This pairs with the following clause, thus, “With united souls, being of one mind;” as the former two also pair together, “That ye be likeminded, having the same love.”

Synopsis: The fourfold appeal listed in verse 1 immediately precedes a fourfold declaration of results in verse 2. the statement “fulfill ye my joy” shows that the Philippians fell somewhat short of Paul’s expectations. Here we see a glimpse into the apostle’s philosophy about spiritual progress in the believer’s life. He probably commended the Philippian church as much or more than any other group to whom he wrote, but he realized they still had room for growth. “Be like-minded, having the same love, being of the same accord, of one mind” are all terms that show an intentional piling up of expression to emphasize the necessity of unity.

Philippians 2:3— “Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves.”

·    Let nothing be done The italicized words are not in the Greek. Perhaps the ellipsis had better be supplied from the Greek (Phil. 2:2), “Thinking nothing in the way of strife” (or rather, “factious intrigue,” “self-seeking,” see Phil. 1:16). It is the thought which characterizes the action as good or bad before God.

•  Philippians 1:16 “The one preach Christ of contention, not sincerely, supposing to add affliction to my bonds:”

·    lowliness of mind The direct relation of this grace is to God alone; it is the sense of dependence of the creature on the Creator as such, and it places all created beings in this respect on a level. The man “lowly of mind” as to his spiritual life is independent of men, and free from all slavish feeling, while sensible of his continual dependence on God. Still it INDIRECTLY affects his behavior toward his fellow men; for, conscious of his entire dependence on God for all his abilities, even as they are dependent on God for theirs, he will not pride himself on his abilities, or exalt self in his conduct toward others.

• Ephesians 4:2 “With all lowliness and meekness, with longsuffering, forbearing one another in love;”

• Colossians 3:12 “Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering;”

·    let each esteem Translate as Greek, “esteeming each other superior to yourselves.” Instead of fixing your eyes on those points in which you excel, fix them on those in which your neighbor excels you: this is true “humility.”

Synopsis: Verse 3 seems to imply that some egotism and boastfulness existed in the Philippian assembly. Each exalted self and his own group. Humility serves as an antidote to such a sinful spirit. Paul’s statements about it indicate a humble person refuses to do anything for selfish ambition or vain conceit.

“Strife” (eritheian) contains the idea not only of strife but of rivalry, so a person who practices this approach does things at the expense of other people in order to elevate self. “Vainglory” (kenoedoxian) contains the word for glory, but Paul amplified it by adding the word for empty or vain, implying that this kind of activity brings a kind of glory that has no substance and therefore is meaningless. “Let each esteem others better than themselves” does not mean putting down self, but refers to being concerned about the needs of others before the needs of self.

Philippians 2:4— “Look not every man on his own things, but every man also on the things of others.”

·    “A Christian should not seek his own honor and applause, and to have his own will, and a point in a church carried his own way, but should consult the honor of Christ, the good of others, and the peace of the church; he should not look upon his own gifts, he may look upon them, and ascribe them to the grace of God, and make use of them to his glory, but not to admire them, or himself for them, and pride himself in them, and lift up himself above others, neglecting and taking no notice of the superior abilities of others:” [J. Gill]

Synopsis: So, instead of following party spirit and promotion of self, Paul enjoined Christians to put the interests of other first. A truly humble person encourages and helps others.

Philippians 2:5— “Let this mind be in you, which was also in Christ Jesus:”

·    The oldest manuscripts read, “Have this mind in you.” The Christian does not put forward himself as an example, but Christ,

·    which is also in Christ Jesus “think ye the same thing as Jesus Christ;” let the same condescending spirit and humble deportment appear in you as in Him. The One pre-eminently who sought not His own, but “humbled Himself” (Phil. 2:8), first in taking on Him our nature, secondly, in humbling Himself further in that nature (Rom. 15:3).

•  Philippians 2:8 “And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross.”

•  Romans 15:3 “For even Christ pleased not himself; but, as it is written, The reproaches of them that reproached thee fell on me.”

Synopsis: Paul used the perfect example of humility to illustrate his point and appealed to believers to share the attitude of Christ. While verses 5-11 contain some of the most important Christological truths in the Bible, they were written in a context which should encourage Christians to emulate the example of Christ in humility. Thus, having the mind of Christ means “to think as Christ thought.”

Philippians 2:6— “Who, being in the form of God, thought it not robbery to be equal with God:”

·    Who Who subsisting (or existing, namely, originally: the Greek is not the simple substantive verb, “to be”) in the form of God (the divine essence is not meant: but the external self-manifesting characteristics of God, the form shining forth from His glorious essence). The divine nature had infinite beauty in itself, even without any creature contemplating that beauty:

·    the form of God a form of beauty that was “the form of God;” as “the form of a servant” (Phil. 2:7), which is in contrasted opposition to it, takes for granted the existence of His human nature, so ‘the form of God’ takes for granted His divine nature. “Christ appeared in here on earth, having a power to work miracles, heal diseases, and dispossess devils, for the manifestation of his glory; and so might be said to be in the form of God” [J. Gill].

·    thought it not robbery His being on an equality with God no (act of) robbery” or self-arrogation; claiming to one’s self what does not belong to him. The argument is not between His being on an equality with God, and His emptying Himself; for He never emptied Himself of the fullness of His Godhead, or His “BEING on an equality with God;” but between His being “in the FORM (that is, the outward glorious self-manifestation) of God,” and His “taking on Him the form of a servant,” whereby He in a great measure emptied Himself of His precedent “form,” or outward self-manifesting glory as God. Not “looking on His own things” (Phil. 2:4), He, though existing in the form of God, He esteemed it no robbery to be on an equality with God, yet made Himself of no reputation. “Being on an equality with God, is not identical with subsisting in the form of God;” the latter expresses the external characteristics, majesty, and beauty of the Deity, which “He emptied Himself of,” to assume “the form of a servant;” the former, “His Being,” or nature, His already existing state of equality with God, both the Father and the Son having the same essence. “If Christ was in the same form, nature, and essence, he must be equal to God, as he is; for he has the same perfections, as eternity, omniscience, omnipotence, omnipresence, immutability, and self-existence:” [J. Gill].

Synopsis: Many Bible scholars think verses 6-11 comprise the substance of a hymn early Christians sang in worship of Christ. This verse makes it clear that even though He possessed equality with the Father, Jesus did not cling to it. The term “form” from, the Greek morphē, refers to possessing the essential attributes which belong to the essence of nature (ousia) of God. Jesus could not have possessed the essential attributes of God without being God. However, He did not hang onto what was rightfully His.

Philippians 2:7— “But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men:”

·    made himself of no reputation rather as the Greek, Christ “emptied Himself. “but this was Christ’s own act and deed, he willingly assented to it, to lay aside as it were his glory for a while, to have it veiled and hid, and be reckoned anything, a mere man: O wondrous humility! astonishing condescension!” [J. Gill].

