{"commentary":{"id":"jamieson-fausset-brown","name":"Jamieson-Fausset-Brown Bible Commentary","website":"https://en.wikipedia.org/wiki/Jamieson-Fausset-Brown_Bible_Commentary","licenseUrl":"https://creativecommons.org/publicdomain/mark/1.0/","licenseNotes":null,"licenseNotice":null,"englishName":"Jamieson-Fausset-Brown Bible Commentary","language":"eng","textDirection":"rtl","sha256":"db3d4c8b3c1f32ef9d1430a57392e02bda3a17aac1f9bbe398461de021a3cb13","availableFormats":["json"],"listOfBooksApiLink":"/api/c/jamieson-fausset-brown/books.json","listOfProfilesApiLink":"/api/c/jamieson-fausset-brown/profiles.json","numberOfBooks":66,"totalNumberOfChapters":1187,"totalNumberOfVerses":17056,"totalNumberOfProfiles":0,"languageName":"English","languageEnglishName":"English"},"book":{"id":"PHP","commentaryId":"jamieson-fausset-brown","name":"Philippians","commonName":"Philippians","introduction":"The INTERNAL EVIDENCE for the authenticity of this Epistle is strong. The style, manner of thought, and doctrine, accord with Paul's. The incidental allusions also establish his authorship. PALEY [HorÃ&brvbr PaulinÃ&brvbr, ch. 7] instances the mention of the object of Epaphroditus' journey to Rome, the Philippian contribution to Paul's wants, Epaphroditus' sickness (Phi 1:7; Phi 2:25-30; Phi 4:10-18), the fact that Timothy had been long with Paul at Philippi (Phi 1:1; Phi 2:19), the reference to his being a prisoner at Rome now for a long time (Phi 1:12-14; Phi 2:17-28), his willingness to die (compare Phi 1:23, with Co2 5:8), the reference to the Philippians having seen his maltreatment at Philippi (Phi 1:29-30; Phi 2:1-2).\n\nThe EXTERNAL EVIDENCE is equally decisive: POLYCARP [Epistle to the Philippians, 3; 11]; IRENÆUS [Against Heresies, 4.18.4]; CLEMENT OF ALEXANDRIA [The Instructor, 1.1, p. 107]; EUSEBIUS [The Epistle of the Churches of Lyons and Vienne, in Ecclesiastical History, 5. 2]; TERTULLIAN [On the Resurrection of the Flesh, 23]; ORIGEN [Against Celsus, 1.3, p. 122]; CYPRIAN [Testimonies against the Jews, 3.39].\n\nPhilippi was the first (that is, the farthest from Rome, and first which met Paul in entering Macedonia) Macedonian city of the district, called Macedonia Prima (so called as lying farthest eastward). The Greek (Act 16:12) should not be translated \"the chief city,\" as English Version, but as above [ALFORD]. Not it, but Thessalonica, was the chief city of the province, and Amphipolis, of the district called Macedonia Prima. It was a Roman \"colony\" (Act 16:12), made so by Augustus, to commemorate his famous victory over Brutus and Cassius. A colony was in fact a portion of Rome itself transplanted to the provinces, an offshoot from Rome, and as it were a portrait of the mother city on a small scale [AULUS GELLIUS, Attic Nights, 16.13]. Its inhabitants were Roman citizens, having the right of voting in the Roman tribes, governed by their own senate and magistrates, and not by the governor of the province, with the Roman law and Latin language.\n\nPaul, with Silas and Timothy, planted the Gospel there (Act 16:12, &c.), in his second missionary journey, A.D. 51. Doubtless he visited it again on his journey from Ephesus into Macedonia (Act 20:1); and Act 20:3, Act 20:6, expressly mentions his third visit on his return from Greece (Corinth) to Syria by way of Macedonia. His sufferings at Philippi (Act 16:19, &c.) strengthened the Christian bond of union between him and his Philippian converts, who also, like him, were exposed to trials for the Gospel's sake (Th1 2:2). They alone sent supplies for his temporal wants, twice shortly after he had left them (Phi 4:15-16), and again a third time shortly before writing this Epistle (Phi 4:10, Phi 4:18; Co2 11:9). This fervent attachment on their part was, perhaps, also in part due to the fact that few Jews were in Philippi, as in other scenes of his labors, to sow the seeds of distrust and suspicion. There was no synagogue, but merely a Jewish Proseucha, or oratory, by the riverside. So that there only do we read of his meeting no opposition from Jews, but only from the masters of the divining damsel, whose gains had been put an end to by her being dispossessed.\n\nThough the Philippian Church was as yet free from Judaizing influence, yet it needed to be forewarned of that danger which might at any time assail it from without (Phi 3:2); even as such evil influences had crept into the Galatian churches. In Phi 4:2-3 we find a trace of the fact recorded in the history (Act 16:13-14), that female converts were among the first to receive the Gospel at Philippi.