PHILIPPIANS 2
Structure of chapter:
| (a) | Verses 1-4 | Exhortation to unity and humility |
| (b) | Verses 5-11 | Example of Christ |
| (c) | Verses 12-15 | Exhortation to activity and harmony |
| (d) | Verses 16-17 | Example of Paul in humility |
| (e) | Verses 19-24 | Example of Timothy in care |
| (f) | Verses 25-30 | Example of Epaphroditus in consecration |
(a) Verses 1-4
Exhortation to unity and humility
In verse 1 the apostle advocates a loving mind; in verse 2 a like-mind; in verse 3 a lowly mind. Then he enlarges on the mind of Christ, and the need to be like Him.
2:1
If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies,
If there be therefore any consolation in Christ- not the if of doubt, but “if it should be the case that there is”. The things he lists in this verse are alluded to in chapter one, namely encouragement to go on, verses 9,11,27, and 28; love, in verse 8; and fellowship, in verses 5,7, and 25, hence the “therefore”. He is confident that the things he mentions are present, but stimulates to a greater manifestation of them.
Consolation in Christ is encouragement through being in Christ, that stable relationship promoting confidence to mature in spiritual things compatible with that relationship. The word consolation is connected to the word for paraclete, one who is called alongside to help, encourage, strengthen and defend. Consolation makes us think of the past, whereas encouragement is more to do with the present and the future.
If any comfort of love– the apostle clearly shows in 1:7,8 how he appreciated the love of his fellow-believers, which was one way in which Christ’s love was conveyed to him.
If any fellowship of the Spirit– the Spirit of God is the Divine means whereby Christian fellowship is formed, developed and enjoyed. See 2 Corinthians 13:14.
if any bowels of mercies- the Hebrews believed that the inward parts of man were the seat of the emotions. We speak of “butterflies in the tummy” when we are anxious; a “feeling in the pit of the stomach”; when we are afraid; an “aching heart” when we are sad; Certain parts of the body function automatically, as we operate how our Creator made us. So Christian mercy and affection should be expressed without needing to be forced.
2:2
Fulfil ye my joy, that ye be likeminded, having the same love, being of one accord, of one mind.
Fulfil ye my joy- the apostle found much to rejoice his heart in the Philippians, but there was room for improvement, to fill his cup of joy to the brim.
That ye be likeminded- the apostle can commend them for their heart-feelings towards one another, but they needed to be more adjusted in mind to one another. It seems that there was a degree of selfishness with them, and Paul exhorts them to mind the same things as one another; obviously, Christian things.
Having the same love– their likemindedness will spring from loving like things. Love of self or the world is a great obstacle to true Christian love.
Being of one accord, of one mind- this means they should be joined in soul, so that they move as one, thinking the same way as one another. The love of their hearts and the likeness of their minds would result from a deep and passionate desire to foster unity amongst themselves for the common good. Assembly unity has to be worked at; it does not just happen. In 1:27 the apostle had exhorted them to stand together against the enemy from without, namely opposition to the truth; now he exhorts them to be equally united against the enemy that lurks in their own hearts, namely selfishness.
2:3
Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves.
Let nothing be done through strife or vainglory- the bringing in of the conditions described in verse 2 is not to be by fighting and subduing those who differ. Strife and the desire for glory for self will destroy the things mentioned in that verse. Vain-glory is empty glory. In verses 5 and 6 we are reminded that Christ had real glory, yet made Himself of no reputation. Those who seek for reputation will find it to be empty. As the prophet said to his secretary, “Seekest thou great things for thyself? Seek them not”. Jeremiah 45:5. We should seek great things for Christ.
But in lowliness of mind let each esteem other better than themselves- in contrast to striving against others, there should be lowliness of mind, which will be learnt from Christ who was “meek and lowly in heart”, Matthew 11:29; even when He rode into Jerusalem, presenting Himself to Israel as their King-Messiah, it was in fulfillment of the words of the prophet, “Behold thy king cometh unto thee…lowly, and riding upon an ass”, Zechariah 9:9.
Let each esteem other better than themselves- by “better”, in this context, the apostle means higher, or superior. In other words, we are to treat all fellow-believers as opportunities to take the low place and serve them. He who was above all, in fact, was prepared to become a slave, how much more should we, who are nothing, be prepared to take the low place, not just in relation to God, but also in relation to one another.
2:4
Look not every man on his own things, but every man also on the things of others.
Look not every man on his own things– do not allow self-interest to be the overriding consideration in your life. The supreme example of this is about to be given. “For even the Son of Man came not to be ministered unto, but to minister, and to give his life a ransom for many”, Mark 10:45.
But every man also on the things of others- it is not wrong to cultivate our own interests, for the law of Moses in its manward aspect is summed up in the words “Thou shalt love thy neighbour as thyself”, Romans 13:9. And as the apostle says elsewhere, “For no man ever yet hated his own flesh, but nourisheth and cherisheth it”, Ephesians 5:29. What is wrong is the placing of those interests on a higher level than the interests of Christ or His people.
(b) Verses 5-11
Example of Christ
Special note on verses 5-11
The structure of these verses 5-11 is indicated by the punctuation, which means there are seven statements about the self-humbling of Christ Jesus and His consequent exaltation, as follows:
First statement
Let this mind be in you, which was also in Christ Jesus (colon)
Second statement
who, being in the form of God, thought it not robbery to be equal with God (colon).
Third statement
but made himself of no reputation, and took upon himself the form of a servant, and was made in the likeness of men (colon).
Fourth statement
and being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross (full stop).
Fifth statement
wherefore God also hath highly exalted him, and given him a name which is above every name (colon).
Sixth statement
that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth (semi-colon).
Seventh statement
and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father (full stop).
2:5
Let this mind be in you, which was also in Christ Jesus:
First statement
Let this mind be in you- we are to have an intelligent grasp of the attitude of mind which caused Christ to come to earth and go to the cross. When we have grasped it, we should adopt it. Notice that the very practical exhortation is supported by a very real illustration from the attitude of Christ Himself. Supported also by profound doctrine as to His person. He went to extreme lengths to show this attitude, to encourage us to do the lesser thing. He was not like us, needing to be humbled because of our pride.
