Verse by Verse

5 Let this mind be in you which was also in Christ Jesus,

6 who, being in the form of God, did not consider it robbery to be equal with God,

7 but made Himself of no reputation, taking the form of a bondservant, and coming in the likeness of men.

8 And being found in appearance as a man, He humbled Himself and became obedient to the point of death, even the death of the cross.

After telling us, in verses three and four, to put the concerns of others before our own, Paul gives us, in verses five through eight, the ultimate example of this — Christ Jesus. (Note the order of the name — see 1:1.)

let this mind (v.5) = have understanding, be wise, strive for — emulate in your own life the virtues of Christ.

being (v.6) = existing prior to what is here stated (present participle — another example of this usage can be found in Galatians 2:14) and a continued existence in regard to what is stated.

form of God (v.6) = characteristic form, nature, essence (not shape) — establishes Christ’s deity, preexistence and continuity.

Our Lord was in the form of God. The word “God” is without the definite article in the Greek text, and therefore refers to the divine essence. Thus, our Lord’s outward expression of His inmost being was as to its nature the expression of the divine essence of Deity. Since that outward expression which this word “form” speaks of, comes from and is truly representative of the inward being, it follows that our Lord as to His nature is the possessor of the divine essence of Deity, and being that, it also necessarily follows that He is absolute Deity Himself, a co-participant with God the Father and God the Holy Spirit in that divine essence which constitutes God, God. — Wuest, page 63.

consider (v.6) = judgment based on facts

robbery (v.6) — can mean “seizing” as in a robbery, but here it means “a thing held as a treasure.”

Harpagmos may have two meanings, (1) the act of seizing (robbery), (2) a thing grasped or held as a treasure. As to (1) the meaning would be “Who, because He was subsisting in the essential form of God, did not regard it as any usurpation that He was on an equality of glory and majesty with God, yet emptied Himself of that coequal glory.” As to (2) the meaning is, “Who though He was subsisting in the essential form of God, yet did not regard His being on an equality of glory and majesty with God as a prize and a treasure to be held fast, but emptied Himself thereof.” After thus clearly presenting the two interpretations, Gifford rightly decides on the latter. It is in agreement with the object of the passage in presenting Christ “as the supreme example of humility and Self-renunciation.” — Vine, page 300.

equal (v.6) = on an equality — with a plural sense indicating all the ways Christ has the same nature and attributes of God.

Verse 6 — Who has always been and at present continues to subsist in that mode of being in which He gives outward expression of His essential nature, that of Deity, and who did not after weighing the facts, consider it a treasure to be clutched and retained at all hazards, to be equal with Deity (in the expression of the divine essence) — Wuest, page 65.

but (v.7) — in contrast with what Christ would have done if He thought equality something to be grasped

made Himself of no reputation (v.7) = emptied Himself — emphasis on “Himself” — it was His own voluntary act. He did not empty something from Himself — He emptied Himself from something. He emptied Himself from the expression, but not the possession, of deity.

form of a servant (v.7) — “form” is the same word as in verse 6

servant (v.7) — not a slave (here) but in total submission to God. He took the form of a servant by being made in the likeness of men

coming (v.7) = entrance into a new state, become

likeness of men (v.7) — He became perfect man, possessed of complete manhood (Romans 5:15; 1 Corinthians 15:21; 1 Timothy 2:5), but He was not merely man. He was also God, possessing, at the same time, the nature and attributes of God. That’s what “likeness” means, not that He just looked like a man.

found (v.8) = showing Himself, being seen

fashion (v.8) = what is visible — His life as perceived by men

humbled (v.8) = made low

humbled Himself (v.8) — again, the emphasis is on “Himself,” showing that He emptied Himself of glory and majesty voluntarily while remaining aware of His deity and in possession of the attributes of deity.

became obedient (v.8) — to the Father (John 6:38; 14:31). For Him, it wasn’t a learning process. He never wasn’t obedient to the Father’s will.

even (v.8) = as far as, to the length of (He wasn’t obedient to death itself.)

the cross (v.8) — capital punishment reserved for slaves and the lowest criminals — a curse under the law (Deuteronomy 21:23; Galatians 3:13).

