Philippians 2 · The Lantern

If there be, therefore, any encouragement in Christ, if any comfort of love, if any fellowship of spirit, if any tender affections and compassions,

But the apostle, writing to us with reference to the endurance of afflictions, says, "And this is of God, that it is given to you on behalf of Christ, not only to believe on Him, but also to suffer for His sake; having the same conflict which ye saw in me, and now hear to be in me.

There is nothing better, there is nothing more affectionate, than a spiritual teacher; such an one surpasses the kindness of any natural father. Do but consider, how this blessed one entreats the Philippians concerning the things which were to their own advantage. What says he, in exhorting them concerning concord, that cause of all good things?

Above, he offered himself as an example of patience and holiness; here he presents others as an example of the same: first, he gives the example of Christ; secondly, the examples of his disciples, whom he promises to send to strengthen them (2:19).

Fill ye up my joy—that, the same thing, ye esteem, the same love, possessing, joined in soul, the one thing, esteeming,—

Flee, therefore, the wicked devices and snares of the spirit which now worketh in the children of this world, lest at any time being overcome, ye grow weak in your love.

"Fulfil ye my joy." That the exhortation might not seem to be made to people who were still deficient, see how he says not, "do me joy," but "fulfil my joy"; that is, Ye have begun to plant it in me, ye have already given me some portion of peacefulness, but I desire to arrive at its fulness. Say, what wouldest thou? that we deliver thee from dangers?

Then he indicates what he is urging them to do: first, in general, when he says, complete my joy. As if to say: I always rejoice in you on account of the good things I have seen and heard of you; but when these multiply, my joy will grow and finally become perfect. Therefore, complete it, by making progress in good.

Nothing by way of faction, nothing by way of vain-glory,—but, in lowliness of mind, accounting, one another, superior to yourselves,—

I therefore did what belonged to me, as a man devoted to unity; adding this also, that where there is diversity of judgment, and wrath, and hatred, God does not dwell. To all them that repent, God grants forgiveness, if they with one consent return to the unity of Christ, and communion with the bishop.

There once came from the city of Rome a monk who had held a high place in the palace. He lived near the church in Scetis, and had with him a servant to take care of him. The priest of the church saw that he was weak and knew that he was used to comfort: and so he passed on to him whatever the Lord gave to him or to the church.

Then he exhorts them to humility: first, he excludes whatever is contrary to humility; secondly, he exhorts them to it. The things contrary to humility are those which spring from pride—one is outward contention, because the humble yield to one another: "By insolence the heedless make strife" (Prov.

Not, to your own things, severally looking, but, to the things of others, severally:—

The same thing, esteem, in yourselves, which also, in Christ Jesus, [ye esteem],—

For martyrdom is so admirable and desirable, that the Lord, the Son of God Himself, honouring it, testified, "He thought it not robbery to be equal with God," that might honour man to whom He descended with this gift.

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).

After giving his exhortation, the Apostle urges them to the virtue of humility according to Christ's example. First, he exhorts them to follow the example of Christ; secondly, he gives the example (2:6). He says, therefore: Be humble, as I have said; hence have this mind among yourselves, i.e., acquire by experience the mind which you have in Christ Jesus.

Who, in form of God, subsisting, not, a thing to be seized, accounted the being equal with God,

And God made man, that is to say, the creature which He moulded and fashioned; after the image of God (in other words, of Christ) did He make him And the Word was God also, who being in the image of God, "thought it not robbery to be equal to God." Thus, that clay which was even then putting on the image of Christ, who was to come in the flesh, was not only the work, but also t…

He did not say "having a nature like that of God," as would be said of [a man] who was made in the image of God. Rather Paul says "being in the very form of God." All that is the Father's is in the Son.

Then when he says, who, though he was in the form of God, etc., he proposes the example of Christ. First, he mentions Christ's majesty; secondly, His humility (2:7); thirdly, His exaltation (2:9). He mentions Christ's majesty first, in order that His humility might be more easily recommended.

But, himself, emptied, taking, a servant’s form, coming to be, in men’s likeness;

"Why, sir," I asked, "is the Son of God in the parable in the form of a slave?" "Hear," he answered: "the Son of God is not in the form of a slave, but in great power and might." "How so, sir?" I said; "I do not understand." "Because," he answered, "God planted the vineyard, that is to say, He created the people, and gave them to His Son; and the Son appointed His angels over t…

We do not believe that he was so emptied that he himself as Spirit became something else. Rather he, having put aside for this time the honor of his majesty, put on a human body. Only by assuming human form could he become the Savior of humanity. Note that when the sun is covered by a cloud its brilliance is suppressed but not darkened.

