Phili 2:1-4 | Barnes | STEP | PHILIPPIANS CHAPTER II. ANALYSIS OF THE CHAPTER. THIS chapter is made up principally of exhortations to the performance of various Christian duties, and the exhibition of Christian virtues. The apostle first exhorts the Philippians, in the most tender manner, so to live as to give him joy, by evincing among themselves unity and concord. He entreats them to do nothing by strife and a desire of distinction, but to evince that humility which is manifested when we regard others as more worthy than we are, . This exhortation he enforces in a most impressive manner by a reference to the example of Christian example of condescension and humiliation fitted to repress in us all the aspirings of ambition and to make us ready to submit to the most humble offices to benefit others, . He then exhorts them to work out their salvation with diligence, assuring them, for their encouragement, that God worketh in them to will and to do of his good pleasure, . To this he adds an exhortation, that they would avoid everything like murmuring and disputing that they would be blameless and harmless in their walk, showing the excellency of the religion which they loved to all around them, and exerting such an influence on others that Paul might feel that he had not laboured in vain, . To excite them to this, he assures them that he was ready himself to be sacrificed for their welfare, and should rejoice if, by his laying down his life, their happiness would be promoted. He asked the same thing in return from them, . He then tells them, in expressing his interest in them, that he hoped soon to be able to send Timothy to them again a man who felt a deep interest in their welfare, and whose going to them would be one of the highest proofs of the apostle's love, . The same love for them, he says, he had now shown to them by sending to them Epaphroditus--a man to whom he was tenderly attached, and who had an earnest desire again to return to the church from which he had been sent. Paul sent him, therefore, again to Philippi, that he might be with them and comfort them, and he asked for him a kind reception and affectionate treatment, in view of the sufferings which he had experienced in the cause of the Redeemer, . Verse 1. If there be therefore any consolation in Christ . This, with what is said in the remainder of the verse, is designed as a motive for what he exhorts them to in --that they would be of the same mind, and would thus fulfil his joy. To urge them to this, he appeals to the tender considerations which religion furnished-- and begins by a reference to the consolation which there was in Christ. The meaning here may be this: "I am now persecuted and afflicted. In my trials it will give me the highest joy to learn that you act as become Christians. You also are persecuted and afflicted, ; and, in these circumstances, I entreat that the highest consolation may be sought; and by all that is tender and sacred in the Christian religion, I conjure you so to live as not to dishonour the gospel. So live as to bring down the highest consolation which can be obtained--the consolation which Christ alone can impart." We are not to suppose that Paul doubted whether there was any consolation in Christ, but the form of expression here is one that is designed to urge upon them the duty of seeking the highest possible. The consolation in Christ is that which Christ furnishes or imparts . Paul regarded him as the source of all comfort, and earnestly prays that they might so live that he and they might avail themselves in the fullest sense of that unspeakable enjoyment. The idea is, that Christians ought at all times, and especially in affliction, so to act as to secure the highest possible happiness which their Saviour can impart to them. Such an object is worth their highest effort; and if God sees it needful, in order to that, that they should endure much affliction, still it is gain. Religious consolation is always worth all which it costs to secure it . If any comfort of love . If there be any comfort in the exercise of tender affection. That there is , no one can doubt. Our happiness is almost all centred in love. It is when we love a parent, a wife, a child, a sister, a neighbour, that we have the highest earthly enjoyment. It is in the love of God, of Christ, of Christians, of the souls of men, that the redeemed find their highest happiness. Hatred is a passion full of misery; love an emotion full of joy. By this consideration, Paul appeals to them, and the motive here is drawn from all the joy which mutual love and sympathy are fitted to produce in the soul. Paul would have that love exercised in the highest degree, and would have them enjoy all the happiness which its mutual exercise could furnish. If any fellowship of the Spirit . The word "fellowship" κοινωνια--means that which is common to two or more; that of which they partake together. ; . The idea here is, that among Christians there was a participation in the influences of the Holy Ghost; that they shared, in some degree, the feelings, views, and joys of the sacred Spirit himself; and that this was a privilege of the highest order. By this fact, Paul now exhorts them to unity, love, and zeal--so to live that they might partake, in the highest degree, of the consolations of the Spirit. If any bowels and mercies . If there is any affectionate bond by which you are united to me, and any regard for my sorrows, and any desire to fill up my joys, so live as to impart to me, your spiritual father and friend, the consolation which I seek. (a) "any bowels" (*) "bowels" "tender regards"

Philippians 2:1-4

PHILIPPIANS CHAPTER II.