Which was also in Christ Jesus- this title is normally used of Christ as one who has been raised and exalted, and is not used of the Lord when upon earth. The exaltation of Christ was in one sense a foregone conclusion, and hence the apostle uses the exalted title even when thinking of Christ before He came to earth. We may compare the words of Isaiah 52:13, (significantly at the start of a servant passage), where he begins with the exaltation of the Servant (by God), His being extolled, (by believers), and His being made very high, (over all, believing or not), the very things that the apostle speaks of in this passage. The exaltation of Christ was part of the eternal counsels, and so both Isaiah and Paul are justified in writing as if the exaltation of Christ was an accomplished fact, for it was part of God’s determinate will and counsel.
2:6
Who, being in the form of God, thought it not robbery to be equal with God:
Second statement
Who, being in the form of God- the word “being” stands on its own, and is not part of some verb such as “to be in the form of”. It has the idea of subsisting, or continuously being. He existed in the form of God eternally; it was not a state that He adopted, but was His by Divine right. God is a spirit, John 4:24, and as such has no shape, therefore form relates to spiritual features. The word form may be defined as “reality in manifestation”. Christ Jesus manifests God because He is God. What He really is as to nature and essence, is manifest by the form He has.
Thought it not robbery to be equal with God- this is how His mind is working; His thought is not to grasp and gain for self; He does not need to do so, for He is equal with God, and there is nothing further to grasp. He is prepared, however, to give up the reputation which possessing Deity gives, and this will involve Him in a situation where His equality with God is doubted. He is prepared for that process, and does not cling on to the status quo.
The word “equal” is neuter plural, and signifies that He shares all of God’s attributes equally with the Father and the Spirit. We see His own commentary on this in the first discourse John records, John 5:19-29. He claims equality with God as to action, verse 19; affection, verse 20(a); perception, verse 20(b); resurrection, verse 21; jurisdiction, verse 22; and recognition, verse 23.
God is underived, being the cause of all that is outside of Himself. As such He is the basis of all reality; if He did not exist, logic and thought would not exist, and we could not be aware of ourselves or things outside of ourselves.
God is unchanging. He is perfect, so never needs to change for the better; He is pure, so will never change for the worse.
God is unlimited, for He is infinite in quality, duration, presence, power, and knowledge. Christ possesses all these attributes fully and eternally.
When Christ claims equality with God He does not rob God of glory, for He shares the attributes of God equally with the Father and the Spirit. The apostle assured the Colossians that “in him dwelleth all the fulness of the Godhead bodily”, Colossians 2:9, where the word fulness means the totality of Divine powers and attributes. If this is true of Him now, in heaven, and in a body, it must surely have been true when He was in heaven before.
Special note on conditions in eternity, before the world was made
1. The sphere of Divine harmony: Philippians 2:3-5
There was no rivalry, pride, or selfishness between Divine persons in eternity. The exhortation of the apostle to the Philippians believers is that they should be like this, and they will be if they have the mind of Christ.
2. The sphere of Divine Love: John 17:24
The Lord Jesus could say, “Thou lovedst me before the foundation of the world”. God is love, but love must have an object to be meaningful. So the Son is eternal, since God is love eternally. If love may be defined as “the expression of an attraction”, then there must have been someone to attract God in eternity, and there was, even His Beloved Son.
3. The sphere of Divine glory: John 17:5
Just before he went to Calvary, the Lord Jesus requested that He might be given the glory which He had with the Father before the world was. When He was in eternity with His Father before the world was created, He had the glory that is suited to the Son of God, who is equal with the Father. The world did not recognize that glory when He came to earth, and instead of showering Him with glory, they showered Him with stones because He claimed equality with God.
It is not that He had lost the right to the glory or set it aside by coming into manhood, but rather, He is asking that the same glory that He had before He became man, (which was the glory of the recognition of His equal association with the Persons of the Godhead by the Persons of the Godhead), He may have as a risen ascended man in heaven.
4. The sphere of Divine Purpose: Acts 2:23
The nation of Israel thought they had been in control at the crucifixion of Christ, arresting Him, trying Him, condemning Him, delivering Him to the Gentiles to execute, but the apostle declares that it was God who was in control, for He was “delivered by the determinate counsel and foreknowledge of God”. He was the Lamb “foreordained before the foundation of the world”, 1 Peter 1:20.
5. The sphere of Divine Choice: Ephesians 1:3
Believers have been blessed with all spiritual blessings in Christ, and some of those blessings are listed in Ephesians 1. They are all in Christ, as a reading of the chapter will show. The first of the blessings listed is that of being chosen in Christ before the foundation of the world. So in eternity the person of the Son of God was before God as the one through whom all blessings would come. So God’s choice was conditioned by what His Son meant to Him in eternity, and what He would mean to Him on earth. In this way, the blessing is eternally secure, for it does not depend on us, but on Him, and has done so for all eternity.
6. The sphere of Divine power: Romans 1:19,20
When God put forth His mighty power to create all things at the beginning, He did so with eternal power. It had always been there, but He chose when to exercise it in this way. This assures that there has never been, and will never be, any lack of power with God, for He is eternally, infinitely powerful. No force of evil can ever overthrow His plans.
7. The sphere of Divine communion: 1 John 1:1-4
The apostle John and his fellow apostles had the great privilege of companying with the Son of God when He was here. He was eternal life personified, and from being with the Father, He had come to display the outworking of that life amongst men, and also to bestow that same eternal life on those who believe in Him. Those who have eternal life are enabled to get to know the Father and the Son, John 17:3. Just as Divine persons know one another, so the believer is able to progress in that knowledge. As far as the apostle is concerned, this is the secret of full joy. Nothing can surpass the joy that believers have when they share with one another that which the Father enjoys about His Son.