·    taking the form of a servant Christ assumed a body, He took “the form of a servant.” “…a servant to his Father, who chose, called, sent, upheld, and regarded him as a servant; and a very prudent, diligent, and faithful one He was unto Him:” [J. Gill].

•  Hebrews 10:5 “Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me:”

·    being made in the likeness of men His subjection to the law (Luke 2:21; Gal. 4:4) and to His parents (Luke 2:51), His low state as a carpenter, and carpenter’s reputed son (Matthew 13:55; Mark 6:3), His betrayal for the price of a bond-servant (Ex 21:32), and slave-like death to relieve us from the slavery of sin and death, finally and chiefly, His servant-like dependence as man on God, while His divinity was not outwardly manifested (Isa 49:3, 7), are all marks of His “form as a servant.” Christ “was rather like to sinful men, and was sent in the likeness of sinful flesh, and was traduced and treated as a sinner, and numbered among transgressors; he was like to men, the most mean and abject, such as were poor, and in lower life, and were of the least esteem and account among men, on any score: or he was like to men in common, and particularly to his brethren the seed of Abraham, and children of God that were given him; he partook of the same flesh and blood, he had a true body, and a reasonable soul, as they; he was subject to the like sorrows and griefs, temptations, reproaches, and persecutions; and was like them in everything, excepting sin: a strange and surprising difference this, that he who was “equal to God”, should be “like to [sinful] men!” [J. Gill]. Summary:

(1) He was in the form of a servant as soon as He was made man.

(2) He was “in the form of God” before He was “in the form of a servant.”

(3) He did as really subsist in the divine nature, as in the form of a servant, or in the nature of man. For He was as much “in the form of God” as “in the form of a servant;” and was so in the form of God as “to be on an equality with God;” He therefore could have been none other than God; for God saith, “To whom will ye liken Me and make Me equal?” (Isa 46:5). His emptying Himself presupposes His previous plenitude of Godhead. He remained full of this; yet He bore Himself as if He were empty.

•  John 1:14 “And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.”

•  Colossians 1:19 “For it pleased the Father that in him should all fulness dwell;”

•  Colossians 2:9 For in him dwelleth all the fulness of the Godhead bodily.”

Synopsis: Instead of clinging to what was rightfully his, Christ emptied himself. Pondering this, theologians pose several questions. Did he empty himself of his divine nature? Did he cease to be deity for a short period of time? That would have been impossible. How could God cease to be God? How could a human cease to be a human? Therefore, He divested himself not of the nature nor attributes of deity, but of the prerogatives that belonged to him. In other words, He emptied himself of the expression of deity, not the possession of deity.

It is important to note that his emptying was voluntary. He had to do this in order to take upon himself the essential attributes of a servant. Perhaps scholars argue so much about what Jesus laid aside that they fail to see that he actually took something upon himself. Becoming a human, of course, necessitated that he lay aside the prerogatives of deity, so it was a true self-emptying. The term “likeness” implies a true human likeness and not a mere phantom, as the docetic Gnostics suggested.

Philippians 2:8— “And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross.”

·    being found in fashion as a man being already, by His “emptying Himself,” in the form of a servant, or likeness of man: “…and he was subject to the same infirmities, as hunger, thirst, weariness, pain, grief, sorrow, and death itself” (J. Gill).

•  Romans 8:3 “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:”

·    He humbled Himself “He emptied Himself,” His divine self, viewed in respect to what He had heretofore been; by becoming man, and by various outward actions in his life.” Here the emphasis is on “humbled” (which stands before the Greek “Himself”); He not only “emptied Himself” of His previous “form of God,” but submitted to positive Humiliation. He “became obedient,” namely, to God, as His “servant.”

•  Romans 5:19 “For as by one man’s disobedience many were made sinners, so by the obedience of one shall many be made righteous.”

•  Hebrews 5:8 “Though he were a Son, yet learned he obedience by the things which he suffered;”

·    even unto death—expresses the climax of His obedience (John 10:18). or “until death;” for he was obedient from the cradle to the cross, to God, to men, to his earthly parents, and to magistrates; he was obedient to the ceremonial law, to circumcision, the Passover, to the moral law, to all the precepts of it, which he punctually fulfilled; and to the penalty of it, death, which he voluntarily and cheerfully bore, in the room and stead of his people:” (J. Gill).

·    even the death of the cross “this was a punishment usually inflicted on servants, and is called a servile punishment; and such was the form which he took, when he was found in fashion as a man: this is now the great instance of humility the apostle gives, as a pattern of it to the saints, and it is a matchless and unparalleled one” (J. Gill).

Synopsis: Jesus also took the “fashion” of man, which means his outward appearance was definitely that of a man, Further, he died as a criminal, therefore taking the curse of the cross upon himself.

•  Deuteronomy 21:23 “His body shall not remain all night upon the tree, but thou shalt in any wise bury him that day; (for he that is hanged is accursed of God;) that thy land be not defiled, which the LORD thy God giveth thee for an inheritance.”

Philippians 2:9— “Wherefore God also hath highly exalted him, and given him a name which is above every name:”

·   Wherefore—as the just consequence of His self-humiliation and obedience God acted and as a result notice the following. Because of Christ’s humiliation, God exalted Him exceedingly higher than any other…this was His reward for His faithful obedience! Christ’s whole nature has been exalted; both his human and divine…Christ was returned to prior status.

• John 17:5— “And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was.”

• Psalm 8:5-6— “For thou hast made him a little lower than the angels, and hast crowned him with glory and honour. Thou madest him to have dominion over the works of thy hands; thou hast put all [things] under his feet:”

• Psalm 110:1,7— “The LORD said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool. He shall drink of the brook in the way: therefore shall he lift up the head.”

• Matthew 28:18 “And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth.”

• Luke 24:26 “Ought not Christ to have suffered these things, and to enter into his glory?”

• John 5:27 “And hath given him authority to execute judgment also, because he is the Son of man.”

• John 10:17 “Therefore doth my Father love me, because I lay down my life, that I might take it again.”

• Romans 14:9 “For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living.”

• Ephesians 1:20-22 “Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places, Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come: And hath put all things under his feet, and gave him to be the head over all things to the church,”

• Hebrews 2:9 “But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that he by the grace of God should taste death for every man.”

• An intimation, that if we would hereafter be exalted, we too must, after His example, now humble ourselves (Phil. 2:3, 5; Phil. 3:21; 1Pe 5:5, 6).

• Philippians 2:3, 5 “Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves. Let this mind be in you, which was also in Christ Jesus:”

• Philippians 3:21 “Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself.”

