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,

2 Fulfil ye my joy, that ye be likeminded, having the same love, being of one accord, of one mind.

3 Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves.

4 Look not every man on his own things, but every man also on the things of others.

5 Let this mind be in you, which was also in Christ Jesus:

6 Who, being in the form of God, thought it not robbery to be equal with God:

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

8 And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross.

9 Wherefore God also hath highly exalted him, and given him a name which is above every name:

10 That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth;

11 And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.

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.

13 For it is God which worketh in you both to will and to do of his good pleasure.

14 Do all things without murmurings and disputings:

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;

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.

17 Yea, and if I be offered upon the sacrifice and service of your faith, I joy, and rejoice with you all.

18 For the same cause also do ye joy, and rejoice with me.

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.

20 For I have no man likeminded, who will naturally care for your state.

21 For all seek their own, not the things which are Jesus Christ's.

22 But ye know the proof of him, that, as a son with the father, he hath served with me in the gospel.

23 Him therefore I hope to send presently, so soon as I shall see how it will go with me.

24 But I trust in the Lord that I also myself shall come shortly.

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.

26 For he longed after you all, and was full of heaviness, because that ye had heard that he had been sick.

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.

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.

29 Receive him therefore in the Lord with all gladness; and hold such in reputation:

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

Commentary

Verse 1

Matthew Henry's Concise Bible Commentary
Exhortations to a kind, humble spirit and behaviour.
Here are further exhortations to Christian duties; to like-mindedness and lowly-mindedness, according to the example of the Lord Jesus. Kindness is the law of Christ's kingdom, the lesson of his school, the livery of his family. Several motives to brotherly love are mentioned. If you expect or experience the benefit of God's compassions to yourselves, be compassionate one to another. It is the joy of ministers to see people like-minded. Christ came to humble us, let there not be among us a spirit of pride. We must be severe upon our own faults, and quick in observing our own defects, but ready to make favourable allowances for others. We must kindly care for others, but not be busy-bodies in other men's matters. Neither inward nor outward peace can be enjoyed, without lowliness of mind.
John Wesley's Bible Commentary
If there be therefore any consolation - In the grace of Christ. If any comfort - In the love of God. If any fellowship of the Holy Ghost; if any bowels of mercies - Resulting therefrom; any tender affection towards each other.
John Calvin Bible Commentary
If there is therefore any consolation. There is an extraordinary tenderness in this exhortation,in which he entreats by all means the Philippians mutually to cherish harmony among themselves, lest, in the event of their being torn asunder by intestine contentions, they should expose themselves to the impostures of the false apostles. For when there are disagreements, there is invariably a door opened for Satan to disseminate impious doctrines, while agreement is the best bulwark for repelling them.As the term παρακλήσεωςis often taken to meanexhortation, the commencement of the passage might be explained in this manner: “If an exhortation which is delivered in the name and by the authority of Christ, has any weight with you.” The other meaning, however, corresponds better with the context: “If there is among youany consolation of Christ,” by means of which you may alleviate my griefs, and if you would afford meany consolationand relief, which you assuredly owe me in the exercise of love; if you take into view thatfellowship of the Spirit, which ought to make us all one; if any feeling of humanity and mercy resides in you, which might stir you up to alleviate my miseries,fulfill ye my joy,etc.From this we may infer, how great a blessing unity in the Church is, and with what eagerness pastors should endeavor to secure it.We must also at the same time take notice, how he humbles himself by beseechingly imploring their pity, while he might have availed himself of his paternal authority, so as to demand respect from them as his sons.He knew how to exercise authority when it was necessary, but at present he prefers to use entreaties, because he knew that these would be better fitted to gain an entrance into their affections,and because he was aware that he had to do with persons who were docile and compliant. In this manner the pastor must have no hesitation to assume different aspects for the sake of the Church.
McArther Bible Commentary
consolation in Christ. Consolation can also be translated "encouragement," and is from the Greek word that means "to come alongside and help, counsel, exhort" (see notes on Joh 14:26; Rom 12:1), which our beloved Lord does for His own. comfort of love. The Greek word translated "comfort" portrays the Lord coming close and whispering words of gentle cheer or tender counsel in a believer's ear. fellowship of the Spirit. Fellowship refers to the partnership of common eternal life provided by the indwelling Holy Spirit (1Co 3:16; 1Co 12:13; 2Co 13:14; 1Jn 1:4-6). affection and mercy. God has extended His deep affection (see note on Php 1:8) and compassion to every believer (cf. Rom 12:1; 2Co 1:3; Col 3:12) and that reality should result in unity.
Bible Cross References
Isaiah 16:11 2 Corinthians 13:14 Colossians 3:12

Verse 2

Matthew Henry's Concise Bible Commentary
Exhortations to a kind, humble spirit and behaviour.
Here are further exhortations to Christian duties; to like-mindedness and lowly-mindedness, according to the example of the Lord Jesus. Kindness is the law of Christ's kingdom, the lesson of his school, the livery of his family. Several motives to brotherly love are mentioned. If you expect or experience the benefit of God's compassions to yourselves, be compassionate one to another. It is the joy of ministers to see people like-minded. Christ came to humble us, let there not be among us a spirit of pride. We must be severe upon our own faults, and quick in observing our own defects, but ready to make favourable allowances for others. We must kindly care for others, but not be busy-bodies in other men's matters. Neither inward nor outward peace can be enjoyed, without lowliness of mind.
John Wesley's Bible Commentary
Think the same thing - Seeing Christ is your common Head. Having the same love - To God, your common Father. Being of one soul - Animated with the same affections and tempers, as ye have all drank ill to one spirit. Of one mind - Tenderly rejoicing and grieving together.
John Calvin Bible Commentary
Fulfil ye my joy. Here again we may see how little anxiety he had as to himself, provided only it went well with the Church of Christ. He was kept shut up in prison, and bound with chains; he was reckoned worthy of capital punishment — before his view were tortures — near at hand was the executioner; yet all these things do not prevent his experiencing unmingled joy, provided he sees that the Churches are in a good condition. Now what he reckons the chief indication of a prosperous condition of the Church is — when mutual agreement prevails in it, and brotherly harmony. Thus the 137th Psalm teaches us in like manner, that our crowning joy is the remembrance of Jerusalem. (Psalm 137:6.) But if this were the completion of Paul’s joy, the Philippians would have been worse than cruel if they had tortured the mind of this holy man with a twofold anguish by disagreement among themselves.That ye think the same thing. The sum is this — that they be joined together in views and inclinations. For he makes mention of agreement in doctrine and mutual love; and afterwards, repeating the same thing, (in my opinion,) he exhorts them to be of one mind, and to have the same views. The expressionτὸ αὐτὸ, (the same thing,) implies that they must accommodate themselves to each other. Hence the beginning of love is harmony of views, but that is not sufficient, unless men’s hearts are at the same time joined together in mutual affection. At the same time there were no inconsistency in rendering it thus: — “that ye may be of the same mind — so as to have mutual love, to be one in mind and one in views;” for participles are not unfrequently made use of instead of infinitives. I have adopted, however, the view which seemed to me less forced.
McArther Bible Commentary
fulfill my joy. This can also be translated "make my joy complete." Paul's joy was tied to concern for the unity of believers (cf. Heb 13:17). like-minded. Cf. Php 3:15-16; Php 4:2; 1Pe 3:8. The Greek word means "think the same way." This exhortation is not optional or obscure, but is repeated throughout the NT (cf. Rom 15:5; 1Co 1:10; 2Co 13:11-13). same love. Believers are to love others in the body of Christ equally-not because they are all equally attractive, but by showing the same kind of sacrificial, loving service to all that was shown to them by Christ (Joh 15:13; Rom 12:10; 1Jn 3:17; cf. Joh 3:16). one accord. This may also be translated "united in spirit" and perhaps is a term specially coined by Paul. It literally means "one-souled" and describes people who are knit together in harmony, having the same desires, passions, and ambitions. one mind. "Intent on one purpose" is an alternative translation.
Bible Cross References
John 3:29 Romans 12:16 Romans 15:5 Philippians 4:2

Verse 3

Matthew Henry's Concise Bible Commentary
Exhortations to a kind, humble spirit and behaviour.
Here are further exhortations to Christian duties; to like-mindedness and lowly-mindedness, according to the example of the Lord Jesus. Kindness is the law of Christ's kingdom, the lesson of his school, the livery of his family. Several motives to brotherly love are mentioned. If you expect or experience the benefit of God's compassions to yourselves, be compassionate one to another. It is the joy of ministers to see people like-minded. Christ came to humble us, let there not be among us a spirit of pride. We must be severe upon our own faults, and quick in observing our own defects, but ready to make favourable allowances for others. We must kindly care for others, but not be busy-bodies in other men's matters. Neither inward nor outward peace can be enjoyed, without lowliness of mind.
John Wesley's Bible Commentary
Do nothing through contention - Which is inconsistent with your thinking the same thing. Or vainglory - Desire of praise, which is directly opposite to the love of God. But esteem each the others better than themselves - (For every one knows more evil of himself than he can of another:) Which is a glorious fruit of the Spirit, and an admirable help to your continuing "of one soul."
John Calvin Bible Commentary
Nothing through strife or vain-glory. These are two most dangerous pests for disturbing the peace of the Church.Strifeis awakened when every one is prepared to maintain pertinaciously his own opinion; and when it has once begun to rage it rushes headlongin the direction from which it has entered.Vain-glorytickles men’s minds, so that every one is delighted with his own inventions. Hence the only way of guarding against dissensions is — when we avoid strifes by deliberating and acting peacefully, especially if we are not actuated by ambition. For ambition is a means of fanning all strifes.Vain-glorymeans any glorying in the flesh; for what ground of glorying have men in themselves that is not vanity?But by humility.For both diseases he brings forward one remedy —humility, and with good reason, for it is the mother of moderation, the effect of which is that, yielding up our own right, we give the preference to others, and are not easily thrown into agitation. He gives a definition of true humility — when every one esteems himself less than others. Now, if anything in our whole life is difficult, this above everything else is so. Hence it is not to be wondered if humility is so rare a virtue. For, as one says,“Every one has in himself the mind of a king, by claiming everything for himself.” See! here is pride. Afterwards from a foolish admiration of ourselves arises contempt of the brethren. And so far are we from what Paul here enjoins, that one can hardly endure that others should be on a level with him, for there is no one that is not eager to have superiority.But it is asked, how it is possible that one who is in reality distinguished above others can reckon those to be superior to him who he knows are greatly beneath him? I answer, that this altogether depends on a right estimate of God’s gifts, and our own infirmities. For however any one may be distinguished by illustrious endowments, he ought to consider with himself that they have not been conferred upon him that he might be self-complacent, that he might exalt himself, or even that he might hold himself in esteem. Let him, instead of this, employ himself in correcting and detecting his faults, and he will have abundant occasion for humility. In others, on the other hand, he will regard with honor whatever there is of excellences, and will by means of love bury their faults. The man who will observe this rule, will feel no difficulty in preferring others before himself. And this, too, Paul meant when he added, that they ought not to have every one a regard to themselves, but to their neighbors, or that they ought not to be devoted to themselves. Hence it is quite possible that a pious man, even though he should be aware that he is superior, may nevertheless hold others in greater esteem.
McArther Bible Commentary
selfish ambition. This Greek word, which is sometimes rendered "strife" because it refers to factionalism, rivalry, and partisanship (see note on Gal 5:20), speaks of the pride that prompts people to push for their own way. conceit. Lit. "empty glory," and often translated "empty conceit." This word refers to the pursuit of personal glory, which is the motivation for selfish ambition. lowliness of mind. This translates a Greek word that Paul and other NT writers apparently coined. It was a term of derision, with the idea of being low, shabby, and humble (cf. 1Co 15:9; 1Ti 1:15). esteem others better than himself. The basic definition of true humility (cf. Rom 12:10; Gal 5:13; Eph 5:21; 1Pe 5:5).
Bible Cross References
Romans 2:8 Romans 12:10 Galatians 5:26 Ephesians 5:21 Philippians 1:17 Colossians 3:12 1 Peter 3:8

Verse 4

Matthew Henry's Concise Bible Commentary
Exhortations to a kind, humble spirit and behaviour.
Here are further exhortations to Christian duties; to like-mindedness and lowly-mindedness, according to the example of the Lord Jesus. Kindness is the law of Christ's kingdom, the lesson of his school, the livery of his family. Several motives to brotherly love are mentioned. If you expect or experience the benefit of God's compassions to yourselves, be compassionate one to another. It is the joy of ministers to see people like-minded. Christ came to humble us, let there not be among us a spirit of pride. We must be severe upon our own faults, and quick in observing our own defects, but ready to make favourable allowances for others. We must kindly care for others, but not be busy-bodies in other men's matters. Neither inward nor outward peace can be enjoyed, without lowliness of mind.
John Wesley's Bible Commentary
Aim not every one at his own things - Only. If so, ye have not bowels of mercies.
Bible Cross References
Romans 15:1 Philippians 2:21