2:7
But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men:
Third statement
But made himself of no reputation- the grammar of this and the next statement determines the meaning, making the statements self-explanatory. So He made Himself of no reputation by taking the form of a servant, which involved becoming in the likeness of men. This is all that making Himself of no reputation involves. It cannot be that one who is God should empty Himself of Deity, for it is one of the attributes of God that He does not change as to His being. It is not possible for One who is God to cease to be God, for it is in the nature of God to be unchanging as to essence. Christ was prepared to forego the glory and reputation that being in the form of God involved, and to come into a situation, and take a form, which was the very opposite of glorious. That He retained His Godhood is seen in the fact that in exaltation He is recognized as God.
We may say three things about this:
1. He varied the display of His glory, so that it shone forth in such a way as could be understood by those on earth whose minds were enlightened. See, for example, John 1:14, 2:11, 11:4.
2. He voluntarily did not use His Divine attributes at times. For instance, God is omnipresent, but the Lord says to the disciples “I am glad for your sakes that I was not there” John 11:15. God is omnipotent, yet the Lord was wearied with His journey, John 4:6. God is omniscient, but the Lord indicates He did not know the time of His return, Mark 13:32. This would be because at the time of His making the statement, the Divine conversation had not touched upon the subject. See Acts 1:7.
3. He became verily man, yet at the same time He remained what He ever had been. The Divine nature and His nature as a man were brought together in one Person. He never said “We” as if He were two persons. The Godhead is three Persons, and they say “We” at times. (“Person” may be defined as “centre of consciousness”).
Because the Lord Jesus is God and man, then there are bound to be things about him which seem to be contradictory to natural reason. But therein lies a danger, that of thinking of Him according to natural reason, rather than according to Divine revelation. Even as believers we are unable to fully understand, for “No man knoweth the Son, but the Father”, Matthew 11:27.
And took upon him the form of a servant- we now have presented to us the two ways in which He made Himself of no reputation. Firstly, by taking the form of a servant, and then secondly, by being made in the likeness of men. The two verbs “took” and “was made”, are participles, so the idea is that “He made Himself of no reputation by taking the form of a servant and by being made in the likeness of men”. Note that the servant’s form is upon Him, for it is in addition to the form of God. The reality of His Deity now manifests itself in the form of a servant.
By taking the form of a servant He gave up reputation, the prospect of reward, and the pleasure of recognition, for a slave could expect none of those things. Yet, as we shall see, He has been given those three things.
Being a servant involved Him in subjection, for “the head of Christ is God”, 1 Corinthians 11:2. “My Father is greater than I”, John 14:28.
It involved Him in submission, as when He said, “Nevertheless not what I will, but what thou wilt”, Mark 14:36. “Lo, I come to do thy will, O God”, Hebrews 10:9.
It involved Him in service, for He could say, “I do always those things which please him”, John 8:29, the reference being to the Father. “The Son of man came not to be ministered unto, but to minister”, Mark 10:45.
And was made in the likeness of men– angels are servants, but He passes them by, and becomes a man, who is a little lower than the angels in the ranks of created things, but the highest form of earthly intelligent life. See Psalm 8. Paul had nine words at his disposal to use as the word servant. He chose the next to lowest word, which means a bondslave. The lowest word means hireling, and would not be appropriate for the Lord Jesus, as John 10:11-13 shows.
It is as a man that His servanthood is going to be expressed, for that is the way that men can most easily relate to Him. Man was made in the image and likeness of God, Genesis 1:26,27. This has been spoiled in men generally, (but not completely eradicated), by the sin of Adam. It was the unspoilt manhood that God imparted to Adam that Christ took, for He did not inherit Adam’s sin-nature, being born of a virgin without the involvement of a man.
In the Old Testament angels had appeared in human guise, but they had not taken the nature of men, but this Christ has done. He has become what He never was before, and what He will never cease to be, namely truly man. The apostle does not use likeness in the sense that He was in some sense like men, but was not really man, but rather He has taken the likeness which all men have with one another by constitution. In Romans 8:3, the apostle is careful to guard the sinlessness of Christ, for he speaks of “the likeness of sinful flesh”, that is, the likeness of that which in us is sinful, but which in Him was pure. Sinful flesh is not normal, for sin is not the original condition of man. It is possible to be really man without being sinful.
So by using the word “likeness” the apostle does not mean to suggest that He became like men but was not real man. We are expressly told that He took part of the same flesh and blood that we partake of, Hebrews 2:14. The difference between “partake” of flesh and blood, and “took part” of the same, marks the difference in the mode of His conception.
Adam begat Seth in his own likeness, Genesis 5:3, which means that Seth was a real man like Adam. So although Christ was not begotten of Joseph, but by the Holy Spirit’s working, nonetheless He had the same manhood as other men, sin apart. So He was made in the likeness of “men” as they are as to constitution as descendants of Adam. Of course He was a different sort of man in character and action, for He had no sin-principle within, but not as to His make-up as a man.
Note the apostle does not say, “took upon him the form of a man”. The emphasis in the passage is not the contrast between God and man, but between Godhood and servanthood. Godhood involves commanding, whereas servanthood involves obeying. Godhood involves glory, whereas servanthood involves having no reputation. By saying “form of a servant” the apostle alerts us to this, and also to the fact that it is not so much nature that is in view, but attitude. Angels are servants but they are neither God nor man, reminding us that the point is the status accepted and not the nature possessed, although that comes out in the expression, “made in the likeness of men”.
2:8
And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross.
Fourth statement
And being found in fashion as a man– He was discoverable, not hiding Himself away, as if embarrassed by what He had become. This expression takes in the thirty years of His non-public life. There was no reason for anyone to think that He was anything but a real man, even though He is verily God all the time. This is humility indeed! It is Dr. Luke who traces the growth of Christ physically and mentally, showing that although He was sin-free, He still had the true characteristics of a man. So it is that, as He embarks on His public ministry, He is described as “being, (as was supposed), the son of Joseph”, Luke 3:23. There had been no reason during the previous thirty years for men to suppose that He was not a proper man. And when He came up out of the waters of baptism, He came praying, for He was the perfect dependant man.
