---
title: "Commentary Critical and Explanatory on the Whole Bible -  Philippians 2"
description: "CHAPTER 2   :-. CONTINUED
EXHORTATION: TO
UNITY: TO
HUMILITY AFTER CHRIST"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/philippians/2"
---

CHAPTER 2

. 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 (), "In one Spirit, with one mind (*soul*)." He
urges *four influencing motives* in this verse, to inculcate the
four Christian duties corresponding respectively to them (). "That ye be *like-minded,* having the same *love,*
of *one accord,* of one mind"; (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" (). As *Pagans* meant literally those who were of one
village, and *drank of one fountain,* how much greater is the
union which conjoins those who drink of the same Spirit! ([1 Corinthians 12:4](../../../kjv/1-corinthians/12/4);
[1 Corinthians 12:13](../../../kjv/1-corinthians/12/13)) [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, [Philippians 2:3](../../../kjv/philippians/2/3);
[Philippians 2:4](../../../kjv/philippians/2/4).

**2. Fulfil**—that is, Make full.
I have joy in you, *complete* it by that which is still wanting,
namely, *unity* ([Philippians 1:9](../../../kjv/philippians/1/9)).
**likeminded**—literally,
"that ye be of the same mind"; more general than the
following "of one mind."
**having the same love**—equally
disposed to love and be loved.
**being of one
accord**—literally, "with united *souls.*" This
pairs with the following clause, thus, "With united souls, being
of one mind"; as the former two also pair together, "That
ye be likeminded, having the same love."

**3.*****Let*****nothing*****be done*******—The italicized words are not in
the *Greek.* Perhaps the ellipsis had better be supplied from
the *Greek* ([Philippians 2:2](../../../kjv/philippians/2/2)),
"*Thinking* nothing in the way of strife" (or rather,
"factious intrigue," "self-seeking," see on [Philippians 2:2](../../../kjv/philippians/2/2)). It is the *thought* which characterizes the action as
good or bad before God.
**lowliness of mind**—The
*direct* relation of this grace is to God alone; it is the sense
of dependence of the creature on the Creator as such, and it places
all created beings in this respect on a level. The man "lowly of
mind" as to his spiritual life is independent of men, and free
from all slavish feeling, while sensible of his continual dependence
on God. Still it INDIRECTLY
affects his behavior toward his fellow men; for, conscious of his
entire dependence on God for all his abilities, even as they are
dependent on God for theirs, he will not pride himself on his
abilities, or exalt self in his conduct toward others ([Ephesians 4:2](../../../kjv/ephesians/4/2);
[Colossians 3:12](../../../kjv/colossians/3/12)) [NEANDER].
**let each esteem**—Translate
as *Greek,* "esteeming each other superior to *yourselves.*"
Instead of fixing your eyes on those points in which you excel, fix
them on those in which your neighbor excels you: this is true
"humility."

**4.** The oldest manuscripts read,
"Not *looking each of you* (plural, *Greek*) on his
own things (that is, not *having regard* solely to them), but
*each of you* on the things of others" also. Compare ; also Paul's own example ().

**5.** The oldest manuscripts read,
"Have this mind in you," &c. He does not put forward
himself (see on [Philippians 2:4](../../../kjv/philippians/2/4), and [Philippians 2:4](../../../kjv/philippians/2/4)) as an example, but Christ, THE
ONE pre-eminently who sought not His own, but "humbled
Himself" ([Philippians 2:8](../../../kjv/philippians/2/8)), first
in taking on Him our nature, secondly, in humbling Himself further in
that nature ([Romans 15:3](../../../kjv/romans/15/3)).

