NASB (UPDATED) TEXT: Php 2:1-11 1Therefore if there is any encouragement in Christ, if there is any consolation of love, if there is any fellowship of the Spirit, if any affection and compassion, 2make my joy complete by being of the same mind, maintaining the same love, united in spirit, intent on one purpose. 3Do nothing from selfishness or empty conceit, but with humility of mind regard one another as more important than yourselves; 4do not merely look out for your own personal interests, but also for the interests of others. 5Have this attitude in yourselves which was also in Christ Jesus, 6who, although He existed in the form of God, did not regard equality with God a thing to be grasped, 7but emptied Himself, taking the form of a bond-servant, and being made in the likeness of men. 8Being found in appearance as a man, He humbled Himself by becoming obedient to the point of death, even death on a cross. 9Therefore also God highly exalted Him, and bestowed on Him the name which is above every name, 10so that at the name of Jesus every knee will bow, of those who are in heaven and on earth and under the earth, 11and that every tongue will confess that Jesus Christ is Lord, to the glory of God the Father.
Php 2:1 "if" This is the first in a series of four first class conditional sentences which are assumed to be true from the author's perspective or for his literary purposes. Php 2:1-4 are one sentence in the Greek.
▣ "any encouragement in Christ" This term can be translated several ways: "stimulus" "appeal," "comfort," "encouragement" or "exhortation." This phrase is similar to Paul's discussion of the attitudes that bring and maintain unity within the local bodies of Christ in Eph 4:2-3 .
"In Christ" (a locative of sphere) is Paul's most common way of identifying believers. For life, true life, abundant life, believers must remain in vital union with Christ by faith (cf. John 1:5 ).
▣ "any consolation of love" Love has always been the root and fruit for the Christian life (cf. Joh 13:34-35 ; Joh 15:12 ; Joh 15:17 ; 1 Corinthians 1:3 ; Gal 5:22 ; 1 John 3:11 ,27; 1Jn 4:7-21 ). Jesus lived it, taught it and commanded it to His followers.
▣ "any fellowship of the Spirit" This is the Greek term koinônia, which meant "joint participation with" (cf. 2Co 13:14 ). Again, the question is, "Does this refer to believers' new redeemed, human spirit being energized by the Holy Spirit," or "the Holy Spirit being given to them"? There is no article with the term "spirit." This may be a purposeful ambiguity. It may theologically refer to both.
SPECIAL TOPIC: KOINÔNIA <http://www.freebiblecommentary.org/special_topics/koinonia.html>
▣ "any affection" This is literally "bowels," which is also used in Php 1:8 . The ancients believed that the lower viscera (abdomen) was the seat of the emotions. Both of these terms are also used in Col 3:12 .
▣ "compassion" Paul uses this term four times: (1) to describe God's character (cf. Rom 12:1 ; 2Co 1:3 ) and (2) to describe how Christians ought to treat each other (cf. Php 2:11 ; Col 3:12 ). God desires to produce His character (image) in His children. The restoration of God's image lost in the Fall is the purpose of Jesus' coming.
Php 2:2 "make my joy complete" This is an aorist active imperative and shows how Paul felt about these believers even though he was far away in prison. Their actions and choices caused Paul joy or pain.
▣ "by being of the same mind" This is a present active subjunctive that is defined by four present participles (possibly used as imperatives) beginning in Php 2:2 and running through Php 2:4 They deal with the very difficult pragmatic question of maintaining unity within the Christian fellowship (cf. Rom 14:1 to Rom 15:13 ; 1Co 8:1-13 ; 1Co 10:23-33 ). Paul's guidelines are crucial, not only for Philippi in the first century, but for the Church of every age. The four participles are
1. maintaining the same love
2. unifying in spirit and focusing on one purpose
3. regarding others as more important than oneself
4. looking out for the interest of others
Beware of individualistic religion. Christianity is a family experience.
Paul often uses this term "think" (phroneô) in Philippians it becomes another theme (cf. Php 1:7 ; Php 2:2 [twice]; Php 2:5 ; Php 3:15 [twice]; Php 3:19 ; Php 4:2 ; and Php 4:10 ).
Php 2:3 "do nothing from selfishness or empty conceit" This may describe the situation in the Philippian church caused by the false teachers or by persecution (cf. Php 1:15 ; Php 1:17 ; Gal 5:26 ). There is no verb, but the thrust of the verse is imperative. The repetition of "think" (phroneô) in the context may imply that this verb is to be assumed.
▣ "but with humility of mind" Humility was not a sought-after virtue in the Greco-Roman world, but Christ made it a unique aspect of His own life and called on His followers to emulate it in their Christian lives (cf. Php 2:8 ; Mat 11:29 ; 1Pe 5:5-6 ). It is the contextual opposite of "selfishness and empty conceit."
▣ "regard one another as more important than yourselves" This is a Present middle (deponent) participle. This goes against all of our natural, human tendencies, but it is the will of God (cf. Rom 12:10 ; 1Co 10:24 ; 1Co 10:33 ; Gal 6:2 ; Eph 5:2 ). For "more important" see Special Topic: Paul's Use of Huper Compounds at Eph 1:19 .
Php 2:4 "do not merely look out for your own personal interests" This is a present active participle with the negative particle (used as an imperative) which usually means to stop an act in process. It meant "to look attentively at something" (cf. 2Co 4:18 ). The term "interest" can refer to (1) things; (2) spiritual gifts; or (3) affairs. The real key here is the word "only." It's not that believers are not to take interest in their own affairs (cf. 1Ti 5:8 ), but they are not to make them a priority to the exclusion of others, especially other believers. The balance is seen in Gal 6:1-2 . Believers are to keep a sharp watch on themselves so that they can watch out for others.
Php 2:5 "have this attitude in yourself" This is a present active imperative. Believers are commanded to continue to think (phroneô) like Christ. The goal of Christianity is Christlikeness in thought and deed (cf. Col 3:16 ). This is the beginning of a quote by Paul from an early Christian hymn. There are several terms in this poetic section not found elsewhere in Paul. Other examples of Paul quoting from this type of material are Eph 5:14 ; 1Ti 3:16 ; 2Ti 2:11-13 and possibly Col 1:15-20 ; 1Ti 1:17 ; 1Ti 6:15-16 .
Christians are admonished to follow Christ's example in two ways: (1) He left His pre-existent, divine glory to become a human, not for Himself, but for others and (2) He was willing to die, not because of His own sins, but for others'. Christ's followers are to emulate these self-giving, self-abasing characteristics (cf. 1Jn 3:16 ). We are our brothers' keeper because our brother is in the image and likeness of God!
Php 2:6 "who although He existed" Literally this is "who being in the form of God." This is one of two present tenses (here a participle) in the midst of a series of Aorist tense verbs and participles. It emphasizes the pre-existence of Jesus of Nazareth (cf. Joh 1:1 ; Joh 8:57-58 ; Joh 17:5 ; Joh 17:24 ; 2Co 8:9 ; Col 1:17 ; Heb 10:5-7 ). Jesus' pre-existence is another proof of His deity. Jesus did not come into being at Bethlehem. There has never been a time when Jesus did not exist and was not divine.
▣ "in the nature of God" This is the Greek word morphç which is used in several senses.
1. an Aristotlian sense of essence
2. the sense of the nature of something or unchanging essence of something (this is how the early Church fathers interpreted it)
3. the outward form of something, as in the Septuagint (LXX). This does not mean that YHWH has a physical body, but that the attributes and characteristics-the very essence of God the Father-are evident in God the Son.
It is another way of asserting the full deity of Christ. See Special Topic: Monotheism at Eph 4:6 .
▣ "did not regard equality with God" Literally this is "thought it not robbery to be equal with God." This is the other present tense (here an infinitive). The Greek term "equality" comes into English as "isometric." It is another way of asserting that Jesus is fully God (cf. Joh 1:1 ; Tit 2:13 ).
NASB "a thing to be grasped"
NKJV "robbery"
NRSV "something to be exploited"
TEV "that by force"
NJB "something to be grasped"
This rare Greek word, harpagmos, originally meant "the act of seizing something" or "a sought after prize" (harpagma). However, it could be used in a passive sense (Greek mos ending) meaning "that which is seized or held on to." A third possibility is "something that someone has but does not use for personal advantage." This is reflected in the Phillip's translation of Php 2:7 : "stripped Himself of every advantage."
Jesus already possessed full equality with God. The theological reason for this phrase's ambiguity is the Adam/Christ typology, where Adam tried to grasp equality with God by eating the forbidden fruit (cf. Genesis 3). Jesus, the second Adam (cf. Rom 5:12 ff), followed God's plan in perfect obedience where suffering preceded exaltation (cf. Isaiah 5:3 ).
Php 2:7 NASB, NRSV,
NJB "emptied Himself"
NKJV "made Himself of no reputation"
TEV "of His own free will He gave up all He had"
The pronoun is emphatic. This was Jesus' own choice! There are several theories about what it meant that Jesus emptied Himself (cf. 2Co 8:9 ).
1. Paul uses this term several times (cf. Rom 4:14 ; 1Co 1:17 ; 1Co 9:15 ; 2Co 9:3 ). Apparently Jesus chose to live as a human. He voluntarily left His divine glory and accepted the limitations of flesh. Surely He still had greater insight and spiritual power than ordinary fallen mankind. He was what all humans were intended to be. He is the second Adam and more.
2. Jesus did not become less than God in His Incarnation, but He apparently added humanity to His deity. He left the outward glory of Deity and took on the outward form of a man. This involved addition, not subtraction. During Jesus' earthly ministry, He was filled and empowered by the Spirit, but also He was both fully God and fully human (tempted, Matthew 4; tried, John 4; afraid in Gethsemane, Mar 14:32-42 ). He truly knew and revealed the Father (cf. Joh 1:18 ). He was truly one with our humanity (cf. Joh 1:4 ).
3. It is possible that this emptying was a way of alluding to Isa 53:1-3 . If so, it related not to his humanity (Php 2:7-8 a) but to His crucifixion (Php 2:8 b) as the servant of YHWH (cf. Mark 10:45-15 :53).
▣ "taking the form of a bond-servant" This is an exact literary parallel to the phrase "the nature of God" (cf. Php 2:6 ). The term "bond-servant" (doulos) here could be used in the sense of the Suffering Servant of Isa 42:1-9 ; Isa 49:1-7 ; Isa 50:4-11 ; Isa 52:13 to Isa 53:12 . Jesus left His heavenly glory for a manger (cf. 2Co 8:9 ). This is also the background of Php 2:9-11 . This verse emphasizes Jesus' Incarnation (aorist participle), not His crucifixion, which is spelled out in Php 2:8 .
Jesus clearly demonstrated that true leadership, true power is a servant's heart. To lead, one must serve (cf. Mar 10:42-45 ; Mat 20:25-28 ). His humility is a sign of true strength. His self-giving love is a true sign of deity.
▣ "and being made in the likeness of man" The RSV & NRSV translate this word as "being born." This is the second major emphasis of this early Church hymn: the full humanity of Christ. This was done to refute the Gnostic false teachers, who held to an eternal (ontological) dualism between spirit and matter. The dual nature of Jesus is a major NT theological issue (cf. 1Jn 4:1-6 ). Jesus' use of the OT term "Son of Man" points in this direction. In Psa 8:4 and Eze 2:1 the term has its normal Jewish meaning of human person. However, in Dan 7:13 it took on divine characteristics (i.e., riding on the clouds of heaven and receiving the eternal kingdom). Jesus used this phrase for Himself. It was not widely used by the rabbis and had no militaristic, nationalistic, or exclusivistic connotations.
The beginning of Php 2:8 emphasizes this same theological truth with the distinction that although Jesus was fully human, He did not participate in mankind's fallen nature (cf. Rom 8:3 ; 1 Cor. 5:21; Heb 4:15 ; Heb 7:26 ; 1Pe 2:22 ; 1Jn 3:5 ).
Php 2:8 "in appearance as a man" There is some confusion among the translations as to whether this phrase should go with Php 2:7 or 8. This is the Greek term "schçma," which was usually contrasted with "morphç." In Greek philosophy morphç meant "the inner form of something that truly reflected its essence," while "schçma" meant "the outer changing form of something that did not fully represent its inner essence" (cf. 1Co 7:31 ). Jesus is like us in all ways except fallen mankind's sin nature.
▣ "He humbled Himself by becoming obedient to the point of death" This may be an allusion to the Septuagint's (LXX) translation of Isa 53:8 . Jesus followed the Father's eternal redemptive plan (cf. Luk 22:22 ; Act 2:23 ; Act 3:18 ; Act 4:28 ) even unto physical torture and death (aorist active indicative and aorist participle).