\n\nAs to the state of the Church, we gather from Co2 8:1-2 that its members were poor, yet most liberal; and from Phi 1:28-30, that they were undergoing persecution. The only blemish referred to in their character was, on the part of some members, a tendency to dissension. Hence arise his admonitions against disputings (Phi 1:27; Phi 2:1-4, Phi 2:12, Phi 2:14; Phi 4:2).\n\nThe OBJECT of the Epistle is general: not only to thank the Philippians for their contribution sent by Epaphroditus, who was now in returning to take back the apostle's letter, but to express his Christian love and sympathy, and to exhort them to a life consonant with that of Christ, and to warn them against existing dissensions and future possible assaults of Judaizers from without. It is remarkable in this Epistle alone, as compared with the others, that, amidst many commendations, there are no express censures of those to whom it is addressed. No doctrinal error, or schism, has as yet sprung up; the only blemish hinted at is, that some of the Philippian Church were somewhat wanting in lowliness of mind, the result of which want was disputation. Two women, Euodias and Syntyche, are mentioned as having erred in this respect (Phi 4:2-3). The Epistle may be divided into three parts: (1) Affectionate address to the Philippians; reference to his own state as a prisoner at Rome, and to theirs, and to his mission of Epaphroditus to them (the first and second chapters). Epaphroditus probably held a leading office in the Philippian Church, perhaps as a presbyter. After Tychicus and Onesimus had departed (A.D. 62), carrying the Epistles to the Ephesians, Colossians, and Philemon, Paul was cheered in his imprisonment by the arrival of Epaphroditus with the Philippian contribution. That faithful \"brother, companion in labor, and fellow soldier\" (Phi 2:25), had brought on himself by the fatigues of the journey a dangerous sickness (Phi 2:26, Phi 2:30). But now that he was recovered, he \"longed\" (Phi 2:26) to return to his Philippian flock, and in person to relieve their anxiety on his behalf, in respect to his sickness; and the apostle gladly availed himself of the opportunity of writing to them a letter of grateful acknowledgments and Christian exhortations. (2) Caution against Judaizing teachers, supported by reference to his own former and present feeling towards Jewish legalism (Phi. 3:1-21). (3) Admonitions to individuals, and to the Church in general, thanks for their seasonable aid, and concluding benedictions and salutations (Phi. 4:1-23).\n\nThis Epistle was written from Rome during the imprisonment, the beginning of which is related in Act 28:16, Act 28:20, Act 28:30-31. The reference to \"CÃ&brvbrsar's household\" (Phi 4:22), and to the \"palace\" (Phi 1:13, Greek, \"PrÃ&brvbrtorium,\" probably, the barrack of the PrÃ&brvbrtorian bodyguard, attached to the palace of Nero) confirms this. It must have been during his first imprisonment at Rome, for the mention of the PrÃ&brvbrtorium agrees with the fact that it was during his first imprisonment he was in the custody of the PrÃ&brvbrtorian Prefect, and his situation, described in Phi 1:12-14, agrees with his situation in the first two years of his imprisonment (Act 28:30-31). The following reasons show, moreover, that it was written towards the close of that imprisonment: (1) He, in it, expresses his expectation of the immediate decision of his cause (Phi 2:23). (2) Enough time had elapsed for the Philippians to hear of his imprisonment, to send Epaphroditus to him, to hear of Epaphroditus' arrival and sickness, and send back word to Rome of their distress (Phi 2:26). (3) It must have been written after the three other Epistles sent from Rome, namely, Colossians, Ephesians, and Philemon; for Luke is no longer with him (Phi 2:20); otherwise he would have been specified as saluting them, having formerly labored among them, whereas he is mentioned as with him, Col 4:14; Plm 1:24. Again, in Eph 6:19-20, his freedom to preach is implied: but in Phi 1:13-18, his bondage is dwelt on, and it is implied that, not himself, but others, preached, and made his imprisonment known. Again, in Plm 1:22, he confidently anticipates his release, which contrasts with the more depressed anticipations of this Epistle. (4) A considerable time had elapsed since the beginning of his imprisonment, for \"his bonds\" to have become so widely known, and to have produced such good effects for the Gospel (Phi 1:13). (5) There