Thomas Aquinas Commentary Philippians 2

Previously, the Apostle offered himself as an example of patience and holiness; here he presents others as examples of the same. First, he gives the example of Christ. Second, he gives the examples of his disciples, whom he promises to send to strengthen them (Philippians 2:19). Regarding Christ's example, he does three things: first, he prefaces his exhortation; second, he gives the example (Philippians 2:5); and third, he concludes with it (Philippians 2:12). In the preface, we must consider two points: first, the means by which he persuades them, and second, the goal to which he leads them (Philippians 2:2). For the first point, he uses four means: their devotion to Christ, their love of neighbor, their fellowship, and their mercy.

He says, So if there is any encouragement in Christ, any incentive of love, any participation in the Spirit, any affection and sympathy. These four means all relate to his request: complete my joy. The meaning is as if he were saying, "I want to be comforted by you." If there is any encouragement in Christ—that is, if you wish to give me comfort in Christ—then complete my joy. As Isaiah says, To grant to those who mourn in Zion—to give to them a garland instead of ashes, the oil of gladness instead of mourning (Isaiah 61:3). And Paul writes, Who comforts us in all our affliction, so that we may be able to comfort those who are in any affliction, with the comfort with which we ourselves are comforted by God (2 Corinthians 1:4). Regarding brotherly love, he says, if any incentive of love... complete my joy. For the fruit of the Spirit is love, joy, peace (Galatians 5:22), and Behold, how good and pleasant it is when brothers dwell in unity! (Psalms 133:1).

Regarding that special fellowship that exists among people who share things in common, as soldiers share the weapons of warfare, he says, if any participation in the Spirit between you and me, complete my joy. It is as if to say, "I have given you much comfort; therefore, if you are my companions, give the same to me." As Paul urges, be eager to maintain the unity of the Spirit in the bond of peace (Ephesians 4:3), for there is a friend who sticks closer than a brother (Proverbs 18:24). As for their mercy, he says, if any affection and sympathy, for we are to put on then, as God’s chosen ones, holy and beloved, compassion, kindness (Colossians 3:12).

Next, the Apostle indicates what he is urging them to do. First, he speaks generally when he says, complete my joy. It is as if to say, "I always rejoice in you because of the good things I have seen and heard about you; but as these things multiply, my joy will grow and finally become perfect. Therefore, complete it by making progress in what is good."

Second, he speaks particularly, urging them to mutual love. The unity of this love consists in two things. The first is in the affections, which relates to the object of that love: Let us not love in word or speech but in deed and in truth (1 John 3:18). This is why he says to be of the same mind. For wisdom in the mind is knowledge of the highest causes, because it pertains to wisdom to judge, and no one can do this without knowing the highest cause. Consequently, wisdom is concerned with divine things. Therefore, "being of the same mind" means having the same mind regarding the things of faith. As Paul prays, May the God of steadfastness and encouragement grant you to live in such harmony with one another, in accord with Christ Jesus, that together you may with one voice glorify the God and Father of our Lord Jesus Christ (Romans 15:5). But this unity depends on having the same love, which is why he adds, having the same love. For we are told, And above all these put on love, which binds everything together in perfect harmony (Colossians 3:14).

Regarding the effect of this love, which consists in two people consenting to the same thing, two things are required. For the first, he says they should be in full accord, namely, in their actions: God makes men of one way to dwell in one house (Psalms 67:7); That together you may with one voice glorify God (Romans 15:6). For the second, he says they should be of one mind. This final point, "of one mind," differs from the earlier "being of the same mind" in the same way that "being in full accord" differs from "having the same love."

Then he exhorts them to humility. First, he excludes whatever is contrary to humility, and second, he exhorts them to practice it. The things contrary to humility spring from pride. One is outward contention, for the humble yield to one another: By insolence the heedless make strife (Proverbs 13:10); For where jealousy and selfish ambition exist, there will be disorder and every vile practice (James 3:16). Therefore, he says, do nothing from selfishness. The other is vainglory, for a proud person desires his own excellence, even in the opinion of others: Let us have no self-conceit, no provoking of one another, no envy of one another (Galatians 5:26); I do not seek my own glory; there is One who seeks it and he will be the judge (John 8:50). Thus, he says here, or conceit. This is followed by the admonition, but in humility count others better than yourselves. For just as it pertains to pride for a person to exalt himself above his actual station, it pertains to humility for him to restrain himself within his proper limits.

