Philippians 2

— to the glory of God the Father.] Who delights to be honoured in the belief and obedience, paid to His blessed Son and His Gospel. Dean Stanhope.

The Apostle’s great design and scope, in setting before the Philippians the humiliation and exaltation of Jesus Christ, was to excite them to the grace and duty of humility, that the same humble mind might be in them which was also in Christ Jesus: as if he had said, Our Lord Jesus Christ humbled Himself greatly for us, and afterwards was highly exalted by God above us: so in proportion may you expect to be exalted by God, if you humble yourselves in order to maintain the peace and unity of the church: for before honour is humility. Barker.

In this passage it is to be observed, that the Apostle here evidently points out to us three different states and conditions of Christ: the first is His state of dignity from which He willingly descended, expressed in those words, “who being in the form of God:” the second is, the state of humility to which He descended, in those words, “He made Himself of no reputation:” the third is, His state of glory and exaltation, intimated in those words, “wherefore God also hath highly exalted Him.” These three states or conditions of Christ are essential to the Apostle’s argument; for take away any one of them, and the example which the Apostle would propose is lost; not only the force of the argument is lessened, but the argument itself is entirely destroyed. For instance, if you remove the first state, that of His natural dignity and excellence, the second state will no longer be a state of humiliation, nor Christ any longer an example of humility; for if he was no better than a servant before He was a servant, His being a servant was His lot and condition, not His choice; it was owing to the order of nature and Providence, and not to His humility; and He was no more humble in being born to be a servant, than others who are born in the same state; and often too without the humility which is necessary to their condition.

Secondly, it is implied in the argument, that He was in possession of whatever belonged to His state of dignity and excellence, before He underwent any thing that belonged to His state of humiliation; for His voluntarily descending from His dignity, to a lower and heavier state, is the very act and real ground and foundation of His humility; and therefore whatever is meant by His being in the form of God, or whatever is meant by His being in the likeness of men, thus much at least is evident, that He was in the form of God, before He was made in the likeness of man; because His being made in the likeness of men, is given as one great instance of His humility; but His being in the form of God, was His very dignity and excellence; and therefore, as it is necessary to suppose that His dignity was antecedent to His humility, it is likewise necessary to assert, that He was “in the form of God,” before He was made “in the likeness of men.”

Thirdly, it is necessarily implied in the argument, that He underwent whatever belonged to His state of humiliation, before He enjoyed any thing that belonged to His state of exaltation; because His exaltation was the

— he that ministered to my wants.] Who brought your contributions for the relief of my wants. Dr. Wells.

— of the tribe of Benjamin.] Of a noble tribe, as well as of an honourable people: a tribe, which together with Judah kept close to God, when the other tribes revolted to the worship of Jeroboam’s calves. Burkitt, Dr. Whitby.

— an Hebrew of the Hebrews.] “An Hebrew” is a native Jew in opposition to an “Hellenist,” or one who had been converted from heathenism to Judaism. “An Hebrew of (or from) Hebrews,” is one descended from Hebrews, or native Jews, both by the father’s and mother’s side. Parkhurst.

— as touching the law, a Pharisee;] One of the strictest sects of the Jewish religion. Dr. Whitby. See Acts xxiii. 6; xxvi. 4, 6.

Philippians 2:2

2. Beware of dogs.] So the Jews, by way of contempt, used to style all heathens: and now, as a just return for their contentions and obstinate opposition to the true religion, the Apostles, St. Paul and St. John, retort it upon themselves. See Rev. xxii. 15; Ps. xxii. 16. Pyle. Perhaps the unbebating Jews are called “dogs,” to signify that in the sight of God they were now become as abominable for crucifying Christ and persecuting His Apostles, as the idolatrous heathens were in the sight of the Jews. In Rev. xxii. 15, the atrociously wicked are called “dogs.” Dr. Macknight.

— beware of evil workers.] For they labour only to pull down God’s building, and to destroy the church of Christ. Elsewhere he styles them “deceitful workers,” 2 Cor. xi. 13. Dr. Whitby.

— beware of the concision.] By this name St. Paul calls the Jewish teachers, who were not only circumcised themselves, but now, after the coming of Christ, taught that the outward circumcision of the flesh was necessary to salvation, whilst they were at the same time destitute of the circumcision of the heart. Parkhurst.

Philippians 2:3

3. — let each esteem other better than themselves.] This refers not to judgment, for it is not in our power always thus to esteem of others, but to practice; as if he had said, Be as ready to assist others, as if you were their subjects and inferours: so the example of Christ requires, and so the precept runs, that “he who is the greatest should be a servant” to others. Dr. Whitby.

