1Wenn es nunG3767 irgendG1536 eine ErmunterungG3874 gibt inG1722 ChristoG5547, wenn irgendG1536 einen TrostG3890 der LiebeG26, wenn irgendG1536 eine GemeinschaftG2842 des GeistesG4151, wenn irgendG1536 innerliche GefühleG4698 undG2532 ErbarmungenG3628, 2so erfülletG4137 meineG3450 FreudeG5479, daßG2443 ihr einerleiG846 gesinntG5426 seid, dieselbeG846 LiebeG26 habendG2192, einmütigG4861, einesG1520 SinnesG5426, 3nichtsG3367 ausG2596 ParteisuchtG2052 oderG2228 eitlem RuhmG2754 tuend, sondernG235 in der DemutG5012 einerG240 den anderenG240 höher achtendG2233 alsG5242 sich selbstG1438; 4ein jederG1538 nichtG3361 auf das SeinigeG1438 sehendG4648, sondernG235 ein jederG1538 auchG2532 auf dasG3588 der anderenG2087. 5DennG1063 dieseG5124 GesinnungG5426 seiG5426 inG1722 euchG5213, dieG3739 auchG2532 inG1722 ChristoG5547 JesuG2424 war, 6welcherG3739, da er inG1722 GestaltG3444 GottesG2316 warG5225, es nichtG3756 für einen RaubG725 achteteG2233, GottG2316 gleichG2470 zu seinG1511, 7sondernG235 sich selbstG1438 zu nichtsG2758 machteG2758 und KnechtsgestaltG3444 G1401 annahmG2983, indem er inG1722 GleichheitG3667 der MenschenG444 gewordenG1096 ist, 8undG2532, in seiner GestaltG4976 wieG5613 ein MenschG444 erfundenG2147, sich selbstG1438 erniedrigteG5013, indem er gehorsamG5255 wardG1096 bisG3360 zum TodeG2288, jaG1161, zum TodeG2288 am KreuzeG4716. 9DarumG1352 hatG5251 GottG2316 ihnG846 auchG2532 hoch erhobenG5251 undG2532 ihmG846 einen NamenG3686 gegebenG5483, derG3588 überG5228 jedenG3956 NamenG3686 ist, 10auf daßG2443 inG1722 dem NamenG3686 JesuG2424 jedesG3956 KnieG1119 sich beugeG2578, der HimmlischenG2032 undG2532 IrdischenG1919 undG2532 UnterirdischenG2709, 11undG2532 jedeG3956 ZungeG1100 bekenneG1843, daßG3754 JesusG2424 ChristusG5547 HerrG2962 ist, zurG1519 VerherrlichungG1391 GottesG2316, des VatersG3962. 12DaherG5620, meineG3450 GeliebtenG27, gleichwieG2531 ihr allezeitG3842 gehorsamG5219 gewesenG5219 seid, nichtG3361 alleinG3440 alsG5613 inG1722 meinerG3450 GegenwartG3952, sondernG235 jetztG3568 vielmehrG4183 G3123 inG1722 meinerG3450 AbwesenheitG666, bewirketG2716 eure eigeneG1438 SeligkeitG4991 mitG3326 FurchtG5401 undG2532 ZitternG5156; 13dennG1063 GottG2316 ist esG2076, derG3588 inG1722 euchG5213 wirktG1754 sowohlG2532 das WollenG2309 als auchG2532 das WirkenG1754, nachG5228 seinem WohlgefallenG2107. 14TutG4160 allesG3956 ohneG5565 MurrenG1112 undG2532 zweifelnde ÜberlegungenG1261, 15auf daßG2443 ihr tadellosG273 undG2532 lauterG185 seidG1096, unbescholteneG298 KinderG5043 GottesG2316, inmittenG1722 G3319 eines verdrehtenG4646 undG2532 verkehrtenG1294 GeschlechtsG1074, unterG1722 welchemG3739 ihr scheinetG5316 wieG5613 LichterG5458 inG1722 der WeltG2889, 16darstellendG1907 das WortG3056 des LebensG2222, mirG1519 G1698 zum RuhmeG2745 aufG1519 den TagG2250 ChristiG5547, daßG3754 ich nichtG3756 vergeblichG1519 G2756 gelaufenG5143 bin, nochG3761 auch vergeblichG1519 G2756 gearbeitetG2872 habe. 17WennG1499 ich aberG235 auchG2532 als Trankopfer überG1909 das OpferG2378 undG2532 den DienstG3009 euresG5216 GlaubensG4102 gesprengtG4689 werde, so freue ich michG5463 und freue mich mitG4796 euchG5213 allenG3956. 