Verse 5

Matthew Henry's Concise Bible Commentary
The example of Christ.
The example of our Lord Jesus Christ is set before us. We must resemble him in his life, if we would have the benefit of his death. Notice the two natures of Christ; his Divine nature, and human nature. Who being in the form of God, partaking the Divine nature, as the eternal and only-begotten Son of God, (John 1:1), had not thought it a robbery to be equal with God, and to receive Divine worship from men. His human nature; herein he became like us in all things except sin. Thus low, of his own will, he stooped from the glory he had with the Father before the world was. Christ's two states, of humiliation and exaltation, are noticed. Christ not only took upon him the likeness and fashion, or form of a man, but of one in a low state; not appearing in splendour. His whole life was a life of poverty and suffering. But the lowest step was his dying the death of the cross, the death of a malefactor and a slave; exposed to public hatred and scorn. The exaltation was of Christ's human nature, in union with the Divine. At the name of Jesus, not the mere sound of the word, but the authority of Jesus, all should pay solemn homage. It is to the glory of God the Father, to confess that Jesus Christ is Lord; for it is his will, that all men should honour the Son as they honour the Father, (John 5:23). Here we see such motives to self-denying love as nothing else can supply. Do we thus love and obey the Son of God?
EGW SDA Bible Commentary
(John 8:12; see EGW on Titus 2:10). Light for the Humble
—“Let this mind be in you, which was also in Christ Jesus.” If you strive in all humility to understand what is the mind of Christ, you will not be left in darkness. Jesus says, “He that followeth me shall not walk in darkness, but shall have the light of life” (The Youth's Instructor, October 13, 1892).
EGW SDA Bible Commentary
(John 1:1-3, 14; Hebrews 2:14-18; see EGW on Mark 16:6; Luke 22:44; John 10:17, 18; Romans 5:12-19; 2 Corinthians 8:9; 1 Timothy 2:5; Hebrews 3:1-3). The Humble Circumstances of Christ's Life
—After Christ had condescended to leave His high command, step down from an infinite height and assume humanity, He could have taken upon Him any condition of humanity He might choose. But greatness and rank were nothing to Him, and He selected the lowest and most humble walk of life. The place of His birth was Bethlehem, and on one side His parentage was poor, but God, the owner of the world, was His Father.No trace of luxury, ease, selfish gratification, or indulgence was brought into His life, which was a continual round of self-denial and self-sacrifice. In accordance with His humble birth, He had apparently no greatness or riches, in order that the humblest believer need not say Christ never knew the stress of pinching poverty. Had He possessed the semblance of outward show, of riches, of grandeur, the poorest class of humanity would have shunned His society; therefore He chose the lowly condition of the far greater number of the people (Manuscript 9, 1896).Faith Not to Rest on Evidences of Sight—Before Christ left heaven and came into the world to die, He was taller than any of the angels. He was majestic and lovely. But when His ministry commenced, He was but little taller than the common size of men then living upon the earth. Had He come among men with His noble, heavenly form, His outward appearance would have attracted the minds of the people to Himself, and He would have been received without the exercise of faith....The faith of men in Christ as the Messiah was not to rest on the evidences of sight, and they believe on Him because of His personal attractions, but because of the excellence of character found in Him, which never had been found, neither could be, in another (The Spirit of Prophecy 2:39).(Colossians 2:9; Ephesians 3:9;
John Calvin Bible Commentary
. He now recommends, from the example of Christ, the exercise of humility, to which he had exhorted them in words. There are, however, two departments, in thefirstof which he invites us to imitate Christ, because this is the rule of life:in thesecond, he allures us to it, because this is the road by which we attain true glory. Hence he exhorts every one to have the same disposition that was in Christ. He afterwards shews what a pattern of humility has been presented before us in Christ. I have retained the passive form of the verb, though I do not disapprove of the rendering given it by others, because there is no difference as to meaning. I merely wished that the reader should be in possession of the very form of expression which Paul has employed.
McArther Bible Commentary
Christ is the ultimate example of selfless humility (cf. Mat 11:29; Joh 13:12-17).
Bible Cross References
Matthew 11:29 Romans 15:3 Philippians 1:1

Verse 6

Matthew Henry's Concise Bible Commentary
The example of Christ.
The example of our Lord Jesus Christ is set before us. We must resemble him in his life, if we would have the benefit of his death. Notice the two natures of Christ; his Divine nature, and human nature. Who being in the form of God, partaking the Divine nature, as the eternal and only-begotten Son of God, (John 1:1), had not thought it a robbery to be equal with God, and to receive Divine worship from men. His human nature; herein he became like us in all things except sin. Thus low, of his own will, he stooped from the glory he had with the Father before the world was. Christ's two states, of humiliation and exaltation, are noticed. Christ not only took upon him the likeness and fashion, or form of a man, but of one in a low state; not appearing in splendour. His whole life was a life of poverty and suffering. But the lowest step was his dying the death of the cross, the death of a malefactor and a slave; exposed to public hatred and scorn. The exaltation was of Christ's human nature, in union with the Divine. At the name of Jesus, not the mere sound of the word, but the authority of Jesus, all should pay solemn homage. It is to the glory of God the Father, to confess that Jesus Christ is Lord; for it is his will, that all men should honour the Son as they honour the Father, (John 5:23). Here we see such motives to self-denying love as nothing else can supply. Do we thus love and obey the Son of God?
EGW SDA Bible Commentary
(John 1:1-3, 14; Hebrews 2:14-18; see EGW on Mark 16:6; Luke 22:44; John 10:17, 18; Romans 5:12-19; 2 Corinthians 8:9; 1 Timothy 2:5; Hebrews 3:1-3). The Humble Circumstances of Christ's Life
—After Christ had condescended to leave His high command, step down from an infinite height and assume humanity, He could have taken upon Him any condition of humanity He might choose. But greatness and rank were nothing to Him, and He selected the lowest and most humble walk of life. The place of His birth was Bethlehem, and on one side His parentage was poor, but God, the owner of the world, was His Father.No trace of luxury, ease, selfish gratification, or indulgence was brought into His life, which was a continual round of self-denial and self-sacrifice. In accordance with His humble birth, He had apparently no greatness or riches, in order that the humblest believer need not say Christ never knew the stress of pinching poverty. Had He possessed the semblance of outward show, of riches, of grandeur, the poorest class of humanity would have shunned His society; therefore He chose the lowly condition of the far greater number of the people (Manuscript 9, 1896).Faith Not to Rest on Evidences of Sight—Before Christ left heaven and came into the world to die, He was taller than any of the angels. He was majestic and lovely. But when His ministry commenced, He was but little taller than the common size of men then living upon the earth. Had He come among men with His noble, heavenly form, His outward appearance would have attracted the minds of the people to Himself, and He would have been received without the exercise of faith....The faith of men in Christ as the Messiah was not to rest on the evidences of sight, and they believe on Him because of His personal attractions, but because of the excellence of character found in Him, which never had been found, neither could be, in another (The Spirit of Prophecy 2:39).(Colossians 2:9; Ephesians 3:9;
EGW SDA Bible Commentary
(John 1:1-3, 14; see EGW on John 1:1-3; Revelation 12:10). Equality Between Christ and the Father
—Christ's position with His Father is one of equality. This enabled Him to become a sin-offering for transgressors. He was fully sufficient to magnify the law and make it honorable (Manuscript 48, 1893).
John Wesley's Bible Commentary
Who being in the essential form - The incommunicable nature. Of God - From eternity, as he was afterward in the form of man; real God, as real man. Counted it no act of robbery - That is the precise meaning of the words, - no invasion of another's prerogative, but his own strict and unquestionable right. To be equal with God - the word here translated equal, occurs in the adjective form five or six times in the New Testament, (Matthew 20:12) ; (Luke 6:34) ; (John 5:18) ; (Acts 11:17) ; (Revelation 21:16) . In all which places it expresses not a bare resemblance, but a real and proper equalitg. It here implies both the fulness and the supreme height of the Godhead; to which are opposed, he emptied and he humbled himself.
John Calvin Bible Commentary
Inasmuch as he was in the form of God.This is not a comparison between things similar, but in the way of greater and less.Christ’shumility consisted in his abasing himself from the highest pinnacle of glory to the lowest ignominy:ourhumility consists in refraining from exalting ourselves by a false estimation.Hegave up his right: all that is required ofusis, that we do not assume to ourselves more than we ought. Hence he sets out with this — that,inasmuch as he was in the form of God, he reckoned it not an unlawful thing for him to shew himself in that form; yet he emptied himself. Since, then, the Son of God descended from so great a height, how unreasonable that we, who are nothing, should be lifted up with pride!The form of Godmeans here his majesty. For as a man is known by the appearance of hisform, so the majesty, which shines forth in God, is his figure.Or if you would prefer a more apt similitude, theformof akingis his equipage and magnificence, shewing him to be a king — his scepter, his crown, his mantle,his attendants,his judgment-throne, and other emblems of royalty; theformof aconsulwas — his long robe, bordered with purple, his ivory seat, his lictors with rods and hatchets. Christ, then, before the creation of the world, was in the form of God, because from the beginning he had his glory with the Father, as he says inJohn 17:5. For in the wisdom of God, prior to his assuming our flesh, there was nothing mean or contemptible, but on the contrary a magnificence worth of God. Being such as he was, he could, without doing wrong to any one,shew himself equal with God; but he did not manifest himself to be what he really was, nor did he openly assume in the view of men what belonged to him by right.Thought it not robbery.There would have been no wrong done though he had shewn himselfto be equal with God. For when he says,he would not have thought,it is as though he had said, “He knew, indeed, that this was lawful and right for him,” that we might know that his abasement was voluntary, not of necessity. Hitherto it has been rendered in the indicative —he thought, but the connection requires the subjunctive. It is also quite a customary thing for Paul to employ the past indicative in the place of the subjunctive, by leaving the potential particleἄν, as it is called, to be supplied — as, for example, inRomans 9:3,ηὐχόμην, forI would have wished; and in1 Corinthians 2:8;εἰ γὰρ ἔγνωσαν,if they had known. Every one, however, must perceive that Paul treats hitherto of Christ’s glory, which tends to enhance his abasement. Accordingly he mentions, not what Christ did, but what it was allowable for him to do.Farther, that man is utterly blind who does not perceive that his eternal divinity is clearly set forth in these words. Nor does Erasmus act with sufficient modesty in attempting, by his cavils, to explain away this passage, as well as other similar passages. He acknowledges, indeed, everywhere that Christ is God; but what am I the better for his orthodox confession, if my faith is not supported by any Scripture authority? I acknowledge, certainly, that Paul does not make mention here of Christ’s divine essence; but it does not follow from this, that the passage is not sufficient for repelling the impiety of the Arians, who pretended that Christ was a created God, and inferior to the Father, and denied that he was consubstantial.For where can there beequality with Godwithoutrobbery, excepting only where there is the essence of God; for God always remains the same, who cries by Isaiah,I live; I will not give my glory to another.(Isaiah 48:11.)Formmeans figure or appearance, as they commonly speak. This, too, I readily grant; but will there be found, apart from God, such aform, so as to be neither false nor forged? As, then, God is known by means of his excellences, and his works are evidences of his eternal Godhead, (Romans 1:20,) so Christ’s divine essence is rightly proved from Christ’s majesty, which he possessed equally with the Father before he humbled himself. As to myself, at least, not even all devils would wrest this passage from me — inasmuch as there is in God a most solid argument, from his glory to his essence, which are two things that are inseparable.
McArther Bible Commentary
being in the form of God. Paul affirms that Jesus eternally has been God. The usual Greek word for being is not used here. Instead, Paul chose another term that emphasizes the essence of a person's nature-his continuous state or condition. Paul also could have chosen one of two Greek words for form, but he chose the one that specifically denotes the essential, unchanging character of something-what it is in and of itself. The fundamental doctrine of Christ's deity has always encompassed these crucial characteristics (cf. Joh 1:1, Joh 1:3-4, Joh 1:14; Joh 8:58; Col 1:15-17; Heb 1:3). not … robbery. The Greek word is translated "robbery" here because it originally meant "a thing seized by robbery." It eventually came to mean anything clutched, embraced, or prized, and thus is sometimes translated "grasped" or "held onto." Though Christ had all the rights, privileges, and honors of deity-which He was worthy of and could never be disqualified from-His attitude was not to cling to those things or His position but to be willing to give them up for a season. See notes on Joh 17:1-5. equal with God. The Greek word for equal defines things that are exactly the same in size, quantity, quality, character, and number. In every sense, Jesus is equal to God and constantly claimed to be so during His earthly ministry (cf. Joh 5:18; Joh 10:33, Joh 10:38; Joh 14:9; Joh 20:28; Heb 1:1-3). Key Word Form of God: Php 2:6-morphe, the word for form, was generally used to express the way in which a thing exists and appears according to what it is in itself. Thus, the expression "form of God" may be correctly understood as the essential nature and character of God. To say, therefore, that Christ existed in "the form of God" is to say that apart from His human nature, Christ possessed all the characteristics and qualities belonging to God because He is, in fact, God.
Bible Cross References
John 1:1 John 5:18 John 10:33 John 14:28 John 17:5 2 Corinthians 4:4 2 Corinthians 8:9