is evidently an increase in the rigor of his imprisonment implied now, as compared with the early stage of it, as described in Acts 28:1-31; compare Phi 1:29-30; Phi 2:27. History furnishes a probable clue to account for this increase of vigor. In the second year of Paul's imprisonment (A.D. 62), Burrus, the PrÃ&brvbrtorian Prefect, to whose custody he had been committed (Act 28:16, \"the captain of the guard\"), died; and Nero the emperor having divorced Octavia, and married Poppoea, a Jewish proselytess (who then caused her rival, Octavia, to be murdered, and gloated over the head of her victim), exalted Tigellinus, the chief promoter of the marriage, a monster of wickedness, to the PrÃ&brvbrtorian Prefecture. It was then he seems to have been removed from his own house into the PrÃ&brvbrtorium, or barrack of the PrÃ&brvbrtorian guards, attached to the palace, for stricter custody; and hence he writes with less hopeful anticipations as to the result of his trial (Phi 2:17; Phi 3:11). Some of the PrÃ&brvbrtorian guards who had the custody of him before, would then naturally make known his \"bonds,\" in accordance with Phi 1:13; from the smaller PrÃ&brvbrtorian bodyguard at the palace the report would spread to the general permanent PrÃ&brvbrtorian camp, which Tiberius had established north of the city, outside of the walls. He had arrived in Rome, February, 61; the \"two whole years (Act 20:30) in his own hired house\" ended February, 63, so that the date of this Epistle, written shortly after, evidently while the danger was imminent, would be about spring or summer, 63. The providence of God averted the danger. He probably was thought beneath the notice of Tigellinus, who was more intent on court intrigues. The death of Nero's favorite, Pallas, the brother of Felix, this same year, also took out of the way another source of danger.\n\nThe STYLE is abrupt and discontinuous, his fervor of affection leading him to pass rapidly from one theme to another (Phi 2:18, Phi 2:19-24, Phi 2:25-30; Phi 3:1, Phi 3:2-3, Phi 3:4-14, Phi 3:15). In no Epistle does he use so warm expressions of love. In Phi 4:1 he seems at a loss for words sufficient to express all the extent and ardor of his affection for the Philippians: \"My brethren dearly beloved and longed for, my joy and crown, so stand fast in the Lord, my dearly beloved.\" The mention of bishops and deacons in Phi 1:1 is due to the late date of the Epistle, at a time when the Church had begun to assume that order which is laid down in the Pastoral Epistles, and which continued the prevalent one in the first and purest age of the Church. \n\n\n\nNext: Philippians Chapter 1\n\n","order":50,"numberOfChapters":4,"sha256":"a0f2788dc04d5d878a20b8aaa4672bc3d3d428a8b2861a9559b9bfcedfa36489","firstChapterNumber":1,"firstChapterApiLink":"/api/c/jamieson-fausset-brown/PHP/1.json","firstChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"PHP","chapter":1},"lastChapterNumber":4,"lastChapterApiLink":"/api/c/jamieson-fausset-brown/PHP/4.json","lastChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"PHP","chapter":4},"totalNumberOfVerses":98},"chapter":{"number":2,"content":[{"type":"verse","number":2,"content":["Fulfil--that is, Make full. I have joy in you, complete it by that which is still wanting, namely, unity (Phi 1:9). \n\nlikeminded--literally, \"that ye be of the same mind\"; more general than the following \"of one mind.\" \n\nhaving the same love--equally disposed to love and be loved. \n\nbeing of one accord--literally, \"with united souls.\" This pairs with the following clause, thus, \"With united souls, being of one mind\"; as the former two also pair together, \"That ye be likeminded, having the same love.\"\n\n"]},{"type":"verse","number":3,"content":["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. \n\nlowliness 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]. \n\nlet 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.\"\n\n"]},{"type":"verse","number":4,"content":["The oldest manuscripts read, \"Not looking each of you (plural, Greek) on his own things (that is, not having regard solely to them), but each of you on the things of others\" also. Compare Phi 2:21; also Paul's own example (Phi 1:24).\n\n"]},{"type":"verse","number":5,"content":["The oldest manuscripts read, \"Have this mind in you,\" &c. He does not put forward himself (see on Phi 2:4, and Phi 1:24) as an example, but Christ, THE ONE pre-eminently who sought not His own, but \"humbled Himself\" (Phi 2:8), first in taking on Him our nature, secondly, in humbling Himself further in that nature (Rom 15:3).