Philippians 2 · Robertson's Word Pictures
1If (e). Paul uses four conditions in this verse, all of the first class, assuming the condition to be true.
Comfort (paraklesis). Rather, "ground of appeal to you in Christ." See 1Co 1:10; Eph 4:1 .
Consolation (paramuthion). Old word from paramutheoma, persuasive address, incentive.
Of love (agapes). Objective genitive, "in love" (undefined as in 1Co 13 ).
Fellowship (koinonia). Partnership in the Holy Spirit "whose first fruit is love" (Ga 5:22 ).
Any tender mercies (tis splanchna). Common use of this word for the nobler sischera and so for the higher emotions. But tis is masculine singular and splanchna is neuter plural. Lightfoot suggests an error of an early transcriber or even of the amanuensis in writing e tis instead of e tina.
2Fulfil (plerosate). Better here, "fill full." Paul's cup of joy will be full if the Philippians will only keep on having unity of thought and feeling (to auto phronete, present active subjunctive, keep on thinking the same thing).
Being of one accord (sunpsucho). Late word here for the first time, from sun and psuche, harmonious in soul, souls that beat together, in tune with Christ and with each other.
Of one mind (to en phronountes). "Thinking the one thing." Like clocks that strike at the same moment. Perfect intellectual telepathy. Identity of ideas and harmony of feelings.
3Through vainglory (kata kenodoxian). Late word, only here in N.T., from kenodoxos (kenos, doxa, Ga 5:26 , only here in N.T.), empty pride.
In lowliness of mind (te tapeinophrosune). Late and rare word. Not in O.T. or early Greek writers. In Josephus and Epictetus in bad sense (pusillanimity). For ostentatious humility in Co 2:18,23 . One of the words, like tapeinos (Mt 11:29 ) and tapeinophron (1Pe 3:8 , here alone in N.T.) that Christianity has ennobled and dignified (Ac 20:19 ).
Better than himself (uperechontas eauton). Present active participle of uperecho in intransitive sense to excel or surpass with the ablative, "excelling themselves." See Ro 12:10 .
4Looking (skopountes). Present active participle of skopeo from skopos (aim, goal). Not keeping an eye on the main chance for number one, but for the good of others.
5Have this mind in you (touto phroneite en umin). "Keep on thinking this in you which was also in Christ Jesus" (o ka en Christo Iesou). What is that? Humility. Paul presents Jesus as the supreme example of humility. He urges humility on the Philippians as the only way to secure unity.
6Being (uparchon). Rather, "existing," present active participle of uparcho. In the form of God (en morphe theou). Morphe means the essential attributes as shown in the form. In his preincarnate state Christ possessed the attributes of God and so appeared to those in heaven who saw him. Here is a clear statement by Paul of the deity of Christ.
A prize (arpagmon). Predicate accusative with egesato. Originally words in -mos signified the act, not the result (-ma). The few examples of arpagmos (Plutarch, etc.) allow it to be understood as equivalent to arpagma, like baptismos and baptisma. That is to say Paul means a prize to be held on to rather than something to be won ("robbery").
To be on an equality with God (to eina isa theo). Accusative articular infinitive object of egesato, "the being equal with God" (associative instrumental case theo after isa). Isa is adverbial use of neuter plural with eina as in Re 21:16 .
Emptied himself (eauton ekenose). First aorist active indicative of kenoo, old verb from kenos, empty. Of what did Christ empty himself? Not of his divine nature. That was impossible. He continued to be the Son of God. There has arisen a great controversy on this word, a Kenosis doctrine. Undoubtedly Christ gave up his environment of glory. He took upon himself limitations of place (space) and of knowledge and of power, though still on earth retaining more of these than any mere man. It is here that men should show restraint and modesty, though it is hard to believe that Jesus limited himself by error of knowledge and certainly not by error of conduct. He was without sin, though tempted as we are. "He stripped himself of the insignia of majesty" (Lightfoot).
7The form of a servant (morphen doulou). He took the characteristic attributes (morphen as in verse 6) of a slave. His humanity was as real as his deity.
In the likeness of men (en omoiomat anthropon). It was a likeness, but a real likeness (Kennedy), no mere phantom humanity as the Docetic Gnostics held. Note the difference in tense between uparchon (eternal existence in the morphe of God) and genomenos (second aorist middle participle of ginoma, becoming, definite entrance in time upon his humanity).
8In fashion (schemat). Locative case of schema, from echo, to have, to hold. Bengel explains morphe by forma, omoioma by similitudo, schema by habitus. Here with schema the contrast "is between what He is in Himself, and what He appeared in the eyes of men" (Lightfoot).
He humbled himself (etapeinosen eauton). First aorist active of tapeinoo, old verb from tapeinos. It is a voluntary humiliation on the part of Christ and for this reason Paul is pressing the example of Christ upon the Philippians, this supreme example of renunciation. See Bruce's masterpiece, The Humiliation of Christ.
Obedient (upekoos). Old adjective, giving ear to. See Ac 7:39; 2Co 2:9 .