Crucifixion was one of the most cruel, inhumane forms of death ever devised by mankind. It is believed to have originated with the Persians, but the Romans perfected it to inflict as much pain as possible. Crucifixion was reserved for the vilest of criminals. “For it is written, Cursed is every one that hangeth on a tree.” Doctor C. Truman Davis provides the following physical description of death by crucifixion:

“The Cross is placed on the ground and the exhausted man is quickly thrown backwards with his shoulders against the wood. The legionnaire feels for the depression at the front of the wrist. He drives a heavy, square wrought-iron nail through the wrist and deep into the wood. Quickly he moves to the other side and repeats the action, being careful not to pull the arms too tightly, but to allow some flex and movement. The cross is then lifted into place.

“The left foot is pressed backward against the right foot, and with both feet extended, toes down, a nail is driven through the arch of each, leaving the knees flexed. The victim is now crucified. As he slowly sags down with more weight on the nails in the wrists, excruciating, fiery pain shoots along the fingers and up the arms to explode in the brain — the nails in the wrists are putting pressure on the median nerves. As he pushes himself upward to avoid this stretching torment, he places the full weight on the nail through his feet. Again he feels the searing agony of the nail tearing through the nerves between the bones of his feet.

“As the arms fatigue, cramps sweep through the muscles, knotting them in deep, relentless, throbbing pain. With these cramps comes the inability to push himself upward to breathe. Air can be drawn into the lungs but not exhaled. He fights to raise himself in order to get even one small breath. Finally carbon dioxide builds up in the lungs and in the blood stream, and the cramps partially subside. Spasmodically, he is able to push himself upward to exhale and bring in life-giving oxygen.

“Hours of this limitless pain, cycles of twisting, joint-rending cramps, intermittent partial asphyxiation, searing pain as tissue is torn from his lacerated back as he moves up and down against the rough timber. Then another agony begins: a deep, crushing pain deep in the chest as the pericardium slowly fills with serum and begins to compress the heart.

“It is now almost over — the loss of tissue fluids has reached a critical level — the compressed heart is struggling to pump heavy, thick, sluggish blood into the tissues — the tortured lungs are making a frantic effort to gasp in small gulps of air. He can feel the chill of death creeping through his tissues. Finally he can allow his body to die.”

Normally death by crucifixion took a number of days, but the Scriptures reveal the Savior died in a matter of hours due to the awful weight of the sins on the world that He bore. As horrific as the physical sufferings of Christ were, the anguish of His soul was even more intense as He hung there that day reflecting on why He had been forsaken of the Father. One of the seven last sayings of Christ on the cross was: “My God, my God, why hast thou forsaken me?” The answer to the question is found in the Book of Psalms, where the innermost thoughts of Christ that day are recorded for us: “But Thou art holy, O Thou that inhabitest the praises of Israel” (Psalm 22:1-3).

Sin is, without exception, a violation of God’s holiness. The Father is holy, which theologically speaks of His moral excellence. Our finite minds cannot begin to take in the majesty and holiness of God. He is infinitely pure. This is graphically illustrated by the veil in the tabernacle that separated a Holy God from His unholy people. When the prophet Isaiah, a righteous man, saw the holiness of God, he said: “Woe is me! I an undone; because I am a man of unclean lips” (Isaiah 6:5). As the blackness of darkness eerily fell over Jerusalem the day Christ died, the Father turned aside when His dear Son was made sin for us; consequently, He died alone for  you and me! — Sadler, pages 108-110.

3 Let nothing be done through selfish ambition or conceit, but in lowliness of mind let each esteem others better than himself.

4 Let each of you look out not only for his own interests, but also for the interests of others.

The Law instructed men to love others as themselves. Now we are to consider others as betters.

selfish ambition (v.3) = faction, ambition, self-seeking — anything involving self-will — probably a reference to the troubles in the Philippian church

conceit (v.3) = empty glory, empty opinion, empty pride — any glory centered on ourselves. Our glory is to be in Christ (3:3)

lowliness of mind (v.3) — humility

esteem (v.3) — consider — not based on feelings but on external facts

better (v.3) — to excel or surpass

look (v.4) = regard as a goal — have a desire for, take an interest in

We are to act for the welfare of others always — not with no consideration of our own welfare (it says “also”), but never for our own welfare selfishly.