ANALYSIS OF THE CHAPTER.

THIS chapter is made up principally of exhortations to the performance of various Christian duties, and the exhibition of Christian virtues. The apostle first exhorts the Philippians, in the most tender manner, so to live as to give him joy, by evincing among themselves unity and concord. He entreats them to do nothing by strife and a desire of distinction, but to evince that humility which is manifested when we regard others as more worthy than we are, Php 2:1-4. This exhortation he enforces in a most impressive manner by a reference to the example of Christian example of condescension and humiliation fitted to repress in us all the aspirings of ambition and to make us ready to submit to the most humble offices to benefit others, Php 2:5-11. He then exhorts them to work out their salvation with diligence, assuring them, for their encouragement, that God worketh in them to will and to do of his good pleasure, Php 2:12,13. To this he adds an exhortation, that they would avoid everything like murmuring and disputing that they would be blameless and harmless in their walk, showing the excellency of the religion which they loved to all around them, and exerting such an influence on others that Paul might feel that he had not laboured in vain, Php 2:14-16. To excite them to this, he assures them that he was ready himself to be sacrificed for their welfare, and should rejoice if, by his laying down his life, their happiness would be promoted. He asked the same thing in return from them, Php 2:17,18. He then tells them, in expressing his interest in them, that he hoped soon to be able to send Timothy to them again a man who felt a deep interest in their welfare, and whose going to them would be one of the highest proofs of the apostle's love, Php 2:19-24. The same love for them, he says, he had now shown to them by sending to them Epaphroditus--a man to whom he was tenderly attached, and who had an earnest desire again to return to the church from which he had been sent. Paul sent him, therefore, again to Philippi, that he might be with them and comfort them, and he asked for him a kind reception and affectionate treatment, in view of the sufferings which he had experienced in the cause of the Redeemer, Php 2:25-30.

Verse 1. If there be therefore any consolation in Christ. This, with what is said in the remainder of the verse, is designed as a motive for what he exhorts them to in Php 2:2--that they would be of the same mind, and would thus fulfil his joy. To urge them to this, he appeals to the tender considerations which religion furnished-- and begins by a reference to the consolation which there was in Christ. The meaning here may be this: "I am now persecuted and afflicted. In my trials it will give me the highest joy to learn that you act as become Christians. You also are persecuted and afflicted, Php 1:28-30; and, in these circumstances, I entreat that the highest consolation may be sought; and by all that is tender and sacred in the Christian religion, I conjure you so to live as not to dishonour the gospel. So live as to bring down the highest consolation which can be obtained--the consolation which Christ alone can impart." We are not to suppose that Paul doubted whether there was any consolation in Christ, but the form of expression here is one that is designed to urge upon them the duty of seeking the highest possible. The consolation in Christ is that which Christ furnishes or imparts. Paul regarded him as the source of all comfort, and earnestly prays that they might so live that he and they might avail themselves in the fullest sense of that unspeakable enjoyment. The idea is, that Christians ought at all times, and especially in affliction, so to act as to secure the highest possible happiness which their Saviour can impart to them. Such an object is worth their highest effort; and if God sees it needful, in order to that, that they should endure much affliction, still it is gain. Religious consolation is always worth all which it costs to secure it.

If any comfort of love. If there be any comfort in the exercise of tender affection. That there is, no one can doubt. Our happiness is almost all centred in love. It is when we love a parent, a wife, a child, a sister, a neighbour, that we have the highest earthly enjoyment. It is in the love of God, of Christ, of Christians, of the souls of men, that the redeemed find their highest happiness. Hatred is a passion full of misery; love an emotion full of joy. By this consideration, Paul appeals to them, and the motive here is drawn from all the joy which mutual love and sympathy are fitted to produce in the soul. Paul would have that love exercised in the highest degree, and would have them enjoy all the happiness which its mutual exercise could furnish.