Then when he says, but emptied himself, he commends Christ's humility: first, as to the mystery of the incarnation; secondly, as to the mystery of the passion (2:8). In regard to the first: first, he mentions His humility; secondly, its manner and form (2:7). He says, therefore, He emptied himself. But since He was filled with the divinity, did He empty Himself of that?

And, in fashion, being found, as a man, humbled himself, becoming obedient as far as death, yea, death upon a cross.

Wherefore also, God, uplifted him far on high, and favoured him with the name which is above every name,—

It was not the Word of God who needed or received exaltation. For the Word was in the beginning exalted with the Father. It was the Son of Man who was exalted from lowliness. This exaltation occurred when he had glorified God in his death.

It is not assumed here that the Son of God was lacking or imperfect before "the name that is above every name" was given to Christ.… Even before his passion he showed himself equal to God, as I have stated. Hence it is clear that he was born perfect, for he is seen to have possessed all things from the beginning.

Above he praised Christ's humility, here he cites its reward, which is exaltation and glory: "Every one who exalts himself will be humbled, and he who humbles himself will be exalted" (Lk. 14:11); "God saves the lowly" (Job 22:29). Note the threefold exaltation of Christ.

In order that, in the name of Jesus, every knee might bow—of beings in heaven, and on earth, and underground,—

The Church, though dispersed throughout the whole world, even to the ends of the earth, has received from the apostles and their disciples this faith: [She believes] in one God, the Father Almighty, Maker of heaven, and earth, and the sea, and all things that are in them; and in one Christ Jesus, the Son of God, who became incarnate for our salvation; and in the Holy Spirit, wh…

This name has become superior to every name. His divinity is such that it cannot be adequately manifested merely through verbal signs, no matter how exalted they are. As the exalted One comes to be in the lowly, so the lowly One may receive in return the properties of the exalted.

This is supported by the text which follows: it implies that He did not give Him a name He did not already have, but that all should venerate it. And he mentions two types of veneration, namely, subjecting the body and confessing with the mouth: and every tongue confess.

And, every tongue, might openly confess—that Jesus Christ is, Lord, unto the glory of God the Father.

And why should we add many words concerning those who are sisted before the bar? Then the righteous shall shine forth like the sun, while the wicked shall be shown to be mute and gloomy. For both the righteous and the wicked shall be raised incorruptible: the righteous, to be honoured eternally, and to taste immortal joys; and the wicked, to be punished in judgment eternally.

Every tongue stands for every people. But if the confession of Christ as Lord is a glorification of the Father, it is clear that those who call him a creature and a slave deface the glory of the Father also.

Then when he says, and every tongue confess, he touches on the reverence shown by confessing with the mouth: Every tongue, namely, in heaven and on earth and under the earth.

So, then, my beloved—even as ye have always obeyed, not [as] in my presence only, but, now, much more, in my absence, with fear and trembling, your own salvation, be working out;

The fear is to be referred to the soul, the trembling to the body. But it is a great mystery, which we should lay to heart when we hear it, that by taking thought and showing concern for others we work out our own salvation all the more and furthermore that it is in our power to work out salvation for ourselves.

Daniel used to say that Arsenius told him a story, as if he were speaking of some other man, and it went like this: Whilst a certain hermit was sitting in his cell, a voice came to him which said, 'Come here, and I will show you the works of the children of men,' so he got up and went out.

Then when he says, Therefore, my beloved, the exhortation is brought to an end. In regard to this he does three things: first, he exhorts them to act well; secondly, how to do so (2:14); thirdly, with what fruit (2:15).

For it is, God, who energiseth within you, both the desiring and the energising, in behalf of his good pleasure.

Some say, "If willing is from God and working is from God, then whether we will evil or do evil, that is from God, and in that case we have not free will." … To this one must reply that the apostle's words do not mean that willing evil is from God or that willing good is from God, and likewise with our working well or ill.

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.

Then when he says, for God is at work in you, both to will and to work, he strengthens their confidence, and he excludes four false opinions: the first is the opinion of those who believe that man can be saved by his own free will without God's help. Against this he says: For God is at work in you, both to will and to work: "The Father who dwells in me does his works" (Jn.

All things, be doing, apart from murmurings and disputings;

That we must never murmur, but bless God concerning all things that happen. In Job: "Say some word against the Lord, and die. But he, looking upon her, said, Thou speakest as one of the foolish women. If we have received good things from the Lord's hand, why shall we not endure evil things?

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.

Above, the Apostle exhorted them to do works leading to salvation; here he teaches them how. First, he teaches them the way to do these works; secondly, he gives the reason (2:15). First, he points out two ways to act, namely, without grumbling or questioning.