Verse 7

Matthew Henry's Concise Bible Commentary
The example of Christ.
The example of our Lord Jesus Christ is set before us. We must resemble him in his life, if we would have the benefit of his death. Notice the two natures of Christ; his Divine nature, and human nature. Who being in the form of God, partaking the Divine nature, as the eternal and only-begotten Son of God, (John 1:1), had not thought it a robbery to be equal with God, and to receive Divine worship from men. His human nature; herein he became like us in all things except sin. Thus low, of his own will, he stooped from the glory he had with the Father before the world was. Christ's two states, of humiliation and exaltation, are noticed. Christ not only took upon him the likeness and fashion, or form of a man, but of one in a low state; not appearing in splendour. His whole life was a life of poverty and suffering. But the lowest step was his dying the death of the cross, the death of a malefactor and a slave; exposed to public hatred and scorn. The exaltation was of Christ's human nature, in union with the Divine. At the name of Jesus, not the mere sound of the word, but the authority of Jesus, all should pay solemn homage. It is to the glory of God the Father, to confess that Jesus Christ is Lord; for it is his will, that all men should honour the Son as they honour the Father, (John 5:23). Here we see such motives to self-denying love as nothing else can supply. Do we thus love and obey the Son of God?
EGW SDA Bible Commentary
(John 1:1-3, 14; Hebrews 2:14-18; see EGW on Mark 16:6; Luke 22:44; John 10:17, 18; Romans 5:12-19; 2 Corinthians 8:9; 1 Timothy 2:5; Hebrews 3:1-3). The Humble Circumstances of Christ's Life
—After Christ had condescended to leave His high command, step down from an infinite height and assume humanity, He could have taken upon Him any condition of humanity He might choose. But greatness and rank were nothing to Him, and He selected the lowest and most humble walk of life. The place of His birth was Bethlehem, and on one side His parentage was poor, but God, the owner of the world, was His Father.No trace of luxury, ease, selfish gratification, or indulgence was brought into His life, which was a continual round of self-denial and self-sacrifice. In accordance with His humble birth, He had apparently no greatness or riches, in order that the humblest believer need not say Christ never knew the stress of pinching poverty. Had He possessed the semblance of outward show, of riches, of grandeur, the poorest class of humanity would have shunned His society; therefore He chose the lowly condition of the far greater number of the people (Manuscript 9, 1896).Faith Not to Rest on Evidences of Sight—Before Christ left heaven and came into the world to die, He was taller than any of the angels. He was majestic and lovely. But when His ministry commenced, He was but little taller than the common size of men then living upon the earth. Had He come among men with His noble, heavenly form, His outward appearance would have attracted the minds of the people to Himself, and He would have been received without the exercise of faith....The faith of men in Christ as the Messiah was not to rest on the evidences of sight, and they believe on Him because of His personal attractions, but because of the excellence of character found in Him, which never had been found, neither could be, in another (The Spirit of Prophecy 2:39).(Colossians 2:9; Ephesians 3:9;
EGW SDA Bible Commentary
. See EGW on Matthew 26:42.
EGW SDA Bible Commentary
. See EGW on Hebrews 2:17.
John Wesley's Bible Commentary
Yet - He was so far from tenaciously insisting upon, that he willingly relinquished, his claim. He was content to forego the glories of the Creator, and to appear in the form of a creature; nay, to he made in the likeness of the fallen creatures; and not only to share the disgrace, but to suffer the punishment, due to the meanest and vilest among them all. He emptied himself - Of that divine fulness, which he received again at his exaltation. Though he remained full, (John 1:14) , yet he appeared as if he had been empty; for he veiled his fulness from the sight of men and angels. Yea, he not only veiled, but, in some sense, renounced, the glory which he had before the world began. Taking - And by that very act emptying himself. The form of a servant - The form, the likeness, the fashion, though not exactly the same, are yet nearly related to each other. The form expresses something absolute; the likeness refers to other things of the same kind; the fashion respects what appears to sight and sense. Being made in the likeness of men - A real man, like other men. Hereby he took the form of a servant.
John Calvin Bible Commentary
Emptied himself.Thisemptyingis the same as the abasement, as to which we shall see afterwards. The expression, however, is used,ευμφατικωτέρως, (more emphatically,) to mean, — being brought to nothing. Christ, indeed, could not divest himself of Godhead; but he kept it concealed for a time, that it might not be seen, under the weakness of the flesh. Hence he laid aside his glory in the view of men, not by lessening it, but by concealing it.It is asked, whether he did this as man? Erasmus answers in the affirmative. But where was the form of Godbefore he became man? Hence we must reply, that Paul speaks of Christ wholly, as he wasGod manifested in the flesh, (1 Timothy 3:16;) but, nevertheless, thisemptyingis applicable exclusive to his humanity, as if I should say of man, “Man being mortal, he is exceedingly senseless if he thinks of nothing but the world,” I refer indeed to man wholly; but at the same time I ascribe mortality only to a part of him, namely, to the body. As, then, Christ has one person, consisting of two natures, it is with propriety that Paul says, that he who was the Son of God, — in reality equal to God, did nevertheless lay aside his glory, when he in the flesh manifested himself in the appearance of a servant.It is also asked, secondly, how he can be said to be emptied, while he, nevertheless, invariably proved himself, by miracles and excellences, to be the Son of God, and in whom, as John testifies, there was always to be seen a glory worthy of the Son of God? (John 1:14.) I answer, that the abasement of the flesh was, notwithstanding, like a vail, by which his divine majesty was concealed. On this account he did not wish that his transfiguration should be made public until after his resurrection; and when he perceives that the hour of his death is approaching, he then says,Father, glorify thy Son. (John 17:1.) Hence, too, Paul teaches elsewhere, that he wasdeclared to be the Son of Godby means of his resurrection. (Romans 1:4.) He also declares in another place, (2 Corinthians 13:4,) that hesuffered through the weakness of the flesh. In fine, the image of God shone forth in Christ in such a manner, that he was, at the same time, abased in his outward appearance, and brought down to nothing in the estimation of men; for he carried about with himthe form of a servant, and had assumed our nature, expressly with the view of his being a servant of the Father, nay, even of men. Paul, too, calls him theMinister of the Circumcision, (Romans 15:8;) and he himself testifies of himself, that hecame to minister, (Matthew 20:28;) and that same thing had long before been foretold by Isaiah —Behold my servant, etc.In the likeness of men Γενόμενοςis equivalent here toconstitutus— (having been appointed.) For Paul means that he had been brought down to the level of mankind, so that there was in appearance nothing that differed from the common condition of mankind. The Marcionites perverted this declaration for the purpose of establishing the phantasm of which they dreamed. They can, however, be refuted without any great difficulty, inasmuch as Paul is treating here simply of the manner in which Christ manifested himself, and the condition with which he was conversant when in the world. Let one be truly man, he will nevertheless be reckoned unlike others, if he conducts himself as if he were exempt from the condition of others. Paul declares that it was not so as to Christ, but that he lived in such a manner, that he seemed as though he were on a level with mankind, and yet he was very different from a mere man, although he was truly man. The Marcionites therefore shewed excessive childishness, in drawing an argument from similarity of condition for the purpose of denying reality of nature.Foundmeans here,knownorseen. For he treats, as has been observed, of estimation. In other words, as he had affirmed previously that he was truly God, the equal of the Father, so he here states, that he was reckoned, as it were, abject, and in the common condition of mankind. We must always keep in view what I said a little ago, that such abasement was voluntary.
McArther Bible Commentary
made Himself of no reputation. This is more clearly translated "emptied Himself." From this Greek word comes the theological word kenosis; i.e., the doctrine of Christ's self-emptying in His incarnation. This was a self-renunciation, not an emptying Himself of deity nor an exchange of deity for humanity (see notes on Php 2:6). Jesus did, however, renounce or set aside His privileges in several areas: (1) heavenly glory-while on earth He gave up the glory of a face-to-face relationship with God and the continuous outward display and personal enjoyment of that glory (cf. Joh 17:5); (2) independent authority-during His incarnation Christ completely submitted Himself to the will of His Father (see note on Php 2:8; cf. Mat 26:39; Joh 5:30; Heb 5:8); (3) divine prerogatives-He set aside the voluntary display of His divine attributes and submitted Himself to the Spirit's direction (cf. Mat 24:36; Joh 1:45-49); (4) eternal riches-while on earth Christ was poor and owned very little (cf. 2Co 8:9); and (5) a favorable relationship with God-He felt the Father's wrath for human sin while on the cross (cf. Mat 27:46; see note on 2Co 5:21). form of a bondservant. Again, Paul uses the Greek word form, which indicates exact essence (see note on Php 2:6). As a true servant (see note on Php 1:1), Jesus submissively did the will of His Father (cf. Isa 52:13-14). the likeness of men. Christ became more than God in a human body, but He took on all the essential attributes of humanity (Luk 2:52; Gal 4:4; Col 1:22), even to the extent that He identified with basic human needs and weaknesses (cf. Heb 2:14, Heb 2:17; Heb 4:15). He became the God-Man: fully God and fully man.
Bible Cross References
Isaiah 42:1 Matthew 20:28 John 1:14 Romans 8:3 2 Corinthians 8:9 2 Corinthians 13:4 Galatians 4:4 Hebrews 2:17

Verse 8

Matthew Henry's Concise Bible Commentary
The example of Christ.
The example of our Lord Jesus Christ is set before us. We must resemble him in his life, if we would have the benefit of his death. Notice the two natures of Christ; his Divine nature, and human nature. Who being in the form of God, partaking the Divine nature, as the eternal and only-begotten Son of God, (John 1:1), had not thought it a robbery to be equal with God, and to receive Divine worship from men. His human nature; herein he became like us in all things except sin. Thus low, of his own will, he stooped from the glory he had with the Father before the world was. Christ's two states, of humiliation and exaltation, are noticed. Christ not only took upon him the likeness and fashion, or form of a man, but of one in a low state; not appearing in splendour. His whole life was a life of poverty and suffering. But the lowest step was his dying the death of the cross, the death of a malefactor and a slave; exposed to public hatred and scorn. The exaltation was of Christ's human nature, in union with the Divine. At the name of Jesus, not the mere sound of the word, but the authority of Jesus, all should pay solemn homage. It is to the glory of God the Father, to confess that Jesus Christ is Lord; for it is his will, that all men should honour the Son as they honour the Father, (John 5:23). Here we see such motives to self-denying love as nothing else can supply. Do we thus love and obey the Son of God?
EGW SDA Bible Commentary
(John 1:1-3, 14; Hebrews 2:14-18; see EGW on Mark 16:6; Luke 22:44; John 10:17, 18; Romans 5:12-19; 2 Corinthians 8:9; 1 Timothy 2:5; Hebrews 3:1-3). The Humble Circumstances of Christ's Life
—After Christ had condescended to leave His high command, step down from an infinite height and assume humanity, He could have taken upon Him any condition of humanity He might choose. But greatness and rank were nothing to Him, and He selected the lowest and most humble walk of life. The place of His birth was Bethlehem, and on one side His parentage was poor, but God, the owner of the world, was His Father.No trace of luxury, ease, selfish gratification, or indulgence was brought into His life, which was a continual round of self-denial and self-sacrifice. In accordance with His humble birth, He had apparently no greatness or riches, in order that the humblest believer need not say Christ never knew the stress of pinching poverty. Had He possessed the semblance of outward show, of riches, of grandeur, the poorest class of humanity would have shunned His society; therefore He chose the lowly condition of the far greater number of the people (Manuscript 9, 1896).Faith Not to Rest on Evidences of Sight—Before Christ left heaven and came into the world to die, He was taller than any of the angels. He was majestic and lovely. But when His ministry commenced, He was but little taller than the common size of men then living upon the earth. Had He come among men with His noble, heavenly form, His outward appearance would have attracted the minds of the people to Himself, and He would have been received without the exercise of faith....The faith of men in Christ as the Messiah was not to rest on the evidences of sight, and they believe on Him because of His personal attractions, but because of the excellence of character found in Him, which never had been found, neither could be, in another (The Spirit of Prophecy 2:39).(Colossians 2:9; Ephesians 3:9;
EGW SDA Bible Commentary
. See EGW on Hebrews 2:17.
John Wesley's Bible Commentary
And being found in fashion as a man - A common man, without any peculiar excellence or comeliness. He humbled himself - To a still greater depth. Becoming obedient - To God, though equal with him. Even unto death - The greatest instance both of humiliation and obedience. Yea, the death of the cross - Inflicted on few but servants or slaves.
John Calvin Bible Commentary
He became obedient. Even this was great humility — that from being Lord he became a servant; but he says that he went farther than this, because, while he was not only immortal, but the Lord of life and death, he nevertheless became obedient to his Father, even so far as to endure death. This was extreme abasement, especially when we take into view the kind of death, which he immediately adds, with the view of enhancing it.For by dying in this manner he was not only covered with ignominy in the sight of God, but was also accursed in the sight of God. It is assuredly such a pattern of humility as ought to absorb the attention of all mankind; so far is it from being possible to unfold it in words in a manner suitable to its dignity.
McArther Bible Commentary
in appearance as a man. This is not simply a repetition of the last phrase in verse Php 2:7, but a shift from the heavenly focus to an earthly one. Christ's humanity is described from the viewpoint of those who saw Him. Paul is implying that although He outwardly looked like a man, there was much more to Him (His deity) than many people recognized naturally (cf. Joh 6:42; Joh 8:48). He humbled Himself. After the humbling of incarnation, Jesus further humbled Himself in that He did not demand normal human rights, but subjected Himself to persecution and suffering at the hands of unbelievers (cf. Isa 53:7; Mat 26:62-64; Mar 14:60-61; 1Pe 2:23). obedient … death. Beyond even persecution, Jesus went to the lowest point or furthest extent in His humiliation in dying as a criminal, following God's plan for Him (cf. Mat 26:39; Act 2:23). the cross. See notes on Mat 27:29-50. Even further humiliation was His because Jesus' death was not by ordinary means, but was accomplished by crucifixion-the cruelest, most excruciating, most degrading form of death ever devised. The Jews hated this manner of execution (Deu 21:23; see note on Gal 3:13).
Bible Cross References
Isaiah 50:5 Matthew 26:39 John 10:18 Romans 5:19 2 Corinthians 8:9 Hebrews 5:8 Hebrews 12:2 Hebrews 12:4

