Philippians Chapter 2

An Exegetical Commentary by the Sangre de Cristo Seminary Class of 1999, edited by Nate Wilson

Jump to commentary on: 1:27-30 2:1-4,2:5-8, 2:9-11, 2:12-15,2:16-18, 2:19-24, 2:25-30, 3:1-6

 

Philippians 2:1-4

Joshua B. Coffin

 

1 , ,
, ,
2 ^{1 2}, ³,
, ⁴,
3 '
^{5 6} ,
4 ⁷ .

 

Verbals

#	Root	Parsing	Meaning	Syntax
1	plhrow	2p A.A.Imptv.	fill	M.V.
2	fronew	20 P.A.Subj.	think	Purpose/Manner
3	ecw	N.P.M. P.A.Ptc.	have	Means of #2
4	fronew	"	think	"
5	hgeomai	N.P.M. P.Dep.Pt	consider	"
6	uperecw	Acc.P.M. P.A.Ptc.	have over	Manner
7	skopew	N.P.M. P.A.Ptc.	look	Means/Manner

 

 

Translations

JBC 1 If (there is) any consolation in Christ, if any encouragement of love, if any fellowship of the Spirit, mercy and compassion 2.fill¹ my joy by being like-minded², having³the same love, united in spirit, of one mind⁴ 3. nothing through strife, nothing through vain glory, but with humbleness of mind let each consider⁵ one another superior⁶ to themselves 4. looking⁷not to themselves but each one on the things of others.

KJV (1611) If there bee therefore any consolation in Christ, if any comfort of loue, if any fellowship of the Spirit, if any bowels and mercies; 2 Fulfill ye my ioy, that yee be like minded, hauing the same loue, being of one accord, of one minde. 3Let nothing bee done through strife, or vaine glory, but in lowliness of minde let each esteeme other better then themselues. 4 Looke not euery man on his owne things, but euery man also on the things of others.

ASV 1 If there is therefore any exhortation in Christ, if any consolation of love, if any fellowship of the Spirit, if any tender mercies and compassions, 2 make full my joy, that ye be of the same mind, having the same love, being of one accord, of one mind; 3 doing nothing through faction or through vainglory, but in lowliness of mind each counting other better than himself; 4 not looking each of you to his own things, but each of you also to the things of others.

 

Commentary

2:1 We begin with a bunch of obviously true "if" clauses building up to Paul’s plea to fulfill his joy (DFZ)

 

- "comfort, consolation, exhortation, encouragement"(R&R) "A calling hear, summons, supplication, persuasive discourse(Thayer). Transliterated "Paraclete"

- "encouragement" especially as consolation or alleviation (R&R). "Persuasive address, consolation" (Thayer)

The idea of address is in both of these words. Take heart connected with Christ, then love. Possibly parallel with fellowship connected with the Spirit.

 

- "tender affection, mercy" (R&R), "bowels" (KJV),From a verb meaning to be moved as to one's bowels, hence to be moved with compassion (Thayer), "heart" (JBC)

 

- "compassion" (R&R), "mercies" (KJV), "signifies the manifestation of tender feelings in compassionate yearnings and actions"(Light.), "compassion, pity, mercy, bowels in which compassion resides, the viscera which are thought to be the seat of compassion in the East (Thayer, NAW).

 

"of love" Alford says that this is a subjective genitive("if love offers any encouragement"); A.T. Robertson says it is an objective genitive ("if there is any loving encouragement") Either way, "there is great tenderness in this exhortation" (Calvin).

 

2:2 - Translated "by" here, it may be used to introduce the object of the request and blend in the purpose (R&R, Alford). On the other hand, the Hellenistic ina often blatantly introduces a result clause (Clark) - although in this case it is not actual result, but the infinitive of result (Blast &Debruner). It could also be Causal (ATR) or Manner ("by") (Hannah). Whatever the case, this is what Paul desires of his readers.