In order that ye may become faultless and inviolate, children of God, blameless amidst a crooked and perverted generation, amongst whom ye appear as luminaries in the world,

Such is the Word, such is the Instructor, the Creator of the world and of man: and of Himself, now the world's Instructor, by whose command we and the universe subsist, and await judgment.

"That ye may be blameless," says he, "and harmless"; i.e. irreproachable, unsullied; for murmuring occasions no slight stain. And what means "without disputing"? Is it good, or not good? Do not dispute, he says, though it be trouble, or labor, or any thing else whatever.

He gives reasons for this: first, on their part, and then on the part of the Apostle. On their part he gives three reasons: first, in regard to the faithful when he says, that you may be blameless: "Walking in all the commandments and ordinances of the Lord blameless" (Lk. 1:6). For no one can exist without sin, but he can without grumbling; hence he urges them to do this.

A word of light, holding forth,—as a matter of boasting unto me, for the day of Christ,—that, not in vain, I ran, nor, in vain, I toiled:—

"I have glory through you because you possess the word of life"—that is, because you know Christ, who is the Word of life, "because what was made in Christ was life." Therefore Christ is the Word of life. From this we perceive how great is the profit and glory of those who correct the souls of others.

"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.

But they are light inasmuch as they have some of that light which was the light of men, i.e., of the Word of God radiating on us. Therefore he says, holding fast the word of life, i.e., the word of Christ: "Lord, to whom shall we go? You have the words of eternal life" (Jn. 6:68); "Thy word is a lamp to my feet and a light to my path" (Ps. 119:105).

Nay! if I am even to be poured out as a drink-offering, upon the sacrifice and public ministry of your faith, I rejoice, yea rejoice together with you all,—

But writing in bonds to the Thessalonians, he certainly affirmed that they were blessed, since to them it had been given not only to believe on Christ, but also to suffer for His sake.

When he says you, he means all the faithful.… And he says this to work on their souls and to teach them that his martyrdom is so great that it has the character of a libation and a sacrifice.

He refers to his suffering when he says, even if I am to be poured as a libation upon the sacrificial offering of your faith. For in converting others he offers to God a sacrifice of those he converts. But sometimes tyrants mingle the blood of the offerers with their sacrifices, as in Luke (13:1); hence he says: I offer God the sacrifice of your faith.

For the same cause, moreover, do, ye also, rejoice, yea rejoice together with me.

I am hoping, however, in the Lord Jesus—Timothy, shortly, to send unto you, in order that, I also, may be of cheerful soul, when I have ascertained the things that concern you.

Because every act of ours must be referred to God so that it may be completed by God, he says, "I hope in our Lord Jesus Christ."

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…

Then when he says, I hope in the Lord Jesus to send Timothy to you soon, he proposes his own disciples as an example: first, Timothy and then, Epaphroditus. In regard to the first he does three things: first, he promises to send Timothy; secondly, he commends him (2:20); thirdly, he hints at the time he will send him (2:23).

For, no one, have I, of equal soul, who, genuinely, as to the things that concern you, will be anxious;

The praises of the blessed Timothy are true, but the divine apostle has pronounced them at this point both as a sign of his own affection for them (since he has sent to their assistance the only comforter of his soul) and as an exhortation to receive him with all hospitality as a mouthpiece of the truth.

Then he praises him: first, on account of his love for them, and secondly, because of his devotion to the Apostle. Thus he makes a good mediator, because he loves them and he venerates him. He says: I am sending Timothy because I have no one like him, i.e., so interested in your progress: "He makes men of one mind to dwell in one house" (Ps.

For, they all, their own things, do seek, not the things of Christ Jesus;

That he who has attained to trust, having put off the former man, ought to regard only celestial and spiritual things, and to give no heed to the world which he has already renounced. In Isaiah: "Seek ye the Lord; and when ye have found Him, call upon Him.

"For they all seek their own, not the things of Jesus Christ," their own comfort, their own safety. This too he writes to Timothy. But why doth he lament such things as these? To teach us his hearers not to fall in like sort, to teach his hearers not to seek for remission from toil; for he who seeks remission from toil, seeks not the things that are Christ's, but his own.

The reason why I have no one of the same mind is because all look after their own interests, not those of Jesus Christ, i.e., they do not seek things pertaining to the salvation of their neighbor and the glory of God, but pertaining to their profit and glory and themselves.

But, of the proof of him, be taking note,—that, as child, with father, with me, hath he done service for the glad-message;

Him, indeed, therefore, am I hoping to send—as soon as I can look off from the things that concern myself,—forthwith.

I am assured, however, in the Lord,—that I, myself, shall shortly come.

