Commentary on Philippians 2.6–2.27

“Who, though he was established in the form of God, did not consider it robbery to be equal with God; but emptied himself, and took the form of a slave, being made in the likeness of men, and found in bearing as a man, he humbled himself, being made subject even to death, and the death of the cross.” He had given two things above, that is, two precepts: one, that they love humility; the other, that they care not only for their own things but also for those of others. And he says, “Think this in yourselves which is also in Christ Jesus.” What, then, of these two do we take in Christ Jesus? One? And which one? Or rather both? For one, about humility, is plain: that Christ humbled himself and took the person of a slave. Yet the second precept can be here too: for he endured so for the sake of others, and thought of others rather than himself. And here it is briefly set out what Christ is, both before he came down in the flesh, and in what power and substance he is. For it is said that Christ was the form of God. And what is the form of God? Not a shape, not a face, but image and power. I touched on this fully here too, in Ephesians, and treated it more fully and richly in other books: that God is in that he is the principal being itself; and being itself is principally to have living and understanding. But understanding and living are a kind of form and image of existence itself. Since, then, God is existence, as is proved in many ways, and still more what is above existence; and the form of existence is to be moved, to understand, to live—for that being which is invisible and incomprehensible is formed around and defined in a certain way, that is, called into consideration and knowledge, when living and understanding are understood. So being is the Father; but living and understanding, which are these very things in that which is being, are as it were form. Christ, then, is the form of God: for Christ is life, and knowledge and understanding. This, then, is the form and image of God. How great the power, how great the deity or virtue, is expressed elsewhere. So now Paul: Christ, he says, did not think it robbery, that is, did not claim this for himself and wish to have only this, that he was the form of God; but also emptied himself in power, so as to descend to the world and to the flesh, and take the form of man, that is, the image of something small and lowly. But I think this must be attended to carefully and keenly: that although he himself says that he was sent by God and fulfills the Father’s will, this is set down as a mystery in such a way that it is of his own will that he came and took the form or image of a slave. For so he says: “who, though he was established in the form of God, did not consider it robbery to be equal with God; but emptied himself, and took the form of a slave.” But since we always join them so, and grasp this by the necessity of understanding, that in that which is being there are understanding and life, so that even in God—to whom belongs this power, that he is being and provides being to all—there is yet that understanding, as living, or above understanding and above life and above existence; and that Christ, who is life, a life that has also come forth from God, is within, and in that he is life itself, existence, and understanding itself, he is equal to God: hence the Father is in the Son and the Son is in the Father. But these things, as I said, are treated more fully elsewhere. So when the Father willed, the Son willed; and when the Son willed, the Father willed. Hence both are rightly said: that he was sent by the Father, and, as is set down here, that he emptied himself. And let us understand that he emptied himself not in this sense, that he left his power somewhere else or deprived himself of it; but that he humbled himself to every mean thing, descending to the lowest offices. When he fulfilled these things, he emptied himself and his power. For taking flesh and the form and likeness of man, he suffered, did, and fulfilled all things that were man’s. For this is what he says: “made in the likeness of man, and found in bearing as a man.” For those are not to be heard who say he was a phantom because it is said here “in the likeness of man”: rather it is referred to God, and to the Logos himself formed by the taking of flesh in the likeness of men. For since flesh on earth has various forms, and it is plain that Christ received flesh; it was said in what likeness: in the likeness of men, that is, not of the other animals; not that there was here only a likeness of men in Christ, not man himself taken up. Then it is added after likeness, also “bearing,” so that he bore himself as a man. So he added, “found as a man.” The Greek said schēma; the Latin named it habitus, “bearing.” So, since two things are set down in the Greek, likeness and bearing, let us take bearing as figure, and how a man bears himself. For the whole quality of a man is expressed by these two, likeness and figure. For there could be a likeness of man on an immense scale, as in giants, as in the faces and limbs that are fashioned; so therefore he added also the figure of man, so that a definite bearing and measure, besides the likeness of man, might be seen to have been taken up. And as to his saying “found as a man,” this was not said with doubt, “as a man,” as if he were not a man but a phantom of a man; but “found as a man” was said by this middle way of speaking, by which in truth he was not a man [only], but God, and, having received flesh and figure, as it were man. And as to his saying, “he took the form of a slave”: since he was himself the form of God, and man is God’s slave, therefore it was said, “he took the form of a slave.” From this he humbled himself and emptied himself, being made, he says, subject even to death, namely of the cross. See, in this very thing, when he said “being made subject”—and in the Greek it is said openly and fully, hypēkoos genomenos, that is, “made a hearer under”—in this very thing is expressed what we said a little before, that he was sent by the Father. For if he was a hearer under, that is truly and wholly said, “he who sent me here,” and “made subject”; surely both can be taken and understood not only by that reasoning, that God is also in Christ, and the Father is in the Son, and the Son in the Father, but also because in many places we find the like, that the authority belongs to the sender and the will to the one obeying. For as among the poets, when the father sent Mercury by his command, and Mercury, obeying the father’s command, composed himself and emptied himself to fly and take his journey—if it is lawful to compare such things with divine ones—one may understand both that Christ was sent by the command of God the almighty Father, and that Christ the Son, by the very fact that he obeyed the command, emptied himself, so as to take the form of man, and come in the flesh, and bear the image of a slave, humbling himself and becoming obedient, and obedient even to death. Which death? For there are many kinds of death: for first, to be in the flesh belongs to death; then to take on all the sins of the flesh is itself death; therefore it was added, “even to death.” Which death? “Of the cross,” he says. For the Savior did not free us by death, but freed us by the death of the cross: for the whole mystery lies not in death only, but Christ’s, and in the death of the cross: hence Paul said that he had faith in Christ, and in Christ himself crucified.

