返回Chapter 2
Chapter 2
Chapter Two
Phil. 2:1. Therefore, if there is any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any mercy and compassion,
Phil. 2:2. then make my joy complete: be of one mind,
These words mean the following: if you wish to bring me any consolation in my trials; if you wish to show any comfort that love produces; if you intend to prove that you have some fellowship with me in spiritual matters and for the Lord's sake; if you grieve for me and sympathize with my sufferings; then for all this repay me with mutual love for one another. Notice how he sees their unanimity as a personal benefit to himself and considers it as though he himself had been deemed worthy of a kindness. And he did not say: bring me joy, but "fulfill." You, he says, have begun joy in me and have already brought me peace; I desire that this joy be brought to completion. And what is my joy? Not that I should be delivered from danger, or receive something from you, but that you should be of the same mind.
Phil. 2:2. Have the same love,
This is more than thinking alike. "Have the same love." When you are loved exceedingly, respond not with weak love, but with equal measure.
Phil. 2:2. Be of one accord and of one mind;
Be as though one soul, not by nature, but by thoughts and agreement; to this the apostle points with the words: "be of one mind."
Phil. 2:3. Do nothing out of selfish ambition or vainglory,
Nothing, he says, should be done out of envy or rivalry, which happens when we say: look, I will exert myself so that so-and-so does not surpass me; this is precisely what contentiousness (έριθεία) consists of. Then the apostle presents vainglory as the mother of such rivalry, because the former is born from the latter. When we seek the glory of men, what will we not do for it?
Phil. 2:3. But in humility consider one another as superior to yourselves.
Now the apostle shows us the path by which we can avoid vainglory, and offers us saving instruction. If, he says, you imagine that the other person is not simply greater than you, but exceedingly surpasses you, and by great humility you are convinced that this is truly so, then you will honor him in every way. Acting thus, you will not be grieved when you see that others also honor him; even if he were to revile or strike you, you would bear it patiently, because having acknowledged him as superior to yourself, you will not even envy him, for envy is directed toward equals, not toward those whose preeminence we have acknowledged. And he, in his turn, will think that you are more excellent than he, and thus complete peace will reign between you.
Phil. 2:4. Let each of you look out not only for his own interests, but each of you also for the interests of others.
When I care about what is beneficial for you, and you about what is beneficial for me, then there will be no place for vainglory, nor for quarrels, nor for anything bad whatsoever, but life will be angelic and divine.
Phil. 2:5. For let the same mind be in you, which was also in Christ Jesus.
As Christ says: "Be merciful, just as your heavenly Father is merciful" (Lk. 6:36), and then: "Learn from Me, for I am gentle" (Mt. 11:29); so also Paul, teaching humility, in order to shame us all the more, brings forth Christ as an example, as he also says in another place: "Though He was rich, yet for your sakes He became poor" (2 Cor. 8:9). When he points to the Son of God, who is higher than every height and yet humbled Himself so greatly, which of those who think highly of themselves would he not put to shame by this?
Phil. 2:6. He, being in the form (μορφή) of God, did not consider it robbery to be equal with God;
Count how many heretics are overthrown here. Marcion of Pontus said that the world and the flesh are evil, and that therefore God did not assume flesh. Marcellus of Galatia, Photinus, and Sophronius said that the Word of God is a power and not a hypostatic being, and that this power dwelt in Him Who came from the seed of David. And Paul of Samosata said that the Father, Son, and Holy Spirit are mere names ascribed to one person. Arius said that the Son is a creature. Apollinarius of Laodicea said that He did not assume a rational soul. So then, see how all these heretics fall by almost a single blow: "being in the form of God." How then do you, Marcellians, say that the Word is a power and not a substance? The form of God means the substance of God, just as the form of a servant means the nature of a servant. And how do you, Samosatan, say that He began His existence from Mary? For He pre-existed in the form and substance of divinity. But see how Sabellius also falls. "He did not consider it robbery," says the apostle, "to be equal with God." "Equal" is not said of one person; if He is equal, He is equal to someone. Thus it is clear that two persons are spoken of. And Arius is refuted in many ways: "in the form of God," that is, in substance. And he did not say "having become" — γεγονώς, but "being" — ὑπάρχων, which is similar to the saying: "I am He Who Is" (Ex. 3:14). And: "He did not consider it robbery to be equal with God." Do you see the equality? After this, how do you say that the Father is greater and the Son is lesser? But look at the senseless obstinacy of the heretics. The Son, they say, being a lesser God, did not consider it robbery to be equal with the great God. But first of all, what Scripture teaches us that there is a lesser and a greater God? Thus teach the pagans. And that the Son is also a great God, hear what Paul says: "looking for," he says, "the appearing of the glory of the great God and our Savior Jesus Christ" (Tit. 2:13). Then, if He is small, how did He not consider it robbery for Himself to be great? Furthermore, Paul, intending to teach humility, would have appeared absurd if he were suggesting the following: since the lesser God did not revolt against the greater God, you also must humble yourselves before one another. For what kind of humility is it when the lesser does not revolt against the greater? That is mere powerlessness. Humility is that He, being equal and co-equal in power with God, voluntarily became man. So then, enough about this. Next, see what Paul says: "He did not consider it robbery." When someone has stolen something, he is afraid to set it aside, lest he lose what does not belong to him. But when he has something by nature, he easily disregards it, knowing that he cannot be deprived of it, and if he should seem to renounce it, he will take it up again. Thus the apostle says that the Son of God was not afraid to lower His own dignity, because He possessed it — that is, equality with God the Father — not through robbery, but recognized this dignity as belonging to His own nature. Therefore He also chose self-emptying, since even in self-emptying He preserves His greatness.
