Philippians 2

Chap. II. Ver. 1-11. Exhortations to humility and conde- _ Ver. 25. I know, &c.—Most probably St. Paul had received a divine intimation to that effect. Ver. 27. Let your conversation.—[Act suitably to the high honours and privileges which you sustain as citizens of the heavenly Jerusalem, and seek the honour of the gospel, and the welfare of the church in all your actions.]—B. Chap. II. Ver. 1. Bowels and mercies.—This, in the Hebrew idiom, would be “bowels of mercies,” as in (Colossians 3:12). Ver. 2. Like-minded.—Doddridge, “unanimous.”—“Of one accord, of one mind.”—Doddridge, “Having your souls joined together in attending to the one (great) thing;” namely, practical holiness. Guise understands the first expression (like-minded) as a general term, and the following as particulars of it; having the same love, the same designs, the same principles.

_ Ver. 6. The form of God.—The term seems most naturally to mean, “existing in the glory and majesty of Deity,” as in (Hebrews 1:3). Some light may be thrown on this passage, from a parallel expression of Clement, Bishop of Rome, in the close of the first century:—‘The sceptre of the majesty of God, our Lord Jesus Christ, came not in the show of pride, though he could have done so, but with humility,’ &c. (Wake’s Epis. ch. xvi.) Here “the sceptre of God’s majesty” seems to explain the “form of God;” and the opposition between the members of the sentence is very similar: Christ is also here proposed as a — Humility. —Thought it not robbery—Or injustice—to be, or represent himself as, EQUAL with God.—We have not room, nor would it be consistent with our plan, to introduce long verbal criticisms; but justice requires us to remark, that some very able scholars, and at the same time zealous defenders of the divinity of Christ, give a very different version of this expression.

Waterland says, ‘I am persuaded that the words may very justly be translated, ‘He did not very highly value—did not insist upon his equality with God,’” &c. Pye Smith also renders it—“Did not esteem it an object to be caught at, to be on a parity with God; but emptied himself,” &c. Wardlaw, however, and other able critics, contend in favour of the common version.—Equal with God.—Some contend that the Greek (isa) should be rendered “like;” but in the monotheistic) the terms like and equal are often used as equivalent—‘To whom will ye liken me, or shall I be equal? saith the Holy One?’ (Isaiah 40:25); xlvi. 5. Ver. 7. But made himself of no reputation.—Gr. “tied himself,” so Doddridge; but Macknight, “divested himself,” i.e. his honours and his glory.—And took (Gr. “taking”) upon him the form—the character, the station—of servant—a bondman, or slave, as the word usually signifies, (so Macknight:) but this does not mean literally that he was in any servile capacity, but treated as such—scourged, crucified, &c.—And was made (Gr. “being made”) in the likeness of men—Means, he became as a common Grecian man. See (Isaiah 53:2), redeem our ruined race, and had in the covenant of redemption a stipulated reward. He rises in the same nature in which he died, and bears with him to heaven the trophies of his victory. He has a name given him above every name, and receives an accumulation of honours from heaven and earth, and from the invisible world.

But here our curiosity must be repressed. Let us join with all the intelligent creation in ascribing to him glory—assuredly believing, that there is no jealousy in the divine Being; but whatever praise is rendered to the Son redounds no less to the glory of the Father also: and however fearful some persons may appear to be, of paying excessive honours to the Son, himself hath told us, that “‘He that honoureth not the Son, honoureth not the Father.’ ((John 5:23).) _ One thing may particularly merit our attention, that though it is the same person who thus ascended, that had previously descended, it was with a peculiar accession of honour and felicity. Not, indeed, that any thing could be added to his happiness as a divine person; but he had taken human nature into union with the divine: that nature had suffered and died; that nature is therefore exalted to the highest happiness, as well as glory, that a created nature is capable of enjoying.