Unto death (mechr thanatou). "Until death." See "until blood" (mechris aimatos, Heb 12:4 ).
Yea, the death of the cross (thanatou de staurou). The bottom rung in the ladder from the Throne of God. Jesus came all the way down to the most despised death of all, a condemned criminal on the accursed cross.
9Wherefore (dio). Because of which act of voluntary and supreme humility.
Highly exalted (uperupsose). First aorist indicative of uperupsoo (uper and upsos) late and rare word (LXX and Byzantine). Here only in N.T. Because of Christ's voluntary humiliation God lifted him above or beyond (uper) the state of glory which he enjoyed before the Incarnation. What glory did Christ have after the Ascension that he did not have before in heaven? What did he take back to heaven that he did not bring? Clearly his humanity. He returned to heaven the Son of Man as well as the Son of God.
The name which is above every name (to onoma to uper pan onoma). What name is that? Apparently and naturally the name
Jesus , which is given in verse 10. Some think it is "Jesus Christ," some "Lord," some the ineffable name Jehovah, some merely dignity and honour.
10That in the name of Jesus every knee should bow (ina en to onomat Iesou pan gonu kampse). First aorist active subjunctive of kampto, old verb, to bend, to bow, in purpose clause with ina. Not perfunctory genuflections whenever the name of Jesus is mentioned, but universal acknowledgment of the majesty and power of Jesus who carries his human name and nature to heaven. This universal homage to Jesus is seen in Ro 8:22; Eph 1:20-22 and in particular Re 5:13 .
Under the earth (katachthonion). Homeric adjective for departed souls, subterranean, simply the dead. Here only in the N.T.
11Should confess (exomologeseta). First aorist middle subjunctive of exomologeoma with ina for purpose.
Lord (Kurios). Peter (Ac 2:36 ) claimed that God made Christ "Lord." See also 1Co 8:6; 12:3; Ro 10:9 . Kennedy laments that the term Lord has become one of the most lifeless in the Christian vocabulary, whereas it really declares the true character and dignity of Jesus Christ and "is the basis and the object of worship."
12Not as in my presence only (me os en te parousia monon). B and a few other MSS. omit os. The negative me goes with the imperative katergazesthe (work out), not with upekousate (obeyed) which would call for ouch.
Much more (pollo mallon). They are not to render eye-service only when Paul is there, but much more when he is away.
Work out (katergazesthe). Perfective use of kata (down) in composition, work on to the finish. This exhortation assumes human free agency in the carrying on the work of one's salvation.
With fear and trembling (meta phobou ka tromou). "Not slavish terror, but wholesome, serious caution" (Vincent). "A nervous and trembling anxiety to do right" (Lightfoot). Paul has no sympathy with a cold and dead orthodoxy or formalism that knows nothing of struggle and growth. He exhorts as if he were an Arminian in addressing men. He prays as if he were a Calvinist in addressing God and feels no inconsistency in the two attitudes. Paul makes no attempt to reconcile divine sovereignty and human free agency, but boldly proclaims both.
13Which worketh in you (o energon en umin). Articular present active participle of energeo from energos (en, ergon) one at work, common verb from Aristotle on, to be at work, to energize. God is the Energy and the Energizer of the universe. Modern scientists, like Eddington, Jeans, and Whitney, are not afraid to agree with Paul and to put God back of all activity in nature.
Both to will and to work (ka to thelein ka to energein). "Both the willing and the working (the energizing)." God does it all, then. Yes, but he puts us to work also and our part is essential, as he has shown in verse 12, though secondary to that of God.
For his good-pleasure (uper tes eudokias). So Whitney puts "the will of God" behind gravitation and all the laws of nature.
14Without murmurings (choris gongusmon). See on Ac 6:1 for this late onomatopoetic word from gonguzo, to mutter, to grumble.
Disputings (dialogismon). Or questionings as in Lu 24:38 . The grumblings led to disputes.
15That ye may be (ina genesthe). Rather, "that ye may become" (second aorist middle subjunctive of ginoma, to become).
Blameless (amempto). Free from censure (memphoma, to blame).
Harmless (akeraio). Unmixed, unadulterated as in Ro 16:19 .
Without blemish (amoma). Without spot, "unblemished in reputation and in reality" (Vincent).
In the midst of (meson). Preposition with genitive.
Crooked (skolias). Old word, curved as opposed to orthos, straight. See on Ac 2:40 .
Perverse (diestrammenes). Perfect passive participle of diastrepho, to distort, to twist, to turn to one side (dia, in two). Old word. See Mt 17:17; Ac 13:10 .
16As lights in the world (os phosteres en kosmo). As luminaries like the heavenly bodies. Christians are the light of the world (Mt 5:14 ) as they reflect the light from Christ (Joh 1:4; 8:12 ), but here the word is not phos (light), but phosteres (luminaries, stars). The place for light is the darkness where it is needed.
Holding forth (epechontes). Present active participle of epecho. Probably not connected with the preceding metaphor in phosteres. The old meaning of the verb epecho is to hold forth or to hold out (the word of life as here). The context seems to call for "holding fast." It occurs also with the sense of attending to (Ac 3:5 ).