Phil. 2:7. but emptied Himself, taking the form of a servant
Where are those who say that He descended not voluntarily, but fulfilling a command? Let them know that He emptied Himself as Lord, as One having authority over Himself. By saying "the form of a servant," the apostle thereby puts Apollinarius to shame; because He who takes the form—μορφή—or, in other words, the nature of a servant, also has a fully rational soul.
Phil. 2:7. Having become like men.
Based on this, the Marcionites say that the Son of God became incarnate only in appearance; for, they say, do you see how Paul says that He took the likeness of a man and clothed Himself in human form, and did not essentially become a man? But what does this mean? It means that the Lord did not have everything of ours, but lacked something, namely: He was not born in the natural order and He did not sin. But He was not only what He appeared to be, but also God: He was not an ordinary man. Therefore the apostle says "in the likeness of men," because we are soul and body, but He was soul and body and God. On this basis, when the apostle says "in the likeness of sinful flesh" (Rom. 8:3), he does not mean that He did not have flesh, but that this flesh did not sin, and was like sinful flesh in nature, but not in evil. Thus, just as there the likeness is not in the sense of complete equality, so here too he speaks of likeness in the sense that He was not born in the natural order, was sinless, and was not a mere man.
Phil. 2:7. and in appearance having become as a man
Since the apostle said that "He emptied Himself," lest you consider this an act of change and transformation, he says: remaining what He was. He took on what He was not; His nature did not change, but He appeared in outward form, that is, in the flesh, because it is proper to flesh to have a form. For when he said, "taking the form of a servant," after that he dared to say this as well, as if thereby stopping the mouths of some. He said well, "as a man," since He was not one of many, but as one of many. For God the Word did not turn into a man, but appeared as a man, and being invisible, appeared having a "form." Some, however, interpreted this passage thus: "and in form," as already truly a man, just as John says in the Gospel: "glory as of the Only-Begotten of the Father" (Jn. 1:14), instead of saying: the glory which is fitting for the only-begotten to have; because "as" — ὡς — signifies both hesitation and affirmation.
Phil. 2:8. He humbled Himself, being obedient even unto death, and death on a cross.
Again he says: "humbled Himself," lest anyone think that He condescended not voluntarily. But the Arians say: behold, it is said of Him: "obedient." So what of it, you senseless ones? We too obey our friends, and this in no way diminishes our dignity. As the Son, He voluntarily obeyed the Father, showing by this also His kinship with Him; because it is the duty of a true Son to honor the Father. Pay attention to the intensification of the expression: not only did He become a servant, but He accepted death, and even more than that — a shameful death, that is, death on the cross, accursed, appointed for the lawless.
Phil. 2:9. God also highly exalted Him and gave Him the name which is above every name,
When Paul mentioned the flesh, he boldly speaks of all His humiliation, since this is proper to the flesh. Thus, understand these words also as referring to the flesh, without dividing the one Christ. What then is the name bestowed upon the human nature of the one Christ? This name is Son, this name is God; because this Man is the Son of God, as the archangel also said: "and the holy thing which shall be born shall be called the Son of God" (Luke 1:35).
Phil. 2:10. that at the name of Jesus every knee should bow, of things in heaven, and things on earth, and things under the earth,
That is, the whole world: angels, men, and demons; or: both the righteous and sinners. Because even the demons will acknowledge, and the disobedient will submit, no longer opposing the truth, just as even before that time they said: "I know You, who You are" (Luke 4:34).
Phil. 2:11. And every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.
That is, so that all would say that the Lord Jesus Christ is Lord and God. The glory of the Father consists in this: that He has such a Son, to Whom everything submits. Do you see that in the glorification of the Only-Begotten lies the glory of the Father? So that, on the contrary, His diminishment constitutes the dishonor of the Father.
Phil. 2:12. Therefore, my beloved, as you have always been obedient,
Exhortation must be combined with praise, for through this they become more readily acceptable. Therefore Paul also extols the Philippians, calling them beloved, and says: "as you have always been obedient," as if saying by this the following: I have shown you that the Son of God was obedient; therefore, imitate Him and yourselves.
Phil. 2:12. Not only in my presence, but much more now in my absence,
Because then it might have seemed that you were doing everything out of respect for me; but if even now you show zeal for virtue, then it is clear that even then you were such not for my sake, but for God's.
Phil. 2:12. With fear and trembling work out your own salvation,
Not for my own sake, he says, do I exhort you, but so that you may work out what pertains to your salvation with fear, and indeed an intense fear with trembling, because without fear nothing good is accomplished, neither in the literary sciences nor in the mechanical arts. How then can such perfect fear be born? If we consider that God is present everywhere, hears all things and sees all things — not only what is done, but also what is in our thoughts. "Serve," says the prophet, "the Lord with fear and rejoice with trembling" (Ps. 2:11). Joy with trembling occurs when someone, doing a good deed, and moreover with trembling, has a clear conscience. He said "work out" (κατεργάζεσθε), and not simply "do" (ἐργάζεσθε), that is, with great diligence and care.