Verse 9

Matthew Henry's Concise Bible Commentary
The example of Christ.
The example of our Lord Jesus Christ is set before us. We must resemble him in his life, if we would have the benefit of his death. Notice the two natures of Christ; his Divine nature, and human nature. Who being in the form of God, partaking the Divine nature, as the eternal and only-begotten Son of God, (John 1:1), had not thought it a robbery to be equal with God, and to receive Divine worship from men. His human nature; herein he became like us in all things except sin. Thus low, of his own will, he stooped from the glory he had with the Father before the world was. Christ's two states, of humiliation and exaltation, are noticed. Christ not only took upon him the likeness and fashion, or form of a man, but of one in a low state; not appearing in splendour. His whole life was a life of poverty and suffering. But the lowest step was his dying the death of the cross, the death of a malefactor and a slave; exposed to public hatred and scorn. The exaltation was of Christ's human nature, in union with the Divine. At the name of Jesus, not the mere sound of the word, but the authority of Jesus, all should pay solemn homage. It is to the glory of God the Father, to confess that Jesus Christ is Lord; for it is his will, that all men should honour the Son as they honour the Father, (John 5:23). Here we see such motives to self-denying love as nothing else can supply. Do we thus love and obey the Son of God?
EGW SDA Bible Commentary
. See EGW on Matthew 27:21, 22, 29.
John Wesley's Bible Commentary
Wherefore - Because of his voluntary humiliation and obedience. He humbled himself; but God hath exalted him - So recompensing his humiliation. And hath given him - So recompensing his emptying himself. A name which is above every name - Dignity and majesty superior to every creature.
John Calvin Bible Commentary
“I live: every knee will bow to me, and every tongue will swear to me,” etc. (Isaiah 45:23.)Now, it is certain that adoration is here meant, which belongs peculiarly to God alone. I am aware that some philosophise with subtlety as to the name Jesus, as though it were derived from the ineffable name Jehovah.In the reason, however, which they advance, I find no solidity. As for me, I feel no pleasure in empty subtleties;and it is dangerous to trifle in a matter of such importance. Besides, who does not see that it is a forced, and anything rather than a genuine, exposition, when Paul speaks of Christ’s whole dignity, to restrict his meaning to two syllables, as if any one were to examine attentively the letters of the wordAlexander, in order to find in them the greatness of the name that Alexander acquired for himself. Their subtlety, therefore, is not solid, and the contrivance is foreign to Paul’s intention. But worse than ridiculous is the conduct of the Sorbonnic sophists, who infer from the passage before us that we ought to bow the knee whenever the name ofJesusis pronounced, as though it were a magic word which had all virtue included in the sound of it.Paul, on the other hand, speaks of the honor that is to be rendered to the Son of God—not to mere syllables.
McArther Bible Commentary
Therefore God. Christ's humiliation (Php 2:5-8) and exaltation by God (Php 2:9-11) are causally and inseparably linked. highly exalted Him. Christ's exaltation was fourfold. The early sermons of the apostles affirm His resurrection and coronation (His position at the right hand of God), and allude to His intercession for believers (Act 2:32-33; Act 5:30-31; cf. Eph 1:20-21; Heb 4:15; Heb 7:25-26). Heb 4:14 refers to the final element, His ascension. The exaltation did not concern Christ's nature or eternal place within the Trinity, but His new identity as the God-Man (cf. Joh 5:22; Rom 1:4; Rom 14:9; 1Co 15:24-25). In addition to receiving back His glory (Joh 17:5), Christ's new status as the God-Man meant God gave Him privileges He did not have prior to the incarnation. If He had not lived among men, He could not have identified with them as the interceding high priest. Had He not died on the cross, He could not have been elevated from that lowest degree back to heaven as the substitute for sin. name … above every name. Christ's new name, which further describes His essential nature and places Him above and beyond all comparison, is "Lord." This name is the NT synonym for OT descriptions of God as sovereign ruler. Both before (Isa 45:21-23; Mar 15:2; Luk 2:11; Joh 13:13; Joh 18:37; Joh 20:28) and after (Act 2:36; Act 10:36; Rom 14:9-11; 1Co 8:6; 1Co 15:57; Rev 17:14; Rev 19:16) the exaltation, Scripture affirms that this was Jesus' rightful title as the God-Man.
Bible Cross References
Isaiah 52:13 Isaiah 53:12 Daniel 7:14 Matthew 28:18 John 17:11 John 17:12 Acts 2:33 Ephesians 1:10 Ephesians 1:21 2 Thessalonians 1:12 Hebrews 1:9 Hebrews 2:9 3 John 1:7

Verse 10

Matthew Henry's Concise Bible Commentary
The example of Christ.
The example of our Lord Jesus Christ is set before us. We must resemble him in his life, if we would have the benefit of his death. Notice the two natures of Christ; his Divine nature, and human nature. Who being in the form of God, partaking the Divine nature, as the eternal and only-begotten Son of God, (John 1:1), had not thought it a robbery to be equal with God, and to receive Divine worship from men. His human nature; herein he became like us in all things except sin. Thus low, of his own will, he stooped from the glory he had with the Father before the world was. Christ's two states, of humiliation and exaltation, are noticed. Christ not only took upon him the likeness and fashion, or form of a man, but of one in a low state; not appearing in splendour. His whole life was a life of poverty and suffering. But the lowest step was his dying the death of the cross, the death of a malefactor and a slave; exposed to public hatred and scorn. The exaltation was of Christ's human nature, in union with the Divine. At the name of Jesus, not the mere sound of the word, but the authority of Jesus, all should pay solemn homage. It is to the glory of God the Father, to confess that Jesus Christ is Lord; for it is his will, that all men should honour the Son as they honour the Father, (John 5:23). Here we see such motives to self-denying love as nothing else can supply. Do we thus love and obey the Son of God?
EGW SDA Bible Commentary
. See EGW on Romans 3:19.
John Wesley's Bible Commentary
That every knee - That divine honour might be paid in every possible manner by every creature. Might bow - Either with love or trembling. Of those in heaven, earth, under the earth - That is, through the whole universe.
John Calvin Bible Commentary
have not bowed the knee to the image of Baal. (1 Kings 19:18.)But here a question arises — whether this relates to the divinity of Christ or to his humanity, for either of the two is not without some inconsistency, inasmuch as nothing new could be given to his divinity; and his humanity in itself, viewed separately, has by no means such exaltation belonging to it that it should be adored as God? I answer, that this, like many things else, is affirmed in reference to Christ’s entire person, viewed as God manifested in the flesh. (1 Timothy 3:16.) For he did not abase himself either as to his humanity alone, or as to his divinity alone, but inasmuch as, clothed in our flesh, he concealed himself under its infirmity. So again God exalted his own Son in the same flesh, in which he had lived in the world abject and despised, to the highest rank of honor, that he may sit at his right hand.Paul, however, appears to be inconsistent with himself; for in Romans 14:11, he quotes this same passage, when he has it in view to prove that Christ will one day be the judge of the living and the dead. Now, it would not be applicable to that subject, if it were already accomplished, as he here declares. I answer, that the kingdom of Christ is on such a footing, that it is every day growing and making improvement, while at the same time perfection is not yet attained, nor will be until the final day of reckoning. Thus both things hold true — that all things are now subject to Christ, and that this subjection will, nevertheless, not be complete until the day of the resurrection, because that which is now only begun will then be completed. Hence, it is not without reason that this prophecy is applied in different ways at different times, as also all the other prophecies, which speak of the reign of Christ, do not restrict it to one particular time, but describe it in its entire course. From this, however, we infer that Christ is that eternal God who spoke by Isaiah.Things in heaven, things on earth, things under the earth. Since Paul represents all things from heaven to hell as subject to Christ, Papists trifle childishly when they draw purgatory from his words. Their reasoning, however, is this — that devils are so far from bowing the knee to Christ, that they are in every way rebellious against him, and stir up others to rebellion, as if it were not at the same time written that theytrembleat the simple mention of God. (James 2:19.) How will it be, then, when they shall come before the tribunal of Christ? I confess, indeed, that they are not, and never will be, subject of their own accord and by cheerful submission; but Paul is not speaking here of voluntary obedience; nay more, we may, on the contrary, turn back upon them an argument, by way ofretortion, (αντιστρέφον,) in this manner: — “The fire of purgatory, according to them, is temporary, and will be done away at the day of judgment: hence this passage cannot be understood as to purgatory, because Paul elsewhere declares that this prophecy will not be fulfilled until Christ shall manifest himself for judgment.” Who does not see that they are twice children in respect of these disgusting frivolities?
McArther Bible Commentary
at the name of Jesus. Jesus was the name bestowed at His birth (Mat 1:21), not His new name. The name for Jesus given in the fullest sense after His exaltation was Lord (see note on Php 2:11).
Bible Cross References
Psalm 95:6 Isaiah 45:23 Romans 14:11 Ephesians 1:10 Ephesians 3:14 Revelation 5:3 Revelation 5:13

Verse 11

Matthew Henry's Concise Bible Commentary
The example of Christ.
The example of our Lord Jesus Christ is set before us. We must resemble him in his life, if we would have the benefit of his death. Notice the two natures of Christ; his Divine nature, and human nature. Who being in the form of God, partaking the Divine nature, as the eternal and only-begotten Son of God, (John 1:1), had not thought it a robbery to be equal with God, and to receive Divine worship from men. His human nature; herein he became like us in all things except sin. Thus low, of his own will, he stooped from the glory he had with the Father before the world was. Christ's two states, of humiliation and exaltation, are noticed. Christ not only took upon him the likeness and fashion, or form of a man, but of one in a low state; not appearing in splendour. His whole life was a life of poverty and suffering. But the lowest step was his dying the death of the cross, the death of a malefactor and a slave; exposed to public hatred and scorn. The exaltation was of Christ's human nature, in union with the Divine. At the name of Jesus, not the mere sound of the word, but the authority of Jesus, all should pay solemn homage. It is to the glory of God the Father, to confess that Jesus Christ is Lord; for it is his will, that all men should honour the Son as they honour the Father, (John 5:23). Here we see such motives to self-denying love as nothing else can supply. Do we thus love and obey the Son of God?
EGW SDA Bible Commentary
. See EGW on Romans 3:19.
John Wesley's Bible Commentary
And every tongue - Even of his enemies. Confess that Jesus Christ is Lord - Jehovah; not now "in the form of a servant," but enthroned in the glory of God the Father.
John Calvin Bible Commentary
Is Lord, to the glory of God the Father.It might also be read,In the glory, because the particleεἰς(to) is often used in place ofἐν(in.) I prefer, however, to retain its proper signification, as meaning, that as the majesty of God has been manifested to men through Christ, so it shines forth in Christ, and the Father is glorified in the Son. SeeJohn 5:17, and you will find an exposition of this passage.
McArther Bible Commentary
Lord. See note on verse Php 2:9. Lord refers primarily to the right to rule, and in the NT it denotes mastery over or ownership of people and property. When applied to Jesus, it certainly implies His deity, but it mainly refers to sovereign authority. glory of God the Father. The purpose of Christ's exaltation (cf. Mat 17:5; Joh 5:23; Joh 13:31-32; 1Co 15:28). The Kenosis (Php 2:5-11) First, Jesus "made Himself of no reputation" or better, "emptied Himself" (Php 2:7). The Greek root word used here, kenosis, is now used as the theological term for the doctrine of Christ's self-emptying in His incarnation. This step did not mean that Jesus emptied Himself of deity. Jesus did, however, renounce or set aside His privileges in several areas: Heavenly glory (Joh 17:5) Independent authority. During His incarnation Christ completely submitted Himself to the will of His Father (Mat 26:39; Joh 5:30; Heb 5:8) Divine prerogatives. Christ set aside the voluntary display of His divine attributes and submitted Himself to the Spirit's direction (Mat 24:36; Joh 1:45-49) Eternal riches (2Co 8:9) A favorable relationship with God. Christ experienced the Father's wrath for human sin while on the cross (Mat 27:46)
Bible Cross References
John 13:13 John 13:14 Romans 10:9 Romans 14:9

Verse 12

Matthew Henry's Concise Bible Commentary
Diligence in the affairs of salvation, and to be examples to the world.
We must be diligent in the use of all the means which lead to our salvation, persevering therein to the end. With great care, lest, with all our advantages, we should come short. Work out your salvation, for it is God who worketh in you. This encourages us to do our utmost, because our labour shall not be in vain: we must still depend on the grace of God. The working of God's grace in us, is to quicken and engage our endeavours. God's good-will to us, is the cause of his good work in us. Do your duty without murmurings. Do it, and do not find fault with it. Mind your work, and do not quarrel with it. By peaceableness; give no just occasion of offence. The children of God should differ from the sons of men. The more perverse others are, the more careful we should be to keep ourselves blameless and harmless. The doctrine and example of consistent believers will enlighten others, and direct their way to Christ and holiness, even as the light-house warns mariners to avoid rocks, and directs their course into the harbour. Let us try thus to shine. The gospel is the word of life, it makes known to us eternal life through Jesus Christ. Running, denotes earnestness and vigour, continual pressing forward; labouring, denotes constancy, and close application. It is the will of God that believers should be much in rejoicing; and those who are so happy as to have good ministers, have great reason to rejoice with them.
EGW SDA Bible Commentary
. See EGW on Galatians 5:6.
EGW SDA Bible Commentary
. See EGW on Romans 12:2; 2 Peter 1:5-11.
John Wesley's Bible Commentary
Wherefore - Having proposed Christ's example, he exhorts them to secure the salvation which Christ has purchased. As ye have always - Hitherto. Obeyed - Both God, and me his minister. Now in my absence - When ye have not me to instruct, assist, and direct you. Work out your own salvation - Herein let every man aim at his own things. With fear and trembling - With the utmost care and diligence.
John Calvin Bible Commentary
Therefore,etc. He concludes the whole of the preceding exhortation with a general statement — that they should humble themselves under the Lord’s hand, for that will very readily secure, that, laying aside all arrogance, they will be gentle and indulgent to each other. This is the only befitting way in which the mind of man may learn gentleness, when one who, while viewing himself apart, pleased himself in his hiding-places, comes to examine himself as compared with God.As ye have always obeyed. He commends their previous obedience, that he may encourage them the more to persevere. As, however, it is the part of hypocrites to approve themselves before others, but so soon as they have withdrawn from public view, to indulge themselves more freely, as if every occasion of reverence and fear were removed, he admonishes them not to shew themselvesobedient in his presence merely, but also, and evenmuch more, in his absence. For if he were present, he could stimulate and urge them on by continued admonitions. Now, therefore, when their monitor is at a distance from them,there is need that they should stir up themselves.With fear and trembling. In this way he would have the Philippians testify and approve their obedience — by being submissive and humble. Now the source of humility is this — acknowledging how miserable we are, and devoid of all good. To this he calls them in this statement. For whence comes pride, but from the assurance which blind confidence produces, when we please ourselves, and are more puffed up with confidence in our own virtue, than prepared to rest upon the grace of God. In contrast with this vice is thatfearto which he exhorts. Now, although exhortation comes before doctrine, in the connection of the passage, it is in reality after it, in point of arrangement, inasmuch as it is derived from it. I shall begin, accordingly, with doctrine.
McArther Bible Commentary
obeyed. Their faithful response to the divine commands Paul had taught them (cf. Rom 1:5; Rom 15:18; 2Co 10:5-6). work out your own salvation. The Greek verb rendered "work out" means "to continually work to bring something to fulfillment or completion." It cannot refer to salvation by works (cf. Rom 3:21-24; Eph 2:8-9), but it does refer to the believer's responsibility for active pursuit of obedience in the process of sanctification (see notes on Php 3:13-14; Rom 6:19; cf. 1Co 9:24-27; 1Co 15:58; 2Co 7:1; Gal 6:7-9; Eph 4:1; Col 3:1-17; Heb 6:10-11; Heb 12:1-2; 2Pe 1:5-11). fear and trembling. The attitude with which Christians are to pursue their sanctification. It involves a healthy fear of offending God and a righteous awe and respect for Him (cf. Pro 1:7; Pro 9:10; Isa 66:1-2).
Bible Cross References
2 Corinthians 7:15 Philippians 1:5 Philippians 1:6 Philippians 4:15 Hebrews 5:9