What is gathered from all these? So Christ both took counsel for others and made himself lowly. “For which reason God also exalted him, and gave him a name, that in the name of Jesus all should bend the knee, of those in heaven, on earth, and below the earth; and every tongue confess that the Lord Jesus Christ is in the glory of God the Father.” What this is which has now been said—that God therefore exalted his Son and gave him the name that is above all names—and what this name itself is, and why he gave and granted these things now, although it is a matter of great treatment and great teaching, we nonetheless briefly point out what it is like. Christ, that is, the Logos, who is with God, and at God’s side, near God, and therefore is himself God, to whom … came here from his working, so that he was also Christ Jesus, and was exalted, and received a name above all names: this Logos, I say, in that he is Logos, is the form of God, is truly joined, coupled, and is one, and therefore the Logos too is God, through whom all things were created, and in whom what was made is life, and this was from the beginning, and without the Logos nothing was made, he who is joined. Let the ears take this simply: was he not called Son at that very time? It can indeed be understood that by the power of God, as God himself and the form of God, himself God, he received this name and this word afterward, after, descending into the world, that is, into hylē, he cut off hylē itself, and conquered, and overcame death, so that death no longer ruled. If such are these works of his, and such the mercy of God, and through this the task was fulfilled by him, at his return and going back he received this name, and from there he was exalted, and obtained this grace, that he received the name of Son, which name is above every name. But the catholic teaching says that the Father always was, and the Son always: and so it must be both said and understood. Yet since an error has arisen among us here, that it is agreed that before the descent into the flesh the Logos was never called Son, this exposition does not now run so, nor hold its view thus: but since it is said that he emptied himself, and though he was the form of God took the form and figure of a slave, was found and made in the likeness of man, and humbled himself even to death, and the death of the cross, and it is added thus, “for which reason God exalted him,” he seems to have been exalted because of the passion itself and to have received this grace, that he should receive this name which is above every name, for this, I say, cause. For so Paul says. If this is so, he seems to want it understood that before this the name did not exist: that he was the power of God, was the Logos, was even the form in that he was Logos, and God, and was with God; and therefore that it would not, as it were, be fitting that he received the name of Son then, but after he was sent. In which we now understand, from the fact that he was sent, that the one is Father and this one Son; then that because of the works, because of the mystery, because of the passion, by which death is life, by the very death of Christ—because of this grace, I say, he received the name which is above every name; so that only the name was added, while the reality was the same: also before, that is, the Logos and the power itself; not as though the reality first existed now, when he came into flesh. But when the reality came, that is, power, wisdom, act, and working, he was nonetheless called Logos and was Logos. But now the Logos himself, when he put on flesh, as was said, the Logos himself, I say, after the passion and after the death of the cross, by which he conquered all death and all sins, received the word “Son,” which word is above every name. For what can be taken as equal, what can be compared with the name of Son? For friendship, kinship of blood, brotherhood, and the rest are all lower; whether of ministers, or of angels, or whatever else we may name. The Son, then, is above every name: which name God gave to Christ after the passion, after the cross. Yet it may seem almost not to be so, that it is true that the Son is above every name. For if one is not called son unless there is a father, and father unless there is a son, is this name “Son” also above that name which is “Father”? Surely not. How, then, when he received the name of Son, did he receive it above every name? Surely it must be taken without doubt with regard to the other names, and this name of Son is above all others. For the Father is joined with the Son, and these names are equal, as far as names go; although the name Son is not above the name of the Father, nor the name Father above the name of the Son. That power which is called Father is above, above that power which is called Son; yet the names Son and Father are equal to each other. If this is so, the Son is above every name, because the Father together with the Son is above every name; to which name, and in which name, of Jesus Christ, every man bends the knee and prays: and not man only, but all heavenly things, and all earthly, and all under the earth, which are said to be below. And likewise: “Every voice confesses that Jesus Christ our Lord is in the glory of the Father,” and always was. This glory, then, was also given, so that he is himself the glory of the Father, since the Father both begot him; and by him the world was created and saved, and death is life; and salvation and eternity, which were sought by all these. Those who believe in him have conquered death in the death of Christ.

