Chapter II.
(Vers. 1-4.)
(Vers. 1-4.) Therefore, if there is any exhortation in Christ, if there is any consolation of love, if there is any participation in the Spirit, if there are any affections and mercies, fulfill my joy by being of the same mind, having the same love, being united in spirit, and having one purpose. Do nothing out of selfish ambition or conceit, but in humility consider others as more important than yourselves. Everyone should not only look out for their own interests, but also for the interests of others. He says this because if there is true encouragement of hope in Christ among you, by which we console one another, if there is consolation of common love, if there is fellowship of the Holy Spirit, through which we are united in one new body, if there are any affections, that is, if I am in your heart as you are in mine, if there are any mercies, that is, if there is any expression of piety in love, fulfill my joy. He indicates that these things that he enumerates should be proven true, if the commands that follow are observed; so that they may be of one mind and humble in spirit, not provoking one another, but rejoicing in love; so that the joy of the apostle may be complete in them. So, therefore, it restrains them, so that if they do not keep these things, they may not seem approved in other matters; so that, because they do not want to be seen as disapproved in other things, they also keep these things, so that they may be perfect. Without a doubt, there were among them those who disagreed and were restless, and those who pursued empty glory, wanting to contend and conquer with a fierce spirit, where there is no reward: but it causes disputes and breaks charity. For what kind of people can there be, in which there are vessels of gold but only silver, and not also wooden and earthenware ones? But good things can be changed into golden and silver by practice; because it is not a defect of nature, but of the will.
(Vers. 5, 6.)
(Vers. 5, 6.) For indeed, have this mind among yourselves, which was also in Christ Jesus, who, though he was in the form of God, did not consider equality with God a thing to be grasped. Christ always existed in the form of God, as he is the image of the invisible God. But the Apostle, speaking of the Son of God, when he became incarnate and made man, says this: Have this mind among yourselves, which was also in Christ Jesus, that is, both God and man. Though he was in the form of God, he lived among men and appeared to be God in words and deeds. For the form of God differs nothing from God; for therefore He is called the form and image of God, that it may be understood that He is not Himself God the Father, but that He is this, that God is. Therefore, He did not think it robbery to be equal with God, knowing that He was in the form of God, He did not steal, that He might say: I and the Father are one (John 10:30). And elsewhere in the Gospel of John: Therefore, the Jews persecuted Jesus because not only did He loosen the sabbath, but He also said that God was His own Father, making Himself equal to God (John 5:18). Therefore, by right, he equated himself with God; for he who makes himself equal to the one who is inferior to him considers it robbery.
But he emptied himself, taking the form of a slave, being made in human likeness. And being found in appearance as a man, he humbled himself, becoming obedient to death, even death on a cross. Therefore, knowing that he is in the form of God, he showed himself to be equal to God. But to teach the law of humility, when the Jews were trying to seize him, he not only did not resist, but he emptied himself; that is, he withdrew his own power from action, so that he, being humbled, would appear to be weak without idle power. Taking the form of a servant, while being held and bound, and being beaten, he became obedient to the Father, whom he knew to be equal to himself; he did not defend his equality, but subjected himself. He teaches us to imitate this patience and humility, so that we not only do not put ourselves before our equals; but also humble ourselves, following the example of our author. However, it is said that he did not receive the form of God, but that he is in the form of God: but the form of a servant, while humbled like a sinner. However, servants are made from sin, just like Ham, the son of Noah, who rightfully received the name servant (Gen. IX, 25). For it does not seem to me, as it does to some, that he received the form of a servant when he was born a man. For see what he says: Let this mind be in you, which was also in Christ Jesus, that is, in God and man. Before the incarnation, Christ can be called either Christ or Jesus; because both names signify the son of man and the Son of God together. What does Scripture say about the time before the birth? But Christ was the rock, and let us not tempt Christ, as some of them tempted him (I Cor. X, 4). Therefore, when Scripture wants to signify either God or man, it presents one of the two: either Jesus or Christ. For the Son of God, when he was born as man, was in the form of God; because although he seemed to be man, he was performing the works of God, so that in his deeds it would be evident that he is God, even though he was considered only a man. For the works signified a form, so that because of his works, not necessarily as the works of a man, this one who was in the work or form of God, would be understood as God. For what is the form of God, if not the example by which God appears, by raising the dead, restoring hearing to the deaf, cleansing lepers, and other things? But how is he said to have been made similar to a man, if he was only a man? And by what reason is it found that he is in the form of a man, if he were not also God? Except that, even before he permitted himself to be bent down, he was always seen in the power of God, afterwards he was found in the frailty of a man. For on the mountain, indeed, he appeared as God (Matt. 17:2); and walking on the sea, he was seen and understood not only as a man, but also as God. Moreover, what do those who were in the boat say? Truly, this is the Son of God (Matt. 14:33). Therefore, when this power ceased, he was seen as a man; for he said this as if to signify that he is also God. For the cause of his weakness, he says that God was made like to men. He explains this in the following, saying: He humbled himself, becoming obedient unto death, even to the death of the cross. Hence it is where he was found in the form of a man; for he retains his power, so that he appeared as a man and was killed, even though he does not know how to die.