4. For we are the circumcision.] We Christians are alone the true and spiritual circumcision, and are accounted circumcised by God, because we have that which the outward rite signified, namely, the circumcision of the heart, and the mortification of all carnal lusts and desires. Burkitt.

Philippians 2:4

4. Though I might also have confidence in the flesh. &c.] As if he had said, Think not, O Philippians, that I therefore speak lightly of those privileges and advantages, which the Jews among you so much boast of, upon this account because I have none of them myself. No, on the contrary, if I would value myself on such outward carnal things, I have as much reason as any. Nay, there is not a Jew among you, that perhaps can say so much on his own behalf, in this respect, as I can. Accordingly he proceeds to specify his privileges in the 5th and 6th verses. Abp. Sharp.

Philippians 2:5

5. — of the stock of Israel.] Not of Ishmael, or any Paul counteth all things as loss PHILIPPIANS. to gain Christ and his righteousness. Anno DOMINI 64. Benjamin, an Hebrew of the Hebrews; as touching the law, a Pharisee;

Philippians 2:6

6, 7. Who, being in the form of God, thought it not robbery to be equal with God: But made himself of no reputation, &c.] Who being very God, and knowing it to be no presumption in Him to equalize Himself to God the Father, yet voluntarily humbled and abased

6. — touching the righteousness which is in the law, blameless.] So strict and punctual in the observation of the prescriptions of the law, that no man could tax me for the breach or violation thereof. Bp. Hall. I may truly, in the Jewish notion of righteousness, be accounted a righteous person. Abp. Sharp.

Philippians 2:7

7. But made himself of no reputation, and took upon him the form of a servant, &c.] And yet being thus

truly God, He set Himself at nought, lessened and humbled Himself from the condition of being Lord of all, to that of a subject and ordinary man. Dr. Hammond. By taking upon Himself a created nature, Christ became essentially a servant to God, whereas He was before equal to the Father as to His Godhead. Dr. Wells. All the words of this verse together are not properly three distinct propositions, without any dependence of one upon the other, but an expression of Christ’s emptying of Himself, with an explication shewing in what it consisted: which will plainly appear by this literal translation; ‘But emptied Himself, taking the form of a servant, being made in the likeness of men.’ Where if any man doubt how Christ emptied Himself, the text will satisfy him, by “taking the form of a servant;” if any still question how he took the form of a servant, he hath the Apostle’s resolution, by “being made in the likeness of men.” In the next verse he proceeds to another act of Christ’s humiliation, consisting in His obedience unto death. Bp. Pearson.

This exhaustion, or emptying of Himself, seems to be spoken of our Saviour as voluntary; beginning at His incarnation and continued till His ascension. From hence it was that He was first conceived, and afterwards anointed, by the Holy Ghost; that He grew in grace; was ignorant of the day of judgment; was comforted by angels; and raised by the power of the Father; and the like. And it seems a satisfactory answer to many of those arguments made against His divinity: as do these make very much to prove it: 1st, that the same word is here used, form of God, and form of man, &c.; but He was really a man, a servant; therefore also God naturally: 2dly, that taking upon Him such a form, He was, before He took it upon Him: and 3dly, that it being no injury to be equal, He was equal to God. Bp. Fell.

7. — those I counted loss] Whatever advantages I enjoyed as a Jew, I may well part with for Christ; and if they would keep me in the least degree from embracing the Christian doctrine, they would be very far from being advantages to me, but would be losses rather. Dr. Hammond.

Philippians 2:8

8. — that I may win Christ.] That is, obtain an interest in Him, and in the blessings purchased by Him. Dr. Whitby, Burkitt. As if he had said, Not only the above-named privileges, but all other things whatsoever, wealth, greatness, fame, friends, and life itself, I account them all very pitiful things, if they be compared with the inestimable advantages of being a Christian. As I have once forsaken, so will I again readily forsake all, part with all things that the world holds most dear and valuable; nay, I will trample them under my feet, like dirt and dung, provided I may obtain the favour of Christ. Abp. Sharp.

Philippians 2:9

9. Wherefore God also hath highly exalted him, &c.] Upon which wonderful humiliation of His, it hath pleased God the Father to advance Him, in His human nature, to an answerable height of glory; having given unto Him both that title, and that state and power, which is far above any title, or state, or power, of whatsoever finite creature; having publickly to the world declared and approved Him to be God Almighty. Bp. Hall.

10. — the righteousness which is of God by faith.] See the notes on Rom. i. 17.