Verse 13

Matthew Henry's Concise Bible Commentary
Diligence in the affairs of salvation, and to be examples to the world.
We must be diligent in the use of all the means which lead to our salvation, persevering therein to the end. With great care, lest, with all our advantages, we should come short. Work out your salvation, for it is God who worketh in you. This encourages us to do our utmost, because our labour shall not be in vain: we must still depend on the grace of God. The working of God's grace in us, is to quicken and engage our endeavours. God's good-will to us, is the cause of his good work in us. Do your duty without murmurings. Do it, and do not find fault with it. Mind your work, and do not quarrel with it. By peaceableness; give no just occasion of offence. The children of God should differ from the sons of men. The more perverse others are, the more careful we should be to keep ourselves blameless and harmless. The doctrine and example of consistent believers will enlighten others, and direct their way to Christ and holiness, even as the light-house warns mariners to avoid rocks, and directs their course into the harbour. Let us try thus to shine. The gospel is the word of life, it makes known to us eternal life through Jesus Christ. Running, denotes earnestness and vigour, continual pressing forward; labouring, denotes constancy, and close application. It is the will of God that believers should be much in rejoicing; and those who are so happy as to have good ministers, have great reason to rejoice with them.
EGW SDA Bible Commentary
. See EGW on Romans 12:2; 2 Peter 1:5-11.
John Wesley's Bible Commentary
For it is God - God alone, who is with you, though I am not. That worketh in you according to his good pleasure - Not for any merit of yours. Yet his influences are not to supersede, but to encourage, our own efforts. Work out your own salvation - Here is our duty. For it is God that worketh in you - Here is our encouragement. And O, what a glorious encouragement, to have the arm of Omnipotence stretched out for our support and our succour!
John Calvin Bible Commentary
“I will cause them to walk in my commandments.” (Ezekiel 11:20.)From this we infer that perseverance, also, is his free gift.According to his good pleasure.Some explain this to mean — the good intention of the mind.I, on the other hand, take it rather as referring to God, and understand by it his benevolent disposition, which they commonly callbeneplacitum, (good pleasure.) For the Greek wordεὐδοκίαis very frequently employed in this sense; and the context requires it. For Paul has it in view to ascribe everything to God, and to take everything from us. Accordingly, not satisfied with having assigned to God the production both ofwillingand ofdoingaright, he ascribes both to his unmerited mercy. By this means he shuts out the contrivance of the sophists as tosubsequent grace, which they imagine to be the reward of merit. Hence he teaches, that the whole course of our life, if we live aright, is regulated by God, and that, too, from his unmerited goodness.With fear and trembling. From this Paul deduces an exhortation — that they mustwith fear work out their own salvation. He conjoins, as he is accustomed,fearandtrembling, for the sake of greater intensity, to denote — serious and anxious fear. He, accordingly, represses drowsiness as well as confidence. By the termworkhe reproves our indolence, which is always ingenious in seeking advantages.Now it seems as if it had in the grace of God a sweet occasion of repose; for if Heworketh in us, why should we not indulge ourselves at our ease? The Holy Spirit, however, calls us to consider, that he wishes to work upon living organs, but he immediately represses arrogance by recommendingfearandtremblingThe inference, also, is to be carefully observed: “You have,” says he, “all things from God; therefore be solicitous and humble.” For there is nothing that ought to train us more to modesty and fear, than our being taught, that it is by the grace of God alone that we stand, and will instantly fall down, if he even in the slightest degree withdraw his hand. Confidence in ourselves produces carelessness and arrogance. We know from experience, that all who confide in their own strength, grow insolent through presumption, and at the same time, devoid of care, resign themselves to sleep. The remedy for both evils is, when, distrusting ourselves, we depend entirely on God alone. And assuredly, that man has made decided progress in the knowledge, both of the grace of God, and of his own weakness, who, aroused from carelessness, diligently seeks God’s help; while those that are puffed up with confidence in their own strength, must necessarily be at the same time in a state of intoxicated security. Hence it is a shameless calumny that Papists bring against us, — that in extolling the grace of God, and putting down free-will, we make men indolent, shake off the fear of God, and destroy all feeling of concern. It is obvious, however, to every reader, that Paul finds matter of exhortation here — not in the doctrine of Papists, but in what is held by us. “God,” says he, “works all things in us;therefore submit to him withfear.” I do not, indeed, deny that there are many who, on being told that there is in us nothing that is good, indulge themselves the more freely in their vices; but I deny that this is the fault of the doctrine, which, on the contrary, when received as it ought to be, produces in our hearts a feeling of concern.Papists, however, pervert this passage so as to shake the assurance of faith, for the man that trembles is in uncertainty. They, accordingly, understand Paul’s words as if they meant that we ought, during our whole life, to waver as to assurance of salvation. If, however, we would not have Paul contradict himself, he does not by any means exhort us to hesitation, inasmuch as he everywhere recommends confidence and (πληροφορίαν)full assurance. The solution, however, is easy, if any one is desirous of attaining the true meaning without any spirit of contention. There are two kinds of fear; the one produces anxiety along with humility; the other hesitation. Theformeris opposed to fleshly confidence and carelessness, equally as to arrogance; the latter, to assurance of faith. Farther, we must take notice, that, as believers repose with assurance upon the grace of God, so, when they direct their views to their own frailty, they do not by any means resign themselves carelessly to sleep, but are byfearof dangers stirred up to prayer. Yet, so far is thisfearfrom disturbing tranquillity of conscience, and shaking confidence, that it rather confirms it. For distrust of ourselves leads us to lean more confidently upon the mercy of God. And this is what Paul’s words import, for he requires nothing from the Philippians, but that they submit themselves to God with true self-renunciation.Work out your own salvation. As Pelagians of old, so Papists at this day make a proud boast of this passage, with the view of extolling man’s excellence. Nay more, when the preceding statement is mentioned to them by way of objection,It is God that worketh in us, etc., they immediately by this shield ward it off (so to speak) —Work out your own salvation. Inasmuch, then, as the work is ascribed to God and man in common, they assign the half to each. In short, from the wordworkthey derive free-will; from the termsalvationthey derive the merit of eternal life. I answer, thatsalvationis taken to mean the entire course of our calling, and that this term includes all things, by which God accomplishes that perfection, to which he has predestinated us by his gracious choice. This no one will deny, that is not obstinate and impudent. We are said to perfect it, when, under the regulation of the Spirit, we aspire after a life of blessedness. It is God that calls us, and offers to us salvation; it is our part to embrace by faith what he gives, and by obedience act suitably to his calling; but we have neither from ourselves. Hence we act only when he has prepared us for acting.The word which he employs properly signifies — to continue until the end; but we must keep in mind what I have said, that Paul does not reason here as to how far our ability extends, but simply teaches that God acts in us in such a manner, that he, at the same time, does not allow us to be inactive, but exercises us diligently, after having stirred us up by a secret influence.
McArther Bible Commentary
God who works in you. Although the believer is responsible to work (Php 2:12), the Lord actually produces the good works and spiritual fruit in the lives of believers (Joh 15:5; 1Co 12:6). This is accomplished because He works through us by His indwelling Spirit (Act 1:8; 1Co 3:16-17; 1Co 6:19-20; cf. Gal 3:3). to will and to do. God energizes both the believer's desires and his actions. The Greek word for will indicates that He is not focusing on mere desires or whimsical emotions but on the studied intent to fulfill a planned purpose. God's power makes His church willing to live godly lives (cf. Psa 110:3). good pleasure. God wants Christians to do what satisfies Him. Cf. Eph 1:5, Eph 1:9; 2Th 1:11.
Bible Cross References
2 Chronicles 30:12 Job 33:29 Luke 2:14 Romans 12:3 1 Corinthians 12:6 1 Corinthians 15:10 Ephesians 1:5 Hebrews 13:21

Verse 14

Matthew Henry's Concise Bible Commentary
Diligence in the affairs of salvation, and to be examples to the world.
We must be diligent in the use of all the means which lead to our salvation, persevering therein to the end. With great care, lest, with all our advantages, we should come short. Work out your salvation, for it is God who worketh in you. This encourages us to do our utmost, because our labour shall not be in vain: we must still depend on the grace of God. The working of God's grace in us, is to quicken and engage our endeavours. God's good-will to us, is the cause of his good work in us. Do your duty without murmurings. Do it, and do not find fault with it. Mind your work, and do not quarrel with it. By peaceableness; give no just occasion of offence. The children of God should differ from the sons of men. The more perverse others are, the more careful we should be to keep ourselves blameless and harmless. The doctrine and example of consistent believers will enlighten others, and direct their way to Christ and holiness, even as the light-house warns mariners to avoid rocks, and directs their course into the harbour. Let us try thus to shine. The gospel is the word of life, it makes known to us eternal life through Jesus Christ. Running, denotes earnestness and vigour, continual pressing forward; labouring, denotes constancy, and close application. It is the will of God that believers should be much in rejoicing; and those who are so happy as to have good ministers, have great reason to rejoice with them.
John Wesley's Bible Commentary
Do all things - Not only without contention, Phlippians 2:3 , but even without murmurings and disputings - Which are real, though smaller, hinderances of love.
John Calvin Bible Commentary
Without murmurings. These are fruits of that humility to which he had exhorted them. For every man that has learned carefully to submit himself to God, without claiming anything for himself, will also conduct himself agreeably among men. When every one makes it his care to please himself, two faults prevail: First, they calumniate one another; and secondly, they strive against one another in contentions. In thefirstplace, accordingly, he forbids malignity and secret enmities; and then,secondly, open contentions. He adds,thirdly, that they give no occasion to others to complain of them — a thing which is wont to arise from excessive moroseness. It is true that hatred is not in all cases to be dreaded; but care must be taken, that we do not make ourselves odious through our own fault, so that the saying should be fulfilled in us,They hated me without a cause. (Psalm 35:19.) If, however, any one wishes to extend it farther, I do not object to it. For murmurings and disputations spring up, whenever any one, aiming beyond measure at his own advantage,gives to others occasion of complaint.Nay, even this expression may be taken in an active sense, so as to mean — not troublesome or querulous. And this signification will not accord ill with the context, for a querulous temper (μεμψιμοιρία)is the seed of almost all quarrels and slanderings. He addssincere, because these pollutions will never come forth from minds that have been purified.
McArther Bible Commentary
without complaining and disputing. The Greek word for complaining is a term that actually sounds like what it means. Its pronunciation is much like muttering or grumbling in a low tone of voice. It is an emotional rejection of God's providence, will, and circumstances for one's life. The word for disputing is more intellectual and here means "questionings," or "criticisms" directed negatively toward God.
Bible Cross References
Mark 9:14 Luke 5:30 1 Corinthians 10:10 1 Peter 4:9