(Vers. 10, 11, 12.)
(Verses 10, 11, 12) For this reason also God exalted him and gave him the name which is above every name, so that at the name of Jesus every knee should bow, of those who are in heaven and on earth and under the earth, and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. It shows what and how much humility deserves; so that we may seek it more, trampling down pride. Therefore, Solomon says: God resists the proud, but gives grace to the humble (Prov. III, 34). Therefore, the Lord said: 'Whoever exalts himself will be humbled, and whoever humbles himself will be exalted' (Luke 14:11). This, therefore, is humility, if someone does not defend for themselves what they do not know is owed to them. In the end, that Pharisee (Luke 18:11 et seq.), speaking the truth about himself, was said to have exalted himself; and thus, he was humbled: but Christ did more, who, although He is God, became flesh and humbled Himself to men. Now let us see how the name given to Christ, which is above every name, as if the Son of God lacked or was imperfect; for he who lacks is imperfect. If, therefore, He was born perfect, how did He lack anything? The Son of God, born of God the Father, who denies this is an Arian; for before His passion, He showed Himself equal to God the Father, as I have mentioned above. Hence, it is evident that He was born perfect; for in His birth, He seems to have attained all things. For in him the whole fullness of deity dwells bodily, and you have been filled in him, who is the head of all rule and authority. In him also you were circumcised with a circumcision made without hands, by putting off the body of the flesh, by the circumcision of Christ, having been buried with him in baptism, in which you were also raised with him through faith in the powerful working of God, who raised him from the dead. And you, who were dead in your trespasses and the uncircumcision of your flesh, God made alive together with him, having forgiven us all our trespasses, by canceling the record of debt that stood against us with its legal demands. This he set aside, nailing it to the cross. He disarmed the rulers and authorities[a] and put them to open shame, by triumphing over them in him. Therefore let no one pass judgment on you in questions of food and drink, or with regard to a festival or a new moon or a Sabbath. These are a shadow of the things to come, but the substance belongs to Christ. Let no one disqualify you, insisting on asceticism and worship of angels, going on in detail about visions, puffed up without reason by his sensuous mind, and not holding fast to the Head, from whom the whole body, nourished and knit together through its joints and ligaments, grows with a growth that is from God. Moreover, in this letter, he reveals all these things, saying that there are celestial, terrestrial, and infernal things: for there are no others. However, it seems to some that the name "man" has been given to him, which is above every name, and which does not agree with any kind or reason. For if Christ, the Son of God, is the same both God and man, then God could not have become man, but remaining God, he would have needed these things which he possessed. Or if, according to his humanity, he needed these things which are God's, the Son of God himself would have given to himself, which were lacking to him according to his humanity. Indeed, this is said because of ignorance. And why is the Father said to have given, when he himself, who had become a man, had nothing? Or could not the divinity of the Son provide for his own body and soul, which were lacking? But perhaps because all things are from God the Father, therefore he is said to have given. If, therefore, all things are from the Father, why is it not said that he gave all things to his Son through generation? And although he has begotten a Son equal to himself, the order still requires that all things be done in the name of the Father. This the Father granted to the Son after the cross, so that all things may be saved in the name of the Son. Finally, the Lord says concerning the disciples to the Father: Father, those whom you have given me, I have kept; they were yours, and you have given them to me (John 17:12). And to the disciples he says: Until now you have asked nothing in my name; ask, and you will receive (John 16:24). Therefore, the Son received this in order to manifest after the cross what he received from the Father when he was begotten. For He then received a name from the Father, when He began to be known as a creature; for what He did beforehand, and what He received, is known, for the things which He did, before He did them. In short, before the cross He said: All things are delivered unto Me by My Father (Matt. 11:27). How then can this be referred to His body, that the name of God should be given to the body, when it is manifest that Christ is both man and God; for neither is it fitting that God should be changed into flesh, nor is it possible that flesh should be made God? But perhaps, in order that by adoption God may be Christ, and this is the color; for Christ will begin to be truly God from part, and from part