• 1 Peter 5:5, 6 “Likewise, ye younger, submit yourselves unto the elder. Yea, all of you be subject one to another, and be clothed with humility: for God resisteth the proud, and giveth grace to the humble. Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time:”

·    highly exalted Greek, “super-eminently exalted.” Notice the extent on Christ’s exaltation.

• Ephesians 4:10 “He that descended is the same also that ascended up far above all heavens, that he might fill all things.)”

“Christ’s exaltation lies in his having the gifts of the Spirit without measure, to bestow on his ministers and churches, in all succeeding generations, for the carrying on of his interest, and the enlargement of his kingdom; in having all power in heaven and in earth, to complete his work and great designs; in having dominion and authority over all creatures and things, which are made to be subservient to the execution of his mediatorial office; and in having the right and power of judging the world at the last day, when there will still be a more glorious display of his eternal deity and divine sonship;” [J. Gill].

·    given him Greek, “bestowed on Him.” A name given Him before his exaltation in human nature.

·    a name along with the corresponding reality, glory and majesty.

·    Which Translate, namely, “that which is above every name.” The name “JESUS” (Phil. 2:10), which is even now in glory His name of honor. “Above” not only men, but angels.

• Ephesians 1:21 “Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come:”

Synopsis: As a result of this obedience to the plan of the Father, the Son possessed something he did not have before his incarnation. What did Jesus have after his crucifixion, resurrection, and ascension that he did not have before all this transpired? What did he take back to heaven that he did not have previously? His humanity has to be the only answer to these questions. He always was the Son of God, but he was not a human until his incarnation.

Because there is a definite article before “name” in verse 10, some scholars believe the reference must be to a specific name for God. Verse 11 ascribes to Jesus Christ the term Lord (kurios), the word used by the Septuagint translators when they translated the Old Testament into Greek. They consistently used this title for the O.T. name of Yahewh or Jehovah. This was the ineffable Name the Jews hesitated to write of say.

Philippians 2:10— “That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth;”

·    at the name—rather as Greek, “in the name.”

·    bow

1.     rather, “bend,” in token of worship. Notice how Scripture testifies of itself.

• Isaiah 45:23 “I have sworn by myself, the word is gone out of my mouth in righteousness, and shall not return, That unto me every knee shall bow, every tongue shall swear.”

• Romans 14:11 “For it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God.”

2.     To worship “in the name of Jesus,” is to worship Jesus Himself (compare Phil. 2:11; Prov. 18:10), or God in Christ (John 16:23; Eph 3:14).

• Philippians 2:11 “And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.”

• Proverbs 18:10 “The name of the LORD is a strong tower: the righteous runneth into it, and is safe.”

• John 16:23 “And in that day ye shall ask me nothing. Verily, verily, I say unto you, Whatsoever ye shall ask the Father in my name, he will give it you.”

• Ephesians 3:14 “For this cause I bow my knees unto the Father of our Lord Jesus Christ,”

3.     Compare “Whosoever shall call upon the name of the Lord (that is, whosoever shall call on the Lord in His revealed character) shall be saved” (Rom. 10:13; 1 Cor. 1:2); “all that call upon the name of Jesus Christ our Lord” (compare 2 Tim. 2:22).

• Romans 10:13 “For whosoever shall call upon the name of the Lord shall be saved.”

• 1 Corinthians 1:2 “Unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints, with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours:”

• 2 Timothy 2:22 “Flee also youthful lusts: but follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart.”

·   of things in heaven angels. They worship Him not only as God, but as the ascended God-man, “Jesus.” Jesus is receiving and shall receive His just recognition and worship.

• Ephesians 1:21 “Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come:”

• Hebrews 1:6 “And again, when he bringeth in the firstbegotten into the world, he saith, And let all the angels of God worship him.”

• 1 Peter 3:22 “Who is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto him.”

·    in earth—men; among whom He tabernacled for a time.

·   under the earth—the dead; among whom He was numbered once. The demons and the lost may be included indirectly, as even they give homage, though one of fear, not love, to Jesus.

• Mark 3:11 “And unclean spirits, when they saw him, fell down before him, and cried, saying, Thou art the Son of God.”

• Luke 8:31 “And they besought him that he would not command them to go out into the deep.”

• James 2:19 “Thou believest that there is one God; thou doest well: the devils also believe, and tremble.”

Synopsis: So Jesus has been freely given all the attributes of deity ascribed to the Father in the O.T. by the Hebrew name Jehovah. All creation will ultimately acknowledge the man Jesus as fully God (Lord), with a position equal to that of the Father.

Philippians 2:11— “And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.”

·   every tongue Compare “every knee” in Philippians 2:10. In every way He shall be acknowledged as Lord (no longer as “servant,” Phil. 2:7). As none can fully do so “but by the Holy Ghost” (1 Cor. 12:3), the spirits of good men who are dead, must be the class directly meant, Phil. 2:10, “under the earth.”

• 1 Corinthians 12:3 “Wherefore I give you to understand, that no man speaking by the Spirit of God calleth Jesus accursed: and [that] no man can say that Jesus is the Lord, but by the Holy Ghost.”

• Philippians 2:10 “That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth;”

·    to the glory of God the Father—the grand end of Christ’s mediatorial office and kingdom, which shall cease when this end shall have been fully realized.

• John 5:19-23, 30 “Then answered Jesus and said unto them, Verily, verily, I say unto you, The Son can do nothing of himself, but what he seeth the Father do: for what things soever he doeth, these also doeth the Son likewise. For the Father loveth the Son, and sheweth him all things that himself doeth: and he will shew him greater works than these, that ye may marvel. For as the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth whom he will. For the Father judgeth no man, but hath committed all judgment unto the Son: That all [men] should honour the Son, even as they honour the Father. He that honoureth not the Son honoureth not the Father which hath sent him… I can of mine own self do nothing: as I hear, I judge: and my judgment is just; because I seek not mine own will, but the will of the Father which hath sent me.”

• John 17:1, 4-7 “These words spake Jesus, and lifted up his eyes to heaven, and said, Father, the hour is come; glorify thy Son, that thy Son also may glorify thee: …I have glorified thee on the earth: I have finished the work which thou gavest me to do. And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was. I have manifested thy name unto the men which thou gavest me out of the world: thine they were, and thou gavest them me; and they have kept thy word… Now they have known that all things whatsoever thou hast given me are of thee.”

• 1 Corinthians 15:24-28 “Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power. For he must reign, till he hath put all enemies under his feet. The last enemy that shall be destroyed is death. For he hath put all things under his feet. But when he saith all things are put under [him, it is] manifest that he is excepted, which did put all things under him. And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all.”

Synopsis: “Lord” was the characteristic confession of the Early Church, and it should be the characteristic confession of all contemporary believers. The Greek word for “Lord” (kurios) is one of the terms meaning “master.”

Philippians 2:12— “Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling.”