The plain sense of the verse seems to be this: That which above all things I desire, is to be found in Christ, that is, to be a disciple of His, ingrafted into Him, by being a member of His church; “not having mine own righteousness, which is of the law,” namely, not being content with those outward privileges, and that outward obedience, which by my own natural strength I am able to yield to the precepts of the law, which is that righteousness, in which the Jews expect to be justified before God; “but that which is through the faith of Jesus Christ, the righteousness which is of God by faith;” that is, that righteousness which I desire, and in which

only I shall have the confidence to appear before God, is an inward principle of holiness; that spiritual renewed obedience to God’s laws, which He doth require as the condition of His favour and acceptance, and which I can never attain to, but by the faith of Christ, by becoming a Christian. This is none of my own righteousness, but God’s; it being wrought in me by His Spirit, accompanying the preaching of the Gospel; and as it is His gift, so He will own it, and reward it at the last day. Abp. Sharp.

Philippians 2:10

10. That at the name of Jesus every knee should bow, &c.] That in the acknowledgment of this just title and Divine power of His, every creature should bow and stoop unto Him, both the angels of heaven, &c. Bp. Hall. Irenous quotes this verse, and, describing what sort of adoration was paid to Christ, says, that ’every knee should bow to Him, as to our Lord, and God, and Saviour, and King.’ Leslie.

11. That I may know him.] To be the Messiah, and the Saviour of the world, which knowledge is necessary to life eternal, John xvii. 3; 1 Cor. ii. 2. Dr. Whitby.

— and the power of his resurrection.] So as to be enabled, by my knowledge and faith through grace, to rise from the death of sin to the life of righteousness; and not only this, but if He calls me thereto, that I may know also “the fellowship of His sufferings,” or, may he ready also to suffer, as Christ did, for the Gospel. Dr. Wells.

This, saith the Apostle, is the righteousness that I aspire after, that I may know Christ, not only by a notional belief of the doctrines, or profession of His religion, but by a spiritual experimental knowledge of Him, such a knowledge as transforms me into His Spirit and temper; and that I may know the power of His resurrection, namely, that I may experience in myself all the good effects that His resurrection has a power to work in me; that I may feel the virtue and efficacy of it in my daily dying to sin, and rising again to a new, holy, and heavenly life. This is that righteousness I long for, and in comparison of which, I account all things in the world but as loss, and as dung. Abp. Sharp.

Philippians 2:11

11. — that Jesus Christ is Lord.] That even that Jesus, who was thus abased, is the God and Lord of all. Bp. Hall.

“Lord,” or as St. John more emphatically styles Him, “King of kings, and Lord of lords,” Rev. xix. 16. Nor are men only, but “all the angels of God” required to “worship Him,” as such, Heb. i. 6. Created beings,

Exhortation to obey the will of God. Anno DOMINI 04. in my absence, work out your own salvation with fear and trembling.

11. If by any means I might attain unto the resurrection of the dead.] Namely, a happy resurrection. Dr. Wells. Promised by Him to all His faithful servants and sufferers. Dr. Whitby.

Philippians 2:12

12.—but now much more in my absence.] Since ye shall want the help of my counsels and incitements, stir up yourselves earnestly to do all that is requisite on your part for the attainment of salvation. Bp. Hall. Though there be an ambiguity in the connexion of this clause, if the grammar only be considered, I think the sense obliges us to join it with the following, rather than with the preceding words. There seems no reason to apprehend that the Philippians were less obedient to St. Paul, when he was with them, than to any messages they may have received in his absence. Dr. Dodsridge.

12. Not as though I had already attained.] Not as if I had already gotten my crown or reward. The term is taken from the Grecian games, and is used of him that hath finished his race and course, conquered and gained the prize, although he have not yet received it. As if the Apostle had said, Not that I have finished my course, or that my crown is yet assigned me so immutably and irreversibly, that I should speak confidently of it. That which is fitter for me to employ my thoughts about, is to use all diligence that I miscarry not. Dr. Hammond.

— either were already perfect.] This phrase, like the former, is in this passage an agonistick term, denoting the finishing of one’s race, (compare 2 Tim. iv. 7;) and the receiving of one’s complete reward. Dr. Hammond, Parkhurst. Not as if I had already reached the goal. For the original verb is properly used by the

Philippians 2:13

13. For it is God which worketh in you &c.] This passage is to be understood in connection with the foregoing exhortation of “working out their own salvation with fear and trembling.” As that which is done by God is done of His own free mercy, without any merit of ours to claim it from Him, and therefore requires not only our humility, but our diligence, and caution, and solicitude, and fear of displeasing so gracious a Father, who may, if He be provoked by our unworthiness, withdraw His working from us; so it is not to be conceived to be wrought by God in such an irresistible manner, as that it shall be impossible for those, in whom God thus works, to contradict or resist His working: for if it were so, there could be no room for the exhortation to do that, which could not be otherwise, namely, “to work out their own salvation.” When it is said then, that “God worketh in us both to will and

Philippians 2:15

15, 16.—as lights in the world; Holding forth the word of life.] Bess thinks this is an allusion to those towers, which were built at the entrance of harbours, and on which fires were kept burning, to direct ships into the port. Thus understood the allusion is beauti-

ful. For the doctrine and holy lives of the faithful must in those early ages have had a great influence on unbelievers, to direct them into the safe harbour of the Gospel. Dr. Macknight.