But how can a superior person do this? If he does not know that he is superior and virtuous, then he is not truly virtuous, because he is not prudent. But if he does know, how can he consider someone inferior to be superior to himself?

I answer that no one is so good that he has no defect, nor so evil that he has no good. Therefore, a person should not consider another absolutely superior to himself, but he can think, "Perhaps there is some hidden defect in me that is not in this other person." Augustine illustrates this in his work On Holy Virginity, where he recommends that a virgin could consider a married woman superior to herself on the grounds that the married woman might be more fervent. Furthermore, even if one person is good in every respect and another is evil, you and he both have a dual identity: your own and the one you have in Christ. Therefore, if you cannot consider him superior based on his own character, you can do so by reason of the divine image he bears: Outdo one another in showing honor (Romans 12:10).

Third, he urges them to mutual care, saying, let each of you look not only to his own interests, but also to the interests of others. For the Scripture says, That the members may have the same care for one another (1 Corinthians 12:25), and Love does not insist on its own way (1 Corinthians 13:5).

After giving his exhortation, the Apostle urges them to the virtue of humility according to Christ’s example. First, he exhorts them to follow the example of Christ; second, he gives the example (Philippians 2:6).

He says, therefore: Be humble, as I have said; have this mind among yourselves—that is, acquire by experience the mind that you have in Christ Jesus. It should be noted that we should have this mind in five ways, corresponding to the five senses:

1. To see His glory, so that by being enlightened, we may be conformed to Him: Your eyes will see the king in his beauty (Isaiah 33:17); And we all, with unveiled face, beholding the glory of the Lord, are being changed into his likeness from one degree of glory to another (2 Corinthians 3:18).
2. To hear His wisdom, in order to become happy: Happy are these your servants, who continually stand before you and hear your wisdom (1 Kings 10:8); As soon as they heard of me they obeyed me (Psalms 18:44).
3. To smell the grace of His meekness, that we may run to Him: Your anointing oils are fragrant... draw me after you (Song of Solomon 1:3).
4. To taste the sweetness of His mercy, that we may always be in God: Taste and see that the Lord is good (Psalms 34:9).
5. To touch His power, that we may be saved: If I only touch his garment, I shall be made well (Matthew 9:21).

Then, when he says, who, though he was in the form of God, etc., he presents the example of Christ. First, he mentions Christ’s majesty; second, His humility (Philippians 2:7); and third, His exaltation (Philippians 2:9).

He mentions Christ’s majesty first so that His humility might be more readily commended. Regarding His majesty, he presents two things: the truth of His divine nature and His equality. He says, therefore: who—that is, Christ—though he was in the form of God. For it is through its form that a thing is said to belong to a specific or generic nature; therefore, the form is called the nature of a thing. Consequently, to be in the form of God is to be in the nature of God. By this, it is understood that He is true God: That we may be in his true Son, Jesus Christ (1 John 5:20). However, it should not be supposed that the form of God is one thing and God Himself another, because in simple and immaterial things, and especially in God, the form is the same as that of which it is the form.

But why does he say, in the form, rather than “in the nature”? This belongs to the proper names of the Son in three ways: for He is called the Son, the Word, and the Image. Now the Son is the one begotten, and the goal of begetting is the form. Therefore, to show that He is the perfect Son of God, he says, in the form, as if to say He possesses the form of the Father perfectly. Similarly, a word is not perfect unless it leads to a knowledge of a thing’s nature; and so the Word of God is said to be in the form of God because He possesses the entire nature of the Father. Finally, an image is not perfect unless it has the form of that of which it is the image: He reflects the glory of God and bears the very stamp of his nature (Hebrews 1:3).