·  Wherefore Seeing that we have in Christ such a specimen of glory resulting from “obedience” (see Phil. 2:8) and humiliation, see that ye also be “obedient,” and so “your salvation” shall follow your obedience.

·    as ye have always obeyed “even as ye have been obedient,” namely, to God, as Jesus was “obedient” unto God (see Phil. 2:8).

• Philippians 2:8 “And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross.”

·    not as… “not as if” it were a matter to be done “in my presence only, but now (as things are) much more (with more earnestness) in my absence (because my help is withdrawn from you).” This is picture of modern Christianity. We seem to work hard on our Christian walk only when we are in the presence of those that may take notice…it is more of a theatrical event than it is a lifestyle.

·    work out carry out to its full perfection. “Salvation” is “worked in” (Phil. 2:13; Eph 1:11) believers by the Spirit, who enables them through faith to be justified once for all; but it needs, as a progressive work, to be “worked out” by obedience, through the help of the same Spirit, unto perfection (2 Pet. 1:5-8). The sound Christian neither, like the formalist, rests in the means, without looking to the end, and to the Holy Spirit who alone can make the means effectual; nor, like the fanatic, hopes to attain the end without the means.

• Philippians 2:13 “For it is God which worketh in you both to will and to do of his good pleasure.”

• Ephesians 1:11 “In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will:”

• 2 Peter 1:5-8 “And beside this, giving all diligence, add to your faith virtue; and to virtue knowledge; And to knowledge temperance; and to temperance patience; and to patience godliness; And to godliness brotherly kindness; and to brotherly kindness charity. For if these things be in you, and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ.”

·    your own The emphasis is on this. Now that I am not present to further the work of your salvation, “work out your own salvation” yourselves the more carefully. Do not think this work cannot go on because I am absent; “for (Phil. 2:13) it is God that worketh in you.” In this case adopt a rule different from the former (Phil. 2:4), but resting on the same principle of “lowliness of mind” (Phil. 2:3), namely, “look each on his own things,” instead of “disputings” with others (Phil. 2:14).

·    Salvation which is in “Jesus” (Phil. 2:10), as His name (meaning God-Savior) implies.

·   with fear and trembling—the very feeling enjoined on “servants,” as to what ought to accompany their “obedience” (Eph 6:5). So here: See that, as “servants” to God, after the example of Christ, ye be so “with the fear and trembling” which becomes servants; not slavish fear, but trembling anxiety not to fall short of the goal (1 Cor. 9:26, 27; Heb. 4:1, “Let us fear, lest a promise being left us of entering into His rest, any should come short of it”), resulting from a sense of our human insufficiency, and from the consciousness that all depends on the power of God, “who worketh both to will and to do” (Rom. 11:20). “Paul, though joyous, writes seriously.”

• Ephesians 6:5 “Servants, be obedient to them that are [your] masters according to the flesh, with fear and trembling, in singleness of your heart, as unto Christ;”

• 1 Corinthians 9:26-27 “I therefore so run, not as uncertainly; so fight I, not as one that beateth the air: But I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway.”

• Romans 11:20 “Well; because of unbelief they were broken off, and thou standest by faith. Be not highminded, but fear:”

Synopsis: Paul followed his profound description of the self-humbling of Christ with a practical application to the situation in the Philippian church. The apostle was just as practical as he was profound. Furthermore, he did not divorce learning from living. The “wherefore” in this verse seems to be a return to the exhortation in 1:27-30 to emulate Christ’s example in conduct. It sounds as if Paul was saying, “Because you have the example of Christ’s humility to imitate, the example of his exaltation to encourage you, you need to obey him and continue steadfastly in your faith.” The example of Christ served as a much stronger incentive to good works than Paul’s own physical presence with them.

The apostle carefully informed the Philippians that they were responsible before God for their own salvation. They could not lean upon him, so his absence should not make a difference in whether or not they were faithful to God. Paul, of course, did not tell the Philippians they should work for their salvation. A person cannot “work out” what he does not have. Nowhere in Scripture is the paradox of divine sovereignty and human responsibility more clearly shown than here. “Work out” contains the idea of carrying out to an ultimate conclusion. In this process, which obviously is a reference to the work of sanctification, the attitude must be one of serious caution.

Philippians 2:13— “For it is God which worketh in you both to will and to do of his good pleasure.”

·   For Encouragement to work: “For it is God who worketh in you,” always present with you, though I be absent. It is not said, “Work out your own salvation, though it is God,” but, “because it is God who.” The will, and the power to work, being first installments of His grace, encourage us to make full proof of, and carry out to the end, the “salvation” which He has first “worked,” and is still “working in” us, enabling us to “work it out.” “Our will does nothing thereunto without grace; but grace is inactive without our will.” Man is, in different senses, entirely active, and entirely passive: God producing all, and we acting all. What He produced is our own acts. It is not that God does some, and we the rest. God does all, and we do all. God is the only proper author, we the only proper actors. Thus the same things in Scripture are represented as from God, and from us. God makes a new heart, and we are commanded to make us a new heart; not merely because we must use the means in order to the effect, but the effect itself is our act and our duty.

• Ezekiel 11:19 “And I will give them one heart, and I will put a new spirit within you; and I will take the stony heart out of their flesh, and will give them an heart of flesh:”

• Ezekiel 18:31 “Cast away from you all your transgressions, whereby ye have transgressed; and make you a new heart and a new spirit: for why will ye die, O house of Israel?”

• Ezekiel 36:26 “A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh.”

·    Worketh rather as Greek, “worketh effectually.” We cannot of ourselves embrace the Gospel of grace: “the will” (Ps 110:3; 2 Cor. 3:5) comes solely of God’s gift to whom He will (John 6:44, 65); so also the power “to do” (rather, “to work effectually,” as the Greek is the same as that for “worketh in”), that is, effectual perseverance to the end, is wholly of God’s gift (Phil. 1:6; Heb 13:21).

• Psalms 110:3 “Thy people shall be willing in the day of thy power, in the beauties of holiness from the womb of the morning: thou hast the dew of thy youth.”

• 2 Corinthians 3:5 “Not that we are sufficient of ourselves to think any thing as of ourselves; but our sufficiency is of God;”

• John 6:44 “No man can come to me, except the Father which hath sent me draw him: and I will raise him up at the last day.”

• John 6:65 “And he said, Therefore said I unto you, that no man can come unto me, except it were given unto him of my Father.”

·    of his good pleasure rather as Greek, “FOR His good pleasure;” in order to carry out His sovereign gracious purpose towards you (Eph 1:5, 9).

• Ephesians 1:5,9 “Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will,… Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself:”

Synopsis: God, of course, not only gives the will to please Him, but also the ability. So, verse 12 delineates human responsibility and verse 13 divine responsibility. It is never “either/or.” The scriptural approach is not “let go and let God.” Paul exhorted the followers of Christ as if he were an Arminian. At the same time he prayed as if he were a Calvinist. Both approaches contain truth. In a sense Christians “were saved” the moment they believed; they “are being saved” as the Holy Spirit applies the sanctification process to their lives; and they “will be saved” at the resurrection.