1 Therefore if there is any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any affection and mercy,

2 Fulfill my joy by being like-minded, having the same love, being of one accord, of one mind.

therefore (v.1) — looks back to 1:27-28

if (v.1) = since, in view of the fact, what follows is fact. In Greek, “if” assumes that what is referred to is true.

consolation (v.1) = encouragement — toward spiritual activity

in Christ (v.1) — available because of our union with Him

comfort of love (v.1) — the tender, joyful effect of love — love as an incentive to action

fellowship of the Spirit (v.1) — because believers share the Spirit and His ministry, they have a motive for unity, sympathy and love

In view of the fact that there is a certain ground of appeal in Christ which exhorts, since there is a certain tender persuasion that comes from divine love, in view of the fact that there is a certain joint-participation with the Spirit in a common interest and activity, since there are certain tenderheartednesses and compassionate yearnings and actions … — Wuest, pages 58-59

affection (v.1) — inward feelings, compassions — the outward expression of those feelings

fulfill my joy (v.2) — Paul already (1:4) expressed his joy at their faith, but he wants them to complete it decisively and wholeheartedly. He then goes on, through verse 5, to explain how they can do this.

being like-minded (v.2) — think the same thing, be of the same mind

one accord (v.2) = fellow-souled — unity in thought, purpose, heart and mind

one mind (v.2) — an intensification of “be like-minded” — minding the one thing — not opinion but moral refection

Paul had nothing corrective to say about the Philippians’ doctrine, but he had heard that they had squabblings and disunity and was addressing that issue by exhorting them to have common interests — the same love, the same sentiment, the same mind

27 Only let your conduct be worthy of the gospel of Christ, so that whether I come and see you or am absent, I may hear of your affairs, that you stand fast in one spirit, with one mind striving together for the faith of the gospel,

28 And not in any way terrified by your adversaries, which is to them a proof of perdition, but to you of salvation, and that from God.

29 For to you it has been granted on behalf of Christ, not only to believe in Him, but also to suffer for His sake,

30 Having the same conflict which you saw in me and now hear is in me.

only (v.27) — whether Paul sees them again or not

conduct (v.27) = citizenship — the fulfillment of duties as a member of a city (community of believers) (Philippians 3:20). As Philippi was a colony of Rome, so the believers were a colony of Heaven with duties to discharge. The “middle voice” is used, indicating they were to recognize their responsibilities and hold themselves to them.

worthy (v.27) = is worth as much as, weighs as much as. Our manner of life should correspond with the gospel.

affairs (v.27) — things concerning the Philippians

stand fast (v.27) — to hold one’s ground in battle

spirit (v.27) — purpose, aim

mind (v.27) — soul, seat of the will

striving (v.27) = contend along with — primarily from athletics, but by extension any combined earnest effort — cooperation against common opposition, teamwork (The word “athlete” comes from synathleo — striving)

faith of the gospel (v.27) — teaching of the gospel

terrified (v.28) = startled — used of the shying of a timid horse

adversaries (v.28) = those in opposition — entrenched against

which (v.28) — their fearlessness

proof (v.28) = a showing, a pointing out — a legal term for proof obtained by an appeal to the facts. The opposition of the adversaries was evidence that they were headed for the wrath to come. It was also evidence that the believers were headed for salvation from God.

perdition (v.28) — destruction, ruin (loss of well-being, not loss of being)

salvation (v.28) — in contrast to perdition — the future deliverance, spiritual and eternal. Their courage shows (a token) the salvation that would be theirs.

to you it has been granted (v.29) — Their difficult circumstances were an honor given them by God. The emphasis is on “to you.”

on behalf of Christ (v.29) — for His sake (the fact of their believing on Him)

to suffer (v.29) — anything for the purpose of glorifying Christ has value. It is our privilege to believe on Christ and to suffer for Him (Colossians 1:24)