 

"of one mind" Unity of heart and mind is important in believers and results in joy. "It is the joy of ministers to see people likeminded and living in love" (Matthew Henry).

 

2:3 Is this a parallel to Mathew 7:1-5?

- "humility, lowly thinking" This word indicates the recognition of the personal insufficiency of ones self, but the powerful sufficiency of God (R&R). It is in contrast to the description of the fellows who are preaching out of strife (DFZ). We are not called to "keep up with the Joneses" (JBC), "one can sin by doing some very good and commendable church work... the internal motive and the external act are the double criterion of the Christian ethic" (Clark).

 

2:4 - used with the article and the reflexive pronoun, it means "to consult ones own interest" (Light.) We're not here to "look out for number one." God should be number one, and then there are about six billion other people to look out for before our own interests! (JBC)

 

We need unity! How is it done? By unselfishness. First, I must be humble, then I can regard anyone more important than myself - not just looking out for my own personal interests, but most importantly looking out for the interests of others. Only then can we encourage in Christ, console in love, and have satisfying fellowship. Lord, let me be a unity factor in my community - not a disunity factor! Every time I walk into someone else's presence, make me conscious of having a humble, servant's attitude... Lord, break my selfish will and make me a helper, encourager, obeyer, and lover, so that You can use me effectively (NW 1987).

 

 

Syn-Logical Flow

v.1 If (there is) any

• consolation in Christ,
• encouragement of love,
• fellowship of the Spirit,
• mercy and compassion

v.2.(THEN) Fill¹ my joy by

• being like-minded²,
• having³ the same love,
• united in spirit,
• of one mind⁴

v.3. (EXPLANATION - NEGATIVE)

(DO) nothing

·        through strife,

·        through vain glory,

(EXPLANATION - POSITIVE)

·        but with humbleness of mind

let each consider⁵ one another superior⁶ to themselves

v.4. l looking⁷

- not to themselves but

+ each one on the things of others.

 

Main Point

Timeless exhortation to unity and humility.

 

Application

1.     Because we have all the "if's" (true conditions of v.1), we should act asv.2 prescribes.

2.     Take joy in the unity of others

3.     Be like-minded, have the same love, be of one accord, be of one mind!

4.     Don't act through strife or vain glory. Be humble

5.     No humility, no unity.

6.     Look out for others, not #1

 

Philippians 2:5-8

Nathan A. Wilson

 

 

5 ¹ ,
6 ^{2 3 4} ,
7 ^{5 6},
⁷: * ⁸
8* ^{9 10} , .

 

VERBALS

#	Lexical Form	Morphology	Meaning	Syntax
1	fronew	2p Pres. Act. Imptv.	"think, mind, consider"	M.V.
2	uparcw	NMS Pres. Act. Ptc.	"existing"	Temp./Concession
3	hgeomai	3s Aor. Mid./Dep. Ind.	"think, consider, esteem"	Apposition/m.v.
4	eimi	Pres. Inf.	"being"	D.O. (of #3)
5	kenow	3s Aor. Act. Ind.	"empty, divest, lay aside"	Apposition/m.v.
6	lambanw	NSM Aor. Act. Ptc.	"take, receive, put on"	Means/Id.Act.
7	ginomai	NSM Aor. Mid/Dep Ind.	"becoming, being born"	"
8	euriskw	NSM Aor. Psv. Ptc.	"found"	Temporal/Means
9	tapeinow	3s Aor. Act. Ind.	"level, humble, descend"	Apposition/m.v.
10	ginomai	NSM Aor. Mid/Dep Ind.	"becoming, being born"	Means

 

 