Philippians 2:14— “Do all things without murmurings and disputings:”

·    Do all things “all (things) that are agreeable to the righteous law and good will of God; all those good things which accompany salvation, as hearing the word, and attendance on ordinances:” [J. Gill].

·   Murmurings secret murmurings and complaints against your fellow men arising from selfishness: opposed to the example of Jesus just mentioned (compare the use of the word, murmuring (goggusmoV). Do “all things, both of a moral, civil, and religious nature, with respect to God, and one another, should be done readily, freely, cheerfully, and heartily;” [J. Gill].

• John 7:12-13 “And there was much murmuring among the people concerning him: for some said, He is a good man: others said, Nay; but he deceiveth the people. Howbeit no man spake openly of him for fear of the Jews.”

• Acts 6:1 “And in those days, when the number of the disciples was multiplied, there arose a murmuring of the Grecians against the Hebrews, because their widows were neglected in the daily ministration.”

• 1 Peter 4:9 “Use hospitality one to another without grudging.”

• Jude 1:16 “These are murmurers, complainers, walking after their own lusts; and their mouth speaketh great swelling words, having men’s persons in admiration because of advantage.”

·    Disputings The Greek is translated “doubting” in 1 Timothy 2:8. But here referring to profitless “disputings” with our fellow men, in relation to whom we are called on to be “blameless and harmless:” These “disputings” flow from “vain glory.” But the Christian is to do, “Whatever appears to be agreeable to the will of God, should be done at once without dispute upon it, or hesitation about it, however disagreeable it may be to carnal sense and reason; the will of God is not to be disputed, nor flesh and blood to be consulted, in opposition to it;” [J. Gill].

Synopsis: After carefully instructing the Philippians about the necessity of allowing the sanctification process to work, Paul added that they should do so without “murmurings” and disputings.” “Murmurings” is an onomatopoetic word in which the sound resembles its meaning. It refers to undertone mumbling and is constantly used in the Septuagint for the prolific murmuring of the Israelites in the wilderness when they journeyed from Egypt to Canaan. “Disputings” relates to ill-natured controversies.

Philippians 2:15— “That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world;”

·    blameless and harmless without either the repute of mischief, or the inclination to do it. Being blameless and harmless before men…not blaming others and not being blamed. Some are so unhappy in their disposition and conduct, that they always finding fault with, and find blame with everyone they are concerned with in all things done by them, right or wrong, without any just reason.

·   Sons rather as Greek, “the children of God” (Rom. 8:14-16). Imitation of our heavenly Father is the instinctive guide to our duty as His children, more than any external law (Matthew 5:44, 45, 48).

• Romans 8:14-16 “For as many as are led by the Spirit of God, they are the sons of God. For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father. The Spirit itself beareth witness with our spirit, that we are the children of God:”

• Romans 8:44-45, 48 “But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust…Be ye therefore perfect, even as your Father which is in heaven is perfect.”

·   without rebuke “without (giving handle for) reproach.” We must be careful not to elicit the rebuke of the world. For given the opportunity the world looks for excuse to bring rebuke upon the church. Therefore we must guard our actions because of a crooked and perverse nation.

·    in the midst of a crooked and perverse nation The whole verse tacitly refers by contrast to Deuteronomy 32:5 (compare/contrast 1 Peter 2:12). “Saints are like lilies in the valleys, liable to be trampled upon by the foot of every wild beast; like roses among thorns, to be scratched and torn; and like Lots in the midst of Sodom, vexed with the filthy conversation of the wicked: the whole world lies in sin, and the saints are enclosed on every side with wicked men” [J. Gill].

• Deuteronomy 32:5— “They have corrupted themselves, their spot [is] not [the spot] of his children: [they are] a perverse and crooked generation.”

• 1 Peter 2:12— “Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by [your] good works, which they shall behold, glorify God in the day of visitation.”

·    ye shine—literally, “appear.” “Show yourselves” (compare Mt 5:14-16; Eph 5:8-13).

• Matthew 5:14-16 “Ye are the light of the world. A city that is set on an hill cannot be hid. Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.”

• Ephesians 5:8-13 “For ye were sometimes darkness, but now [are ye] light in the Lord: walk as children of light: (For the fruit of the Spirit [is] in all goodness and righteousness and truth;) Proving what is acceptable unto the Lord. And have no fellowship with the unfruitful works of darkness, but rather reprove [them]. For it is a shame even to speak of those things which are done of them in secret. But all things that are reproved are made manifest by the light: for whatsoever doth make manifest is light.”

·   as lights in the world— “This world is, in a moral sense, what the original chaos was in a natural sense, covered with darkness; the darkness of ignorance and unbelief, of impiety and superstition, has spread itself over the far greater part of the world; the men of it are children of the night, and of darkness; their works are works of darkness, and they are going on in darkness, not knowing where they are going. The saints are the lights of the world, they were once darkness itself, but are made light in and by the Lord; they are called into marvelous light, and are filled with light spiritual and evangelical; they are like the moon and stars, that give light to the world in the night; and as they receive their light from the sun, and communicate it to the world, so do the saints receive theirs from Christ, the sun of righteousness, and show it forth to others, both by doctrine and practice:” [J. Gill].

Synopsis: Instead of murmuring and disputing about the process through which the Holy Spirit takes us, Christian should become “blameless and harmless.” “Become” shows the progressive nature of the experience. “Blameless” literally” means “free from defect,” and “harmless” has the sense of “unadulterated.” The latter term often was used in that day to distinguish wine that had been watered down. All this beautiful process takes place in a “crooked” or “wicked” and “perverse” generation. Christians live in a real world rather than growing in a “greenhouse” setting.

Philippians 2:16— “Holding forth the word of life; that I may rejoice in the day of Christ, that I have not run in vain, neither laboured in vain.”

·   Holding forth to them, and so applying it (the common meaning of the Greek; perhaps here including also the other meaning, “holding fast”). The image of light-bearers or luminaries is carried on from the previous verse and is meant that we are to hold forth Christ as the Word of Life both in our actions and in our preaching of Him.

·    that I may rejoice in literally, “with a view to (your being) a subject of rejoicing to me against the day of Christ” or the Return of Christ.

• Philippians 4:1 “Therefore, my brethren dearly beloved and longed for, my joy and crown, so stand fast in the Lord, my dearly beloved.”

• 2 Corinthians 1:14 “As also ye have acknowledged us in part, that we are your rejoicing, even as ye also are ours in the day of the Lord Jesus.”

• 1 Thessalonians 2:19 “For what is our hope, or joy, or crown of rejoicing? Are not even ye in the presence of our Lord Jesus Christ at his coming?”

