Philippians 2

Philippians 2:1

Having predestinated us unto the adoption of children. Foreordained that we, the church of Jesus Christ, should be adopted as his children. The whole line of argument is general instead of particular. God foreordained a church which should be composed of those adopted as his children. According to the pleasure of his will. The act of predestination was due simply to God’s sovereign will. His will was the cause.

Philippians 2:2

To the praise of the glory of his grace. To the end that his grace in adopting us as children may redound to his praise and glory. In the beloved. In Christ. See Matthew 3:17 Colossians 1:13.

Philippians 2:3

In whom we have redemption through his blood. (1) We are in bondage to sin; (2) Christ redeems us; (3) the price paid is his blood. Compare Matthew 20:28 26:28 Acts 20:28 Galatians 3:13 Hebrews 9:22 1 Peter 1:19. The forgiveness of sins. Those redeemed are forgiven.

Philippians 2:4

Wherein he hath abounded toward us. The grace of God. See Ephesians 1:7. In all wisdom and prudence. These attributes, ascribed to God, are fully shown in his grace and mercy.

Philippians 2:5

Having made known unto us. To all who receive the adoption of Christ. The mystery of his will. The word “mystery” is used in the sense of something beyond human comprehension until revealed. This “mystery of his will” is revealed and is declared in Ephesians 1:10. According to his good pleasure. See PNT Ephesians 1:5.

Philippians 2:6

That. He now states the mystery which God had revealed. In the dispensation of the fulness of times. In the last dispensation which came in the fullness of time; when the times were full, or ripe. “Fullness of time” is often applied to the period of Christ’s coming. See Galatians 4:4 Hebrews 1:2 9:10 1 Peter 1:20. He might gather together in one all things in Christ. That the scattered families and tribes of men, both Jews and Gentiles, should all be gathered and united under one head, Christ. Nay, not only men, but angels, both which are in heaven, and which are on earth, all should be united under Christ as head, so that he should be “all and in all” (Colossians 3:11). See Revelation 5:13. Compare Matthew 28:18 and many other passages which are parallel in thought.

Philippians 2:7

In whom also we have obtained an inheritance. “In whom also we were a heritage” (Revised Version). We are in Christ made the heritage of God, or God’s part. Being predestinated. According to his will he predestinated us, the church, to the adoption of sons, and to be his heritage.

Philippians 2:8

We should be to the praise of his glory. This is the final result of our predestination and adoption. Who first trusted in Christ. “We who had before hoped in Christ” (Revised Version). Jewish believers like Paul who had the Christian hope before the Gentiles.

Philippians 2:9

In whom ye also [trusted]. The “we” of Ephesians 1:12 refers to Jewish believers; the “ye”, to Gentile believers, like most of the Ephesians, who also trusted, after that they “heard the word of truth”. They not only hoped, but believed. That is, they became believers, by trusting obedience; then they were sealed with that Holy Spirit of promise. After they were converted, the Holy Spirit was bestowed upon them. It was a “promise” (Acts 1:4). The seal was attached to a letter or legal document to authenticate it to the world. The Holy Spirit, the Spirit of adoption, was God’s authentication to the world that the converts to Christ were accepted as his children. The presence of the new Spirit was shown by a new life exhibiting the fruits of the Spirit (Galatians 5:22).

Philippians 2:10

Which is the earnest of our inheritance. The “earnest” money was a small part of the purchase money given in hand to bind the bargain. Paul says that the Holy Spirit given to God’s children is such earnest of the inheritance that he will bestow, a small part given now as a proof to his adopted children. Until the redemption. Rather, “Unto”. This “earnest” given is looking unto the final and complete “redemption” from the grave of the purchased possession, the children of God bought with Christ’s blood.

Philippians 2:11

After I heard of your faith in the Lord Jesus. This verse has been thought to show that Paul was not personally acquainted with those to whom he wrote, and hence that this letter could not be addressed to the Ephesians; but he used similar language of Philemon, one of his own converts. See Philemon 1:5. The language is natural if Paul left Ephesus in the spring of A.D. 57, and wrote this letter about the close of A.D. 62 (Conybeare and Howson), more than five years after. During this period he could only know of the faith and love of the Ephesians by what he heard.

Philippians 2:12

Cease not to give thanks for you. Because he heard so favorable a report.