Phil. 2:13. for it is God who produces in you both the willing and the working
Having said "with fear and trembling," the apostle now says: do not be troubled by this. I said this not so that you would retreat from good, but so that you would be more attentive, because if you are diligent, God will accomplish everything in you. For He Himself gives us both the disposition toward good and brings the very doing of good to completion. God produces in us the willing, that is, He assists us in desiring good and strengthens our good will and at the same time arouses its zeal. Or alternatively: since He Himself completes the work, and we, being human, direct our desire toward what we see already accomplished, therefore the apostle says that the very willing is produced by God. For example, you desired something — you immediately began to do it; if the completion of the work followed, an even greater desire to do the same work is born in you; but if not, your will becomes weaker. So if the completion of the work depends on God, and it arouses our desire as well, then the apostle is entirely right in saying that the very desire depends on God. Or else Paul speaks out of a feeling of great gratitude, that God produces the very desire in us, just as he also calls virtue a gift, not denying freedom of choice, but wishing that we always be grateful and attribute everything to God. Note the expression "in you," that is, who work out salvation with fear and trembling; because it is only in such people that God accomplishes everything.
Phil. 2:13. By His good pleasure.
That is, so that His good pleasure and His good will may be fulfilled in you, namely that we may live as He Himself wills. So be assured: God will help you in every way to live rightly, if for no other reason, then because this is well-pleasing to Him.
Phil. 2:14. Do all things without murmuring and doubting,
The devil, when he is unable to completely turn someone away from good, drives him either to despair or to vainglory; and if he cannot accomplish even this, he suggests to him murmuring or doubt and unbelief. Since the Philippians were subjected to temptations and constant dangers, as a result many of them fell into murmuring and blasphemy; therefore the apostle says: "do all things without murmuring." For whoever murmurs becomes ungrateful and abusive in speech. By doubt the apostle means wavering of thoughts, for example if, when a commandment is set before one to fulfill, one were to say: will there indeed be a reward for me? is this really good? For such doubtful thoughts must not be entertained, but one must act with confidence; whether labor or exertion is required, one must not allow wavering.
Phil. 2:15. that you may be blameless and pure,
That is, blameless and unspotted, because murmuring is subject to punishment – this is because he speaks with the Philippians as with free people. Listen to what follows.
Phil. 2:15. children of God, blameless
So then, to murmur is characteristic of slaves and the ungrateful; for what son, laboring for his own father and for himself, murmurs?
Phil. 2:15. Among a crooked and perverse generation,
I know that many wage war against you, thus compelling you to murmur; but therein lies the highest praise, if someone, even when provoked by others, does nothing of the sort.
Phil. 2:15. You shine as lights in the world,
Phil. 2:16. holding fast the word of life,
As stars shine in the darkness, so you too, being righteous among the unrighteous, strive to shine all the more. For the expression "in which you shine" (φαίνεσθε) should be taken in the imperative sense. "Holding forth the word of life," that is, having within yourselves the seed of life and intending to continue living thus, and already now having within yourselves the pledge of salvation. Or: just as luminaries shine and enliven bodies by warming them, so you too strive to be a life-giving force for the rest of mankind.
Phil. 2:16. To my boasting in the day of Christ.
Let your virtue, he says, be such that it not only leads you to life, but also shows me more glorious at the coming of Christ.
Phil. 2:16. I did not run in vain nor labor in vain.
My glory consists in the fact that I raised you to be such people, and that my labor among you was not in vain.
Phil. 2:17. But if I am even poured out as a libation upon the sacrifice and service of your faith, I rejoice and share my joy with you all.
Although, he says, I also die, for he calls death a sacrifice, "I am being poured out as a libation upon the sacrifice and service of your faith," that is, having first made you a sacrifice to God, having dedicated you to the service of God and having first made you believers. But in view of death I am not in the least grieved, but I rejoice and rejoice together with you all. I rejoice that I am becoming a sacrifice, and I rejoice together that I bring your faith to Christ as an offering.
Phil. 2:18. For the same cause also do ye joy
Rejoice that you yourselves also have been offered as a sacrifice.
Phil. 2:18. Rejoice with me.
I am bringing myself as a sacrifice, and I rejoice in this.
Phil. 2:19. But I hope in the Lord Jesus to send Timothy to you shortly, so that I also, having learned of your circumstances, may be encouraged in spirit.
As with everything else, he attributes the sending of Timothy to Christ as well. I am confident, he says, that he will make it easier for you, on the one hand, to be comforted in spirit when you learn through this letter about my affairs, namely that the preaching of the Gospel was proceeding successfully and that the schemes of the enemies were destroyed; and on the other hand, for me also to be comforted when I learn about your affairs, about which Timothy must give me a precise report.
Phil. 2:20. For I have no one of equal zeal, who would so sincerely care for you,
I could, he says, have sent another, but there is no one equal to me in zeal except this one, that is, one who cares about your affairs as I do, who would sincerely, that is, in a fatherly manner, look after you. Notice how he cares: when he himself did not have a convenient time to come to them, he sends others, so that those under his guidance would at no time give themselves over to carelessness.
Phil. 2:21. All seek their own interests, and not those of Jesus Christ.
That is, they seek their own rest and safety, since no one would freely wish to undertake such a journey. He says this both in praise of Timothy and at the same time teaching his listeners not to seek rest; for whoever seeks it does not seek the things of Christ. Alas! How far we are from Christ!
Phil. 2:22. But you know his proven worth, because as a son to a father, he served with me in the gospel.
