Commentary on Philippians 2.1–2.28

“If, then, there is any exhortation in Christ, if any consolation of love, if any participation of the spirit, if any bowels and mercies, fulfil my joy, that you think the same thing, having the same love, being of one mind, thinking one thing; let nothing be done according to provocation or vainglory, but in humility of mind each esteeming the other above himself; not each looking to his own things, but to those of others.” He says this: if there is among you a true exhortation of hope in Christ, by which we console one another; if there is a consolation of common love; if a participation of the Holy Spirit, by which we are joined in one new body; if there are bowels, that is, if I am in your mind as you are in mine; if mercies, that is, if there is affection of piety in love, “fulfil my joy.” He indicates that the things he lists will be proved true if the things he commands below are kept: that they be of one mind and humble in spirit, not provoking one another but rejoicing in love, so that the Apostle's joy may be full in them. He so binds them, then, that if they do not keep these things, they will not seem proved in the rest either; so that, since they do not wish to seem unapproved in other things, they may keep these too, so as to be perfect. For without doubt there were among them some who disagreed and were restless, and who pursued vainglory, wishing to contend and win with savagery of mind where there is no reward, but which breeds quarrels and breaks love. For what people can there be in which there are only vessels of gold and silver, and not also of wood and clay? But by the exercise of good they can be changed and become gold and silver, because it is a fault not of nature but of will. “For think this in yourselves which was also in Christ Jesus, who, though he was in the form of God, did not think it robbery to be equal with God.” Christ was always in the form of God, because he is the image of the invisible God. But the Apostle is treating of the Son of God when, incarnate, he became man, saying: “Think this in yourselves which was also in Christ Jesus,” that is, God and man. “Who, though he was in the form of God”: living, of course, among human beings, he appeared by words and works to be God. For the form of God differs in nothing from God; for he was called the form and image of God so that it might be understood that he himself is not the Father, but is what God is. He, then, “did not think it robbery to be equal with God”; for knowing that he was in the form of God, he did not steal when he said, “I and the Father are one” (John 10:30). And elsewhere in John's Gospel: “For this reason,” he says, “the Jews persecuted Jesus, because he not only broke the sabbath but also called God his own Father, making himself equal to God” (John 5:18). Rightly, then, he made himself equal to God; for one thinks he commits robbery who makes himself equal to one to whom he is inferior. “But he emptied himself, taking the form of a servant, made in the likeness of men, and found in appearance as a man. He humbled himself, made obedient unto death, even the death of the cross.” Christ, then, knowing that he was in the form of God, showed himself equal to God; but to teach the law of humility, when the Jews seized him, he not only did not resist, “but emptied himself”; that is, he withdrew his power from operation, so that, humbled, his power at rest, he might seem to be made weak. “Taking the form of a servant,” while he is held and bound and driven with blows, made obedient even to the cross to the Father, to whom he knew he was equal, he did not defend his equality for himself but subjected himself. He teaches us to imitate this patience and humility, so that we not only do not set ourselves before our equals, but even bow ourselves, following the example of our author. Yet he is not said to have received the form of God, but to be in the form of God; but to have received the form of a servant when he is humbled as a sinner. For servants come to be from sin, as Ham the son of Noah, who first deservedly received the name of servant (Gen 9:25). For it does not seem to me, as to some, that he received the form of a servant in being born a man. For see what he says: “Think this in yourselves which was also in Christ Jesus,” that is, God and man. For even before the incarnation he can be called either Christ or Jesus; because both names together signify both the son of man and the Son of God. For before the birth what does he say among other things? “And the rock was Christ,” and, “Let us not tempt Christ, as some of them tempted” (1 Cor 10:4, 9). Where, then, Scripture wishes to signify either God or man, it puts one of the two: either Jesus or Christ. For when the Son of God was born a man, he was in the form of God, because, though he seemed a man, he did the works of God, so that in his deeds he might appear to be God who was thought to be only a man. For the works signified the form, so that, since his works are certainly not the works of a man, he who was in the work or form of God might be understood to be God. For what is the form of God but the pattern in which God appears, when he raises the dead, restores hearing to the deaf, cleanses lepers, and other things? But how is he said to have been made like a man, if he was only a man; and in what sense was he found in appearance as a man, if he were not also God; unless that, whereas before he allowed himself to be bowed down he was always seen in the power of God, afterwards, made weak, he was found in the appearance of a man? For on the mountain he certainly appeared as God (Matt 17:2); and walking with his feet on the sea he was seen and understood to be not only man but also God. Indeed, what do those in the boat say? “Truly this is the Son of God” (Matt 14:33). When this power ceased, then, he was seen as a man; for he says “as” to signify that he is also God. For he says that God was made like human beings by reason of weakness. This he discloses in what follows, saying: “He humbled himself, made obedient unto death, even the death of the cross.” This is why he was found in appearance as a man; for, holding back his power, so that it might not appear in him, he who does not know how to die was seen as a man and killed.

