Philippians 2:3 Kommentar

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.

Let nothing be done through strife,.... About words merely; otherwise they were to strive for the faith of the Gospel, the purity of Gospel ordinances, worship and discipline; but the apostle would not have them strive merely to carry a point determined on, without having any regard to reason and truth, or yielding to the infirmities of the weak; which is the case and conduct of contentious persons; than which nothing can be more contrary to the Spirit of the Gospel, or the peace of churches: the apostle adds, or vain glory; for where this is predominant, persons will always be singular in their sentiments, and never relinquish them, let what reason soever be given against them; nor will they give way to the judgment of others, but right or wrong will have their own wills; Diotrephes like, loving to have the preeminence in all things, Jo3 1:9; and such persons and conduct are very injurious to the comfort and harmony of the saints: but in lowliness of mind, let each esteem other better than themselves; not as to the things of the world, in respect of which one man may be a better man than another, and he must know and think himself so; nor with respect to the endowments of the mind, and acquired abilities, which one man may have above another; and the difference being so great in some, it must be easily discerned, that one is more learned and knowing, in this or the other language, art, or science; but with regard to, grace, and to spiritual light, knowledge, and judgment: and where there is lowliness of mind, or true humility, a person will esteem himself in a state of grace, as the great apostle did, the chief of sinners, and less than the least of all saints; one in whom this grace reigns will pay a deference to the judgment of other saints, and will prefer their experience, light, and knowledge, to his own; and will readily give way, when he sees such that are of longer standing, of greater experience, and more solid judgment, as he has reason to think, than himself, are on the other side of the question; and so peace, love, and unity, are preserved. This grace of humility is an excellent ornament to a Christian, and wonderfully useful in Christian societies.

I trust to the grace of Jesus Christ, that He will free you from every bond of wickedness. I therefore exhort you that ye do nothing out of strife, but according to the doctrine of Christ. For I have heard some saying, If I do not find the Gospel in the archives, I will not believe it. To such persons I say that my archives are Jesus Christ, to disobey whom is manifest destruction. My authentic archives are His cross, and death, and resurrection, and the faith which bears on these things, by which I desire, through your prayers, to be justified. He who disbelieves the Gospel disbelieves everything along with it. For the archives ought not to be preferred to the Spirit. "It is hard to kick against the pricks; " it is hard to disbelieve Christ; it is hard to reject the preaching of the apostles.

There is, too, another chief spur of impatience, the lust of revenge, dealing with the business either of glory or else of malice. But "glory," on the one hand, is everywhere "vain; " and malice, on the other, is always odious to the Lord; in this case indeed most of all, when, being provoked by a neighbour's malice, it constitutes itself superior in following out revenge, and by paying wickedness doubles that which has once been done.

"Doing nothing through faction." He finally demands this of them, and tells them the way how this may be. "Doing nothing through faction or vainglory." This, as I always say, is the cause of all evil. Hence come fightings and contentions. Hence come envyings and strifes. Hence it is that love waxes cold, when we love the praise of men, when we are slaves to the honor which is paid by the many, for it is not possible for a man to be the slave of praise, and also a true servant of God. How then shall we flee vainglory? for thou hast not yet told us the way. Listen then to what follows. "But in lowliness of mind, each counting other better than himself." Oh how full of true wisdom, how universal a gathering-word of our salvation is the lesson he has put forth! If thou deemest, he means, that another is greater than thyself, and persuadest thyself so, yea more, if thou not only sayest it, but art fully assured of it, then thou assignest him the honor, and if thou assignest him the honor, thou wilt not be displeased at seeing him honored by another. Do not then think him simply greater than thyself, but "better," which is a very great superiority, and thou dost not think it strange nor be pained thereby, if thou seest him honored. Yea, though he treat thee with scorn, thou dost bear it nobly, for thou hast esteemed him greater than thyself. Though he revile thee, thou dost submit. Though he treat thee ill, thou bearest it in silence. For when once the soul is fully assured that he is greater, it falls not into anger when it is ill-treated by him, nor yet into envy, for no one would envy those who are very far above himself, for all things belong to his superiority. Here then he instructs the one party to be thus minded. But when he too, who enjoys such honor from thee, is thus affected toward thee, consider what a double wall there is erected of gentle forbearance; for when thou esteemest him thus worthy of honor, and he thee likewise, no painful thing can possibly arise; for if this conduct when shown by one is sufficient to destroy all strife, who shall break down the safeguard, when it is shown by both? Not even the Devil himself. The defense is threefold, and fourfold, yea manifold, for humanity is the cause of all good; and that you may learn this, listen to the prophet, saying, "Hadst thou desired sacrifice, I would have given it: Thou wilt not delight in burnt offerings. The sacrifice for God is a broken spirit, a broken and a contrite heart God will not despise." (Ps. li. 16, Ps. li. 17.) Not simply humility, but intense humility. As in the case of bodily substances, that which is "broken" will not rise against that which is "solid," but, how many ills soever it may suffer, will perish itself rather than attack the other, so too the soul, even if constantly suffering ill, will choose rather to die, than to avenge itself by attack. How long shall we be puffed up thus ridiculously? For as we laugh, when we see children drawing themselves up, and looking haughty, or when we see them picking up stones and throwing them, thus too the haughtiness of men belongs to a puerile intellect, and an unformed mind. "Why are earth and ashes proud?" (Ecclus. x. 9.) Art thou highminded, O man? and why? tell me what is the gain? Whence art thou highminded against those of thine own kind? Dost not thou share the same nature? the same life? Hast not thou received like honor from God? But thou art wise? Thou oughtest to be thankful, not to be puffed up. Haughtiness is the first act of ingratitude, for it denies the gift of grace. He that is puffed up, is puffed up as if he had excelled by his own strength, and he who thinks he has thus excelled is ungrateful toward Him who bestowed that honor. Hast thou any good? Be thankful to Him who gave it.