\n\n"]},{"type":"verse","number":6,"content":["Translate, \"Who subsisting (or existing, namely, originally: the Greek is not the simple substantive verb, 'to be') in the form of God (the divine essence is not meant: but the external self-manifesting characteristics of God, the form shining forth from His glorious essence). The divine nature had infinite BEAUTY in itself, even without any creature contemplating that beauty: that beauty was 'the form of God'; as 'the form of a servant' (Phi 2:7), which is in contrasted opposition to it, takes for granted the existence of His human nature, so 'the form of God' takes for granted His divine nature [BENGEL], Compare Joh 5:37; Joh 17:5; Col 1:15, 'Who is the IMAGE of the invisible God' at a time before 'every creature,' Co2 4:4, esteemed (the same Greek verb as in Phi 2:3) His being on an equality with God no (act of) robbery\" or self-arrogation; claiming to one's self what does not belong to him. ELLICOTT, WAHL, and others have translated, \"A thing to be grasped at,\" which would require the Greek to be harpagma, whereas harpagmos means the act of seizing. So harpagmos means in the only other passage where it occurs, PLUTARCH [On the Education of Children, 120]. The same insuperable objection lies against ALFORD'S translation, \"He regarded not as self-enrichment (that is, an opportunity for self-exaltation) His equality with God.\" His argument is that the antithesis (Phi 2:7) requires it, \"He used His equality with God as an opportunity, not for self-exaltation, but for self-abasement, or emptying Himself.\" But the antithesis is not between His being on an equality with God, and His emptying Himself; for He never emptied Himself of the fulness of His Godhead, or His \"BEING on an equality with God\"; but between His being \"in the FORM (that is, the outward glorious self-manifestation) of God,\" and His \"taking on Him the form of a servant,\" whereby He in a great measure emptied Himself of His precedent \"form,\" or outward self-manifesting glory as God. Not \"looking on His own things\" (Phi 2:4), He, though existing in the form of God, He esteemed it no robbery to be on an equality with God, yet made Himself of no reputation. \"Being on an equality with God, is not identical with subsisting in the form of God\"; the latter expresses the external characteristics, majesty, and beauty of the Deity, which \"He emptied Himself of,\" to assume \"the form of a servant\"; the former, \"HIS BEING,\" or NATURE, His already existing STATE OF EQUALITY with God, both the Father and the Son having the same ESSENCE. A glimpse of Him \"in the form of God,\" previous to His incarnation, was given to Moses (Exo 24:10-11), Aaron, &c.\n\n"]},{"type":"verse","number":7,"content":["made himself of no reputation, and . . . and--rather as the Greek, \"emptied Himself, taking upon him the form of a servant, being made in the likeness of men.\" The two latter clauses (there being no conjunctions, \"and . . . and,\" in the Greek) expresses in what Christ's \"emptying of Himself\" consists, namely, in \"taking the form of a servant\" (see on Heb 10:5; compare Exo 21:5-6, and Psa 40:6, proving that it was at the time when He assumed a body, He took \"the form of a servant\"), and in order to explain how He took \"the form of a servant,\" there is added, by \"being made in the likeness of men.\" His subjection to the law (Luk 2:21; Gal 4:4) and to His parents (Luk 2:51), His low state as a carpenter, and carpenter's reputed son (Mat 13:55; Mar 6:3), His betrayal for the price of a bond-servant (Exo 21:32), and slave-like death to relieve us from the slavery of sin and death, finally and chiefly, His servant-like dependence as man on God, while His divinity was not outwardly manifested (Isa 49:3, Isa 49:7), are all marks of His \"form as a servant.\" This proves: (1) He was in the form of a servant as soon as He was made man. (2) He was \"in the form of God\" before He was \"in the form of a servant.\" (3) He did as really subsist in the divine nature, as in the form of a servant, or in the nature of man. For He was as much \"in the form of God\" as \"in the form of a servant\"; and was so in the form of God as \"to be on an equality with God\"; He therefore could have been none other than God; for God saith, \"To whom will ye liken Me and make Me equal?\" (Isa 46:5), [BISHOP PEARSON]. His emptying Himself presupposes His previous plenitude of Godhead (Joh 1:14; Col 1:19; Col 2:9). He remained full of this; yet He bore Himself as if He were empty.