But does He have it perfectly? Yes, because He did not count equality with God a thing to be grasped. This can be understood in two ways. One way is to apply it to His humanity. But this is not how Paul understood it, because that would be heretical; for it would be a robbery if it referred to His humanity. Therefore, it must be explained in another way: namely, of His divinity, according to which equality with God is said of Christ.

It is contrary to reason to say otherwise, because the nature of God cannot be received in matter. The fact that someone existing in a certain nature participates in it to a greater or lesser degree is due to matter, which is not the case here. Therefore, we must say that He did not count equality with God a thing to be grasped because He is in the form of God and knows His own nature well. And because He knows this, it is stated in John 5:18: He called God his Father, making himself equal with God. But this is not a robbery, as it was when the devil and man wished to be equal to Him: I will make myself like the Most High (Isaiah 14:14); You will be like God (Genesis 3:5). For this, Christ came to make satisfaction: What I did not steal must I now restore? (Psalms 69:4).

Then, when he says, but emptied himself, he commends Christ’s humility: first, regarding the mystery of the incarnation; second, regarding the mystery of the passion (Philippians 2:8). Regarding the first, he mentions His humility and then its manner and form (Philippians 2:7).

He says, therefore, He emptied himself. But since He was filled with divinity, did He empty Himself of that? No, because He remained what He was, and He assumed what He was not. This “emptying” must be understood in relation to His assumption of what He was not, rather than a loss of what He was. For just as He descended from heaven—not by ceasing to exist in heaven, but by beginning to exist in a new way on earth—so also He emptied Himself, not by putting off His divine nature, but by assuming a human nature.

How beautiful it is to say that He emptied himself, for “empty” is the opposite of “full”! The divine nature is completely full, because every perfection of goodness is there. But human nature and the soul are not full but are capable of fullness, for the soul was made like a slate not yet written upon. Therefore, human nature is empty. This is why he says, He emptied himself, because He assumed a human nature.

First, he touches on the assumption of human nature when he says, taking the form of a servant. For by reason of his creation, man is a servant, and human nature is the form of a servant: Know that the Lord is God! It is he that made us, and we are his (Psalms 100:3); Behold my servant, whom I uphold (Isaiah 42:1); But you, O Lord, are a shield about me (Psalms 3:4). But why is it more fitting to say the form of a servant rather than “servant”? Because “servant” is the name of a hypostasis (an individual person), which was not assumed; rather, the nature was assumed. For that which is assumed is distinct from the one who assumes it. Therefore, the Son of God did not assume a man—because that would mean the man was a person other than the Son of God—yet the Son of God became man. Therefore, He took the human nature into His own person, so that the Son of God and the Son of man would be the same person.

Second, he touches on the conformity of His nature to ours when he says, being born in the likeness of men—that is, according to the species. Therefore he had to be made like his brethren in every respect (Hebrews 2:17). If you object that it is not fitting to speak of a “species” in the Lord Jesus Christ, it is true in this sense: a new species does not arise from His divinity and humanity, as though they combined to form one common species of nature. If that were so, it would follow that His divine nature, so to speak, would have changed.

Third, he mentions the conditions of His human nature when he says, and being found in human form. For He assumed all the defects and properties associated with the human species, except for sin. Therefore, he says, and being found in human form—that is, in His external life, because He became hungry as a man, and tired, and so on: One who in every respect has been tempted as we are, yet without sinning (Hebrews 4:15); Afterward He appeared on earth and lived among men .

Alternatively, in human form (in habit), because He put on humanity as a habit. For there are four kinds of “habit” (habitus), or ways in which something is “had”: one “thing had” changes a person without itself being changed, as a fool is changed by wisdom; another is changed and also changes its possessor, like food; a third neither changes the possessor nor is changed, like a ring worn on the finger; a fourth is changed but does not change the possessor, like a garment. By this analogy, the human nature in Christ is called a “habit” or “something had.” It comes to the divine person without changing Him, but the nature itself was changed for the better, for it was filled with grace and truth: We have beheld his glory, glory as of the only Son from the Father (John 1:14). He says, therefore, being born in the likeness of men, but in such a way that He is not changed, because in habit He was found as a man.

