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The apostle proceeds to further exhortations to several duties, to be like-minded, and lowly-minded, which he presses from the example of Christ (Php 2:1-11), to be diligent and serious in the Christian course (Php 2:12,13), and to adorn their Christian profession by several suitable graces, Php 2:14-18. He then concludes with particular notice and commendation of two good ministers, Timothy and Epaphroditus, whom he designed to send to them, Php 2:19-30.

This chapter Philippians 2 is made up principally of exhortations to the performance of various Christian duties, and the exhibition of Christian virtues. The apostle first exhorts the Philippians, in the most tender manner, so to live as to give him joy, by evincing among themselves unity and concord. He entreats them to do nothing by strife and a desire of distinction, but to evince that humility which is manifested when we regard others as more worthy than we are; Philippians 2:1-4. This exhortation he enforces in a most impressive manner by a reference to the example of Christ - an example of condescension and humiliation fitted to repress in us all the aspirings of ambition, and to make us ready to submit to the most humble offices to benefit others; Philippians 2:5-11. He then exhorts them to work out their salvation with diligence, assuring them, for their encouragement, that God worked in them to will and to do of his good pleasure; Philippians 2:12-13.

To this he adds an exhortation that they would avoid everything like complaining and disputing - that they would be blameless and harmless in their walk, showing the excellency of the religion which they loved to all around them, and exerting such an influence on others that Paul might feel that he had not labored in vain; Philippians 2:14-16. To excite them to this, he assures them that he was ready himself to be sacrificed for their welfare, and should rejoice if by his laying down his life their happiness would be promoted. He asked the same thing in return from them; Philippians 2:17-18. He then tells them, in expressing his interest in them, that he hoped soon to be able to send Timothy to them again - a man who felt a deep interest in their welfare, and whose going to them would be one of the highest proofs of the apostle's love; Philippians 2:19-24. The same love for them, he says, he had now shown by sending to them Epaphroditus - a man to whom he was tenderly attached, and who had an earnest desire again to return to the church from which he had been sent. Paul sent him, therefore, again to Philippi, that he might be with them and comfort them, and he asked for him a kind reception and affectionate treatment, in view of the sufferings which he had experienced in the cause of the Redeemer; Philippians 2:25-30.

The apostle beseeches them by various considerations, to live in unity and in the spirit of the Gospel, loving each other; and each to prefer his brother to himself, Philippians 2:1-4. He exhorts them to be like-minded with Christ, who, though in the form of God, and equal with God, made himself of no reputation, and humbled himself to the death of the cross for the salvation of man; in consequence of which he was highly exalted, and had a name above every name; to whose authority every knee should bow, and whose glory every tongue should acknowledge, Philippians 2:5-11. They are exhorted to work out their own salvation through his power who works in them, that they may be blameless, and that the apostle's labor may not be in vain, Philippians 2:12-16. He expresses his readiness to offer his life for the Gospel, Philippians 2:17, Philippians 2:18. Intends to send Timothy to them, of whom he gives a very high character; yet hopes to see them himself shortly, Philippians 2:19-24. In the meantime sends Epaphroditus, who had been near death, and whom he begs them to receive with especial tenderness, Philippians 2:25-30.

INTRODUCTION TO Philippians 2

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

CHAPTER 2

Php 2:1. Instead of εἴ τι παραμ., D* L, min. have: εἴ τις παραμ. Approved by Griesb., adopted by Matth. It is nothing but a mechanical repetition of the preceding εἴ τις. The same judgment must be passed on the reading: εἴ τις σπλάγχνα, although this τις (instead of which the Recepta τινα is to be restored) has the greatly preponderant attestation of A B C D E F G K L P א, min. Bas. Chrys. (?) Damasc. Oec. Theoph., and is adopted by Griesb. Matth. Scholz, Lachm. and Tisch. Τινα (as early as Clem. Al. Strom. iv. p. 604, Pott.; also Theodoret) is, notwithstanding its small amount of cursive attestation, we do not say absolutely necessary,[84] but requisite for such an understanding of the entire verse as naturally offers itself to the reader; see the exegetical remarks.

Php 2:3. ἤ] Lachm. and Tisch. read, and Griesb. also recommended: ΜΗΔῈ ΚΑΤΆ, following A B C א, min. vss. and Fathers. An attempt at interpretation, as are also the readings Ἢ ΚΑΤΆ, ΚΑῚ ΚΑΤΆ, ΜΗΔῈΝ ΚΑΤΆ.

