Philippians 2:10 Komentář

The apostle proceeds to further exhortations to several duties, to be like-minded, and lowly-minded, which he presses from the example of Christ (Phi 2:1-11), to be diligent and serious in the Christian course (Phi 2:12, Phi 2:13), and to adorn their Christian profession by several suitable graces (Phi 2:14-18). He then concludes with particular notice and commendation of two good ministers, Timothy and Epaphroditus, whom he designed to send to them (Phi 2:19-30).

INTRODUCTION TO PHILIPPIANS 2 This chapter contains several exhortations to unity, love, and concord, to humility, and lowliness of mind, and to a becoming life and conversation; and concludes with commendations of two eminent ministers of Christ, Timothy and Epaphroditus. The arguments engaging to harmony and mutual affection, are taken from the consolation that is in Christ, the comfort there is in love, the fellowship of the Spirit, and the bowels and mercies which become saints, Phi 2:1, as also from the joy this would fill the apostle with; and the things exhorted to are expressed by likeness of mind, sameness of love, and unity of soul, Phi 2:2, and the manner directed to for the preservation of such a spirit, is to do nothing in a contentious and vainglorious way, but in an humble and lowly manner, having a better opinion of others than themselves; and observing their superior gifts and graces, and so submit things unto them, Phi 2:3, and which humble deportment is further urged, from the instance and example of our Lord Jesus Christ, Phi 2:5, which is illustrated by the dignity of his person, the glorious divine form in which he was, and his indisputable equality with his Father, Phi 2:6, and yet such was his great condescension, that he became man, appeared in the form of a servant, and was humbled to the lowest degree, even to die the death of the cross, Phi 2:7, nevertheless God exalted him as man, and gave him superior honour to all creatures; and will oblige all to be subject to him, and acknowledge his dominion over them, to the glory of his divine Father, Phi 2:9, hereby suggesting, that in like manner, though not to the same degree, such who are humble and lowly minded shall be exalted by the Lord; and then with the greatest affection to the Philippians, and with high commendations of them, the apostle renews his exhortation to do all the duties of religion with humility and modesty; knowing that all the grace and strength in which they performed them was owing to the internal operation of divine power in them, Phi 2:12, and therefore should be done without murmuring against God, or disputings among themselves, Phi 2:14, and next he proceeds to exhort to an unblemished and inoffensive life and conversation, as the end and issue of a modest and humble behaviour; and this he enforces on them, from the consideration of their relation to God, being his children, which would appear hereby; and from the wickedness and perverseness of the people they lived among; and therefore should be careful, lest they be ensnared by them, to the dishonour of God, and the grief of themselves; and from their character as lights in the world, whose business it was to hold forth the word of life; and also from this consideration, that it would be the joy of the apostle in the day of Christ, that his labours among them had not been fruitless, Phi 2:15, yea, such was his love to them, that if even he was to die on their account, it would be matter of joy and gladness to him; and he desires they would express the same joy with him, Phi 2:17, and though he could not be with them in person, he hoped in a little time to send Timothy, for this end, that he might know how things stood with them; which if well, would be a comfort to him, Phi 2:19, the reasons why he picked Timothy as a messenger to them were, because there were none like him, for the sincere regard he had for their spiritual good, Phi 2:20, and which is illustrated by the contrary disposition and conduct of others, who sought themselves, and not Jesus Christ, his honour and interest, Phi 2:21, and besides, they themselves were witnesses of his filial affection to the apostle, and of his faithful service with him in the Gospel, Phi 2:22, and then he repeats his hopes of sending him quickly, as soon as ever he knew how it would go with him, whether he should be released or suffer, Phi 2:23, the former of which he had some confidence of, and that he should be able to see them himself in a little time, Phi 2:24, however, in the mean while he thought it proper to send Epaphroditus to them, whom he commends as a brother of his, a co-worker, a fellow soldier, a messenger of theirs, and a minister to his wants, Phi 2:25, the reasons of sending him were, because he longed to see them, and because he was uneasy that they had heard of his sickness; which was not only true that he had been sick, but his sickness was very dangerous, and threatened with death; however, through the mercy of God to him, he was recovered; and which was a mercy also to the apostle, who otherwise would have had an additional sorrow; wherefore another reason of sending him was, that upon the sight of him they might be filled with joy, and the apostle himself have less sorrow, Phi 2:26, and then he exhorts them, that when he was returned to them, they would gladly receive him, and highly esteem of him; and the rather, since the dangerous illness he was attended with was brought upon him through his labours in the service of Christ, and also of the apostle, which he performed in their stead, even to the neglect of his health and life, Phi 2:29.