“So, my dearest, as you have always obeyed, not only as in my presence, but much more now in my absence, work out your salvation with fear and trembling. For it is God who works in you, both in will and in effect, for his good will.” After the mystery of the whole dispensation was set out—which had been set down there to confirm the precept by which he warned that no man should think of or care for himself, as our Lord Jesus too acted by his mystery—there is added, as I said, an exhortation that they love one another; first when he called them his dearest and most beloved; then, as, he says, you have been obedient to me, so you have always obeyed, not in my presence only, but more and more in my absence, and obeyed with fear and trembling. Why more and more? Either because days go on, or because in absence the one who admonishes is more to be feared. And what is this, that he exhorts and admonishes them to do and work out their salvation, and to do it observing and obeying, “with fear,” he says, “and trembling”? So that fear is referred to the mind, but trembling to the body. And it is a great mystery which we ought to hear attentively: that by taking counsel and care for others we work out salvation the more for ourselves. Then, that it is in our power to work out salvation for ourselves. For so he said, “work out your salvation.” But again, so that each one would not give too little thanks to God if he seemed to work out salvation for himself, it is added: “for it is God who works in you, both in will and in effect, for his good will.” So work out, he says, your salvation: but the working itself is from God: for God works in you, and works so that you will so. And willing is as it were ours, from which we work out salvation for ourselves. And yet because the very willing is worked in us by God, it comes about that we have both the working and the will from God. So both are mixed: that we have the will, and the will itself is God’s; and because we have the will, effect is present for the good will. And he binds a man’s fear more strongly when he says, “for it is God who works in you.” For if it is God who works in them, without doubt we ought to be in fear, lest we act against God’s will, either by doing less or not with fear and trembling. And God works in us both to will and to act, for his good will. So one who does not work from God first does not have the willing; then, even if he has the willing, he does not have the effect, because he does not have the good will.