▣ "even death on a cross" The cross was a stumbling-block to the Jews (cf. 1Co 1:23 ). They were not expecting a suffering Messiah, but a conquering Messiah. Also because of Deu 21:23 , which implies that if someone was publicly exposed after death, it was a sign of a curse by God. The Jews could not see how their Messiah could be cursed by God, but this is exactly the truth of Gal 3:13 , that He became a curse for us. The concept of a suffering Messiah (cf. Gen 3:15 ; Psalms 2:2 ) was repugnant to them. Yet this is how YHWH deals with the human sin problem, the vicarious, substitutionary atonement of Christ (cf. Isa 52:13 to Isa 53:12 ; Mar 10:45 ; Joh 1:29 ; 1Pe 1:19 ). The cross is the central truth of the NT where the love and justice of God meet and are merged.
Php 2:9 NASB, NKJV,
NRSV "therefore"
TEV "For this reason"
NJB "And for this"
The NT presents Jesus in two ways: (1) fully pre-existent Deity ( cf. Joh 1:1-3 ; Joh 1:14 ; Joh 8:57-58 ; Col 1:17 ) and (2) exalted Deity because of His obedient, holy earthly life (cf. Rom 1:4 ; Php 2:9 ). In the early church this led to a conflict between orthodox and adoptionist theologians. However, as so often, they both had an aspect of truth. What Jesus was is confirmed by what He did! There are not two Christologies, but two ways of viewing the same truth. Our response should not be to try to decide which is true, but to thank God for Christ before time, in time, and beyond time!
▣ "God highly exalted Him" This is an allusion to the Septuagint (LXX) translation of Isa 52:13 . The intensified form of the term huperupsoô is found only here in the NT and rarely in secular Greek. See Special Topic: Paul's Use of Huper Compounds at Eph 1:19 . This was not adoptionist Christology, which asserted that Jesus was rewarded with deity. Jesus was restored to divine pre-existent glory (cf. Eph 4:10 ). In John's Gospel Jesus' death is referred to as His glorification (cf. Joh 7:39 ; Joh 12:16 ; Joh 12:23 ; Joh 13:31-32 ; Joh 16:14 ; Joh 17:1 ). The humble servant is now King of Kings!
▣ "and bestowed on Him the name which is above every name" This special exalted name is "Lord" (cf. Php 2:11 ). The verb (echarisato) in Php 2:9 means "graciously given" as in Php 1:29 . The term "Lord" is an allusion to the OT covenant name for God, YHWH (cf. Exo 3:14 ; Exo 6:3 ), which the Jews were afraid to pronounce lest they break one of the Ten Commandments (cf. Exo 20:7 ; Deu 5:11 ). Therefore, they substituted the name Adon, which meant Lord, owner, husband. Jesus, who came in the form of a servant, was returned to His cosmic Lordship (cf. Joh 17:5 ; Col 1:15-20 ). "Jesus is Lord" was the public, personal confession of faith for the early Church (cf. Rom 10:9 ; 1Co 8:6 ; 1Co 12:3 ). Jesus of Nazareth is given the supreme title of Deity (cf. Eph 1:21 and Heb 1:4 ). See Special Topic: Names For Deity at Col 1:3 .
Php 2:10 "every knee should bow of those who are in heaven, on earth, and under the earth" One day everyone will acknowledge Jesus as Lord. The only question is whether they will do it in time by faith, and thereby become a part of the family of God, or do it on the Day of the Lord and be judged by Him (cf. Mat 25:31-46 ; Rev 20:11-15 ).
The parallel phrases in this verse refer to angels, both free and bound and humans, both living and dead. All conscious creatures shall acknowledge Jesus' Lordship, but only humans can be redeemed. Php 2:10-11 seem to be an allusion to Isa 45:23 , which is quoted in Rom 14:11 . In its original context it was the worship of YHWH that has now been transferred to the Messiah (cf. Joh 5:23 ). The transfer of titles and functions between YHWH and Jesus is another way the NT authors assert the full deity of Jesus. See Special Topic: Angels in Paul's Writings at Eph 6:12 .
Php 2:11 "and every tongue should confess" This is an aorist middle subjunctive (used as future, some MSS have the future, i.e., A, C, D, F, G) of exomologeô which acknowledges the fact that public, verbal acknowledgment of the lordship of Christ will be an end-time reality. This acknowledgment of Jesus' Lordship was an early profession of faith (i.e., baptismal liturgy). Paul used this term as he used several OT quotes from the Septuagint (cf. Php 2:11 and Rom 14:11 from Isa 45:23 and Rom 15:9 from Psa 18:49 . Also the related term homologeô in Rom 10:13 from Joel 2:37 ).
SPECIAL TOPIC: CONFESSION <http://www.freebiblecommentary.org/special_topics/confession.html>
▣ "to the glory of God the Father" The worship of Jesus is the purpose of God the Father in sending Him. This phrase "to the glory of God" relates to believers' lifestyle in Php 1:11 and here in Php 2:11 for their salvation, brought through the work of Christ. This same key phrase is used three times in Paul's prayer of praise to the triune God in Eph 1:3-14 . Ultimately Jesus will turn all power, authority, and praise over to the Father to whom it belongs (cf. 1Co 15:27-28 ). See full note on "glory" at Eph 1:6 .
CONTEXTUAL INSIGHTS TO Php 2:12-30 A. Php 2:12-18 , like Php 2:1-11 , relate to Christian living.
B. Php 2:19-30 relates to Paul's helpers, Timothy and Epaphroditus and their coming to Philippi.
NASB (UPDATED) TEXT: Php 2:12-13 12So then, my beloved, just as you have always obeyed, not as in my presence only, but now much more in my absence, work out your salvation with fear and trembling; 13for it is God who is at work in you, both to will and to work for His good pleasure.
Php 2:12-13 This is one sentence in Greek.
Php 2:12 "So then" This is obviously connected to the previous discussion of the humility and obedience of Christ. In light of Christ's ultimate example in Php 2:6-11 , these believers were implored to live (1) humbly and caringly, Php 2:1-5 , and (2) like Christ, Php 2:14-18 .
▣ "my beloved" Paul loved this church in a special way (cf. Php 4:15-16 ). Paul uses this phrase often to describe those converted under his ministry (cf. Rom 12:19 ; Rom 16:8-9 ; Rom 16:12 ; 1Co 4:14 ; 1Co 4:17 ; 1Co 10:14 ; 1Co 15:58 ; 2Co 7:1 ; 2Co 12:19 ; Eph 6:21 ; Php 4:1 [twice]; Col 4:7 ; Col 4:9 ; Col 4:14 ; 1Ti 6:2 ; 2Ti 1:2 ; Phm 1:1-2 ; Phm 1:16 ).
NASB, NKJV "as you have always obeyed"
NRSV, TEV "as you have always obeyed me"
NJB "you have always been obedient"
The text does not state who they obeyed. It could have been (1) Father/Son/Spirit; (2) the Christian faith; or (3) Paul. The obedience of Christ, mentioned in Php 2:8 , was given as an example for the Philippians to follow (cf. Luk 6:46 ). This phrase may refer to the church's obedience to Paul's teaching (cf. Php 2:12 b). Christianity is a process which involves repentance, faith, obedience, service, and perseverance!
▣ "not as in my presence only, but now much more in my absence" Christianity is what we are, not what we do! Believers must not perform acts to be seen (cf. Php 1:27 ; Eph 6:6 ; Col 3:22 ).
▣ "work out your salvation" This verb is a mathematical term used of a problem brought to its conclusion. Its form is present middle (deponent) imperative plural.
Php 2:12-13 have been the focus of much theological discussion relating to the sovereignty of God, which is emphasized in Php 2:13 (cf. Php 1:6 ), and the free will of human persons which is called on in Php 2:12 . The term "salvation" in Php 2:12 1. refers to a believer's spiritual relationship with Christ. Paul has just mentioned becoming a Christian in Php 2:9-10 . This is another example of the tension between sovereignty and free-will, both initial and ongoing (cf. Php 2:16 )
2. does not refer to eternal spiritual salvation, but either to
a. OT "physical deliverance"
b. "wholeness," as it does in Php 1:19 This aspect of salvation as "wholeness" can also be seen in Act 4:10 ; Act 14:9 ; Act 27:34 . The initiating grace of God and the required faith response of a repentant human are clearly seen in Eph 2:8-9 . Obviously, believers do not work for their salvation, but after they are saved, they cooperate with the Spirit to live in Christlike maturity (cf. Php 2:14-17 ; Eph 2:10 ; Eph 5:18 ). Salvation is all of God and totally free but it requires an active, costly, repentant, continuing faith response (cf. Mat 13:44-46 ).
The context militates against an individualistic interpretation because the "your" in Php 2:12 , "you" in Php 2:13 , and all the verbs are plural, which refers to the entire Philippian church, not to an individual's spiritual salvation. If it did refer to spiritual salvation it is corporate (cf. Php 1:28 ) and progressive (cf. 1Co 1:18 ; 1Co 15:2 ; 2Co 2:15 ). The thrust of the passage may have been to encourage them to trust in God's presence and purpose for the church at Philippi (cf. Gal 3:4 ; 1Co 15:2 ).
▣ "with fear and trembling" This was an OT idiom of respect and awe towards God (cf. Psa 2:11 ; Psa 119:120 ). It is used several times in Paul's writings (cf. 1Co 2:3 ; 2Co 7:15 ; Eph 6:5 ). Believers need to remember the transcendent Holiness of God!
Php 2:13 "for it is God who is at work in you" "God" is placed first in the sentence for emphasis. The term "work" is a present active participle which refers to "continuous effective work" (cf. Gal 5:6 ). This is a different compound term from Php 2:12 but the same root. The phrase "in you" is plural and may mean "among you," which focuses on God's activity in the life of the Church (cf. Col 1:27 ).
NASB "both to will and to work for His good pleasure"
NKJV "both to will and to do His good pleasure"
NRSV "both to will and to work for his good pleasure
TEV "to make you willing and able to obey his own purpose"
NJB "for his own generous purpose, gives you the intention and the powers to act"
Believers' attitudes and actions are produced by the Spirit. The present active participle of Php 2:13 a is repeated as a present active infinitive in Php 2:13 b. This is the paradox of a sovereign God and a covenant-making God. Salvation is a free gift and a cost-everything commitment! Paul is a good example of God's undeserved grace (cf. 1Co 15:10 ). In this context (cf. Gal 3:4 ; 1Co 15:2 ) God's will is for a united, loving, witnessing, effective church.
NASB (UPDATED) TEXT: Php 2:14-18 14Do all things without grumbling or disputing; 15so that you will prove yourselves to be blameless and innocent, children of God above reproach in the midst of a crooked and perverse generation, among whom you appear as lights in the world, 16holding fast the word of life, so that in the day of Christ I will have reason to glory because I did not run in vain nor toil in vain. 17But even if I am being poured out as a drink offering upon the sacrifice and service of your faith, I rejoice and share my joy with you all. 18You too, I urge you, rejoice in the same way and share your joy with me.
Php 2:14-16 These verses are one sentence in Greek.
Php 2:14 "do all things without grumbling or disputing" There was obviously disunity in the Philippian congregation. Whether the source was
1. Christian leaders who were jealous (cf. Php 1:14-17 )
2. the two women who were at war with each other (cf. Php 4:2-3 )
3. the false teachers (cf. Php 3:2 ff)
is uncertain The text does not specify whether Paul, other Christians, or unbelievers were the object of the grumbling.
Php 2:15 NASB "that you may prove yourselves to be"
NKJV "that you may become"
NRSV, TEV "so that you may become"
NJB "so that you remain"
This is an aorist middle (deponent) subjunctive. As believers choose to be saved, so they must choose to live for Christ! The NT is a new covenant. The believer has rights and responsibilities!
▣ "blameless" This is literally "without defect" (cf. Php 3:6 ). Originally in the OT it referred to sacrificial animals but came to be used metaphorically for humans (cf. Noah, Gen 6:9 ; Gen 6:17 and Job, Job 1:1 ). It is applied to Jesus in Heb 9:14 and 1Pe 1:19 . This was another way of referring to the Christlike life. This is God's will for His people (cf. Lev 19:2 ; Deu 18:13 ; Mat 5:48 ; 1Pe 1:16 ). God wants to reflect Himself in believers ("children of God," cf. Eph 1:4 , eph 6:27 ; Col 1:22 ; Jud 1:24 ) and thereby draw the lost world to Himself (cf. Php 2:15 ). See Special Topic: Blameless at Col 1:22 .