This was the reward of suffering love; “Wherefore God also hath highly exalted him!” Ver. 12—30. The Philippians exhorted to “work out their salvation” with diligence and care. The praise of Epaphroditus.—The apostle having set before his beloved Philippians the example of Jesus Christ, and the glory to which he had been advanced, urges upon them the necessity of practical religion: “Work out your own salvation…. for it is God which worketh in you,” &c. M. Claude (an eminent French Protestant divine) treats this passage with great judgment. After a few expository remarks, he deduces from the words the following theological propositions:—1. God by his Holy Spirit illuminates the understandings of men; for working in us to will, must necessarily be by illuminating the understanding.

2. That operation of grace which illuminates the understanding is practical, and not barely speculative, but descends even to the heart. St. Paul says, God works in us to do. 3. The first dispositions to conversion are effects of grace, as well as conversion itself: for St. Paul not only says, God worketh in us to do; but he adds, he worketh in us to will; now this will Ver. 8. Even the death of the cross—That is, the most degrading, excruciating death. _ Consists in dispositions to conversion. 4. This operation of grace does not consist in putting us in a state capable of converting ourselves, as the admirers of sufficient grace say; but it actually converts us: for the apostle says, “God worketh in us to will and to do.”

3. The operation of this grace which converts us, is of victorious efficacy, and obtains its end in spite of all the resistances of nature; for St. Paul says, God “effectually worketh in us to will and to do;” which means, that when he displays this grace, nothing can [effectually] resist him. 6. When God converts us, whatever irresistibility there is in his grace, he displays it, nevertheless, to us in a way which neither destroys our nature, nor offers any violence to our will; for St. Paul says, ‘God worketh in us to will;” that is to say, he converts us by inspiring us with love for his gospel in gentle ways, suited to the faculties of our souls. Dr. Doddridge says—‘The original (of this passage) is very emphatical, as Mr.

Howe beautifully observes; for it asserts, on the one hand, that God is actually or continually operating, and, on the other, that thus to work in the heart for such noble purposes, is the prerogative of God, and an effect worthy his divine attributes and perfections.” President Edwards says—I question if any word can be found in all the Greek language more expressive.’ When it is added, that we are to work out our salvation “with fear and trembling,” the words imply a great degree of humility and reverence, and are in this sense applied by St. Chrysostom to the holy angels, as is observed by Dr. Hammond. AD In the latter part of this chapter St. Paul intimates the probability of his being sacrificed on their account, and his blood being poured forth as a libation or drink-offering; but in the contemplation of this he triumphed in the true spirit of martyrdom. Before this event, however, should take place, he hoped not only to send them his son Timothy, but even to be liberated, that he might himself visit them.

Also to send back unto them their beloved messenger Epaphroditus, of whom he speaks in the most affectionate and endearing terms. Chap. II. Ver. 1—23. Believers exhorted to constancy, and warned against vain philosophy.—The apostle begins this chapter with stating his great anxiety and regard for the Colossians and others, with whom he held communion in spirit, though he was debarred by his present situation from visiting them in person. He writes, however, to comfort and encourage them, by directing their faith to the great mysteries of the gospel, and to the glorified person of the Saviour, in whom were not only hidden “all the treasures of divine wisdom and knowledge;” but in whom also dwelt ‘the fulness of the Godhead bodily;’

that is, in his human nature, as the sublimest temple of the Deity. He therefore directs them to make Christ the root and foundation of their faith, that they might not be ‘spoiled through philosophy and vain deceit.” We are not to infer hence, that Christianity is an enemy to science and true philosophy; but they have different departments. Philosophy is founded upon experiment, and false upon speculation: the truths and the facts of Christianity depend on neither, but on the word of God. The philosophy here referred to, is thought to be that of Essenes, a Jewish sect of high antiquity, practising great austerities in their manner of living, which was retired and mortified to an extreme degree: denying themselves not only the luxuries, but the comforts of human life; to the extent of refraining from all animal food—(“Touch not; taste not; handle not”)—merely on human authority, and for no valuable end; for it has often been found, that persons who practise these voluntary austerities, indulge at the same time in secret crimes.