Textual Notes

5 {C} toutoÀ* (Siaiticus original hand IV), A (Alexandrinus V), B (Vaticanus IV), C (Ephræmi Rescriptus V), Y (Athos VIII), 33 (IX), 81 (XI), 1241 (XII),1985 (XVI), 2495 (XIV), Lect beginning of lection it^t (Liver Comucis Toletanus XI), cop^sa(Sahidic Coptic III), cop^bo (Boharic Coptic III), arm (Armenian V),eth (Ethiopic VI), Origen (III), Augustine (V), Euthalius (V) // touto garp⁴⁶ (Chester Beatty papyrus II), À^c(Correction in the Sinaiticus), D (Bezæ Cantabrigiensis V), G (IX), K (IX), P(Wolfenbüttel VI), 88 (XII), 104 (XI), 181 (XI), 326 (XII), 436 (XI), 614(XIII), 629 (XIV), 630 (XIV), 1739 (X), 1877 (XIV), 1881 (XIV), 1962 (XI), 1984(XIV), 2127 (XII), Byz (majority of Byzantine ms.), it^ar (Ardmachanus Itala IX), it^c(Colbertinus Itala XI), it^dem (Demidouranus Itala XIII), it^div(Divionensis Itala XIII), it^e (Sangermanensis Itala IX), it^f(Augiensis Itala IX), it^g (Boernerianus Itala IX), it^m(Speculum Itala VII), it^x (Bodleianus Itala IX), it^z(Harleianus Londiniensis Itala VIII), vg (Vulgate IV), syr^{h, pal}(Harclean and Palestinian Syriac VI), goth (Gothic IV), Ambrosiaster(IV), Victorinus-Rome (IV), Hilary (IV), Chrisostom, Theodoret (V),John-Damascus (VIII) // touto oun 330 (XII), 451 (XI),2492 (XIII) // kai touto syr^p (Pechitta Syriac VI)

 

Of the four readings, "this," "for this," "this therefore," and "and this," the latter two are not well supported and can be dismissed as scribal errors. Of the former two readings, the UBS committee is not entirely certain which is the best because, although the three best ancient uncials favor the former reading(Sinaiticus, Vaticanus, and Alexandrian), there is good support of the latter reading from a more ancient Papyrus, the Beza contemporary Uncial of the Alexandrian, and the majority of Byzantine and Italian manuscripts. It appears that the UBS decided in favor of the first reading because of its simplicity, its support from À, A, and B, as well as significant support from ancient versions and the best-know church fathers. Retaining the "for” would build a stronger connection between the example of Jesus and the command against egotism, but the connection is so obvious that it doesn't make much difference whether the "for" is there or not.

 

^{__________________________}

^{b b} 7-8 b no number, b number 8: TR^ed (edition of the Textus Receptus XIX),WH (Westcott & Hort XIX), Bov (Bover XX), BF² (British & Foreign Bible Society - Nestle XX), Zür (Hie Hielige Schriff XX), Luth (The German New Testament XX), Jer (The French N.T. of the Bible School of Jerusalem) // b number 8, b no number: TR^ed (edition of the Textus Receptus XIX),AV (Authorized - King James - Version XVII), RV (Revised English Version XIX),ASV (American Standard Version XIX), RSV (Revised Standard Version XX), NEB(New English Bible XX), Seg (French N.T. by Louis Second XX)

 

Thesis a debate as to where the verse number should fall. It appears that some Greek scholars go for the later placement of the verse, and the English translations go for the earlier placement. Logically, the later placement makes more sense in English (see Syn-Log Flow), and since the purpose of verses is for reference, I don't see much point in trying to change a reference that has already been fixed.

 

Translations

NAW: 5 Have this attitude¹in you which was also in Christ Jesus, 6 who, while existing²in God’s form, did not consider³ being⁴ equal to God a prize to be clutched, 7 but rather, emptied⁵ Himself, taking⁶the form of a servant, being born⁷ in the likeness of men. 8 And while He was found⁸ in appearance as a man, He humbled⁹Himself, becoming¹⁰ obedient unto death - even death by crucifixion.

GREEN: ⁵For let this mind be in you which also was in Christ Jesus, ⁶who subsisting in the form of God thought it not robbery to be equal with God, ⁷but emptied Himself, taking the form of a slave, having become in the likeness of men, ⁸and being found in fashion as a man, He humbled Himself, having become obedient until death, even thedeath of a cross.

