Bible Commentaries
Philippians 2

Verse 1

Php 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 (Mat 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 (1Co 12:26).

Verse 2

Php 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."

Verse 3

Php 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 Rom 12:10.)

Verse 4

Php 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.

Verse 5

Php 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.

Verse 6

Php 2:6. Form is from MORPHE which occurs only three times in the Greek New Testament. Robbery is from HARPAGMOS. 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.

Verse 7

Php 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.

Verse 8

Php 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 (Deu 21:22-23; Gal 3:13; Heb 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.

Verse 9

Php 2:9. God rewarded the humility and obedience of his Son by exalting him with a name that denotes authority. Mat 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 1Co 15:27.

Verse 10

Php 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 Mat 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. Mat 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 (Mar 5:1-6).

Verse 11

Php 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 (Mat 10:32).

Verse 12

Php 2:12. In chapter 1:27 Paul exhorts the brethren to be faithful whether he is present with them or not, and in this one he acknowledges Just such faithfulness on their part. Brethren cannot do more than obey, hence the words much more only means an expression of degree. It is more commendable for them to be obedient in his absence, for that is proof that their work is not "eyeservice" (service performed only under the eye of the master), which is condemned in Eph 6:6. Work out comes from one Greek word which Thayer defines, "to do that from which something results." They were to do the work under Christ that would result in their own salvation; no person could do it for them. Fear and trembling. The first word means reverence and the last means anxiety. Christians should have reverence for God and be anxious to obey His law.

Verse 14

Php 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.

Verse 15

Php 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 (Mat 5:14-16).

Verse 16

Php 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 1Ti 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 2Jn 1:8.

Verse 17

Php 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 2Ti 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 Exo 29:40-41; Lev 2:1 Lev 2:6 Lev 23:13 Lev 23:18 Lev 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.

Verse 18

Php 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.

Verse 19

Php 2:19. Trust in the Lord is equivalent in thought to "if the Lord will" in Jas 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.

Verse 20

Php 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.

Verse 21

Php 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 Mat 25:45.)

Verse 22

Php 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.

Verse 23

Php 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.

Verse 24

Php 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.

Verse 25

Php 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.

Verse 26

Php 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 1Co 12:26.

Verse 27

Php 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 (Joh 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 2Ti 4:20.

Verse 28

Php 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.

Verse 29

Php 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.

Verse 30

Php 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.