▣ "spotless" This is a term from the wine industry for "unmixed wine." It is used in the NT metaphorically for moral purity (cf. Mat 10:16 ; Rom 16:19 ).
▣ "above reproach" This was used in the Septuagint (LXX) for sacrificial animals. The term is often used metaphorically in the NT to indicate moral uprightness (cf. Eph 1:4 ; Col 1:22 ; Jud 1:24 ; Rev 14:5-6 ). This does not imply sinlessness, but maturity.
▣ "in the midst of a crooked and perverse generation" In Deu 32:5 this phrase refers to Israel, but in this context it refers to the unbelieving world. This is another example of NT author's universalizing OT passages to fit all mankind. The root of the terms "crooked" and "perverse" is related to the OT concept of the righteousness of God which is described as a "measuring reed" (a straight edge or ruler). Any deviation from His standard was described in terms of "crooked" or "bent." These terms are translated by "sin," "iniquity," or "trespass" in English. Notice that in this context it is the Church that is called on to be the light in a darkened world.
NASB "you appear as lights in the world"
NKJV "you shine as lights in the world"
NRSV "you shine like stars in the world"
TEV "You must shine among them like stars lighting up the sky"
NJB "shining out among them like bright stars in the world"
Notice the plurals indicating a corporate context. This does not refer to individuals, as in Daniel 1:2 , but to churches as a whole (cf. Php 2:12 ). There have been two possible understandings of this term:
1. as related to Dan 12:3 , where believers are described as luminaries or stars shining in the sky
2. those who bear light (i.e., the gospel of Php 2:16 ) to the world (kosmos).
In Mat 5:14-16 believers are to be light-bearers, with Jesus as our example (cf. Joh 8:12 ; Eph 5:14 ).
Php 2:16 NASB, NKJV,
NRSV "hold fast the word of life"
TEV "so you offer them the message of life"
NJB "Proffering to it the Word of life"
This is a present tense participle which can be interpreted in two ways: (1) "holding fast," referring to believers' continued faithfulness or (2) "holding forth," referring to believers as witnesses. Both could fit this context (esp. Php 2:12 ).
▣ "in the day of Christ" This refers to the Second Coming of Christ. A very similar phrase is used in Php 1:6 ; Php 1:10 . Often in the NT the Second Coming is used as a motivation for current Christian living. See Special Topic at Php 1:10 .
▣ "I may have cause to glory" The godliness of the Philippian Christians (i.e., churches) was evidence of Paul's apostleship (cf. Php 4:1 ; 1Th 2:19-20 ).
▣ "I did not run in vain nor toil in vain" This is literally "that not in vain I ran nor in vain labored" (i.e., for the purpose of establishing effective, reproducing gospel churches). These are two aorist tense verbs. The first term, "ran," was used in the Egyptian papyri for water running to no purpose. In this context, "vain" must refer to their Christlike maturity (not their salvation) as they shine forth for Christ! Paul often expresses his anxiety about the new churches' maturity and steadfastness by using metaphors such as these (cf. Gal 2:2 ; Gal 4:11 ; 1Th 2:1 ; 1Th 3:3 ; 1Th 3:5 ). Paul often spoke of his ministry as an athletic contest (cf. 1Co 9:24-27 ; 1Ti 6:12 ; 2Ti 4:7 ).
Php 2:17-18 These verses contain four terms which are usually translated "rejoice." This shows that even at the prospect of death (Roman capital punishment while in prison), Paul was glad to be serving Christ and them (i.e., the churches he established). He also admonishes them to do the same. Believers are to give their lives on behalf of others as Christ gave His life for them (cf. Php 2:5-11 ; 2Co 5:13-14 ; Gal 2:20 ; 1Jn 3:16 ).
Php 2:17 "if" This is a first class conditional sentence which was assumed to be true from the author's perspective or for his literary purposes. This should not be taken as Paul's expecting the death sentence. In this same book he expressed his hope and expectation for release (cf. Php 1:25 ; Php 2:24 ).
NASB, NKJV "I am being poured out as a drink offering"
NRSV "I am being poured out as a libation"
TEV "my life's blood is to be poured out like an offering"
NJB "my blood has to be poured as a libation"
This is a present passive indicative. Paul views himself as a sacrifice on behalf of the faith of the Philippians (i.e., Gentiles, cf. Rom 15:16 ). Paul refers to his ministry as a sacrifice several times (cf. Rom 15:16 ; 2Ti 4:6 ). This Greek term reflects an OT term for a wine libation (cf. Exo 29:38-41 ; Num 15:3-10 ).
▣ "upon the sacrifice and service of your faith" Paul saw his life and ministry as a sacrifice to God (cf. Rom 12:1-2 ). He was offering the Gentiles to God (cf. Rom 15:16 ). Jesus was a sacrifice for all mankind (cf. Isaiah 5:3 ; Mar 10:45 ; 2Co 5:21 ; Eph 5:2 ). Believers are to emulate Jesus and Paul (cf.PHILIPPIANS 4:19 ).
The Greek word translated "service" (leitourgia) comes into English as "liturgy." It was used in the Septuagint (LXX) for a priest providing an offering. This may be another allusion to Paul's self sacrifice for the gospel.
NASB (UPDATED) TEXT: Php 2:19 to Php 3:1 19But I hope in the Lord Jesus to send Timothy to you shortly, so that I also may be encouraged when I learn of your condition. 20For I have no one else of kindred spirit who will genuinely be concerned for your welfare. 21For they all seek after their own interests, not those of Christ Jesus. 22But you know of his proven worth, that he served with me in the furtherance of the gospel like a child serving his father. 23Therefore I hope to send him immediately, as soon as I see how things go with me; 24and I trust in the Lord that I myself also will be coming shortly. 25But I thought it necessary to send to you Epaphroditus, my brother and fellow worker and fellow soldier, who is also your messenger and minister to my need; 26because he was longing for you all and was distressed because you had heard that he was sick. 27For indeed he was sick to the point of death, but God had mercy on him, and not on him only but also on me, so that I would not have sorrow upon sorrow. 28Therefore I have sent him all the more eagerly so that when you see him again you may rejoice and I may be less concerned about you. 29Receive him then in the Lord with all joy, and hold men like him in high regard; 30because he came close to death for the work of Christ, risking his life to complete what was deficient in your service to me. Php 3:1 Finally, my brethren, rejoice in the Lord. To write the same things again is no trouble to me, and it is a safeguard for you.
Php 2:19 "But I hope in the Lord Jesus to send" Paul knew his life and plans were not his own, but were controlled by the will of God (cf. Php 2:24 ; 1Co 4:19 ; Jas 4:13-17 ).
▣ "so that I also may be encouraged" This is a present active subjunctive. This term is used in the sense of a "farewell" and "good luck" and has been found on many ancient tombs. This is the only usage in the NT and seems to be used in the sense of "cheered" (NRSV).
Php 2:20 NASB "kindred spirit"
NKJV "like-minded"
NRSV "like him"
TEV "who shares my feelings"
NJB "cares as sincerely for your well-being"
This is literally "like- souled" (isopsuchos) This implies that Timothy had the same love for the Philippian church as Paul did. A similar compound "like-minded" (sumpsuchos) is used in Php 2:2 .
NASB, NRSV "who will genuinely be concerned for your welfare"
NKJV "who will sincerely care for your state"
TEV "who really cares about you"
NJB "cares as sincerely for your well-being"
Originally this term meant "legitimately born," but it came to be used metaphorically for "genuine." The term "concerned" appears in Php 4:6 and means "anxious" and had a negative connotation. In this verse it has a positive connotation.
Php 2:21 It is uncertain to whom Paul was referring, but he obviously meant his associates in the ministry. This is probably related to the jealous preachers in the Roman church (cf. Php 1:14-17 ). Others see it as being related to the false teachers of chap. 3. However, this seems unusual because Paul would not refer to them as "preachers of Christ" (cf. Php 1:15 ). A good example of the kind of mixed priorities Paul is referring to can be seen in Demas (cf. 2Ti 4:10 ). Self-interest was, and is, a recurrent problem (cf. 1Co 10:24 ; 1Co 13:5 ; Php 2:4 ).
Php 2:22 "his proven worth" This term is used of testing coins or precious metals to prove their genuineness. Timothy had been with Paul at Philippi as recorded in Acts 1:6 , 20. He was well acquainted with this church and he loved them dearly.
SPECIAL TOPIC: GREEK TERMS FOR TESTING AND THEIR CONNOTATIONS <http://www.freebiblecommentary.org/special_topics/greek_terms_testing.html>
▣ "like a child serving his father" This was Paul's way of referring to a good, loyal, and faithful helper (cf. Tit 1:4 ). However, in Timothy's case, it also meant convert (cf. 1Ti 1:2 ; 2Ti 1:2 ).
Php 2:23 "as soon as I see how things go with me" Paul did expect some word concerning his legal case soon, but he was still uncertain whether he would be put to death or be able to return and visit with them. The order of Paul's prison letters seems to be: (1) Colossians, Ephesians, and Philemon early in the trial process and (2) Philippians toward the conclusion of the case.
Php 2:24 "I trust" This is a perfect active indicative used in the sense of "to be assured or confident" (cf. 2Co 2:3 ; Heb 13:18 ). Paul's confidence was in the Lord (Php 2:24 ), in the Spirit (Php 1:19 b), and in their prayers (Php 1:19 a). Paul had much more confidence in his release from prison in this book than in Colossians or Ephesians.
Php 2:25 "I thought" These are epistolary aorists. Paul was writing as if he had already done it.
▣ "necessity" This is a very strong Greek word (cf. Act 1:24 ; Act 13:46 ; 2Co 9:5 ; Heb 8:3 ). It is placed first in the sentence for emphasis.
▣ "Epaphroditus" His name is related to the goddess, Aphrodite. He is not the same as Epaphras who was mentioned in Col 1:7 ; Col 4:12 ; Phm 1:23 , although Epaphras is an abbreviation of Epaphroditus.
▣ "my brother and fellow-worker and fellow soldier" Paul saw this man as a close associate. Apparently he had been sent by the Philippians to bring a monetary gift to Paul in prison and to stay on and help him. While there, he became deathly ill (Php 2:27 ). Paul was returning him to his home church and expressing his thanksgiving to them for sending him. Paul did not want the church to be angry with him because he had returned early.
▣ "your messenger and minister to my needs" "Messenger" is the term "apostle" which means "a sent one." Here, it is used in its non-technical sense (cf. Php 4:18 ; 2Co 8:23 ). Remember context determines word meaning, not the lexicon/dictionary.
Php 2:26 "for he was longing for you all" This is a strong term used of Paul's longing to see this church as in Php 1:8 ; Php 4:1 . Epaphroditus was homesick as well as physically ill.
NASB, NKJV,
NRSV "distressed"
TEV "is very upset"
NJB "was worrying"
This term can mean "homesick" from one usage found in the Koine Greek papyri found in Egypt. Here it describes his mental anguish over the report of his physical illness reaching the Philippian church. This same term is used of Jesus' agony in Gethsemane (cf. Mat 26:37 ; Mar 14:33 ).
Php 2:27 "he was sick to the point of death" Apparently Paul was unable to heal him (cf. Php 2:30 ). It is difficult to determine when and how the Apostles used the gift of healing and why they were unable to do so on some occasions (cf. 2 Corinthians 1:2 ; 2Ti 4:20 ). Healing is not automatic. Do those modern preachers who claim that God desires all to be healed really believe that Paul the Apostle did not have enough faith on this occasion? Faith is not the key to divine healing, but God's will and plan for the ones healed.
Paul wanted the Philippians to know that Epaphroditus was truly and seriously ill. Possibly some in the church at Philippi would be upset when he returned home early (cf. Php 2:28-30 ).
Php 2:30 "risking his life" This is an aorist middle participle which literally means "gambled." It must refer to his sickness. Paul uses the Greek term "soul" (psychç) to refer to Epaphroditus' life. The Bible does not follow the Greek concept that humans have "an immortal soul" but the Hebrew concept that humans are a "living soul" (cf. Gen 2:7 ). The physical body is the outward boundary of our earthly existence. Humans are related to this planet like the animals, but they are also related to God. Human beings, however, are a unity, not a dichotomy or trichotomy (cf. 1Th 5:23 ; Heb 4:12 ). This unity is discussed in the NT in contrasting ways:
1. old man-new man
2. external-internal
3. present age-age to come
4. flesh-spirit
5. resurrection life-resurrection day
Be careful of a proof-texted theology that picks one or two verses out of their literary context and asserts that they are the "key" to interpret the rest of the bible. If the interpretive key to the Scriptures is the trichotomous humanity (body, soul, spirit) then where is the clear teaching passage from Jesus or Paul? Anyone can pick an isolated verse and claim it as the key. This would imply that God's truth is not clearly written for the common man, but only for an elite group with secret knowledge of this "key" verse or perspective (Gnosticism). This approach to interpretation is a plague in modern Christianity.