Verse 15

Matthew Henry's Concise Bible Commentary
Diligence in the affairs of salvation, and to be examples to the world.
We must be diligent in the use of all the means which lead to our salvation, persevering therein to the end. With great care, lest, with all our advantages, we should come short. Work out your salvation, for it is God who worketh in you. This encourages us to do our utmost, because our labour shall not be in vain: we must still depend on the grace of God. The working of God's grace in us, is to quicken and engage our endeavours. God's good-will to us, is the cause of his good work in us. Do your duty without murmurings. Do it, and do not find fault with it. Mind your work, and do not quarrel with it. By peaceableness; give no just occasion of offence. The children of God should differ from the sons of men. The more perverse others are, the more careful we should be to keep ourselves blameless and harmless. The doctrine and example of consistent believers will enlighten others, and direct their way to Christ and holiness, even as the light-house warns mariners to avoid rocks, and directs their course into the harbour. Let us try thus to shine. The gospel is the word of life, it makes known to us eternal life through Jesus Christ. Running, denotes earnestness and vigour, continual pressing forward; labouring, denotes constancy, and close application. It is the will of God that believers should be much in rejoicing; and those who are so happy as to have good ministers, have great reason to rejoice with them.
John Wesley's Bible Commentary
That ye may be blameless - Before men. And simple - Before God, aiming at him alone. As the sons of God - The God of love; acting up to your high character. Unrebukable in the midst of a crooked - Guileful, serpentine, and perverse generation - Such as the bulk of mankind always were. Crooked - By a corrupt nature, and yet more perverse by custom and practice.
John Calvin Bible Commentary
The sons of God, unreprovable. It ought to be rendered —unreprovable, becauseye are the sons of God.For God’s adoption of us ought to be a motive to a blameless life, that we may in some degree resemble our Father. Now, although there never has been such perfection in the world as to have nothing worthy of reproof, those are, nevertheless, said to beunreprovablewho aim at this with the whole bent of their mind, as has been observed elsewhere.In the midst of a wicked generation.Believers, it is true, live on earth, intermingled with the wicked;they breathe the same air, they enjoy the same soil, and at that timethey were even more intermingled, inasmuch as there could scarcely be found a single pious family that was not surrounded on all sides by unbelievers. So much the more does Paul stir up the Philippians to guard carefully against all corruptions. The meaning therefore is this: “You are, it is true, inclosed in the midst of the wicked; but, in the mean time, bear in mind that you are, by God’s adoption, separated from them: let there be, therefore, in your manner of life, conspicuous marks by which you may be distinguished. Nay more, this consideration ought to stir you up the more to aim at a pious and holy life, that we may not also be a part of thecrooked generation,entangled by their vices and contagion.”As to his calling them a wicked and crooked generation, this corresponds with the connection of the passage. For he teaches us that we must so much the more carefully take heed on this account — that many occasions of offense are stirred up by unbelievers, which disturb their right course; and the whole life of unbelievers is, as it were, a labyrinth of various windings, that draw us off from the right way. They are, however, notwithstanding, epithets of perpetual application, that are descriptive of unbelievers of all nations and in all ages. For if the heart of man is wicked and unsearchable, (Jeremiah 17:9,) what will be the fruits springing from such a root? Hence we are taught in these words, that in the life of man there is nothing pure, nothing right, until he has been renewed by the Spirit of God.Among whom shine ye. The termination of the Greek word is doubtful, for it might be taken as theindicative—ye shine; but theimperativesuits better with the exhortation. He would have believers be as lamps, which shine amidst the darkness of the world, as though he had said, “Believers, it is true, are children of the night, and there is in the world nothing but darkness; but God has enlightened you for this end, that the purity of your life may shine forth amidst that darkness, that his grace may appear the more illustrious.” Thus, also, it is said by the Prophet,“The Lord will arise upon thee, and his glory will be seen upon thee.”(Isaiah 60:2.)He adds immediately afterwards, “The Gentiles shall walk in thy light, and kings in the brightness of thy countenance.” Though Isaiah speaks there rather of doctrine, while Paul speaks here of an exemplary life, yet, even in relation to doctrine, Christ in another passage specially designates the Apostles the light of the world. (Matthew 5:14.)
McArther Bible Commentary
that you may become. This introduces the reasons believers should have the right attitude in pursuing godliness. Become indicates a process-they are to be growing toward something they do not yet fully possess as children of God (cf. Eph 5:1; Tit 2:1). blameless and harmless. Blameless describes a life that cannot be criticized because of sin or evil. Harmless, which can also be translated "innocent," describes a life that is pure, unmixed, and unadulterated with sin, much like high quality metal without any alloy (cf. Mat 10:16; Rom 16:19; 2Co 11:3; Eph 5:27). without fault. This word can also be translated "above reproach." In the Greek OT, it is used several times of the kind of sacrifice to be brought to God, i.e., spotless and without blemish (cf. Num 6:14; Num 19:2; 2Pe 3:14). crooked and perverse generation. See Deu 32:5. Crooked is the word from which the English scoliosis (curvature of the spinal column) comes. It describes something that is deviated from the standard, which is true of all who stray from God's path (cf. Pro 2:15; Isa 53:6). Perverse intensifies this meaning by referring to one who has strayed so far off the path that his deviation is severely twisted and distorted (cf. Luk 9:41). Paul applies this condition to the sinful world system. shine as lights. A metaphorical reference to spiritual character. Shine can be more precisely rendered "you have to shine," which means believers must show their character in the midst of a dark culture, as the sun, moon, and stars shine in an otherwise dark sky (see notes on Mat 5:16; 2Co 4:6; Eph 5:8).
Bible Cross References
Deuteronomy 32:5 Proverbs 4:18 Proverbs 8:8 Daniel 6:4 Matthew 5:14 Matthew 5:15 Matthew 5:45 Luke 1:6 Acts 2:40 Ephesians 5:1 Philippians 3:6 1 Peter 2:12 2 Peter 3:14 Revelation 2:5

Verse 16

Matthew Henry's Concise Bible Commentary
Diligence in the affairs of salvation, and to be examples to the world.
We must be diligent in the use of all the means which lead to our salvation, persevering therein to the end. With great care, lest, with all our advantages, we should come short. Work out your salvation, for it is God who worketh in you. This encourages us to do our utmost, because our labour shall not be in vain: we must still depend on the grace of God. The working of God's grace in us, is to quicken and engage our endeavours. God's good-will to us, is the cause of his good work in us. Do your duty without murmurings. Do it, and do not find fault with it. Mind your work, and do not quarrel with it. By peaceableness; give no just occasion of offence. The children of God should differ from the sons of men. The more perverse others are, the more careful we should be to keep ourselves blameless and harmless. The doctrine and example of consistent believers will enlighten others, and direct their way to Christ and holiness, even as the light-house warns mariners to avoid rocks, and directs their course into the harbour. Let us try thus to shine. The gospel is the word of life, it makes known to us eternal life through Jesus Christ. Running, denotes earnestness and vigour, continual pressing forward; labouring, denotes constancy, and close application. It is the will of God that believers should be much in rejoicing; and those who are so happy as to have good ministers, have great reason to rejoice with them.
John Calvin Bible Commentary
Holding forth the word of lifeThe reason why they ought to be luminaries is, that they carry theword of life,by which they are enlightened, that they may give light also to others. Now he alludes to lamps, in which wicks are placed that they may burn, and he makes us resemble the lamps; while he compares the word of God to the wick, from which the light comes. If you prefer another figure — we are candlesticks: the doctrine of the gospel is the candle, which, being placed in us, diffuses light on all sides. Now he intimates, that we do injustice to the word of God, if it does not shine forth in us in respect of purity of life. This is the import of Christ’s saying,“No man lighteth a candle, and putteth it under a bushel,” etc. (Matthew 5:15.)We are said, however, to carry the word of lifein such a way as to be, in the mean time, carried by it,inasmuch as we are founded upon it. The manner, however, of carrying it, of which Paul speaks, is, that God has intrusted his doctrine with us on condition, not that we should keep the light of it under restraint, as it were, and inactive, but that we should hold it forth to others. The sum is this: that all that are enlightened with heavenly doctrine carry about with them a light, which detects and discovers their crimes,if they do not walk in holiness and chastity; but that this light has been kindled up, not merely that they may themselves be guided in the right way, but that they may also shew it to others.That I may have glory. That he may encourage them the more, he declares that it will turn out to his glory, if he has not labored among them in vain. Not as if those who labored faithfully, but unsuccessfully, lost their pains, and had no reward of their labor. As, however, success in our ministry is a singular blessing from God, let us not feel surprised, if God, among his other gifts, makes this the crowning one. Hence, as Paul’s Apostleship is now rendered illustrious by so many Churches, gained over to Christ through his instrumentality, so there can be no question that such trophieswill have a place in Christ’s kingdom, as we will find him saying a little afterwards,You are my crown. (Philippians 4:1.) Nor can it be doubted, that the greater the exploits, the triumph will be the more splendid.Should any one inquire how it is that Paul now glories in his labors, while he elsewhere forbids us to gloryin any butin the Lord, (1 Corinthians 1:31;2 Corinthians 10:17,) the answer is easy — that, when we have prostrated ourselves, and all that we have before God, and have placed in Christ all our ground of glorying, it is, at the same time, allowable for us to glory through Christ in God’s benefits, as we have seen in the First Epistle to the Corinthians.The expression,at the day of the Lord, is intended to stimulate the Philippians to perseverance, while the tribunal of Christ is set before their view, from which the reward of faith is to be expected.
McArther Bible Commentary
holding fast. A slightly different translation-"holding forth"-more accurately reflects the verb in the original text. Here it refers to believers' holding out or offering something for others to take. the word of life. The gospel which, when believed, produces spiritual and eternal life (cf. Eph 2:1). I may rejoice. See notes on verse Php 2:2; Php 4:1; 1Th 2:19. day of Christ. See note on Php 1:6. run … or labored in vain. See note on Gal 2:2. Paul wanted to look back on his ministry and see that all his efforts were worthwhile (cf. 1Co 9:27; 1Th 5:12; 2Ti 4:7; Heb 13:17; 3Jn 1:4).
Bible Cross References
Isaiah 49:4 1 Corinthians 1:8 Galatians 2:2 Galatians 4:11 Philippians 1:6 Philippians 1:10 Philippians 1:26 1 Thessalonians 3:5

Verse 17

Matthew Henry's Concise Bible Commentary
Diligence in the affairs of salvation, and to be examples to the world.
We must be diligent in the use of all the means which lead to our salvation, persevering therein to the end. With great care, lest, with all our advantages, we should come short. Work out your salvation, for it is God who worketh in you. This encourages us to do our utmost, because our labour shall not be in vain: we must still depend on the grace of God. The working of God's grace in us, is to quicken and engage our endeavours. God's good-will to us, is the cause of his good work in us. Do your duty without murmurings. Do it, and do not find fault with it. Mind your work, and do not quarrel with it. By peaceableness; give no just occasion of offence. The children of God should differ from the sons of men. The more perverse others are, the more careful we should be to keep ourselves blameless and harmless. The doctrine and example of consistent believers will enlighten others, and direct their way to Christ and holiness, even as the light-house warns mariners to avoid rocks, and directs their course into the harbour. Let us try thus to shine. The gospel is the word of life, it makes known to us eternal life through Jesus Christ. Running, denotes earnestness and vigour, continual pressing forward; labouring, denotes constancy, and close application. It is the will of God that believers should be much in rejoicing; and those who are so happy as to have good ministers, have great reason to rejoice with them.
John Wesley's Bible Commentary
Here he begins to treat of the latter clause of Phlippians 1:22 . Yea, and if I be offered - Literally, If I be poured out. Upon the sacrifice of your faith - The Philippians, as the other converted heathens, were a sacrifice to God through St. Paul's ministry, (Romans 15:16) . And as in sacrificing, wine was poured at the foot of the altar, so he was willing that his blood should be poured out. The expression well agrees with that kind of martyrdom by which he was afterwards offered up to God.
John Calvin Bible Commentary
If I should be offered.The Greek word isσπένδομαι, and accordingly there appears to be an allusion to those animals, by the slaughter of which agreements and treaties were confirmed among the ancients. For the Greeks specially employ the termσπονδὰςto denote the victims by which treaties are confirmed. In this way, he calls his death the confirmation of their faith, which it certainly would be. That, however, the whole passage may be more clearly understood, he says that he offered sacrifice to God, when he consecrated them by the gospel. There is a similar expression inRomans 15:16; for in that passage he represents himself as a priest, whooffers upthe Gentiles to God by the gospel. Now, as the gospel is a spiritual sword for slaying victims,so faith is, as it were, the oblation; for there is no faith without mortification, by means of which we are consecrated to God.He makes use of the terms, καὶ λειτουργίαν—sacrifice and service, theformerof which refers to the Philippians, who had been offered up to God; and thelatterto Paul, for it is the very act of sacrificing. The term, it is true, is equivalent toadministration, and thus it includes functions and offices of every kind; but here it relates properly to the service of God — corresponding to the phrase made use of by the Latins —operari sacris— (to beemployed in sacred rites) Now Paul says that he will rejoice, if he shall be offered up upon a sacrifice of this nature — that it may be the more ratified and confirmed. This is to teach the gospel from the heart — when we are prepared to confirm with our own blood what we teach.From this, however, a useful lesson is to be gathered as to the nature of faith — that it is not a vain thing, but of such a nature as to consecrate man to God. The ministers of the gospel have, also, here a singular consolation in being called priests of God, to present victims to him; for with what ardor ought that man to apply himself to the pursuit of preaching, who knows that this is an acceptable sacrifice to God! The wretched Papists, having no knowledge of this kind of sacrifice, contrive another, which is utter sacrilege.I rejoice with you,says he — so that if it should happen that he died, they would know that this took place for their profit, and would receive advantage from his death.
McArther Bible Commentary
being poured out. From the Greek that means "to be offered as a libation or drink offering." Some connect this with Paul's future martyrdom, but the verb is in the present tense, which means he is referring to his sacrificial ministry among the Philippians. drink offering. This refers to the topping off of an ancient animal sacrifice. The offerer poured wine either in front of or on top of the burning animal and the wine would be vaporized. That steam symbolized the rising of the offering to the deity for whom the sacrifice was made (cf. Exo 29:38-41; 2Ki 16:13; Jer 7:18; Hos 9:4). Paul viewed his entire life as a drink offering, and here it was poured on the Philippians' sacrificial service. service of your faith. Service comes from a word that refers to sacred, priestly service (cf. Rom 12:1; 1Co 9:12) and was so used in the LXX. Paul sees the Philippians as priests who were offering their lives sacrificially and faithfully in service to God (cf. 1Pe 2:9).
Bible Cross References
Numbers 28:6 Numbers 28:7 Romans 15:16 2 Corinthians 6:10 2 Corinthians 12:15 Philippians 2:18 Colossians 1:24 2 Timothy 4:6 1 John 3:16

Verse 18

Matthew Henry's Concise Bible Commentary
Diligence in the affairs of salvation, and to be examples to the world.
We must be diligent in the use of all the means which lead to our salvation, persevering therein to the end. With great care, lest, with all our advantages, we should come short. Work out your salvation, for it is God who worketh in you. This encourages us to do our utmost, because our labour shall not be in vain: we must still depend on the grace of God. The working of God's grace in us, is to quicken and engage our endeavours. God's good-will to us, is the cause of his good work in us. Do your duty without murmurings. Do it, and do not find fault with it. Mind your work, and do not quarrel with it. By peaceableness; give no just occasion of offence. The children of God should differ from the sons of men. The more perverse others are, the more careful we should be to keep ourselves blameless and harmless. The doctrine and example of consistent believers will enlighten others, and direct their way to Christ and holiness, even as the light-house warns mariners to avoid rocks, and directs their course into the harbour. Let us try thus to shine. The gospel is the word of life, it makes known to us eternal life through Jesus Christ. Running, denotes earnestness and vigour, continual pressing forward; labouring, denotes constancy, and close application. It is the will of God that believers should be much in rejoicing; and those who are so happy as to have good ministers, have great reason to rejoice with them.
John Wesley's Bible Commentary
Congratulate me - When I am offered up.
John Calvin Bible Commentary
Rejoice ye. By the alacrity which he thus discovers, he encourages the Philippians, and enkindles in them a desire to meet death with firmness,inasmuch as believers suffer no harm from it. For he has formerly taught them that death would begainto himself, (Philippians 1:21;) here, on the other hand, he is chiefly concerned that his death may not disconcert the Philippians.He, accordingly, declares that it is no ground of sorrow; nay, that they have occasion of joy, inasmuch as they will find it to be productive of advantage. For, although it was in itself a serious loss to be deprived of such a teacher, it was no slight compensation that the gospel was confirmed by his blood. In the mean time, he lets them know that to himself personally death would be matter of joy. The rendering of Erasmus, taking it in the present tense,Ye rejoice, is altogether unsuitable.
Bible Cross References
Philippians 2:17 Philippians 2:19 Philippians 3:1