Philippians 2:13

That. This introduces the things for which he prayed God in their behalf. The Father of glory. The source of all spiritual glory. Give unto you the Spirit of wisdom. A gift of the Spirit. See PNT 1 Corinthians 12:8. Divine wisdom works wisdom in believers. And revelation in the knowledge of him. The Spirit that reveals a knowledge of God and spiritual mysteries. This Spirit would enable them to better comprehend the “mystery” of God, the divine plans for human redemption in a better knowledge of him.

Philippians 2:14

The eyes of your understanding being enlightened. “Heart”, in the Revised Version. The moving of the Spirit gives light. See Genesis 1:2. This would follow if they were given “the Spirit of wisdom”, etc. That ye may know. Have a fuller comprehension. The hope of his calling. The hope of eternal life to which God had called them. The riches of the glory of his inheritance in the saints. See Colossians 1:27. The heavenly inheritance given in the saints, rich beyond our conception. See Acts 20:32 26:18.

Philippians 2:15

The exceeding greatness of his power. He prays that they may have greater knowledge of three things: (1) Of eternal life (the hope); (2) of the glorious inheritance, and (3) of God’s mighty power towards believers. This mighty power works to raise them from sin, as it worked to raise Christ from the dead. However the power works, it is the same power that raised Jesus.

Philippians 2:16

Which he wrought in Christ. God’s power wrought in Christ in the tomb so that he came forth living. At his own right hand. The Scriptures represent Christ at God’s right hand. See Mr 16:19 Hebrews 8:1 10:12 12:2 Col 3:1. His seat there indicates his glory, and also that the work of redemption.

Philippians 2:17

Far above all principality, and power, and might, and dominion. Above all the angelic hierarchy. See Romans 8:38 1 Peter 3:22 Ephesians 3:10. The same terms are applied to evil spirits in Ephesians 6:12. Christ is above all angels, good or evil. And every name. Every person, office and dignity, whether in this present state, or in that to come.

Philippians 2:18

And hath put all [things] under his feet. All power was given into his hands when he was raised from the dead (Matthew 28:18). He is the rightful ruler of all. And gave him [to be] the head over all [things] to the church. He was, when raised from the dead (Ephesians 1:20), exalted to be the ruler of all things (Acts 2:33 5:31 Php 2:9) and made the Head of the church (Ephesians 5:23 Colossians 1:18); not merely its ruler, but the Head of the Body, which derives its life from the Head. Compare 1 Corinthians 10:17 12:27. Note that this exaltation is after the cross and the resurrection, definitely showing that Christ’s church was not organized until after our Lord’s suffering.

Philippians 2:19

Which is his body. His spiritual body, living by union with the Head, pervaded by the life of Christ. The fulness of him. The church is a manifestation of the fullness of Christ, the body filled by his life, who filleth all in all. Filleth all things with his majesty and power. The object of the last four verses is to describe Christ’s glories. These are: (1) His resurrection; (2) His Exaltation to God’s Right Hand; (3) His Supreme Dominion; (4) His Headship to the Church, his Body, filled with His Fullness. These glories all follow his stooping unto the death of the cross. He abased himself that he might be exalted. See Hebrews 12:2.

Philippians 2:21

The Church Redeemed in Christ SUMMARY OF EPHESIANS 2: Our Spiritual Condition in a State of Nature. God’s Saving Mercy. Salvation by Grace Through Faith. No Longer Aliens and Strangers. Peace Between Jew and Gentile Through Christ. All Built into the Lord’s Holy Temple. And you [hath he quickened]. In Ephesians 1:19-23, Paul has described the mighty working of the Divine power in raising Christ from the dead, and his exaltation to the right hand of God. He now turns from this mighty exhibition of power to another not less striking–the resurrection of those who were spiritually dead to a new and holy life. Who were dead in trespasses and sins. Spiritual death is meant. By their trespasses and sins they were separated from God. To be without God is to be in death. Trespasses are thought to refer to breaking known laws; sins, to the corrupt state which leads to a constantly sinful life.

Philippians 2:22

In time past ye walked according to the course of this world. You lived in trespasses and sins, in accordance with the spirit of the world. The prince of the power of the air. Called elsewhere “the prince of this world” (John 12:31 14:30 16:11), Satan. Why he is called “prince of the power of the air” is not certain; various explanations are given. Probably his subtle influences and whisperings pervade the air, and come upon us as unconsciously as the vital fluid we breathe. The Jews held that the atmosphere was the abode of evil angels. The spirit that now worketh in the children of disobedience. This spirit, that of the world, of the power of the air, is the one which inspires those who live in disobedience.