NASB "to complete what was deficient in your service to me"
NKJV "to supply what was lacking in your service to me"
NRSV "to make up for those services that you could not give me"
TEV "in order to give me the help that you yourselves could not give"
NJB "to do the duty to me which you could not do yourselves"
In English this sounds somewhat negative, however, it was a Greek idiom showing lack of opportunity but with a positive desire (cf. Php 4:10 ; Rom 1:10 ).
Php 3:1 "finally" This is literally "for the rest" (loipon). Paul often used this term to make the transition to a new subject, usually at the close of the letter (cf. 2Co 13:11 ; Eph 6:10 ; 1Th 4:8 ; 2Th 3:1 ).
There is a new trend in NT interpretation called "chiasim" which seeks to discern a type of inverted outline (ex. A, B, C, B, A). This pattern of parallelism is known from the OT and many assert that it was also common in Greek thought. Often Paul's finale seems to introduce the middle truth of this structured parallelism.
▣ "rejoice in the Lord" This is a recurrent theme. Rejoice in suffering, rejoice in salvation, rejoice in Him!
▣ "To write the same things again is no trouble to me, and it is a safeguard for you" Major truths need to be repeated for emphasis, impact, and retention. Paul must have said these things to them orally while in Philippi and could possibly have written to them in a previous letter.
1. If there is therefore any consolation. There is an extraordinary tenderness in this exhortation, (93) in which he entreats by all means the Philippians mutually to cherish harmony among themselves, lest, in the event of their being torn asunder by intestine contentions, they should expose themselves to the impostures of the false apostles. For when there are disagreements, there is invariably a door opened for Satan to disseminate impious doctrines, while agreement is the best bulwark for repelling them.
As the term παρακλήσεως is often taken to mean exhortation, the commencement of the passage might be explained in this manner: “If an exhortation which is delivered in the name and by the authority of Christ, has any weight with you.” The other meaning, however, corresponds better with the context: “If there is among you any consolation of Christ, ” by means of which you may alleviate my griefs, and if you would afford me any consolation and relief, which you assuredly owe me in the exercise of love; if you take into view that fellowship of the Spirit, which ought to make us all one; if any feeling of humanity and mercy resides in you, which might stir you up to alleviate my miseries, fulfill ye my joy, etc. From this we may infer, how great a blessing unity in the Church is, and with what eagerness pastors should endeavor to secure it. (94) We must also at the same time take notice, how he humbles himself by beseechingly imploring their pity, while he might have availed himself of his paternal authority, so as to demand respect from them as his sons. (95) He knew how to exercise authority when it was necessary, but at present he prefers to use entreaties, because he knew that these would be better fitted to gain an entrance into their affections, (96) and because he was aware that he had to do with persons who were docile and compliant. In this manner the pastor must have no hesitation to assume different aspects for the sake of the Church. (97)
(93) “Ceste exhortation est plene d’affections vehementes;” — “This exhortation is full of intense affections.”
(94) “Et que les pasteurs le doyuent procurer d’vne affection vehemente et zele ardent;” — “And that pastors should endeavor to procure it with intense desire and ardent zeal.”
(95) “Il peust vser d’authorite paternelle, et demander que pour la reuerence qu’ils luy deuoyent comme ses enfans, ils feissent ce qu’il enseigne yci;” — “He might have exercised paternal authority, and have demanded that in consideration of the respect which they owed him as his children, they should do what he here inculcates.”
(96) “Pour entrer dedans leurs cœurs, et es mouuoir leurs affections;” — “For entering into their hearts, and moving their affections.”
(97) “Ne doit faire difficulte de se transformer selon qu’il cognoistra que ce sera le proufit de l’Eglise;” — “Should have no hesitation in transforming himself according as he may perceive that this will be for the advantage of the Church.”
2. Fulfil ye my joy. Here again we may see how little anxiety he had as to himself, provided only it went well with the Church of Christ. He was kept shut up in prison, and bound with chains; he was reckoned worthy of capital punishment — before his view were tortures — near at hand was the executioner; yet all these things do not prevent his experiencing unmingled joy, provided he sees that the Churches are in a good condition. Now what he reckons the chief indication of a prosperous condition of the Church is — when mutual agreement prevails in it, and brotherly harmony. Thus the 137th Psalm teaches us in like manner, that our crowning joy is the remembrance of Jerusalem. (Psa 137:6.) But if this were the completion of Paul’s joy, the Philippians would have been worse than cruel if they had tortured the mind of this holy man with a twofold anguish by disagreement among themselves.
That ye think the same thing. The sum is this — that they be joined together in views and inclinations. For he makes mention of agreement in doctrine and mutual love; and afterwards, repeating the same thing, (in my opinion,) he exhorts them to be of one mind, and to have the same views. The expression τὸ αὐτὸ, (the same thing,) implies that they must accommodate themselves to each other. Hence the beginning of love is harmony of views, but that is not sufficient, unless men’s hearts are at the same time joined together in mutual affection. At the same time there were no inconsistency in rendering it thus: — “that ye may be of the same mind — so as to have mutual love, to be one in mind and one in views;” for participles are not unfrequently made use of instead of infinitives. I have adopted, however, the view which seemed to me less forced.
3. Nothing through strife or vain-glory. These are two most dangerous pests for disturbing the peace of the Church. Strife is awakened when every one is prepared to maintain pertinaciously his own opinion; and when it has once begun to rage it rushes headlong (98) in the direction from which it has entered. Vain-glory (99) tickles men’s minds, so that every one is delighted with his own inventions. Hence the only way of guarding against dissensions is — when we avoid strifes by deliberating and acting peacefully, especially if we are not actuated by ambition. For ambition is a means of fanning all strifes. (100) Vain-glory means any glorying in the flesh; for what ground of glorying have men in themselves that is not vanity?
But by humility. For both diseases he brings forward one remedy — humility, and with good reason, for it is the mother of moderation, the effect of which is that, yielding up our own right, we give the preference to others, and are not easily thrown into agitation. He gives a definition of true humility — when every one esteems himself less than others. Now, if anything in our whole life is difficult, this above everything else is so. Hence it is not to be wondered if humility is so rare a virtue. For, as one says, (101) “Every one has in himself the mind of a king, by claiming everything for himself.” See! here is pride. Afterwards from a foolish admiration of ourselves arises contempt of the brethren. And so far are we from what Paul here enjoins, that one can hardly endure that others should be on a level with him, for there is no one that is not eager to have superiority.
But it is asked, how it is possible that one who is in reality distinguished above others can reckon those to be superior to him who he knows are greatly beneath him? I answer, that this altogether depends on a right estimate of God’s gifts, and our own infirmities. For however any one may be distinguished by illustrious endowments, he ought to consider with himself that they have not been conferred upon him that he might be self-complacent, that he might exalt himself, or even that he might hold himself in esteem. Let him, instead of this, employ himself in correcting and detecting his faults, and he will have abundant occasion for humility. In others, on the other hand, he will regard with honor whatever there is of excellences, and will by means of love bury their faults. The man who will observe this rule, will feel no difficulty in preferring others before himself. And this, too, Paul meant when he added, that they ought not to have every one a regard to themselves, but to their neighbors, or that they ought not to be devoted to themselves. Hence it is quite possible that a pious man, even though he should be aware that he is superior, may nevertheless hold others in greater esteem.
(98) “Sans pouuoir estre arrestee;” — “Without being capable of being arrested.”
(99) Κενοδόξοι persons whose object is to acquire power, and who, if they see others superior to themselves, are offended. (Gal 5:26.) This κενοδοξία vain-glory, produces contentions of all kinds; and it produces this evil besides, that persons who have gone wrong, and who might have been restored to truth and virtue by humble, friendly admonition, are often, by the interference of vain-glorious, ostentatious instructors, confirmed in error and vice.” — Storr. See Biblical Cabinet, vol. 40, p. 132, note. — Ed.
(100) “Est le sufflet qui allume toutes contentions;” — “Is the bellows that kindles up all strifes.”
(101) “Comme quelqu’vn a dit anciennement;” — “As some one has said anciently.”
5. He now recommends, from the example of Christ, the exercise of humility, to which he had exhorted them in words. There are, however, two departments, in the first of which he invites us to imitate Christ, because this is the rule of life: (102) in the second, he allures us to it, because this is the road by which we attain true glory. Hence he exhorts every one to have the same disposition that was in Christ. He afterwards shews what a pattern of humility has been presented before us in Christ. I have retained the passive form of the verb, though I do not disapprove of the rendering given it by others, because there is no difference as to meaning. I merely wished that the reader should be in possession of the very form of expression which Paul has employed.
(102) “Pourceque l’imitation d’ iceluy est la regle de bien viure;” — “Because imitation of him is the rule of right living.”
6. Inasmuch as he was in the form of God. This is not a comparison between things similar, but in the way of greater and less. Christ’s humility consisted in his abasing himself from the highest pinnacle of glory to the lowest ignominy: our humility consists in refraining from exalting ourselves by a false estimation. He gave up his right: all that is required of us is, that we do not assume to ourselves more than we ought. Hence he sets out with this — that, inasmuch as he was in the form of God, he reckoned it not an unlawful thing for him to shew himself in that form; yet he emptied himself. Since, then, the Son of God descended from so great a height, how unreasonable that we, who are nothing, should be lifted up with pride!
The form of God means here his majesty. For as a man is known by the appearance of his form, so the majesty, which shines forth in God, is his figure. (103) Or if you would prefer a more apt similitude, the form of a king is his equipage and magnificence, shewing him to be a king — his scepter, his crown, his mantle, (104) his attendants, (105) his judgment-throne, and other emblems of royalty; the form of a consul was — his long robe, bordered with purple, his ivory seat, his lictors with rods and hatchets. Christ, then, before the creation of the world, was in the form of God, because from the beginning he had his glory with the Father, as he says in Joh 17:5. For in the wisdom of God, prior to his assuming our flesh, there was nothing mean or contemptible, but on the contrary a magnificence worth of God. Being such as he was, he could, without doing wrong to any one, shew himself equal with God; but he did not manifest himself to be what he really was, nor did he openly assume in the view of men what belonged to him by right.
Thought it not robbery. There would have been no wrong done though he had shewn himself to be equal with God. For when he says, he would not have thought, it is as though he had said, “He knew, indeed, that this was lawful and right for him,” that we might know that his abasement was voluntary, not of necessity. Hitherto it has been rendered in the indicative — he thought, but the connection requires the subjunctive. It is also quite a customary thing for Paul to employ the past indicative in the place of the subjunctive, by leaving the potential particle ἄν, as it is called, to be supplied — as, for example, in Rom 9:3, ηὐχόμην, for I would have wished; and in 1Co 2:8; εἰ γὰρ ἔγνωσαν, if they had known. Every one, however, must perceive that Paul treats hitherto of Christ’s glory, which tends to enhance his abasement. Accordingly he mentions, not what Christ did, but what it was allowable for him to do.
Farther, that man is utterly blind who does not perceive that his eternal divinity is clearly set forth in these words. Nor does Erasmus act with sufficient modesty in attempting, by his cavils, to explain away this passage, as well as other similar passages. (106) He acknowledges, indeed, everywhere that Christ is God; but what am I the better for his orthodox confession, if my faith is not supported by any Scripture authority? I acknowledge, certainly, that Paul does not make mention here of Christ’s divine essence; but it does not follow from this, that the passage is not sufficient for repelling the impiety of the Arians, who pretended that Christ was a created God, and inferior to the Father, and denied that he was consubstantial. (107) For where can there be equality with God without robbery, excepting only where there is the essence of God; for God always remains the same, who cries by Isaiah, I live; I will not give my glory to another. (Isa 48:11.) Form means figure or appearance, as they commonly speak. This, too, I readily grant; but will there be found, apart from God, such a form, so as to be neither false nor forged? As, then, God is known by means of his excellences, and his works are evidences of his eternal Godhead, (Rom 1:20,) so Christ’s divine essence is rightly proved from Christ’s majesty, which he possessed equally with the Father before he humbled himself. As to myself, at least, not even all devils would wrest this passage from me — inasmuch as there is in God a most solid argument, from his glory to his essence, which are two things that are inseparable.
(103) “Car tout ainsi qu’vn homme est cognu quand on contemple la forme de son visage et sa personne, aussi la maieste, qui reluit en Dieu, est la forme ou figure d’iceluy;” — “For just as a man is known, when we mark the form of his appearance and his person, so the majesty, which shines forth in God, is his form or figure.”