“Do all things without murmurings and hesitations or second thoughts.” These are two admonitions: that when we now do something, trusting, now believing in God, and carry out the divine commands, whether apostolic or prophetic or evangelical, we should not have murmuring, that is, complaints about obeying while we obey; that we should not do anything, he says, either with some doubt or with reasoning and second thoughts as to whether it should be done or not. Or because, if you complain, you act from necessity, which is not the good will of one who obeys. “That you may be without complaint” (the Greek says, “that you may be without blame”): that is, that there be no complaint about you: and the Latin may have said this, “without complaint and blameless.” Then this follows: “And sincere sons of God, without blemish, in the midst of a crooked and perverse generation.” For if you live in this way and obey in this way, you will not be blemished, says the Latin. But the Greek put it thus: tekna, that is, sons without reproach. This is also what was said above, “but be sincere now,” in the midst of a crooked and perverse generation. What does this signify? If the saved soul becomes a son of God in this way, if it lives as now, when it is in the world, it is in the midst, in a crooked and perverse generation, that is, in this life. So while we are in this life, we must labor so that, fleeing this perversity and the crookedness of this generation, that is, of the creation in which we are, we may live without blemish, without reproach, sincere sons of God, doing all things without reproach and without second thoughts. So it is not enough only to do, but to do in such a way that there is in us no second thought, or murmuring and complaint about doing. If we do these things in this life—for the mind already devoted to God is then made one among the sons of God, if it does God’s precepts willingly, eagerly, without complaint; and does them now, while it is in the midst of a crooked and perverse generation. “Among whom you shine as lights in the world.” A great exhortation: that already in this very state in which we are in this world, we may stand out already in this crooked and perverse generation: and stand out so as to be lights of the world, which are in the world itself; like the sun and moon and the other shining stars. For living by faith and the knowledge of God according to the divine precepts, Christians excel, and exist as light and splendor in this world. For if, beyond other men, they conquer all things that are evil, and overpower the hidden demons, and expose iniquities, conquering darkness and the works of darkness, they act in this world as lights, and give light to all.

“Holding fast the word of life, for my glory in the day of Christ.” And there is a reward for you, that you live so, since you are lights in the world; and for me you will be a glory in the day of Christ, that is, when Christ comes to judge. I have glory through you, because you hold fast the word of life, that is, because you have known Christ, who is the word of life: because what was made in Christ is life. So Christ is the word of life. From this it is known how great the benefit and how great the glory of those who correct the souls of others. “Since I have not run in vain.” This will be my glory, he says, through the day of Christ: that I freed you, and my labor did not labor in vain, nor run in vain. Labor is the genus; running is a species of labor. So having put forward the genus, “I have not labored in vain,” which could be with body or tongue or admonition or persistence, he added a definite species, “I have not run in vain.” This is either the labor of travel or the labor of affection, to persuade them of this, and persuade them quickly: this is “I have not run in vain.”

“But if I labor in the sacrifice and service of your faith, I am glad and rejoice with you all. In the same way you too be glad with me.” What was given above by precept is set here in exhortation: that we should have care not for ourselves only, but each also for others. If this is so, rejoicing too arises from us. He says this of us and of others. But if I labor, he says, in the sacrifice and service of your faith, that is, so that I am ready even to die for you, provided I serve you and confirm your faith, I am glad and rejoice with you all. So in this way you too be glad with me, so that we all equally take care of one another and rejoice in one another.

“But I hope in the Lord Jesus Christ to send Timothy to you quickly, so that I too may be of good spirit, knowing what concerns you.” This is among the commands. He truly cares for them, since he promises to send another who will provide them the same things, and from whom he may learn what the Philippians are doing. He promises that he will shortly send his dearest Timothy. And since every act of ours must be assigned to God, to be completed by God, “I hope,” he says, “in the Lord Jesus Christ” that I will send Timothy to you, and send him quickly. The reason why he sends him is added: “so that I too may be of good spirit, knowing” what you are doing, or how matters stand with you. And as to his saying, “so that I too may be of good spirit”: for I hope that you are of good spirit, because you keep all the precepts and the faith in Jesus Christ, from which you are of good spirit; but I wish to send Timothy quickly so that I too may be of good spirit, when I know what concerns you, either from your conduct or from that of others.