**6.** Translate, "Who
*subsisting* (or *existing,* namely, originally: the *Greek*
is not the simple substantive verb, '*to be*') in the form of
God (the divine *essence* is not meant: but the *external
self-manifesting characteristics of God,* the *form* shining
forth from His glorious essence). The divine nature had infinite
BEAUTY in itself, even
without any creature contemplating that beauty: that beauty was 'the
form of God'; as 'the *form* of a servant' (), which is in contrasted opposition to it, takes for granted
the *existence* of His human nature, so 'the form of God' takes
for granted His divine nature [BENGEL],
Compare [John 5:37](../../../kjv/john/5/37); [John 17:5](../../../kjv/john/17/5);
[Colossians 1:15](../../../kjv/colossians/1/15), 'Who is the IMAGE
of the invisible God' at a time *before* 'every creature,' [Colossians 1:15](../../../kjv/colossians/1/15), *esteemed* (the same *Greek* verb as in [Colossians 1:15](../../../kjv/colossians/1/15)) His being *on an equality* with God no (act of)
robbery" or *self-arrogation;* claiming to one's self what
does not belong to him. ELLICOTT,
WAHL, and others have
translated, "*A thing* to be grasped at," which would
require the *Greek* to be *harpagma,* whereas *harpagmos*
means the *act* of seizing. So *harpagmos* means in the
only other passage where it occurs, PLUTARCH
[*On the Education of Children,* 120]. The same insuperable
objection lies against ALFORD'S
translation, "He regarded not as *self-enrichment* (that
is, an *opportunity for self-exaltation*) His equality with
God." His argument is that the antithesis ([Colossians 1:15](../../../kjv/colossians/1/15)) requires it, "He used His equality with God as *an
opportunity, not for self-exaltation,* but for self-abasement, or
*emptying Himself.*" But the antithesis is not between His
*being on an equality with God,* and His *emptying Himself;*
for He never emptied Himself of the fulness of His Godhead, or His
"BEING *on an equality with God*"; but between His
being "in the FORM (that is, the outward glorious
self-manifestation) of God," and His "taking on Him *the
form of a servant,*" whereby He in a great measure emptied
Himself of His precedent "form," or outward
self-manifesting glory as God. Not "looking on His own things"
([Philippians 2:4](../../../kjv/philippians/2/4)), He, though existing
in the form of God, He esteemed it no robbery to be on an equality
with God, yet made Himself of no reputation. "Being on an
equality with God, is not identical with subsisting in the form of
God"; the latter expresses the *external characteristics,*
majesty, and beauty of the Deity, which "He emptied Himself of,"
to assume "the *form* of a servant"; the former, "HIS
BEING," or NATURE,
His already existing STATE OF
EQUALITY with God, both the Father and the Son having the same
ESSENCE. A glimpse of Him
"in the form of God," previous to His incarnation, was
given to Moses ([Exodus 24:10](../../../kjv/exodus/24/10);
[Exodus 24:11](../../../kjv/exodus/24/11)), Aaron, &c.

**7. made himself of no reputation,
and . . . and**—rather as the *Greek,* "*emptied*
Himself, *taking* upon him the form of a servant, *being*
made in the likeness of men." The two latter clauses (there
being no conjunctions, "and . . . and," in the *Greek*)
expresses *in what* Christ's "emptying of Himself"
consists, namely, in "taking the form of a servant" (see on
; compare [Exodus 21:5](../../../kjv/exodus/21/5);
[Exodus 21:6](../../../kjv/exodus/21/6); [Psalms 40:6](../../../kjv/psalms/40/6),
proving that it was at the time when He assumed a *body,* He
took "the form of a *servant*"), and in order to
explain *how* He took "the form of a servant," there
is added, by "being made in the likeness of men." His
subjection to the law ([Luke 2:21](../../../kjv/luke/2/21);
[Galatians 4:4](../../../kjv/galatians/4/4)) and to His parents ([Galatians 4:4](../../../kjv/galatians/4/4)), His low state as a carpenter, and carpenter's reputed son
([Matthew 13:55](../../../kjv/matthew/13/55); [Mark 6:3](../../../kjv/mark/6/3)),
His betrayal for the price of a bond-servant ([Mark 6:3](../../../kjv/mark/6/3)), and slave-like death to relieve us from the slavery of
sin and death, finally and chiefly, *His servant-like dependence as
man on God,* while His divinity was not outwardly manifested
([Isaiah 49:3](../../../kjv/isaiah/49/3); [Isaiah 49:7](../../../kjv/isaiah/49/7)),
are all marks of His "form as a servant." This proves: (1)
He was in the form of a servant as soon as He was made man. (2) He
was "in the form of God" *before* He was "in the
form of a servant." (3) He did as really subsist in the divine
nature, as in the form of a servant, or in the nature of man. For He
was as much "in the form of God" as "in the form of a
servant"; and was so in the form of God as "to be on an
equality with God"; He therefore could have been none other than
God; for God saith, "To whom will ye liken Me and make Me
equal?" ([Isaiah 46:5](../../../kjv/isaiah/46/5)),
[BISHOP PEARSON].
His *emptying Himself* presupposes His previous *plenitude of
Godhead* ([John 1:14](../../../kjv/john/1/14); [Colossians 1:19](../../../kjv/colossians/1/19);
[Colossians 2:9](../../../kjv/colossians/2/9)). He remained full of
this; yet He bore Himself as if He were *empty.*