(104) “Le manteau royal;” — “His royal mantle.”
(105) “La garde a l’entour;” — “The guard in attendance.”
(106) “Comme s’ils ne faisoyent rien a ce propos-la;” — “As if they had no bearing on that point.”
(107) “C’est à dire d’vne mesme substance auec le Pere;” — “That is to say, of the same substance as the Father.”
7. Emptied himself. This emptying is the same as the abasement, as to which we shall see afterwards. The expression, however, is used, ευμφατικωτέρως, (more emphatically,) to mean, — being brought to nothing. Christ, indeed, could not divest himself of Godhead; but he kept it concealed for a time, that it might not be seen, under the weakness of the flesh. Hence he laid aside his glory in the view of men, not by lessening it, but by concealing it.
It is asked, whether he did this as man? Erasmus answers in the affirmative. But where was the form of God before he became man? Hence we must reply, that Paul speaks of Christ wholly, as he was God manifested in the flesh, (1Ti 3:16;) but, nevertheless, this emptying is applicable exclusive to his humanity, as if I should say of man, “Man being mortal, he is exceedingly senseless if he thinks of nothing but the world,” I refer indeed to man wholly; but at the same time I ascribe mortality only to a part of him, namely, to the body. As, then, Christ has one person, consisting of two natures, it is with propriety that Paul says, that he who was the Son of God, — in reality equal to God, did nevertheless lay aside his glory, when he in the flesh manifested himself in the appearance of a servant.
It is also asked, secondly, how he can be said to be emptied, while he, nevertheless, invariably proved himself, by miracles and excellences, to be the Son of God, and in whom, as John testifies, there was always to be seen a glory worthy of the Son of God? (Joh 1:14.) I answer, that the abasement of the flesh was, notwithstanding, like a vail, by which his divine majesty was concealed. On this account he did not wish that his transfiguration should be made public until after his resurrection; and when he perceives that the hour of his death is approaching, he then says, Father, glorify thy Son. (Joh 17:1.) Hence, too, Paul teaches elsewhere, that he was declared to be the Son of God by means of his resurrection. (Rom 1:4.) He also declares in another place, (2Co 13:4,) that he suffered through the weakness of the flesh. In fine, the image of God shone forth in Christ in such a manner, that he was, at the same time, abased in his outward appearance, and brought down to nothing in the estimation of men; for he carried about with him the form of a servant, and had assumed our nature, expressly with the view of his being a servant of the Father, nay, even of men. Paul, too, calls him the Minister of the Circumcision, (Rom 15:8;) and he himself testifies of himself, that he came to minister, (Mat 20:28;) and that same thing had long before been foretold by Isaiah — Behold my servant, etc. (108)
In the likeness of men Γενόμενος is equivalent here to constitutus — (having been appointed.) For Paul means that he had been brought down to the level of mankind, so that there was in appearance nothing that differed from the common condition of mankind. The Marcionites perverted this declaration for the purpose of establishing the phantasm of which they dreamed. They can, however, be refuted without any great difficulty, inasmuch as Paul is treating here simply of the manner in which Christ manifested himself, and the condition with which he was conversant when in the world. Let one be truly man, he will nevertheless be reckoned unlike others, if he conducts himself as if he were exempt from the condition of others. Paul declares that it was not so as to Christ, but that he lived in such a manner, that he seemed as though he were on a level with mankind, and yet he was very different from a mere man, although he was truly man. The Marcionites therefore shewed excessive childishness, in drawing an argument from similarity of condition for the purpose of denying reality of nature. (109)
Found means here, known or seen. For he treats, as has been observed, of estimation. In other words, as he had affirmed previously that he was truly God, the equal of the Father, so he here states, that he was reckoned, as it were, abject, and in the common condition of mankind. We must always keep in view what I said a little ago, that such abasement was voluntary.
(108) Isa 42:1, — fj.
(109) See Calvin’s Institutes, vol. 2:13-15.
8. He became obedient. Even this was great humility — that from being Lord he became a servant; but he says that he went farther than this, because, while he was not only immortal, but the Lord of life and death, he nevertheless became obedient to his Father, even so far as to endure death. This was extreme abasement, especially when we take into view the kind of death, which he immediately adds, with the view of enhancing it. (110) For by dying in this manner he was not only covered with ignominy in the sight of God, but was also accursed in the sight of God. It is assuredly such a pattern of humility as ought to absorb the attention of all mankind; so far is it from being possible to unfold it in words in a manner suitable to its dignity.
(110) “Pour amplifier et exaggerer la chose;” — “For the sake of amplifying and enhancing the thing.”
9. Therefore God hath highly exalted. By adding consolation, he shews that abasement, to which the human mind is averse, is in the highest degree desirable. There is no one, it is true, but will acknowledge that it is a reasonable thing that is required from us, when we are exhorted to imitate Christ. This consideration, however, stirs us up to imitate him the more cheerfully, when we learn that nothing is more advantageous for us than to be conformed to his image. Now, that all are happy who, along with Christ, voluntarily abase themselves, he shews by his example; for from the most abject condition he was exalted to the highest elevation. Every one therefore that humbles himself will in like manner be exalted. Who would now be reluctant to exercise humility, by means of which the glory of the heavenly kingdom is attained?
This passage has given occasion to sophists, or rather they have seized hold of it, to allege that Christ merited first for himself, and afterwards for others. Now, in the first place, even though there were nothing false alleged, it would nevertheless be proper to avoid such profane speculations as obscure the grace of Christ — in imagining that he came for any other reason than with a view to our salvation. Who does not see that this is a suggestion of Satan — that Christ suffered upon the cross, that he might acquire for himself, by the merit of his work, what he did not possess? For it is the design of the Holy Spirit, that we should, in the death of Christ, see, and taste, and ponder, and feel, and recognize nothing but God’s unmixed goodness, and the love of Christ toward us, which was great and inestimable, that, regardless of himself, he devoted himself and his life for our sakes. In every instance in which the Scriptures speak of the death of Christ, they assign to us its advantage and price; — that by means of it we are redeemed — reconciled to God — restored to righteousness — cleansed from our pollutions — life is procured for us, and the gate of life opened. Who, then, would deny that it is at the instigation of Satan that the persons referred to maintain, on the other hand, that the chief part of the advantage is in Christ himself — that a regard to himself had the precedence of that which he had to us — that he merited glory for himself before he merited salvation for us?
Farther, I deny the truth of what they allege, and I maintain that Paul’s words are impiously perverted to the establishment of their falsehood; for that the expression, for this cause, denotes here a consequence rather than a reason, is manifest from this, that it would otherwise follow, that a man could merit Divine honors, and acquire the very throne of God — which is not merely absurd, but even dreadful to make mention of. For of what exaltation of Christ does the Apostle here speak? It is, that everything may be accomplished in him that God, by the prophet Isaiah, exclusively claims to himself. Hence the glory of God, and the majesty, which is so peculiar to him, that it cannot be transferred to any other, will be the reward of man’s work!
Again, if they should urge the mode of expression, without any regard to the absurdity that will follow, the reply will be easy — that he has been given us by the Father in such a manner, that his whole life is as a mirror that is set before us. As, then, a mirror, though it has splendor, has it not for itself, but with the view of its being advantageous and profitable to others, so Christ did not seek or receive anything for himself, but everything for us. For what need, I ask, had he, who was the equal of the Father, of a new exaltation? Let, then, pious readers learn to detest the Sorbonnic sophists with their perverted speculations.
Hath given him a name Name here is employed to mean dignity — a manner of expression which is abundantly common in all languages — “Jacet sine nomine truncus; He lies a headless nameless carcass.” (111) The mode of expression, however, is more especially common in Scripture. The meaning therefore is, that supreme power was given to Christ, and that he was placed in the highest rank of honor, so that there is no dignity found either in heaven or in earth that is equal to his. Hence it follows that it is a Divine name. (112) This, too, he explains by quoting the words of Isaiah, where the Prophet, when treating of the propagation of the worship of God throughout the whole world, introduces God as speaking thus: —
“I live: every knee will bow to me, and every tongue will swear to me,” etc. (Isa 45:23.)
Now, it is certain that adoration is here meant, which belongs peculiarly to God alone. I am aware that some philosophise with subtlety as to the name Jesus, as though it were derived from the ineffable name Jehovah. (113) In the reason, however, which they advance, I find no solidity. As for me, I feel no pleasure in empty subtleties; (114) and it is dangerous to trifle in a matter of such importance. Besides, who does not see that it is a forced, and anything rather than a genuine, exposition, when Paul speaks of Christ’s whole dignity, to restrict his meaning to two syllables, as if any one were to examine attentively the letters of the word Alexander, in order to find in them the greatness of the name that Alexander acquired for himself. Their subtlety, therefore, is not solid, and the contrivance is foreign to Paul’s intention. But worse than ridiculous is the conduct of the Sorbonnic sophists, who infer from the passage before us that we ought to bow the knee whenever the name of Jesus is pronounced, as though it were a magic word which had all virtue included in the sound of it. (115) Paul, on the other hand, speaks of the honor that is to be rendered to the Son of God—not to mere syllables.
(111) Virg. Æn. 2:557, 558.
(112) “Et de cela il s’en ensuit, que c’est vn nom ou dignite propre a Dieu seul;” —”And from this it follows, that it is a name or dignity that belongs to God alone.”
(113) “Comme s’il estoit deduit du nom Jehouah, lequel les Juifs par superstition disent qu’il n’est licite de proferer;” — “As if it were derived from the name Jehovah, which the Jews superstitiously say that it is not lawful to utter.”
(114) “En ces subtilitez vaines et frivoles;” —”In these empty and frivolous subtleties.”
(115) ”Duquel toute la vertu consistast au son et en la prononciation;” —”The whole virtue of which consisted in the sound and the pronunciation.”
10Every knee might bow. Though respect is shewn to men also be means of this rite, there can nevertheless be no doubt that what is here meant is that adoration which belongs exclusively to God, of which the bending of the knee is a token. (116) As to this, it is proper to notice, that God is to be worshipped, not merely with the inward affection of the heart, but also by outward profession, if we would render to him what is his due. Hence, on the other hand, when he would describe his genuine worshippers, he says that they
have not bowed the knee to the image of Baal.
(1Kg 19:18.)
But here a question arises — whether this relates to the divinity of Christ or to his humanity, for either of the two is not without some inconsistency, inasmuch as nothing new could be given to his divinity; and his humanity in itself, viewed separately, has by no means such exaltation belonging to it that it should be adored as God? I answer, that this, like many things else, is affirmed in reference to Christ’s entire person, viewed as God manifested in the flesh. (1Ti 3:16.) For he did not abase himself either as to his humanity alone, or as to his divinity alone, but inasmuch as, clothed in our flesh, he concealed himself under its infirmity. So again God exalted his own Son in the same flesh, in which he had lived in the world abject and despised, to the highest rank of honor, that he may sit at his right hand.
Paul, however, appears to be inconsistent with himself; for in Rom 14:11, he quotes this same passage, when he has it in view to prove that Christ will one day be the judge of the living and the dead. Now, it would not be applicable to that subject, if it were already accomplished, as he here declares. I answer, that the kingdom of Christ is on such a footing, that it is every day growing and making improvement, while at the same time perfection is not yet attained, nor will be until the final day of reckoning. Thus both things hold true — that all things are now subject to Christ, and that this subjection will, nevertheless, not be complete until the day of the resurrection, because that which is now only begun will then be completed. Hence, it is not without reason that this prophecy is applied in different ways at different times, as also all the other prophecies, which speak of the reign of Christ, do not restrict it to one particular time, but describe it in its entire course. From this, however, we infer that Christ is that eternal God who spoke by Isaiah.
Things in heaven, things on earth, things under the earth. Since Paul represents all things from heaven to hell as subject to Christ, Papists trifle childishly when they draw purgatory from his words. Their reasoning, however, is this — that devils are so far from bowing the knee to Christ, that they are in every way rebellious against him, and stir up others to rebellion, as if it were not at the same time written that they tremble at the simple mention of God. (Jas 2:19.) How will it be, then, when they shall come before the tribunal of Christ? I confess, indeed, that they are not, and never will be, subject of their own accord and by cheerful submission; but Paul is not speaking here of voluntary obedience; nay more, we may, on the contrary, turn back upon them an argument, by way of retortion, (αντιστρέφον,) in this manner: — “The fire of purgatory, according to them, is temporary, and will be done away at the day of judgment: hence this passage cannot be understood as to purgatory, because Paul elsewhere declares that this prophecy will not be fulfilled until Christ shall manifest himself for judgment.” Who does not see that they are twice children in respect of these disgusting frivolities? (117)
(116) “Vn signe et ceremonie externe;” —”An outward sign and rite.”