The word “fashion”, has to do with outward appearance, which changes according to circumstance, in contrast to form, which is the expression of the nature. He adopted all the expressions of manhood that we do, but in a sinless way. His fashion as a babe in the manger, as a child in Egypt, as a young man growing up in Nazareth in subjection to Joseph and Mary, as the craftsman in Joseph’s workshop, as the itenerant preacher, were all different, and at each stage appropriate and normal. There was nothing artificial, forced, stage-managed, or out-landish in the appearance of Christ in this world. The Jews said on one occasion, “Is this not Jesus, the son of Joseph, whose father and mother we know?” John 6:42. And the Samaritan woman at the well said, “How is it that thou, being a Jew, askest drink of me, which am a woman of Samaria?” John 4:9. Both these quotes are from the gospel which emphasises His Deity, yet His manhood is clearly seen.
He humbled himself- not content with stooping to become a man, He goes lower. We may think of this as His commitment to Calvary which He made publicly at His baptism. After all, He Himself described His death as a baptism, in Luke 12:50. It is no coincidence that the Jordan Valley is the lowest land surface on earth. There is a preview of future events at the Jordan, with the Lord coming to John, (representing the prophets), suggesting the way in which the Messiah had been foretold as the coming one by the prophets. Then His baptism in the waters of Jordan, reminding us of the dark waters of Calvary. But He came up straitway, reminding us that it was not possible for Him to be held by death. Moreover, He came up praying, for He promised His own in the Upper Room that He would pray the Father, and He would send another comforter. At this point the Holy Spirit descended upon Him, reminding us that God hath made that same Jesus both Lord and Christ in resurrected, ascended glory. Reminding us, too, that the Spirit came on the day of Pentecost, so that the apostle John can say, “ye have an unction, (anointing) from the Holy One”, 1 John 2:20. Immediately He is led into the wilderness to be tempted, just as the church has been on a wilderness journey, with temptations sent to test and prove us. He comes back from the temptation and is announced as the Lamb of God, which testimony has continued down through the centuries as the gospel has been preached. And then He invites His own to dwell with Him, the blessed privilege of His people as they meet together.
And became obedient unto death- again the structure of the sentence determines the sense, as with verse 7. He humbled Himself by becoming obedient unto death. If His stoop from heaven to earth contrasts with Lucifer’s attempt to be like the Most High in Isaiah 14, then this humbling of Himself contrasts with Adam’s attempt as a man upon earth to become as God, Genesis 3.
It was not that death was His master, and He obeyed it. Whilst Christ, being a real man, had the ability to die, nonetheless He did not have to die, for “the wages of sin is death”, and He had no sin. He only died because His Father commanded it, and He, as His servant, was obedient, John 10:18. He laid down His life of Himself, and no man was able to take His life against His will. So as a servant He obeyed, and that to the length of going to a cross-death. Death by crucifixion was described by a Roman orator as “the most degraded death that could be meted out to any man”. It was not only the lowest of criminals that were crucified, but slaves also. He was numbered with the transgressors, and died the death of a slave! The doctrine of the cross is not in view here, (or else we could not follow His example of extreme humility); rather, the depths of suffering and shame to which Christ’s self-humbling will take Him.
2:9
Wherefore God also hath highly exalted him, and given him a name which is above every name:
Fifth statement
Wherefore God also hath highly exalted him- “wherefore” means “on account of which”. We are now told of the response of God to Christ’s self-humbling. The first four statements are mostly active, being things He Himself did and attitudes He Himself adopted, but statements 5-7 are passive, being what God the Father did to Him in response to His great stoop. (That said, “was made in the likeness of men” is activity on His Father’s part by the agency of the Spirit; and “God also” implies God commanded His death).
Notwithstanding the foregoing truth, we note the word “also” here, which signifies that the actions taken by Christ were all required by God, as is seen in the word “obedient”, implying that one is commanding Him and He is obeying. This is in line with His words about laying down His life because He had received commandment from the Father, John 10:18.
As well as requiring His obedience, He also recompenced it. Note there are no stages to His elevation, as there were to His humbling, for as Peter tells us, “God…raised Him from the dead and gave Him glory”, 1 Peter 1:21. He was lifted up upon a cross, now He is lifted up to the very throne of God.
He has not been elevated just to the level of angels, (although that would be exaltation for other men), but He has been, not simply exalted, but highly exalted. As the apostle wrote elsewhere, “He raised him from the dead, and set him at his own right hand in the heavenly places, far above all principality, and power, and might, and dominion”, Ephesians 1:20,21.
And given him a name which is above every name- note the “and”, showing there are two separate things here, exaltation and reputation. Many are in high office who do not have a good reputation. By “name” is meant reputation. Contrast the situation in Genesis 6:4, where the men of renown, (or “men of the name”), were evil. He who made Himself of no reputation has been well recompensed for His obedience and humility. As a servant He did not expect respect, or reward, or reputation, but God His Father has seen to it that He has all three. So the recompence for the depths of the cross is the heights of glory in heaven, and the recompence for the making Himself of no reputation is that He is given a name which is above every name.
2:10
That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth;
Sixth statement
That at the name of Jesus every knee should bow- the bowing takes place in consideration of who He is. It is not a polite formality but a conscious recognition. The name given Him when He came to earth, which contained within it the secret of His Godhood, (for the name Jesus means “Jehovah the Saviour”), is now heralded forth so that all may know He is indeed equal with God. There were those who discerned this truth when He was here, for the prophet said that the virgin would call His name Emmanuel, Isaiah 7:14, which she did when she named Him Jesus, but Matthew says, “they shall call His name Immanuel”, the “they” being His people whom He would save from their sins, Matthew 1:23.