·    that I have not run in vain—Paul is here saying, “that it was not in vain that I labored for your spiritual good.” These Philippians were a credit to their calling and would continue to be a blessing to Paul because of their faithfulness… “it was enough for Paul, and a crown of rejoicing to him, that his spiritual children walked in the truth” [J. Gill]. It is then our duty to the church to be true to our calling and profession and that we stand fast in the faith.

Synopsis: In verse 15 Paul expressed a twofold purpose for the Philippians: their own spiritual development or maturity, and their witness to unbelievers. In verse 16 Christians are instructed to shine as “luminaries” in this sin-darkened age. It could be compared to two travelers proceeding in the darkness, one with a light and other without a light. The one extend his light to the other person to help guide him on his journey. The “word of life,” of course, is the gospel message.

The apostle connected the continuance of the Philippian believers with his own accountability on the Day of Judgment when all Christians will give account to Christ of the deeds performed in their earthly lives after becoming Christians. Paul was not concerned only with beginning a church in the city of Philippi; he wanted to see those believes stand faithfully in the Lord until their earthly life ended. As a result, “in the day of Christ,” the judgment day for Christians (1 Cor. 3:10-23), Paul would be able to glory in the fact that his labors in Philippi had not been wasted.

Philippians 2:17— “Yea, and if I be offered upon the sacrifice and service of your faith, I joy, and rejoice with you all.”

·    Yea, and if this is implying that he regarded the contingency as not unlikely: Paul here speaks of it in an hypothetical way: yet he expected his death sooner than later; however, whatever the outcome, it would be as the libation upon the offering.

·    I be offered rather as Greek, “I am poured out.” “I am made a libation.” Present, not future, as the danger is threatening him now. As in sacrifices libations of wine were “poured upon” the offerings, so he represents his Philippian converts, their faith itself was a libation, upon the sacrifice of his blood, as the libation “poured upon” it. In Paul’s mind his pending sacrifice was made acceptable by the libation of the Philippians’ faith.

·    Service of your faith Greek, “priest’s ministration;” carrying out the image of a sacrifice. Here meant that as Paul was a service to them bringing them to the faith of Christ. As a result of Paul’s preaching and their receiving, he would be sacrificed. His sacrifice would also be a libation to them as a witness to his faithfulness and a confirmation of their faith.

·    I joy for myself (Phil. 1:21, 23). His expectation of release from prison is much fainter, than in the Epistles to Ephesians, Colossians, and Philemon, written somewhat earlier from Rome.

·    rejoice with you all translates, “I congratulate you all,” namely on the honor occurring to you by my blood being poured out on the sacrifice of your faith.

Synopsis: See end of verse 18.

Philippians 2:18— “For the same cause also do ye joy, and rejoice with me.”

·    Paul would not have them be sorrowful, should they hear of his death for the sake of the Gospel.

Synopsis: (vv. 17 & 18) In the earlier part of the chapter Paul spoke of the perfect example of the self-abnegation of Christ himself. In these verses there is another example of the same attitude, his own. Paul expressed his unselfish willingness to give his life as a martyr for the Lord. Several years latter he used nearly the same terminology just before he actually did suffer martyrdom (2 Tim. 4:6). He used the metaphor of a cup of wine being poured upon a burnt offering. He wrote about the pouring out of his blood upon the sacrifice which was the Philippians’ testimony and service for God. The Philippians understood very well this type of language. They often saw public worship ceremonies where animals would be sacrificed and wine would be poured on top of the sacrifice.

Just as the Philippians and Paul both had a part in the sacrifice, so they would all rejoice. In this there is a good reminder of the present blessing that comes from performing good deeds. Even though the ultimate reward will come at the judgment seat of Christ, a certain satisfaction comes to the individual at the time the deed is performed.

There is another reference to the main theme of this epistle, the joy of the Lord that believers experience. If Christians truly are to experience this joy on a continuous basis, they must be concerned about the good deeds coming from their lives. While believers do not come to an experience of salvation because of their works, good works should be the natural outgrowth of the conversion experience. James referred to this, stating, “faith without works is dead also,” (Jam. 2:26).

Verses 12-18 depict progression in the Christian life. No believer is satisfied just being saved. He works with God in the process of sanctification. Good works result. The unconverted take notice, believe, and rejoice.

Synthesis of Philippians 2:1-18

There is a stirring appeal with a fourfold incentive to Christian living: (1) encouragement; (2) love; (3) spiritual fellowship or closeness; and (4) tender compassion. This then would result in an exercise toward one another of (1) oneness; (2) humility; (3) helpfulness. The idea is to set Christ as the example. If he humbled Himself so deeply, the Philippians should surely be willing to humble themselves in their own small way.

Philippians 2:19— “But I trust in the Lord Jesus to send Timotheus shortly unto you, that I also may be of good comfort, when I know your state.”

·    But I trust in the Lord Jesus Paul hoped and trusted, that through the goodness and power of Christ, opening a way for him, he should be able to send Timothy to them. There is a sense that Paul was not yet convinced that his death was intimate.

·    to send Timotheus shortly unto you Timothy was an eminent preacher of the Gospel, and well known to the Philippians. Timothy was to be sent “in order to encourage them, and thereby suggesting, that he thought his own deliverance was at hand: this hope did not arise from a sure and certain persuasion of the thing, but from love to these saints” [J. Gill].

·    that I also may be of good comfort when I know your state “The comfort and pleasure of Gospel ministers lie in the good of the churches of Christ; it puts them in good heart and soul, as the word here used signifies, when they hear of their steadfastness in the faith of Christ, of their love to one another, and all the saints, and of their patience under sufferings” [J. Gill].

Synopsis: The reader encounters Paul’s love for people here as elsewhere in his writings. In a study of his works, one frequently comes across associates whom Paul trusted and tried to help in the ministry. Timothy was one of the most outstanding. He certainly lived up to his name which means “good comfort.”

Philippians 2:20— “For I have no man likeminded, who will naturally care for your state.”

·    For I have no man likeminded His reason for sending Timothy above all others was literally, there were not that were “like-souled,” with Paul as was Timothy.

·    naturally that is, “genuinely” or “with sincere solicitude.” A case wherein the Spirit of God so changed man’s nature, that to be natural was with him to be spiritual: the great point to be aimed at (what Timothy would do would be natural for him). Timothy knew how to care for the Philippian Church…he knew how to minister to their needs; “he had a sincere love, an hearty and real concern for their good” [J. Gill]. This is why Paul had no problems of saying that Timothy and him were likeminded.

·          Synopsis: After stating that he was sending Timothy to the Philippians to help guide them and to cheer him by advising him of their situation, Paul made a puzzling statement. Timothy was the only one who was “likeminded,” or the only one who had the same kind of genuine interest in the Philippians that Paul had. This complaint should not be taken to mean Paul had no genuine Christian friends in Rome, but apparently Timothy was the only one Paul felt comfortable to send as his representative to Philippi.