“Therefore God also highly exalted him and gave him the name that is above every name, so that at the name of Jesus every knee should bend, of those in heaven, on earth, and under the earth, and every tongue confess that the Lord Jesus Christ is in the glory of God the Father.” He shows what and how much humility merits, so that we may seek it the more, trampling on boasting. Hence Solomon says: “God resists the proud, but gives grace to the humble” (Prov 3:34). Wherefore the Lord too says: “Whoever exalts himself will be humbled, and whoever humbles himself will be exalted” (Luke 14:11). This, then, is humility: if one does not claim for oneself even what one knows to be owed. Indeed, that Pharisee (Luke 18:11–14), saying true things about himself, is said to have exalted himself, and therefore was humbled; but Christ did more, who, though he is God, made flesh, bowed himself to human beings. Now let us see how the name that is above every name was given to Christ, as though the Son of God had been in need or had been imperfect; for one who is in need is imperfect. For if he was in the form of God, he was like and equal to God; how was it given him? For he says it was given to him who humbled himself and appeared as a man, emptying himself, made obedient unto death. If, then, he was born perfect, how was he in need? Whoever denies that the Son of God was born perfect from God the Father is an Arian; for before the passion he showed himself equal to God the Father, as I also mentioned above. Hence it is established that he was born perfect; for in his birth he is seen to have obtained all things. For he was born in the fulness of divinity to do all that he did, so that he received the gift before he acted, for the doing of which he was born. The gift of the Father, then, seems to be this: to be the Son; and that his name is above every name, that is, to be God; for the name of God, but by nature, not by appellation alone, is above every name. Hence it is that at the name of Jesus every knee bends, of those in heaven, on earth, and under the earth; as he indicates to the Romans, saying among other things: “And from whom is Christ according to the flesh, who is God over all, blessed for ever” (Rom 9:5). What these “all” are he discloses in this letter, saying: things in heaven, on earth, and under the earth; for there are no others. Yet to some it seems that the name that is above every name was given to the man; which in no way and by no reasoning fits. For if Christ the Son of God is the same and also man, God made man, but remaining God, could not lack what he had; or, if according to what he was as man he lacked the things that are God's, the Son of God, being God, would himself have given himself what was lacking to him according to what he was as man. Which indeed is said from folly. And why is the Father said to have given, when he who had become man lacked nothing? Or could the divinity of the Son not supply to his body and soul what they lacked? But perhaps because all things are from God the Father, he is therefore said to have given. If, then, all things are from the Father, why should he not be said to have given all things to his Son by generation? And although he begot the Son equal to himself, yet order requires that all things be done in the name of the Father. This the Father granted to the Son after the cross: that all should be saved in the name of the Son. Indeed, the Lord says to the Father about the disciples: “Father, those whom you gave me I have kept; for they were yours, and you gave them to me” (John 17:12, 6). And to the disciples he says: “Until now you have asked nothing in my name; ask, and you will receive” (John 16:24). This, then, he received when born, so that after the cross what he had received from the Father when he was begotten might be made manifest. For he received the name from the Father then, when the creation began to know it; for it is recognized what, on account of the things he did, he had received before he did them. Indeed, before the cross he said: “All things have been handed over to me by my Father” (Matt 11:27). How, then, can this be referred to the body, so that the name of God was given to the body, when it is established that Christ is man and God, because it is neither fitting that God be changed into flesh, nor can flesh become what God is? But perhaps so that he might be God by adoption; and this too is a pretext; for Christ would begin to be partly true God and partly adoptive, or two gods. But Scripture signifies something else: for it signifies that it was given to him who emptied himself, who received the form of a servant, who was made man in the likeness of man, who obeyed the Father. If a man obeyed God the Father, what great thing did the Apostle say? But this is great, that, though