\n\n"]},{"type":"verse","number":8,"content":["being found in fashion as a man--being already, by His \"emptying Himself,\" in the form of a servant, or likeness of man (Rom 8:3), \"He humbled Himself (still further by) becoming obedient even unto death (not as English Version, 'He humbled Himself and became,'&c.; the Greek has no 'and,' and has the participle, not the verb), and that the death of the cross.\" \"Fashion\" expresses that He had the outward guise, speech, and look. In Phi 2:7, in the Greek, the emphasis is on Himself (which stands before the Greek verb), \"He emptied Himself,\" His divine self, viewed in respect to what He had heretofore been; in Phi 2:8 the emphasis is on \"humbled\" (which stands before the Greek \"Himself\"); He not only \"emptied Himself\" of His previous \"form of God,\" but submitted to positive HUMILIATION. He \"became obedient,\" namely, to God, as His \"servant\" (Rom 5:19; Heb 5:8). Therefore \"God\" is said to \"exalt\" Him (Phi 2:9), even as it was God to whom He became voluntarily \"obedient.\" \"Even unto death\" expresses the climax of His obedience (Joh 10:18).\n\n"]},{"type":"verse","number":9,"content":["Wherefore--as the just consequence of His self-humiliation and obedience (Psa 8:5-6; Psa 110:1, Psa 110:7; Mat 28:18; Luk 24:26; Joh 5:27; Joh 10:17; Rom 14:9; Eph 1:20-22; Heb 2:9). An intimation, that if we would hereafter be exalted, we too must, after His example, now humble ourselves (Phi 2:3, Phi 2:5; Phi 3:21; Pe1 5:5-6). Christ emptied Christ; God exalted Christ as man to equality with God [BENGEL]. \n\nhighly exalted--Greek, \"super-eminently exalted\" (Eph 4:10). \n\ngiven him--Greek, \"bestowed on Him.\" \n\na name--along with the corresponding reality, glory and majesty. \n\nwhich--Translate, namely, \"that which is above every name.\" The name \"JESUS\" (Phi 2:10), which is even now in glory His name of honor (Act 9:5). \"Above\" not only men, but angels (Eph 1:21).\n\n"]},{"type":"verse","number":10,"content":["at the name--rather as Greek, \"in the name.\" \n\nbow--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). \n\nof 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). \n\nin earth--men; among whom He tabernacled for a time. \n\nunder 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).\n\n"]},{"type":"verse","number":11,"content":["every tongue--Compare \"every knee\" (Phi 2:10). In every way He shall be acknowledged as Lord (no longer as \"servant,\" Phi 2:7). As none can fully do so \"but by the Holy Ghost\" (Co1 12:3), the spirits of good men who are dead, must be the class directly meant, Phi 2:10, \"under the earth.\" \n\nto the glory of God the Father--the grand end of Christ's mediatorial office and kingdom, which shall cease when this end shall have been fully realized (Joh 5:19-23, Joh 5:30; Joh 17:1, Joh 17:4-7; Co1 15:24-28).\n\n"]},{"type":"verse","number":12,"content":["Wherefore--Seeing that we have in Christ such a specimen of glory resulting from \"obedience\" (Phi 2:8) and humiliation, see that ye also be \"obedient,\" and so \"your salvation\" shall follow your obedience. \n\nas ye have . . . obeyed--\"even as ye have been obedient,\" namely, to God, as Jesus was \"obedient\" unto God (see on Phi 2:8). \n\nnot as, &c.--\"not as if\" it were a matter to be done \"in my presence only, but now (as things are) much more (with more earnestness) in my absence (because my help is withdrawn from you)\" [ALFORD]. \n\nwork out--carry out to its full perfection. \"Salvation\" is \"worked in\" (Phi 2:13; Eph 1:11) believers by the Spirit, who enables them through faith to be justified once for all; but it needs, as a progressive work, to be \"worked out\" by obedience, through the help of the same Spirit, unto perfection (Pe2 1:5-8). The sound Christian neither, like the formalist, rests in the means, without looking to the end, and to the Holy Spirit who alone can make the means effectual; nor, like the fanatic, hopes to attain the end without the means. \n\nyour own--The emphasis is on this. Now that I am not present to further the work of your salvation, \"work out your own salvation\" yourselves the more carefully. Do not think this work cannot go on because I am absent; \"for (Phi 2:13) it is God that worketh in you,\" &c. In this case adopt a rule different from the former (Phi 2:4), but resting on the same principle of \"lowliness of mind\" (Phi 2:3), namely, \"look