"But I trust in the Lord that I also myself shall come to you shortly." I am not therefore sending him, as though I myself would not come, but that I may be of good courage when I know your state, that even in the mean time I may not be ignorant of it. "But I trust in the Lord," says he. See how he makes all things depend on God, and speaks nothing of his own mind.

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.

Consequently, I trust in the Lord that shortly I myself shall come also. But he was not freed from his prison: "Yea, thou dost light my lamp: the Lord my God lightens my darkness" (Ps. 18:28). For there is always some darkness in the saints.

Needful, nevertheless have I accounted it—Epaphroditus, my brother and fellow worker and fellow soldier, but your apostle and public minister to my need, to send unto you;

I do not ordain these things as an apostle: for "who am I, or what is my father's house," that I should pretend to be equal in honour to them? But as your "fellow-soldier," I hold the position of one who [simply] admonishes you.

Paul attributes many accomplishments to Epaphroditus. He calls him not merely a brother but a fellow worker and a fellow soldier. And Paul has even called him their apostle, because he has been entrusted with their care. Thus it is apparent that those who were called bishops in the earlier part of the letter held their charge under Epaphroditus, being obviously presbyters.

Then when he says, I have thought it necessary, he proposes another disciple as an example, namely, Epaphroditus. First, he describes him; secondly, he suggests how he should be received (2:29). In regard to the first he does three things: first, he praises him; secondly, he states the reason why he is sending him (2:26); thirdly, he explains it (2:27).

Since he hath been longing to see, you all, and hath been in great distress, because ye had heard he was sick;—

And, in fact, he was sick, nigh unto death; but, God, had mercy on him,—and, not on him only, but, on me also, lest, sorrow upon sorrow, I should have.

Note what benefits we experience from the Lord even in this life. Hence we ought not hurry to death. For even if this world is a hotbed of sin and therefore to be shunned, yet the desire to live in the world comes from your nature and is not sin. Life ought to be desired. So it is right to say "God had mercy on him."

The words "God had mercy on him" also reveal Epaphroditus's zeal for the contest. He did not wish to be rid of his wretched life, even knowing the gain that was to spring from it. "And God also pitied me," says Paul, "by not depriving me of my fellow worker."

He explains the reason, saying: Indeed he was ill, near to death, i.e., in the opinion of the physicians, though not according to God's providence, but for the glory of God; "This illness is not unto death; it is for the glory of God" (Jn. 11:4). Thus he continues: but God had mercy on him; "Be gracious to me, O Lord, for I am languishing" (Ps.

The more promptly, therefore, have I sent him, that, seeing him again, ye may rejoice, and, I, the less sorrowful, may be.

Why does Paul add the phrase "and I may be less anxious?" Because he has already said that Epaphroditus had ministered to his needs. He did not want it to appear as though he was sad to be sending him. Since Epaphroditus desired to be with them and since they are going to be glad if they see him, Paul could then be "less anxious."

"I have sent him therefore the more diligently." What means "more diligently"? It is, without procrastination, without delay, with much speed, having bidden him lay all aside, and to go to you, that he might be freed from heaviness; for we rejoice not on hearing of the health of those we love, so much as when we see them, and chiefly so when this happens contrary to hope, as it…

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. "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" but "less sorrowful," showing by this that his soul was never entirely free from sorrow.

Be giving him welcome, therefore, in the Lord, with all joy; and, such as he, in honour, be holding,—

It is apparent that the people and Epaphroditus loved one another inseparably. He is commended by the apostle also, so as to make him all the more dear.… This is the reason for explicitly recalling the struggle of Epaphroditus: his unhesitating willingness to die for the sake of the gospel.

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. "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.

Then he concludes by indicating how he should be received and why. He should be received honorably in the Lord, whose minister he is: "You received me as an angel of God, as Christ Jesus" (Gal. 4:14); "Let the elders who rule well be considered worthy of double honor, especially those who labor in preaching and teaching" (1 Tim. 5:17).

Because, for the sake of the work of the Lord, unto death, he drew nigh, running hazard with his life, that he might fill up your lack of the public service, towards me.

To bring forward some examples from among the heathen: Many kings and princes, in times of pestilence, when they had been instructed by an oracle, have given themselves up to death, in order that by their own blood they might deliver their fellow citizens [from destruction]. Many have gone forth from their own cities, that so sedition might be brought to an end within them.

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.

And this because he nearly died for the work of Christ, i.e., for God and the salvation of the faithful: "Greater love has no man than this, that a man lay down his life for his friends" (Jn. 15:13); risking his life: "The good shepherd lays down his life for the sheep" (Jn. 10:11). And he did this, to complete your service to me, which you personally could not do.

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