If any fellowship of the Spirit. The word "fellowship" κοινωνια--means that which is common to two or more; that of which they partake together. Eph 3:9; Php 1:5. The idea here is, that among Christians there was a participation in the influences of the Holy Ghost; that they shared, in some degree, the feelings, views, and joys of the sacred Spirit himself; and that this was a privilege of the highest order. By this fact, Paul now exhorts them to unity, love, and zeal--so to live that they might partake, in the highest degree, of the consolations of the Spirit.

If any bowels and mercies. If there is any affectionate bond by which you are united to me, and any regard for my sorrows, and any desire to fill up my joys, so live as to impart to me, your spiritual father and friend, the consolation which I seek.

(a) "any bowels" Col 3:12 (*) "bowels" "tender regards" Verse 2. Fulfil ye my joy. Fill up my joy so that nothing shall be wanting to complete it. This, he says, would be done by their union, zeal, and humility. Comp. Jn 3:29.

That ye be likeminded. Gr., That ye think the same thing. 2Cor 13:11. Perfect unity of sentiment, opinion, and plan would be desirable, if it could be attained. It may be, so far as to prevent discord, schism, contention, and strife in the church, and so that Christians may be harmonious in promoting the same great work--the salvation of souls.

Having the same love. Love to the same objects, and the same love one for another. Though their opinions might differ on some points, yet they might be united in love. 1Cor 1:10.

Being of one accord, συμψυχοι-- of one soul; having your souls joined together. The word used here does not occur elsewhere in the New Testament. It means a union of soul; or an acting together as if but one soul actuated them.

Of one mind. Gr., Thinking the same thing. The apostle here uses a great variety of expressions to denote the same thing. The object which he aimed at was union of heart, of feeling, of plan, of purpose. He wished them to avoid all divisions and strifes; and to show the power of religion by being united in the common cause. Probably there is no single thing so much insisted on in the New Testament as the importance of harmony among Christians. Now, there is almost nothing so little known; but if it prevailed, the world would soon be converted to God. Jn 17:21 or Jn 17:21.

(+) "fulfil" "Fill up" (b) "ye my joy" Jn 3:29 (c) "be like minded" 2Cor 13:11, 1Pet 3:8 Verse 3. Let nothing be done through strife. With a spirit of contention. This command forbids us to do anything, or attempt anything, as the mere result of strife. This is not the principle from which we are to act, or by which we are to be governed. We are to form no plan, and aim at no object, which is to be secured in this way. The command prohibits all attempts to secure anything over others by mere physical strength, or by superiority of intellect or numbers, or as the result of dark schemes and plans formed by rivalry, or by the indulgence of angry passions, or with the spirit of ambition. We are not to attempt to do anything merely by outstripping others, or by showing that we have more talent, courage, or zeal. What we do is to be by principle, and with a desire to maintain the truth, and to glorify God. And yet how often is this rule violated! How often do Christian denominations attempt to outstrip each other, and to see which shall be the greatest! How often do ministers preach with no better aim! How often do we attempt to outdo others in dress, and in the splendour of furniture and equipage! How often, even in plans of benevolence, and in the cause of virtue and religion, is the secret aim to outdo others. This is all wrong. There is no holiness in such efforts. Never once did the Redeemer act from such a motive, and never once should this motive be allowed to influence us. The conduct of others may be allowed to show us what we can do, and ought to do; but it should not be our sole aim to outstrip them. Comp. 2Cor 9:2-4.

Or vainglory. The word here used --κενοδοζια kenodoxia, occurs nowhere else in the New Testament, though the adjective--κενοδοξος kenedoxos, occurs once in Gall 5:26. Gall 5:26. It means, properly, empty pride, or glory, and is descriptive of vain and hollow parade and show. Suidas renders it, "any vain opinion about one's self"--ματαιατιςπερι εαυτουοιησις. The idea seems to be that of mere self-esteem; a mere desire to honour ourselves, to attract attention, to win praise, to make ourselves uppermost, or foremost, or the main object. The command here solemnly forbids our doing anything with such an aim--no matter whether it be in intellectual attainments, in physical strength, in skill in music, in eloquence or song, in dress, furniture, or religion. Self is not to be foremost; selfishness is not to be the motive. Probably there is no command of the Bible which would have a wider sweep than this, or would touch on more points of human conduct, if fairly applied. Who is there who passes a single day without, in some respect, desiring to display himself? What minister of the gospel preaches, who never has any wish to exhibit his talents, eloquence, or learning? How few make a gesture, but with some wish to display the grace or power witch which it is done! Who, in conversation, is always free from a desire to show his wit, or his power in argumentation, or his skill in repartee? Who plays at the piano without the desire of commendation? Who thunders in the senate, or goes to the field of battle; who builds a house, or purchases an article of apparel; who writes a book, or performs a deed of benevolence, altogether uninfluenced by this desire? If all could be taken out of human conduct which is performed merely from "strife," or from "vain-glory," how small a portion would be left!