It should be noted that some have fallen into error because of this phrase, being found in human form. Thus, he addresses several opinions. The first is that Christ’s humanity is present in Him as an accident. This is false. The person existing in the divine nature became a person existing in the human nature; therefore, humanity is present not as an accident, but substantially. This is not to say that the humanity is united to the Word in His nature, but in His person.

By this, the error of Photinus is excluded, who said that Christ was a true man but not born of the Virgin. Paul, however, says, he was in the form of God; therefore, He was in the form of God before receiving the form of a servant. Arius’s error is also excluded, for he said Christ was less than the Father; but Paul says, He did not count equality with God a thing to be grasped.

Also excluded is the error of Nestorius, who said that the union should be understood as an indwelling, as if God dwelt in the Son of Man as in a temple, making the Son of Man a person distinct from the Son of God. Rabanus notes that if the incarnation were merely an indwelling, then since the Father and the Holy Spirit are involved in every indwelling, they too would be emptied. But this is false. Furthermore, Paul says, He emptied himself. Therefore, the person who was emptied and the one who did the emptying are the same. This person is the Son, because He emptied Himself. Therefore, the union is in the person.

Also excluded is the error of Eutyches, who said that one nature resulted from the two. If this were true, He would not have received the form of a servant, but a different, new form, which is contrary to what the Apostle says. Also excluded is the error of Valentinus, who said that Christ took His body from heaven, and the error of Apollinaris, who said that He had no soul. If these were true, He would not have been born in the likeness of men.

Then, when he says, He humbled himself, he commends Christ’s humility as shown in His passion. Therefore, He was a man, but a very great one, because the same person is both God and man; yet He humbled Himself: The greater you are, the more you must humble yourself ; Learn from me, for I am gentle and lowly in heart (Matthew 11:29).

The manner and sign of His humility is obedience. It is characteristic of the proud to follow their own will, for a proud person seeks greatness. But it belongs to a great being not to be ruled by another, but to rule others; therefore, obedience is contrary to pride.

Therefore, to show the greatness of Christ’s humility and passion, he says that He became obedient. If He had not suffered out of obedience, His passion would not be so commendable, for obedience is what gives merit to suffering. But how was He made obedient? Not by His divine will, for it is the rule itself, but by His human will, which was ruled in all things according to the Father’s will: Nevertheless, not as I will but as thou wilt (Matthew 26:39). And it is fitting that He brought obedience into His passion, because the first sin was accomplished through disobedience: For as by one man’s disobedience many were made sinners, so by one man’s obedience many will be made righteous (Romans 5:19); The obedient man shall speak of victory (Proverbs 21:28).

That this obedience is great and commendable is evident from the fact that obedience is greatest when it follows the will of another against one’s own. The human will naturally tends toward two things: life and honor. But Christ did not refuse death: Christ also died for sins once for all, the righteous for the unrighteous (1 Peter 3:18). Furthermore, He did not flee from shame; therefore, he says, even death on a cross, which is the most shameful death: Let us condemn him to a shameful death . Thus, He refused neither death nor a shameful form of death.

Earlier, he praised Christ’s humility; here he cites its reward, which is exaltation and glory: Every one who exalts himself will be humbled, and he who humbles himself will be exalted (Luke 14:11); God saves the lowly (Job 22:29). Note the threefold exaltation of Christ:

1. Regarding the glory of the resurrection (2:9a).
2. Regarding the manifestation of His divinity (2:9b).
3. Regarding the reverence shown by every creature (2:10).

He says, therefore, God has highly exalted him, namely, that He would rise from the dead and pass from mortality to immortality: Christ being raised from the dead will never die again; death no longer has dominion over him (Romans 6:9); The right hand of the Lord does valiantly! I shall not die, but I shall live (Psalms 118:16). He also exalted Him by seating Him at His right hand: He raised him from the dead and made him sit at his right hand in the heavenly places, far above all rule and authority and power and dominion, and above every name that is named, not only in this age but also in that which is to come (Ephesians 1:20).