God had said “Look unto me, and be ye saved, all the ends of the earth: for I am God, and there is none else. I have sworn by myself, the word is gone out of my mouth in righteousness, and shall not return, that unto me every knee shall bow, every tongue shall swear”, Isaiah 45:22,23. So the fact that every knee bows when the name of Jesus is mentioned, is testimony to His Deity. Satan tried to make Christ bow to him, Matthew 4:8-10, and Christ rebuked him with “Thou shalt worship the Lord thy God, and Him only shalt thou serve”. To bow to Christ, then, is to recognise Him as Lord and God.
When the apostle writes “should bow”, he does not mean “ought to bow”, although that is true. Rather, Christ has been highly exalted and given a name, so that this bowing might happen.
Of things in heaven, and things in earth, and things under the earth- this refers to beings as they are now, for at the end of time the earth flees away, so “under the earth” will not describe anyone then. So angels and saints in heaven, demons and living men who live “in” the earth, (that is, live within its confines, for demons inhabit the atmosphere of earth, Satan being “the prince of the power of the air”, Ephesians 2:2), and all the dead buried under the earth in their graves, shall bow the knee at their respective time. Believers have already done this at conversion, when they confessed with the mouth the Lord Jesus, Romans 10:9, and they will do it again at the Judgement Seat of Christ, for the apostle quotes the verses from Isaiah 45 given above, in connection with that event, Romans 14:10-12. The unsaved dead shall do it at the Great White Throne judgement, Revelation 20:11-15. So this bowing and confessing is not necessarily an act of faith, but the recognition of truth then universally acknowledged.
2:11
And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.
Seventh statement
And that every tongue should confess that Jesus Christ is Lord- Jesus Christ is the man who lived and died upon the earth, and once His earthly name of Jesus has been explained in its full meaning, and every knee has bowed in recognition of that meaning, (even if they do not do this willingly), then every tongue shall confess. Thus all of Isaiah 45:22,23 will have been fulfilled. Believers confessed His name when they believed, for the apostle writes, “if thou shalt confess with thy mouth the Lord Jesus, and believe in thine heart that God hath raised him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness; and with the mouth iconfession is made unto salvation”, Romans 9,10. So confession of Him as Lord only brings salvation if it is the expression of a believing heart.
To the glory of God the Father- even this moment of supreme and universal glory for Christ will be to the glory of His Father, for He will not attract glory away from the Father by receiving the homage of all created beings. It was always the desire of Christ to glorify His Father, and His exaltation provides Him with a fresh opportunity to do so. All judgement has been committed unto the Son, “that all men should honour the Son as they honour the Father”, John 5:23.
(c) Verses 12-15
Exhortation to activity and harmony
2:12
Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling.
Wherefore- the word signifies a logical consequence, whereas “therefore” signifies a logical conclusion. In the rest of the chapter the apostle will give three examples of those who work out their own salvation in the situation they find themselves in, which is what he is about to exhort the Philippians to do. These exhortations are the logical outcome of following Christ’s example.
My beloved- Paul shows the “comfort of love”, to which he had exhorted them in verse 1. There was mutual affection between them, as 1:7 has explained, and he now appeals to them on the basis of their love for him and his love for them.
As ye have always obeyed- he has reminded them about the obedience of Christ, even to the extent of the death of the cross, and nothing could have tested obedience more severely than that. Their first response to the gospel was the obedience of faith, Romans 16:26, which was followed by the “obedience to the faith”, the body of Christian doctrine, Romans 1:5.
Not as in my presence only, but now much more in my absence- the presence of the apostle is to be immaterial in this respect; what is of paramount importance is obedience to Christ. They must not obey because an apostle is with them to watch whether they do obey, but because they desire to honour Christ. He spent thirty years living before His Father before He emerged into public ministry, but the insight Luke gives us of that time is very instructive. His words were, “Wist ye not that I must be about my Father’s business”? Luke 2:49.
Work out your own salvation with fear and trembling- there are suggestions in the epistle that all was not harmonious in the assembly, hence the warning about strife and vainglory, and the need for humility. They needed to save themselves by giving attention to addressing these problems, and obedience to Christ is the key to doing that. He commanded His people to “have peace one with another”, Mark 9:50, remembering that “a house divided against a house falleth”, Luke 11:17.
Fear and trembling are appropriate in this connection because disunity between believers is especially grieving to the Lord, who died on the cross that He might unite us in one body, Ephesians 2:16. We should remember that our God is still a consuming fire, and we should therefore serve Him with reverence and godly fear, Hebrews 12:28,29. Just because we live in the age of grace does not mean that God has lowered His standards. “He is”, not “He was“, a consuming fire.
It should go without saying that by the words “work out your own salvation”, the apostle is not implying that they may save their souls by their own works. Scripture strongly condemns such an idea, for “by grace are ye saved, through faith; and that not of yourselves: it is the gift of God: not of works, lest any man should boast”, Ephesians 2:8,9.
2:13
For it is God which worketh in you both to will and to do of his good pleasure.
For it is God which worketh in you both to will and to do of his good pleasure- the “for” signals that Paul is answering a question that may be in the minds of his readers, such as “How, in practical terms, can I work out my own salvation?” The answer is that we have no strength of ourselves to do this, but it is the work of God. But two things are needed. First, the willingness on our part. Second, the power to carry it out. And both of these things God supplies to us. If we feel reluctant or helpless in the face of the task of working out our salvation from a particular difficulty, then help is near, for our God works in us so that we are willing, and also gives the necessary power, by His Spirit, the one through whom all God’s work in us is done. This is why the apostle has exhorted us to obey, for it is through our obedience that God works out His purpose. We should constantly ask Him to make us willing to do His will. This will is made known in His word. See Psalm 40:8, where the psalmist says, “I delight to do thy will, O my God: yea, thy law is within my heart”. So the doing of the will of God is closely allied to having His word in our hearts. His good pleasure is the sum total of that God finds delight in. The more we consult the word, the more we shall know what pleases our God. On the other hand, if we neglect the word, we shall be ignorant of what pleases God.