**8. being found in fashion as a
man**—*being already, by His* "*emptying Himself,*"
*in the form of a servant,* or likeness of man (), "He humbled Himself (still further by) *becoming*
obedient *even* unto death (not as *English Version,* 'He
humbled Himself *and became,*'c. the *Greek* has no 'and,'
and has the *participle,* not the verb), and that the death of
the cross." "Fashion" expresses that He had the
*outward guise, speech,* and *look.* In , in the *Greek,* the emphasis is on Himself (which
stands before the *Greek* verb), "He emptied *Himself,*"
*His divine self,* viewed in respect to what He had heretofore
been; in [Philippians 2:8](../../../kjv/philippians/2/8) the emphasis is
on "*humbled*" (which stands before the *Greek*
"Himself"); He not only "emptied Himself" of His
previous "form of God," but submitted to *positive*
HUMILIATION. He "became
obedient," namely, to God, as His "servant" ([Romans 5:19](../../../kjv/romans/5/19);
[Hebrews 5:8](../../../kjv/hebrews/5/8)). Therefore "*God*"
is said to "exalt" Him ([Hebrews 5:8](../../../kjv/hebrews/5/8)), even as it was God to whom He became voluntarily
"obedient." "Even unto death" expresses the
climax of His obedience ([Hebrews 5:8](../../../kjv/hebrews/5/8)).

**9. Wherefore**—as the just
consequence of His self-humiliation and obedience ([Psalms 8:5](../../../kjv/psalms/8/5);
[Psalms 8:6](../../../kjv/psalms/8/6); [Psalms 110:1](../../../kjv/psalms/110/1);
[Psalms 110:7](../../../kjv/psalms/110/7); [Matthew 28:18](../../../kjv/matthew/28/18);
[Luke 24:26](../../../kjv/luke/24/26); [John 5:27](../../../kjv/john/5/27);
[John 10:17](../../../kjv/john/10/17); [Romans 14:9](../../../kjv/romans/14/9);
[Ephesians 1:20-22](../../../kjv/ephesians/1/20-22); [Hebrews 2:9](../../../kjv/hebrews/2/9)).
An intimation, that if we would hereafter be exalted, we too must,
after His example, now humble ourselves ([Philippians 2:3](../../../kjv/philippians/2/3);
[Philippians 2:5](../../../kjv/philippians/2/5); [Philippians 3:21](../../../kjv/philippians/3/21);
[1 Peter 5:5](../../../kjv/1-peter/5/5); [1 Peter 5:6](../../../kjv/1-peter/5/6)).
Christ emptied Christ; God exalted Christ as man to equality with God
[BENGEL].
**highly exalted**—*Greek,*
"*super-eminently* exalted" ([1 Peter 5:6](../../../kjv/1-peter/5/6)).
**given him**—*Greek,*
"bestowed on Him."
**a name**—along with the
corresponding *reality,* glory and majesty.
**which**—Translate,
namely, "that which is above every name." The name "JESUS"
([Philippians 2:10](../../../kjv/philippians/2/10)), which is even now
in glory His name of honor ([Acts 9:5](../../../kjv/acts/9/5)).
"Above" not only men, but angels ([Acts 9:5](../../../kjv/acts/9/5)).