Php 2:4. Elz. Scholz, have ἝΚΑΣΤΟς in both places, which is defended also by Reiche. But ἝΚΑΣΤΟΙ, which is confirmed by preponderating testimony even before ΣΚΟΠΟῦΝΤΕς (in opposition to Hofmann), was supplanted by the singular, as only the latter occurs elsewhere in the N. T.

Elz. has ΣΚΟΠΕῖΤΕ instead of ΣΚΟΠΟῦΝΤΕς, against decisive testimony.

Php 2:5. ΤΟῦΤΟ ΓΆΡ] A B C* א*, min. vss. Fathers, Lachm. and Tisch. 8 have ΤΟῦΤΟ only. But what led to the omission of ΓΆΡ was, that, ΦΡΟΝΕῖΤΕ being subsequently read, the preceding ἝΚΑΣΤΟΙ was looked upon as the beginning of the new sentence (A C א). Moreover, the commencement of a lesson at ΤΟῦΤΟ favoured the omission.

ΦΡΟΝΕΊΣΘΩ] The reading ΦΡΟΝΕῖΤΕ appears to have decisive attestation from the uncials, of which only C*** K L P favour the Recepta φρονείσθω. But it is incredible, if the well-known and very common imperative form φρονεῖτε was the original reading, that it should have been exchanged for the otherwise unusual passive form φρονείσθω, merely for the reason that it was sought to gain a passive form to be supplied with the following words ὁ καὶ ἐν Χ. Ἰ. (where the supplying of ἦν would have been sufficient). And as the very ancient testimony of most Greek authorities since Origen, also of the Goth. Copt. Arm. and nearly all min, is in favour of φρονείσθω, we must retain it as the original, which has been made to give way to the more current φρονεῖτε. The latter, however, is adopted by Tisch. 8, following Lachmann.

Php 2:9. Elz. Scholz, Tisch. 7 have ὄνομα alone instead of τὸ ὄνομα, in opposition to A B C א, 17, and several Fathers. The article has been suppressed by the preceding syllable.

Instead of ἐξομολογήσηται the future ἐξομολογήσεται is decisively attested.

Php 2:13. The article before Θεός (Elz. Scholz) is condemned by preponderating testimony.

Php 2:15. γένησθε] A D* E* F G, Vulg. It. Cypr. have ἤτε. So also Lachm. But the testimony is not decisive, and there is the more reason for defending the Recepta, because ΓΈΝΗΣΘΕ might be more readily glossed by ἬΤΕ than the converse, both in itself, and also here on account of the following ἘΝ ΟἾς ΦΑΊΝΕΣΘΕ Κ.Τ.Λ.

ἈΜΏΜΗΤΑ] Lachm. Tisch. 8 have ἌΜΩΜΑ, following A B C א, min. Clem. Cyr. But the latter is the prevailing form in the N. T., and readily crept in (comp. var. 2 Peter 3:14).

ἘΝ ΜΈΣῼ] A B C D* F G א, min. Clem. have ΜΈΣΟΝ. Approved by Griesb., and adopted by Lachm. and Tisch. Rightly; the Recepta is explanatory.

Php 2:19. κυρίῳ] Lachmann reads Χριστῷ, upon too weak authority.

Php 2:21. Elz.: τὰ τοῦ Χριστοῦ Ἰησοῦ. But τὰ Ἰησοῦ Χ. (Tisch.: τὰ Χριστοῦ Ἰησοῦ) has the preponderance of evidence in its favour.

Php 2:26. After ὑμᾶς, A C D E א*, min. vss. and some later Fathers have ἰδεῖν, which Lachm. places in brackets. To be adopted; because, after Php 1:8, its omission would be very probable, and there is no reason why it should have got in as a gloss here and not at Php 1:8.

Php 2:27. Elz.: ἐπὶ λύπῃ, against decisive testimony in favour of ἐπὶ λύπην.

Php 2:30. τὸ ἔργον του Χριστοῖ] Tisch. 7 reads τὸ ἔργον merely; following, indeed, only C, but correctly, for the bare τὸ ἔργον appeared to need some defining addition, which was given to it by τοῦ Χριστοῦ or Χριστοῦ (Tisch. 8), or even by κυρίου (A א).

παραβουλ.] The form παραβολ. has preponderant attestation, and is to be preferred. See the exegetical remarks.

[84] Reiche, Comment, crit. p. 213, would read τι instead of τινα; but the former is found only in min., and is scarcely susceptible of a forced explanation (“si qua est vobis,” or “si quid valet”).—The old Latin versions, with their si qua or si quid, leave us uncertain as to their reading. But the Vulg. Lachm. has; si quis.