each on his own things,\" instead of \"disputings\" with others (Phi 2:14). \n\nsalvation--which is in \"Jesus\" (Phi 2:10), as His name (meaning God-Saviour) implies. \n\nwith fear and trembling--the very feeling enjoined on \"servants,\" as to what ought to accompany their \"obedience\" (Eph 6:5). So here: See that, as \"servants\" to God, after the example of Christ, ye be so \"with the fear and trembling\" which becomes servants; not slavish fear, but trembling anxiety not to fall short of the goal (Co1 9:26-27; Heb 4:1, \"Let us fear, lest a promise being left us of entering into His rest, any should come short of it\"), resulting from a sense of our human insufficiency, and from the consciousness that all depends on the power of God, \"who worketh both to will and to do\" (Rom 11:20). \"Paul, though joyous, writes seriously\" [J. J. WOLF].\n\n"]},{"type":"verse","number":13,"content":["For--encouragement to work: \"For it is God who worketh in you,\" always present with you, though I be absent. It is not said, \"Work out your own salvation, though it is God,\" &c., but, \"because it is God who,\" &c. The will, and the power to work, being first instalments of His grace, encourage us to make full proof of, and carry out to the end, the \"salvation\" which He has first \"worked,\" and is still \"working in\" us, enabling us to \"work it out.\" \"Our will does nothing thereunto without grace; but grace is inactive without our will\" [ST. BERNARD]. Man is, in different senses, entirely active, and entirely passive: God producing all, and we acting all. What He produced is our own acts. It is not that God does some, and we the rest. God does all, and we do all. God is the only proper author, we the only proper actors. Thus the same things in Scripture are represented as from God, and from us. God makes a new heart, and we are commanded to make us a new heart; not merely because we must use the means in order to the effect, but the effect itself is our act and our duty (Eze 11:19; Eze 18:31; Eze 36:26) [EDWARDS]. \n\nworketh--rather as Greek, \"worketh effectually.\" We cannot of ourselves embrace the Gospel of grace: \"the will\" (Psa 110:3; Co2 3:5) comes solely of God's gift to whom He will (Joh 6:44, Joh 6:65); so also the power \"to do\" (rather, \"to work effectually,\" as the Greek is the same as that for \"worketh in\"), that is, effectual perseverance to the end, is wholly of God's gift (Phi 1:6; Heb 13:21). \n\nof his good pleasure--rather as Greek, \"FOR His good pleasure\"; in order to carry out His sovereign gracious purpose towards you (Eph 1:5, Eph 1:9).\n\n"]},{"type":"verse","number":14,"content":["murmurings--secret murmurings and complaints against your fellow men arising from selfishness: opposed to the example of Jesus just mentioned (compare the use of the word, Joh 7:12-13; Act 6:1; Pe1 4:9; Jde 1:16). \n\ndisputings--The Greek is translated \"doubting\" in Ti1 2:8. But here referring to profitless \"disputings\" with our fellow men, in relation to whom we are called on to be \"blameless and harmless\" (Phi 2:15): so the Greek is translated, Mar 9:33-34. These disputings flow from \"vain glory\" reprobated (Phi 2:3); and abounded among the Aristotelian philosophers in Macedon, where Philippi was.\n\n"]},{"type":"verse","number":15,"content":["blameless and harmless--without either the repute of mischief, or the inclination to do it [ALFORD]. \n\nsons--rather as Greek, \"the children of God\" (Rom 8:14-16). Imitation of our heavenly Father is the instinctive guide to our duty as His children, more than any external law (Mat 5:44-45, Mat 5:48). \n\nwithout rebuke--\"without (giving handle for) reproach.\" The whole verse tacitly refers by contrast to Deu 32:5, \"Their spot . . . not . . . of His children . . . a perverse and crooked generation\" (compare Pe1 2:12). \n\nye shine--literally, \"appear\" [TRENCH]. \"Show yourselves\" (compare Mat 5:14-16; Eph 5:8-13). \n\nas lights in the world--The Greek expresses \"as luminaries in the world,\" as the sun and moon, \"the lights,\" or \"great lights,\" in the material world or in the firmament. The Septuagint uses the very same Greek word in the passage, Gen 1:14, Gen 1:16; compare Note,, see on Rev 21:11.