Philippians 2:17

17. Yes, and if I be offered upon the sacrifice and service of your faith.] Literally, ‘if I be poured out upon the sacrifice,’ &c. Dr. Wells. The Apostle here hath an elegant allusion to the Jewish sacrifices: they were prepared for the altar, on which they were to be offered, by the Levites and the priests; and this was their “service;” and there was poured upon the sacrifice oil or wine, which was the libation: if then, saith the Apostle, whilst I am thus wholly employed in rendering you Gentiles an acceptable “sacrifice” to the Lord, my blood should be the libation, to be poured out upon this sacrifice, I should rejoice even thus to die in your service, and for the confirmation of your faith. See Rom. xv. 16. Dr. Whitby.

Philippians 2:20

20. For I have no man likeminded.] No man, so heartily affected both to you and to me. Bp. Hall. It appears from Acts xxvii, 1, that Aristarchus and St. Luke accompanied the Apostle to Rome. And during his confinement there, other faithful assistants came to him, who were equally well disposed with Timothy, to take care of the affairs of the Philippians. We must therefore suppose, that, at the time the Apostle wrote this, these faithful teachers were not at Rome, having gone away for a little while on some business. For surely the Apostle could not say of them, “All seek their own, not the things which are Jesus Christ’s.” Dr. Macknight.

—who will naturally care for your state.] He being as it were my son in the service of the Gospel, will care for you with the same sincerity as I. Dr. Wells.

Philippians 2:21

21. For all seek their own.] That is, the generality of them who are with me. Dr. Wells. They seek their own interests and safety, and not the things which are Jesus Christ’s; that is, comparatively to Timothy and Epaphroditus, mentioned ver. 25. I find others too generally more concerned for their own safety than for advancing the kingdom of Christ with the hazard of their own lives and fortunes. Dr. Whitby.

Philippians 2:23

23.—so soon as I shall see how it will go with me.] Namely, what will be the issue of my trial. Dr. Whitby.

Philippians 2:25

25. Yet I supposed it necessary &c.] In the mean time, since neither I nor Timothy can now come to you, I thought it proper with this letter to send you back your worthy messenger and minister Epaphroditus. Pyle, Dr. Wells.

—your messenger.] As he had been sent by the church of Philippi to carry relief to St. Paul. Or the

Epaphroditus commended. CHAP. II, III. Paul warneth to beware of false teachers. Apoo DOMINI 64. ger, and he that ministered to my wants.

Philippians 2:27

27. For indeed he was sick nigh unto death:] Those, who possessed the power of miracles, could not exercise it according to their own pleasure, but according to the direction of the Holy Ghost; otherwise St. Paul would doubtless have healed Epaphroditus, who, as is intimated, ver. 30, had fallen into this dangerous sickness through the fatigue which he underwent in assisting the Apostle. These gifts were generally given for the benefit of unbelievers, to convince them of the truth of the Christian faith. Drs. Macknight and Whitby.

Philippians 2:28

28. I sent him therefore the more carefully.] On which account I was the more careful, or the more desirous, to send him. Drs. Hammond and Wells.

— that I may be the less sorrowful.] Finding your sorrow for him turned into joy. Dr. Whitby.

Philippians 2:30

30. — to supply your lack of service toward me.] To do that, which by reason of your absence you, however willing, were not able to perform. Dr. Hammond, Pyle.

Chap. III. The Apostle encourages the Philippians to a cheerful profession of Christianity; and to a dependence on it alone, without regard to the Jewish law, according to his own example; and warns them against the principles and practices of the Jewish zealots, upon whom he makes very just and severe reflections. Pyle.

Ver. 1. — To write the same things] Which I have delivered to you by word of mouth. Dr. Whitby, Burkitt.

— but for you it is safe.] Because things, delivered only by word of mouth, may slip out of the memory. Here is St. Paul’s judgment against oral tradition,

himself hath greater cause than they to trust in the righteousness of the law: 7 which notwithstanding he counteth as dung and loss, to gain Christ and his righteousness, 12 therein acknowledging his own imperfection. 15 He exhorteth them to be thus minded, 17 and to imitate him, 18 and to decline the ways of carnal Christians.

Apoo DOMINI 64.

FINALLY, my brethren, rejoice in the Lord. To write the same things to you, to me indeed is not grievous, but for you it is safe.