**10. at the name**—rather as
*Greek,* "in the name."
**bow**—rather, "bend,"
in token of worship. Referring to ; quoted also in . To worship "in the name of Jesus," is to worship
Jesus *Himself* (compare [Philippians 2:11](../../../kjv/philippians/2/11);
[Proverbs 18:10](../../../kjv/proverbs/18/10)), or *God in Christ*
([John 16:23](../../../kjv/john/16/23); [Ephesians 3:14](../../../kjv/ephesians/3/14)).
Compare "Whosoever shall call upon *the name of the Lord*
(that is, whosoever shall call on *the Lord in His revealed
character*) shall be saved" ([Romans 10:13](../../../kjv/romans/10/13);
[1 Corinthians 1:2](../../../kjv/1-corinthians/1/2)); "all that call
upon *the name of Jesus Christ our Lord*" (compare [1 Corinthians 1:2](../../../kjv/1-corinthians/1/2)); "call on the Lord"; [1 Corinthians 1:2](../../../kjv/1-corinthians/1/2), "calling upon . . . and saying, Lord Jesus"
([Acts 9:14](../../../kjv/acts/9/14); [Acts 9:21](../../../kjv/acts/9/21);
[Acts 22:16](../../../kjv/acts/22/16)).
**of things in heaven**—angels.
They worship Him not only as God, but as the ascended *God-man,*
"Jesus" ([Ephesians 1:21](../../../kjv/ephesians/1/21);
[Hebrews 1:6](../../../kjv/hebrews/1/6); [1 Peter 3:22](../../../kjv/1-peter/3/22)).
**in earth**—men; among
whom He tabernacled for a time.
**under the earth**—the
dead; among whom He was numbered once ([Romans 14:9](../../../kjv/romans/14/9);
[Romans 14:11](../../../kjv/romans/14/11); [Ephesians 4:9](../../../kjv/ephesians/4/9);
[Ephesians 4:10](../../../kjv/ephesians/4/10); [Revelation 5:13](../../../kjv/revelation/5/13)).
The demons and the lost may be included *indirectly,* as even
they give homage, though one of fear, not love, to Jesus ([Mark 3:11](../../../kjv/mark/3/11);
[Luke 8:31](../../../kjv/luke/8/31); [James 2:19](../../../kjv/james/2/19),
see on [Philippians 2:11](../../../kjv/philippians/2/11)).

**11. every tongue**—Compare
"every knee" ([Philippians 2:10](../../../kjv/philippians/2/10)).
*In every way* He shall be acknowledged as Lord (no longer as
"servant," [Philippians 2:7](../../../kjv/philippians/2/7)).
As none can fully do so "but by the Holy Ghost" ([Philippians 2:7](../../../kjv/philippians/2/7)), the spirits of good men who are dead, must be the class
*directly* meant, [Philippians 2:10](../../../kjv/philippians/2/10),
"under the earth."
**to the glory of God the
Father**—the grand end of Christ's mediatorial office and
kingdom, which shall cease when this end shall have been fully
realized ([John 5:19-23](../../../kjv/john/5/19-23);
[John 5:30](../../../kjv/john/5/30); [John 17:1](../../../kjv/john/17/1);
[John 17:4-7](../../../kjv/john/17/4-7); [1 Corinthians 15:24-28](../../../kjv/1-corinthians/15/24-28)).