This the apostle calls will-worship, and voluntary humility; neither commanded by, nor acceptable to God. | _But the most singular and objectionable part of their principles related to their doctrine and worship of angels, whose names all their disciples were solemnly bound; as Josephus says, to preserve with great care and reverence. ‘This, introducing a species of idolatry, (since copied in the Christian church,) justly provoked the censure of our apostle, as every thing must do, which exalted the creature and depreciated the Saviour. And though we cannot now penetrate all the mysteries of this sect, from the tenor of this epistle, (in which the great object of the writer evidently was to exalt the Saviour, as the Head and Lord of all principalities and powers,) it is most reasonable to conclude, that these Christian Essenes confounded Christ with angels, and worshipped him as one only of the number.

As to the use of animal food, which is here alluded to, since so the word is rendered, (1 Thessalonians 2:2). The Greek implies a kind of agony, Saviour, we regard no reproach which can possibly be attached to it; nevertheless, we believe that many indulge themselves in far too much of it; and if there be any persons (as there may be) to whom all animal food is injurious, they doubtless do well in refraining from its use. At the same time, the modern philosophy sufficiently proves, that we can neither drink nor breathe without the swallowing of living creatures with the air: a fact which has been strongly illustrated by an incident of recent date, related in Forbes’s Oriental Memoirs. A learned Brahmin, who prided himself on never having swallowed animal food, received from Europe a valuable microscope, which convinced him that he had been in the habit of swallowing insects and animalcule with all his fruit and vegetables; and he was rendered thereby so unhappy, that he totally destroyed the instrument, that it might not have the same effect on others.

On the question of animal food, we are satisfied that there is no sin in receiving whatever God bestows; but there is much sin in refusing his benefits, and in attempting to be “wise above what is written.”

Notes on the verses

Chap. II. Ver. 1. What great conflict and contention:” and which the apostle suffered from hearing of their circumstances, without being able to visit them himself.—And for as many as have not seen my face in the flesh—What is, he had a like anxiety to visit all who embraced and adorned the gospel, as did these Colossians. Ver. 2. Full assurance of understanding.—The fullest conviction of the mind. Doddridge says the phrase is Hebrew, and very emphatical—Of God, and of the Father.—“Even of the Father.” Ver. 3. In whom.—Margin, “wherein;” but we think Christ himself particularly referred to, as in verse 9. So Chrysostom. Ver. 4. Lest any man should beguile you.—See (Ephesians 4:14); v. 6. Ver. 14. Blotting out.—This refers to the most ancient method of cancelling obligations, and is frequently alluded to in the Old Testament. See (Psalms 51:1). (Isaiah 43:25); xliv. 22. The Jewish ritual law is here referred to, which was not only obliterated by Christ, but nailed in triumph to his cross, when he said, ‘It is finished.” The types, when they were fulfilled, expired. When the apostle speaks of Christ’s blotting out the handwriting, taking it away, and nailing it to his cross, he alludes, by a beautiful gradation, to the various ways of canceling a debt-bond; one of which was striking a nail through it on a post, in a public place.

meth ly sharia 8 over them in it.—Doddridge, “by it;” i.e. by the cross. Ver. 16. Or in respect of (or to) a holy day.—Macknight, “a festival.” Ver. 17. The body is of Christ.—Macknight, “is Christ’s.” The sense appears to us to be, that all the types were but shadows of Christ, and of the Ver. 18. Let no man beguile you.—Margin, “Judge against you.” This is another reference to the Grecian games, in which illegal methods were sometimes taken to deprive the successful candidates of their prize. Ordent. Lit. No. 1498.—In a voluntary humility—Doddridge, “By (an affected) humility; which we conceive to be the true sense.—And worship angels.—It evidently appears, from several passages in Philo, to have been the opinion of that learned Jew, that angels were messengers who presented our prayers to God, as well as brought down his favours to us.

He represents this view of the matter as most humble and reverential, and there is no doubt but it prevailed among other Jews. Compare Tobit xi. 14; xii. 12, 15. Ver. 19. Not holding the Head, from which, &c.—Comp. (Ephesians 4:15-16). Ver. 20. Ye be dead with Christ.—See above, verse 12. Ver. 22. Which all are to perish with the using.—Doddridge, “All which things tend to corruption.” Macknight, “Whatever things tend to destruction,” which Dr. M. applied to the Pythagorean prohibition of animal food. _ Ver. 23. Neglecting.—Margin, “punishing,” or not sparing—which last is