Philippians 2:21— “For all seek their own, not the things which are Jesus Christ’s.”

·    For all seek their own Many sought for dominion and authority over men, and their faith, to lord it over God’s people. They did not have the mind of Paul and Timothy; such a self-sacrificing approach to the Gospel. Few come to the help of the Lord’s cause, where ease, fame, and gain have to be sacrificed. Most help only when Christ’s gain is compatible with their own.

• 1 Corinthians 10:24 “Let no man seek his own, but every man another’s wealth.”

·   not the things which are Jesus Christ—They had no true regard to the Gospel of Christ, to the continuance, establishment, and spread of it in the world,…nor any hearty affection for the ordinances of Christ, and the retaining and preserving of them in their purity and simplicity; nor for the churches of Christ, and their spiritual good and welfare, as the Jews formerly, they cared not if the house of God lay waste, provided they dwelt in their ceiled houses; nor had they any concern for the honor and glory of Christ. But Timothy was a man of a quite different spirit and complexion; and which is another reason of the apostle’s sending him to this place and people” [J. Gill].

Synopsis: However, the words “for all seek their own” must be taken seriously. Sometimes even well-meaning believers put their own interests before those interests that belong to the work of God. Where were Aristarchus, Mark, Jesus, Justus, and Demas whom Paul mentioned in his closing remarks in his letter to the Colossians? Although this may be conjecture, perhaps Demas’ problem began at this time. We know from the apostle’s comment in his second letter to Timothy that Demas ultimately forsook him (2 Tim. 4:10). Apparently Timothy was so dedicated to the work of the Lord that Paul could depend upon him to lay aside his own interests and make time to visit Philippi.

Philippians 2:22— “But ye know the proof of him, that, as a son with the father, he hath served with me in the gospel.”

·   But ye know the proof of him the people had a proof of him (Timothy) when he was with them. The proof of his ministry, his spirit, his gifts, and of his preaching.

·    that as a son with the father Translate, “as a child (serveth) a father.”

·    he hath served with me When we might expect the sentence to run thus. “As a child serveth a father, so he served me;” he changes it to “served with me” in modesty; as Christians are not servants TO one another,” but servants of God WITH one another (compare Phil. 3:17). “…he served God as the apostle did, in the Gospel of his Son; he served Jesus Christ, whose Gospel he preached, the interest and spread of which he greatly labored in with him, as a fellow servant or work fellow;” [J. Gill].

• Philippians 3:17 “Brethren, be followers together of me, and mark them which walk so as ye have us for an ensample.”

·     in the Gospel—Greek, “unto,” or “for the Gospel.”

Synopsis: Paul was so concerned about the Philippians that he was willing to give up Timothy’s companionship and dispatch him to them. Timothy had proved himself over a period of time. The Greek word for “proof” (dokimen) refers to putting someone or something to the test for the purpose of obtaining approval. The apostle had observed Timothy very carefully before making this statement concerning him. No one received Paul’s approval without “having the goods.”

Philippians 2:23— “Him therefore I hope to send presently, so soon as I shall see how it will go with me.”

·    Him therefore I hope to send presently Paul hoped to send Timothy for the reasons which now follow:

·    so soon as I shall see how it will go with me Paul knew that his situation would so be resolved. Either he would die for the cause of Christ or he would be set free. Regardless of the outcome, Paul would send Timothy unto them.

Synopsis: Comment’s like “so soon as I shall see how it will go with me,” cause some Bible scholars to think Paul sensed he was about to be released from prison. Several other comments in Philippians seem to suggest the same possibility though the apostle always made it clear he committed his future to the Lord regardless of what it held. Even so, reliable tradition indicates Paul was released from prison and experienced several more years of ministry.

Philippians 2:24— “But I trust in the Lord that I also myself shall come shortly.”

·    But I trust in the Lord Paul’s complete and unwavering trust was in the Lord.

·    that I also myself shall come shortly Paul still retained some hope that he would be released to pay them a visit.

Synopsis: In this verse we see the other side of the coin. While he was not positive what would happen in the future, Paul had placed his confidence in the Lord who was omniscient. The idea expressed in this verse is probably close to what a person would mean when saying, “I trust I will be able to do so and so.” It indicates a goal orientation which is essential if a person ever is so accomplished anything worthwhile in life, but at the same time it expresses a realization that God may have other plans. Paul was a goal-oriented person. He normally made careful plans relative to what he wanted to do next, but at the same time he allowed for God to change the plans if He so desired.

Philippians 2:25— “Yet I supposed it necessary to send to you Epaphroditus, my brother, and companion in labour, and fellowsoldier, but your messenger, and he that ministered to my wants.”

·    Yet I supposed it necessary to send to you Epaphroditus Paul thought it necessary to send Epaphroditus to the Philippian church until Timothy would arrive.

·    my brother Paul addressed him as a brother because of his “spiritual relation, being born again of the same Father, belonging to the same household and family, and also a brother in the ministry, as it follows” [J. Gill].

·    and companion in labour Paul compared his companion with the same diligence that he dedicated himself to. In preaching the Gospel and ministering to the Word; both laboriously, and faithfully performed.

·    and fellow soldier Paul considered the Christian walk to be one of constant and diligent warfare against Satan as we are all called to fight the good fight of faith. This is accomplished “with weapons of warfare, which are not carnal, but spiritual and mighty, being enlisted as a volunteer under the great Captain of his salvation, Jesus Christ” [J. Gill]. Ministers are at the front of the battle. They are not a commanding general that sits on top of a hill afar off directing his soldiers like so many chess pieces.

·    but your messenger either the messenger that the Philippians sent to minister to Paul or that Epaphroditus was a messenger of the Gospel sent by Paul to the church.

·    and he that ministered to my wants again a twofold meaning: ministering “to his personal wants in prison, and to the wants of the poor saints, which the apostle reckoned as his own, and which he used to supply; but now not able; and to his ministerial wants, filling up his place in preaching the Gospel to the saints at Rome” [J. Gill].

Synopsis: The man the Philippians had sent as their messenger to Paul was about to return home, and the apostle desired that they honor Epaphroditus in the Lord. His name means “charming,” and he certainly lived up to his name. Even though the shorter form of Epaphroditus is Epaphras, this is not the same person referred to in Colossians 4:12. Paul used some very complimentary titles for this man. In addition to calling him a “messenger,” he also was a “brother,” a “companion” or “fellow worker,” and a “fellow solider,” a person in active combat against the enemy.

Philippians 2:26— “For he longed after you all, and was full of heaviness, because that ye had heard that he had been sick.”