But while it is true that others are raised to glory and immortality, He is exalted more so, because God bestowed on him the name which is above every name. Now, a name is given to signify something, and the more exalted the thing signified by a name, the more exalted is the name. Therefore, the name of the divinity is highest: O Lord, our Lord, how majestic is your name in all the earth! (Psalms 8:1). Therefore, this name—that He should be called and should be God—the Father gave Him, that is, to Christ as true God.

However, Photinus says that this is mentioned here as a reward for Christ’s humility and that it does not mean He is true God, but merely that He received a certain preeminence over the creature and a likeness of the godhead. This is not true, because it was stated that he was in the form of God. Therefore, the answer must be that there are two natures and one hypostasis in Christ, for this person is God and man. This can be explained in two ways. First, that the Father gave Him this name insofar as He is the Son of God, and this from all eternity by an eternal begetting, so that this giving is no more than His eternal generation: For as the Father has life in himself, so he has granted the Son also to have life in himself (John 5:26). Second, it can refer to Christ as man. In this case, the Father gave that man the name of being God not by nature (because God’s nature is distinct from the nature of man) but by the grace of union, not of adoption, by which He is at once God and man: designated Son of God in power, He, namely, who was descended from David according to the flesh (Romans 1:4). This second way is Augustine’s explanation, in keeping with the Apostle’s intention. Similarly, it is stated in Acts 2:36, Let all the house of Israel therefore know assuredly that God has made him both Lord and Christ, this Jesus whom you crucified. The first way is Ambrose’s.

But you might object to both explanations and ask why he says, he humbled himself and became obedient to death, and follows with, therefore God has highly exalted him, since the reward does not precede the merit. Therefore, neither the eternal begetting nor the incarnation is the reward of Christ’s passion, because they precede it. The answer is that in Sacred Scripture a thing is said to occur when it is made known. Therefore, God bestowed, that is, made manifest to the world, that He has this name. This was manifested in the resurrection, because before it, the divinity of Christ was not as well known. This is supported by the text that follows, which implies that God did not give Him a name He did not already have, but that all should venerate it.

And he mentions two types of veneration: subjecting the body and confessing with the mouth. Therefore, he says that God has given Him a name which is above all names, even as man. For this reason, he adds, that at the name of Jesus—which is the name of the man—every knee should bow, as it is written, To me every knee shall bow, every tongue shall swear (Isaiah 45:23).

This, however, is where Origen erred. Because he heard that every knee should bow, which is a sign of subjection, he believed that at some future time every rational creature—whether angels, men, or devils—would be subjected to Christ by the allegiance of love. But this is contrary to Matthew 25:41: Depart from me, you cursed, into the eternal fire prepared for the devil and his angels. It should be noted that there are two kinds of subjection: one is voluntary and the other involuntary.

In the future, it will come about that all the holy angels will be subject to Christ voluntarily. Therefore, he says, every knee should bow, where he mentions the sign for the thing signified, as in the verse, Adore him, all his angels (Psalms 97:7). Likewise, holy, just, and blessed men will be subject in this way: All the nations you have made shall come and bow down before you, O Lord, and shall glorify your name (Psalms 86:9). But the devils and the damned will not, for they will be subject involuntarily: Even the demons believe—and shudder (James 2:19).

Then, with the words and every tongue confess, he addresses the reverence shown by confessing with the mouth. This means every tongue in heaven, on earth, and under the earth. This does not refer to a confession of praise from those under the earth, but to a forced confession made by recognizing God: And the glory of the Lord shall be revealed, and all flesh shall see it together (Isaiah 40:5); Let them praise your great and terrible name! Holy is he! (Psalms 99:3). And this confession will recognize that Jesus Christ is Lord in the glory of God the Father. He does not say "in a similar glory," because it is the same glory: That all may honor the Son, even as they honor the Father (John 5:23). It should be noted that earlier he had said that Christ was in the form of God, but here he says in the glory, because it would come to pass that what He had from all eternity would become known to all: Father, glorify me in your own presence with the glory which I had with you before the world was made (John 17:5).