KJV: 5 Let this mind be in you, which was also in Christ Jesus: 6 Who, being in the form of God, thought it not robbery to be equal with God: 7 But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: 8 And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross.

ASV: 5 Have this mind in you, which was also in Christ Jesus: 6 who, existing in the form of God, counted not the being on an equality with God a thing to be grasped, 7 but emptied himself, taking the form of a servant, being made in the likeness of men; 8 and being found in fashion as a man, he humbled himself, becoming obedient even unto death, yea, the death of the cross.

NASV: 5 Have this attitude in yourselves which was also in Christ Jesus, 6 who, although He existed in the form of God, did not regard equality with God a thing to be grasped, 7 but emptied Himself, taking the form of a bond-servant, and being made in the likeness of men. 8 And being found in appearance as a man, He humbled Himself by becoming obedient to the point of death, even death on a cross.

NIV: ⁵Your attitude should be the same as that of Christ Jesus: ⁶Who, being in very nature God, did not consider equality with God something to be grasped, ⁷but made himself nothing, taking the very nature of a servant, being made in human likeness. ⁸And being found in appearance as a man, he humbled himself and became obedient to death - even death on a cross!

 

 

SYN-LOG FLOW:

Have this attitude¹in you (MAIN STATEMENT)

which was also in Christ Jesus, (DEFINITION OF ATTITUDE BU COMPARISON)

who, while existing²in God’s form, (HEAVENLY CONTEXT)

1.     did NOT CONSIDER³ being⁴ equal to God a prize to be grasped,

2.     but rather,EMPTIED⁵ Himself,

¨     taking⁶the form of a servant,

¨     being born⁷in the likeness of men.

And while He was found⁸ in appearance as a man, (EARTHLY CONTEXT)

3.     He HUMBLED⁹Himself,

¨     becoming¹⁰obedient unto death

-- even death by crucifixion.

 

COMMENTARY:

2:5 starts with the word touto= "this." It is in an emphatic position, but what does it point to? I think that this is a link between Paul's exhortation to the Corinthian church to be humble (2:1-4) and his exhortation to be like Christ in humility (2:5-8). The “this" points back to the unity, humility, and servanthood commanded in the previous section and ties it to the example of Christ in the latter section.

 

The command here, froneite, is variously translated "let this mind be," (KJV) "have this mind," (ASV) "Have this attitude," (NAS) "Reflect in your own minds" (Earle) "be in this certain frame of mind" (Pershbacher), "Have the same thoughts" (A&G), "Be intent" (Thayer). It definitely has to do with thinking. I wanted to translate it "Think this," (cf. Lightfoot) but couldn’t get it to connect smoothly in English with the following relative clause "which was also in Christ..." The word has three meanings:

1.     thinking or understanding,

2.     having an opinion and considering the value of a thing,

3.     intent or inclination to think in a certain way or have a certain attitude.

Lexicographers agree that this passages uses the third meaning. It is not natural for our minds to gravitate toward this attitude or way of thinking. It takes a disciplined act to train our minds in the direction of humility and service. Because it is not natural, we need to be commanded to do it! Pershbacher notes that Philippians is full of uses of this Greek word: 1:7 "It is only right for me to think this way," 4:10 "now at last you have taken thought of me,"2:2 "make my joy complete by being of the same mind," 3:16 "let us mindthe same thing," 4:2 "be of the same mind,"3:15 "let us therefore...have this mind,"3:19 who set their minds on earthly things" (emphasis mine). The Christian life requires a disciplined MIND!

 

"in you" - Clark points out that this does not mean "among yourselves", but rather indicates "the inner region of thought which this feeling is to occupy...Thought controls conduct." Nevertheless, the plural form of this word is brought out better by "yourselves."