You yourselves, he says, are witnesses that he served me as a son serves a father, not only in bodily needs, but, what is far more important, in the preaching of the Gospel. Therefore, as my son, he is worthy of honor, and as a servant of God — all the more so. Through this he commends Timothy to them, not so much bestowing honor on him as doing good for them; for if they heed him as one most worthy, then from his word they will, of course, receive benefit and be deemed worthy of the highest reward.
Phil. 2:23. I hope therefore to send him presently, so soon as I shall see how it will go with me.
When I see what outcome my affairs will have, I will immediately, that is, without delay, send him.
Phil. 2:24. I am confident in the Lord that I myself also shall come to you shortly.
I am not sending Timothy because I have completely given up on coming to you, but so that, as I have already said, in the meantime I may be gladdened by learning of your affairs. Note how he makes his coming to them dependent on God, saying: "I am confident in the Lord," that is, if God so wills.
Phil. 2:25. Yet I considered it necessary to send to you Epaphroditus, my brother and fellow worker and fellow soldier,
He sends this one too with praise, just like Timothy, and for the very same reason we mentioned above. "Fellow soldier" is greater than "fellow worker," because in safe undertakings anyone might cooperate, but a "fellow soldier" cooperates in dangers.
Phil. 2:25. But your messenger (apostle) and minister to my need,
That is, the one sent by you to me I am returning to you; for through him they were sending what was necessary to Paul. Or else: your apostle means your teacher.
Phil. 2:26. Because he longed greatly to see you all, and was deeply distressed because you had heard that he was sick.
Phil. 2:27. For indeed he was sick, near to death;
Knowing, he says, that you love him and are grieved by his illness, he therefore desires to see you, in order to free you from the sorrow that came upon you because of his illness. Here he also presents something else. He justifies himself before them for sending him to them late, saying approximately this: this happened not through my negligence, but I am keeping Timothy with me, as one who is of one mind with me. Epaphroditus, however, fell ill, and therefore could not come earlier, since the illness was prolonged, and he was even close to death.
Phil. 2:27. But God had mercy on him,
What do you say, Manichean? If the world, and life in it, is evil in your view, then how does the apostle now call the preservation of Epaphroditus in life a mercy of God? The heretics cannot answer this. But Christians may ask: if it is good to depart and be with Christ, then why does the apostle call the earthly life of Epaphroditus a mercy of God? Either because Epaphroditus, who was a teacher, by continuing to live, was bound to turn very many to God (which, as was said above, is more needful than departing). Or else Paul says many things adapting himself to the common custom of his hearers, and does not philosophize everywhere. He was speaking to people who were attached to life and who feared death. Besides, the present life is in itself a good thing. Otherwise, why would the apostle reckon untimely death among punishments? "For this reason many among you are weak and sick, and a number have died" (1 Cor. 11:30). For the future life of an evil person is by no means a better life, because it is not good, whereas that of a good person is better.
Phil. 2:27. and not his only, but mine also,
Do you see how he here esteems Epaphroditus highly, when he considers the restoration of his health a special benefaction of God and a particular mercy?
Phil. 2:27. So that sorrow would not be added to me upon sorrow.
That is, so that together with the sorrow which I had on account of his illness, I might not have another sorrow which could have come from his death.
Phil. 2:28. Therefore I sent him the more eagerly, so that when you see him again, you may rejoice,
That is, he sent immediately, so that you, having seen him, might be freed from sorrow over his illness, or rather that you might rejoice.
Phil. 2:28. and I was less sorrowful.
How then can I be less sorrowful? In this way: if you rejoice, I too will likewise rejoice. He did not say "without sorrow" (ἄλυπος) but "less sorrowful" (ἀλυπότερος), showing by this that his soul was never entirely free from sorrow. "Who," he says, "is weak, and I am not weak?" (2 Cor. 11:29).
Phil. 2:29. Receive him therefore in the Lord with all joy,
That is, receive him graciously, in a manner pleasing to God, or as befits saints. Paul says this for the benefit of the Philippians themselves, because the one who does good receives more benefit than the one who receives it.
Phil. 2:29. Hold such people in honor,
Lest it should seem that he favors Epaphroditus alone, he exhorts them to honor all in general who display the same virtue.
Phil. 2:30. For on account of the work of Christ he was close to death, risking his life,
The Philippians sent Epaphroditus to Paul so that he might bring him what was needed. He found Paul in Rome in danger, so that it was not safe to approach him, for the emperor himself was against him. Then, disregarding every danger, he ministered to Paul. About this Paul now speaks. Note, he did not say "for me," but "for the work of Christ" he exposed himself to danger, that is, he consigned himself to death. Even if he did not die, by God's providence, he nevertheless showed his readiness for it. So too let us, when we see the saints in danger, not spare ourselves, because to expose ourselves to danger in matters of this kind is itself our safety.
Phil. 2:30. to supply what was lacking in your service to me.
You, he says, were not in Rome to serve me bodily, although you sent what was needed for me. This very thing that you lacked, that is, that you did not serve me with your hands and body, he alone fulfilled, having served me in place of all of you. And therefore he is worthy of great goodwill on your part, since he did on your behalf everything that all of you ought to have done. So consider how he calls this matter both a service and a supplying of what was lacking (that is, a duty, the non-fulfillment of which is a deficiency in them), in order to show that it is the duty and obligation of those who enjoy safety to help those who are in danger, and whoever does not do this violates his obligation, since he does not fulfill a public service. Therefore, lest they become proud and lose their reward, thinking that they had done something great, he called this matter by this name (υστέρημα — "lack"), teaching them thereby to think of themselves humbly, since they had done what they were obligated to do.