\n\n"]},{"type":"verse","number":16,"content":["Holding forth--to them, and so applying it (the common meaning of the Greek; perhaps here including also the other meaning, \"holding fast\"). The image of light-bearers or luminaries is carried on from Phi 2:15. As the heavenly luminaries' light is closely connected with the life of animals, so ye hold forth the light of Christ's \"word\" (received from me) which is the \"life\" of the Gentiles (Joh 1:4; Jo1 1:1, Jo1 1:5-7). Christ is \"the Light of the world\" (Joh 8:12); believers are only \"light-bearers\" reflecting His light. \n\nthat I may rejoice in--literally, \"with a view to (your being) a subject of rejoicing to me against the day of Christ\" (Phi 4:1; Co2 1:14; Th1 2:19). \n\nthat I have not run in vain--that it was not in vain that I labored for your spiritual good.\n\n"]},{"type":"verse","number":17,"content":["Yea, and if--rather as Greek, \"Yea, if even\"; implying that he regarded the contingency as not unlikely: He had assumed the possibility of his being found alive at Christ's coming (for in every age Christ designed Christians to stand in preparedness for His coming as at hand): he here puts a supposition which he regards as more likely, namely, his own death before Christ's coming. \n\nI be offered--rather as Greek, \"I am poured out.\" \"I am made a libation.\" Present, not future, as the danger is threatening him now. As in sacrifices libations of wine were \"poured upon\" the offerings, so he represents his Philippian converts, offered through faith (or else their faith itself), as the sacrifice, and his blood as the libation \"poured upon\" it (compare Rom 15:16; Ti2 4:6). \n\nservice--Greek, \"priest's ministration\"; carrying out the image of a sacrifice. \n\nI joy--for myself (Phi 1:21, Phi 1:23). His expectation of release from prison is much fainter, than in the Epistles to Ephesians, Colossians, and Philemon, written somewhat earlier from Rome. The appointment of Tigellinus to be PrÃ&brvbrtorian Prefect was probably the cause of this change. See Introduction. \n\nrejoice with you all--ALFORD translates, \"I congratulate you all,\" namely on the honor occurring to you by my blood being poured out on the sacrifice of your faith. If they rejoiced already (as English Version represents), what need of his urging them, \"Do ye also joy.\"\n\n"]},{"type":"verse","number":18,"content":["\"Do ye also rejoice\" at this honor to you, \"and congratulate me\" on my blessed \"gain\" (Phi 1:21).\n\n"]},{"type":"verse","number":19,"content":["phi 2:19Phi 2:22, \"ye know the proof of him . . . that . . . he hath served with me,\" implies that Timothy had been long with Paul at Philippi; Accordingly, in the history (Act 16:1-4; Act 17:10, Act 17:14), we find them setting out together from Derbe in Lycaonia, and together again at Berea in Macedonia, near the conclusion of Paul's missionary journey: an undesigned coincidence between the Epistle and history, a mark of genuineness [PALEY]. From Phi 2:19-30, it appears Epaphroditus was to set out at once to allay the anxiety of the Philippians on his account, and at the same time bearing the Epistle; Timothy was to follow after the apostle's liberation was decided, when they could arrange their plans more definitely as to where Timothy should, on his return with tidings from Philippi, meet Paul, who was designing by a wider circuit, and slower progress, to reach that city. Paul's reason for sending Timothy so soon after having heard of the Philippians from Epaphroditus was that they were now suffering persecutions (Phi 1:28-30); and besides, Epaphroditus' delay through sickness on his journey to Rome from Philippi, made the tidings he brought to be of less recent date than Paul desired. Paul himself also hoped to visit them shortly. \n\nBut I trust--Yet my death is by no means certain; yea, \"I hope (Greek) in the Lord (that is, by the Lord's help)\" \n\nunto you--literally, \"for you,\" that is, to your satisfaction, not merely motion, to you. \n\nI also--that not only you \"may be of good courage\" (so Greek) on hearing of me (Phi 2:23), but \"I also, when I know your state.\"\n\n"]},{"type":"verse","number":20,"content":["His reason for sending Timothy above all others: I have none so \"like-minded,\" literally, \"like-souled,\" with myself as is Timothy. Compare Deu 13:6, \"Thy friend which is as thine own soul\" (Psa 55:14). Paul's second self. \n\nnaturally--Greek, \"genuinely\"; \"with sincere solicitude.\" A case wherein the Spirit of God so changed man's nature, that to be natural was with him to be spiritual: the great point to be aimed at.