Verse 19

Matthew Henry's Concise Bible Commentary
The apostle's purpose of visiting Philippi.
It is best with us, when our duty becomes natural to us. Naturally, that is, sincerely, and not in pretence only; with a willing heart and upright views. We are apt to prefer our own credit, ease, and safety, before truth, holiness, and duty; but Timothy did not so. Paul desired liberty, not that he might take pleasure, but that he might do good. Epaphroditus was willing to go to the Philippians, that he might be comforted with those who had sorrowed for him when he was sick. It seems, his illness was caused by the work of God. The apostle urges them to love him the more on that account. It is doubly pleasant to have our mercies restored by God, after great danger of their removal; and this should make them more valued. What is given in answer to prayer, should be received with great thankfulness and joy.
John Wesley's Bible Commentary
When I know - Upon my return, that ye stand steadfast.
John Calvin Bible Commentary
But I hope. He promises them the coming of Timothy, that, from their expecting him, they may bear up more courageously, and not give way to impostors. For as in war an expectation of help animates soldiers, so as to keep them from giving way, so this consideration, too, was fitted to encourage greatly the Philippians: “There will one come very shortly, who will set himself in opposition to the contrivances of our enemies.” But if the mere expectation of him had so much influence, his presence would exert a much more powerful effect. We must take notice of the condition— in respect of which he submits himself to the providence of God, forming no purpose, but withthatleading the way, as assuredly it is not allowable to determine anything as to the future, except, so to speak, under the Lord’s hand. When he adds,that I may be in tranquillity, he declares his affection towards them, inasmuch as he was so much concerned as to their dangers, that he was not at ease until he received accounts of their prosperity.
McArther Bible Commentary
Timothy. See note on Php 1:1.
Bible Cross References
Acts 16:1 Philippians 1:1 Philippians 2:18 Philippians 2:23 1 Thessalonians 3:5

Verse 20

Matthew Henry's Concise Bible Commentary
The apostle's purpose of visiting Philippi.
It is best with us, when our duty becomes natural to us. Naturally, that is, sincerely, and not in pretence only; with a willing heart and upright views. We are apt to prefer our own credit, ease, and safety, before truth, holiness, and duty; but Timothy did not so. Paul desired liberty, not that he might take pleasure, but that he might do good. Epaphroditus was willing to go to the Philippians, that he might be comforted with those who had sorrowed for him when he was sick. It seems, his illness was caused by the work of God. The apostle urges them to love him the more on that account. It is doubly pleasant to have our mercies restored by God, after great danger of their removal; and this should make them more valued. What is given in answer to prayer, should be received with great thankfulness and joy.
John Wesley's Bible Commentary
I have none - Of those who are now with me.
John Calvin Bible Commentary
I have no man like-minded. While some draw another meaning from the passage, I interpret it thus: “I have no one equally well-affected for attending to your interests.” For Paul, in my opinion, compares Timothy with others, rather than with himself, and he pronounces this eulogium upon him, with the express design that he may be the more highly esteemed by them for his rare excellence.
McArther Bible Commentary
I have no one like-minded. See notes on verse Php 2:2. Lit. "one-souled," and often translated "kindred spirit." Timothy was one in thought, feeling, and spirit with Paul in love for the church. He was unique in being Paul's protégé (see note on 1Co 4:17; cf. 1Ti 1:2; 2Ti 1:2). Paul had no other like Timothy because, sadly, all the others were devoted to their own purposes rather than Christ's. See note on 2Ti 1:15.
Bible Cross References
Romans 15:5 1 Corinthians 16:10 1 Timothy 4:6 2 Timothy 3:10

Verse 21

Matthew Henry's Concise Bible Commentary
The apostle's purpose of visiting Philippi.
It is best with us, when our duty becomes natural to us. Naturally, that is, sincerely, and not in pretence only; with a willing heart and upright views. We are apt to prefer our own credit, ease, and safety, before truth, holiness, and duty; but Timothy did not so. Paul desired liberty, not that he might take pleasure, but that he might do good. Epaphroditus was willing to go to the Philippians, that he might be comforted with those who had sorrowed for him when he was sick. It seems, his illness was caused by the work of God. The apostle urges them to love him the more on that account. It is doubly pleasant to have our mercies restored by God, after great danger of their removal; and this should make them more valued. What is given in answer to prayer, should be received with great thankfulness and joy.
John Wesley's Bible Commentary
For all - But Timotheus. Seek their own - Ease, safety, pleasure, or profit. Amazing! In that golden age of the church, could St. Paul throughly approve of one only, among all the labourers that were with him? Phlippians 1:14 , Phlippians 1:17 . And how many do we think can now approve themselves to God? Not the things of Jesus Christ - They who seek these alone, will sadly experience this. They will find few helpers likeminded with themselves, willing naked to follow a naked Master.
John Calvin Bible Commentary
For all seek their own things. He does not speak of those who had openly abandoned the pursuit of piety, but of those very persons whom he reckoned brethren, nay, even those whom he admitted to familiar intercourse with him. These persons, he nevertheless says, were so warm in the pursuit of their own interests, that they were unbecomingly cold in the work of the Lord. It may seem at first view as if it were no great fault to seek one’s own profit; but how insufferable it is in the servants of Christ, appears from this, that it renders those that give way to it utterly useless. For it is impossible that the man who is devoted to self, should apply himself to the interests of the Church. Did then, you will say, Paul cultivate the society of men that were worthless and mere pretenders? I answer, that it is not to be understood, as if they had been intent exclusively on their own interests, and bestowed no care whatever upon the Church, but that, taken up with their own individual interests, they were to some extent negligent to the promotion of the public advantage of the Church. For it must necessarily be, that one or other of two dispositions prevails over us — either that, overlooking ourselves, we are devoted to Christ, and those things that are Christ’s, or that, unduly intent on our own advantage, we serve Christ in a superficial manner.From this it appears, how great a hinderance it is to Christ’s ministers to seek their own interests. Nor is there any force in these excuses: “I do harm to no one“ — “I must have a regard, also, to my own advantage” — “I am not so devoid of feeling as not to be prompted by a regard to my own advantage.” For you must give up your own right if you would discharge your duty: a regard to your own interests must not be put in preference to Christ’s glory, or even placed upon a level with it. Whithersoever Christ calls you, you must go promptly, leaving off all other things. Your calling ought to be regarded by you in such a way, that you shall turn away all your powers of perception from everything that would impede you. It might be in your power to live elsewhere in greater opulence, but God has bound you to the Church, which affords you but a very moderate sustenance: you might elsewhere have more honor, but God has assigned you a situation, in which you live in a humble style: you might have elsewhere a more salubrious sky, or a more delightful region, but it is here that your station is appointed. You might wish to have to do with a more humane people: you feel offended with their ingratitude, or barbarity, or pride; in short, you have no sympathy with the disposition or the manners of the nation in which you are, but you must struggle with yourself, and do violence in a manner to opposing inclinations, that you maykeep by the trade you have got;for you are not free, or at your own disposal. In fine, forget yourself, if you would serve God.If, however, Paul reproves so severely those who were influenced by a greater concern for themselves than for the Church, what judgment may be looked for by those who, while altogether devoted to their own affairs, make no account of the edification of the Church? However they may now flatter themselves, God will not spare them. An allowance must be given to the ministers of the Church to seek their own interests, so as not to be prevented from seeking the kingdom of Christ; but in that case they will not be represented as seeking their own interests, as a man’s life is estimated according to its chief aim. When he says all, we are not to understand the term denoting universality, as though it implied that there was no exception, for there were others also, such as Epaphroditus,but there were few of these, and he ascribes to all what was very generally prevalent.When, however, we hear Paul complaining, that in that golden age, in which all excellences flourished, that there were so few that were rightly affected, let us not be disheartened, if such is our condition in the present day: only let every one take heed to himself, that he be not justly reckoned to belong to that catalogue. I should wish, however, that Papists would answer me one question — where Peter was at that time, for he must have been at Rome, if what they say is true. O the sad and vile description that Paul gave of him! They utter, therefore, mere fables, when they pretend that he at that time presided over the Church of Rome. Observe, that the edification of the Church is termed thethings of Christ, because we are truly engaged in his work, when we labor in the cultivation of his vineyard.
Bible Cross References
1 Corinthians 10:24 1 Corinthians 10:33 1 Corinthians 13:5 Philippians 2:4 2 Timothy 3:2

Verse 22

Matthew Henry's Concise Bible Commentary
The apostle's purpose of visiting Philippi.
It is best with us, when our duty becomes natural to us. Naturally, that is, sincerely, and not in pretence only; with a willing heart and upright views. We are apt to prefer our own credit, ease, and safety, before truth, holiness, and duty; but Timothy did not so. Paul desired liberty, not that he might take pleasure, but that he might do good. Epaphroditus was willing to go to the Philippians, that he might be comforted with those who had sorrowed for him when he was sick. It seems, his illness was caused by the work of God. The apostle urges them to love him the more on that account. It is doubly pleasant to have our mercies restored by God, after great danger of their removal; and this should make them more valued. What is given in answer to prayer, should be received with great thankfulness and joy.
John Wesley's Bible Commentary
As a son with his father - He uses an elegant peculiarity of phrase, speaking partly as of a son, partly as of a fellowlabourer.
John Calvin Bible Commentary
But the proof. It is literally,ye know the proof of him, unless you prefer to understand it in the imperative mood,know ye; (for there had scarcely been opportunity during that short time to make trial,) but this is not of great moment. What is chiefly to be noticed is, that he furnishes Timothy with an attestation of fidelity and modesty. In evidence of his fidelity, he declares, that he hadserved with him in the gospel, for such a connection was a token of true sincerity. In evidence of his modesty, he states, that he hadsubmitted to him as to a father. It is not to be wondered, that this virtue is expressly commended by Paul, for it has in all ages been rare. At the present day, where will you find one among the young that will give way to his seniors, even in the smallest thing? to such an extent does impertinence triumph and prevail in the present age! In this passage, as in many others, we see how diligently Paul makes it his aim to put honor upon pious ministers, and that not so much for their own sakes, as on the ground of its being for the advantage of the whole Church, that such persons should be loved and honored, and possess the highest authority.
Bible Cross References
Acts 16:2 Acts 16:3 Romans 5:4 1 Corinthians 4:17 1 Corinthians 16:10 2 Corinthians 2:9 Philippians 1:5 Philippians 1:7 Philippians 1:12 Philippians 1:16 1 Timothy 4:6 2 Timothy 3:10

Verse 23

Matthew Henry's Concise Bible Commentary
The apostle's purpose of visiting Philippi.
It is best with us, when our duty becomes natural to us. Naturally, that is, sincerely, and not in pretence only; with a willing heart and upright views. We are apt to prefer our own credit, ease, and safety, before truth, holiness, and duty; but Timothy did not so. Paul desired liberty, not that he might take pleasure, but that he might do good. Epaphroditus was willing to go to the Philippians, that he might be comforted with those who had sorrowed for him when he was sick. It seems, his illness was caused by the work of God. The apostle urges them to love him the more on that account. It is doubly pleasant to have our mercies restored by God, after great danger of their removal; and this should make them more valued. What is given in answer to prayer, should be received with great thankfulness and joy.
John Calvin Bible Commentary
I trust that I myself. He adds this, too, lest they should imagine that anything had happened to change his intention as to the journey of which he had previously made mention. At the same time, he always speaks conditionally —If it shall please the Lord. For although he expected deliverance from the Lord, yet there having been, as we have observed, no express promise, this expectation was by no means settled, but was, as it were, suspended upon the secret purpose of God.
McArther Bible Commentary
Paul was eventually released from prison (cf. Act 28:30), after which he may have visited the church at Philippi.
Bible Cross References
Matthew 13:5 Philippians 2:19

Verse 24

Matthew Henry's Concise Bible Commentary
The apostle's purpose of visiting Philippi.
It is best with us, when our duty becomes natural to us. Naturally, that is, sincerely, and not in pretence only; with a willing heart and upright views. We are apt to prefer our own credit, ease, and safety, before truth, holiness, and duty; but Timothy did not so. Paul desired liberty, not that he might take pleasure, but that he might do good. Epaphroditus was willing to go to the Philippians, that he might be comforted with those who had sorrowed for him when he was sick. It seems, his illness was caused by the work of God. The apostle urges them to love him the more on that account. It is doubly pleasant to have our mercies restored by God, after great danger of their removal; and this should make them more valued. What is given in answer to prayer, should be received with great thankfulness and joy.
McArther Bible Commentary
in the Lord. Paul knew his plans were subject to God's sovereignty (cf. Jas 4:13-17).
Bible Cross References
Philippians 1:25 Philemon 1:22