“For I have no one who is of one mind with me.” He shows why he promises Timothy, and gives reasons: because he has no one of one mind, that is, who bears the same mind. You have one reason. He added another: “who is faithfully concerned for you.” Truly this one must be sent, who is both dearest to me, and takes care of you, and has concern for you. “For all seek their own things, not those of Jesus Christ.” Since he said that he is alone, and “I have no one,” he says, “who is of one mind with me.” What reasons does he give about the rest? Namely the second, which is piety. For if Timothy is given as one who is faithfully concerned for you, he has also added this reason, the vice and sin: “all seek their own things,” that is, are concerned, defend their own, guard their own; and this is not of a Christian. For what is it for a Christian to seek in any companion or brother rather than the things of Christ, that is, faith in Christ, fellowship, love, knowledge? Yet “the things that are” may also be understood as preaching the gospel about Christ.

“But you know very well his proof.” That is, you have proof of him: the Greek put it so. You ought to know; perceive and recognize what proof I have of him. Then what follows is rightly joined: “since as a son with a father he has served with me in the gospel.” It appears, then, what it is to “seek not the things of Jesus Christ.” Timothy, he says, has served with me in the gospel as a son with a father. He shows briefly how he served, although he said, “he served with me in the gospel.” But how did he serve? As a son serves a father: in love and greater obedience Timothy served with me in the gospel: for he served with me, he says, not me. “Him, then, I hope to send soon.” After he commended the person, his affection, and his diligence, he added that he will send such a man. I hope, he says, to send him. This is also above: “I hope in the Lord.” And as to his saying “soon,” this is what was “quickly” above. “As soon as I see how things stand with me,” I will send Timothy; but when I see how things stand with me. “And I trust in the Lord that I myself also shall come soon.” With great affection and great admonition he added this: that while he sends Timothy, he yet promises that he himself will come.

For I trust, he says, in the Lord that all will be well with me. “Yet I thought it necessary to send to you Epaphroditus, my brother and fellow soldier, but your apostle, and the minister of my desire.” Although he promised to send Timothy quickly, yet because there is still some delay, when he said he would send him, he now sends Epaphroditus: it is necessary, he says, to send Epaphroditus to you. He commends the person; afterward he added the reason. The commendation of the person is: a brother in the law, a fellow soldier in camp and in the labor of the gospel, “but your apostle.” See, he names Epaphroditus an apostle. For everyone who is sent, and who is sent for the sake of the gospel, can be called an apostle. So hence those twelve, or eleven, were called apostles from the ministry for which they were sent to preach. So whoever is sent for this can be called an apostle. And as to his saying “your apostle”: either because he is sent to you, for others are sent to other places; or one whom you chose from among your own as apostle; “minister,” he says, however, “of my desire.” And what is my desire? That you hear, that you hold fast the word.

“Since he was longing for and desiring all of you.” Now he adds the reason why he sends him: for he said he would send Timothy quickly so that he might be of good spirit, knowing what concerns you. Now he sends this one because he longs for you and desires you all, and is distressed to be absent. And he proves that he is distressed thus: “and he was distressed because you had heard that he was ill.” With this distress, he says, he labored, and you had heard that he was ill in body, that is, sick. Or does “he was distressed” mean that it was for his own reason, that he was in sickness? And from that very reason he was distressed, and therefore it was, because he longed for you and desired you? From there, then, I now send him to you.

“For he was indeed ill to the point of death: but the Lord had mercy on him; and not only on him, but also on me, so that I might not have sorrow.” He shows why he either longed for the Philippians or was distressed: he was ill, he says, to the point of death. In such sickness the longings are great and vehement: he was sick to death, he says; but the Lord had mercy on him. See, since we experience benefit from the Lord here in life too. Then, because we ought also to hasten to death [?]. For although the world is the ministry of sin, and therefore to be fled, yet to desire life in the world is not sin. And if it ought to be desired, it is rightly said, “but the Lord had mercy on him.” Then, since all that we do here for life, if we are also righteous, profits both us and others, God rightly has mercy on us and keeps us in life. So then he adds: God had mercy not on him only, but also on me, so that I might not have sorrow. For it was said above, “minister of my desire,” of this same Epaphroditus; for if I lost the minister of my desire, I would be saddened and have sorrow. So many are preserved: and God has mercy on those through whom something is done that pertains to the ministry of salvation. At the same time we too ought to pray for such people, so that we may not have sorrow if we lose those whose help we use in doing, instilling, and proclaiming divine things.