That at the name of Jesus every knee should bow,.... Which is to be understood, not of the outward act of bowing the knee upon hearing the name, and the syllables of the mere name Jesus pronounced; for in the bare name there can be nothing which can command such a peculiar respect; it was a name common with the Jews: Joshua is so called in Heb 4:8; and the name of Elymas the sorcerer was Barjesus: that is, the son of Jesus, Act 13:6; Now, how monstrously ridiculous and stupid would it be, for a man, upon hearing these passages, and upon the pronouncing of this word, to bow the knee? Moreover, the words ought not to be rendered at, but "in the name of Jesus"; that is, in and by reason of the power, authority, and dignity of Jesus, as exalted at God's right hand, every creature is to be subject to him: add to this, that there are several creatures included in the following account, who, in a corporeal sense, have not knees to bow with, as angels, the souls of men departed, and devils; and therefore an external corporeal bowing of the knee cannot be meant. The Jews indeed, upon hearing the name Jehovah pronounced by the high priest, in the holy of holies, used to bow: they say (n), "that the priests, and the people, that stand in the court, when they hear Shemhamphorash (i.e. the name "Jehovah") pronounced by the high priest, , "bowed", and worshipped, and fell upon their faces, and said, blessed be the name of the glory of his kingdom, for ever and ever: though it can hardly be thought there is any reference to this here. But inasmuch as this action is a token of reverence, worship; and subjection, it is used for those things themselves; and the sense is, that Christ is exalted as before described, that every creature may give him reverence, worship, and adoration, submit and be subject to him, as all do, and shall, either freely or forcedly. Some really and heartily trust in his name, are baptized in his name, and ascribe honour, and glory, and blessing to him from their whole hearts; and others feignedly, and whether they will or not, are subject to him, and sooner or later shall acknowledge his authority over them: and he shall be owned to be Lord of things in heaven: the angels there, and the souls of departed saints, with those who are already clothed with their bodies: and things in earth; both good men, and bad men: and things under the earth; or "in the abyss", as the Ethiopic version renders it; meaning either the devils in the bottomless pit; or rather the dead bodies of men in the grave, which shall come forth and stand before the judgment seat of Christ, (n) T. Bab. Yoma, fol. 66. 1. Maimon. Yom Haccippurim, c. 2. sect. 7.

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, who proclaimed through the prophets the dispensations of God, and the advents, and the birth from a virgin, and the passion, and the resurrection from the dead, and the ascension into heaven in the flesh of the beloved Christ Jesus, our Lord, and His future manifestation from heaven in the glory of the Father "to gather all things in one," and to raise up anew all flesh of the whole human race, in order that to Christ Jesus, our Lord, and God, and Saviour, and King, according to the will of the invisible Father, "every knee should bow, of things in heaven, and things in earth, and things under the earth, and that every tongue should confess" to Him.

For the Father has delivered and subjected all to Christ our King "that at the name of Jesus every knee may bow, of things in heaven, and things in earth, and things under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.

"And not only for our sins,"— that is for those of the faithful, — is the Lord the propitiator, does he say, "but also for the whole world." He, indeed, saves all; but some [He saves], converting them by punishments; others, however, who follow voluntarily [He saves] with dignity of honour; so "that every knee should bow to Him, of things in heaven, and things on earth, and things under the earth;" [Philippians 2:10] that is, angels, men, and souls that before His advent have departed from this temporal life.

After a little space the stone will come from heaven which smites the image and breaks it in pieces, and subverts all the kingdoms, and gives the kingdom to the saints of the Most High. This is the stone which becomes a great mountain, and fills the whole earth, of which Daniel says: "I saw in the night visions, and behold one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and was brought near before Him. And there was given Him dominion, and glory, and a kingdom; and all peoples, tribes, and languages shall serve Him: and His dominion is an everlasting dominion, which shall not pass away, and His kingdom shall not be destroyed." He showed all power given by the Father to the Son, who is ordained Lord of things in heaven, and things on earth, and things under the earth, and Judge of all: of things in heaven, because He was born, the Word of God, before all (ages); and of things on earth, because He became man in the midst of men, to re-create our Adam through Himself; and of things under the earth, because He was also reckoned among the dead, preaching the Gospel to the souls of the saints, (and) by death overcoming death.