Verse 25

Matthew Henry's Concise Bible Commentary
The apostle's purpose of visiting Philippi.
It is best with us, when our duty becomes natural to us. Naturally, that is, sincerely, and not in pretence only; with a willing heart and upright views. We are apt to prefer our own credit, ease, and safety, before truth, holiness, and duty; but Timothy did not so. Paul desired liberty, not that he might take pleasure, but that he might do good. Epaphroditus was willing to go to the Philippians, that he might be comforted with those who had sorrowed for him when he was sick. It seems, his illness was caused by the work of God. The apostle urges them to love him the more on that account. It is doubly pleasant to have our mercies restored by God, after great danger of their removal; and this should make them more valued. What is given in answer to prayer, should be received with great thankfulness and joy.
John Wesley's Bible Commentary
To send Epaphroditus - Back immediately. Your messenger - The Philippians had sent him to St. Paul with their liberal contribution.
John Calvin Bible Commentary
I thought it necessary to send to you Epaphroditus. After having encouraged them by the promise of his own coming and that of Timothy, he fortifies them also for the present, by sending previously Epaphroditus, that in the mean time, while he waited the issue of his own affairs, (for this was the cause of his delay,) they might not be in want of a pastor who should take care that matters were properly managed. Now, he recommends Epaphroditus by many distinctions — that he is hisbrother, and helper in the affairs of the gospel — that he is hisfellow-soldier, by which term he intimates what is the condition of the ministers of the gospel; that they are engaged in an incessant warfare, for Satan will not allow them to promote the gospel without maintaining a conflict. Let those, then, who prepare themselves for edifying the Church, know that war is denounced against them, and prepared. This, indeed, is common to all Christians — to be soldiers in the camp of Christ,for Satan is the enemy of all. It is, however, more particularly applicable to the ministers of the word, who go before the army and bear the standard. Paul, however, more especially might boast of his military service,inasmuch as he was exercised to a very miracle in every kind of contest. He accordingly commends Epaphroditus, because he had been a companion to him in his conflicts.The term Apostlehere, as in many other passages, is taken generally to mean any evangelist,unless any one prefers to understand it as meaning an ambassador sent by the Philippians, so that it may be understood as conjoining these two things — an ambassador to afford service to Paul.The former signification, however, is in my opinion more suitable. He mentions also, among other things, to his praise, that he hadministered to him in prison— a matter which will be treated of more fully ere long.
McArther Bible Commentary
Epaphroditus. Paul wanted to send Timothy (Php 2:23) and come himself (Php 2:24), but found it necessary to send this man, a native Philippian of whom, outside this passage, little is known. His name was a common Greek name, taken from a familiar word that originally meant "favorite of Aphrodite" (Greek goddess of love). Later, the name came to mean "lovely" or "loving." He was sent to Paul with gifts (Php 4:18) and was to remain and serve Paul as he could (Php 2:30). messenger. This comes from the same word that yields the English apostle. He was not an apostle of Christ (see note on Rom 1:1), but an apostle ("sent one") in the broader sense (see note on Rom 1:5) that he was an apostle of the church in Philippi, sent to Paul with their monetary love gift (see note on Php 1:7; cf. 2Co 8:23). Paul's sending him back to the church with this letter needed an explanation, lest they think Epaphroditus had not served Paul well.
Bible Cross References
John 13:16 Romans 16:3 Romans 16:9 2 Corinthians 8:23 Philippians 2:26 Philippians 4:3 Philippians 4:18 Philemon 1:1 Philemon 1:2 Philemon 1:24

Verse 26

Matthew Henry's Concise Bible Commentary
The apostle's purpose of visiting Philippi.
It is best with us, when our duty becomes natural to us. Naturally, that is, sincerely, and not in pretence only; with a willing heart and upright views. We are apt to prefer our own credit, ease, and safety, before truth, holiness, and duty; but Timothy did not so. Paul desired liberty, not that he might take pleasure, but that he might do good. Epaphroditus was willing to go to the Philippians, that he might be comforted with those who had sorrowed for him when he was sick. It seems, his illness was caused by the work of God. The apostle urges them to love him the more on that account. It is doubly pleasant to have our mercies restored by God, after great danger of their removal; and this should make them more valued. What is given in answer to prayer, should be received with great thankfulness and joy.
John Wesley's Bible Commentary
He was full of heaviness - Because he supposed you would be afflicted at hearing that he was sick.
John Calvin Bible Commentary
He longed after you. It is a sign of a true pastor, that while he was at a great distance, and was willingly detained by a pious engagement, he was nevertheless affected with concern for his flock, and a longing after them; and on learning that his sheep were distressed on his account,he was concerned as to their grief. On the other hand, the anxiety of the Philippians for their pastor is here discovered.
McArther Bible Commentary
distressed. The Greek term describes the confused, chaotic, heavy state of restlessness that results from a time of turmoil or great trauma. Epaphroditus was more concerned about the Philippians' worry for him than he was about his own difficult situation.
Bible Cross References
Philippians 2:25 Philippians 2:27

Verse 27

Matthew Henry's Concise Bible Commentary
The apostle's purpose of visiting Philippi.
It is best with us, when our duty becomes natural to us. Naturally, that is, sincerely, and not in pretence only; with a willing heart and upright views. We are apt to prefer our own credit, ease, and safety, before truth, holiness, and duty; but Timothy did not so. Paul desired liberty, not that he might take pleasure, but that he might do good. Epaphroditus was willing to go to the Philippians, that he might be comforted with those who had sorrowed for him when he was sick. It seems, his illness was caused by the work of God. The apostle urges them to love him the more on that account. It is doubly pleasant to have our mercies restored by God, after great danger of their removal; and this should make them more valued. What is given in answer to prayer, should be received with great thankfulness and joy.
John Wesley's Bible Commentary
God had compassion on him - Restoring him to health.
John Calvin Bible Commentary
But God had mercy on him. He had expressed the severity of the disease — that Epaphroditus had been sick, so that life was despaired of, in order that the goodness of God might shine forth more clearly in his restored health. It is, however, surprising that he should ascribe it to the mercy of God that Epaphroditus had had his period of life prolonged, while he had previously declared that he desired death in preference to life. (Philippians 1:23.) And what were better for us than that we should remove hence to the kingdom of God, delivered from the many miseries of this world, and more especially, rescued from that bondage of sin in which he elsewhere exclaims that he iswretched, (Romans 7:24,) to attain the full enjoyment of that liberty of the Spirit, by which we become connected with the Son of God?It were tedious to enumerate all the things which tend to make death better than life to believers, and more to be desired. Where, then, is there any token of the mercy of God, when it does nothing but lengthen out our miseries? I answer, that all these things do not prevent this life from being, nevertheless, considered in itself, an excellent gift of God. More especially those who live to Christ are happily exercised here in hope of heavenly glory; and accordingly, as we have had occasion to see a little ago, life is gain to them.Besides, there is another thing, too, that is to be considered — that it is no small honor that is conferred upon us, when God glorifies himself in us; for it becomes us to look not so much to life itself, as to the end for which we live.But on me also, lest I should have sorrow.Paul acknowledges that the death of Epaphroditus would have been bitterly painful to him, and he recognises it as an instance of God’s sparing mercy toward himself, that he had been restored to health. He does not, therefore, make it his boast that he has theapathy(ἀπάθειαν) of the Stoics, as if he were a man of iron, and exempt from human affections.“What then!” some one will say, “where is that unconquerable magnanimity?—where is that indefatigable perseverance?” I answer, that Christian patience differs widely from philosophical obstinacy, and still more from the stubborn and fierce sterness of the Stoics. For what excellence were there in patiently enduring the cross, if there were in it no feeling of pain and bitterness? But when the consolation of God overcomes that feeling, so that we do not resist, but, on the contrary, give our back to the endurance of the rod, (Isaiah 50:5,) we in that case present to God a sacrifice of obedience that is acceptable to him. Thus Paul acknowledges that he felt some uneasiness and pain from his bonds, but that he nevertheless cheerfully endured these same bonds for the sake of Christ.He acknowledges that he would have felt the death of Epaphroditus an event hard to be endured, but he would at length have brought his temper of mind into accordance with the will of God, although all reluctance was not yet fully removed; for we give proof of our obedience, only when we bridle our depraved affections, and do not give way to the infirmity of the flesh.Twothings, therefore, are to be observed: in thefirstplace, that the dispositions which God originally implanted in our nature are not evil in themselves, because they do not arise from the fault of corrupt nature, but come forth from God as their Author; of this nature is the grief that is felt on occasion of the death of friends: in thesecondplace, that Paul had many other reasons for regret in connection with the death of Epaphroditus, and that these were not merely excusable, but altogether necessary. This, in the first place, is invariable in the case of all believers, that, on occasion of the death of any one, they are reminded of the anger of God against sin; but Paul was the more affected with the loss sustained by the Church, which he saw would be deprived of a singularly good pastor at a time when the good were so few in number. Those who would have dispositions of this kind altogether subdued and eradicated, do not picture to themselves merely men of flint, but men that are fierce and savage. In the depravity of our nature, however, everything in us is so perverted, that in whatever direction our minds are bent, they always go beyond bounds. Hence it is that there is nothing that is so pure or right in itself, as not to bring with it some contagion. Nay more, Paul, as being a man, would, I do not deny, have experienced in his grief something of human error,for he was subject to infirmity, and required to be tried with temptations, in order that he might have occasion of victory by striving and resisting.
McArther Bible Commentary
sick almost unto death. Perhaps by the time he arrived in Rome, Epaphroditus had become seriously ill, but now was recovered enough to go back home to labor with the church, which needed him more than Paul did.
Bible Cross References
Philippians 2:26 Philippians 2:28

Verse 28

Matthew Henry's Concise Bible Commentary
The apostle's purpose of visiting Philippi.
It is best with us, when our duty becomes natural to us. Naturally, that is, sincerely, and not in pretence only; with a willing heart and upright views. We are apt to prefer our own credit, ease, and safety, before truth, holiness, and duty; but Timothy did not so. Paul desired liberty, not that he might take pleasure, but that he might do good. Epaphroditus was willing to go to the Philippians, that he might be comforted with those who had sorrowed for him when he was sick. It seems, his illness was caused by the work of God. The apostle urges them to love him the more on that account. It is doubly pleasant to have our mercies restored by God, after great danger of their removal; and this should make them more valued. What is given in answer to prayer, should be received with great thankfulness and joy.
John Wesley's Bible Commentary
That I may be the less sorrowful - When I know you are rejoicing.
John Calvin Bible Commentary
I have sent him the more carefully. The presence of Epaphroditus was no small consolation to him; yet to such a degree did he prefer the welfare of the Philippians to his own advantage, that he says that he rejoices on occasion of his departure, because it grieved him that, on his account, he was taken away from the flock that was intrusted to him, and was reluctant to avail himself of his services, though otherwise agreeable to him, when it was at the expense of loss to them. Hence he says, that he will feel more happiness in the joy of the Philippians.
McArther Bible Commentary
sorrowful. More accurately translated "concern" or "anxiety." Paul had a great burden for all the people in the churches (cf. 2Co 11:2), and he was concerned here because the Philippians were so distressed about Epaphroditus (see note on Php 1:8).
Bible Cross References
Philippians 2:27 Philippians 2:29

Verse 29

Matthew Henry's Concise Bible Commentary
The apostle's purpose of visiting Philippi.
It is best with us, when our duty becomes natural to us. Naturally, that is, sincerely, and not in pretence only; with a willing heart and upright views. We are apt to prefer our own credit, ease, and safety, before truth, holiness, and duty; but Timothy did not so. Paul desired liberty, not that he might take pleasure, but that he might do good. Epaphroditus was willing to go to the Philippians, that he might be comforted with those who had sorrowed for him when he was sick. It seems, his illness was caused by the work of God. The apostle urges them to love him the more on that account. It is doubly pleasant to have our mercies restored by God, after great danger of their removal; and this should make them more valued. What is given in answer to prayer, should be received with great thankfulness and joy.
John Calvin Bible Commentary
Receive him with all joy. He employs the wordallto mean sincere and abundant. He also recommends him again to the Philippians; so intent is he upon this, that all that approve themselves as good and faithful pastors may be held in the highest estimation: for he does not speak merely of one, but exhorts that all such should be held in estimation; for they are precious pearls from God’s treasuries, and the rarer they are, they are so much the more worthy of esteem. Nor can it be doubted that God often punishes our ingratitude and proud disdain, by depriving us of good pastors, when he sees that the most eminent that are given by him are ordinarily despised. Let every one, then, who is desirous that the Church should be fortified against the stratagems and assaults of wolves, make it his care, after the example of Paul, that the authority of good pastors be established;as, on the other hand, there is nothing upon which the instruments of the devil are more intent, than on undermining it by every means in their power.
McArther Bible Commentary
esteem. Men like him are worthy of honor. See notes on 1Th 5:12-13.
Bible Cross References
Romans 16:2 1 Corinthians 16:18 Philippians 2:28

Verse 30

Matthew Henry's Concise Bible Commentary
The apostle's purpose of visiting Philippi.
It is best with us, when our duty becomes natural to us. Naturally, that is, sincerely, and not in pretence only; with a willing heart and upright views. We are apt to prefer our own credit, ease, and safety, before truth, holiness, and duty; but Timothy did not so. Paul desired liberty, not that he might take pleasure, but that he might do good. Epaphroditus was willing to go to the Philippians, that he might be comforted with those who had sorrowed for him when he was sick. It seems, his illness was caused by the work of God. The apostle urges them to love him the more on that account. It is doubly pleasant to have our mercies restored by God, after great danger of their removal; and this should make them more valued. What is given in answer to prayer, should be received with great thankfulness and joy.
John Wesley's Bible Commentary
To supply your deficiency of service - To do what you could not do in person.
John Calvin Bible Commentary
Because for the work of Christ. I consider this as referring to that infirmity, which he had drawn down upon himself by incessant assiduity. Hence he reckons the distemper of Epaphroditus among his excellences, as it certainly was a signal token of his ardent zeal. Sickness, indeed, is not an excellence, but it is an excellence not to spare yourself that you may serve Christ. Epaphroditus felt that his health would be in danger if he applied himself beyond measure; yet he would rather be negligent as to health than be deficient in duty; and that he may commend this conduct the more to the Philippians, he says that it was a filling up of their deficiency,because, being situated at a distance, they could not furnish aid to Paul at Rome. Hence Epaphroditus, having been sent for this purpose, acted in their stead.He speaks of the services rendered to him as thework of the Lord, as assuredly there is nothing in which we can better serve God, than when we help his servants who labor for the truth of the gospel.
McArther Bible Commentary
close to death. This refers to the same thing mentioned as sickness in verses Php 2:26-27.
Bible Cross References
Acts 20:24 1 Corinthians 16:17 Philippians 4:10