That I may have (emo). Ethical dative, "to me as a ground of boasting."
17And if I am offered (e ka spendoma). Though I am poured out as a libation. Old word. In N.T. only here and 2Ti 4:6 . Paul pictures his life-blood as being poured upon (uncertain whether heathen or Jewish offerings meant and not important) the sacrifice and service of the faith of the Philippians in mutual service and joy (both chairo and sunchairo twice in the sentence). Joy is mutual when the service is mutual. Young missionaries offer their lives as a challenge to other Christians to match their money with their blood.
19That I also may be of good comfort (ina kago eupsucho). Present subjunctive with ina in purpose clause of the late and rare verb eupsucheo, from eupsuchos (cheerful, of good spirit). In papyri and eupsuche (be of good cheer) common in sepulchral inscriptions.
When I know (gnous). Second aorist active participle of ginosko.
20Likeminded (isopsuchon). Old, but very rare adjective (isos, psuche), like isotimos in 2 Peter 1:1 . Only here in N.T. Likeminded with Timothy, not with Paul.
Truly (gnesios). "Genuinely." Old adverb, only here in N.T., from gnesios (Php 4:3 ), legitimate birth, not spurious.
21They all (o pantes). "The whole of them." Surely Luke was away from Rome at this juncture.
22The proof (ten dokimen). "The test" as of metals (2Co 2:9; 9:13 ). Three times they had seen Timothy (Ac 16:13; 19:22; 20:3f. ).
With me (sun emo). Paul's delicacy of feeling made him use sun rather than emo alone. Timothy did not serve Paul.
In furtherance of (eis). See Php 1:5 for this use of eis.
23So soon as I shall see (os an aphido). Indefinite temporal clause with os an and the second aorist active subjunctive of aphorao. The oldest MSS. (Aleph A B D) have aphido (old aspirated form) rather than apido.
How it will go with me (ta per eme). On the force of apo with orao (look away) see Heb 12:2 . "The things concerning me," the outcome of the trial. Cf. 1Co 4:17,19 .
24In the Lord (en Kurio). Not a perfunctory use of this phrase. Paul's whole life is centred in Christ (Ga 2:20 ).
25I counted it (egesamen). Epistolary aorist from the point of view of the readers.
Epaphroditus (Epaphroditon). Common name, though only in Philippians in N.T., contracted into Epaphras, though not the same man as Epaphras in Col 1:7 . Note one article ton (the) with the three epithets given in an ascending scale (Lightfoot), brother (adelphon, common sympathy), fellow-worker (sunergon, common work), fellow-soldier (sunstratioten, common danger as in Phm 1:2 ). Mou (my) and umon (your) come together in sharp contrast.
Messenger (apostolon). See 2Co 8:23 for this use of apostolos as messenger (missionary).
Minister (leitourgon). See on Ro 13:6; 15:16 for this ritualistic term.
26He longed after (epipothon en). Periphrastic imperfect of epipotheo (Php 1:8 ), "he was yearning after."
You all (pantas umas). So again (1:5,7,8 ).
Was sore troubled (ademonon). Periphrastic imperfect again (repeat en) of the old word ademoneo either from an unused ademon (a privative and demos, away from home, homesick) or from ademon, adesa (discontent, bewilderment). The Vocabulary of Moulton and Milligan gives one papyrus example in line with the latter etymology. See already Mt 26:37; Mr 14:33 . In any case the distress of Epaphroditus was greatly increased when he knew that the Philippians (the home-folks) had learned of his illness, "because ye had heard that he was sick" (diot ekousate ot esthenese), "because ye heard that he fell sick" (ingressive aorist).
He was sick (esthenese). Ingressive aorist, "he did become sick."
Nigh unto death (paraplesion thanato). Only example in N.T. of this compound adverbial preposition (from the adjective paraplesios) with the dative case.
28Ye may rejoice (charete). Second aorist passive subjunctive with ina in final clause of chairo, to rejoice.
That I may be the less sorrowful (kago alupoteros o). Present subjunctive with ina and comparative of old compound adjective alupos (a privative and lupe, more free from grief). Beautiful expression of Paul's feelings for the Philippians and for Epaphroditus.
29In honour (entimous). Old compound adjective (en, time), prized, precious (Lu 7:2; 14:8; 1Pe 2:4,6 ). Predicate accusative. Noble plea in behalf of Christ's minister.
30Hazarding his life (paraboleusamenos te psuche). First aorist middle participle of paraboleuo (from the adjective parabolos), to place beside. The old Greek writers used paraballoma, to expose oneself to danger. But Deissmann (Light from the Ancient East, p. 88) cites an example of paraboleusamenos from an inscription at Olbia or the Black Sea of the second century A.D. where it plainly means "exposing himself to danger" as here. Lightfoot renders it here "having gambled with his life." The word parabolan (riskers) was applied to the Christians who risked their lives for the dying and the dead.
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