2:14
Do all things without murmurings and disputings:
Do all things without murmurings and disputings- as the Philippians seek to work out their salvation, they should not be occupied with blaming others for the situation they were in, nor should they argue about the matter. Rather, they should concentrate on getting their own affairs in order. The Lord Jesus said, “Judge not, that ye be not judged. For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again. And why beholdest thou the mote that is in thy brother’s eye, but considerest not the beam that is in thine own eye? Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye; and, behold, a beam is in thine own eye? Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother’s eye”, Matthew 7:1-5.
2:15
That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world;
That ye may be blameless and harmless- they should first make sure they had no “motes” in their own eye, so that they might have nothing within themselves that could be justly criticised. Then they must ensure that they only seek the good of their fellow-believers, and not their harm.
The sons of God- in a day to come all believers shall be conformed to the image of God’s Son, so that He might be the firstborn among many brethren, Romans 8:39. They should strive to be like that now. Sonship involves liberty, maturity, dignity, intimacy, and glory, as a reading of Romans 8:14-17 will show. The apostle laboured so that Christ might be formed in believers, Galatians 4:19.
Without rebuke- it should not be possible for a charge to rightly be laid against a believer. Even unbelievers should not be able to find fault justly. When the Lord Jesus stood up in the synagogue in Nazareth, (and as Luke pointedly says, “where he grew up”), and announced that He was the Messiah, the only objection the people made was that He had come to bless Gentiles as well as Jews, Luke 4:16-30. Perhaps the children of Joseph and Mary were present, but they did not rise up to condemn Him for some fault in His life in the home with them, for there was no fault.
In the midst of a crooked and perverse nation- the Greeks believed that they had descended directly from the gods, and were therefore a very special people. Here we have heaven’s verdict upon them, that they were crooked and perverse. And the Philippians were Greek, yet they had had the benefit of Luke’s ministry among them, and he was a Greek. He it was who wrote the third gospel, to show what true and ideal manhood was like, for it was seen alone in God’s Son become flesh. He was neither crooked, (meaning gone astray), nor was He perverse, (meaning twisted). His was manhood undistorted by sin. The Philippians are to be as like Him as they are to be unlike those around them.
The remainder of the chapter gives us three examples of those who successfully worked out their own salvation in the situation they found themselves in, having, all the time, the example of Christ before them.
Structure of the passage
| Verses 16-17 | Example of Paul in humility |
| Verses 19-24 | Example of Timothy in care |
| Verses 25-30 | Example of Epaphroditus in consecration |
Verses 16-17
Example of Paul in humility
2:16
Holding forth the word of life; that I may rejoice in the day of Christ, that I have not run in vain, neither laboured in vain.
Holding forth the word of life- the word translated “holding” consists of the verb to hold, and the preposition that signifies forth. The word of life would be the message of the gospel, which they have a responsibility to herald forth, so that “crooked” sinners might be brought onto the straight way, and “perverse” sinners may be brought from their distorted thoughts to learn God’s true thoughts. Only the word of the gospel can do this, for it is by the gospel that the word of God is brought to men, 1 Peter 1:25.
That I may rejoice in the day of Christ- when Christ comes “to be glorified in his saints, and admired in all them that believe”, 2 Thessalonians 1:10, the apostle would rejoice if his converts were to Christ’s praise. The apostle John felt the same, for he exhorted the believers to “abide in him; that, when he shall appear, we may have confidence, and not be ashamed before him at his coming”, 1 John 2:28. By “we” John means “we apostles”.
That I have not run in vain, neither laboured in vain- to run is to make progress in Divine things; to labour is to work hard to make those Divine things a reality in other people’s lives. Jude speaks of “building up yourselves on your most holy faith”, Jude 20.
2:17
Yea, and if I be offered upon the sacrifice and service of your faith, I joy, and rejoice with you all.
Yea, and if I be offered upon the sacrifice and service of your faith- the word for “offer” means to be poured out like a drink offering. Wine is the symbol of joy in Scripture. In Jotham’s parable, the vine is represented as saying “Should I leave my wine, which cheereth God and man?” Judges 9:13. And the psalmist wrote of “wine that maketh glad the heart of man”, Psalm 104:15.
The Lord required that wine should be poured out over the sacrifices. The amount of wine, whether a quarter, a third, or a half hin, depended on the size of the sacrifice, whether a dove or a sheep or a bullock, see Numbers 15:1-16. If it was poured out, it was all for God, and this is how the apostle viewed his labours, as simply being the small drink offering, poured out in glad surrender over the larger offering of the Philippians’ faith. Yet, unlike in the Old Testament, where the offerer did not drink the wine, the apostle does, in a sense, for he has abundant joy as he views the sacrificial labours of the Philippians. Moreover, they rejoiced in being of service to the Lord, too.
By using the word for drink offering, and also the word for service which means priestly service, the apostle is saying that the Philippians’ activities were not only a sacrifice to God, with which he could gladly associate, but also was the discharge of their priestly duties as royal and holy priests, 1 Peter 2:5,9.
2:18
For the same cause also do ye joy, and rejoice with me.
For the same cause also do ye joy, and rejoice with me- not only did he rejoice, but they rejoiced with him in the same things, so the wine of his self-surrender “made glad the heart of man”. We should remember that to be a believer in those times was a dangerous thing, and the Philippians were just as likely to suffer martyrdom as the apostle. As a Roman colony, Philippi was more likely than other cities to be visited by Caesar, and on such occasions it was expected that the citizens would worship him as lord. This the Philippians could not do, so were in constant danger. Nevertheless, they shared the same joy as he did, that of knowing that, if it be the will of God, there would be opportunity to glorify God in their death.
Verses 19-24
Example of Timothy in care
2:19
But I trust in the Lord Jesus to send Timotheus shortly unto you, that I also may be of good comfort, when I know your state.