 

The rest of the passage is a long relative clause about the example of Christ. It acts as a supporting example of the main command, "Have this mind." We see Christ’s example in two states, first, His thought process while in His divine, glorified state, and second, His attitude in His humble, human state (Later we will see the return to His glorified state). Not only do we have an example of Christ’s thoughts and attitude, but also an insight into these two natures of Christ, the God-Man.

 

2:6 Christ was = "in form of God existing." Since there is no article, can we translate it "in a form of God"? Lightfoot, following Augustine, states that the presence of the article can indicate more specifically God the Father, whereas qeos without the article can indicate the godhead absolutely. On the other hand, Shedd criticizes Augustine's position, saying that it would bring confusion to the distinction between the trinity, and Clark agrees to some extent, translating it with a definite article ("in theform of God"). The meaning of the absence of the article is probably not solid enough ground to preach on.

 

The choice of the word "form" and of the verb "existing" indicate that this divine nature was Christ's intrinsic, essential nature (Thayer). Early church fathers Chrysostom and Gregory of Nyssa (whose mother tongue was Greek) also understood it this way (Clark). This is reinforced by the ensuing phrase "equal to God." Barclay states, "huparchein ... is not the common Greek word for being. It describes that which a man is in his very essence, that which cannot be changed... which , in spite of all the chances and the changes, and in any circumstances, remains the same ... morphe is the essential form of something, which never alters ... for instance, the essential morphe of any human being is manhood ...but a person's schema, his outward form, will be continually changing: A baby, a child a boy, a youth, a man of middle age, an old man..." Christ is not a man with divine likeness; He IS God. Later we will see that the words "likeness/ fashion/ appearance" and "being made/born" are used of His transition to manhood. These latter words describing Christ’s human nature are not words describing intrinsic nature, although they do describe a real state (vis à visthe Docetists who say that Christ only appearedto be a man but wasn't really). Barclay emphasizes that these latter words have to do with a state which was "completely real" but is a "phase" ... whereas Christ’s "godhead ... abides for ever."

 

While existing in God's form, Christ was thinking -- just as we are required to think. He "considered" (NIV) "thought" (KJV) "counted" (ASV) "regarded"(NASV) His equality with God in the light of mankind's need for a Savior. The word has to do with "deliberate and careful judgement of external facts"(Thayer). In this sober thinking, Jesus' judgement was that His equality with God was not something to which He should selfishly cling. This word, 'arpagmonwas once considered only in the active sense as "robbery" (KJV), but Lexicographers agree now that the word can also have a passive sense as "a thing to be grasped" (Earle, ASV, NIV) "a prize to be held fast" (Thayer, A&G) or "a thing retained with an eager grasp or eagerly claimed and conspicuously exercised" (Pershbacher). (See Lightfoot for a thorough discussion.) In this passive sense, the meaning of the word can be divided between something the subject does not have but is ambitiously seeking for himself or something that the subject has already attained and is clutching to himself. Christ was already God, so He didn't need to grab for it; He also would not clutch the glory of His divine nature to Himself. What is meant is that the heavenly Christ did not selfishly exploit His divine glory, but, by His own decision, emptied Himself of it... becoming a man (Oepke/NAW).

 

2:7 begins with a strong adversive: BUT

 

"He emptied Himself." The word for "emptied" is ekenwsen "emptied/deprived/ evacuated/ divested Himself of His prerogatives and privileges"(Pershbacher). He "laid aside" his "appearance of divinity" and took the form of a slave (A&G). The KJV takes a rare periphrastic excursion from its customary literalness to say he "made Himself of no reputation." "The emphatic position of eauton points to the humiliation of our Lord asvoluntary, self-imposed" (Lightfoot). Earle reminds us that this emptying was not of divinity, but of heavenly glory (John 17:5).

 

Two participles (perhaps three) go with this verb, agreeing with it in the Aorist tense, and listing simultaneous actions describing HOW Christ "emptied" Himself(cf Hanna, Clark). They contrast with the previous participle 'uparcwnas actions in time vs. eternal state - they are "expressive of change" (Lightfoot).

1)