Then, with the words, Therefore, my beloved, the exhortation concludes. In this regard, he does three things:

1. He exhorts them to act well.
2. He explains how to do so (2:14).
3. He shows the fruit of doing so (2:15).

The first point is itself divided into three parts:

1. He recalls their past obedience.
2. He shows what they should do (2:12).
3. He gives them confidence in accomplishing this (2:13).

He says, therefore, that since Christ humbled Himself and was exalted for it, you ought to realize that if you are humbled, you will also be exalted. You should do this just as you have always obeyed. He recalls their obedience to show its relevance to good works, because every virtue is included under obedience. For a person is just insofar as he keeps God’s commandments: Do you not know that if you yield yourselves to anyone as obedient slaves, you are slaves of the one whom you obey, either of sin, which leads to death, or of obedience, which leads to righteousness? (Romans 6:16).

Furthermore, every good work, no matter how good it is in itself, is made better by obedience, as it is written, The obedient man shall speak of victories (Proverbs 21:28). Finally, obedience is one of the greatest virtues. To offer something from one’s external possessions is great; to offer something from the body is greater; but the greatest offering is from your soul and will, and this is done through obedience: To obey is better than sacrifice, and to listen than the fat of rams (1 Samuel 15:22). If you have acted this way, I urge you to continue doing so.

Then, with the words not only as in my presence, he shows what they should do.

1. He urges them to act faithfully, because an unfaithful servant serves only when the master is looking, since he seeks only to please men. A faithful servant, however, always works well. Hence he says, not only as in my presence, for then it would seem that you are not acting from the impulse of good will: Not in the way of eye-service, as men-pleasers, but as servants of Christ, doing the will of God from the heart (Ephesians 6:6).
2. He urges that they act humbly, when he says, with fear and trembling, for the proud person does not fear, but the humble person does: Let anyone who thinks that he stands take heed lest he fall (1 Corinthians 10:12); Blessed is the man who fears the Lord always (Proverbs 28:14); Serve the Lord with fear, with trembling kiss his feet (Psalms 2:11).
3. He urges that they act with a view toward salvation: work out your own salvation, for He who endures to the end will be saved (Matthew 24:13).

Then, with the words, for God is at work in you, both to will and to work, he strengthens their confidence. He also excludes four false opinions. The first is the opinion of those who believe that a person can be saved by his own free will without God’s help. Against this, he says, For God is at work in you, both to will and to work. As the Lord says, The Father who dwells in me does his works (John 14:10), and, Apart from me you can do nothing (John 15:5).

The second false opinion is from those who deny free will altogether, saying that humanity is compelled by fate or by divine providence. He excludes this when he says God works in you, because God moves the will from within to act well: You have done all our works for us (Isaiah 26:12).

The third is the Pelagian view, similar to the first, which says that the choice is ours, but the performance of the work is God's, because willing comes from us, but accomplishment comes from God. He excludes this when he says God works in us both to will and to work: It depends not upon man’s will or exertion (that is, without God’s help), but upon God’s mercy (Romans 9:16).

The fourth is the opinion that God accomplishes every good in us and does so because of our merits. He excludes this when he says God works in us for his good pleasure, and not because of our merits, because before we receive God’s grace, there is no good merit in us: Do good to Zion in your good pleasure (Psalms 51:18).

Previously, the Apostle exhorted them to do works leading to salvation; here he teaches them how. First, he teaches them the way to perform these works; second, he gives the reason (Philippians 2:15).

First, he points out two ways to act: without grumbling or questioning. Virtuous works are very difficult and offer a fertile field for grumbling: We must not grumble, as some of them did and were destroyed by the Destroyer (1 Corinthians 10:10). Furthermore, they should not hesitate in doing them: He who doubts is like a wave of the sea that is driven and tossed by the wind (James 1:6).

He gives reasons for this, first from the perspective of the believers, and then from the perspective of the Apostle. From their perspective, he gives three reasons. First, concerning the faithful themselves, he says they should act this way so that you may be blameless. As it is written, walking in all the commandments and ordinances of the Lord blameless (Luke 1:6). For while no one can exist without sin, one can exist without grumbling; therefore, he urges them to do this.