adoptive, or two gods. But Scripture signifies something else: for it signifies that those who emptied themselves, who received the form of a servant, who became man in the likeness of man, who obeyed the Father, have been given. If man obeyed God the Father, what great thing is it that the Apostle said? But this is great, because although he was equal, he obeyed. And what praise is there, if he was made in the likeness of man; that he be called man made in the likeness of man? But it cannot happen; for no one becomes like someone else, unless he is different, before he is made like the one he wants to be like; for he was made like someone by cause, not by substance. And who is it that emptied himself? Man. Therefore, he had. And how did he receive? But what could a weak thing, like man, empty himself? And in the form of God, was man indeed? But perhaps man was in the form of the Son of God. Now, let us consider, in whose form was the Son of God? And if indeed man was in the form of God, that is, the Son of God, then he was perfect before the passion. Therefore, he did not receive anything after the passion. But let us see what is written about him: For this reason, God has highly exalted him and bestowed on him the name that is above every name, so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father. Let us now consider these words and reflect on the power of language. Certainly, the name that is above every name is the name of God. But if by nature this name is not certain, then it is not above every name; for a proper name is only in the word itself, not in the nobility of nature. And for a creature to not bow down to God, it must not be created but rather begotten, not adopted. And how can it be that man is in the glory of God the Father? Even if God is adopted as man, he cannot be in the glory of God the Father; for this belongs to him who is born of God. For to be in the glory of God the Father is nothing else than to be equal to God; so that the glory may be one of the Father and of the Son, through their common substance and power; for this is the unity of nature. What, I ask, is contrary to this if the Son is said to have received the gift from the Father, since all things of the Son are from the Father, from whom they are believed to exist? But we call the substance of God nature, because Christ is born of it.
(Vers. 12, 13.)
(Vers. 12, 13.) Therefore, my beloved, as you have always obeyed, not only in my presence but now much more in my absence, work out your own salvation with fear and trembling; for it is God who works in you both to will and to do for His good pleasure. God testifies to help good efforts; for every grace is always attributed to God; so that it is our will, but the doing is of God. For who could overcome the princes and powers, the rulers of these dark spirits in the heavenly places, except God alone, whom we have as enemies for the sake of envy? For they are indignant that we are called children of God. Therefore, it is not a new thing that he exhorts them, but rather that, as usual, being subject to the Gospel, they have care for their own conduct; for good conduct indeed brings about salvation.
(Vers. 14-18.)
(Verses 14-18.) Do all things without murmuring and hesitation, so that you may be blameless and innocent, children of God without blemish in the midst of a crooked and twisted generation, among whom you shine as lights in the world, holding fast to the word of life, to my glory in the day of Christ, because I have not run in vain or labored in vain. Even if I am to be poured out as a drink offering upon the sacrificial offering of your faith, I am glad and rejoice with you all. For on this very account both rejoice ye, and congratulate me. That they may have the fruit of their faith and of their labors, they exhort them to do all things pertaining to Christian discipline without hesitations and murmurs; for if anything is done negligently and carelessly, it does not come to effect, but falls under reproof: but let them work with all simplicity, as immaculate children of God, that they may answer to the memory of their profession; that among unbelievers they may appear so clear in life, conversation, and manners, as the sun and moon are sublime in splendor amidst the stars. For just as the stars are obscured when the sun appears, so the unjust and unfaithful are seen as disgraceful and deformed in the presence of the faithful and just, so that the glory of the Apostle may be in the coming of the Son of God, whose planting produced such fruits. For his labor and effectiveness will be proven not to be in vain at that time. Therefore, even if I am sacrificed, he says, upon your sacrifice and ministry of faith, I rejoice. For if he has been oppressed by the faithless, he signifies that he is glad to have joined them in their conspiracy; for he knows that his death has an effect. For it is a great sorrow if someone suffers for those things in which he/she benefits nothing. Therefore, he/she declares that they should rejoice in those things and congratulate themselves; so that both the common people and the competent teacher may be partners in a common joy.