But in lowliness of mind. Modesty, or humility. The word here used is the same which is rendered humility in Acts 20:19, Col 2:18,23; 1Pet 5:5; humbleness in Col 3:12; and lowliness in Eph 4:2; Php 2:3. It does not elsewhere occur in the New Testament. It here means humility, and it stands opposed to that pride or self-valuation which would lead us to strive for the ascendancy, or which acts from a wish for flattery or praise. The best and the only true correction of these faults is humility. This virtue consists in estimating ourselves according to truth. It is a willingness to take the place which we ought to take in the sight of God and man; and, having the low estimate of our own importance and character which the truth about our insignificance as creatures and vileness as sinners would produce, it will lead us to a willingness to perform lowly and humble offices that we may benefit others.

Let each esteem other better than themselves. Comp. 1Pet 5:5. This is one of the effects produced by true humility, and it naturally exists in every truly modest mind. The reasons are these:

(1.) We are sensible of our own defects, but we have not the same clear view of the defects of others. We see our own hearts; we are conscious of the great corruption there; we have painful evidence of the impurity of the motives which often actuate us-- the evil thoughts and corrupt desires in our own souls; but we have not the same view of the errors, defects, and follies of others. We can see only their outward conduct; but, in our own case, we can look within. It is natural for those who have any just sense of the depravity of their own souls, charitably to hope that it is not so with others, and to believe that they have purer hearts. This will lead us to feel that they are worthy of more respect than we are. Hence this is always the characteristic of modesty and humility--graces which the gospel is fitted eminently to produce. A truly pious man will be always, therefore, an humble man, and will wish that others should be preferred in office and honour to himself. Of course, this will not make him blind to the defects of others when they are manifested; but he will be himself retiring, modest, unambitious, unobtrusive. This rule of Christianity would strike a blow at all the ambition of the world. It would rebuke the love of office, and would produce universal contentment in any low condition of life where the providence of God may have cast our lot. 1Cor 7:21.

(d) "nothing be done" Gall 5:26, Jas 3:14 (a) "each esteem" 1Pet 5:5 Verse 4. Look not every man on his own things. That is, be not selfish. Do not let your care and attention be wholly absorbed by your own concerns, or by the concerns of your own family. Evince a tender interest for the happiness of the whole, and let the welfare of others lie near your hearts. This, of course, does not mean that there is to be any improper interference in the business of others, or that we are to have the character of "busy-bodies in other men's matters," 2Thes 3:11; 1Timm 5:13; 1Pet 4:15; but that we are to regard, with appropriate solicitude, the welfare of others, and to strive to do them good.

But every man also on the things of others. It is the duty of every man to do this. No one is at liberty to live for himself, or to disregard the wants of others. The object of this rule is to break up the narrow spirit of selfishness, and to produce a benevolent regard for the happiness of others. In respect to the rule we may observe: (1.) We are not to be "busy-bodies" in the concerns of others. See the references above. We are not to attempt to pry into their secret purposes. Every man has his own plans, and thoughts, and intentions, which no other one has a right to look into. Nothing is more odious than an intermeddler in the concerns of others.

(2.) We are not to obtrude our advice where it is not sought, or at unseasonable times and places, even if the advice is in itself good. No man likes to be interrupted to hear advice; and I have no right to require that he should suspend his business in order that I may give him counsel.

(3.) We are not to find fault with what pertains exclusively to him. We are to remember that there are some things which are his business, not ours; and we are to learn to "possess our souls in patience," if he does not give just as much as we think he ought to benevolent objects, or if he dresses in a manner not to please our taste, or if he indulges in things which do not accord exactly with our views. He may see reasons for his conduct which we do not; and it is possible that he may be right, and that, if we understood the whole case, we should think and act as he does. We often complain of a man because he does not give as much as we think he ought to objects of charity; and it is possible that he may be miserably niggardly and narrow. But it is also possible that he may be more embarrassed than we know of; or that he may just then have demands against him of which we are ignorant; or that he may have numerous poor relatives dependant on him; or that he gives much with "the left hand" which is not known by "the right hand." At any rate, it is his business, not ours; and we are not qualified to judge until we understand the whole case.