(117) “Qui ne voit qu’ils sont plus qu’ enfans en telles subtilitez friuoles et niaiseries qu’ils affectent ?” — “Who does not see that they are worse than children in such frivolous subtleties and fooleries which they affect?”
11Is Lord, to the glory of God the Father. It might also be read, In the glory, because the particle εἰς (to) is often used in place of ἐν (in.) I prefer, however, to retain its proper signification, as meaning, that as the majesty of God has been manifested to men through Christ, so it shines forth in Christ, and the Father is glorified in the Son. See Joh 5:17, and you will find an exposition of this passage.
12Therefore, etc. He concludes the whole of the preceding exhortation with a general statement — that they should humble themselves under the Lord’s hand, for that will very readily secure, that, laying aside all arrogance, they will be gentle and indulgent to each other. This is the only befitting way in which the mind of man may learn gentleness, when one who, while viewing himself apart, pleased himself in his hiding-places, comes to examine himself as compared with God.
As ye have always obeyed. He commends their previous obedience, that he may encourage them the more to persevere. As, however, it is the part of hypocrites to approve themselves before others, but so soon as they have withdrawn from public view, to indulge themselves more freely, as if every occasion of reverence and fear were removed, he admonishes them not to shew themselves obedient in his presence merely, but also, and even much more, in his absence. For if he were present, he could stimulate and urge them on by continued admonitions. Now, therefore, when their monitor is at a distance from them, (118) there is need that they should stir up themselves.
With fear and trembling. In this way he would have the Philippians testify and approve their obedience — by being submissive and humble. Now the source of humility is this — acknowledging how miserable we are, and devoid of all good. To this he calls them in this statement. For whence comes pride, but from the assurance which blind confidence produces, when we please ourselves, and are more puffed up with confidence in our own virtue, than prepared to rest upon the grace of God. In contrast with this vice is that fear to which he exhorts. Now, although exhortation comes before doctrine, in the connection of the passage, it is in reality after it, in point of arrangement, inasmuch as it is derived from it. I shall begin, accordingly, with doctrine.
(118) “Maintenant donc qu’il est loin d’eux, et qu’il ne les pent plus admonester en presence;” — “Now, therefore, when he is at a distance from them, and can no longer admonish them when present.”
13It is God that worketh. This is the true engine for bringing down all haughtiness — this the sword for putting an end to all pride, when we are taught that we are utterly nothing, and can do nothing, except through the grace of God alone. I mean supernatural grace, which comes forth from the spirit of regeneration. For, considered as men, we already are, and live and move in God. (Act 17:28.) But Paul reasons here as to a kind of movement different from that universal one. Let us now observe how much he ascribes to God, and how much he leaves to us.
There are, in any action, two principal departments — the inclination, and the power to carry it into effect. Both of these he ascribes wholly to God; what more remains to us as a ground of glorying? Nor is there any reason to doubt that this division has the same force as if Paul had expressed the whole in a single word; for the inclination is the groundwork; the accomplishment of it is the summit of the building brought to a completion. He has also expressed much more than if he had said that God is the Author of the beginning and of the end. For in that case sophists would have alleged, by way of cavil, that something between the two was left to men. But as it is, what will they find that is in any degree peculiar to us? They toil hard in their schools to reconcile with the grace of God free-will — of such a nature, I mean, as they conceive of — which might be capable of turning itself by its own movement, and might have a peculiar and separate power, by which it might co-operate with the grace of God. I do not dispute as to the name, but as to the thing itself. In order, therefore, that free-will may harmonize with grace, they divide in such a manner, that God restores in us a free choice, that we may have it in our power to will aright. Thus they acknowledge to have received from God the power of willing aright, but assign to man a good inclination. Paul, however, declares this to be a work of God, without any reservation. For he does not say that our hearts are simply turned or stirred up, or that the infirmity of a good will is helped, but that a good inclination is wholly the work of God. (119)
Now, in the calumny brought forward by them against us — that we make men to be like stones, when we teach that they have nothing good, except from pure grace, they act a shameless part. For we acknowledge that we have from nature an inclination, but as it is depraved through the corruption of sin, it begins to be good only when it has been renewed by God. Nor do we say that a man does anything good without willing it, but that it is only when his inclination is regulated by the Spirit of God. Hence, in so far as concerns this department, we see that the entire praise is ascribed to God, and that what sophists teach us is frivolous — that grace is offered to us, and placed, as it were, in the midst of us, that we may embrace it if we choose; for if God did not work in us efficaciously, he could not be said to produce in us a good inclination. As to the second department, we must entertain the same view. “God,” says he, “is ̔Ο ἐνεργῶν το ἐνεργεῖν he that worketh in us to do. ” He brings, therefore, to perfection those pious dispositions which he has implanted in us, that they may not be unproductive, as he promises by Ezekiel, —
“I will cause them to walk in my commandments.”
(Eze 11:20.)
From this we infer that perseverance, also, is his free gift.
According to his good pleasure. Some explain this to mean — the good intention of the mind. (120) I, on the other hand, take it rather as referring to God, and understand by it his benevolent disposition, which they commonly call beneplacitum , (good pleasure.) For the Greek word εὐδοκία is very frequently employed in this sense; and the context requires it. For Paul has it in view to ascribe everything to God, and to take everything from us. Accordingly, not satisfied with having assigned to God the production both of willing and of doing aright, he ascribes both to his unmerited mercy. By this means he shuts out the contrivance of the sophists as to subsequent grace, which they imagine to be the reward of merit. Hence he teaches, that the whole course of our life, if we live aright, is regulated by God, and that, too, from his unmerited goodness.
With fear and trembling. From this Paul deduces an exhortation — that they must with fear work out their own salvation. He conjoins, as he is accustomed, fear and trembling, for the sake of greater intensity, to denote — serious and anxious fear. He, accordingly, represses drowsiness as well as confidence. By the term work he reproves our indolence, which is always ingenious in seeking advantages. (121) Now it seems as if it had in the grace of God a sweet occasion of repose; for if He worketh in us, why should we not indulge ourselves at our ease? The Holy Spirit, however, calls us to consider, that he wishes to work upon living organs, but he immediately represses arrogance by recommending fear and trembling
The inference, also, is to be carefully observed: “You have,” says he, “all things from God; therefore be solicitous and humble.” For there is nothing that ought to train us more to modesty and fear, than our being taught, that it is by the grace of God alone that we stand, and will instantly fall down, if he even in the slightest degree withdraw his hand. Confidence in ourselves produces carelessness and arrogance. We know from experience, that all who confide in their own strength, grow insolent through presumption, and at the same time, devoid of care, resign themselves to sleep. The remedy for both evils is, when, distrusting ourselves, we depend entirely on God alone. And assuredly, that man has made decided progress in the knowledge, both of the grace of God, and of his own weakness, who, aroused from carelessness, diligently seeks (122) God’s help; while those that are puffed up with confidence in their own strength, must necessarily be at the same time in a state of intoxicated security. Hence it is a shameless calumny that Papists bring against us, — that in extolling the grace of God, and putting down free-will, we make men indolent, shake off the fear of God, and destroy all feeling of concern. It is obvious, however, to every reader, that Paul finds matter of exhortation here — not in the doctrine of Papists, but in what is held by us. “God,” says he, “works all things in us; therefore submit to him with fear. ” I do not, indeed, deny that there are many who, on being told that there is in us nothing that is good, indulge themselves the more freely in their vices; but I deny that this is the fault of the doctrine, which, on the contrary, when received as it ought to be, produces in our hearts a feeling of concern.
Papists, however, pervert this passage so as to shake the assurance of faith, for the man that trembles (123) is in uncertainty. They, accordingly, understand Paul’s words as if they meant that we ought, during our whole life, to waver as to assurance of salvation. If, however, we would not have Paul contradict himself, he does not by any means exhort us to hesitation, inasmuch as he everywhere recommends confidence and (πληροφορίαν) full assurance. The solution, however, is easy, if any one is desirous of attaining the true meaning without any spirit of contention. There are two kinds of fear; the one produces anxiety along with humility; the other hesitation. The former is opposed to fleshly confidence and carelessness, equally as to arrogance; the latter, to assurance of faith. Farther, we must take notice, that, as believers repose with assurance upon the grace of God, so, when they direct their views to their own frailty, they do not by any means resign themselves carelessly to sleep, but are by fear of dangers stirred up to prayer. Yet, so far is this fear from disturbing tranquillity of conscience, and shaking confidence, that it rather confirms it. For distrust of ourselves leads us to lean more confidently upon the mercy of God. And this is what Paul’s words import, for he requires nothing from the Philippians, but that they submit themselves to God with true self-renunciation.
Work out your own salvation. As Pelagians of old, so Papists at this day make a proud boast of this passage, with the view of extolling man’s excellence. Nay more, when the preceding statement is mentioned to them by way of objection, It is God that worketh in us, etc., they immediately by this shield ward it off (so to speak) — Work out your own salvation. Inasmuch, then, as the work is ascribed to God and man in common, they assign the half to each. In short, from the word work they derive free-will; from the term salvation they derive the merit of eternal life. I answer, that salvation is taken to mean the entire course of our calling, and that this term includes all things, by which God accomplishes that perfection, to which he has predestinated us by his gracious choice. This no one will deny, that is not obstinate and impudent. We are said to perfect it, when, under the regulation of the Spirit, we aspire after a life of blessedness. It is God that calls us, and offers to us salvation; it is our part to embrace by faith what he gives, and by obedience act suitably to his calling; but we have neither from ourselves. Hence we act only when he has prepared us for acting.
The word which he employs properly signifies — to continue until the end; but we must keep in mind what I have said, that Paul does not reason here as to how far our ability extends, but simply teaches that God acts in us in such a manner, that he, at the same time, does not allow us to be inactive, (124) but exercises us diligently, after having stirred us up by a secret influence. (125)
(119) See Institutes, vol. 1, pp. 350, 353.
(120) “Aucuns exposent le mot Grec, bon propos et bon cœur, le rapportans aux hommes;” — “Some explain the Greek word as meaning, a good purpose and a good heart, making it refer to men.”
(121) “Ingenieuse a cercher ses auantages, et quelques vaines excuses;” — “Ingenious in seeking its advantages, and some vain pretexts.”
(122) “Cerche songneusement et implore;” — “Diligently seeks and implores.”
(123) “Car celuy qui tremble, disent-ils;” — “For he that trembles, say they.”
(124) “Deuenir paresseux et oisifs;” — “To become idle and indolent.”
(125) “Mais apres nous auoir poussez et incitez par vne inspiration secrete et cachee, nous employe et exerce songneusement;” — “But, after having stimulated and incited us by a secret and hidden inspiration, he diligently employs and exercises us.”
14Without murmurings. These are fruits of that humility to which he had exhorted them. For every man that has learned carefully to submit himself to God, without claiming anything for himself, will also conduct himself agreeably among men. When every one makes it his care to please himself, two faults prevail: First, they calumniate one another; and secondly, they strive against one another in contentions. In the first place, accordingly, he forbids malignity and secret enmities; and then, secondly, open contentions. He adds, thirdly, that they give no occasion to others to complain of them — a thing which is wont to arise from excessive moroseness. It is true that hatred is not in all cases to be dreaded; but care must be taken, that we do not make ourselves odious through our own fault, so that the saying should be fulfilled in us, They hated me without a cause. (Psa 35:19.) If, however, any one wishes to extend it farther, I do not object to it. For murmurings and disputations spring up, whenever any one, aiming beyond measure at his own advantage, (126) gives to others occasion of complaint. (127) Nay, even this expression may be taken in an active sense, so as to mean — not troublesome or querulous. And this signification will not accord ill with the context, for a querulous temper (μεμψιμοιρία) (128) is the seed of almost all quarrels and slanderings. He adds sincere, because these pollutions will never come forth from minds that have been purified.
(126) “Cerchant outre mesure son proufit et vtilite particuliere;” — “Seeking beyond measure his own particular profit and advantage.”
(127) “Le vice qui est en plusieurs qu’ils sont pleins de complaints contre les autres;” — “The fault that is in very many — that they are full of complaints as to others.”
(128) The term is used by Aristotle. See Arist. Virt. et. Vit. 7. 6. — Ed.