The words “it is given” are from the word used of God when He in grace freely and graciously bestows on believing sinners the gift of salvation. The words “in the behalf of” are the translation of the Greek preposition used of the substitutionary aspect of our Lord’s death on the Cross. It means not only for the sake of but in the place of Christ. It should be clear that we cannot share in His expiatory sufferings on the Cross, much less endure those in His stead. The sufferings to which Paul refers here are Christ’s sufferings for righteousness’ sake while on earth in His humiliation. He says in Colossians 1:24 that he fills “up that which is behind of the afflictions of Christ” in his flesh “for His body’s sake.” Our Lord’s sufferings for righteousness’ sake which He endured as a result of human antagonism against Himself, ended with His death on the Cross. He has left with the Church the message of salvation, the preaching of which draws the antagonism of the world. Thus, as the saints suffer for righteousness’ sake, they substitute for their absent Lord not only in the task of preaching the message He has given them but also in suffering for His sake and in His stead. — Philippians in the Greek New Testament, by Kenneth S. Wuest, page 54.

conflict (v.30) — contest

saw in me (v.30) — Acts 16; 1 Thessalonians 2:2

now hear to be in me (v.30) — in Paul’s imprisonment in Rome. Paul lived in such a way that he could present himself as an example without boasting.

25 And being confident of this, I know that I shall remain and continue with you all for your progress and joy of faith,

26 That your rejoicing for me may be more abundant in Jesus Christ by my coming to you again.

being confident of this (v.25) = being fully persuaded — referring to verse 24, that it was better for the Philippians that he live. The tense indicates Paul was persuaded in the past and remained convinced.

remain (v.25) = stay (in the flesh)

continue with (v.25) = abide in the presence of, or near (either physically with them or even just in this life and in regular communication with)

faith (v.25) — trust. Paul was speaking of their progress (strengthening) in trusting and the joy that comes with it

rejoicing (v.26) = glorying — the grounds of glorying — reason for rejoicing

coming (v.26) = being present with (parousia) — refers to a period of time, not just an event

22 But if I live on in the flesh, this will mean fruit from my labor; yet what I shall choose I cannot tell.

23 For I am hard-pressed between the two, having a desire to depart and be with Christ, which is far better.

24 Nevertheless to remain in the flesh is more needful for you.

in the flesh (v.22) — here, in the human body

But if for me life in the flesh be my portion, this very thing (namely, life in the flesh) is that in which the fruit of my ministry will be involved, and is the condition of that fruit being brought forth. Then, what I shall prefer for myself, I do not make known. — Philippians in the Greek New Testament, by Kenneth S. Wuest, page 45.

hard-pressed (v.23) = pressure on both sides, making a decision difficult — strait

between the two (v.23) — life or death

desire (v.23) — here, good desire

depart (v.23) = lit. “to unloose and depart” — like a ship sailing off or pulling up tent stakes and departing — to die physically

be with Christ (v.23) — (2 Corinthians 5:1). When a believer dies, he is immediately in the presence of Christ (2 Corinthians 5:8).

far better (v.23) — It is far better to be with Christ than being in the human body, even when it is centered on Christ.

remain in the flesh (v.24) — should be “abide by the flesh” — hold on, cling to

more needful (v.24) — For Paul, it was better to be with Christ, but for the Philippians, it was better for him to live.

Paul had been to heaven and knew what awaited him (2 Corinthians 12:4-6).

19 For I know that this will turn out for my deliverance through your prayer and the supply of the Spirit of Jesus Christ,

20 According to my earnest expectation and hope that in nothing I shall be ashamed, but with all boldness, as always, so now also Christ will be magnified in my body, whether by life or by death.