(4.) We are not to be gossips about the concerns of others. We are not to hunt up small stories and petty scandals respecting their families; we are not to pry into domestic affairs, and divulge them abroad, and find pleasure in circulating such things from house to house. There are domestic secrets which are not to be betrayed; and there is scarcely an offence of a meaner or more injurious character than to divulge to the public what we have seen in a family whose hospitality we have enjoyed.

(5.) Where Christian duty and kindness require us to look into the concerns of others, there should be the utmost delicacy. Even children have their own secrets, and their own plans and amusements, on a small scale, quite as important to them as the greater games which we are playing in life; and they will feel the meddlesomeness of a busy-body to be as odious to them as we should in our plans. A delicate parent, therefore, who has undoubtedly a right to know all about his children, will not rudely intrude into their privacies, or meddle with their concerns. So, when we visit the sick, while we show a tender sympathy for them, we should not be too particular in inquiring into their maladies or their feelings. So, when those with whom we sympathize have brought their calamities on themselves by their own fault, we should not ask too many questions about it. We should not too closely examine one who is made poor by intemperance, or who is in prison for crime. And so, when we go to sympathize with those who have been, by a reverse of circumstances, reduced from affluence to penury, we should not ask too many questions. We should let them tell their own story. If they voluntarily make us their confidants, and tell us all about their circumstances, it is well; but let us not drag out the circumstances, or wound their feelings by our impertinent inquiries, or our indiscreet sympathy in their affairs. There are always secrets which the sons and daughters of misfortune would wish to keep to themselves. But, while these things are true, it is also true that the rule before us positively requires us to show an interest in the concerns of others; and it may be regarded as implying the following things:

(1.) We are to feel that the spiritual interests of every one in the church is, in a certain sense, our own interest. The church is one. It is confederated together for a common object. Each one is intrusted with a portion of the honour of the whole, and the conduct of one member affects the character of all. We are therefore to promote, in every way possible, the welfare of every other member of the church. If they go astray, we are to admonish and entreat them; if they are in error, we are to instruct them; if they are in trouble, we are to aid them. Every member of the church has a claim on the sympathy of his brethren, and should be certain of always finding it when his circumstances are such as to demand it.

(2.) There are circumstances where it is proper to look with special interest on the temporal concerns of others. It is when the poor, the fatherless, and the afflicted must be sought out in order to be aided and relieved. They are too retiring and modest to press their situation on the attention of others, and they need that others should manifest a generous care in their welfare in order to relieve them. This is not improper interference in their concerns, nor will it be so regarded.

(3.) For a similar reason, we should seek the welfare of all others in a spiritual sense. We should seek to arouse the sinner, and lead him to the Saviour. He is blind, and will not come himself; unconcerned, and will not seek salvation; filled with the love of this world, and will not seek a better; devoted to pursuits that will lead him to ruin, and he ought to be apprized of it. It is no more an improper interference in his concerns to apprize him of his condition, and to attempt to lead him to the Saviour, than it is to warn a man in a dark night, who walks on the verge of a precipice, of his peril; or to arouse one from sleep whose house is in flames. In like manner, it is no more intermeddling with the concerns of another to tell him that there is a glorious heaven which may be his, than it is to apprize a man that there is a mine of golden ore on his farm. It is for the man's own interest, and it is the office of a friend to remind him of these things. Hie does a man a favour who tells him that he has a Redeemer, and that there is a heaven to which he may rise; he does his neighbour the greatest possible kindness who apprizes him that there is a world of infinite woe, and tells him of an easy way by which he may escape it. The world around is dependant on the church of Christ to be apprized of these truths. The gay will not warn the gay of their danger; the crowd that presses to the theatre or the ball-room will not apprize those who are there that they are in the broad way to hell; and every one who loves his neighbour should feel sufficient interest in him to tell him that he may be eternally happy in heaven.

(b) "his own things" 1Cor 13:5