(Vers. 19-24.)
(Verses 19-24.) But I hope in the Lord Jesus to send Timothy to you soon, so that I may be encouraged by receiving news about you. For I have no one else like him who will genuinely care for your welfare. All the others care only about themselves and not about the things of Jesus Christ. But you know Timothy's proven worth, how as a son with a father he has served with me in the work of the gospel. I hope therefore to send him as soon as I see how things go with me. But I trust in the Lord that I myself will also come to you soon. These matters are concluded and do not require interpretation; for after this letter, Timothy will indicate that he is coming to you, so that he may be aware of what is happening with them. For he was of one mind with the Apostle; therefore, he shows concern for them, unlike certain others who neglected the discipline and conduct of the brethren while they were seeking to commend themselves. For they were not preaching with a devoted mind, but for their own gain. And because Timothy was an excellent man, he says that he had him as an approved companion, who was with him as a most beloved son, serving the Gospel of Christ. Therefore, he calls him his son because he had been ordained by him: he says that he is sending him ahead, and that he himself will also come soon to them.
(Vers. 25, 26, 27.)
(Vers. 25, 26, 27.) However, I considered it necessary to send to you Epaphroditus, my brother, fellow worker, and your apostle and minister in my need, because he longed for all of you and was deeply distressed because you heard that he was ill. In fact, he was near death, but God had mercy on him, and not only on him but also on me, so that I would not have sorrow upon sorrow. All these things are clear; for Epaphroditus signifies that he will send this letter to them. For both the people and Epaphroditus were sad due to his illness, and when they saw him, they were refreshed by his recovered health, and he was relieved of the anxiety he had to see them. For he was made their apostle by the Apostle when he sent him to them for their encouragement: and because he was a good man, he was desired by the people. So what is the reason that while the Apostle, who raised the dead, was present, Epaphroditus was instead afflicted with sickness to the point of death? Did the Apostle not pray for him and not obtain, as quickly as possible, his healing? But signs are done for the sake of unbelievers; for this illness did not happen to him for harm, but for growth. For there are different tests for believers; for one person is tested by sickness, another by the loss of loved ones, another by the loss of money, and another by trials, to see if they are found steadfast in need, not seeking help from different sources, in order to increase their merits. Therefore, the request of the Apostle was not ignored, but rather better provisions were made for him, for whom he was asking. But what is it that he indicates when he admonishes in another letter not to be saddened by the departure of the brothers, but in this letter he signifies that he will have sorrow if Epaphroditus had departed from the body? He had said that he would have sorrow upon his departure, over and above the sorrow that he had because of his illness; for he was necessary to the Churches. For he says to the Thessalonians: 'See to it that you do not grieve for those who have died, like the rest who have no hope' (1 Thess. 4:12). But if he had said that he would be sad about the death of Epaphroditus, it was because he needed his comfort and support, not because he was mourning as if lost.
(Vers. 28.)
(Verse 28.) Therefore, I have sent him so that when you see him, you may rejoice again, and I may be of better spirits. It signifies the mutual affection between Epaphroditus and the people of Philippi, that upon seeing him again, they would be stirred to joy, and the spirit of the Apostle would be gladdened; because one's spirits are lifted when sending someone to visit loved ones.
(Vers. 29, 30.)
(Verses 29, 30.) Therefore receive him in the Lord with all joy, and hold such men in honor; because for the work of Christ he came close to death, risking his life to complete what was lacking in your service to me. Although Epaphroditus and the people showed great love, he is also commended by the Apostle to make him even dearer, especially to those who may not have been so dear to him in their affection; for there is diversity among all people. Hence it is from here that the battle of his fame is remembered, because he did not hesitate to die for the work of the Gospel: that is, he was not deterred by the threats and pressures of the unbelievers, but he persevered in the encouragement of the faithful; so that he would fulfill what was lacking for the people in the tradition according to the dispensation of the Apostle. Therefore, he who does not retract his soul from death into destruction, entrusts it according to the present life, just as the Lord says: For whoever wants to save his soul, will lose it (Matth. XVI, 2). This is the destruction of loss; because according to the world, whoever gives up their soul for Christ, loses it; but in the future, they will preserve it.