Phil. 2:1. Therefore, if there is any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any mercy and compassion,
Phil. 2:2. then make my joy complete: be of one mind,
These words mean the following: if you wish to bring me any consolation in my trials; if you wish to show any comfort that love produces; if you intend to prove that you have some fellowship with me in spiritual matters and for the Lord's sake; if you grieve for me and sympathize with my sufferings; then for all this repay me with mutual love for one another. Notice how he sees their unanimity as a personal benefit to himself and considers it as though he himself had been deemed worthy of a kindness. And he did not say: bring me joy, but "fulfill." You, he says, have begun joy in me and have already brought me peace; I desire that this joy be brought to completion. And what is my joy? Not that I should be delivered from danger, or receive something from you, but that you should be of the same mind.
Phil. 2:2. Have the same love,
This is more than thinking alike. "Have the same love." When you are loved exceedingly, respond not with weak love, but with equal measure.
Phil. 2:2. Be of one accord and of one mind;
Be as though one soul, not by nature, but by thoughts and agreement; to this the apostle points with the words: "be of one mind."
Phil. 2:3. Do nothing out of selfish ambition or vainglory,
Nothing, he says, should be done out of envy or rivalry, which happens when we say: look, I will exert myself so that so-and-so does not surpass me; this is precisely what contentiousness (έριθεία) consists of. Then the apostle presents vainglory as the mother of such rivalry, because the former is born from the latter. When we seek the glory of men, what will we not do for it?
Phil. 2:3. But in humility consider one another as superior to yourselves.
Now the apostle shows us the path by which we can avoid vainglory, and offers us saving instruction. If, he says, you imagine that the other person is not simply greater than you, but exceedingly surpasses you, and by great humility you are convinced that this is truly so, then you will honor him in every way. Acting thus, you will not be grieved when you see that others also honor him; even if he were to revile or strike you, you would bear it patiently, because having acknowledged him as superior to yourself, you will not even envy him, for envy is directed toward equals, not toward those whose preeminence we have acknowledged. And he, in his turn, will think that you are more excellent than he, and thus complete peace will reign between you.
Phil. 2:4. Let each of you look out not only for his own interests, but each of you also for the interests of others.
When I care about what is beneficial for you, and you about what is beneficial for me, then there will be no place for vainglory, nor for quarrels, nor for anything bad whatsoever, but life will be angelic and divine.
Phil. 2:5. For let the same mind be in you, which was also in Christ Jesus.
As Christ says: "Be merciful, just as your heavenly Father is merciful" (Lk. 6:36), and then: "Learn from Me, for I am gentle" (Mt. 11:29); so also Paul, teaching humility, in order to shame us all the more, brings forth Christ as an example, as he also says in another place: "Though He was rich, yet for your sakes He became poor" (2 Cor. 8:9). When he points to the Son of God, who is higher than every height and yet humbled Himself so greatly, which of those who think highly of themselves would he not put to shame by this?
Phil. 2:6. He, being in the form (μορφή) of God, did not consider it robbery to be equal with God;
Count how many heretics are overthrown here. Marcion of Pontus said that the world and the flesh are evil, and that therefore God did not assume flesh. Marcellus of Galatia, Photinus, and Sophronius said that the Word of God is a power and not a hypostatic being, and that this power dwelt in Him Who came from the seed of David. And Paul of Samosata said that the Father, Son, and Holy Spirit are mere names ascribed to one person. Arius said that the Son is a creature. Apollinarius of Laodicea said that He did not assume a rational soul. So then, see how all these heretics fall by almost a single blow: "being in the form of God." How then do you, Marcellians, say that the Word is a power and not a substance? The form of God means the substance of God, just as the form of a servant means the nature of a servant. And how do you, Samosatan, say that He began His existence from Mary? For He pre-existed in the form and substance of divinity. But see how Sabellius also falls. "He did not consider it robbery," says the apostle, "to be equal with God." "Equal" is not said of one person; if He is equal, He is equal to someone. Thus it is clear that two persons are spoken of. And Arius is refuted in many ways: "in the form of God," that is, in substance. And he did not say "having become" — γεγονώς, but "being" — ὑπάρχων, which is similar to the saying: "I am He Who Is" (Ex. 3:14). And: "He did not consider it robbery to be equal with God." Do you see the equality? After this, how do you say that the Father is greater and the Son is lesser? But look at the senseless obstinacy of the heretics. The Son, they say, being a lesser God, did not consider it robbery to be equal with the great God. But first of all, what Scripture teaches us that there is a lesser and a greater God? Thus teach the pagans. And that the Son is also a great God, hear what Paul says: "looking for," he says, "the appearing of the glory of the great God and our Savior Jesus Christ" (Tit. 2:13). Then, if He is small, how did He not consider it robbery for Himself to be great? Furthermore, Paul, intending to teach humility, would have appeared absurd if he were suggesting the following: since the lesser God did not revolt against the greater God, you also must humble yourselves before one another. For what kind of humility is it when the lesser does not revolt against the greater? That is mere powerlessness. Humility is that He, being equal and co-equal in power with God, voluntarily became man. So then, enough about this. Next, see what Paul says: "He did not consider it robbery." When someone has stolen something, he is afraid to set it aside, lest he lose what does not belong to him. But when he has something by nature, he easily disregards it, knowing that he cannot be deprived of it, and if he should seem to renounce it, he will take it up again. Thus the apostle says that the Son of God was not afraid to lower His own dignity, because He possessed it — that is, equality with God the Father — not through robbery, but recognized this dignity as belonging to His own nature. Therefore He also chose self-emptying, since even in self-emptying He preserves His greatness.