**12. Wherefore**—Seeing that we
have in Christ such a specimen of glory resulting from "*obedience*"
([Philippians 2:8](../../../kjv/philippians/2/8)) and humiliation, see
that ye also be "obedient," and so "*your*
salvation" shall follow your obedience.
**as ye have . . . obeyed**—"*even
as* ye have *been obedient,*" namely, to God, as Jesus
was "obedient" unto God (see on [Philippians 2:8](../../../kjv/philippians/2/8)).
**not as,** c.—"not *as
if*" it were a matter to be done "in my presence only,
but now (as things are) much more (with more earnestness) in my
absence (because my help is withdrawn from you)" [ALFORD].
**work out**—carry out to
its full perfection. "Salvation" is "worked in"
([Philippians 2:13](../../../kjv/philippians/2/13) [Ephesians 1:11](../../../kjv/ephesians/1/11))
believers by the Spirit, who enables them through faith to be
justified *once for all;* but it needs, as a progressive work,
to be "worked *out*" by obedience, through the help of
the same Spirit, unto perfection ([Ephesians 1:11](../../../kjv/ephesians/1/11)). The sound Christian neither, like the formalist, rests in
the means, without looking to the end, and to the Holy Spirit who
alone can make the means effectual; nor, like the fanatic, hopes to
attain the end without the means.
**your own**—The emphasis
is on this. Now that *I* am not present to further the work of
your salvation, "work out *your own* salvation"
yourselves the more carefully. Do not think this work cannot go on
because I am absent; "for ([Ephesians 1:11](../../../kjv/ephesians/1/11)) it is God that worketh in you," c. In this case adopt
a rule different from the former ([Ephesians 1:11](../../../kjv/ephesians/1/11)), but resting on the same principle of "lowliness of
mind" ([Philippians 2:3](../../../kjv/philippians/2/3)), namely,
"look each on *his own* things," instead of
"disputings" with others ([Philippians 2:3](../../../kjv/philippians/2/3)).
**salvation**—which is in
"Jesus" ([Philippians 2:10](../../../kjv/philippians/2/10)),
as His name (meaning God-Saviour) implies.
**with fear and trembling**—the
very feeling enjoined on "servants," as to what ought to
accompany their "obedience" ([Philippians 2:10](../../../kjv/philippians/2/10)). So here: See that, as "servants" to God, after
the example of Christ, ye be so "with the fear and trembling"
which becomes servants not slavish fear, but *trembling anxiety not
to fall short of the goal* ([1 Corinthians 9:26](../../../kjv/1-corinthians/9/26);
[1 Corinthians 9:27](../../../kjv/1-corinthians/9/27); [Hebrews 4:1](../../../kjv/hebrews/4/1),
"Let us fear, lest a promise being left us of entering into His
rest, any should come short of it"), *resulting from a sense
of our human insufficiency, and from the consciousness that all
depends on the power of God,* "who worketh both to will and
to do" ([Romans 11:20](../../../kjv/romans/11/20)). "Paul,
though joyous, writes seriously" [J. J. WOLF].

**13. For**—encouragement to work:
"For it is God who worketh in you," always present with
you, though I be absent. It is not said, "Work out your own
salvation, *though* it is God," c., but, "*because*
it is God who," &c. The *will,* and the power *to
work,* being first instalments of His grace, encourage us to make
full proof of, and carry out to the end, the "salvation"
which He has first "worked," and is still "working *in*"
us, enabling us to "work it *out.*" "Our will
does nothing thereunto without grace but grace is inactive without
our will" [ST.
BERNARD]. Man is, in
different senses, entirely active, and entirely passive: *God
producing all, and we acting all.* What He produced is our own
acts. It is not that God does some, and we the rest. God does all,
and we do all. God is the only proper author, we the only proper
actors. Thus the same things in Scripture are represented as from
God, and from us. God makes a new heart, and we are commanded to make
us a new heart; not merely because we must use the means in order to
the effect, but the effect itself is our act and our duty ([Ezekiel 11:19](../../../kjv/ezekiel/11/19);
[Ezekiel 18:31](../../../kjv/ezekiel/18/31); [Ezekiel 36:26](../../../kjv/ezekiel/36/26))
[EDWARDS].
**worketh**—rather as
*Greek,* "worketh *effectually.*" We cannot of
ourselves embrace the Gospel of grace: "the will" ([Psalms 110:3](../../../kjv/psalms/110/3);
[2 Corinthians 3:5](../../../kjv/2-corinthians/3/5)) comes solely of God's
gift to whom He will ([John 6:44](../../../kjv/john/6/44);
[John 6:65](../../../kjv/john/6/65)); so also the power "to
do" (rather, "*to work effectually,*" as the
*Greek* is the same as that for "worketh in"), that
is, effectual perseverance to the end, is wholly of God's gift
([Philippians 1:6](../../../kjv/philippians/1/6); [Hebrews 13:21](../../../kjv/hebrews/13/21)).
**of his good pleasure**—rather
as *Greek,* "FOR
His good pleasure"; *in order to carry out* His sovereign
gracious purpose towards you ([Ephesians 1:5](../../../kjv/ephesians/1/5);
[Ephesians 1:9](../../../kjv/ephesians/1/9)).