18GleicherweiseG846 aberG1161 freuetG5463 auchG2532 ihrG5210 euchG5463 undG2532 freuet euch mitG4796 mirG3427. 19Ich hoffeG1679 aberG1161 inG1722 dem HerrnG2962 JesuG2424, TimotheusG5095 baldG5030 zu euchG5213 zu sendenG3992, auf daßG2443 auchG2504 ich gutes Mutes seiG2174, wenn ich eureG5216 UmständeG4012 weißG1097. 20DennG1063 ich habeG2192 niemandenG3762 gleichgesinntG2473, derG3748 von HerzenG1104 für das EureG5216 G4012 besorgt seinG3309 wird; 21dennG1063 alleG3956 suchenG2212 das IhrigeG1438, nichtG3756 das, was JesuG2424 ChristiG5547 istG3588. 22Ihr kennetG1097 aberG1161 seineG846 BewährungG1382, daßG3754 er, wieG5613 ein KindG5043 dem VaterG3962, mitG4862 mirG1698 gedientG1398 hat anG1519 dem EvangeliumG2098. 23DiesenG3303 G5126 nunG3767 hoffeG1679 ich sofortG1824 zu sendenG3992, wennG5613 ichG302 gesehenG542 G872 haben werde, wieG4012 es um michG1691 steht. 24Ich vertraueG3982 aberG1161 imG1722 HerrnG2962, daßG3754 auchG2532 ichG2064 selbstG846 baldG5030 kommenG2064 werde. 25Ich habeG2233 es aberG1161 für nötigG316 erachtetG2233, EpaphroditusG1891, meinenG3450 BruderG80 undG2532 MitarbeiterG4904 undG2532 MitstreiterG4961, aberG1161 eurenG5216 AbgesandtenG652 undG2532 DienerG3011 meinerG3450 NotdurftG5532, zuG4314 euchG5209 zu sendenG3992; 26sintemalG1894 ihnG2258 sehnlich nachG1971 euchG5209 allenG3956 verlangteG1971, undG2532 er sehr bekümmertG85 war, weilG1360 ihr gehört hattetG191, daßG3754 er krank warG770. 27DennG1063 er warG770 auchG2532 krankG770, dem TodeG2288 naheG3897; aberG235 GottG2316 hat sichG1653 über ihnG846 erbarmtG1653, nichtG3756 aberG1161 über ihnG846 alleinG3440, sondernG235 auchG2532 über michG1691, auf daßG2443 ich nichtG3363 TraurigkeitG3077 aufG1909 TraurigkeitG3077 hätteG2192. 28Ich habeG3992 ihnG846 nunG3767 desto eilenderG4708 gesandtG3992, auf daßG2443 ihr, wenn ihr ihnG846 sehetG1492, wiederG3825 froh werdetG5463, und ichG2504 weniger betrübtG253 seiG5600. 29NehmetG4327 ihnG846 nunG3767 aufG4327 imG1722 HerrnG2962 mitG3326 allerG3956 FreudeG5479 undG2532 haltetG2192 solcheG5108 in EhrenG1784; 30dennG3754 umG1223 des WerkesG2041 G5547 willenG1223 istG1448 er dem TodeG3360 G2288 nahe gekommenG1448, indem er sein LebenG5590 wagteG3851, auf daß er den MangelG5303 in euremG5216 DiensteG3009 gegenG4314 michG3165 ausfüllteG2443 G378.
Jamieson Fausset Brown Bible Commentary 1 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. (Phi. 2:1-30)
The "therefore" implies that he is here expanding on the exhortation (
Phil 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 (
Phil 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" (
2Cor 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! (
1Cor 12:4,
1Cor 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,
Phil 2:3-
Phil 2:4.