Phil. 2:7. but emptied Himself, taking the form of a servant
Where are those who say that He descended not voluntarily, but fulfilling a command? Let them know that He emptied Himself as Lord, as One having authority over Himself. By saying "the form of a servant," the apostle thereby puts Apollinarius to shame; because He who takes the form—μορφή—or, in other words, the nature of a servant, also has a fully rational soul.
Phil. 2:7. Having become like men.
Based on this, the Marcionites say that the Son of God became incarnate only in appearance; for, they say, do you see how Paul says that He took the likeness of a man and clothed Himself in human form, and did not essentially become a man? But what does this mean? It means that the Lord did not have everything of ours, but lacked something, namely: He was not born in the natural order and He did not sin. But He was not only what He appeared to be, but also God: He was not an ordinary man. Therefore the apostle says "in the likeness of men," because we are soul and body, but He was soul and body and God. On this basis, when the apostle says "in the likeness of sinful flesh" (Rom. 8:3), he does not mean that He did not have flesh, but that this flesh did not sin, and was like sinful flesh in nature, but not in evil. Thus, just as there the likeness is not in the sense of complete equality, so here too he speaks of likeness in the sense that He was not born in the natural order, was sinless, and was not a mere man.
Phil. 2:7. and in appearance having become as a man
Since the apostle said that "He emptied Himself," lest you consider this an act of change and transformation, he says: remaining what He was. He took on what He was not; His nature did not change, but He appeared in outward form, that is, in the flesh, because it is proper to flesh to have a form. For when he said, "taking the form of a servant," after that he dared to say this as well, as if thereby stopping the mouths of some. He said well, "as a man," since He was not one of many, but as one of many. For God the Word did not turn into a man, but appeared as a man, and being invisible, appeared having a "form." Some, however, interpreted this passage thus: "and in form," as already truly a man, just as John says in the Gospel: "glory as of the Only-Begotten of the Father" (Jn. 1:14), instead of saying: the glory which is fitting for the only-begotten to have; because "as" — ὡς — signifies both hesitation and affirmation.
Phil. 2:8. He humbled Himself, being obedient even unto death, and death on a cross.
Again he says: "humbled Himself," lest anyone think that He condescended not voluntarily. But the Arians say: behold, it is said of Him: "obedient." So what of it, you senseless ones? We too obey our friends, and this in no way diminishes our dignity. As the Son, He voluntarily obeyed the Father, showing by this also His kinship with Him; because it is the duty of a true Son to honor the Father. Pay attention to the intensification of the expression: not only did He become a servant, but He accepted death, and even more than that — a shameful death, that is, death on the cross, accursed, appointed for the lawless.
Phil. 2:9. God also highly exalted Him and gave Him the name which is above every name,
When Paul mentioned the flesh, he boldly speaks of all His humiliation, since this is proper to the flesh. Thus, understand these words also as referring to the flesh, without dividing the one Christ. What then is the name bestowed upon the human nature of the one Christ? This name is Son, this name is God; because this Man is the Son of God, as the archangel also said: "and the holy thing which shall be born shall be called the Son of God" (Luke 1:35).
Phil. 2:10. that at the name of Jesus every knee should bow, of things in heaven, and things on earth, and things under the earth,
That is, the whole world: angels, men, and demons; or: both the righteous and sinners. Because even the demons will acknowledge, and the disobedient will submit, no longer opposing the truth, just as even before that time they said: "I know You, who You are" (Luke 4:34).
Phil. 2:11. And every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.
That is, so that all would say that the Lord Jesus Christ is Lord and God. The glory of the Father consists in this: that He has such a Son, to Whom everything submits. Do you see that in the glorification of the Only-Begotten lies the glory of the Father? So that, on the contrary, His diminishment constitutes the dishonor of the Father.
Phil. 2:12. Therefore, my beloved, as you have always been obedient,
Exhortation must be combined with praise, for through this they become more readily acceptable. Therefore Paul also extols the Philippians, calling them beloved, and says: "as you have always been obedient," as if saying by this the following: I have shown you that the Son of God was obedient; therefore, imitate Him and yourselves.
Phil. 2:12. Not only in my presence, but much more now in my absence,
Because then it might have seemed that you were doing everything out of respect for me; but if even now you show zeal for virtue, then it is clear that even then you were such not for my sake, but for God's.
Phil. 2:12. With fear and trembling work out your own salvation,
Not for my own sake, he says, do I exhort you, but so that you may work out what pertains to your salvation with fear, and indeed an intense fear with trembling, because without fear nothing good is accomplished, neither in the literary sciences nor in the mechanical arts. How then can such perfect fear be born? If we consider that God is present everywhere, hears all things and sees all things — not only what is done, but also what is in our thoughts. "Serve," says the prophet, "the Lord with fear and rejoice with trembling" (Ps. 2:11). Joy with trembling occurs when someone, doing a good deed, and moreover with trembling, has a clear conscience. He said "work out" (κατεργάζεσθε), and not simply "do" (ἐργάζεσθε), that is, with great diligence and care.