**14. murmurings**—*secret
murmurings* and complaints against your fellow men arising from
selfishness: opposed to the example of Jesus just mentioned (compare
the use of the word, [John 7:12](../../../kjv/john/7/12);
[John 7:13](../../../kjv/john/7/13); [Acts 6:1](../../../kjv/acts/6/1);
[1 Peter 4:9](../../../kjv/1-peter/4/9); [Judges 1:16](../../../kjv/judges/1/16)).
**disputings**—The *Greek*
is translated "doubting" in [Judges 1:16](../../../kjv/judges/1/16). But here referring to profitless "disputings" with
our fellow men, in relation to whom we are called on to be "blameless
and harmless" ([Philippians 2:15](../../../kjv/philippians/2/15)):
so the *Greek* is translated, [Mark 9:33](../../../kjv/mark/9/33);
[Mark 9:34](../../../kjv/mark/9/34). These disputings flow
from "vain glory" reprobated ([Mark 9:34](../../../kjv/mark/9/34)); and abounded among the Aristotelian philosophers in
Macedon, where Philippi was.

**15. blameless and harmless**—without
either the repute of mischief, or the inclination to do it [ALFORD].
**sons**—rather as *Greek,*
"the children of God" (). Imitation of our heavenly Father is the instinctive
guide to our duty as His children, more than any external law
([Matthew 5:44](../../../kjv/matthew/5/44); [Matthew 5:45](../../../kjv/matthew/5/45);
[Matthew 5:48](../../../kjv/matthew/5/48)).
**without rebuke**—"without
(giving handle for) *reproach.*" The whole verse tacitly
refers by contrast to [Deuteronomy 32:5](../../../kjv/deuteronomy/32/5),
"Their *spot* . . . not . . . of His *children . . . a
perverse* and *crooked* generation" (compare [Deuteronomy 32:5](../../../kjv/deuteronomy/32/5)).
**ye shine**—literally,
"appear" [TRENCH].
"Show yourselves" (compare [Matthew 5:14-16](../../../kjv/matthew/5/14-16);
[Ephesians 5:8-13](../../../kjv/ephesians/5/8-13)).
**as lights in the world**—The
*Greek* expresses "as *luminaries* in the world,"
as the sun and moon, "the lights," or "great lights,"
in the *material* world or in the firmament. The *Septuagint*
uses the very same *Greek* word in the passage, [Genesis 1:14](../../../kjv/genesis/1/14);
[Genesis 1:16](../../../kjv/genesis/1/16); compare *Note,*,
see on [Genesis 1:16](../../../kjv/genesis/1/16).

**16. Holding forth**—to them, and
so *applying* it (the common meaning of the *Greek;*
perhaps here including also the other meaning, "holding *fast*").
The image of *light-bearers* or *luminaries* is carried on
from [Philippians 2:15](../../../kjv/philippians/2/15). As the heavenly
luminaries' *light* is closely connected with the *life* of
animals, so ye hold forth the light of Christ's "word"
(received from me) which is the "life" of the Gentiles
([John 1:4](../../../kjv/john/1/4); [1 John 1:1](../../../kjv/1-john/1/1);
[1 John 1:5-7](../../../kjv/1-john/1/5-7)). Christ is "the
Light of the world" ([1 John 1:5-62](../../../kjv/1-john/1/5-62)); believers are only "light-bearers" reflecting
His light.
**that I may rejoice
in**—literally, "*with a view to* (your being) *a
subject of rejoicing* to me *against* the day of Christ"
([Philippians 4:1](../../../kjv/philippians/4/1); [2 Corinthians 1:14](../../../kjv/2-corinthians/1/14);
[1 Thessalonians 2:19](../../../kjv/1-thessalonians/2/19)).
**that I have not run in
vain**—that it was not in vain that I labored for your spiritual
good.