he was equal, he obeyed. And what praise is there if a man was made in the likeness of man, so that a man is said to have been made like a man? But it cannot be; for no one is made in the likeness of anyone unless he is something else before he is made in the likeness of the one he wishes; for he was made like by reason of a cause, not by substance. And who is it that emptied himself? A man? Then he had. And how did he receive? But how could a man, a weak thing, empty himself? And was a man in the form of God? But perhaps the man in the form of God was the Son. Come, then: the Son of God, in whose form was he? And if the man was already in the form of God, that is, was the Son of God, he was already perfect before the passion. Then he received nothing after the passion. But let us see what is written of him: “Therefore God highly exalted him and gave him the name that is above every name, so that at the name of Jesus every knee should bend, of those in heaven, on earth, and under the earth, and every tongue confess that the Lord Jesus Christ is in the glory of God the Father.” Let us now consider the name and the sayings, and so attend to the force of the expression. Certainly what is above every name is the name of God. But if this name does not stand by nature, it is not above every name; for an appellative name is in the word alone, not in nobility of nature; and the creation does not bend the knee to an adoptive God, but to the true one, not to a fellow creature. And how can it be that a man is in the glory of God the Father? Even if a man were an adoptive God, he cannot be in the glory of God the Father; for this belongs to him who was born of God. For to be in the glory of God the Father is to differ in nothing from God, so that the glory of Father and Son is one through their common substance and power; for this belongs to one nature. What, I ask, is contrary, if the Son is said to have received a gift from the Father, since all things of the Son are from the Father, from whom all things are believed to be? And we call the substance of God “nature” for this reason, because Christ was born of it.

“So then, my dearest, as you have always obeyed, not only in my presence but much more now in my absence, work out your own salvation with fear and trembling; for it is God who works in you both to will and to work, for good will.” He testifies that God helps good efforts; for he always refers all grace back to God, so that the willing is ours, but the accomplishing God's. For who would conquer the Principalities and Powers, the rulers of this darkness, the spiritual forces of wickedness in the heavenly places, whom we have as enemies because of envy, except God alone? For they are indignant that we are called sons of God. So what he exhorts is nothing new, but that, in their usual manner, having care for their own way of life, they be subject to the gospel; for a good way of life works salvation.

“Do all things without murmurings and hesitations, so that you may be blameless and simple, as children of God, spotless in the midst of a crooked and perverse nation, among whom you shine like lights in the world, holding the word of life, to my glory in the day of Christ, because I have not run in vain nor laboured for nothing. But even if I am offered up upon the sacrifice and service of your faith, I rejoice and congratulate you all. And for the same reason you too rejoice and congratulate me.” So that they may have the fruits of their faith and works, he admonishes them to do all that pertains to Christian discipline without hesitations and murmurings; because if something is done negligently and without devotion, it does not attain its effect, because it falls into reproach; but so that, spotless in all simplicity, mindful of their profession, they may answer as children of God; so that among those who distrust they may appear so bright in life, conduct, and manners as the sun and moon are lofty in splendour among the stars. For as the stars are obscured when the sun appears, so the unjust and faithless, in the presence of the faithful and just, are seen to be base and misshapen; so that it may be the Apostle's glory at the coming of the Son of God, whose planting produced such fruits. For then his labour and its effectiveness will be proved not to be vain. “So even if I am offered up,” he says, “upon the sacrifice and service of your faith, I rejoice.” For if he should be oppressed by the faithless because he gathered them into his company, he indicates that he is to be congratulated; for he knows that his death has effect. For it is great sorrow if one suffers for those in whom one achieves nothing. Wherefore he testifies that he rejoices in them and that they ought to congratulate him, so that people and fitting teacher may be sharers of a common joy.