But I trust in the Lord Jesus to send Timotheus shortly unto you- he trusts or hopes to send Timothy to them, but he does so “in the Lord Jesus”. Every believer is “in Christ”, and as such is united to Him. But to be in the Lord Jesus is to be in harmony with the one who is not only Jesus, the sympathetic man, but who is also Lord, and has the right to over-ride the decisions of believers if they do not conform to His mind. To be in Christ is to be secure; to be in the Lord Jesus is to be settled on the will of the Lord, and this the apostle is in this matter.
That I also may be of good comfort, when I know your state- not only would the Philippians be comforted by news of Paul, but he would also be comforted if Timothy was able to report that they were making spiritual progress. As the apostle John wrote, “I have no greater joy than to hear that my children walk in truth”, 3 John 4.
2:20
For I have no man likeminded, who will naturally care for your state.
For I have no man likeminded- Timothy was the one most on a level with the apostle in his care and concern for them. No doubt others cared, but not so much as Timothy, and one reason for this may have been his former association with Philippi.
Who will naturally care for your state- this is not the use of the word natural in the sense “opposite to spiritual”, as in 1 Corinthians 2:14,15. After all, that would mean the apostle thought that Timothy was a natural man, that is, an unbeliever. The apostle is assuring the believers, (who knew Timothy from the first visit to Philippi, Acts 16:3,12), that Timothy’s care for their souls would be “second nature” to him. We see the influence of Luke in all this, (who also was with the apostle and Timothy at Philippi), for he was the writer of the third gospel, which emphasises the sympathy and care of Christ. They had learnt of Him.
2:21
For all seek their own, not the things which are Jesus Christ’s.
For all seek their own, not the things which are Jesus Christ’s- they had failed to learn the lesson of the self-humbling of Christ, who looked not on His own things, but on the things of others, verse 4. It is legitimate to give proper regard to one’s own affairs, ordering them to God’s glory, but to do this but neglect the needs of others, is contrary to the spirit and mind of Christ. “Thou shalt love thy neighbour as thyself” applies today, Romans 13:9. Zacchaeus had only just been saved when he said, “Lord, the half of my goods I give to the poor”, Luke 19:8.
2:22
But ye know the proof of him, that, as a son with the father, he hath served with me in the gospel.
But ye know the proof of him- he was in Paul’s party as they came to Philippi, although he and Luke do not seem to have been involved in the matter of the girl possessed with a spirit of divination. Perhaps they were elsewhere, and this was ordered of God so that they could remain after Paul and Silas had left. In any case, they knew Timothy as one who conformed to the qualifications required for deacons, 1 Timothy 3:8-13. As the apostle says there, “let these first be proved”, and this had happened before he had set out with the apostle from his hometown, for he was “well reported of by the brethren”, Acts 16:1,2.
That, as a son with the father- in the Old Testament there were the schools of the prophets, and the students were called the sons of the prophets. See, for instance, 2 Kings 2:7. There is no definite statement to say that Timothy was one of Paul’s converts. It is more likely that he was converted through the labours of his mother and grandmother teaching him the scriptures, 2 Timothy 1:5; 3:14-16.
It is good when older brethren encourage the younger, promising ones, and train them by example and doctrine. Those who show promise should be encouraged, so that when the old men are gone they can maintain the testimony. Every older brother should endeavour to make himself indispensable. As was said by the prophet, “Your fathers, where are they? And the prophets, do they live for ever?”, Zechariah 1:4. It is good, also, when younger brethren prepare themselves for the time when the older ones have gone. Too many assemblies are left floundering, or worse, vulnerable to error, when the younger believers fail to prepare for the future. If this involves forfeiting earthly advantage, and accepting a lower standard of living, then spiritual believers will be ready to accept this in favour of laying up treasure in heaven.
He hath served with me in the gospel- they knew this at Philippi, for some of those in the assembly were no doubt his converts.
2:23
Him therefore I hope to send presently, so soon as I shall see how it will go with me.
Him therefore I hope to send presently- the apostle was prepared to go without the fellowship of his dearest friends for the sake of the welfare of others, thus displaying the spirit of Christ in His self-sacrifice.
So soon as I shall see how it will go with me- he was awaiting his trial, and the judge’s decision, and wanted the Philippians to be among the first to know the result, as being those very concerned for his welfare.
2:24
But I trust in the Lord that I also myself shall come shortly.
But I trust in the Lord that I also myself shall come shortly- when it was a question of sending Timothy to assure their hearts, he trusted in the Lord Jesus, the sympathetic yet effective Man. Here, it is the authority of the Lord that is foremost, for whether Paul is released from prison or not depends on Him, not on “Lord Caesar”.
Verses 25-30
Example of Epaphroditus in consecration
2:25
Yet I supposed it necessary to send to you Epaphroditus, my brother, and companion in labour, and fellowsoldier, but your messenger, and he that ministered to my wants.
Yet I supposed it necessary to send to you Epaphroditus- because Timothy was not going to Philippi until the result of Paul’s trial was known, and because the Philippians were anxious about the apostle, he was sending Epaphroditus back to them with the current news to relieve their anxiety about him. So Epaphroditus went first, followed by Timothy, followed by Paul if and when he was released. What comes over in these arrangements is the deep concern the believers had for one another; they did not think of fellowship as simply “being at meetings”, important as that is.
My brother- at this point the epistle becomes a letter of commendation, as we see from the use of the word “receive” in verse 29. The apostle describes what Epaphroditus is to him in three ways, and then what he was to the Philippians in two ways.
Why does he call him “my brother”, when he was the Philippians’ brother as well? Should he not have written, “our brother”? There was a way in which Epaphroditus was Paul’s brother that was different to the way he was their brother. The proverb says, “A brother is born for adversity”, Proverbs 17:17, and the apostle was certainly experiencing that. Epaphroditus was one of those whom the Lord had sent to him to encourage him in that adversity.
And companion in labour- no doubt Epaphroditus busied himself with evangelism in Rome even whilst he was regularly visiting the apostle in his confinement. But Paul was labouring too, for he did not allow restricted circumstances to result in restricted activity. Even the writing of this very epistle was labour for the Lord, let alone the conversations he surely had with the soldiers who guarded him.