**17. Yea, and if**—rather as
*Greek,* "Yea, if even"; implying that he regarded the
contingency as not unlikely: He had assumed the *possibility* of
his being found alive at Christ's coming (for in every age Christ
designed Christians to stand in preparedness for His coming as at
hand): he here puts a supposition which he regards as more likely,
namely, his own death before Christ's coming.
**I be offered**—rather as
*Greek,* "I am poured out." "I am made a
libation." Present, not future, as the danger is threatening him
*now.* As in sacrifices libations of wine were "*poured*
upon" the offerings, so he represents his Philippian converts,
offered through faith (or else their *faith* itself), as the
sacrifice, and *his blood as the libation* "poured upon"
it (compare [Romans 15:16](../../../kjv/romans/15/16); [2 Timothy 4:6](../../../kjv/2-timothy/4/6)).
**service**—*Greek,*
"priest's ministration"; carrying out the image of a
sacrifice.
**I joy**—for myself
([Philippians 1:21](../../../kjv/philippians/1/21); [Philippians 1:23](../../../kjv/philippians/1/23)).
His expectation of release from prison is much fainter, than in the
Epistles to Ephesians, Colossians, and Philemon, written somewhat
earlier from Rome. The appointment of Tigellinus to be Prætorian
Prefect was probably the cause of this change. See [Philippians 1:23](../../../kjv/philippians/1/23)
**rejoice with you all**—ALFORD
translates, "*I congratulate* you all," namely on the
honor occurring to you by my blood being poured out on the sacrifice
of your faith. If *they rejoiced* already (as *English Version*
represents), what need of his urging them, "Do *ye also*
joy."

**18.** "Do ye also rejoice"
at this honor to you, "and congratulate me" on my blessed
"gain" ([Philippians 1:21](../../../kjv/philippians/1/21)).

**19.** , "ye know the proof of him . . . that . . . he hath
served with me," implies that Timothy had been long with Paul at
Philippi; Accordingly, in the history ([Acts 16:1-4](../../../kjv/acts/16/1-4);
[Acts 17:10](../../../kjv/acts/17/10); [Acts 17:14](../../../kjv/acts/17/14)),
we find them *setting out* together from Derbe in Lycaonia, and
together again at Berea in Macedonia, near *the conclusion* of
Paul's missionary journey: an *undesigned* coincidence between
the Epistle and history, a mark of genuineness [PALEY].
From [Philippians 2:19-30](../../../kjv/philippians/2/19-30), it
appears Epaphroditus was to set out at once to allay the anxiety of
the Philippians on his account, and at the same time bearing the
Epistle; Timothy was to follow after the apostle's liberation was
decided, when they could arrange their plans more definitely as to
*where* Timothy should, on his return with tidings from
Philippi, meet Paul, who was designing by a wider circuit, and slower
progress, to reach that city. Paul's reason for sending Timothy so
soon after having heard of the Philippians from Epaphroditus was that
they were now suffering persecutions ([Philippians 2:19-50](../../../kjv/philippians/2/19-50)); and besides, Epaphroditus' delay through sickness on
his journey to Rome from Philippi, made the tidings he brought to be
of less recent date than Paul desired. Paul himself also hoped to
visit them shortly.
**But I trust**—Yet my
death is by no means certain; yea, "I *hope* (*Greek*)
in the Lord (that is, by the Lord's help)"
**unto you**—literally,
"*for* you," that is, to your satisfaction, not merely
motion, *to you.*
**I also**—that not only
you "may be of good *courage*" (so *Greek*) on
hearing of me ([Philippians 2:23](../../../kjv/philippians/2/23)), but
"I also, when I know your state."

**20.** His reason for sending
Timothy above all others: I have none so "like-minded,"
literally, "like-*souled,*" with myself as is Timothy.
Compare [Deuteronomy 13:6](../../../kjv/deuteronomy/13/6), "Thy
friend which is as thine own *soul*" ([Deuteronomy 13:6](../../../kjv/deuteronomy/13/6)). Paul's second self.
**naturally**—*Greek,*
"genuinely"; "with *sincere* solicitude." A
case wherein the Spirit of God so changed man's nature, that to be
*natural* was with him to be *spiritual:* the great point
to be aimed at.