“Do nothing,” he says, “through ambition.” For many are either prone toward ambitiousness of their own accord or moved toward ambitiousness through others. All these kinds of ambition are to be banished. There is to be no inordinate ambition, whether voluntary or constrained, since both are vicious. Some rush into this ambition through speculation; others are naturally of such temper as to be ambitious. So he advises: “do nothing through ambition.”

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. After he had lived in Scetis for twenty-five years, he became well known as a man of prayer who had the spirit of prophecy. One of the great Egyptian monks heard of his reputation and came to see him in the hope that he would find there a more austere way of life. He came into his cell and greeted him; after they had prayed they sat down. But the Egyptian saw he had soft clothing, and a bed of reeds, and a blanket under him, and a little pillow under his head, and clean feet with sandals, and he was inwardly contemptuous. In Scetis they never used to live like this, but practised sterner austerity. But the old Roman, with his gift of prayer and insight, saw that the Egyptian monk was shocked to the core. So he said to his servant: ‘Make us a good meal today, for this abba who has come.’ He cooked the few vegetables that he had, and they ate at the proper hour: he had a little wine because of his weakness, and they drank that. In the evening they said twelve psalms, and went to sleep afterwards; they did the same in the night. In the morning the Egyptian got up and left, and saying, ‘Pray for me,’ he went away, not at all impressed. When he had gone a little way the old Roman wanted to heal his mind, and sent after him and called him back. He said: ‘What is your province?’ He answered, ‘I am an Egyptian.’ He said, ‘Of what city?’ He answered, ‘Of no city, I never lived in a city.’ He said, ‘Before you were a monk, how did you earn your living?’ He answered, ‘I was a herdsman.’ He said to him, ‘Where did you sleep?’ He answered, ‘In the fields.’ He said, ‘Had you a mattress?’ He answered, ‘Why should I have a mattress for sleeping in a field?’ He said, ‘So how did you sleep?’ He replied, ‘On the ground.’ He said, ‘What did you eat when you were in the fields? What wine did you drink?’ He answered, ‘What kind of food and drink do you find in a field?’ He said, ‘How then did you live?’ He answered, ‘I ate dry bread, and salt fish if there was any, and I drank water.’ Then the Roman said, ‘A hard life,’ and he added, ‘Was there a bath on the farm where you worked?’ The Egyptian said, ‘No: I washed in the river, when I wanted to.’ When the hermit had extracted these answers, and knew how the Egyptian lived and worked before he became a monk, he wanted to help him: and so he described his own past life in the world. ‘This wretch in front of you came from the great city of Rome, where I had an important post at the palace in the Emperor’s service.’ When the Egyptian heard this first sentence, he was moved, and began to listen attentively. He went on, ‘So I left Rome, and came into this desert. I, whom you see, had great houses and wealth and I scorned them, and came to this little cell. I, whom you see, had beds decked with gold, with costly coverings: and instead of them God gave me this bed of reeds and this blanket. My clothes were rich and expensive: and instead of them I wear these tatters.’ He went on, ‘I used to spend much money on my dinner table and instead of it He has given me these few vegetables and this little cup of wine. Many servants used to wait upon me, and instead the Lord has given one man alone to look after me. Instead of a bath I dip my feet in a little bowl of water, and I use sandals because of my infirmity. For the pipe and the lyre and all the varieties of music which used to delight me at dinner I say twelve psalms in the day, and twelve psalms in the night. For the sins which once I committed, I now offer this poor and useless service to God in quietness. See then, abba, do not be scornful of my weakness.’ When the Egyptian had listened to him, he came to his senses and said, ‘I am a fool. I came from a hard life of labour to be at rest in the monk’s way of life and now I have what I didn’t have before. But you have come of your own accord to this hard life, and have left the comforts of the world; you came from honour and wealth to loneliness and poverty.’ So he went away with much profit; and he became his friend, and used to go to the old man for his soul’s good, for Arsenius (this was his name) was a man of discernment, and full of the fragrance of the Holy Spirit.