Php 2:1-30.

CONTINUED EXHORTATION: TO UNITY: TO HUMILITY AFTER CHRIST'S EXAMPLE, WHOSE GLORY FOLLOWED HIS HUMILIATION: TO EARNESTNESS IN SEEKING PERFECTION, THAT THEY MAY BE HIS JOY IN THE DAY OF CHRIST: HIS JOYFUL READINESS TO BE OFFERED NOW BY DEATH, SO AS TO PROMOTE THEIR FAITH. HIS INTENTION TO SEND TIMOTHY: HIS SENDING EPAPHRODITUS MEANTIME.

1. The "therefore" implies that he is here expanding on the exhortation

(Php 1:27),

"In one Spirit, with one mind (soul)." He urges four influencing motives in this verse, to inculcate the four Christian duties corresponding respectively to them

(Php 2:2).

"That ye be like-minded, having the same love, of one accord, of one mind"; (1) "If there be (with you) any consolation in Christ," that is, any consolation of which Christ is the source, leading you to wish to console me in my afflictions borne for Christ's sake, ye owe it to me to grant my request "that ye be like-minded" [CHRYSOSTOM and ESTIUS]: (2) "If there be any comfort of (that is, flowing from) love," the adjunct of "consolation in Christ"; (3) "If any fellowship of (communion together as Christians, flowing from joint participation in) the Spirit"

(2Co 13:14).

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

(1Co 12:4, 13)

[GROTIUS]: (4) "If any bowels (tender emotions) and mercies (compassions)," the adjuncts of "fellowship of the Spirit." The opposites of the two pairs, into which the four fall, are reprobated,

Php 2:3, 4.

If there be therefore any consolation in Christ - This, with what is said in the remainder of the verse, is designed as a motive for what he exhorts them to in Philippians 2:2 - that they would be of the same mind, and would thus fulfill his joy. To urge them to this, he appeals to the tender considerations which religion furnished - and begins by a reference to the consolation which there was in Christ. The meaning here may be this: "I am now persecuted and afflicted. In my trials it will give me the highest joy to learn that you act as becomes Christians. You also are persecuted and afflicted Philippians 1:28-30; and, in these circumstances, I entreat that the highest consolation may be sought; and by all that is tender and sacred in the Christian religion, I conjure you, so to live as not to dishonor the gospel. So live as to bring down the highest consolation which can be obtained - the consolation which Christ alone can impart We are not to suppose that Paul doubted whether there was any consolation in Christ but the form of expression here is one that is designed to urge upon them the duty of seeking the highest possible. The consolation in Christ is that which Christ furnishes or imparts. Paul regarded him as the source of all comfort, and earnestly prays that they might so live that he and they might avail themselves in the fullest sense of that unspeakable enjoyment. The idea is, that Christians ought at all times, and especially in affliction, so to act as to secure the highest possible happiness which their Saviour can impart to them. Such an object is worth their highest effort; and if God sees it needful, in order to that, that they should endure much affliction, still it is gain. Religious consolation is always worth all which it costs to secure it.

If any comfort of love - If there be any comfort in the exercise of tender affection. That there is, no one can doubt. Our happiness is almost all centered in love. It is when we love a parent, a wife, a child, a sister, a neighbor, that we have the highest earthly enjoyment. It is in the love of God, of Christ, of Christians, of the souls of people, that the redeemed find their highest happiness. Hatred is a passion full of misery; love an emotion full of joy. By this consideration, Paul appeals to them, and the motive here is drawn from all the joy which mutual love and sympathy are fitted to produce in the soul Paul would have that love exercised in the highest degree, and would have them enjoy all the happiness which its mutual exercise could furnish.

If any fellowship of the Spirit - The word "fellowship - κοινωνία koinōnia - means that which is common to two or more; that of which they partake together; Ephesians 3:9 note; Philippians 1:5 note. The idea here is, that among Christians there was a participation in the influences of the Holy Spirit; that they shared in some degree the feelings, views, and joys of the Sacred Spirit Himself; and that this was a privilege of the highest order. By this fact, Paul now exhorts them to unity, love, and zeal - so to live that they might partake in the highest degree of the consolations of this Spirit.

If any bowels and mercies - If there is any affectionate bond by which you are united to me, and any regard for my sorrows, and any desire to fill up my joys, so live as to impart to me, your spiritual father and friend, the consolation which I seek.