Phil. 2:13. for it is God who produces in you both the willing and the working
Having said "with fear and trembling," the apostle now says: do not be troubled by this. I said this not so that you would retreat from good, but so that you would be more attentive, because if you are diligent, God will accomplish everything in you. For He Himself gives us both the disposition toward good and brings the very doing of good to completion. God produces in us the willing, that is, He assists us in desiring good and strengthens our good will and at the same time arouses its zeal. Or alternatively: since He Himself completes the work, and we, being human, direct our desire toward what we see already accomplished, therefore the apostle says that the very willing is produced by God. For example, you desired something — you immediately began to do it; if the completion of the work followed, an even greater desire to do the same work is born in you; but if not, your will becomes weaker. So if the completion of the work depends on God, and it arouses our desire as well, then the apostle is entirely right in saying that the very desire depends on God. Or else Paul speaks out of a feeling of great gratitude, that God produces the very desire in us, just as he also calls virtue a gift, not denying freedom of choice, but wishing that we always be grateful and attribute everything to God. Note the expression "in you," that is, who work out salvation with fear and trembling; because it is only in such people that God accomplishes everything.
Phil. 2:13. By His good pleasure.
That is, so that His good pleasure and His good will may be fulfilled in you, namely that we may live as He Himself wills. So be assured: God will help you in every way to live rightly, if for no other reason, then because this is well-pleasing to Him.
Phil. 2:14. Do all things without murmuring and doubting,
The devil, when he is unable to completely turn someone away from good, drives him either to despair or to vainglory; and if he cannot accomplish even this, he suggests to him murmuring or doubt and unbelief. Since the Philippians were subjected to temptations and constant dangers, as a result many of them fell into murmuring and blasphemy; therefore the apostle says: "do all things without murmuring." For whoever murmurs becomes ungrateful and abusive in speech. By doubt the apostle means wavering of thoughts, for example if, when a commandment is set before one to fulfill, one were to say: will there indeed be a reward for me? is this really good? For such doubtful thoughts must not be entertained, but one must act with confidence; whether labor or exertion is required, one must not allow wavering.
Phil. 2:15. that you may be blameless and pure,
That is, blameless and unspotted, because murmuring is subject to punishment – this is because he speaks with the Philippians as with free people. Listen to what follows.
Phil. 2:15. children of God, blameless
So then, to murmur is characteristic of slaves and the ungrateful; for what son, laboring for his own father and for himself, murmurs?
Phil. 2:15. Among a crooked and perverse generation,
I know that many wage war against you, thus compelling you to murmur; but therein lies the highest praise, if someone, even when provoked by others, does nothing of the sort.
Phil. 2:15. You shine as lights in the world,
Phil. 2:16. holding fast the word of life,
As stars shine in the darkness, so you too, being righteous among the unrighteous, strive to shine all the more. For the expression "in which you shine" (φαίνεσθε) should be taken in the imperative sense. "Holding forth the word of life," that is, having within yourselves the seed of life and intending to continue living thus, and already now having within yourselves the pledge of salvation. Or: just as luminaries shine and enliven bodies by warming them, so you too strive to be a life-giving force for the rest of mankind.
Phil. 2:16. To my boasting in the day of Christ.
Let your virtue, he says, be such that it not only leads you to life, but also shows me more glorious at the coming of Christ.
Phil. 2:16. I did not run in vain nor labor in vain.
My glory consists in the fact that I raised you to be such people, and that my labor among you was not in vain.
Phil. 2:17. But if I am even poured out as a libation upon the sacrifice and service of your faith, I rejoice and share my joy with you all.
Although, he says, I also die, for he calls death a sacrifice, "I am being poured out as a libation upon the sacrifice and service of your faith," that is, having first made you a sacrifice to God, having dedicated you to the service of God and having first made you believers. But in view of death I am not in the least grieved, but I rejoice and rejoice together with you all. I rejoice that I am becoming a sacrifice, and I rejoice together that I bring your faith to Christ as an offering.
Phil. 2:18. For the same cause also do ye joy
Rejoice that you yourselves also have been offered as a sacrifice.
Phil. 2:18. Rejoice with me.
I am bringing myself as a sacrifice, and I rejoice in this.
Phil. 2:19. But I hope in the Lord Jesus to send Timothy to you shortly, so that I also, having learned of your circumstances, may be encouraged in spirit.
As with everything else, he attributes the sending of Timothy to Christ as well. I am confident, he says, that he will make it easier for you, on the one hand, to be comforted in spirit when you learn through this letter about my affairs, namely that the preaching of the Gospel was proceeding successfully and that the schemes of the enemies were destroyed; and on the other hand, for me also to be comforted when I learn about your affairs, about which Timothy must give me a precise report.
Phil. 2:20. For I have no one of equal zeal, who would so sincerely care for you,
I could, he says, have sent another, but there is no one equal to me in zeal except this one, that is, one who cares about your affairs as I do, who would sincerely, that is, in a fatherly manner, look after you. Notice how he cares: when he himself did not have a convenient time to come to them, he sends others, so that those under his guidance would at no time give themselves over to carelessness.
Phil. 2:21. All seek their own interests, and not those of Jesus Christ.
That is, they seek their own rest and safety, since no one would freely wish to undertake such a journey. He says this both in praise of Timothy and at the same time teaching his listeners not to seek rest; for whoever seeks it does not seek the things of Christ. Alas! How far we are from Christ!
Phil. 2:22. But you know his proven worth, because as a son to a father, he served with me in the gospel.