·   For This verse contains the reasons Paul thought it necessary to send Epaphroditus. for thinking it “necessary to send” “Epaphroditus. Translate as Greek,

·    Inasmuch as he was longing after you all because he had a very vehement and longing desire after all of them;

·    full of heaviness The Greek expresses the being worn out and overpowered with heavy grief. There was such a desire for the Philippian church that it brought a heaviness, a sinking down feeling that he could not be there for them,

·    because that ye had heard that he had been sick rather, “that he was sick.” He felt how exceedingly saddened you would be in hearing it; and he now is hastening to relieve your minds of the anxiety. “We have here an instance of that mutual love, tender affection and sympathy; which were in the first churches, and what subsisted between ministers and people; see how they loved one another! but, alas! this first love is left” [J. Gill].

Synopsis: While in Rome, Epaphroditus suffered the very common malady of homesickness, and the apostle did not try to cover up the fact. This seems to indicate to a certain degree what a strong tie Epaphroditus had with the Philippian church. Some Bible scholars conjecture that he was the pastor of the assembly and had left Archippus in charge during his absence (Col. 4:17). In addition to being homesick, he actually contracted some serious physical illness while with Paul in Rome. Some writers think that he think that he contracted the “Roman fever,” an especially dangerous disease to unacclimated strangers.

Philippians 2:27— “For indeed he was sick nigh unto death: but God had mercy on him; and not on him only, but on me also, lest I should have sorrow upon sorrow.”

·    For indeed he was sick nigh unto death Epaphroditus’ sickness proves that the apostles had not ordinarily the permanent gift of miracles, any more than of inspiration: both were vouchsafed to them only for each particular occasion, as the Spirit thought fit. The Christian is not exempt from bodily disorders. We have been healed spiritually for Christ has taken on our infirmities.

·    but God had mercy on him  “his disorder was such as was out of the reach of man; his recovery was not by man, but by God, and owing to his power, mercy, and goodness” [J. Gill].

·    and not on him only, but on me also, lest I should have sorrow upon sorrow namely, the sorrow of losing him by death, in addition to the sorrow of my imprisonment. Here only occurs anything of a sorrowful tone in this Epistle, which generally is most joyous. Notice that Paul’s attention is directed towards the ills of a brother in Christ. Although Paul’s present situation may not have led many of us to rejoice, he shows forth his love for a brother and how much it would have made his situation worse (in spirit) had Epaphroditus died.

Synopsis: Even though his main mission seems to have been to take the financial gift to Paul, Epaphroditus himself became a gift of comfort and strength to the apostle who was awaiting trial. Whatever malady struck his life nearly killed him, but God healed him. In describing the healing of his friend on this occasion, the apostle used a common Greek word (eleeo) for “mercy.” It seems from God’s love (agape) for people. In this miracle of healing the Lord showed mercy not only to Epaphroditus but to Paul as well. His explanation of it showed how tenderhearted he was.

Philippians 2:28— “I sent him therefore the more carefully, that, when ye see him again, ye may rejoice, and that I may be the less sorrowful.”

·    I sent him therefore the more carefully Paul had sent Epaphroditus with great haste to arrive at the Philippian church as soon as possible.

·    that when ye see him again ye may rejoice Epaphroditus had been gone from the church for such a length of time and had almost died in his absence, that the church awaiting his return with great expectation.

·    and that I may be the less sorrowful In return, when Paul was to hear of Epaphroditus’ safe arrival it would relieve him of some of the sorrow that he now experienced and it would bring mutual satisfaction to the church and to Paul.

Synopsis: Having gone through this experience certainly made Epaphroditus more capable of glorifying the Lord. Whether or not a Christian receives lasting spiritual benefits from the trials of life depends to a great extent on the person’s own attitude. No doubt Paul was able tp help Epaphroditus maintain a proper attitude through this total experience. As a result both lives benefited spiritually.

Evidently Paul also wanted the entire assembly in Philippi to benefit from the experience. Therefore, the fact that God had healed Epaphroditus brought joy to himself, to Paul, and ultimately to the entire assembly at Philippi. The Bible makes it clear that physical healing is not an end in itself. God performs these acts of mercy so that as a result people will turn to him. God was glorified through the healing of Epaphroditus.

Philippians 2:29— “Receive him therefore in the Lord with all gladness; and hold such in reputation:”

·    Receive him therefore They were to receive him into their homes and into their very seat of their affections, their hearts.

·    in the Lord The church was to receive this man unto themselves due to his calling and work as a minister of the Gospel. Notice what Luke 10:16 says about the receiving of a minister of the Gospel.

• Luke 10:16 “He that heareth you heareth me; and he that despiseth you despiseth me; and he that despiseth me despiseth him that sent me.”

·    with all gladness “with sincere affection, undissembled joy, perfect pleasure, and with all demonstrations of respect unto him, and delight in him at his return to them” [J. Gill].

·     And hold such in reputation Epaphroditus had a reputation of being a man of God and conducting himself in like manner.

Synopsis: This verse contains another example of the way Paul loved to honor people who deserved it. He certainly was an unselfish man who felt no compulsion to put down other people in order to elevate himself. He encouraged the Philippian assembly to welcome this man with open arms and honor him for his work for Christ. The honor Christians bestow upon other people needs to be “in the Lord” or “in the realm of the Lord” so that God receives the ultimate glory for all that is accomplished in his kingdom. He receives this ultimate glory if we truly honor Christian leaders in a scriptural fashion. Because of the danger of self-elevation always is present, Paul’s practice here can serve as a good example for all Christians to follow.

Philippians 2:30— “Because for the work of Christ he was nigh unto death, not regarding his life, to supply your lack of service toward me.”

·    for the work of Christ namely, the bringing of a supply to me, the minister of Christ. He was probably in a delicate state of health in setting out from Philippi; but at all hazards he undertook this service of Christian love, which cost him a serious sickness.

·     not regarding his life Most of the oldest manuscripts read, “hazarding.” The object is his ministering at all costs.

·    to supply your lack of service Not that Paul would imply, they lacked the will: what they “lacked” was the “opportunity” by which to send their accustomed bounty (Phil. 4:10). The church had sent a minister to minister unto Paul.

Synopsis: It is highly possible Epaphroditus’ sickness had resulted from overexertion. Perhaps his body was so weakened by all the work involved in helping at this time that he was sick and “nigh unto death.”

 

Synthesis of Philippians 2:19-30

Paul appears in this section as a thoughtful administrator, who even from his prison in Rome, under God, in a wise, considerate, and unselfish manner directs the affairs of his extended spiritual domain. In retuning Epaphroditus to the Philippian church Paul had in mind a threefold purpose.

1.     To satisfy the wish of Epaphroditus whose desire was to get back to the brothers a Philippi in order to put their apprehensions to rest.

2.     To gladden the hearts of the Philippians who will rejoice at the return of Epaphroditus.

3.     To rejoice in the joy of the Philippians (that is Paul).

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