Second, concerning their relationship with God, they are to be innocent children of God. A son is like his Father, and God is innocent. Therefore, we are innocent sons of God when our intention is directed to a single object. As James says, A double-minded man is unstable in all his ways (James 1:8). And the Lord commands, Be as wise as serpents and innocent as doves (Matthew 10:16).

Third, concerning unbelievers, they are to be without blemish. This means they should behave well toward unbelievers and give no offense while living in the midst of a crooked and perverse generation—crooked in its evil works and perverse in its unbelief. This is achieved when unbelievers cannot slander them: Give the enemy no occasion to revile us (1 Timothy 5:14).

He explains this further when he says, among whom you shine as lights in the world. This is because no matter how the world changes, the lights of the world remain bright: You are the light of the world (Matthew 5:14). Believers are luminous, but not in their essence, because God alone is light in that way: The life was the light of man (John 1:4). The same is true of the saints, for of John the Baptist it was said, He was not the light (John 1:8).

Instead, they are light insofar as they possess some of that light which was the light of humanity—that is, the Word of God radiating upon us. Therefore, the Apostle says, holding fast the word of life, which is the word of Christ: Lord, to whom shall we go? You have the words of eternal life (John 6:69); Thy word is a lamp to my feet and a light to my path (Psalms 119:105).

Next, he gives a reason from his own perspective as an Apostle: so that I may be proud. He explains this reason, noting that the good conduct of believers contributes to the glory of their spiritual leaders. It is their glory when their people are well-behaved: A wise son makes a glad father (Proverbs 10:1); You are our glory and joy (1 Thessalonians 2:20). This glory will be revealed on the day of Christ, that is, when He will lead His faithful to Himself.

This contributes to his glory for two reasons, both related to the labor and suffering he endured in preaching. Therefore, he says it is so that I did not run in vain or labor in vain. He calls his preaching a "run" because of his swiftness in traveling from Jerusalem to Spain. He calls it "labor" because of the opposition and punishments he suffered. And this was not in vain, but produced much fruit: His grace toward me was not in vain (1 Corinthians 15:10).

He refers to his suffering when he says, even if I am to be poured as a libation upon the sacrificial offering of your faith. In converting others, he offers to God a sacrifice of those he converts. But sometimes tyrants mingle the blood of the offerers with their sacrifices, as in Luke 13:1. Thus, he says, "I offer God the sacrifice of your faith." And if it turns out that I myself am sacrificed—that is, killed—while offering this sacrifice of your conversion, I am glad: Count it all joy, my brethren, when you meet various trials (James 1:2). I rejoice with all of you that you have the faith, even though it came with danger to me, and you should rejoice in this as well. Therefore, he says, likewise you also should be glad and rejoice with me, for we are to Rejoice with those who rejoice (Romans 12:15).

Then, when he says, I hope in the Lord Jesus to send Timothy to you soon, he presents his own disciples as an example: first Timothy, and then Epaphroditus. Concerning Timothy, he does three things: first, he promises to send him; second, he commends him (Philippians 2:20); and third, he indicates when he will send him (Philippians 2:23).

He says, therefore, I hope in the Lord Jesus to send Timothy to you soon. Here it should be noted that the Apostle has such trust in God that he attributes even the smallest things to Him: Not that we are sufficient of ourselves to claim anything as coming from us; our sufficiency is from God (2 Corinthians 3:5). The meaning of the text is clear.

Then Paul praises Timothy, first, on account of his love for the Philippians, and second, because of his devotion to the Apostle. This makes him a good mediator, because he loves them and reveres Paul. He says he is sending Timothy because I have no one like him, that is, no one so interested in your progress, who will be genuinely anxious for your welfare. (Compare to Psalm 67:7: He makes men of one way to dwell in one house). He is genuinely anxious because his concern is for God alone: We are as men of sincerity, as commissioned by God, in the sight of God we speak in Christ (2 Corinthians 2:17).