Joseph asked Poemen, ‘Tell me how to become a monk.’ He said, ‘If you want to find rest in this life and the next, say at every moment, “Who am I?” and judge no one.’

A hermit was asked, ‘What is humility?’ He answered, ‘Humility is a great work, and a work of God. The way of humility is to undertake bodily labour, and believe yourself a sinner, and make yourself the servant of all.’ A brother said, ‘What does it mean, to be the servant of all?’ He answered, ‘To be the servant of all is not to look at the sins of others, always to look at your own sins, and to pray to God without ceasing.’

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 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? 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.

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. 13:10); "For where jealousy and selfish ambition exist, there will be disorder and every vile practice" (Jas. 3:16). Therefore, he says, do nothing from selfishness. The other is vainglory, for a proud person desires his own excellence, even in the opinion of others: "Let us have no self-conceit, no provoking of one another, no envy of one another" (Gal. 5:26); "I do not seek my own glory; there is One who seeks it and he will be the judge" (Jn. 8:50). Thus, he says here, or conceit. This is followed by the admonition, but in humility count others better than yourselves. For just as it pertains to pride that a man extol himself above himself, so to humility that he restrain himself according to his limitations. But how can a superior person do this? For he either does not know that he is superior and virtuous, and then he is not virtuous, because he is not prudent; or he does know, and then he cannot consider some as superior to himself. I answer that no one is so good that there is no defect in him, or so evil that he has no good. Therefore, he should not prefer another to himself absolutely, but because he can say in his mind: "Perhaps there is some defect in me that is not in this other person." Augustine shows this in the book On Virginity, when he recommends that a virgin prefer a married woman to herself on the ground that she may be more fervent. But suppose that one person is good from every aspect, and another evil; nevertheless, you and he bear a double person, namely, yours and Christ's. Therefore, if you cannot prefer him to yourself by reason of his person, you can do so by reason of the divine image: "Outdo one another in showing honor" (Rom. 12:10).

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.

Let nothing be done through strife - Never be opposed to each other; never act from separate interests; ye are all brethren, and of one body; therefore let every member feel and labor for the welfare of the whole. And, in the exercise of your different functions, and in the use of your various gifts, do nothing so as to promote your own reputation, separately considered from the comfort, honor, and advantage of all. But in lowliness of mind - Have always an humbling view of yourselves, and this will lead you to prefer others to yourselves; for, as you know your own secret defects, charity will lead you to suppose that your brethren are more holy, and more devoted to God than you are; and they will think the same of you, their secret defects also being known only to themselves.

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.

Let nothing be done--The italicized words are not in the Greek. Perhaps the ellipsis had better be supplied from the Greek (Phi 2:2), "Thinking nothing in the way of strife" (or rather, "factious intrigue," "self-seeking," see on Phi 1:16). It is the thought which characterizes the action as good or bad before God. lowliness of mind--The direct relation of this grace is to God alone; it is the sense of dependence of the creature on the Creator as such, and it places all created beings in this respect on a level. The man "lowly of mind" as to his spiritual life is independent of men, and free from all slavish feeling, while sensible of his continual dependence on God. Still it INDIRECTLY affects his behavior toward his fellow men; for, conscious of his entire dependence on God for all his abilities, even as they are dependent on God for theirs, he will not pride himself on his abilities, or exalt self in his conduct toward others (Eph 4:2; Col 3:12) [NEANDER]. let each esteem--Translate as Greek, "esteeming each other superior to yourselves." Instead of fixing your eyes on those points in which you excel, fix them on those in which your neighbor excels you: this is true "humility."