From a single beginning come many differences and varieties in creation. All these are now being recalled once again, synoptically in this text. They are now being viewed in relation to God’s goodness made known through the obedience of Christ. They are being drawn into a unity by the Holy Spirit. Everything is moving toward a common end, which corresponds to the goodness of the beginning. This means all those “in heaven and earth and the lower regions,” who, “bowing the knee at the name of Jesus,” have declared through this very act the tokens of their subjection. In these three appellations the whole universe is indicated. All things issue from one origin. They have been driven by their own motions in diverse ways. They are to be allotted different levels of blessedness in accord with their own willing.

We should not understand this carnally, so as to suppose that even the heavenly bodies, which he says bend their knees, do this with fleshly limbs.… What spirit has knees? But the bending of the knees indicates that all is in subjection and observes the worship of God.

The Deacon: Bow your heads to Jesus.

Might escape from the darts of the destroyer; and that Christ having thus suffered in the flesh, and having risen again the third day, might, with equal honour and glory with the Father and the Holy Spirit, be by all created things equally adored; for to Him every knee shall bow, of things in heaven, and things in earth, and things under the earth,

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.

The One who once came into the world has now become the Firstborn from the dead, both of brothers in faith and of all creation. He will return to the world as judge of all the world in righteousness, as the prophet declares, when it will become clear. The name of Firstborn, which he assumed first on our behalf, will not be cast away in in those last days. Every knee will bow at the name of Jesus. He is above every name. The whole company of angels worships this One who has been called the Firstborn. They all rejoice in the restoration of humanity, whom he has restored to their original grace by becoming the Firstborn among us.

Now if they had said this of Him that was incarnate, there had been reason, for God the Word allows that this be said of His flesh. It touches not His divine nature, but has to do altogether with the dispensation. What means "of things in heaven, and things in the earth, and things under the earth"? It means the whole world, and angels, and men, and demons; or that both the just and the living and sinners.

This means that after the mystery of the passion and the triumph of the ascension he who was wholly the Son of God with that which he had consented to be for our sakes, while remaining in the glory of God the Father (which means of course in the divinity of his own nature), should be adored by all the powers in heaven, on earth and below. Treatise , On the Priority of the Father

He worships as one who has assumed the worshiping nature of humanity. It is this same One who is now worshiped as transcending the worshiping nature of humanity. He is now known to be God.

God the Word inhabited as his own temple the body taken from the woman. In this body lived a rational soul. God remade it into his own glory. On this account the holy Scripture declares that worship is proper only to the one who is God by nature. This is what Paul means when he writes that “at the name of Christ Jesus every knee shall bow.

This means that after the mystery of the passion and the triumph of the ascension he who was wholly the Son of God with that which he had consented to be for our sakes, while remaining in the glory of God the Father (which means of course in the divinity of his own nature), should be adored by all the powers in heaven, on earth and below.

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).

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. He says therefore: He has given Him a name which is above all names, even as man; hence he adds, that at the name of Jesus, which is the name of the man, every knee should bow; "To me every knee shall bow, every tongue shall swear" (Is. 45:23). But here is where Origen erred, because when he heard that every knee should bow, which is a sign of subjection, he believed that at some future time every rational creature, whether angels or men or devils, would be subjected to Christ by the allegiance of charity. But this is contrary to Matthew (25:41): "Depart from me, you cursed, into the eternal fire prepared for the devil and his angels." It should be noted that there are two kinds of subjection: one is voluntary and the other involuntary. In the future it will come about that all the holy angels will be subject to Christ voluntarily; hence he says, every knee should bow, where he mentions the sign for the thing signified: "Adore him all his angels" (Ps. 97:7). Likewise, holy and just and beatified men will be subject in this way: "All the nations thou hast made shall come and bow down before thee, O Lord, and shall glorify thy name" (Ps. 86:9); but not the devils and the damned, for they will be subject involuntarily: "Even the demons believe—and shudder" (Jas. 2:19).