**21.** Translate as *Greek,*
"*They* all" (namely, who are now with me, [Philippians 1:14](../../../kjv/philippians/1/14);
[Philippians 1:17](../../../kjv/philippians/1/17); [Philippians 4:21](../../../kjv/philippians/4/21):
such Demas, then with him, proved to be, [Philippians 4:21](../../../kjv/philippians/4/21); compare [2 Timothy 4:10](../../../kjv/2-timothy/4/10);
[Philemon 1:24](../../../kjv/philemon/1/24)).
**seek their own**—opposed
to Paul's precept ([Philippians 2:4](../../../kjv/philippians/2/4);
[1 Corinthians 10:24](../../../kjv/1-corinthians/10/24); [1 Corinthians 10:33](../../../kjv/1-corinthians/10/33);
[1 Corinthians 13:5](../../../kjv/1-corinthians/13/5)). This is spoken, by
comparison with Timothy; for [Philippians 1:16](../../../kjv/philippians/1/16);
[Philippians 1:17](../../../kjv/philippians/1/17) implies that some of
those with Paul at Rome were genuine Christians, though not so
self-sacrificing as Timothy. Few come to the help of the Lord's
cause, where ease, fame, and gain have to be sacrificed. Most help
only when Christ's gain is compatible with their own ([Judges 5:17](../../../kjv/judges/5/17);
[Judges 5:23](../../../kjv/judges/5/23)).

**22.** Rare praise ().
**as a son with the
father**—Translate, "as a *child (serveth) a father.*"
**served with me**—When we
might expect the sentence to run thus. "As a child *serveth a
father,* so he *served me*"; he changes it to "served
*with* me" in modesty; as Christians are not *servants*
TO *one another,*"
but *servants of God* WITH
*one another* (compare ).
**in the gospel**—*Greek,*
"*unto,*" or "*for* the Gospel."

**23. so soon as I shall see**—that
is, so soon *as I shall have known for certain.*

**24. also myself**—as well as
Timothy.

**25. I supposed**—"I thought
it necessary."
**to send**—It was properly
a *sending* Epaphroditus *back* (). But as he had come intending to stay some time with Paul,
the latter uses the word "send" (compare ).
**fellow soldier**—in the
"good fight" of faith ([Philippians 1:27](../../../kjv/philippians/1/27);
[Philippians 1:30](../../../kjv/philippians/1/30); [2 Timothy 2:3](../../../kjv/2-timothy/2/3);
[2 Timothy 4:7](../../../kjv/2-timothy/4/7)).
**your messenger**—literally,
"apostle." The "apostles" or "messengers *of
the churches*" ([Romans 16:7](../../../kjv/romans/16/7);
[2 Corinthians 8:23](../../../kjv/2-corinthians/8/23)), were distinct from the
"apostles" specially commissioned *by Christ,* as the
Twelve and Paul.
**ministered to my wants**—by
conveying the contributions from Philippi. The *Greek*
"*leitourgon,*" literally, implies *ministering in
the ministerial office.* Probably Epaphroditus was a presbyter or
else a deacon.

**26. For**—reason for thinking it
"necessary to send" "Epaphroditus. Translate as *Greek,*
"*Inasmuch as* he *was longing* after you all."
**full of heaviness**—The
*Greek* expresses the being *worn out and overpowered with
heavy grief.*
**because that ye had heard
that he had been sick**—rather, "that he was sick." He
felt how exceedingly saddened you would be in hearing it; and he now
is hastening to relieve your minds of the anxiety.

**27.** Epaphroditus' sickness
proves that the apostles had not ordinarily the *permanent* gift
of miracles, any more than of inspiration: both were vouchsafed to
them only for each particular occasion, as the Spirit thought fit.
**lest I should have sorrow
upon sorrow**—namely, the sorrow of losing him by death, in
addition to the sorrow of my imprisonment. Here only occurs anything
of a sorrowful tone in this Epistle, which generally is most joyous.

**29. Receive him**—There seems to
be something behind respecting him. If extreme affection had been the
sole ground of his "heaviness," no such exhortation would
have been needed [ALFORD].
**in reputation**—"in
honor."

**30. for the work of Christ**—namely,
the bringing of a supply to me, the minister of Christ. He was
probably in a delicate state of health in setting out from Philippi;
but at all hazards he undertook this service of Christian love, which
cost him a serious sickness.
**not regarding his life**—Most
of the oldest manuscripts read, "hazarding," c.
**to supply your lack of
service**—Not that Paul would imply, they lacked the *will:*
what they "lacked" was the "*opportunity*"
by which to send their accustomed bounty (). "That which ye would have done if you could (but
which you could not through absence), he did for you therefore
receive him with all joy" [ALFORD].

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