21 For to me, to live is Christ, and to die is gain.

this (v.19) — Paul’s circumstances

deliverance (v.19) = material and temporal deliverance (2 Corinthians 1:9-10)

prayer (v.19) = supplication. In the New Testament, always addressed to God — asking in regard to a need.

supply (v.19) — with the sense of “full, bountiful”

Spirit of Jesus Christ (v.19) — the Holy Spirit. Paul could be referring to the Spirit Himself or the supply of power the Spirit gives, or, probably, both.

earnest expectation (v.20) = to watch with the head erect and outstretched, eager longing, looking with full concentration for the great object until it is realized

hope (v.20) = happy anticipation of an unseen good

ashamed (v.20) = put to shame — fear of being prevented from magnifying Christ

boldness (v.20) = freedom of speech — the opposite of shame — cheerful courage

Christ will be magnified (v.20) — Paul’s desire was that, through his actions, Christ would be made great in the eyes of those who hadn’t yet realized His glory. Note that Paul writes “that Christ shall be magnified in me,” not “that I shall magnify Christ.”

by life or by death (v.20) — referring to the outcome of his approaching trial before the emperor. Paul’s wish was to glorify Christ — if he lived, by his ministry; if he died, by his bearing and testimony

to live is Christ (v.21) — to Paul (and it should be with us), all of life is centered on Christ. Everything we do should make Christ more fully manifested in us.

to die (v.21) — the condition after death. Paul’s condition after death would be greater than anything he was experiencing while alive

The “to” in “to live” and “to die” makes the verbs very much like nouns.

Paul is determined that Christ shall be radiated through his life, and so he says, “for to me to live is Christ.” His words in Colossians 3:4, “Christ, our life,” helps us to understand this statement. Christ is Paul’s life in that He is that eternal life which Paul received in salvation, a life which is ethical in its content, and which operates in Paul as a motivating, energizing, pulsating principle of existence that transforms Paul’s life, a divine Person living His life in and through the apostle. All of Paul’s activities, all of his interests, the entire round of his existence is ensphered within that circumference which is Christ. The words, “to die” are more accurately, “to have died.” The tense denotes, not the act of dying, but the consequences of dying, the state after death. Death itself would not be a gain to Paul, but to be in the presence of his Lord in glory, that would be gain. — Philippians in the Greek New Testament, by Kenneth S. Wuest, pages 44-45.

15 Some indeed preach Christ even from envy and strife, and some also from goodwill:

16 The former preach Christ from selfish ambition, not sincerely, supposing to add affliction to my chains;

17 But the latter out of love, knowing that I am appointed for the defense of the gospel.

18 What then? Only that in every way, whether in pretense or in truth, Christ is preached; and in this I rejoice, yes, and will rejoice.

preach Christ (v.15) = proclaim as a herald — declare publicly

envy (v.15) = displeasure produced by hearing of the advantages or prosperity of another — always negative — envy wishes to deprive another (jealousy wants the same thing)

strife (v.15) = the expression of enmity

goodwill (v.15) = with a good object in view

In the original Greek, verses 16 and 17 are reversed.

selfish ambition (v. 16) = faction, contention — to work for hire (in a degrading sense) so, here, selfishly, with base ambitions

not sincerely (v.16) = not with pure motives

add (v.16) — should be “raise up,” “rouse”

affliction (v.16) = pressure

bonds (v.16) — They were hoping to make Paul’s imprisonment more galling by contrast. Evidently, those Paul is referring to were preaching out of competition, to be more famous or successful than Paul.

So, there’s a big difference between those who preach a false gospel (Galatians 1:8) and those who preach with false motives. Paul wasn’t approving their motives, but the motives meant nothing to him as long as Christ was preached.

Some people say these people were Judaizers who were preaching Christ plus works, but that can’t be because of how Paul reacted to THAT message in Galatians. Others say they were preaching against Christ but by doing so, spreading His name where it was unknown. Here too, Paul’s response doesn’t support the view.