The apostle beseeches them by various considerations, to live in unity and in the spirit of the Gospel, loving each other; and each to prefer his brother to himself, Phi 2:1-4. He exhorts them to be like-minded with Christ, who, though in the form of God, and equal with God, made himself of no reputation, and humbled himself to the death of the cross for the salvation of man; in consequence of which he was highly exalted, and had a name above every name; to whose authority every knee should bow, and whose glory every tongue should acknowledge, Phi 2:5-11. They are exhorted to work out their own salvation through his power who works in them, that they may be blameless, and that the apostle's labor may not be in vain, Phi 2:12-16. He expresses his readiness to offer his life for the Gospel, Phi 2:17, Phi 2:18. Intends to send Timothy to them, of whom he gives a very high character; yet hopes to see them himself shortly, Phi 2:19-24. In the meantime sends Epaphroditus, who had been near death, and whom he begs them to receive with especial tenderness, Phi 2:25-30.

That at the name of Jesus every knee should how - That all human beings should consider themselves redeemed unto God by his blood, and look for an application of this redemption price; and that all who are saved from their sin should acknowledge him the author of their salvation. In a word, that παν επουρανιων, all the spirits of just men made perfect, now in a state of blessedness; και επιγειων, all human beings still in their state of probation on earth; και καταχθονιων, and all that are in the shades below, who have, through their own fault, died without having received his salvation; should acknowledge him.

CONTINUED EXHORTATION: TO UNITY: TO HUMILITY AFTER CHRIST'S EXAMPLE, WHOSE GLORY FOLLOWED HIS HUMILIATION: TO EARNESTNESS IN SEEKING PERFECTION, THAT THEY MAY BE HIS JOY IN THE DAY OF CHRIST: HIS JOYFUL READINESS TO BE OFFERED NOW BY DEATH, SO AS TO PROMOTE THEIR FAITH. HIS INTENTION TO SEND TIMOTHY: HIS SENDING EPAPHRODITUS MEANTIME. (Phi. 2:1-30) The "therefore" implies that he is here expanding on the exhortation (Phi 1:27), "In one Spirit, with one mind (soul)." He urges four influencing motives in this verse, to inculcate the four Christian duties corresponding respectively to them (Phi 2:2). "That ye be like-minded, having the same love, of one accord, of one mind"; (1) "If there be (with you) any consolation in Christ," that is, any consolation of which Christ is the source, leading you to wish to console me in my afflictions borne for Christ's sake, ye owe it to me to grant my request "that ye be like-minded" [CHRYSOSTOM and ESTIUS]: (2) "If there be any comfort of (that is, flowing from) love," the adjunct of "consolation in Christ"; (3) "If any fellowship of (communion together as Christians, flowing from joint participation in) the Spirit" (Co2 13:14). As Pagans meant literally those who were of one village, and drank of one fountain, how much greater is the union which conjoins those who drink of the same Spirit! (Co1 12:4, Co1 12:13) [GROTIUS]: (4) "If any bowels (tender emotions) and mercies (compassions)," the adjuncts of "fellowship of the Spirit." The opposites of the two pairs, into which the four fall, are reprobated, Phi 2:3-4.

at the name--rather as Greek, "in the name." bow--rather, "bend," in token of worship. Referring to Isa 45:23; quoted also in Rom 14:11. To worship "in the name of Jesus," is to worship Jesus Himself (compare Phi 2:11; Pro 18:10), or God in Christ (Joh 16:23; Eph 3:14). Compare "Whosoever shall call upon the name of the Lord (that is, whosoever shall call on the Lord in His revealed character) shall be saved" (Rom 10:13; Co1 1:2); "all that call upon the name of Jesus Christ our Lord" (compare Ti2 2:22); "call on the Lord"; Act 7:59, "calling upon . . . and saying, Lord Jesus" (Act 9:14, Act 9:21; Act 22:16). of things in heaven--angels. They worship Him not only as God, but as the ascended God-man, "Jesus" (Eph 1:21; Heb 1:6; Pe1 3:22). in earth--men; among whom He tabernacled for a time. under the earth--the dead; among whom He was numbered once (Rom 14:9, Rom 14:11; Eph 4:9-10; Rev 5:13). The demons and the lost may be included indirectly, as even they give homage, though one of fear, not love, to Jesus (Mar 3:11; Luk 8:31; Jam 2:19, see on Phi 2:11).