Philippians 2:23

Among whom also we all had our conversation. In Ephesians 2:1,2, the second person is used, meaning the Ephesians; here the person is changed to the first. Meyer thinks that “ye” refers to Gentile Christians; “we” to Paul and his Jewish brethren. The Gentile Christians had been dead in trespasses and sins; nor had the Jewish Christians differed in this respect. Fulfilling the desires of the flesh and of the mind. Not only fleshly desires, but the impulses of a sinful mind, such as malice, envy, pride, etc. And were by nature the children of wrath, even as others. This declares that “we”, now Jewish Christians, were once, when in a state of nature, under condemnation, just as the “others”, the rest of the world, or the Gentiles. Some have held that this passage teaches innate, hereditary depravity. I am sure that this was not in the apostle’s mind. (1) Two classes are spoken of, “you” and “we”, Gentiles and Jews. (2) Both were equally sinful, the first “dead in trespasses and in sins” (Ephesians 2:1), and the second “by nature the children of wrath, even as the others”. (3) The passage then simply affirms that Jews and Gentiles alike, before conversion, were dead in trespasses and sins, and under the divine condemnation. However, “by nature” is supposed to teach that the depravity is innate, and that all “are born” under the wrath of God. Such an interpretation would put the passage in conflict with Paul’s teaching elsewhere, and with that of Christ.

For instance, Matthew 18:3 19:14 are inconsistent with the view that little children are born “under the wrath of God”. Indeed, it is taught in this passage that both classes have been brought into this state of condemnation by walking in sin, not by their birth. But does not “by nature” imply that they are born “children of wrath”? The word “phusis”, rendered “by nature”, is found in Romans 2:14 1 Corinthians 11:14 Galatians 2:15 4:8. In only one of these passages can it refer to natural birth at all, and there it refers to race (Galatians 2:15). In not one passage does it describe what is innate.

It does describe custom, practice, and unconverted state. No one would say that the Gentiles, who “do by nature the things of the law” (Romans 2:14), do so because it is innate. It means that they do so without the revelation. In a similar sense it is used here, and means that “we”, as well as others, before we were converted by the gospel, were dwelling in sin like others, and were like them, “the children of wrath”. The state of nature is the unconverted state.

Philippians 2:24

God, who is rich in mercy. Having shown that both Jews and Gentiles were spiritually dead, Paul now declares the spiritual resurrection of the saints. This lifting up from death to a new life is due to God, “rich in mercy”, and on account of the “great love wherewith he loved us”. Ephesians 2:5 affirms the fact.

Philippians 2:25

Hath quickened us together with Christ. As he quickened Christ and raised him, so when we were dead in sins he gave us spiritual life by the gospel and lifted us to a new life. “We were planted in the likeness of his death and resurrection” (Romans 6:5). By grace ye are saved. Not by works of the law, as he has shown so fully in the Galatian letter.

Philippians 2:26

And hath raised [us] up together. Buried into the death of Christ, we are risen with Christ (Colossians 2:12). We are risen as new creatures to walk with the Risen Christ, with our minds on heavenly things (Colossians 3:1). And made [us] to sit in heavenly [places]. In our present state, to have our minds above (Colossians 3:2).

Philippians 2:27

That in the ages to come. In all coming time. The exceeding riches of his grace. In saving, purifying and blessing his children.

Philippians 2:28

For by grace are ye saved through faith. Lest they might forget the doctrine that he ever preached, he reminds them that works of the law never saved them; that they were saved by God’s grace shown in the gospel; that this salvation was obtained through the faith. The definite article is found before faith in the Greek, showing that “the” faith, or the gospel, is meant. [It is] the gift of God. The salvation is not due to ourselves, but is God’s gift. The grammatical construction of the Greek does not allow us to make “faith” the subject of the last clause. It is not “faith”, but salvation through the faith, which is the gift of God. So says John Wesley in his Notes: “This refers to the previous clause, ‘That you are saved,’ etc”.

Philippians 2:29

Not of works, lest any man should boast. The salvation is not due to works of law, or to our own merit; hence there is no ground for boasting.

Philippians 2:30

For we are his workmanship. It is God who saved us; as new creatures, he had made us through the gospel. We are not saved by works, but are his workmanship, created in Christ Jesus unto good works, designed henceforth to abound in them. Which God hath before ordained that we should walk in them. It is his ordination that all who believe the gospel and are saved should practice good works. God has graciously quickened us, saved us, made us new creatures, and prepared us unto good works.