15The sons of God, unreprovable. It ought to be rendered — unreprovable, because ye are the sons of God. For God’s adoption of us ought to be a motive to a blameless life, that we may in some degree resemble our Father. Now, although there never has been such perfection in the world as to have nothing worthy of reproof, those are, nevertheless, said to be unreprovable who aim at this with the whole bent of their mind, as has been observed elsewhere. (129)
In the midst of a wicked generation. Believers, it is true, live on earth, intermingled with the wicked; (130) they breathe the same air, they enjoy the same soil, and at that time (131) they were even more intermingled, inasmuch as there could scarcely be found a single pious family that was not surrounded on all sides by unbelievers. So much the more does Paul stir up the Philippians to guard carefully against all corruptions. The meaning therefore is this: “You are, it is true, inclosed in the midst of the wicked; but, in the mean time, bear in mind that you are, by God’s adoption, separated from them: let there be, therefore, in your manner of life, conspicuous marks by which you may be distinguished. Nay more, this consideration ought to stir you up the more to aim at a pious and holy life, that we may not also be a part of the crooked generation, (132) entangled by their vices and contagion.”
As to his calling them a wicked and crooked generation, this corresponds with the connection of the passage. For he teaches us that we must so much the more carefully take heed on this account — that many occasions of offense are stirred up by unbelievers, which disturb their right course; and the whole life of unbelievers is, as it were, a labyrinth of various windings, that draw us off from the right way. They are, however, notwithstanding, epithets of perpetual application, that are descriptive of unbelievers of all nations and in all ages. For if the heart of man is wicked and unsearchable, (Jer 17:9,) what will be the fruits springing from such a root? Hence we are taught in these words, that in the life of man there is nothing pure, nothing right, until he has been renewed by the Spirit of God.
Among whom shine ye. The termination of the Greek word is doubtful, for it might be taken as the indicative — ye shine; but the imperative suits better with the exhortation. He would have believers be as lamps, which shine amidst the darkness of the world, as though he had said, “Believers, it is true, are children of the night, and there is in the world nothing but darkness; but God has enlightened you for this end, that the purity of your life may shine forth amidst that darkness, that his grace may appear the more illustrious.” Thus, also, it is said by the Prophet,
“The Lord will arise upon thee,
and his glory will be seen upon thee.”(Isa 60:2.)
He adds immediately afterwards, “The Gentiles shall walk in thy light, and kings in the brightness of thy countenance.” Though Isaiah speaks there rather of doctrine, while Paul speaks here of an exemplary life, yet, even in relation to doctrine, Christ in another passage specially designates the Apostles the light of the world. (Mat 5:14.)
(129) Our Author most probably refers to what he had stated when commenting on 1Co 1:8. See Calvin on the Corinthians, vol. 1, pp. 58, 59. — Ed.
(130) “Mesles auec les infideles et meschans;” — “Mingled with the unbelieving and the wicked.”
(131) “Et lors mesme que S. Paul escriuoit ceci;” — “And even at the time that St. Paul wrote this.”
(132) “De la generation peruerse et maudite;” — “Of the perverse and accursed generation.”
16Holding forth the word of life The reason why they ought to be luminaries is, that they carry the word of life, by which they are enlightened, that they may give light also to others. Now he alludes to lamps, in which wicks are placed that they may burn, and he makes us resemble the lamps; while he compares the word of God to the wick, from which the light comes. If you prefer another figure — we are candlesticks: the doctrine of the gospel is the candle, which, being placed in us, diffuses light on all sides. Now he intimates, that we do injustice to the word of God, if it does not shine forth in us in respect of purity of life. This is the import of Christ’s saying,
“No man lighteth a candle,
and putteth it under a bushel,” etc. (Mat 5:15.)
We are said, however, to carry the word of life in such a way as to be, in the mean time, carried by it, (133) inasmuch as we are founded upon it. The manner, however, of carrying it, of which Paul speaks, is, that God has intrusted his doctrine with us on condition, not that we should keep the light of it under restraint, as it were, and inactive, but that we should hold it forth to others. The sum is this: that all that are enlightened with heavenly doctrine carry about with them a light, which detects and discovers their crimes, (134) if they do not walk in holiness and chastity; but that this light has been kindled up, not merely that they may themselves be guided in the right way, but that they may also shew it to others.
That I may have glory. That he may encourage them the more, he declares that it will turn out to his glory, if he has not labored among them in vain. Not as if those who labored faithfully, but unsuccessfully, lost their pains, and had no reward of their labor. As, however, success in our ministry is a singular blessing from God, let us not feel surprised, if God, among his other gifts, makes this the crowning one. Hence, as Paul’s Apostleship is now rendered illustrious by so many Churches, gained over to Christ through his instrumentality, so there can be no question that such trophies (135) will have a place in Christ’s kingdom, as we will find him saying a little afterwards, You are my crown. (Phi 4:1.) Nor can it be doubted, that the greater the exploits, the triumph will be the more splendid. (136)
Should any one inquire how it is that Paul now glories in his labors, while he elsewhere forbids us to glory in any but in the Lord, (1Co 1:31; 2Co 10:17,) the answer is easy — that, when we have prostrated ourselves, and all that we have before God, and have placed in Christ all our ground of glorying, it is, at the same time, allowable for us to glory through Christ in God’s benefits, as we have seen in the First Epistle to the Corinthians. (137) The expression, at the day of the Lord, is intended to stimulate the Philippians to perseverance, while the tribunal of Christ is set before their view, from which the reward of faith is to be expected.
(133) “Soustenus ou portez d’elle;” — “Sustained or carried by it.”
(134) “Leur turpitude et vilenie;” — “Their disgrace and villany.”
(135) “Telles conquestes et marques de triomphe;” — “Such conquests and tokens of triumph.” The term tropaea made use of by our Author, (corresponding to the Greek term πρόπαια,) properly signifies, monuments of the enemy’s defeat, (προπή.) — Ed.
(136) “Tant plus qu’il y aura de faits cheualeureux, que le triomphe aussi n’en soit d’autant plus magnifique et honorable;” — “The more there are of illustrious deeds, the triumph also will be so much the more magnificent and honorable.”
(137) See Calvin on the Corinthians, vol. 1, pp. 94, 95.
17If I should be offered. (138) The Greek word is σπένδομαι, and accordingly there appears to be an allusion to those animals, by the slaughter of which agreements and treaties were confirmed among the ancients. For the Greeks specially employ the term σπονδὰς to denote the victims by which treaties are confirmed. In this way, he calls his death the confirmation of their faith, which it certainly would be. That, however, the whole passage may be more clearly understood, he says that he offered sacrifice to God, when he consecrated them by the gospel. There is a similar expression in Rom 15:16; for in that passage he represents himself as a priest, who offers up the Gentiles to God by the gospel. Now, as the gospel is a spiritual sword for slaying victims, (139) so faith is, as it were, the oblation; for there is no faith without mortification, by means of which we are consecrated to God.
He makes use of the terms, καὶ λειτουργίαν — sacrifice and service, the former of which refers to the Philippians, who had been offered up to God; and the latter to Paul, for it is the very act of sacrificing. The term, it is true, is equivalent to administration, and thus it includes functions and offices of every kind; but here it relates properly to the service of God — corresponding to the phrase made use of by the Latins — operari sacris — (to be employed in sacred rites (140)) Now Paul says that he will rejoice, if he shall be offered up upon a sacrifice of this nature — that it may be the more ratified and confirmed. This is to teach the gospel from the heart — when we are prepared to confirm with our own blood what we teach.
From this, however, a useful lesson is to be gathered as to the nature of faith — that it is not a vain thing, but of such a nature as to consecrate man to God. The ministers of the gospel have, also, here a singular consolation in being called priests of God, to present victims to him; (141) for with what ardor ought that man to apply himself to the pursuit of preaching, who knows that this is an acceptable sacrifice to God! The wretched Papists, having no knowledge of this kind of sacrifice, contrive another, which is utter sacrilege.
I rejoice with you, says he — so that if it should happen that he died, they would know that this took place for their profit, and would receive advantage from his death.
(138) Paul’s statement here is interpreted by Dr. John Brown as equivalent to the following: — “If my life be poured out as a libation over your conversion to Christ, ‘I joy and rejoice with you all.’ It could not be better sacrificed than in the cause of his glory and your salvation.” — Brown’s Discourses and Sayings of our Lord illustrated, vol. 3 p. 379. — Ed.
(139) “Pour tuer les bestes qu’on doit sacrifier;” — “For killing the animals that ought to be sacrificed.”
(140) See Liv. 50:1, c. 31, ad fin. — Ed.
(141) “Pour luy offrir en sacrifice les ames des fideles;” — “To offer to him in sacrifice the souls of the believers.”
18Rejoice ye. By the alacrity which he thus discovers, he encourages the Philippians, and enkindles in them a desire to meet death with firmness, (142) inasmuch as believers suffer no harm from it. For he has formerly taught them that death would be gain to himself, (Phi 1:21;) here, on the other hand, he is chiefly concerned that his death may not disconcert the Philippians. (143) He, accordingly, declares that it is no ground of sorrow; nay, that they have occasion of joy, inasmuch as they will find it to be productive of advantage. For, although it was in itself a serious loss to be deprived of such a teacher, it was no slight compensation that the gospel was confirmed by his blood. In the mean time, he lets them know that to himself personally death would be matter of joy. The rendering of Erasmus, taking it in the present tense, Ye rejoice, is altogether unsuitable.
(142) “Les enflambe a mourir constamment, et receuoir la mort d’vn cœur magnanime;” — “Enkindles them to die with firmness, and meet death with magnanimity.”
(143) “Que sa mort ne trouble et estonne les Philippians;” — “That his death may not distress and alarm the Philippians.”
19But I hope. He promises them the coming of Timothy, that, from their expecting him, they may bear up more courageously, and not give way to impostors. For as in war an expectation of help animates soldiers, so as to keep them from giving way, so this consideration, too, was fitted to encourage greatly the Philippians: “There will one come very shortly, who will set himself in opposition to the contrivances of our enemies.” But if the mere expectation of him had so much influence, his presence would exert a much more powerful effect. We must take notice of the condition (144) — in respect of which he submits himself to the providence of God, forming no purpose, but with that leading the way, as assuredly it is not allowable to determine anything as to the future, except, so to speak, under the Lord’s hand. When he adds, that I may be in tranquillity, he declares his affection towards them, inasmuch as he was so much concerned as to their dangers, that he was not at ease until he received accounts of their prosperity.
(144) “En ces mots, au Seigneur Jesus, il faut noter la condition;” — “In these words, in the Lord Jesus, we must notice the condition.”
20I have no man like-minded. While some draw another meaning from the passage, I interpret it thus: “I have no one equally well-affected for attending to your interests.” For Paul, in my opinion, compares Timothy with others, rather than with himself, and he pronounces this eulogium upon him, with the express design that he may be the more highly esteemed by them for his rare excellence.
21For all seek their own things. He does not speak of those who had openly abandoned the pursuit of piety, but of those very persons whom he reckoned brethren, nay, even those whom he admitted to familiar intercourse with him. These persons, he nevertheless says, were so warm in the pursuit of their own interests, that they were unbecomingly cold in the work of the Lord. It may seem at first view as if it were no great fault to seek one’s own profit; but how insufferable it is in the servants of Christ, appears from this, that it renders those that give way to it utterly useless. For it is impossible that the man who is devoted to self, should apply himself to the interests of the Church. Did then, you will say, Paul cultivate the society of men that were worthless and mere pretenders? I answer, that it is not to be understood, as if they had been intent exclusively on their own interests, and bestowed no care whatever upon the Church, but that, taken up with their own individual interests, they were to some extent negligent to the promotion of the public advantage of the Church. For it must necessarily be, that one or other of two dispositions prevails over us — either that, overlooking ourselves, we are devoted to Christ, and those things that are Christ’s, or that, unduly intent on our own advantage, we serve Christ in a superficial manner.
From this it appears, how great a hinderance it is to Christ’s ministers to seek their own interests. Nor is there any force in these excuses: “I do harm to no one“ — “I must have a regard, also, to my own advantage” — “I am not so devoid of feeling as not to be prompted by a regard to my own advantage.” For you must give up your own right if you would discharge your duty: a regard to your own interests must not be put in preference to Christ’s glory, or even placed upon a level with it. Whithersoever Christ calls you, you must go promptly, leaving off all other things. Your calling ought to be regarded by you in such a way, that you shall turn away all your powers of perception from everything that would impede you. It might be in your power to live elsewhere in greater opulence, but God has bound you to the Church, which affords you but a very moderate sustenance: you might elsewhere have more honor, but God has assigned you a situation, in which you live in a humble style: (145) you might have elsewhere a more salubrious sky, or a more delightful region, but it is here that your station is appointed. You might wish to have to do with a more humane people: you feel offended with their ingratitude, or barbarity, or pride; in short, you have no sympathy with the disposition or the manners of the nation in which you are, but you must struggle with yourself, and do violence in a manner to opposing inclinations, that you may (146) keep by the trade you have got; (147) for you are not free, or at your own disposal. In fine, forget yourself, if you would serve God.