“Now I hope in the Lord Jesus to send Timothy to you shortly, so that I too may be of good cheer when I know of you. For I have no one so like-minded, who will care sincerely for you; for all seek their own things, not those of Jesus Christ. But know his proof, that as a son with a father he served with me in the gospel. Him, therefore, I hope to send at once, as soon as I see what concerns me. And I trust in the Lord that I myself shall come to you shortly.” These things are plain and need no interpretation; for he indicates that after this letter he will send Timothy, through whom he may learn what was happening among them. For he was like-minded with the Apostle; wherefore he is marked out as more careful about them, not like some who, while they wished to commend themselves, were negligent about the discipline and conduct of the brothers. For they did not preach with a devoted mind, but for their own gain. And because Timothy was an excellent man, he says that he had proved him; he was with him as a dearest son, serving the gospel of Christ. He calls him son because he had been ordained by him; he sends him ahead, and he too will go to them shortly. “But I thought it necessary to send to you Epaphroditus, my brother and fellow soldier, but your apostle and the minister of my need; since he was longing for you all and was anxious, because you had heard that he had been sick. For indeed he was sick nearly to death; but God had mercy on him, and not only on him but on me also, lest I have sorrow upon sorrow.” All these things are plain; for he indicates that he will send Epaphroditus with this letter to them. For the people and Epaphroditus were saddened by longing for each other because of his illness, so that, seeing him, they might be refreshed by his recovered health, and he might be free of the anxiety he had to see them. For he was their apostle, made so by the Apostle when he sent him to them to exhort them; and because he was a good man, he was longed for by the people. Why is it, then, that while the Apostle, who raised the dead, was present, this Epaphroditus was sick to the point of death? Did the Apostle not pray for him and not obtain that he be healed more quickly? But signs are done for the sake of unbelievers; for this sickness befell him not for his harm but for his increase. For the trials of believers are various: one is tried by sickness, another by the loss of dear ones, another by loss of money, another by tribulations, whether in need he is found steadfast, not seeking help from another quarter, so as to increase his merits. So the Apostle's petition was not despised, but better provision was made for the one for whom he asked. But how is it that, whereas in another letter he admonishes that one ought not to be saddened at the death of the brothers, in this one he indicates that he would have been saddened if Epaphroditus had departed from the body? He had said that, if he had departed, he would have had sorrow upon the sorrow he had over his illness; for he was necessary to the churches. For to the Thessalonians he says: “See that you are not saddened about those who sleep, like the rest who have no hope” (1 Thess 4:13). But he had said that he would be sad at Epaphroditus's death because he needed his comfort and help; yet not so as to mourn him as lost.

“I have sent him, then, the more eagerly, so that when you see him you may rejoice again, and I may be the more cheerful.” He indicates that Epaphroditus and the people of the Philippians had mutual affection; seeing him, they would rouse themselves again to gladness, and the Apostle's mind would rejoice; for one becomes more cheerful who sends to his dear ones someone to visit them. “Receive him, therefore, in the Lord with all joy, and hold such men in honour; because for the work of Christ he came near to death, handing his life over to destruction, to supply what was lacking in you toward my service.” Although the love between Epaphroditus and the people was undivided, yet he is also commended by the Apostle, to make him still dearer, especially because of those who perhaps were not so devoted to his affection; for in every people there is diversity. This is why he also mentions his battle, that he did not hesitate to die for the work of the gospel: that is, he was not frightened by the threats and afflictions of the unbelievers, but persisted in exhorting the faithful, so as to fulfil what was lacking to the people in the tradition, according to the Apostle's arrangement. One who does not withdraw his soul from death to destruction, then, hands it over as far as the present life is concerned, as the Lord also says: “For whoever wishes to save his soul will lose it” (Matt 16:25). This loss is destruction; because one who hands over his soul for Christ loses it as far as the world is concerned; but he will keep it for the future.