\n\n"]},{"type":"verse","number":21,"content":["Translate as Greek, \"They all\" (namely, who are now with me, Phi 1:14, Phi 1:17; Phi 4:21 : such Demas, then with him, proved to be, Col 4:14; compare Ti2 4:10; Plm 1:24). \n\nseek their own--opposed to Paul's precept (Phi 2:4; Co1 10:24, Co1 10:33; Co1 13:5). This is spoken, by comparison with Timothy; for Phi 1:16-17 implies that some of those with Paul at Rome were genuine Christians, though not so self-sacrificing as Timothy. Few come to the help of the Lord's cause, where ease, fame, and gain have to be sacrificed. Most help only when Christ's gain is compatible with their own (Jdg 5:17, Jdg 5:23).\n\n"]},{"type":"verse","number":22,"content":["Rare praise (Neh 7:2). \n\nas a son with the father--Translate, \"as a child (serveth) a father.\" \n\nserved with me--When we might expect the sentence to run thus. \"As a child serveth a father, so he served me\"; he changes it to \"served with me\" in modesty; as Christians are not servants TO one another,\" but servants of God WITH one another (compare Phi 3:17). \n\nin the gospel--Greek, \"unto,\" or \"for the Gospel.\"\n\n"]},{"type":"verse","number":23,"content":["so soon as I shall see--that is, so soon as I shall have known for certain.\n\n"]},{"type":"verse","number":24,"content":["also myself--as well as Timothy.\n\n"]},{"type":"verse","number":25,"content":["I supposed--\"I thought it necessary.\" \n\nto send--It was properly a sending Epaphroditus back (Phi 4:18). But as he had come intending to stay some time with Paul, the latter uses the word \"send\" (compare Phi 2:30). \n\nfellow soldier--in the \"good fight\" of faith (Phi 1:27, Phi 1:30; Ti2 2:3; Ti2 4:7). \n\nyour messenger--literally, \"apostle.\" The \"apostles\" or \"messengers of the churches\" (Rom 16:7; Co2 8:23), were distinct from the \"apostles\" specially commissioned by Christ, as the Twelve and Paul. \n\nministered to my wants--by conveying the contributions from Philippi. The Greek \"leitourgon,\" literally, implies ministering in the ministerial office. Probably Epaphroditus was a presbyter or else a deacon.\n\n"]},{"type":"verse","number":26,"content":["For--reason for thinking it \"necessary to send\" \"Epaphroditus. Translate as Greek, \"Inasmuch as he was longing after you all.\" \n\nfull of heaviness--The Greek expresses the being worn out and overpowered with heavy grief. \n\nbecause that ye had heard that he had been sick--rather, \"that he was sick.\" He felt how exceedingly saddened you would be in hearing it; and he now is hastening to relieve your minds of the anxiety.\n\n"]},{"type":"verse","number":27,"content":["Epaphroditus' sickness proves that the apostles had not ordinarily the permanent gift of miracles, any more than of inspiration: both were vouchsafed to them only for each particular occasion, as the Spirit thought fit. \n\nlest I should have sorrow upon sorrow--namely, the sorrow of losing him by death, in addition to the sorrow of my imprisonment. Here only occurs anything of a sorrowful tone in this Epistle, which generally is most joyous.\n\n"]},{"type":"verse","number":29,"content":["Receive him--There seems to be something behind respecting him. If extreme affection had been the sole ground of his \"heaviness,\" no such exhortation would have been needed [ALFORD]. \n\nin reputation--\"in honor.\"\n\n"]},{"type":"verse","number":30,"content":["for the work of Christ--namely, the bringing of a supply to me, the minister of Christ. He was probably in a delicate state of health in setting out from Philippi; but at all hazards he undertook this service of Christian love, which cost him a serious sickness. \n\nnot regarding his life--Most of the oldest manuscripts read, \"hazarding,\" &c. \n\nto supply your lack of service--Not that Paul would imply, they lacked the will: what they \"lacked\" was the \"opportunity\" by which to send their accustomed bounty (Phi 4:10). \"That which ye would have done if you could (but which you could not through absence), he did for you; therefore receive him with all joy\" [ALFORD].\n\n\n\n\nNext: Philippians Chapter 3\n\n"]}],"introduction":"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)\n\nThe \"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.\n\n"},"thisChapterLink":"/api/c/jamieson-fausset-brown/PHP/2.json","thisChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"PHP","chapter":2},"nextChapterApiLink":"/api/c/jamieson-fausset-brown/PHP/3.json","nextChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"PHP","chapter":3},"previousChapterApiLink":"/api/c/jamieson-fausset-brown/PHP/1.json","previousChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"PHP","chapter":1},"numberOfVerses":28}