The reason he says, "I have no one of the same mind," is because all look after their own interests, not those of Jesus Christ. In other words, they do not seek what pertains to the salvation of their neighbor and the glory of God, but what pertains to their own profit and glory.

But did Luke, Epaphroditus, and the others who were with the Apostle seek their own interests? I answer that in the Apostle's company there were many who did this and who deserted him: For Demas, in love with this present world, has deserted me and gone to Thessalonica; Crescens has gone to Galatia, Titus to Dalmatia. Luke alone is with me (2 Timothy 4:10–11). However, it is a common practice in Scripture to speak of a few as if speaking of all: From the least to the greatest of them, every one is greedy for unjust gains and from prophet to priest, every one deals falsely (Jeremiah 6:13). Therefore, this is a restricted use of the word "all."

And if you want to know how he has behaved toward me, I answer that you know Timothy’s worth, how as a son with a father he has served with me in the gospel. He is like a special son to me: I sent to you Timothy, my beloved and faithful child in the Lord (1 Corinthians 4:17). I hope, therefore, to send him, who is so concerned for you and so dear to me.

But why not send him immediately? Because the situation is different for Christ than for the other saints. In Christ was the fullness of grace, so He always had knowledge of all things; but this is not so for the other saints. The Apostle, therefore, foresaw some things about himself but was ignorant of others. Thus, he had received no revelation that he would be delivered from his imprisonment. This is why he says, just as soon as I see how it will go with me. If he were granted leave, he would come in person; consequently, he says, I trust in the Lord that shortly I myself shall come also. But he was not freed from his prison. As the psalmist says, Yea, thou dost light my lamp: the Lord my God lightens my darkness (Psalms 18:28). This shows that there is always some darkness remaining in the saints.

Then, when he says, I have thought it necessary, he presents another disciple as an example: Epaphroditus. First, he describes him, and second, he suggests how he should be received (Philippians 2:29). In describing him, he does three things: first, he praises him; second, he states the reason for sending him (Philippians 2:26); and third, he explains that reason (Philippians 2:27).

Paul says, therefore: I have thought it necessary to send to you Epaphroditus, my brother and fellow worker and fellow soldier, and your messenger and minister to my need. He calls him his brother on account of the Father (You are all brethren, Matthew 23:8); his fellow worker in the work of preaching (A brother helped is like a strong city, Proverbs 18:19); and his fellow soldier because they suffered tribulation together (Take your share of suffering as a good soldier of Christ Jesus, 2 Timothy 2:3). He calls him your messenger, meaning their teacher, for he was the bishop of the Philippians. He was sent by them to serve the Apostle, which is why Paul adds, and minister to my need, as he explains later: I am filled, having received from Epaphroditus the things you sent, a fragrant offering, a sacrifice, acceptable and pleasing to God (Philippians 4:18).

But why send him? To satisfy his longing for all of you (as in Romans 1:11, For I long to see you) and also to relieve his distress. He was saddened by the sorrow you felt when you heard that he was sick.

Paul explains the reason, saying: Indeed he was ill, near to death. This was the opinion of the physicians, though not the reality according to God’s providence; rather, it was for the glory of God: This illness is not unto death; it is for the glory of God (John 11:4). Thus, he continues, but God had mercy on him (as the psalmist prayed, Be gracious to me, O Lord, for I am languishing, Psalms 6:2). And Paul adds, and not only on him but on me also, because Paul had suffered the temporal and natural sadness of his friend's affliction, just as Christ is said to have suffered at times.

Finally, Paul concludes by indicating how Epaphroditus should be received and why. He should be received honorably in the Lord, whose minister he is: You received me as an angel of God, as Christ Jesus (Galatians 4:14); Let the elders who rule well be considered worthy of double honor, especially those who labor in preaching and teaching (1 Timothy 5:17). This honor is due because he nearly died for the work of Christ—that is, for God and the salvation of the faithful (Greater love has no man than this, that a man lay down his life for his friends, John 15:13), risking his life (The good shepherd lays down his life for the sheep, John 10:11). He did this to complete your service to me, which you were unable to provide in person.