And fellowsoldier- the apostle has already used a military term to describe his activity for the Lord, for he said he was “set” for the defence of the gospel, 1:17, and the idea is of a soldier posted for duty. So there were two soldiers “posted for duty” in Paul’s place of confinement, the Roman soldier, serving Caesar, and the apostle Paul, serving Christ. But there were others from time to time, and one of these was Epaphroditus. He and Paul were not battling in a physical sense, ready to attack the Roman soldier. Rather, they were resolute in their defence of the truth of the gospel.
But your messenger, and he that ministered to my wants- having spoken of Epaphroditus’ relationship to himself, the apostle now speaks of him in relation to the Philippian believers. He had been their messenger, (the word he uses is the word for apostle, which conveys the dignity attached even to simply carrying a gift, for that gift will be described as a sacrifice to God in 4:18), bringing a report of the spiritual condition of the assembly. The apostle responds to this in the doctrinal part of the epistle. But he was also the bearer of a gift, and the apostle has already thanked them for that in 1:5, (their “fellowship in the gospel”), and he will do so again in more detail as he comes to the end of his epistle, in 4:10-19. Paul uses the word “wants” in the sense of “things that are wanting or lacking for my survival”. He does not mean in the sense, “things I want that are not necessary”. We live in a materialistic society, where “I want” is dominant. As believers we should be content with such things as we have, Hebrews 13:5, and be without covetousness, which is idolatry, Colossians 3:5.
2:26
For he longed after you all, and was full of heaviness, because that ye had heard that he had been sick.
For he longed after you all- such was the bond between Epaphroditus and the Philippian assembly, that he was homesick when he thought of them. We might well ask whether that is our attitude to our local assembly when we are away from it, or whether we are pleased to have a break from responsibility.
And was full of heaviness, because that ye had heard that he had been sick- far from moping because he had been unwell, Epaphroditus was more concerned about them worrying about him than he was about worrying about himself. He was looking, not on his own things, but on the things of others, as Christ did.
2:27
For indeed he was sick nigh unto death: but God had mercy on him; and not on him only, but on me also, lest I should have sorrow upon sorrow.
For indeed he was sick nigh unto death- it looks as if Epaphroditus came to Rome on his own, and this was a dangerous undertaking, especially carrying money. To make things worse, he fell sick, whether on the way or after he had arrived, (probably the former, in view of verse 30). Worse still, he nearly died. This is how far he was prepared to go to serve the Lord, and he is following the example of his Lord, who went all the way into death to serve His Father.
But God had mercy on him- Paul does not say, “I was able to exercise my gift of healing and he recovered”. This is a strong indication that the age of miracles was past, for the nation of Israel by this time had had ample testimony to the fact that the miracles of Christ had been duplicated. There was no point in continuing them, especially as the destruction of the city of Jerusalem in the near future would signify that God had temporarily set aside the nation.
And not on him only, but on me also, lest I should have sorrow upon sorrow- not only was there strong affection between the Philippians and Epaphroditus, but also on the part of the apostle for both parties. The apostle sorrowed that he had been sick, but he would have had more sorrow if he had died. This balances the view of death that he had presented earlier in the chapter, verses 17 and 18. The Christian rejoices in the opportunity to glorify God in his death, but he sorrows for the passing of others. Yet we do not sorrow as those who have no hope, 1 Thessalonians 4:13.
2:28
I sent him therefore the more carefully, that, when ye see him again, ye may rejoice, and that I may be the less sorrowful.
I sent him therefore the more carefully- that is, with watchful interest, making sure that he was well enough to travel.
That, when ye see him again, ye may rejoice, and that I may be the less sorrowful- the Philippians would be glad to see him back safe and sound, and the apostle would be relieved that he had arrived. He would still be sorry to see him go, but his sorrow would be less than if he had died, or remained sick.
2:29
Receive him therefore in the Lord with all gladness; and hold such in reputation:
Receive him therefore in the Lord with all gladness- so not only was the epistle a letter of thanks for the gift sent by means of Epaphroditus, it was also a letter of commendation as he comes back to them again. Letters of commendation are very important, giving confidence to those who are asked to receive someone, and giving that person confidence that they are welcome. They also provide an opportunity to send greetings from one assembly to another, thus fostering collective fellowship.
And hold such in reputation- having learnt of Christ, the one who made Himself of no reputation, it is safe for believers to value highly those whom they see are Christ-like.
2:30
Because for the work of Christ he was nigh unto death, not regarding his life, to supply your lack of service toward me.
Because for the work of Christ he was nigh unto death, not regarding his life- simply carrying some money, and bringing a report on the conditions in the assembly is classed here as the work of Christ, so the work of Christ includes those things that we might rate as ordinary, but which further the testimony to Christ. Epaphrioditus did not allow his personal sickness to get in the way of discharging his responsibilities. Even though at death’s door, he persevered, learning from the example of Christ, who was obedient even unto death. He worked out his own salvation in the context of his sickness.
To supply your lack of service toward me- this is not a grumble on the part of the apostle, as if he resented them not sending a gift before. It was the Philippians who felt that there was opportunity to meet the apostle’s needs, and their lack of service was simply because they lacked opportunity, as he makes clear in 4:10. Distributing funds was not an easy matter in those days. Today we have no excuse. After all, it was not that Epaphroditus was carryng a gift from another assembly; he was transporting the gift from the Philippians, so they were not backward at all in their giving.
It was normal practice for the apostle to support himself and his companions by tentmaking. He did this “night and day, because we would not be chargeable unto any of you”, 1 Thessalonians 2:9. By “night and day” he does not mean twenty-four hours a day, obviously. Rather, if he was busy preaching in the daytime, he worked at his tents at night, and vice versa. Apart from the twelve apostles appointed by Christ on earth, only Paul and Barnabas had the right to forbear working, as he makes clear in 1 Corinthians 9:6.