2 Fulfil--that is, Make full. I have joy in you, complete it by that which is still wanting, namely, unity (
Phil 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 (
Phil 2:2), "Thinking nothing in the way of strife" (or rather, "factious intrigue," "self-seeking," see on
Phil 1:16). 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 (
Eph 4:2;
Col 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
Phil 2:21; also Paul's own example (
Phil 1:24).
5 The oldest manuscripts read, "Have this mind in you," &c. He does not put forward himself (see on
Phil 2:4, and
Phil 1:24) as an example, but Christ, THE ONE pre-eminently who sought not His own, but "humbled Himself" (
Phil 2:8), first in taking on Him our nature, secondly, in humbling Himself further in that nature (
Rom 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' (
Phil 2:7), 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;
John 17:5;
Col 1:15, 'Who is the IMAGE of the invisible God' at a time before 'every creature,'
2Cor 4:4, esteemed (the same Greek verb as in
Phil 2:3) 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 (
Phil 2:7) 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" (
Phil 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 (
Exod 24:10-
Exod 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
Heb 10:5; compare
Exod 21:5-
Exod 21:6, and
Ps 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;
Gal 4:4) and to His parents (
Luke 2:51), His low state as a carpenter, and carpenter's reputed son (
Matt 13:55;
Mark 6:3), His betrayal for the price of a bond-servant (
Exod 21:32), 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 (
Isa 49:3,
Isa 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?" (
Isa 46:5), [BISHOP PEARSON]. His emptying Himself presupposes His previous plenitude of Godhead (
John 1:14;
Col 1:19;
Col 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 (
Rom 8:3), "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
Phil 2:7, 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
Phil 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" (
Rom 5:19;
Heb 5:8). Therefore "God" is said to "exalt" Him (
Phil 2:9), even as it was God to whom He became voluntarily "obedient." "Even unto death" expresses the climax of His obedience (
John 10:18).
9 Wherefore--as the just consequence of His self-humiliation and obedience (
Ps 8:5-
Ps 8:6;
Ps 110:1,
Ps 110:7;
Matt 28:18;
Luke 24:26;
John 5:27;
John 10:17;
Rom 14:9;
Eph 1:20-
Eph 1:22;
Heb 2:9). An intimation, that if we would hereafter be exalted, we too must, after His example, now humble ourselves (
Phil 2:3,
Phil 2:5;
Phil 3:21;
1Pet 5:5-6). Christ emptied Christ; God exalted Christ as man to equality with God [BENGEL].
highly exalted--Greek, "super-eminently exalted" (
Eph 4:10).
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" (
Phil 2:10), which is even now in glory His name of honor (
Acts 9:5). "Above" not only men, but angels (
Eph 1:21).
10 at the name--rather as Greek, "in the name."
bow--rather, "bend," in token of worship. Referring to
Isa 45:23; quoted also in
Rom 14:11. To worship "in the name of Jesus," is to worship Jesus Himself (compare
Phil 2:11;
Pro 18:10), or God in Christ (
John 16:23;
Eph 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" (
Rom 10:13;
1Cor 1:2); "all that call upon the name of Jesus Christ our Lord" (compare
2Tim 2:22); "call on the Lord";
Acts 7:59, "calling upon . . . and saying, Lord Jesus" (
Acts 9:14,
Acts 9:21;
Acts 22:16).
of things in heaven--angels. They worship Him not only as God, but as the ascended God-man, "Jesus" (
Eph 1:21;
Heb 1:6;
1Pet 3:22).
in earth--men; among whom He tabernacled for a time.
under the earth--the dead; among whom He was numbered once (
Rom 14:9,
Rom 14:11;
Eph 4:9-
Eph 4:10;
Rev 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;
Luke 8:31;
Jas 2:19, see on
Phil 2:11).
11 every tongue--Compare "every knee" (
Phil 2:10). In every way He shall be acknowledged as Lord (no longer as "servant,"
Phil 2:7). As none can fully do so "but by the Holy Ghost" (
1Cor 12:3), the spirits of good men who are dead, must be the class directly meant,
Phil 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-
John 5:23,
John 5:30;
John 17:1,
John 17:4-
John 17:7;
1Cor 15:24-28).