You yourselves, he says, are witnesses that he served me as a son serves a father, not only in bodily needs, but, what is far more important, in the preaching of the Gospel. Therefore, as my son, he is worthy of honor, and as a servant of God — all the more so. Through this he commends Timothy to them, not so much bestowing honor on him as doing good for them; for if they heed him as one most worthy, then from his word they will, of course, receive benefit and be deemed worthy of the highest reward.
Phil. 2:23. I hope therefore to send him presently, so soon as I shall see how it will go with me.
When I see what outcome my affairs will have, I will immediately, that is, without delay, send him.
Phil. 2:24. I am confident in the Lord that I myself also shall come to you shortly.
I am not sending Timothy because I have completely given up on coming to you, but so that, as I have already said, in the meantime I may be gladdened by learning of your affairs. Note how he makes his coming to them dependent on God, saying: "I am confident in the Lord," that is, if God so wills.
Phil. 2:25. Yet I considered it necessary to send to you Epaphroditus, my brother and fellow worker and fellow soldier,
He sends this one too with praise, just like Timothy, and for the very same reason we mentioned above. "Fellow soldier" is greater than "fellow worker," because in safe undertakings anyone might cooperate, but a "fellow soldier" cooperates in dangers.
Phil. 2:25. But your messenger (apostle) and minister to my need,
That is, the one sent by you to me I am returning to you; for through him they were sending what was necessary to Paul. Or else: your apostle means your teacher.
Phil. 2:26. Because he longed greatly to see you all, and was deeply distressed because you had heard that he was sick.
Phil. 2:27. For indeed he was sick, near to death;
Knowing, he says, that you love him and are grieved by his illness, he therefore desires to see you, in order to free you from the sorrow that came upon you because of his illness. Here he also presents something else. He justifies himself before them for sending him to them late, saying approximately this: this happened not through my negligence, but I am keeping Timothy with me, as one who is of one mind with me. Epaphroditus, however, fell ill, and therefore could not come earlier, since the illness was prolonged, and he was even close to death.
Phil. 2:27. But God had mercy on him,
What do you say, Manichean? If the world, and life in it, is evil in your view, then how does the apostle now call the preservation of Epaphroditus in life a mercy of God? The heretics cannot answer this. But Christians may ask: if it is good to depart and be with Christ, then why does the apostle call the earthly life of Epaphroditus a mercy of God? Either because Epaphroditus, who was a teacher, by continuing to live, was bound to turn very many to God (which, as was said above, is more needful than departing). Or else Paul says many things adapting himself to the common custom of his hearers, and does not philosophize everywhere. He was speaking to people who were attached to life and who feared death. Besides, the present life is in itself a good thing. Otherwise, why would the apostle reckon untimely death among punishments? "For this reason many among you are weak and sick, and a number have died" (1 Cor. 11:30). For the future life of an evil person is by no means a better life, because it is not good, whereas that of a good person is better.
Phil. 2:27. and not his only, but mine also,
Do you see how he here esteems Epaphroditus highly, when he considers the restoration of his health a special benefaction of God and a particular mercy?
Phil. 2:27. So that sorrow would not be added to me upon sorrow.
That is, so that together with the sorrow which I had on account of his illness, I might not have another sorrow which could have come from his death.
Phil. 2:28. Therefore I sent him the more eagerly, so that when you see him again, you may rejoice,
That is, he sent immediately, so that you, having seen him, might be freed from sorrow over his illness, or rather that you might rejoice.
Phil. 2:28. and I was less sorrowful.
How then can I be less sorrowful? In this way: if you rejoice, I too will likewise rejoice. He did not say "without sorrow" (ἄλυπος) but "less sorrowful" (ἀλυπότερος), showing by this that his soul was never entirely free from sorrow. "Who," he says, "is weak, and I am not weak?" (2 Cor. 11:29).
Phil. 2:29. Receive him therefore in the Lord with all joy,
That is, receive him graciously, in a manner pleasing to God, or as befits saints. Paul says this for the benefit of the Philippians themselves, because the one who does good receives more benefit than the one who receives it.
Phil. 2:29. Hold such people in honor,
Lest it should seem that he favors Epaphroditus alone, he exhorts them to honor all in general who display the same virtue.
Phil. 2:30. For on account of the work of Christ he was close to death, risking his life,
The Philippians sent Epaphroditus to Paul so that he might bring him what was needed. He found Paul in Rome in danger, so that it was not safe to approach him, for the emperor himself was against him. Then, disregarding every danger, he ministered to Paul. About this Paul now speaks. Note, he did not say "for me," but "for the work of Christ" he exposed himself to danger, that is, he consigned himself to death. Even if he did not die, by God's providence, he nevertheless showed his readiness for it. So too let us, when we see the saints in danger, not spare ourselves, because to expose ourselves to danger in matters of this kind is itself our safety.
Phil. 2:30. to supply what was lacking in your service to me.
You, he says, were not in Rome to serve me bodily, although you sent what was needed for me. This very thing that you lacked, that is, that you did not serve me with your hands and body, he alone fulfilled, having served me in place of all of you. And therefore he is worthy of great goodwill on your part, since he did on your behalf everything that all of you ought to have done. So consider how he calls this matter both a service and a supplying of what was lacking (that is, a duty, the non-fulfillment of which is a deficiency in them), in order to show that it is the duty and obligation of those who enjoy safety to help those who are in danger, and whoever does not do this violates his obligation, since he does not fulfill a public service. Therefore, lest they become proud and lose their reward, thinking that they had done something great, he called this matter by this name (υστέρημα — "lack"), teaching them thereby to think of themselves humbly, since they had done what they were obligated to do.