If, however, Paul reproves so severely those who were influenced by a greater concern for themselves than for the Church, what judgment may be looked for by those who, while altogether devoted to their own affairs, make no account of the edification of the Church? However they may now flatter themselves, God will not spare them. An allowance must be given to the ministers of the Church to seek their own interests, so as not to be prevented from seeking the kingdom of Christ; but in that case they will not be represented as seeking their own interests, as a man’s life is estimated according to its chief aim. When he says all, we are not to understand the term denoting universality, as though it implied that there was no exception, for there were others also, such as Epaphroditus, (148) but there were few of these, and he ascribes to all what was very generally prevalent.
When, however, we hear Paul complaining, that in that golden age, in which all excellences flourished, that there were so few that were rightly affected, (149) let us not be disheartened, if such is our condition in the present day: only let every one take heed to himself, that he be not justly reckoned to belong to that catalogue. I should wish, however, that Papists would answer me one question — where Peter was at that time, for he must have been at Rome, if what they say is true. O the sad and vile description that Paul gave of him! They utter, therefore, mere fables, when they pretend that he at that time presided over the Church of Rome. Observe, that the edification of the Church is termed the things of Christ, because we are truly engaged in his work, when we labor in the cultivation of his vineyard.
(145) “Sans estre en plus grande reputation;” — “Without being in very great reputation.”
(146) “En sorte que tu to contentes du lieu qui t’est ordonné, et que t’employes a ta charge;” — “So as to content yourself with the place that is appointed for you, and employ yourself in your own department.”
(147) See Calvin on the Corinthians, vol. 1, p. 249.
(148) “Car il y en auoit d’autres qui auoyent plus grand soin de l’Eglise de Dieu, que d’eux-mesmes, comme Epaphrodite;” — “For there were others of them that had greater concern as to the Church of God, than as to themselves, such as Epaphroditus.”
(149) “Qu’il y auoit si peu de gens sages et qui eussent vn cœur entier a nostre Seigneur;” — “That there were so few persons that were wise, and had devotedness of heart to our Lord.”
22But the proof. It is literally, ye know the proof of him, unless you prefer to understand it in the imperative mood, know ye; (for there had scarcely been opportunity during that short time to make trial,) but this is not of great moment. What is chiefly to be noticed is, that he furnishes Timothy with an attestation of fidelity and modesty. In evidence of his fidelity, he declares, that he had served with him in the gospel, for such a connection was a token of true sincerity. In evidence of his modesty, he states, that he had submitted to him as to a father. It is not to be wondered, that this virtue is expressly commended by Paul, for it has in all ages been rare. At the present day, where will you find one among the young that will give way to his seniors, even in the smallest thing? to such an extent does impertinence triumph and prevail in the present age! In this passage, as in many others, we see how diligently Paul makes it his aim to put honor upon pious ministers, and that not so much for their own sakes, as on the ground of its being for the advantage of the whole Church, that such persons should be loved and honored, and possess the highest authority.
24I trust that I myself. He adds this, too, lest they should imagine that anything had happened to change his intention as to the journey of which he had previously made mention. At the same time, he always speaks conditionally — If it shall please the Lord. For although he expected deliverance from the Lord, yet there having been, as we have observed, no express promise, this expectation was by no means settled, but was, as it were, suspended upon the secret purpose of God.
25I thought it necessary to send to you Epaphroditus. After having encouraged them by the promise of his own coming and that of Timothy, he fortifies them also for the present, by sending previously Epaphroditus, that in the mean time, while he waited the issue of his own affairs, (for this was the cause of his delay,) they might not be in want of a pastor who should take care that matters were properly managed. Now, he recommends Epaphroditus by many distinctions — that he is his brother, and helper in the affairs of the gospel — that he is his fellow-soldier, by which term he intimates what is the condition of the ministers of the gospel; that they are engaged in an incessant warfare, for Satan will not allow them to promote the gospel without maintaining a conflict. Let those, then, who prepare themselves for edifying the Church, know that war is denounced against them, and prepared. This, indeed, is common to all Christians — to be soldiers in the camp of Christ, (150) for Satan is the enemy of all. It is, however, more particularly applicable to the ministers of the word, who go before the army and bear the standard. Paul, however, more especially might boast of his military service, (151) inasmuch as he was exercised to a very miracle in every kind of contest. He accordingly commends Epaphroditus, because he had been a companion to him in his conflicts.
The term Apostle here, as in many other passages, is taken generally to mean any evangelist, (152) unless any one prefers to understand it as meaning an ambassador sent by the Philippians, so that it may be understood as conjoining these two things — an ambassador to afford service to Paul. (153) The former signification, however, is in my opinion more suitable. He mentions also, among other things, to his praise, that he had ministered to him in prison — a matter which will be treated of more fully ere long.
(150) “De batailler sous l’enseigne de Christ;” — “To fight under Christ’s banner.”
(151) “S. Paul pouuoit se vanter plus que pas on des autres, que sa condition estoit semblable a celle d’vn gendarme;” — “St. Paul might boast more than any other that his condition resembled that of a soldier.”
(152) “Pour tous prescheurs de l’euangile;” — “For all preachers of the gospel.”
(153) “Ambassade pour administrer a Sainct Paul en sa necessite;” — “An ambassador to minister to St. Paul in his necessity.”
26. He longed after you. It is a sign of a true pastor, that while he was at a great distance, and was willingly detained by a pious engagement, he was nevertheless affected with concern for his flock, and a longing after them; and on learning that his sheep were distressed on his account, (154) he was concerned as to their grief. On the other hand, the anxiety of the Philippians for their pastor is here discovered.
(154) “Pour l’amour de luy;” — “From love to him.”
27But God had mercy on him. He had expressed the severity of the disease — that Epaphroditus had been sick, so that life was despaired of, in order that the goodness of God might shine forth more clearly in his restored health. It is, however, surprising that he should ascribe it to the mercy of God that Epaphroditus had had his period of life prolonged, while he had previously declared that he desired death in preference to life. (Phi 1:23.) And what were better for us than that we should remove hence to the kingdom of God, delivered from the many miseries of this world, and more especially, rescued from that bondage of sin in which he elsewhere exclaims that he is wretched, (Rom 7:24,) to attain the full enjoyment of that liberty of the Spirit, by which we become connected with the Son of God? (155) It were tedious to enumerate all the things which tend to make death better than life to believers, and more to be desired. Where, then, is there any token of the mercy of God, when it does nothing but lengthen out our miseries? I answer, that all these things do not prevent this life from being, nevertheless, considered in itself, an excellent gift of God. More especially those who live to Christ are happily exercised here in hope of heavenly glory; and accordingly, as we have had occasion to see a little ago, life is gain to them. (156) Besides, there is another thing, too, that is to be considered — that it is no small honor that is conferred upon us, when God glorifies himself in us; for it becomes us to look not so much to life itself, as to the end for which we live.
But on me also, lest I should have sorrow. Paul acknowledges that the death of Epaphroditus would have been bitterly painful to him, and he recognises it as an instance of God’s sparing mercy toward himself, that he had been restored to health. He does not, therefore, make it his boast that he has the apathy (ἀπάθειαν) of the Stoics, as if he were a man of iron, and exempt from human affections. (157) “What then!” some one will say, “where is that unconquerable magnanimity?—where is that indefatigable perseverance?” I answer, that Christian patience differs widely from philosophical obstinacy, and still more from the stubborn and fierce sterness of the Stoics. For what excellence were there in patiently enduring the cross, if there were in it no feeling of pain and bitterness? But when the consolation of God overcomes that feeling, so that we do not resist, but, on the contrary, give our back to the endurance of the rod, (Isa 50:5,) we in that case present to God a sacrifice of obedience that is acceptable to him. Thus Paul acknowledges that he felt some uneasiness and pain from his bonds, but that he nevertheless cheerfully endured these same bonds for the sake of Christ. (158) He acknowledges that he would have felt the death of Epaphroditus an event hard to be endured, but he would at length have brought his temper of mind into accordance with the will of God, although all reluctance was not yet fully removed; for we give proof of our obedience, only when we bridle our depraved affections, and do not give way to the infirmity of the flesh. (159)
Two things, therefore, are to be observed: in the first place, that the dispositions which God originally implanted in our nature are not evil in themselves, because they do not arise from the fault of corrupt nature, but come forth from God as their Author; of this nature is the grief that is felt on occasion of the death of friends: in the second place, that Paul had many other reasons for regret in connection with the death of Epaphroditus, and that these were not merely excusable, but altogether necessary. This, in the first place, is invariable in the case of all believers, that, on occasion of the death of any one, they are reminded of the anger of God against sin; but Paul was the more affected with the loss sustained by the Church, which he saw would be deprived of a singularly good pastor at a time when the good were so few in number. Those who would have dispositions of this kind altogether subdued and eradicated, do not picture to themselves merely men of flint, but men that are fierce and savage. In the depravity of our nature, however, everything in us is so perverted, that in whatever direction our minds are bent, they always go beyond bounds. Hence it is that there is nothing that is so pure or right in itself, as not to bring with it some contagion. Nay more, Paul, as being a man, would, I do not deny, have experienced in his grief something of human error, (160) for he was subject to infirmity, and required to be tried with temptations, in order that he might have occasion of victory by striving and resisting.
(155) “Par laquelle nous soyons parfaitement conioints auec le Fils de Dieu;” — “By which we are perfectly united with the Son of God.”
(156) Calvin seems to refer here to what he had said when commenting on Phi 1:21. — Ed.
(157) Calvin, in the French version, makes reference to what he has said on the subject in the Institutes. See Institutes, vol. 2, p. 281. — Ed.
(158) “Pour l’amour de Christ;” — “From love to Christ.”
(159) “Ne nous laissons point vaincre par l’infirmite de nostre chair;” — “Do not allow ourselves to be overcome by the infirmity of our flesh.”
(160) “Mesme ie ne nie pas que sainct Paul (comme il estoit homme) ne se trouué surprins de quelque exces vicieux en sa douleur;” — “Nay more, I do not deny that St. Paul (inasmuch as he was a man) might find himself overtaken with some faulty excess in his grief.”
28I have sent him the more carefully. The presence of Epaphroditus was no small consolation to him; yet to such a degree did he prefer the welfare of the Philippians to his own advantage, that he says that he rejoices on occasion of his departure, because it grieved him that, on his account, he was taken away from the flock that was intrusted to him, and was reluctant to avail himself of his services, though otherwise agreeable to him, when it was at the expense of loss to them. Hence he says, that he will feel more happiness in the joy of the Philippians.
29Receive him with all joy. He employs the word all to mean sincere and abundant. He also recommends him again to the Philippians; so intent is he upon this, that all that approve themselves as good and faithful pastors may be held in the highest estimation: for he does not speak merely of one, but exhorts that all such should be held in estimation; for they are precious pearls from God’s treasuries, and the rarer they are, they are so much the more worthy of esteem. Nor can it be doubted that God often punishes our ingratitude and proud disdain, by depriving us of good pastors, when he sees that the most eminent that are given by him are ordinarily despised. Let every one, then, who is desirous that the Church should be fortified against the stratagems and assaults of wolves, make it his care, after the example of Paul, that the authority of good pastors be established; (161) as, on the other hand, there is nothing upon which the instruments of the devil are more intent, than on undermining it by every means in their power.
(161) “Soit establie et demeure entiere;” — “Be established, and remain entire.”
30Because for the work of Christ. I consider this as referring to that infirmity, which he had drawn down upon himself by incessant assiduity. Hence he reckons the distemper of Epaphroditus among his excellences, as it certainly was a signal token of his ardent zeal. Sickness, indeed, is not an excellence, but it is an excellence not to spare yourself that you may serve Christ. Epaphroditus felt that his health would be in danger if he applied himself beyond measure; yet he would rather be negligent as to health than be deficient in duty; and that he may commend this conduct the more to the Philippians, he says that it was a filling up of their deficiency, (162) because, being situated at a distance, they could not furnish aid to Paul at Rome. Hence Epaphroditus, having been sent for this purpose, acted in their stead. (163) He speaks of the services rendered to him as the work of the Lord, as assuredly there is nothing in which we can better serve God, than when we help his servants who labor for the truth of the gospel.
(162) “Vn accomplissement, ou moyen de suppleer ce qui defailloit de leur seruice;” — “A filling up, or a means of supplying what was defective in their service.”
(163) “Faisoit en cest endroit ce qu’ils deuoyent faire;” — “Did in this matter what they ought to have done