12 Wherefore--Seeing that we have in Christ such a specimen of glory resulting from "obedience" (
Phil 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
Phil 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" (
Phil 2:13;
Eph 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 (
2Pet 1:5-8). 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 (
Phil 2:13) it is God that worketh in you," &c. In this case adopt a rule different from the former (
Phil 2:4), but resting on the same principle of "lowliness of mind" (
Phil 2:3), namely, "look each on his own things," instead of "disputings" with others (
Phil 2:14).
salvation--which is in "Jesus" (
Phil 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" (
Eph 6:5). 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 (
1Cor 9:26-27;
Heb 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" (
Rom 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 (
Ezek 11:19;
Ezek 18:31;
Ezek 36:26) [EDWARDS].
worketh--rather as Greek, "worketh effectually." We cannot of ourselves embrace the Gospel of grace: "the will" (
Ps 110:3;
2Cor 3:5) comes solely of God's gift to whom He will (
John 6:44,
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 (
Phil 1:6;
Heb 13:21).
of his good pleasure--rather as Greek, "FOR His good pleasure"; in order to carry out His sovereign gracious purpose towards you (
Eph 1:5,
Eph 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-
John 7:13;
Acts 6:1;
1Pet 4:9;
Jude 1:16).
disputings--The Greek is translated "doubting" in
1Tim 2:8. But here referring to profitless "disputings" with our fellow men, in relation to whom we are called on to be "blameless and harmless" (
Phil 2:15): so the Greek is translated,
Mark 9:33-
Mark 9:34. These disputings flow from "vain glory" reprobated (
Phil 2:3); 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" (
Rom 8:14-
Rom 8:16). Imitation of our heavenly Father is the instinctive guide to our duty as His children, more than any external law (
Matt 5:44-
Matt 5:45,
Matt 5:48).
without rebuke--"without (giving handle for) reproach." The whole verse tacitly refers by contrast to
Deut 32:5, "Their spot . . . not . . . of His children . . . a perverse and crooked generation" (compare
1Pet 2:12).
ye shine--literally, "appear" [TRENCH]. "Show yourselves" (compare
Matt 5:14-
Matt 5:16;
Eph 5:8-
Eph 5:13).
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,
Gen 1:14,
Gen 1:16; compare Note,, see on
Rev 21:11.
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
Phil 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;
1John 1:1,
1John 1:5-7). Christ is "the Light of the world" (
John 8:12); 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" (
Phil 4:1;
2Cor 1:14;
1Thess 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
Rom 15:16;
2Tim 4:6).
service--Greek, "priest's ministration"; carrying out the image of a sacrifice.
I joy--for myself (
Phil 1:21,
Phil 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 Prćtorian Prefect was probably the cause of this change. See Introduction.
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" (
Phil 1:21).
19 Phil 2:22, "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-
Acts 16:4;
Acts 17:10,
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
Phil 2:19-
Phil 2:30, 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 (
Phil 1:28-
Phil 1:30); 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 (
Phil 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
Deut 13:6, "Thy friend which is as thine own soul" (
Ps 55:14). 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,
Phil 1:14,
Phil 1:17;
Phil 4:21 : such Demas, then with him, proved to be,
Col 4:14; compare
2Tim 4:10;
Phlm 1:24).
seek their own--opposed to Paul's precept (
Phil 2:4;
1Cor 10:24,
1Cor 10:33;
1Cor 13:5). This is spoken, by comparison with Timothy; for
Phil 1:16-
Phil 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 (
Judg 5:17,
Judg 5:23).
22 Rare praise (
Neh 7:2).
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
Phil 3:17).
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 (
Phil 4:18). But as he had come intending to stay some time with Paul, the latter uses the word "send" (compare
Phil 2:30).
fellow soldier--in the "good fight" of faith (
Phil 1:27,
Phil 1:30;
2Tim 2:3;
2Tim 4:7).
your messenger--literally, "apostle." The "apostles" or "messengers of the churches" (
Rom 16:7;
2Cor 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 (
Phil 4:10). "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].