What then? Only that in every way (v.18) — What then? Nothing, except that …

pretense (v.18) — with real motives disguised, giving a false impression

truth (v.18) — with sincerity and integrity of character

rejoice (v.18) — Paul considered the preaching of Christ as far more important than his own freedom.

yes, and will rejoice (v.18) — connected to the thought in verse 19

12 But I want you to know, brethren, that the things which happened to me have actually turned out for the furtherance of the gospel,

13 So that it has become evident to the whole palace guard, and to all the rest, that my chains are in Christ;

14 And most of the brethren in the Lord, having become confident by my chains, are much more bold to speak the word without fear.

know (v.12) = knowledge gained from experience. Paul wanted the Philippians to learn from his experience.

things which happened (v.12) — Paul’s imprisonment— his present circumstances. Should read “things dominating me.”

actually (v.12) — contrary to what  might have been expected

“Have fallen out” is literally, “have come to result.” The use of “rather” [actually] tells us that the Philippians were thinking that Paul’s ministry was being curtailed. The word “furtherance” is from a Greek word which means “to cut before” and is thought to have been used of an army of pioneer wood cutters which precedes the regular army, cutting a road through an impenetrable forest, thus making possible the pioneer advance of the latter into regions where otherwise it could not have gone. Paul assures the Philippian saints that his circumstances have not only failed to curtail his missionary work, but they have advanced it, and not only that, they have brought about a pioneer advance in regions where otherwise it could not have gone. — Philippians in the Greek New Testament, by Kenneth S. Wuest, pages 39-40.

my chains are in Christ (v.13) — It became evident to all that Paul was in prison for preaching the gospel, not for political or legal reasons.

palace guard (v.13) — lit. “the Praetorian Guard” — referring to the guards of the imperial palace, so, the soldiers guarding the emperor.

to all the rest (v.13) — to all who were in the vicinity of the palace

most of the brethren (v.14) — There were some believers too timid to witness, but most, seeing Paul’s testimony in prison, were challenged to speak the gospel, and more so for seeing Paul’s witness in prison than they would have been if he had come freely to Rome.

Verse 14 should read “Many brethren, being confident in the Lord (emphasis) through my bonds …”

speak (v.14) — personal conversation rather than preaching

word (v.14) — Word of God, the gospel (2 Timothy 2:9)

9 And this I pray, that your love may abound still more and more in knowledge and all discernment,

10 That you may approve the things that are excellent, that you may be sincere and without offense till the day of Christ,

11 Being filled with the fruits of righteousness which are by Jesus Christ, to the glory and praise of God.

love (v.9) = the considered denial of self in the interests of others. Not affection (which is emotional). This love is in conjunction with knowledge and judgment.

may abound (v.9) — not just toward Paul. This love toward God expresses itself toward others

in knowledge — not impulsively. With intelligence, worthily. Epignosis is always spiritual knowledge, either in full or increasing — true knowledge (Colossians 1:9-10; 3:10). Knowledge gained by experience (1 Timothy 2:4).

“Knowledge” is from the Greek word speaking of knowledge gained by experience, as contrasted to intuitive knowledge, which is from another word. A prefixed preposition intensifies the word, and we have “full knowledge.” The full knowledge which these Philippians needed to gain by experience was a better understanding of God’s Word as translated into their experience, and a clearer vision of the Lord Jesus in all the beauty and fragrance of His Person. A Christian can have an “understanding” knowledge of the Word, that is, be able to explain its meaning to others, without having an experiential knowledge of the same. But when that Christian has put the Word of God into practice in his life, then he has what Paul is talking about here. — Philippians in the Greek New Testament, by Kenneth S. Wuest, page 35-36

all (v.9) = every kind of sensitivity to moral values

discernment (v.9) — spiritual judgment/discretion

approve (v.10) = test and choose

things that are excellent (v.10) = things that differ (1 Thessalonians 5:21). A sorting into two piles. Separating the true from the false and rejecting the false.

sincere (v.10) — unmixed, pure

without offense (v.10) — not stumbling or causing to stumble

day of Christ (v.10) — a reminder of the rewards and judgments to come

filled (v.11) — tense is “present results of past actions” — filled to the brim with no room for anything else.

fruit (not plural) of righteousness (v.11) — the fruit of the Spirit. Evidence of a spiritual life.

glory (v.11) — outward expression of God’s character and power

praise of God (v.11) — all creation will acknowledge who God is and what He has accomplished in triumphing over sin through Jesus Christ (John 14:13; 1 Peter 4:11)

The glory and praise of God is our purpose.